Verse by Verse

¹⁰ Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble;

¹¹ for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.

Anyone who does not understand that Peter’s audience was kingdom Jews but instead believes that he wrote to members of the Church, the Body of Christ, has to either explain these verses away or embrace bad theology. For example, the Calvinists enjoy using these verses as proof of their election. One extreme Calvinist pastor I heard referred repeatedly to the things listed in verses 5-7 as our “part” in salvation, which is simply salvation by works. If we have a part, then Christ’s death wasn’t sufficient in and of itself and we are all lost.

Guthrie (below) uses these verses to deny eternal security.

Confirm your call and election is the tension which runs right through the first letter. Christians are “chosen and destined by God the Father (1 Peter 1:2), and yet must conduct themselves “with fear and trembling” (1 Peter 1:17; cf. Philippians 2:12-13). So Peter even hints at the possibility that one can fall from grace. Guthrie, page 1253

Again, Guthrie is wrong. But at least he’s honest. If Peter was writing to us today, then these verses would make it clear that we could lose our salvation. If he was, but he wasn’t. I only included his quote to show how quickly one can get off base if they don’t understand the distinction between Paul and the twelve. The Philippians verses he cites are taken totally out of context and refer to sanctification, not salvation.

diligent (v.10) = being eager, being zealous, exert yourself, lit. be swift, speedy

calling (v.10) = invitation

election (v.10) = a choosing out, a selecting. Referring to God’s choice of Israel as his chosen people (Romans 9:3-5).

abundantly (v.11) = richly

While those saved under the kingdom gospel had eternal life, they did not enjoy the assurance of it, as we do today. (John 3:15-16; John 10:27-28; 1 John 5:13)

A man who’s released from prison after committing a serious offense is always given a probationary period to ensure that he’s fit to return to society. In similar fashion, the kingdom saints were placed on probation—it was required that they demonstrate they were indeed saved. … The Lord mad the following comments regarding deceivers, “Ye shall know them by their fruits.” A corrupt tree does not produce good fruit, and vice versa, a good tree doesn’t produce evil fruit (Matthew 7:12-20).

To this, Peter adds, “to make your calling and election sure.” How? “If ye do these things, ye shall never fall.” What things? Those things mentioned in the previous passages (2 Peter 1:5-7). Peter’s hearers could have the assurance of their eternal life if they simply abided in these things. Of course, the true believer would endure to the end.

The entrance here (v.11) is the way. Christ, of course, is the way! He has provided an entrance into the everlasting kingdom by virtue of His shed blood. Peter gives his countrymen some additional incentive to remain faithful to the end when he states that the way “shall be ministered unto you abundantly.” While all the kingdom saints will enter into the millennial reign of Christ, the entrance of some will be more glorious than others. Only those who heed the commands of Christ for Israel will hear the Lord say, “Well done, thou good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord” (Matthew 25:21). — Sadler, pages 185-186.

The election Peter referred to was the election of Israel to be God’s chosen nation, not the election of individual Jews to be saved. If God chose individuals to be saved, then there would be no reason for Peter to urge his hearers to make their election sure.

⁵ But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge,

⁶ to knowledge self-control, to self-control perseverance, to perseverance godliness,

⁷ to godliness brotherly kindness, and to brotherly kindness love.

⁸ For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ.

⁹ For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins.

for this reason (v.5) — because they were “partakers of the divine nature” (v.4)

diligence (v.5) = speed, haste, earnestness, enthusiasm

add (v.5) = supply, provide, lavish provision. Used in classical Greek to describe the munificence of rich citizens who would finance a theatrical performance or fit out a warship for the state.

Peter now instructs his hearers to “add” to their faith seven things … Although some of these virtues are attributes that the world seeks after to become more refined and cultured, “whatsoever is not of faith is sin” (Romans 14:23).

If these things abounded in them it was an evidence that they were bearing fruit. These seven virtues were the fruits that sprung forth from the new nature they possessed This is another distinction between the kingdom gospel and the gospel of the grace of God. Today, believers may or may not bear fruits; therefore, it is sometimes difficult to ascertain whether or not someone is saved. Paul says regarding good works after salvation, “For we are His workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them” (Ephesians 2:10 cf. 2 Corinthians 8:11). Notice believers “should walk in them,” implying that they may not always increase in the fruits of righteousness.

Under the kingdom gospel this wasn’t an option, it was an absolute necessity. As Peter says, “neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.” Our Lord cursed the barren fig tree because it was of no profit. Thus, He emphatically declared, “Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits … Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them” (Matthew 7:15-20). …

If those of their number only bore a very small amount of fruit, it was an indication that there was life, but that they obviously didn’t take the things of the Lord seriously. Peter calls these saints blind because they had forgotten that they had been purged from the very sins they were again committing. — Sadler, pages 181-182.

faith (v.5) = belief, trust, confidence, fidelity, faithfulness

virtue (v.5) = goodness, uprightness

knowledge (v.5) = knowledge gained by experience and direct relationship, moral wisdom

self-control (v.6) = mastering desires and passions, especially of the sensual appetites

perseverance (v.6) = endurance, patient waiting for. The characteristic of one who is unswerved from his deliberate purpose and his loyalty to faith and virtue even in the greatest trials and sufferings

godliness (v.6) = devotion, respect toward God

brotherly kindness (v.7) = philadelphia, affection for the brethren, the love of Christians for one another as “brethren” in Christ

love (v.7) = agape, love, to refer one—in this case, to prefer and esteem another because he or she is a fellow believer

barren nor unfruitful in knowledge (v.8) — To be barren is to be idle or lazy, unprofitable, shunning the labor one should be performing. To be unfruitful is to not be yielding what one ought to yield, contributing nothing.

shortsighted (v.9) = see dimly, closing the eyes.

I think what Peter was doing here was instructing his Jewish readers on how to do what he was instructing them to do. He had just reminded them of what they had through Christ (v.4). Now he was telling them how to be sure they had these things—how to be sure that they were “partakers of the divine nature.” Partaking of the divine nature is an abstract idea that may be hard to grasp and it can be hard to know if you are doing it correctly, or at all. But if you are treating others kindly, controlling your passions, respecting God, etc. then you know you’re on the right path. In other words, the easiest way to know if you’re a kind person is to do kind things. The easiest way to know if you have your passions under control is to avoid the things that cause you to fall. If you do the right things, you will bear fruit and you will grow in knowledge of the Lord. If you don’t do these things, you’ve obviously closed your eyes to the truth (another deliberate act).

As Sadler points out (above) for kingdom Jews, it was required that they do these things to prove their faith. For us, under the dispensation of grace, our faith is sure and the good works are our response. By application, if we demonstrate none of these virtues, our sanctification will suffer and we will not grow—but it doesn’t mean we aren’t saved. Salvation is by faith alone through grace alone apart from works.

³ as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue,

⁴ by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust.

Life must precede godliness (v.3). That life is “given” through a personal knowledge of the Giver; and He by His Divine power provides everything necessary to sustain that life and its Christian manifestations. As moral glory and nobility of character characterized Him, so must they characterize those who live by Him. — Williams, page 1006.

His (v.3) = Christ’s (from v.2)

knowledge (v.3) = knowledge gained through first-hand relationship

glory (v.3) = honor, what evokes good opinion, intrinsic worth

virtue (v.3) = goodness, excellence, uprightness

Twice in these two passages [vs. 2-3] the apostle emphasizes the importance of having a fuller knowledge of God. With the majority of the prophets and apostles of the kingdom having passed from the scene, Peter directs his countrymen to the written revelation of god, where they could grow in the grace and knowledge of the Lord Jesus Christ. Seeing that these offices were left vacant is strong evidence against apostolic succession, simply because the written Word of God was now to be their final authority (2 Peter 1:19-21). A deeper understanding of the Scriptures would also serve as a safeguard against the insidious heresies the false teachers were seeking to spread among them. — Sadler, page 178.

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If you were living continually in the face of death, as these saints were, the promises of god would become exceedingly great and precious. This will be especially true of future Israel during the Tribulation period. While the promises of the Abrahamic, Davidic, and the New covenants were cherished, the specific ones Peter highlights are the promise of the Second Coming of Christ to destroy Israel’s enemies, and the promise of new heavens and a new earth wherin dwelleth righteousness (2 Peter 3:3-9, 13). — Sadler, page 178.

exceedingly great (v.4) = great in the widest sense, superlative

precious (v.4) = valuable as recognized in the eyes of the beholder, of great price

partakers (v.4) = sharers, partners, companions

nature (v.4) = the underlying constitution or make-up of someone

corruption (v.4) = destruction, decay, rottenness, decomposition. In this case, moral decay.

lust (v.4) = passionate longing, inordinate desire, desire for what is forbidden

Here’s my personal explanation of these verses. We will experience more of God’s grace and peace the more we know the Lord (from v.2) because He has given us everything we need to live, and to live godly. He provides us with these things because of His own greatness (glory and virtue). That knowledge includes His promises which give us the ability (because of our faith in the future) to escape the corruption of the world and live godly lives. We know something better is coming, and that hope saves us (Romans 8:24-25). Peter will go on in the next verses to explain exactly how to take this knowledge and power and use it practically.

As Sadler explains (above) these verses were, in the immediate context, for Israel, but the application applies to us also.

1 Simon Peter, a bondservant and apostle of Jesus Christ, to those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ:

² Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord,

Simon … is the straightforward transliteration of the Hebrew form of his name as used in Acts 15:14. This could well be a mark of authenticity: use of the two names together (as on the formal occasions of Matthew 16:16; Luke 5:8; John 21:15) could be a reminder of the change grace had wrought in the apostle’s life. Servant and apostle. The latter title is used alone in 1 Peter (the former by Jude). Together they doubly emphasize the authority by which he writes, as one who is only a servant, yet fully commissioned by his Master for His work. — Guthrie, page 1251

bondservant (v.1) = slave

obtained (v.1) = received by lot, by drawing lots — so, not by works. I also imagine it speaks to the election of Israel as the nation chosen by God above all others.

The term “precious” here is almost exclusively associated with the Prophetic Program. In fact, it is one of Peter’s favorite words. He uses it seven times in his epistles, and for good reason. We must remember that his countrymen, including himself, had been driven out of their homeland into hostile countries where they were hated, persecuted, and executed without a cause. Consequently, their Savior was precious; their faith was precious; their redemption through the blood of the Lamb was precious; and the promises they clung to were most assuredly precious.

But there is another reason Peter uses this term so frequently, a reason that is often overlooked. In the Old Testament it states: “And the child Samuel ministered unto the LORD before Eli. And the Word of the LORD was precious in those days; there was no open vision” (1 Samuel 3:1). In time past, when the Lord was silent it meant He was displeased with His people. When this occurred, the Word of the Lord became more precious because it was the only means to know the mind and will of Jehovah.

Since Israel was being set aside nationally for her unbelief, God was no longer speaking to her through visions and signs as He had done at Pentecost. Thus, the promises found in Peter’s writings became even more precious to those Israelites who had believed (2 Peter 1:4 cf. 3:3-9). — Sadler, page 175-176

To confirm Sadler’s statement that “precious” was “almost exclusively associated with the Prophetic Program,” I looked the word up in a concordance. It’s used 60 times in the Old Testament. It appears 15 times in the New Testament, all of them in books written to and about Israel except for one use by Paul in 1 Corinthians 3:12 when he refers to precious stones.

In the Greek, “like precious” (v.1) is one word, meaning “equally honored, of equal value.”

When Peter says that [his readers] had “obtained like-precious faith with us,” he wants us to understand that his readers had believed the same gospel he and the other kingdom saints had received. this, “like-precious faith” is synonymous with “the apostles’ doctrine” taught by the twelve on the day of Pentecost (Acts 2:42).

But what exactly is the apostle’ doctrine? Clearly it is the Great Commission—the terms of salvation being: repent, believe on the name of Christ that He is the Messiah of Israel, and be water baptized for the remission of sins. In addition, they were to render obedience to all the Lord taught during His earthly ministry. — Sadler, pages 176-177.

[In] the Second Epistle of Peter, the Apostle Peter is going to successfully maneuver his hearers though a minefield of apostasy. The false teachers who brought in these “damnable heresies,” as Peter calls them, were jeopardizing the very existence of what was remaining of the kingdom church. Thus, the purpose of this writing was to challenge those who were saved under the kingdom gospel to stand fast in the face of false teaching. Furthermore, the warnings sounded throughout the epistle are even more relevant for the coming day of the Lord. Like First Corinthians, Second Peter is a letter of correction. — Sadler, page 173.

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If we compare 1 Peter 1:1 with 2 Peter 3:1, it is clear that Peter was writing to his countrymen a second time, who were scattered strangers (Greek Diaspora). That is, “sojourners of the dispersion” throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia. The phrase “of the dispersion,” is distinctly Jewish and specifically refers to the Jews who were living in other nations outside the Promised Land.  …

The date of this writing was probably around 67 A.D., shortly after the martyrdom of the Apostle Paul, since Peter speaks of “all his epistles” being in circulation (2 Peter 3:16), which would have included 2 Timothy, Paul’s swan song. According to Church history [tradition, really, more than history], it is believed that Peter also suffered martyrdom under Nero, which had to be prior to June of 68 A.D. when the emperor committed suicide. — Sadler, page 175.

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There are differences between the style and vocabulary of First and Second Peter. The Greek of Second Peter is rough and awkward compared to that of First Peter, and there are also differences in informality and in the use of the Old Testament. But these differences are often exaggerated, and they can be explained by Peter’s use of Silvanus as his secretary for First Peter and his own hand for Second Peter.

[To explain the similarities between Second Peter 2 and Jude], it is possible [probable] that Jude quoted Peter or that both used a common source. — Talk through the Bible, by Bruce Wilkinson and Kenneth Boa.

I’m using the following commentaries for this study. In quotes in future posts, I’ll simply refer to the author and page number. In addition, because I don’t have a word study for this book, I’ll be relying on websites that translate and define the Greek terms.

The Life and Letters of the Apostle Peter, by Paul M. Sadler. Berean Bible Society (2004)

The New Bible Commentary, edited by D. Guthrie and J.A. Motyer. William B. Eerdmans Publishing Company (1970)

Williams’ Complete Bible Commentary, by George Williams. Kregel Publications

¹⁰ But may the God of all grace, who called us to His eternal glory by Christ Jesus, after you have suffered a while, perfect, establish, strengthen, and settle you.

¹¹ To Him be the glory and the dominion forever and ever. Amen.

¹² By Silvanus, our faithful brother as I consider him, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand.

¹³ She who is in Babylon, elect together with you, greets you; and so does Mark my son.

¹⁴ Greet one another with a kiss of love. Peace to you all who are in Christ Jesus. Amen.

Verse 10 isn’t a prayer or a wish, but a statement of future fact. The verbs are all in the future tense.

Verse ten — The words “make you perfect” are not the translation of the Greek word teleioo which means “to perfect” in the sense of “to make spiritually mature and complete,” but from a word meaning “to fit or join together.” The predominating idea in the verb is adjustment, the putting of parts into right relationship and connection with one another. It is the same word translated “perfecting” in Ephesians 4:12, where the gifted servants of the Lord mentioned were given to the Church for the equipping of the saints for ministering work. The word was used of James and John mending their nets, thus equipping them for service (Mark 1:19).  … The word “stablish” is the translation of a Greek word whose root is akin to the word translated “steadfast” in 5:9. It speaks of a solid foundational position. — Wuest, pages 131-132.

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Verse twelve — In verses 12-14 we probably have the postscript in Peter’s own handwriting. This would indicate that Silvanus was the amanuensis, the one to whom Peter dictated the letter and by whom it was sent. The word “faithful” is preceded by the definite article in the Greek text, showing that he was well-known to the recipients. — Wuest, page 132.

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Since Silas wasn’t a common name in biblical times, there seems to be little doubt that this is the same Silas (Silvanus) that accompanied the Apostle Paul on his apostolic journeys. He was probably a Hellenistic Jew (Greek-speaking Jew) as well as a Roman citizen (Acts 15:22-27; 16:37). Silas was a member of the circumcision who helped to announce the fall of Israel nationally. He was also instrumental in confirming Paul’s ministry among the Gentiles to his countrymen (Acts 15:22-34). — Sadler, page 170.

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As Peter closes the epistle, he reminds his hearers once again that the things he has shared with them are “the true grace of God,” that is, the prophesied grace which was promised to come unto them (1 Peter 1:10). In the grand view of the two programs of God, Paul addresses our standing in grace, but Peter speaks here of the power of grace which would enable his hearers to endure the hour of trial they were about to face. — Sadler, page 170.

Babylon (v.13) — most likely referring to the actual city of Babylon on the Euphrates and not to Rome (as in Revelation 17:5). Wuest and Sadler both support this view.

Williams has a different take.

Whether the Apostle meant his wife (v.13) or the Christian synagogue at Babylon, or at Rome, or at Jerusalem is difficult to say. The argument of the epistle, insisting that the Divine wrath was about to fall upon Jerusalem because it had morally become Babylon (compare Revelation 11:8), inclines to the belief that the guilty city was here thus named and intended. The fact that Peter was the head of the Hebrew church would make his residence at Jerusalem the more probable. — Williams, page 1005.

kiss of love (v.14) — refers to a custom in the early church when after prayers, the brethren welcomed each other with a kiss.

⁸ Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour.

⁹ Resist him, steadfast in the faith, knowing that the same sufferings are experienced by your brotherhood in the world.

Verse eight — In the words “be sober” sobriety of mind is enjoined. “Be mentally self-controlled,” is the idea. The words “be vigilant” in the Greek present the idea of “be awake and watchful.” The word “adversary” is the translation of a word used of an opponent in a lawsuit. The word “devil” is the word use din the English translation for diabolos which comes from a word diaballo which means literally, “to throw over or across, to send over.” It was used in classical Greek with the meanings, “to traduce, calumniate, slander, accuse, defame,” and was used not only of those who brig a false charge against one, but also of those who disseminate the truth concerning a man and do so maliciously, insidiously, with hostility. — Wuest, page 129.

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Verse nine — The Greek word translated “resist” means “to withstand, to be firm against someone else’s onset” rather than “to strive against that one.” … While the Christian cannot take the offensive against Satan, yet he can stand his ground in the face of his attacks. — Wuest, page 130.

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While Satan is a formidable foe as a roaring lion … [he] is the most dangerous when he appears as an angel of light … (2 Corinthians 11:14-15). — Sadler, page 169.

⁵ Likewise you younger people, submit yourselves to your elders. Yes, all of you be submissive to one another, and be clothed with humility, for “God resists the proud, but gives grace to the humble.”

⁶ Therefore humble yourselves under the mighty hand of God, that He may exalt you in due time,

⁷ casting all your care upon Him, for He cares for you.

Verse five — “Be clothed with” is the translation of a word which speaks of the act of tying or tucking up the long outer garments of the oriental around the waist as a roll or band or firth. It refers to the same action as Peter mentions in 1:13 where he says, “Gird up the loins of your mind.” The word in its noun form referred to a slave’s apron under which the loose outer garments were gathered. The exhortation is to put on humility as a working virtue. … The word “resist” in the Greek is a military term, used of an army drawn up for battle. … The word “proud” is the translation of a Greek word which means literally “to show above,” and thus describes the proud person as one who shows himself above others. The word “humble” is the translation of the Greek word rendered “lowly” in Matthew 11:29 where it describes our Lord’s character. The word is found in an early secular document where it speaks of the Nile River in its low stage. … The word means “not rising far from the ground.” — Wuest, pages 127-128.

The quotation in verse 5 is from the LXX of Proverbs 3:34, quoted also in James 4:6.

Verse six — The verb translated “humble yourselves” is not in the aorist middle but the passive voice, which means that the subject of the verb is passive in the hands of God and is acted upon by Him. the exhortation is “Be humbled,” or “Suffer yourselves to be humbled.” … The presence of humility in the life of a Christian is the prerequisite that god demands before He will exalt that Christian to a high place of privilege and honor in His service. — Wuest, page 128.

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The mighty hand of God [v.6] is a familiar phrase in the LXX, and is usually connected in thought with God’s deliverance of His people from Egypt. — Guthrie, page 1248.

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Verse seven — The word “care” is the translation of a Greek word which means “anxiety” or “worry.” The word “all” in the Greek text has the idea, not of every worry that comes along, but the whole of their worries. They are to cast upon God the whole of their worries, that is, come to the placed where they resolve to cast the whole of their future worries upon Him, and the result will be that when those things that wold otherwise worry them come up, they will not worry. The word “cast” is the translation of a word that means “having deposited with.” It refers here to a direct and once-for-all committal to God of all that would give us concern. … The words “for He careth for you” can be translated literally … “for you are His concern.” — Wuest, pages 128-129

1 The elders who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of the glory that will be revealed:

² Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly;

³ nor as being lords over those entrusted to you, but being examples to the flock;

⁴ and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.

Verse one — The Greek word “elder” was used as a designation of a man advanced in years. It became one of the official designations of an officer in a local church who in other places is called an overseer or a bishop (Acts 20:17, 28; 1 Timothy 3:2), and whose duty it was to exercise spiritual oversight and authority over its members. … The word “witness” … does not refer to the act of seeing, but to the act of testifying to what one has seen. — Wuest, page 124.

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The flock belonged to God (v.2). It was among, not beneath the under-shepherds. It was God’s great heritage. They were not lords over God’s heritage, but only examples. — Williams, page 1004.

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examples (v.3) = literally “a print left as an impression after a blow has been struck, a pattern or model of something else.” Under-shepherds should be living patterns or models of the Chief Shepherd, the Lord Jesus. — Wuest, page 125.

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Verse four — The Greek word translated “crown” referred to a crown of victory in the Greek athletic games, a crown given for military valor, or a festal garland worn at marriage feasts. … “Fadeth” is a participle in the Greek describing this crown. The word in its noun form was the name of a flower that did not wither or fade, and which when picked, revived in water. The crown given to victors in either athletics or war was made of oak or ivy leaves, the festal garlands of the marriage feast, of flowers. These would wither and fade. But the victor’s crown which the Lord Jesus will give His faithful under-shepherds will never wither or fade. — Wuest, page 126.

¹⁷ For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?

¹⁸ Now “If the righteous one is scarcely saved, where will the ungodly and the sinner appear?”

¹⁹ Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator.

Williams looks at Peter’s words from the context of the first century fulfillment. Sadler looks at them from the context of their ultimate fulfillment. I think there is validity in both views.

Israel was the House of God. Judgment was about to fall upon it. The Romans were the instruments of that judgment. The Apostle, and those to whom he wrote, were members of that House. Hence the word “us” (v.17). That House, as a house, knew the Gospel but did not obey it; and, consequently, it was judged. The righteous members of the nation (v.18) would with difficulty be saved out of the judgment—and so it proved—but as for the rest, multitudes perished by the sword, by famine, by pestilence, by banishment into slavery, and the residue were driven forth into all lands and forbidden under a threat of death to set foot in Palestine. — Williams, page 1003.

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The judgment of Israel referred to here [v.17] by Peter as the “first” will ultimately occur at the dawn of the kingdom age. The “end” of the matter will be the Great White Throne Judgment at the consummation of all things. At that day those who rejected the good news of God, in whatever age they lived, will appear before the Judge of all the earth.

Some find it hard to believe that a loving God would judge the world. It is true that God is a God of love. In fact, He loved mankind so deeply that He sent His only begotten Son to die for their sins. You see, the judgment of God fell on Christ that mankind might be delivered from His wrath. However, if the sinner rejects the Sin-Bearer then he must suffer the consequences of his rejection. Any infraction against God’s infinite holiness demands an infinite penalty. While man has a propensity to overlook sin, God cannot! Beloved ones, we must never charge God with what man has brought upon himself. He is simply going to reap what he has sown.— Sadler, page 153.

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The word “scarcely” [v.18] is the translation of a Greek word that means literally “with difficulty.” The word is used in Acts 14:18 where Paul experienced difficulty in restraining the people at Lystra from sacrificing to him as a god. The context in First Peter speaks of the persecutions which were allowed to come by God as a disciplinary judgment, the purpose of which was to purify their lives. They were being saved with difficulty in the sense that if it was necessary for God to purify the lives of saints by these drastic means, namely, persecution and suffering, what can one say as to the position of the unsaved in relation to God? — Wuest, page 122.

Commit (v.19) = a banking term meaning “to give in charge as a deposit.”