Literally, “temptation,” which here appears to refer to enticement to sin and the trials that come upon those who steadfastly resist sin (cf. on James 1:2, 12). The assurance of the Lord’s protection would fortify the readers of the epistle to withstand the allurements presented by the false teachers.

 Or, “to keep” (cf. v. 4).

Gr. adikoi, used here as the opposite of eusebēs, “godly.”

 In this epistle Peter equates “the day of judgment” with “the day of the Lord” (cf. ch. 3:7, 10) and “the day of God” (v. 12). For a discussion of the day of judgment see on Rev. 14:7; 20:11-15.

Gr. kolazomenous, a present participle, literally, “being punished.”

There are two well-defined schools of thought concerning Peter’s theology at this point:

 1. That the participle “being punished” expresses purpose, as reflected in the translation “to be punished,” that is, for the purpose of being punished. This explanation assigns the punishment here mentioned to the day of judgment.

 2. That the participle should be translated “while being punished,” with reference to the retribution that sin brings to the unjust during their earthly lives. This interpretation accords more closely with the first half of v. 9, according to which the godly are delivered from the temptations and trials that beset them in this life. But the unjust, at the same time, are suffering as a result of their misdeeds. This interpretation has the further advantage of preserving the force of the present tense of the participle kolazomenous, “being punished,” in harmony with the present tense of the infinitive tērein, “to reserve.”

For further discussion see Problems in Bible Translation, pp. 237-240.

 To interpret this passage as meaning that wicked men after death and before the judgment are under punishment runs counter to the whole tenor of Scripture (see on Luke 16:19; Rev. 14:10, 11).

 Gr. eusebēs, elsewhere translated “devout” (Acts 10:2, 7).

 Compare on v. 7.

 The apostle now reaches the end of his long train of illustrations begun in v. 4 and draws the conclusion that in view of the Lord’s care over Noah and Lot, and His judgments against their wicked contemporaries, the believer may completely rely on God’s justice.