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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Peter 3:9–10. His two-level outline is real structure in the source text, so it is rendered as structure.
We are here told that the Lord is not slack - he does not delay beyond the appointed time; as God kept the time that he had appointed for the delivering of Israel out of Egypt, to a day (Exo 12:41), so he will keep to the time appointed in coming to judge the world. What a difference is there between the account which God makes and that which men make! Good men are apt to think God stays beyond the appointed time, that is, the time which they have set for their own and the church's deliverance; but they set one time and God sets another, and he will not fail to keep the day which he has appointed. Ungodly men dare charge a culpable slackness upon God, as if he had slipped the time, and laid aside the thoughts of coming. But the apostle assures us,
I.That what men count slackness is truly long-suffering, and that to us-ward; it is giving more time to his own people, whom he has chosen before the foundation of the world, many of whom are not as yet converted; and those who are in a state of grace and favour with God are to advance in knowledge and holiness, and in the exercise of faith and patience, to abound in good works, doing and suffering what they are called to, that they may bring glory to God, and improve in a meetness for heaven; for God is not willing that any of these should perish, but that all of them should come to repentance. Here observe,
1.Repentance is absolutely necessary in order to salvation. Except we repent, we shall perish, Luk 13:3, Luk 13:5.
2.God has no delight in the death of sinners: as the punishment of sinners is a torment to his creatures, a merciful God does not take pleasure in it; and though the principal design of God in his long-suffering is the blessedness of those whom he has chosen to salvation, through sanctification of the spirit, and belief of the truth, yet his goodness and forbearance do in their own nature invite and call to repentance all those to whom they are exercised; and, if men continue impenitent when God gives them space to repent, he will deal more severely with them, though the great reason why he did not hasten his coming was because he had not accomplished the number of his elect. "Abuse not therefore the patience and long-suffering of God, by abandoning yourselves to a course of ungodliness; presume not to go on boldly in the way of sinners, nor to sit down securely in an unconverted impenitent state, as he who said (Mat 24:48), My Lord delayeth his coming, lest he come and surprise you;" for,
II.The day of the Lord will come as a thief in the night, Pe2 3:10.
Here we may observe, 1. The certainty of the day of the Lord: though it is now above sixteen hundred years since this epistle was written, and the day has not yet come, it assuredly will come. God has appointed a day wherein he will judge the world in righteousness, and he will keep his appointment. It is appointed to men once to die, and after this the judgment, Heb 9:27. "Settle it therefore in your hearts that the day of the Lord will certainly come, and you shall certainly be called to give an account of all things done in the body, whether good or evil; and let your exact walking before God, and your frequent judging yourselves, evidence your firm belief of a future judgment, when many live as if they were never to give any account at all." 2. The suddenness of this day: It will come as a thief in the night, at a time when men are sleeping and secure, and have no manner of apprehension or expectation of the day of the Lord, any more than men have of a thief when they are in a deep sleep, in the dark and silent night. At midnight there was a cry, Behold, the bridegroom comes, (Mat 25:6), and at that time not only the foolish, but also the wise virgins slumbered and slept. The Lord will come in a day when we look not for him, and an hour when men are not aware. The time which men think to be the most improper and unlikely, and when therefore they are most secure, will be the time of the Lord's coming. Let us then beware how we in our thoughts and imaginations put that day far away from us; but rather suppose it to be so much nearer in reality, by how much further off it is in the opinion of the ungodly world. 3. The solemnity of this coming. (1.) The heavens shall pass away with a great noise. The visible heavens, as unable to abide when the Lord shall come in his glory, shall pass away; they shall undergo a mighty alteration, and this shall be very sudden, and with such a noise as the breaking and tumbling down of so great a fabric must necessarily occasion. (2.) The elements shall melt with fervent heat. At this coming of the Lord it shall not only be very tempestuous round about him, so that the very heavens shall pass away as in a mighty violent storm, but a fire shall go before him, that shall melt the elements of which the creatures are composed. (3.) The earth also, and all the works that are therein, shall be burnt up. The earth, and its inhabitants, and all the works that are therein, shall be burnt up. The earth, and its inhabitants, and all the works, whether of nature or art, shall be destroyed. The stately palaces and gardens, and all the desirable things wherein worldly-minded men seek and place their happiness, all of them shall be burnt up; all sorts of creatures which God has made, and all the works of men, must submit, all must pass through the fire, which shall be a consuming fire to all that sin has brought into the world, though it may be a refining fire to the works of God's hand, that the glass of the creation being made much brighter the saints may much better discern the glory of the Lord therein.
And now who can but observe what a difference there will be between the first coming of Christ and the second! Yet that is called the great and dreadful day of the Lord, Mal 4:5. How much more dreadful must this coming to judgment be! May we be so wise as to prepare for it, that it may not be a day of vengeance and destruction unto us. O! what will become of us, if we set our affections on this earth, and make it our portion, seeing all these things shall be burnt up? Look out therefore, and make sure of a happiness beyond this visible world, which must all be melted down.
Historical interpretation
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And I myself give thanks to God for you, because ye have received them: and the Lord will also receive you. But may those that dishonoured them be forgiven through the grace of Jesus Christ, "who wisheth not the death of the sinner, but his repentance."
Let us not look upon God’s patience as ignorance. He holds back and delays so that, when we have been converted to a better state, we may not be handed over to torments.
And another Scripture says, "I came not to call the righteous, but sinners." This means that those who are perishing must be saved. For it is indeed a great and admirable thing to establish not the things which are standing, but those that are falling. Thus also did Christ desire to save the things which were perishing, [Matthew 18:11] and has saved many by coming and calling us when hastening to destruction.
In his fatherly love, his kindness and his clemency, God does not punish immediately, so that you may recognize the extent of his loving regard for you and of his compassion. He would rather wait for you than punish you in your sin.
The Lord does not delay the promise. A little while and we shall see him, where we shall no more ask anything. We will no more ask anything because nothing will remain to be desired, nothing will be hidden to be inquired about.
The Lord does not delay His promise, etc. Therefore, He who knows all times, the latest and the ancient, does not delay His promise, but indeed shows this at the time which He predestined before all times to come. And therefore He still defers, so that the full number of the elect, which He decreed with the Father before the ages, may be fulfilled. Hence, in the Apocalypse, the souls of the martyrs who longed for the coming of His judgment and resurrection heard that they should rest yet a little time, until the number of their fellow servants and brethren should be completed. But those who understand the aforementioned judgment of blessed Peter as if he were saying that the day of judgment would last as long as a thousand years, refer this to the cause that it is necessary for those who depart from the body with some sins, yet are predestined to the lot of the elect, to be purged by fire for such a time, and then finally, with all sins forgiven, to come to life. But these do not see how impudent it is to believe that such a great company of the perfect and just, having received blessed and immortal bodies in the blink of an eye, would have to wait in the air or on earth for the end of the judgment for a space of a thousand years, and then finally, with their companions fully prepared, to hear the long-desired judgment: "Come, ye blessed of my Father, inherit the kingdom" (Matt. XXV).
But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering toward us, not willing that any should perish, but that all should come to repentance.
"The Lord is not slack." Having completed the discourse on the End, which will necessarily be through fire, all of which we have explained more fully, it transitions to the production or extension of the time until the world is ended, and says: The Lord is not slack concerning his promise, as some understand slowness. Instead, he is patient, waiting for our salvation, not willing that any should perish, but that all should come to repentance: for certainly to him who is infinite and the sea of essence unconstrained, nothing is extended, but a thousand years are just like a single day with him. Or rather, according to David, there is no multiplication of days: for he says in this way: "A thousand years in your sight, O Lord, are like a day that has just gone by and like a watch in the night" (Ps. 89:4): by watch signifying the briefest span of the night. For the night is divided into four watches: since the Lord came to the holy apostles in the fourth watch. (Matt. 14:25)
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Summary
Second Peter 3:9 addresses the perceived delay of Christ's return, refuting the scoffers' cynicism by revealing a profound aspect of God's character. It clarifies that the Lord's timing is not a sign of negligence or inability to fulfill His promise, but rather an expression of His boundless patience and mercy. His deferral of judgment is rooted in His redemptive desire for all humanity to turn from sin and embrace the transformative gift of repentance, thereby escaping eternal perishing.
Context
Literary Context
This verse is deeply embedded within the eschatological discourse of 2 Peter chapter 3. Peter is directly confronting false teachers and scoffers who, in their skepticism, challenge the promise of Christ's second coming, mockingly asking, "Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation" (2 Peter 3:4). Peter first reminds them of God's past judgments (the Flood, 2 Peter 3:5-7) and then recalibrates their understanding of divine time, stating, "But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day" (2 Peter 3:8). Verse 9 then serves as the theological explanation for the "delay," shifting the focus from God's perceived tardiness to His active, redemptive longsuffering.
Historical & Cultural Context
Peter's audience, likely early Christians facing persecution and internal doctrinal challenges, was grappling with the unfulfilled expectation of Christ's imminent return. The scoffers' arguments mirrored Hellenistic philosophical skepticism that often questioned divine intervention or adherence to promises based on observable natural continuity. In the Greco-Roman world, a "promise" (Greek: epangelia) from a deity or powerful figure was expected to be fulfilled promptly, and any delay could be interpreted as weakness, indifference, or deceit. Peter's explanation of God's "longsuffering" (Greek: makrothymia) would have been counter-cultural, presenting a God whose patience was not a flaw but a profound virtue, contrasting sharply with the often impulsive and vengeful deities of pagan mythology. This divine patience offered a theological framework for enduring the present trials and the apparent delay of the promised consummation.
Key Themes
The central themes woven through 2 Peter chapter 3 and culminating in verse 9 include the certainty of Christ's return despite cynical doubts, the vast difference between divine and human perceptions of time (as highlighted in 2 Peter 3:8), and crucially, God's redemptive patience. This verse particularly emphasizes God's longsuffering as the primary reason for the delay, revealing His profound desire that "none should perish." It underscores the universal call to repentance as the appropriate human response to God's gracious deferral of judgment, positioning the present age as a window of opportunity for salvation rather than a period of divine neglect.
Exposition and Analysis
Key Word Analysis
From bradys, meaning "slow" or "tardy." In this context, it signifies a delay or tardiness that might be perceived as negligence or unfaithfulness. Peter emphatically denies that the Lord is "slack" concerning His promise, directly countering the scoffers' accusation that God is either unable or unwilling to fulfill His word. This word choice directly addresses the human perception of time and God's apparent inaction.
Derived from makros ("long") and thymos ("temper" or "passion"), this term literally means "long-tempered" or "patient." It describes an enduring patience that refrains from immediate punishment or retaliation, even in the face of provocation or prolonged disobedience. When applied to God, it highlights His incredible forbearance and mercy, demonstrating His willingness to wait for humanity to respond to His grace before bringing final judgment. This is the divine alternative to "slackness."
From meta ("after" or "change") and noeo ("to perceive" or "to think"), this word signifies a "change of mind." In a theological sense, it denotes a fundamental reorientation of one's inner being—a turning away from sin and self-reliance, and a turning towards God in faith and obedience. It implies not merely regret, but a transformative shift in one's worldview and conduct, leading to a renewed relationship with God. This is the desired outcome of God's longsuffering.
Verse Breakdown
"The Lord is not slack concerning his promise, as some men count slackness;"
This opening clause directly confronts the skepticism and mockery of those who questioned the delay of Christ's return. Peter asserts that God's perceived slowness is not an actual "slackness" or negligence on His part, nor is it a sign of His inability to fulfill His word. The phrase "as some men count slackness" highlights the human, limited perspective that misinterprets divine timing. God operates on a different temporal scale and with different motivations than humans.
"but is longsuffering to us-ward,"
This clause provides the divine explanation for the "delay." The conjunction "but" introduces a strong contrast to the preceding denial of slackness. Instead of being negligent, the Lord is actively "longsuffering" (patient, forbearing) towards humanity ("us-ward"). This reveals God's character as one of immense mercy and patience, extending grace rather than immediately executing judgment. His patience is not passive indifference but an active, purposeful deferral.
"not willing that any should perish, but that all should come to repentance."
This final, crucial clause unveils the profound redemptive purpose behind God's longsuffering. His patience is driven by His divine will: He does not desire the eternal destruction ("perish") of anyone. Instead, His earnest desire is for "all" people to experience a change of mind and heart ("come to repentance"), which is the pathway to salvation. This statement underscores the universality of God's love and His earnest desire for humanity's salvation, presenting the delay as an ongoing opportunity for reconciliation.
Literary Devices
Peter employs several literary devices to convey his message with clarity and force. The most prominent is Antithesis, seen in the direct contrast between "not slack" and "is longsuffering," and again between "not willing that any should perish" and "but that all should come to repentance." This stark opposition highlights the true nature of God's actions versus human misperception. There is also an element of Rhetorical Correction, as Peter directly addresses and refutes the scoffers' false premise about God's timing. The phrase "as some men count slackness" subtly employs Irony, exposing the flawed human judgment against divine wisdom. Furthermore, the verse functions as a powerful Explanatory Statement, providing the theological rationale for a phenomenon (the delayed Parousia) that was causing doubt and confusion among believers.
Theological and Thematic Connections
Second Peter 3:9 stands as a cornerstone verse for understanding God's redemptive character and His approach to human history. It powerfully articulates the divine tension between God's absolute sovereignty and His profound desire for humanity's salvation. The "delay" in Christ's return is not a sign of divine weakness or forgetfulness, but rather an active demonstration of His patience, providing an extended window of opportunity for all to respond to His gracious call. This verse underscores the foundational truth that God's ultimate disposition towards humanity is one of mercy and a fervent desire for reconciliation, rather than immediate judgment. It invites believers to align their understanding of time and purpose with God's, fostering both patient endurance and evangelistic zeal.
Reflection and Application
Second Peter 3:9 offers profound comfort and a clear call to action for believers today. In a world often characterized by impatience and instant gratification, this verse reminds us that God's timing is perfect and purposeful, driven by His boundless love and desire for salvation, not by human expectations or deadlines. For those who await Christ's return, it encourages patient endurance, knowing that the "delay" is a testament to God's mercy, providing more opportunities for the lost to be found. This understanding should transform our perspective on evangelism; recognizing God's earnest desire "that any should perish," we are compelled to share the good news with urgency and compassion, extending the same opportunity for repentance that God so graciously offers. For those who have not yet turned to God, the verse serves as both a loving invitation and a solemn warning: the present moment is a precious, divinely ordained opportunity to respond to God's call before the day of the Lord arrives. It challenges us to live lives that reflect God's patience, actively participating in His redemptive mission.
Questions for Reflection
FAQ
Does 2 Peter 3:9 mean that everyone will eventually be saved?
No, 2 Peter 3:9 does not teach universalism (the belief that all people will ultimately be saved). While it clearly states God is "not willing that any should perish, but that all should come to repentance," this expresses God's desire and provision for salvation, not a guarantee of universal acceptance. God's will is often expressed in terms of His character and what He offers, but human free will and responsibility to respond to that offer remain central to biblical theology. The verse highlights God's patience in giving ample opportunity for repentance, but it does not negate the reality of those who ultimately reject His call and face perishing, as described elsewhere in Scripture (e.g., Matthew 7:13-14, John 3:18). The "all" here refers to "all sorts of people" or "everyone who repents," not necessarily every single individual regardless of their response.
Christ-Centered Fulfillment
Second Peter 3:9 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. God's longsuffering, His unwillingness for any to perish, and His desire for all to come to repentance are perfectly embodied and enacted through His Son. The "promise" concerning which the Lord is not slack is fundamentally the promise of salvation and ultimate restoration, which Christ secured through His first coming. Jesus' entire earthly ministry was an extension of God's patience, as He came "to seek and to save that which was lost" (Luke 19:10). His call to "repent, and believe the gospel" (Mark 1:15) is the very invitation that God's longsuffering provides time for. The cross of Christ, where the Lamb of God took away the sin of the world, is the ultimate demonstration of God's willingness that none should perish, providing the means for repentance and forgiveness. The "delay" of Christ's second coming, therefore, is not an empty waiting period, but a grace-filled interlude, purchased by Christ's sacrifice, during which the Spirit continues to draw people to the repentance that leads to life in Him, ensuring that God's redemptive purpose, revealed in John 3:16, might be fully realized in all who believe.