1 Peter 4:7

But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(7-11) DUTY OF BENEVOLENCE WITHIN THE CHURCH IN VIEW OF THE ADVENT.—The end of the world is not far off; let it find you not only sober, but (above all else) exerting an intense charity within the Church, by hospitality and generosity, in these as much as in spiritual ministrations seeking not your own glory, but God’s.

(7) The end of all things is at hand.—Or, hath come nigh; the same word (for instance) as in Matthew 4:17; Matthew 26:46. It is but a repetition in other words of 1Peter 4:5, inserted again to give weight to all the exhortations which follow. Probably, if St. Peter had thought the world would stand twenty centuries more, he would have expressed himself differently; yet see 2Peter 3:4-10.

Be ye therefore sober, and watch unto prayer.—These words sum up the cautions given in 1Peter 4:1-6, before passing on to the next subject. The first verb includes more than sobriety, and means the keeping a check upon all the desires. The usual notion of sobriety is more exactly conveyed in the word rendered “watch,” which is the same as in 1Peter 1:13 and 1Peter 5:8. “Unto prayer” is a slip for unto prayers; the difference is that it does not mean that we are to be always in frame to pray, but that actual prayers should be always on our lips: every incident in life should suggest them. They would be especially necessary if any moment might see the end of the world. The tense of the imperatives in the Greek carries out the notion that the persons addressed had slipped into a careless state, from which they needed an arousal.

Benson Commentary

1 Peter 4:7. The end of all things is at hand — Of our mortal lives, and of all the joys and sorrows, goods and evils connected therewith, and so of all your wrongs and sufferings. Many commentators indeed understand St. Peter as speaking only of the end of the Jewish commonwealth, city, temple, and worship. Thus Whitby understands him: “This phrase, and the advice upon it, so exactly parallel to what our Lord had spoken, will not suffer us to doubt that the apostle is here speaking, not of the end of the world, or of all things in general, which was not then, and seems not yet to be at hand, but only of the end of the Jewish state.” Thus also Macknight: “This epistle being written about a year after the war with the Romans began, which ended in the destruction of Jerusalem and the Jewish state, Peter, who had heard his Master’s prophecy concerning these events, and the signs of their approach, had good reason to say that they had approached.” But, as Dr. Doddridge justly observes, this was an event in which most of those, to whom the apostle wrote, were comparatively but little concerned. It is probable, therefore, that the apostle either referred to death, which may be considered as the end of the whole world to every particular person; or the consummation of all things, which may be said to be at hand in the sense in which our Lord, long after the destruction of Jerusalem: says to the church, (Revelation 22:7; Revelation 22:20,) Behold I come quickly. To the same purpose is Mr. Scott’s interpretation: “All Christians must expect tribulations in the world, but these would soon terminate; for the end of all things was at hand, and death was about to close their course of trials or services; nay, judgment would not be so long delayed, as that the intervening space should, in the estimation of faith, be at all compared with eternity.” Be ye therefore sober — Temperate in all things, and moderate in all earthly cares and pursuits; remembering their end approaches, and the fashion of this world passeth away. Or, be prudent and considerate, as σωφρονησατε also signifies. Look before you, and provide for eternity. And watch unto prayer — To which temperance, moderation in worldly desires and cares, prudence, and consideration, are great helps, tending to produce a wakeful state of mind, and guarding against all temptations to sin and folly. And this watchfulness is so connected with prayer, that the one cannot exist without the other. See on 1 Thessalonians 5:6-9.

Matthew Henry's Concise Commentary

4:7-11 The destruction of the Jewish church and nation, foretold by our Saviour, was very near. And the speedy approach of death and judgment concerns all, to which these words naturally lead our minds. Our approaching end, is a powerful argument to make us sober in all worldly matters, and earnest in religion. There are so many things amiss in all, that unless love covers, excuses, and forgives in others, the mistakes and faults for which every one needs the forbearance of others, Satan will prevail to stir up divisions and discords. But we are not to suppose that charity will cover or make amends for the sins of those who exercise it, so as to induce God to forgive them. The nature of a Christian's work, which is high work and hard work, the goodness of the Master, and the excellence of the reward, all require that our endeavours should be serious and earnest. And in all the duties and services of life, we should aim at the glory of God as our chief end. He is a miserable, unsettled wretch, who cleaves to himself, and forgets God; is only perplexed about his credit, and gain, and base ends, which are often broken, and which, when he attains, both he and they must shortly perish together. But he who has given up himself and his all to God, may say confidently that the Lord is his portion; and nothing but glory through Christ Jesus, is solid and lasting; that abideth for ever.

Barnes' Notes on the Bible

But the end of all things is at hand - This declaration is also evidently designed to support and encourage them in their trials, and to excite them to lead a holy life, by the assurance that the end of all things was drawing near. The phrase, "the end of all things," would naturally refer to the end of the world; the winding up of human affairs. It is not absolutely certain, however, that the apostle used it here in this sense. It might mean that so far as they were concerned, or in respect to them, the end of all things drew near. Death is to each one the end of all things here below; the end of his plans and of his interest in all that pertains to sublunary affairs. Even if the phrase did originally and properly refer to the end of the world, it is probable that it would soon come to denote the end of life in relation to the affairs of each individual; since, if it was believed that the end of the world was near, it must consequently be believed that the termination of the earthly career of each one also drew near to a close.

It is possible that the latter signification may have come ultimately to predominate, and that Peter may have used it in this sense without referring to the other. Compare the notes at 2 Peter 3:8-14, for his views on this subject. See also the notes at Romans 13:11-12. The word rendered "is at hand," (ἤγγικε ēngike,) may refer either to proximity of place or time, and it always denotes that the place or the time referred to was not far off. In the former sense, as referring to nearness of place, see Matthew 21:1; Mark 11:1; Luke 7:12; Luke 15:25; Luke 18:35, Luke 18:40; Luke 19:29, Luke 19:37, Luke 19:41; Luke 24:15; Acts 9:3; Acts 10:9; Acts 21:33; in the latter sense, as referring to time as being near, see Matthew 3:2; Matthew 4:17; Matthew 10:7; Matthew 21:34; Matthew 26:45; Mark 1:15; Luke 21:20, Luke 21:28; Acts 7:17; Romans 13:12; Hebrews 10:25; 1 Peter 4:7. The idea as applied to time, or to an approaching event, is undoubtedly that it is close by; it is not far off; it will soon occur. If this refers to the end of the world, it would mean that it was soon to occur; if to death, that this was an event which could not be far distant - perhaps an event that was to be hastened by their trials. The fact that it is such language as we now naturally address to people, saying that in respect to them "the end of all things is at hand," shows that it cannot be demonstrated that Peter did not use it in the same sense, and consequently that it cannot be proved that he meant to teach that the end of the world was then soon to occur.

Be ye therefore sober - Serious; thoughtful; considerate. Let a fact of so much importance make a solemn impression on your mind, and preserve you from frivolity, levity, and vanity. See the word explained in the notes at 1 Timothy 3:2.

And watch unto prayer - Be looking out for the end of all things in such a manner as to lead you to embrace all proper opportunities for prayer. Compare the notes at Matthew 26:39, Matthew 26:41. The word rendered watch, means to be sober, temperate, abstinent, especially in respect to wine; then watchful, circumspect. The important truth, then, taught by this passage is, "that the near approach, of the end of all things should make us serious and prayerful."

I. The end may be regarded as approaching. This is true:

(1) of all things; of the winding up of the affairs of this world. It is constantly drawing nearer and nearer, and no one can tell how soon it will occur. The period is wisely hidden from the knowledge of all people, (see Matthew 24:36; Acts 1:7,) among other reasons, in order that we may be always ready. No man can tell certainly at what time it will come; no man can demonstrate that it may not come at any moment. Everywhere in the Scriptures it is represented that it will come at an unexpected hour, as a thief in the night, and when the mass of people shall be slumbering in false security, Matthew 24:37-39, Matthew 24:42-43; 1 Thessalonians 5:2; Luke 21:34.

(2) it is near in relation to each one of us. The day of our death cannot be far distant; it may be very near. The very next thing that we may have to do, may be to lie down and die.

II. It is proper that such a nearness of the end of all things should lead us to be serious, and to pray.

(1) to be serious; for:

(a) the end of all things, in regard to us, is a most important event. It closes our probation. It fixes our character. It seals up our destiny. It makes all ever onward in character and doom unchangeable.

(b) We are so made as to be serious in view of such events. God has so constituted the mind, that when we lose property, health, or friends; when we look into a grave, or are beset with dangers; when we are in the room of the dying or the dead, we are serious and thoughtful. It is unnatural not to be so. Levity and frivolity on such occasions are as contrary to all the finer and better feelings of our nature as they are to the precepts of the Bible.

(c) There are advantages in seriousness of mind. It enables us to take better views of things, Ecclesiastes 7:2-3. A calm, sober, sedate mind is the best for a contemplation of truth, and for looking at things as they are.

(2) to be watchful unto prayer:

(a) People naturally pray when they suppose that the end of all things is coming. An earthquake induces them to pray. An eclipse, or any other supposed prodigy, leads people to pray if they suppose the end of the world is drawing near. A shipwreck, or any other sudden danger, leads them to pray, Psalm 107:28. So people often pray in sickness who have never prayed in days of health.

continued...

Jamieson-Fausset-Brown Bible Commentary

7. Resuming the idea in 1Pe 4:5.

the end of all things—and therefore also of the wantonness (1Pe 4:3, 4) of the wicked, and of the sufferings of the righteous [Bengel]. The nearness meant is not that of mere "time," but that before the Lord; as he explains to guard against misapprehension, and defends God from the charge of procrastination: We live in the last dispensation, not like the Jews under the Old Testament. The Lord will come as a thief; He is "ready" (1Pe 4:5) to judge the world at any moment; it is only God's long-suffering and His will that the Gospel should be preached as a witness to all nations, that induces Him to lengthen out the time which is with Him still as nothing.

sober—"self-restrained." The opposite duties to the sins in 1Pe 4:3 are here inculcated. Thus "sober" is the opposite of "lasciviousness" (1Pe 4:3).

watch—Greek, "be soberly vigilant"; not intoxicated with worldly cares and pleasures. Temperance promotes wakefulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer.

prayer—Greek, "prayers"; the end for which we should exercise vigilance.

Matthew Poole's Commentary

But the end of all things: the last judgment, which will put an end to all the evils as well as good things of this world.

Is at hand: see Jam 5:8,9.

Be ye therefore sober; both in mind, prudent, moderate, 2 Corinthians 5:13 Titus 2:6; and in body, temperate in meats and drinks, &c.

And watch: the word signifies both sobriety, in opposition to drunkenness, 1 Thessalonians 5:6,8, and watchfulness, 2 Timothy 4:5, and this signification agrees best with this place, the former being implied in the word sober.

Unto prayer; the end for which they should be sober and vigilant, viz. that they might observe every season fit for prayer, and might still keep themselves in a praying frame.

Gill's Exposition of the Entire Bible

But the end of all things is at hand,.... With respect to particular persons, the end of life, and which is the end of all things in this world to a man, is near at hand; which is but as an hand's breadth, passes away like a tale that is told, and is but as a vapour which appears for a while, and then vanishes away. Or this may be said with regard to the Jews, the end of their church and civil state was near at hand, of their sacrifices, temple, city, and nation; or with respect to the whole universe, to the scheme and fashion of this world, which will soon be gone, though the substance will abide; when the heavens shall pass away, and the earth and all therein will be burnt up; when there will be an end of all the purposes and promises of God respecting the present state of things concerning his church and people, and of the judgments of God upon his enemies here; when the man of sin will be destroyed, and the wickedness of the wicked will be come to an end, and the sorrows, afflictions, and persecutions of the saints, will be no more; and when will be an end put to the present dispensation of things; there will be an end of the ministry of the word, and of the administration of ordinances; time will be no more, and the final state of both good and bad men will take place: this may be said to be at hand in the apostle's time, though so long ago, because that was the last time, and the last dispensation of things; and whereas they knew not the exact time when it would be, they frequently spoke of it as near, in order to stir up the saints to the more diligent discharge of duty, and fervent exercise of grace, as here:

be ye therefore sober, or "temperate", as the Arabic version renders it; and so is opposed to intemperance in eating and drinking, which is an abuse of the creatures of Gods, and unfits a man for the duties of religion; when Satan easily gets an advantage, and is often the cause of other sins, and is frequently dissuaded from, for the same reason as here; see 1 Corinthians 7:31 or chaste, as the Syriac version; and so is opposed to immodesty in words, actions, or apparel, in which sense sobriety is used in 1 Timothy 2:9 or "prudent", as the Vulgate Latin version; and is opposed to all self-conceit and vanity of mind, and imprudence in conduct and conversation; see Romans 12:3 and to all immoderate care of the world, which has the same effect upon the soul as surfeiting and drunkenness on the body: it hinders the soul in the service of God, chokes the word, and makes it unprofitable, and runs men into many sins, snares, and temptations; and the consideration of the end of all things being at hand should draw off from it. It may also signify soundness of mind and judgment in the doctrines of faith, which are words of truth and soberness; and the rather this may be exhorted to, since towards the close of time there will be little of the doctrine of faith in the earth, and men will not be able to endure sound doctrine: it follows,

and watch unto prayer; watch all opportunities of praying, or of attendance on that ordinance, both in private and in public; watch and observe both your present wants, and present mercies, that ye may know what to pray for, and what to return thanks for; and that you have a due reverence of the divine Majesty, in whose presence you are entering. The Vulgate Latin and Arabic versions render it, "watch", or "be awake in prayers"; be careful that you lift up your hearts with your hands to God; that you pray for such things as are agreeable to the revealed will of God;, that you pray in faith, and lift up holy hands without wrath and doubting; and watch for the Spirit of God to enlarge your hearts in prayer, and to assist you both as to the matter and manner of praying. And persons should also watch after prayer for a return of it; and that they do not depend upon the duty performed; and that they are not negligent to return thanks for the mercy prayed for, when received. Very rightly does the apostle join the above exhortation with this, since a man that is not sober is neither fit to watch nor pray; and a drunken man, according to the Jewish canons, might not pray (l):

"one that is a drinker, or in drink, let him not pray, or if he prays, his prayer is deprecations; a drunken man, let him not pray, and if he prays his prayer is blasphemies.''

Or, as it is elsewhere (m) expressed,

"let not a drunken man pray, because he has no intention; and if he prays, his prayer is an abomination, therefore let him return and, pray when he is clear of his drunkenness: let no one in drink pray, and if he prays, his prayer is prayer (unless the word should rather be rendered "folly", as it may); who is a drunken man? he that cannot speak before a king; a man in drink can speak before a king, and not be confounded; even though he drinks but a fourth part, or a quarter of wine, let him not pray until his wine is departed from him.''

(l) T. Hieros. Terumot, fol. 40. 4. (m) Maimon. Hilch Tephilla, c. 4. sect. 17.

Geneva Study Bible

{5} But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

(5) He returns to his purpose, using an argument taken from the circumstance of the time. Because the last end is at hand, and therefore we must much more diligently watch and pray, with true sobriety of mind.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Peter 4:7. Here begins the third series of exhortations, which has special reference to life in the church, and is linked on to the thought of the nearness of the end of all things (see Introd. § 2).

πάντων δὲ τὸ τέλος ἤγγικεν] δέ marks clearly the transition to another train of thought. It is accordingly incorrect to connect the clause with what precedes (Hofmann). πάντων τὸ τέλος, equal to: “the end of all things,” refers back to the foregoing ἑτοίμως ἔχοντι κρῖναι; with the judgment comes the τέλος. πάντων, placed first by way of emphasis, is not masc. (Hensler; “the end of all men”) but neut.;[245] comp. 2 Peter 3:10-11; with τέλος, Matthew 24:6; Matthew 24:14.

ἤγγικε] comp. Romans 13:12; Jam 5:8; Php 4:5. That the apostle, without fixing the time or the hour of it, looked upon the advent of Christ and the end of the world,—in its condition hitherto,—therewith connected, as near at hand, must be simply admitted.[246]

σωφρονήσατε οὖν καὶ νήψατε] The first exhortation, grounded (ΟὖΝ) on the thought of the nearness of the end of the world. ΣΩΦΡ.; Vulg.: estote prudentes; in this sense the word is not in use in the N. T.; it means rather temperateness of spirit, i.e. the governing omnium immoderatorum affectuum; with the passage comp. 1 Timothy 2:9; Titus 2:6 (Hemming: σωφροσύνη, equal to affectuum et voluntatis harmonia), in contrast to the licentiousness of the heathen described in 1 Peter 4:2 (Wiesinger).

ΝΉΨΑΤΕ] Vulg.: vigilate, inexactly; ΝΉΦΕΙΝ has here the same meaning as in chap. 1 Peter 1:13. It is not enough to understand both expressions of abstinence from sensual indulgence.

ΕἸς [ΤᾺς] ΠΡΟΣΕΥΧΆς] not: in orationibus (Vulg.), for ΕἸς states the aim of the ΣΩΦΡ. and ΝΉΦΕΙΝ, but: “unto prayer,” that is, so that you may always be in the right frame of mind for prayer. If τάς be genuine, it is to be explained on the supposition that the apostle took the prayers of Christians for granted.

A mind excited by passions and lusts cannot pray. The plural points to repeated prayer (Schott). Schott, without any warrant, would understand by it the prayers of the church only.

The fact that both ideas are synonymous, forbids any separation, with de Wette and Hofmann, of ΣΩΦΡΟΝΉΣΑΤΕ from ΝΉΨΑΤΕ, and the conjoining of ΕἸς Τ ΠΡΟΣΕΥΧΆς with the latter term only.

[245] Oecumenius gives two interpretations: τὸ τέλος· ἀντὶ τοῦ, ἡ συμπλήρωσις, ἡ συντέλεια· ἢ τέλος ἠγγικέναι τῶν πάντων προφητῶν· τοῦτο δὲ ἀληθεῖ λόγῳ, ὁ Χριστός, ἡ πάντων γὰρ τελειότης, αὐτός ἐστιν. The second is evidently false.

[246] According to Schott, ἤγγικε means as much as: “not only is there nothing more between the Christian’s present state of salvation and the end, but the former is itself already the end, i.e. the beginning of the end.”

Expositor's Greek Testament

1 Peter 4:7. But the end of all things and men has drawn nigh; Christians also must be ready, watch and pray, as Jesus taught in the parable of Mark 13:34-37 (cf. Mark 14:38).—σωφρονήσατε parallels ἀσελγ. ἐπιθυμίαις (1 Peter 4:3) cf. 4Ma 1:31, temperance is restraint of lust. In Romans 12:3 St. Paul plays on the meaning of the component parts of σω-φρονεῖν, cf. εἰς σωτηρίαν ψυχῶν above.—νήψατε, corresponds to οἰνοφλυγίαις κώμοις πότοις (1 Peter 4:3); cf. 1 Peter 1:13, 1 Peter 5:8. St. Paul also depends on parable of Luke 12:42-46 in 1 Thessalonians 5:6 ff.—εἰς προσευχάς, the paramount duty of Christians is prayer especially for the coming of the Lord (Revelation 22:20; Luke 11:2; cf. Luke 3:7).

Cambridge Bible for Schools and Colleges

7. But the end of all things is at hand] The words are spoken, as are nearly all the eschatological utterances of the New Testament, within the horizon of the Apostle’s knowledge, and it had not been given to him to know the “times and the seasons” (Acts 1:7). His language was the natural inference from our Lord’s words, “then shall the end be” (Matthew 24:6-14). The times in which the disciples lived were to them the “last times” (1 Timothy 4:1; 1 John 2:18). They looked for the coming of the Lord as not far off (Romans 13:12; James 5:8). They expected to be among those who should be living when He came (1 Corinthians 15:51), who should be caught up to meet Him in the air (1 Thessalonians 4:17). A few years—we might almost say, looking to 2 Peter 3:8, a few months—sufficed to shew that the divine plan extended over a wider range than their thoughts and expectations. And yet, in one very real sense, they were not altogether mistaken. The end of all that they had known and lived in, the end of one great æon, or dispensation, was indeed nigh at hand. The old order was changing and giving place to the new. There was to be a great removal of the things that were shaken, that had decayed and waxed old, that the things that could not be shaken might remain (Hebrews 12:27).

be ye therefore sober, and watch unto prayer] The first of the two verbs is defined by Greek ethical writers (Aristotle, Eth. Nicom. ii. 2) as implying the harmony of affections and desires with reason. Of the two English words “sober” or temperate, by which it is commonly rendered, the latter, as expressing the due control of passions, is the more adequate. The Vulgate gives “Estote prudentes,” but that adjective belongs to another Greek ethical term. Mark 5:15, Romans 12:3, 2 Corinthians 5:13, may be noticed as among the other passages in which the same verb occurs. Strictly speaking, indeed, the word “sober” is wanted instead of “watch” for the second verb, which implies in the strictest sense “abstinence from wine and strong drink.” The word commonly translated “watch” (Matthew 24:42-43; Matthew 26:38-41) is altogether different. It may be noticed that the tense of the two verbs in the original implies not a general precept, but a call to an immediate act. The words of St Peter present a singular contrast to the effect that has commonly been produced in later ages by the belief that the end of the world was near. Terror and alarm, the abandonment of earthly callings and social duties accompanied that belief in the tenth century, when kings left their thrones and sought the seclusion of the monastery, “appropinquante fine saeculi,” and a like agitation has accompanied it since. To the Apostle’s mind the approach of the end of all things is a motive for calmness and self-control. He seems almost to reproduce the thought of a poet of whom he had probably never heard,

[Si fractus illabatur orbis

Impavidum ferient ruinae.]

“Should the world’s ruins round him break

His confidence it will not shake;

Unmoved he bears it all.”

(Hor. Od. iii. 3. 7.)

The “calmness” of the Apostle differs, however, from that of the philosopher. It is not merely the self-command of one who has conquered. Men are to be sober with a view to prayer. Desires of all kinds, above all, those of man’s lower nature, are fatal to the energy and therefore to the efficacy of prayer.

Bengel's Gnomen

1 Peter 4:7. Πάντων) of all things; and therefore also of the arrogance of the wicked, and of the sufferings of the righteous.—τέλος, the end) when the number of the dead and living shall be complete: [in the last judgment.—V. g.]—οὖν, therefore) He returns to exhortation; and in 1 Peter 4:7-11 duties are opposed to the sins enumerated in 1 Peter 4:3. For luxuries are opposed to the being sober and watchful; desires (“lusts”), to love; excesses in wine, revellings, banquetings, to hospitality; abominable idolatries, to the lawful ministering of heavenly gifts to the glory of the true God.—καὶ νήψατε, and watch) Temperance assists watchfulness, and each of them assists prayers: they who are removed from temperance are sleepy; and the sleepy are slothful as to prayer, even on this account, that they do not willingly take any time from their labour and the ordinary pursuits of life.—προσευχὰς, prayers) which are necessary at the last time.

Pulpit Commentary

Verse 7. - But the end of all things is at hand. The mention of the judgment turns St. Peter's thoughts into another channel. The end is at hand, not only the judgment of persecutors and slanderers, but the end of persecutions and sufferings, the end of our great conflict with sin, the end of our earthly probation: therefore prepare to meet your God. The end is at hand: it hath drawn near. St. Peter probably, like the other apostles, looked for the speedy coming of the Lord. It was not for him, as it is not for us, "to know the times or the seasons" (Acts 1:7). It is enough to know that our own time is short. When St. Peter wrote these words, the end of the holy city, the center of the ancient dispensation, was very near at hand; and behind that awful catastrophe lay the incomparably more tremendous judgment, of which the fall of Jerusalem was a figure. That judgment, we know now, was to be separated by a wide interval from the dale of St. Peter's Epistle. But that interval is measured, in the prophetic outlook, not by months and years. We are now living in "the last times" (1 Timothy 4:1; 1 John 2:18). The coming of our Lord was the hennaing of the last period in the development of God's dealings with mankind; there is no further dispensation to be looked for. "Not only is there nothing mere between the Christian's present state of salvation and the end, but the former is itself already the end, i.e. the beginning of the end" (Schott, quoted by Huther). Be ye therefore sober; rather, self-restrained, calm, thoughtful. The thought of the nearness of the end should not lead to excitement and neglect of common duties, as it did in the case of the Thessalonian Christians, and again at the approach of the thousandth year of our era. And watch unto prayer; rather, be sober unto prayers. The word translated "watch" in the Authorized Version is not that which we read in our Lord's exhortation to "watch and pray." The word used here (νήψατε) rather points to temperance, abstinence from strong drinks, though it suggests also that wariness and cool thoughtfulness which are destroyed by excess. The Christian must be self-restrained and sober, and that with a view to perseverance in prayer. The aorist imperatives, perhaps, imply that St. Peter's readers needed to be stirred up (2 Peter 1:13; 2 Peter 3:1), to be aroused from that indifference into which men are so apt to fall. The exhortation to persevere in watchfulness would be expressed by the present. 1 Peter 4:7

Vincent's Word Studies

Is at hand (ἤγγικεν)

Lit., has come near. The word constantly used of the coming of Christ and his kingdom. See Matthew 3:2; Mark 1:15; Luke 10:9; Hebrews 10:25.

Be ye sober (σωφρονήσατε)

The word is froth σῶς, sound, and φρήν, the mind. Therefore, as Rev., be ye of sound mind. Compare Mark 5:15.

Watch (νήψατε)

See on 1 Peter 1:13. The A. V. has followed the Vulgate, vigilate (watch). Rev. is better: be sober.

Unto prayer (εἰς προσευχάς)

Lit., prayers. The plural is used designedly: prayers of all kinds, private or public. Tynd. renders, Be ye discreet and sober, that ye may be apt to prayers. Compare Ephesians 6:18, "with every kind of prayer, and watching thereunto."