Verse by Verse

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.”

¹⁴ If you are reproached for the name of Christ, blessed are you, for the Spirit of glory and of God rests upon you. On their part He is blasphemed, but on your part He is glorified.

¹⁵ But let none of you suffer as a murderer, a thief, an evildoer, or as a busybody in other people’s matters.

¹⁶ Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter.

Verse fourteen — The Greek word “reproach” is found in Matthew 5:11 where it is translated “revile.” The word “if” is the “if” of a fulfilled condition. It could be translated “in view of the fact,” or “since.” These Christians were being reproached for the name of Christ. This was no hypothetical case.

The apostle says that in view of the fact that they are being reproached, they are happy. The word “happy” is the translation of a Greek word which means “prosperous.” It is used in Matthew 5:3-11, where it is translated “blessed.” It refers in these contexts to a spiritually prosperous state or condition of the believer. The world does not persecute a worldly Christian, only a spiritual one.

But not only is the fact of persecution an indication of a spiritually prosperous life, but also of the fact that the Holy Spirit is resting upon the Christian. The words “rest upon” are the translation of a Greek word used in a manuscript of 103 B.C. as a technical term in agriculture. The writer speaks of a farmer resting his land by sowing light crops upon it. He relieved the land of the necessity of producing heavy crops, and thus gave it an opportunity to recuperate its strength. The word is used in Matthew 11:28 where our Lord says, “Come unto me, all ye that labor and are heavy laden, and I will give you rest,” literally, “and I will rest you.” … The words “on their part He is evil spoken of, but on your part He is glorified,” while true, do not appear in the best Greek texts, and are not therefore thought to be part of the original manuscript that left the hands of Peter. — Wuest, pages 120-121.

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Verse fifteen — The word “suffer” must be taken in its context to mean “suffer reproach.” the form of the original forbids the continuance of an action already going on. Some of the recipients of this letter, before they were saved, had suffered reproach as murderers, thieves, evildoers, and busybodies. … The word “busybody” means in the Greek, “a self-appointed overseer in other men’s matters.” — Wuest, page 121.

Wuest (above) says the list of wrongs in verse 15 were things his audience used to do. Sadler (below) says they are things they might be tempted to do to defend themselves and retaliate. Guthrie (whom I haven’t quoted) says the list is hypothetical because, of course, Peter’s audience would never do these things except, maybe, the last one. I lean toward Sadler’s view, although Peter may have just been listing things people suffer for, and telling them not to suffer for bad stuff.

In times of persecution Peter knew there would be some among them that would have a propensity to retaliate. Thus he admonishes his hearers accordingly: “But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busybody [meddler] in other men’s matters.” The message is clear—don’t bring unnecessary suffering upon yourself. — Sadler, page 150.

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Verse sixteen — The words, “Yet if any man suffer as a Christian” should be understood in their historical background. The Cult of the Caesar was the state religion of the Roman Empire, in which the emperor was worshiped as a god. It served two purposes. The subjects of Rome gave obedience to the laws of the empire, not only as a political, but as a religious duty. It also constituted the unifying factor which bound the many different peoples of the empire into one, and made the military task of holding together its far-flung domain an easier one. The Greek word for Caesar is Kaisar. Those who worshiped the kaisar were called kaisarianos. Christianity appeared as a rival claimant to the world worship and dominion. The Lord Jesus, the Messiah of Israel, was looked upon [by Christians] as the One who would some day come back and take the government of the world upon His shoulder. Those who worshiped Him as God were called Christianos, worshipers of the Christ as against the Kaisarianos, worshipers of the Caesar. — Wuest, pages 121-122.

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Believers were first nick-named Christians at Antioch (Acts 11:26). … The word occurs three times in the Scripture—here, and in Acts 11:26 and 26:27-28. The Jews called them Nazarenes, the Scripture called them “brethren,” “disciples,” and “saints.” To be so like Christ as to be called a Christian is to cause glory to God (v.16). — Williams, page 1003.

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The very first passage of the epistle clearly establishes that Peter was writing to those of the dispersion who were scattered abroad due to persecution (Gr. diaspora=scattered, Acts 8:1-4 cf. 1 Peter 1:1). This, of course, took place before Paul’s conversion; therefore, Peter’s hearers could not have been saved under what has come to be known as the Christian message. …

Since the Greek word Christianos has a Latin ending, it strongly implies that the Romans were the first to call the followers of Christ “Christians.” … Peter is the only believer [in Scripture] to use the term “Christian.” The other two times the word appears it came from the lips of the unbelieving. The prefix “Christ” is the common denominator when we consider the usage of the term Christian in relation to the two programs of God. Christ is the subject of both programs. So it is correct to say that Peter’s hearers were Christians because they believed Christ was the Messiah of Israel who would establish His kingdom here upon the earth. They were followers of Christ according to this purpose and calling.

Although the Apostle Paul never uses the term, the members of the Body of Christ have come to be called Christians because Christ is our Head. We are to follow Paul as he followed Christ according to His heavenly purpose as calling (1 Corinthians 11:1). — Sadler, pages 151-152.

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But of course, most churches today believe Peter was writing to the Body of Christ and make no distinction between his audience and Paul’s—a lie obviously fed by Satan to confuse believers and weaken their understanding of Scripture to the point that many of them state without hesitation that they don’t like Paul’s writings. And they misinterpret (deliberately or in ignorance) the word “Christian” to support their position.

¹² Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you;

¹³ but rejoice to the extent that you partake of Christ’s sufferings, that when His glory is revealed, you may also be glad with exceeding joy.

Verse twelve — The word “beloved” is in the Greek, “beloved ones.” The word is the Greek word which speaks of God’s divine and infinite love. We could translate, “divinely loved ones.” … The words “think it not strange,” are literally “stop thinking it a thing alien” to you. … They are exhorted by Peter to think it a natural and expected thing that such suffering for righteousness’ sake would come in view of the world’s hatred of Christ, and therefore to one who bears His name and reflects Him in his life.

The words “fiery trial” is … a smelting furnace where gold is refined. … It is used in these passages to refer to a smelting furnace and the smelting process in which gold or silver ore is purified. — Wuest, pages 118-119.

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Instead of thinking it a thing alien to them, they are exhorted not only to expect such suffering, but to rejoice in the fact that they can be partakers of Christ’s sufferings. The word “inasmuch” [to the extent that] is rather “in so far as.” That is, the Christian has no cause for rejoicing because of suffering that is brought on because of his own misdoing. but in so far as suffering is the result of doing well, he has cause for rejoicing. His rejoicing arises from that fact that he shares in common with Christ in suffering for righteousness’ sake. These sufferings of Christ which we share in common with Him are not His expiatory sufferings on the Cross, but His sufferings for righteousness’ sake while enduring the opposition of sinners previous to the Cross. Paul speaks of the same things in Colossians 1:24. — Wuest, page 119.

See John 16:20-22, a prophecy by Christ about the future suffering and glory of the kingdom believers.

⁷ But the end of all things is at hand; therefore be serious and watchful in your prayers.

⁸ And above all things have fervent love for one another, for “love will cover a multitude of sins.”

⁹ Be hospitable to one another without grumbling.

¹⁰ As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God.

¹¹ If anyone speaks, let him speak as the oracles of God. If anyone ministers, let him do it as with the ability which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.

There are three passages in the section before us that are carefully woven together with a common thread. This thread clearly has to do with a coming persecution that will befall the house of Israel. Peter writes:

“But the end of all things is at hand: be ye therefore sober, and watch unto prayer (1 Peter 4:7).

“Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you” (v.12).

“For the time is come that the judgment must begin at the house of God” (v.17).

We must always bear in mind that Peter’s writings have a twofold purpose throughout. Under the guidance of the Holy Spirit, the aged apostle was addressing those then present and his countrymen in the future day of the Lord. We feel a greater emphasis of these periods is placed upon the latter of the two … In the coming day of the Lord, the Tribulation saints will turn to the Hebrew Epistles for their marching orders.

While the fall of Israel occurred with the stoning of Stephen, the casting away of the favored nation was a gradual process which covered approximately a thirty year period. … Within five years of Peter putting the finishing touches on his epistles, Rome dispatched Titus to besiege the city of Jerusalem. This would be Israel’s last stand nationally. …

With great difficulty [Titus] finally breached the wall of the city in the spring of 70 A.D. … He rewarded the stubbornness of the Jews by massacring everyone who resisted his advance. A large number of Jews managed to barricade themselves inside the temple, probably hoping that the Messiah would deliver them from the hand of the oppressor. … In the end, the city of God was destroyed and the temple set ablaze. Historians tell us that not one stone was left upon another at the temple site. …

The leaders of the rebellion and resisters were either crucified or sent to the arena where they were torn asunder by wild beasts. It is said that so many were sold into slavery that Rome had difficulty finding slave traders to purchase their spoils of victory. …

As the curtain of the present dispensation is drawn to a close at the Rapture, it will immediately be followed by the time of Jacob’s Trouble. Israel will again be center stage as the final drama of the Prophetic Program unfolds.

As the Anti-Christ rises to power through flatteries, he will establish a covenant with the chosen nation, which essentially allows her to reestablish the sacrificial system in Jerusalem at the beginning of the Tribulation. In the middle of the Tribulation, he breaks the covenant with Israel. He will then enter the  temple, which defiles it in the sight of God. This is the abomination of desolation!

When [the Jews] behold this event, they are to immediately flee Jerusalem, for the armies of the Gentiles will soon occupy the city (Revelation 11:1-2). This will be the man of sin’s death machine that will pursue Israel with the swiftness of a leopard attacking its prey.  … We cannot begin to fathom the intensity of the fiery trials that the future Tribulation saints will be called upon to endure. … Thankfully, we’ve been delivered from the wrath to come. — Sadler, pages 139-143.

The next four verses (8-11) should be interpreted in light of what Peter just said in v.7 about the coming end.

serious (v.7) = of sound mind

watchful (v.7) = calm and collected in spirit

“love will cover a multitude of sins.” — Quote from Proverbs 10:12.

love (v.8) = agape

The Greek word here [v.8] translated “fervent” means literally “stretched out.” The idea is that of a love that is extended to reach the one loved. … The word means here “intent, earnest, assiduous.” … The words “above all” are more properly “before all in order of importance.” That is, love is a prerequisite to all proper exercises of duty. — Wuest, page 115.

hospitable (v.9) = “friendly to strangers”

as (v.10) = in whatever quality or quantity

stewards (v.10) = a steward is one who governs a household, one who has the responsibility to see that the things entrusted to his care are used properly

Peter warns those who have been given the ability to preach and teach that they should only do so according to the oracles of God. It is said that in classical Greek the word “oracle” was used of the utterances of heathen deities. Here, of course, Peter is speaking about the utterance and revelations of the true and living God regarding the kingdom. You will recall that Peter sat at the Master’s feet when He taught the disciples to beware of false prophets and anti-christs who would come among them to deceive. Therefore, those who are called to minister the gospel are to speak the oracles of God. In other words, the Scriptures must confirm what they teach. — Sadler, pages 147-148.