Exegetical and Hermeneutical Commentary of 2 Peter 3:9
The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
9. The Lord is not slack concerning his promise, as some men count slackness ] We enter here on the third answer, and it rests on the purpose which was working through what men looked on as a delay in the fulfilment of the promise. That purpose was one of love and mercy. It was not slackness or tardiness, but “long-suffering.” We note, as an evidence of identity of authorship, the recurrence of the thought which we have found in 1Pe 3:20. The “long-suffering of God” which had shewn itself then, as in the history of Gen 6:3, in the delay of a hundred and twenty years between the first prophetic warning of the coming judgment and the actual deluge, was manifested now in the interval, longer than the first disciples had anticipated, between the first and the second comings of the Christ. We ask, as we read the words, whether the Apostle, as he wrote them, contemplated the period of well-nigh two thousand years which has passed since without the expected Advent; and we have no adequate data for answering that question. It may well have been that though the horizon was receding as he looked into the future, it was still not given to him “to know the times and the seasons” (Act 1:7), and that he still thought that the day of the Lord would come within much narrower limits, perhaps, even, in the lifetime of that generation. But the answer which he gives is the true answer to all doubts and questions such as then presented themselves, to reproductions of the like questions now. However long the interval, though it be for a period measured by millenniums, there is still the thought that this is but as a moment in the years of eternity, and that through that lengthened period, on earth or behind the veil, there is working the purpose of God, who doth not will that any should perish (comp. 1Ti 2:4; Eze 18:23), but that all should come to repentance. Here again the word “perish” does not mean simple annihilation, but the state which is the opposite of salvation.
Fuente: The Cambridge Bible for Schools and Colleges
The Lord is not slack concerning his promise – That is, it should not be inferred because His promise seems to be long delayed that therefore it will fail. When people, after a considerable lapse of time, fail to fulfil their engagements, we infer that it is because they have changed their plans, or because they have forgotten their promises, or because they have no ability to perform them, or because there is a lack of principle which makes them fail, regardless of their obligations. But no such inference can be drawn from the apparent delay of the fulfillment of the divine purposes. Whatever may be the reasons why they seem to be deferred, with God, we may be sure that it is from no such causes as these.
As some men count slackness – It is probable that the apostle here had his eye on some professing Christians who had become disheartened and impatient, and who, from the delay in regard to the coming of the Lord Jesus, and from the representations of those who denied the truth of the Christian religion, arguing from that delay that it was false, began to fear that his promised coming would indeed never occur. To such he says that it should not be inferred from his delay that he would not return, but that the delay should be regarded as an evidence of his desire that men should have space for repentance, and an opportunity to secure their salvation. See the notes at 2Pe 3:15.
But is long-suffering to us-ward – Toward us. The delay should be regarded as a proof of His forbearance, and of His desire that all human beings should be saved. Every sinner should consider the fact that he is not cut down in his sins, not as a proof that God will not punish the wicked, but as a demonstration that He is now forbearing, and is willing that he should have an ample opportunity to obtain eternal life. No one should infer that God will not execute His threats, unless he can look into the most distant parts of a coming eternity, and demonstrate that there is no suffering appointed for the sinner there; anyone who sins, and who is spared even for a moment, should regard the respite as only a proof that God is merciful and forbearing now.
Not willing that any should perish – That is, He does not desire it or wish it. His nature is benevolent, and He sincerely desires the eternal happiness of all, and His patience toward sinners proves that He is willing that they should be saved. If He were not willing, it would be easy for Him to cut them off, and exclude them from hope immediately. This passage, however, should not be adduced to prove:
(1) That sinners never will in fact perish; because:
(a) the passage does not refer to what God will do as the final Judge of mankind, but to what are His feelings and desires now toward men.
(b) One may have a sincere desire that others should not perish, and yet it may be that, in entire consistency with that, they will perish. A parent has a sincere wish that his children should not be punished, and yet he himself may be under a moral necessity to punish them. A lawgiver may have a sincere wish that no one should ever break the laws, or be punished, and yet he himself may build a prison, and construct a gallows, and cause the law to be executed in a most rigorous manner. A judge on the bench may have a sincere desire that no man should be executed, and that everyone arraigned before him should be found to be innocent, and yet even he, in entire accordance with that wish, and with a most benevolent heart, even with tears in his eyes, may pronounce the sentence of the law.
(c) It cannot be inferred that all that the heart of infinite benevolence would desire will be accomplished by his mere will. It is evidently as much in accordance with the benevolence of God that no one should be miserable in this world, as it is that no one should suffer in the next, since the difficulty is not in the question Where one shall suffer, but in the fact itself that any should suffer; and it is just as much in accordance with His nature that all should be happy here, as that they should be happy hereafter. And yet no man can maintain that the fact that God is benevolent proves that no one will suffer here. As little will that fact prove that none will suffer in the world to come.
(2) The passage should not be adduced to prove that God has no purpose, and has formed no plan, in regard to the destruction of the wicked; because:
(a)The word here used has reference rather to His disposition, or to His nature, than to any act or plan.
- There is a sense, as is admitted by all, in which He does will the destruction of the wicked – to wit, if they do not repent – that is, if they deserve it.
- Such an act is as inconsistent with His general benevolence as an eternal purpose in the matter, since His eternal purpose can only have been to do what He actually does; and if it be consistent with a sincere desire that sinners should be saved to do this, then it is consistent to determine beforehand to do it – for to determine beforehand to do what is in fact right, can only be a lovely trait in the character of anyone.
(3) The passage then proves:
(a)That God has a sincere desire that people should be saved;
(b)That any purpose in regard to the destruction of sinners is not founded on mere will, or is not arbitrary;
(c)That it would be agreeable to the nature of God, and to His arrangements in the plan of salvation, if all human beings should come to repentance, and accept the offers of mercy;
(d)That if any come to Him truly penitent, and desirous to be saved, they will not be cast off;
(e)That, since it is in accordance with His nature, that He should desire that all people may be saved, it may be presumed that He has made an arrangement by which it is possible that they should be; and,
(f)That, since this is His desire, it is proper for the ministers of religion to offer salvation to every human being. Compare Eze 33:11.
Fuente: Albert Barnes’ Notes on the Bible
Verse 9. The Lord is not slack] They probably in their mocking said, “Either God had made no such promise to judge the world, destroy the earth, and send ungodly men to perdition; or if he had, he had forgotten to fulfil it, or had not convenient time or leisure.” To some such mocking the apostle seems to refer: and he immediately shows the reason why deserved punishment is not inflicted on a guilty world.
But is long-suffering] It is not slackness, remissness, nor want of due displacence at sin, that induced God to prolong the respite of ungodly men; but his long-suffering, his unwillingness that any should perish: and therefore he spared them, that they might have additional offers of grace, and be led to repentance-to deplore their sins, implore God’s mercy, and find redemption through the blood of the Lamb.
As God is not willing that any should perish, and as he is willing that all should come to repentance, consequently he has never devised nor decreed the damnation of any man, nor has he rendered it impossible for any soul to be saved, either by necessitating him to do evil, that he might die for it, or refusing him the means of recovery, without which he could not be saved.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The Lord is not slack concerning his promise; i.e. doth not defer the fulfilling of it beyond the appointed time, Isa 60:22.
As some men count slackness; either the scoffers here mentioned, who, because of Christs not yet coming, questioned whether he would come at all, as if God had changed his purpose, or would not fulfil it: or believers themselves, who, through the weakness of their faith, and greatness of their sufferings, might grow into some degree of impatience, and think Christ slow in coming to avenge their cause, and give them their reward. So much may be gathered from Rev 6:10.
But is long-suffering to usward; to us believers, or us elect.
Not willing that any should perish; any that he hath ordained to life, though not yet called.
But that all should come to repentance; all whom he hath elected; he would have the whole number of them filled up, and defers the day of judgment till it be so: or this may be meant not of Gods secret and effectual will, but of his revealed will, whereby he calls all to repentance promiscuously that hear the gospel preached, hath made it their duty, approves of it, hath prescribed it as the way of salvation, commanded them to seek salvation in that way, and is ready to receive and save them upon their repenting: see 1Ti 2:4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. slackslow, tardy, late;exceeding the due time, as though that time were already come. Heb10:37, “will not tarry.”
his promisewhich thescoffers cavil at. 2Pe 3:4,”Where is the promise?” It shall be surely fulfilled”according to His promise” (2Pe3:13).
somethe “scoffers.”
countHis promise to bethe result of “slackness” (tardiness).
long-sufferingwaitinguntil the full number of those appointed to “salvation”(2Pe 3:15) shall be completed.
to us-wardThe oldestmanuscripts, Vulgate, Syriac, c., read, “towards YOU.”
anynot desiring thatany, yea, even that the scoffers, should perish, which would be theresult if He did not give space for repentance.
comego and bereceived to repentance: the Greek implies there is roomfor their being received to repentance (compare Greek,Mar 2:2 Joh 8:37).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The Lord is not slack concerning his promise,…. The Syriac version reads in the plural, “his promises”, any of his promises; though the words seem rather to regard the particular promise of Christ’s coming, either to take vengeance on the Jewish nation, of which coming there was a promise made, and is often referred to by Christ, and his apostles; see Mr 9:1
Heb 10:37; and it now being upwards of thirty years since it was given out, some men began to charge God with slackness and dilatoriness; whereas the true reason of the delay of it was, that there might be time for the gathering in of his elect among them by his angels, or apostles and ministers, sent into the several parts of Judea, that so none of them might perish, but be brought to faith and repentance; and thus as the time of Christ’s coming was prolonged more than was thought it would, so when the days of afflictions were come, they were shortened also for these elect’s sake: or this promise regards the second coming of Christ, to judge the quick and dead at the last day, of which the former was a prelude, presage, and pledge; that Christ would come again, and appear a second time in person, was promised by himself, and often spoken of by his apostles; and many of the primitive Christians thought it would be very soon, and which might be occasioned by the hints that were given of his coming in the other sense. Now this being deferred longer than was expected, the scoffers or mockers take upon them to charge the Lord with slackness in the fulfilment of his promise:
as some men count slackness; as if he had either changed his purpose, or had prolonged it beyond the appointed time, or was unmindful of his promise, and would never fulfil it; whereas he is in one mind, and none can turn him, nor will he delay the fulfilment of his promise beyond the set time; he has fixed a day for his coming, in which he will judge the world in righteousness, and he will keep it: he is not dilatory,
but is longsuffering to us-ward: not to all the individuals of human nature, for the persons intended by us are manifestly distinguished from “some men” in the text, and from scoffers, mocking at the promise of Christ’s coming, in the context, 2Pe 3:3; and are expressly called beloved, 2Pe 3:1; and God’s longsuffering towards them is their salvation, 2Pe 3:15, nor is it true of all men, that God is not willing that any of them should perish, and that everyone of them should come to repentance, since many of them do perish in their sins, and do not come to repentance, which would not be the case, if his determining will was otherwise; besides, a society or company of men are designed, to which the apostle himself belonged, and of which he was a part; and who are described, in his epistles, as the elect of God, called out of darkness, into marvellous light, and having obtained like precious faith with the apostles; and must be understood either of God’s elect among the Jews, for Peter was a Jew, and they were Jews he wrote to; and then the sense is, that the delay of Christ’s coming is not owing to any slackness in him, but to his longsuffering to his elect among the Jews, being unwilling that any of that number among them should perish, but that all of them repent of their sins, and believe in him; and therefore he waits till their conversion is over, when a nation shall be born at once, and they that have pierced him look on him and mourn, and so all Israel shall be saved; or rather of the elect in general, whether among Jews or Gentiles, upon whom the Lord waits to be gracious, and whose longsuffering issues in their conversion and salvation. And upon account of these the Lord stays his coming till their number is complete in the effectual calling; and for their sakes he is longsuffering to others, and bears with a wicked world, with the idolatry, superstition, heresy, profaneness, and impiety, with which it abounds; but when the last man that belongs to that number is called, he will quickly descend in flames of fire, and burn the world, and the wicked in it, and take his chosen ones to himself. The Alexandrian copy reads, “for you”, or your sakes; and so the Vulgate Latin, Syriac, and Ethiopic versions. A passage somewhat like to this is met with in a book of the Jews f, esteemed by them very ancient.
“God prolongs or defers his anger with men; and one day, which is a thousand years, is fixed, besides the seventy years he delivered to David the king.–And he does not judge man by his evil works which he continually does, for if so, the world would not stand; but the holy blessed God defers his anger with the righteous, and the wicked, that they may return, by perfect repentance, and be established in this world, and in the world to come.”
And it is an observation of theirs g, that when God is said to be “longsuffering”, it is not written , but , intimating, that he is longsuffering both to the righteous and the wicked; but then he bears with the latter, for the sake of the former: compare with this passage Re 6:9;
not willing that any should perish; not any of the us, whom he has loved with an everlasting love, whom he has chosen in his Son, and given to him, and for whom he has died, and who are brought to believe in him. These, though they were lost in Adam, did not perish; and though in their own apprehensions, when awakened and convinced, are ready to perish; and though their peace, joy, and comfort, may perish for a while, and they may fear a final and total perishing; yet they shall never perish as others do, or be punished with everlasting destruction: and that this is the will of God, appears by his choice of them to salvation; by the provisions of grace for them in an everlasting covenant; by the security of their persons in the hands of Christ; by sending his Son to obtain salvation for them, and his Spirit to apply it to them; and by his keeping them by his power, through faith, unto salvation.
But that all should come to repentance; not legal, but evangelical, without which all must perish; and which all God’s elect stand in need of, as well as others, being equally sinners; and which they cannot come to of themselves, and therefore he not only calls them to it, in his word, and by his spirit and grace, but bestows it upon them; he has exalted Christ at his own right hand, to give it to them; and repentance is a grant from him, a free gift of his grace; and the Spirit is sent down into their hearts to work it in them, to take away the stony heart, and give an heart of flesh; without which, whatever time and space may be given, or means afforded, even the most awful judgments, the greatest mercies, and the most powerful ministry, will be of no avail.
f Zohar in Gen. fol. 83. 3. g T. Hieros, Taanioth, fol. 65. 2. T. Bab. Bava Kama, fol. 50. 2.
Fuente: John Gill’s Exposition of the Entire Bible
| Destruction of the World. | A. D. 67. |
9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
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 (Exod. xii. 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 (Matt. xxiv. 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, v. 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. ix. 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, (Matt. xxv. 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. iv. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Is not slack concerning his promise ( ). Ablative case after (present active indicative of , from , slow), old verb, to be slow in, to fall short of (like in Jas 1:5), here and 1Ti 3:15 only in N.T.
Slackness (). Old substantive from (Jas 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.
To youward ( ). rather than after in 1Th 5:14 and in Jas 5:7, etc.
Not wishing ( ). Present middle participle of . Some will perish (verse 7), but that is not God’s desire. Any (). Rather than “some” () above. Accusative with the infinitive (second aorist middle of . God wishes “all” () to come ( first aorist active infinitive of , old verb, to make room). See Acts 17:30; Rom 11:32; 1Tim 2:4; Heb 2:9 for God’s provision of grace for all who will repent.
Fuente: Robertson’s Word Pictures in the New Testament
Is not slack [ ] . Only here and 1Ti 3:15. The word is literally to delay or loiter. So Septuagint, Gen 43:10, “except we had lingered.” Alford’s rendering, is not tardy, would be an improvement. The word implies, besides delay, the idea of lateness with reference to an appointed time.
Come [] . Move on, or advance to.
Fuente: Vincent’s Word Studies in the New Testament
1) “The Lord is not slack concerning his promise.” (Green ou bradunei) “not is slow, or slouchy” (Kurios tes epangelias) “Lord of the promise.”
2) “As some men count slackness.” (hos tines) “as some (people) Greek braduteta egountai) “tend to deem, count, or calculate slowness or slouchiness,” Hab 2:2-3; Heb 10:27; Heb 10:38.
GOD’S ALL– SUFFICIENCY
One of Spurgeon’s quaint sayings was: “if there were an ant at the door of your granary begging for help, it wouldn’t ruin you to give him a grain of your wheat. You are but a tiny insect at the door of God’s all-sufficiency.”
If a great king should issue an order that your needs should be supplied as long as you might live, you would cease to worry, for here is one who has authority and resources in plenty. How much more should the promises of the King of kings stop our worrying.
His promises are so many bonds that may be cashed in the day of the believer’s need. Our only concern needs to be that our rights to the promises may be cleared up, for it is sad when one stands with the King’s promises in hand and fears to face the Cashier with them.
–Living Links
3) “But is longsuffering to us-ward,” (Greek alla makrothumei lis humas) “But is longsuffering or forbearing toward you,” the “plural you”, persons of His address — in a restricted sense, His children of church affinity fellowship in the unnamed church addressed, 1Pe 2:5; 1Pe 2:9; 1Pe 2:17; 1Pe 5:1; 1Pe 5:3; 1Pe 5:13. In contrast with pending judgment on the scoffing unbelievers, God’s goodness is here affirmed as certain for those who hold true to the promise of His coming, Psa 86:15; Isa 30:18.
4) “Not willing that any should perish.” (Greek me boulomenos) “not purposing of His own or personal volition or will” (times apolesthai) anyone to perish, Eze 18:23; Eze 18:32; Eze 33:11.
5) “But that all should come to repentance.” (Greek all pantes eis metanoian) “but all (men) unto repentance (I will) (Greek choresai) “to come” or “to be coming.” God not only wills and purposes that men (all men) come to repentance, but also calls them thru the Word, church, and Spirit, Mar 1:14-15; Luk 13:3; Act 17:30-31; Rom 2:4-5; 2Co 7:11; 1Ti 2:4.
TWO IMPORTANT WORDS
There are two very important words to notice –“any” and “all”. These two words within the context of the whole verse show us God’s attitude towards men and women; they state His intense longing for the salvation of souls. He does not want anyone to perish. His patience and longsuffering prove that whereas He could have cut sinners off He has not done so. This does not mean that no-one will perish; indeed, some will refuse salvation Joh 5:40; some will neglect salvation Heb 2:3; some will lose their souls Mar 8:36; and some will not obey the gospel 1Pe 4:17. There will be those who are not saved, but God does not desire this; He longs for the salvation of men and women Eze 18:23; Eze 33:11; Luk 19:41.
GOD WILL NEVER FAIL
.”Can the sun forget its rising? Can the stars forget to shine? Can the moon forget its duty? Then can God His will resign.
Can the sea forget to roar? Can the waves cease and be still?
Can the waters stop giving? Then can God forget His will.
Can the skies above be measured? Can the foes of God prevail? Can a man earth’s structure fathom? Then God’s promise can fail.”
–Dr. H. H. Savage
God declares in 2Pe 3:9 that He is “not willing that any should perish, but that all should come to repentance.”
Fuente: Garner-Howes Baptist Commentary
9. But the Lord is not slack, or, delays not. He checks extreme and unreasonable haste by another reason, that is, that the Lord defers his coming that he might invite all mankind to repentance. For our minds are always prurient, and a doubt often creeps in, why he does not come sooner. But when we hear that the Lord, in delaying, shews a concern for our salvation, and that he defers the time because he has a care for us, there is no reason why we should any longer complain of tardiness. He is tardy who allows an occasion to pass by through slothfulness: there is nothing like this in God, who in the best manner regulates time to promote our salvation. And as to the duration of the whole world, we must think exactly the same as of the life of every individual; for God by prolonging time to each, sustains him that he may repent. In the like manner he does not hasten the end of the world, in order to give to all time to repent.
This is a very necessary admonition, so that we may learn to employ time aright, as we shall otherwise suffer a just punishment for our idleness.
Not willing that any should perish. So wonderful is his love towards mankind, that he would have them all to be saved, and is of his own self prepared to bestow salvation on the lost. But the order is to be noticed, that God is ready to receive all to repentance, so that none may perish; for in these words the way and manner of obtaining salvation is pointed out. Every one of us, therefore, who is desirous of salvation, must learn to enter in by this way.
But it may be asked, If God wishes none to perish, why is it that so many do perish? To this my answer is, that no mention is here made of the hidden purpose of God, according to which the reprobate are doomed to their own ruin, but only of his will as made known to us in the gospel. For God there stretches forth his hand without a difference to all, but lays hold only of those, to lead them to himself, whom he has chosen before the foundation of the world. (179)
But as the verb χωρὢσαι is often taken passively by the Greeks, no less suitable to this passage is the verb which I have put in the margin, that God would have all, who had been before wandering and scattered, to be gathered or come together to repentance.
(179) A similar view was taken by Estius, Piscator, and Beza. — Ed.
Fuente: Calvin’s Complete Commentary
(9) Third Answera practical one: Make good use of what to you seems to be delay.
The Lord is not slack.We are in doubt whether the Lord means Christ or God the Father. In 2Pe. 3:8 the Lord certainly means God; and this is in favour of the same meaning here. On the other hand, concerning His promise naturally refers to Christs promise that He will return. The same doubt recurs with regard to 2Pe. 3:15 (see Note there). By is not slack is meant does not delay beyond the time appointed. There is no dilatoriness; He waits, but is never slow, is never late.
Concerning his promise.The Greek construction is peculiar, formed on the analogy of a comparative adjectiveis not slower than his promise. (Comp. Rom. 3:23.)
But is longsuffering.(Comp. 2Pe. 3:15 and 1Pe. 3:20. As St. Augustine puts it, God is patiens quia aeternuslongsuffering because He is eternal. He who is from everlasting to everlasting can afford to wait. (Comp. the Shepherd, Sim. VIII. xi. 1.)
To us-ward.The true reading, beyond all doubt, is towards you. It is specially natural here that St. Peter should not include himself among those whom he addresses; for he is writing mainly to Gentile Christians (2Pe. 1:1), and this longsuffering of God had been conspicuous in His dealings with the Gentiles (Rom. 11:11-36.) (See second Note on 1Pe. 1:12.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Slack Behind time; like a rail-train that does not “come to time.” The divine programme is not unfulfilled because the nearness of the advent does not fulfil the human words.
Is longsuffering He suffers long. The apostle here illustrates God’s long delay with the world by his long delay with the impenitent. He spares a world as he spares a guilty man, in hopes of a result dear to the divine heart.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘The Lord is not slack concerning his promise, as some count slackness; but is longsuffering towards you, not wishing that any should perish, but that all should come to repentance.’
So in view of the fact that what appears to be a large extent of time to us is in fact to God but the passing of a mere day, while in one day He can accomplish what to us would seem to require a thousand years, we need not be surprised that the final anticipated part of His Parousia in openly revealed glory has not taken place. It is not due to any slackness on the part of God. It is in fact due to His compassion and longsuffering. He is longsuffering towards men because He does not wish that any should perish, but that all should come to repentance, that is, should come to a turning to God, and a change of mind about God and about sin (compare 1Th 1:9 b-10).
‘As some count slackness.’ The ‘some’ are those who are arguing against the final Parousia because of its non-appearance, and those who are subscribing to their teaching. For the idea of the delay that lies behind this compare Heb 10:37, and see the fears in 1Th 4:13.
‘But is longsuffering towards you.’ We must never underestimate or understate the greatness of God’s longsuffering. For two thousand year He has endured the insults of atheists and scoffers, the challenges of foolish men, and the apathy of the great majority, and has granted them the opportunity to repent. And His love has constantly reached out through the cross. ‘God commends His love towards us in that while we were yet sinners Christ died for us’ (Rom 5:8). But still they have not heard.
‘Not wishing that any should perish.’ And that love is revealed in the fact that ‘God is not willing that any should perish, but that all should come to repentance’. In the words of Paul, ‘He would have all men saved and come to a knowledge of the truth’ (1Ti 2:4). This does not mean that all men will be saved. It is rather an indication that if it were possible this is how God would have it to be. He takes no delight in the death of the sinful, but would rather that they turned from their wickedness and lived (Eze 33:11). It is thus man who is responsible for his own rejection.
‘But that all should come to repentance.’ The idea of repentance as the way back to God for the unbeliever is rare in Paul’s letters, only occurring in Rom 2:4; 2Ti 2:25. But in Acts the idea is found regularly on the lips of Peter (Act 2:38; Act 3:19; Act 5:31; Act 8:22), and indeed on Paul’s (Act 17:30; Act 20:21; Act 26:20). It is seen as ‘repentance unto life’ (Act 11:18). It was, of course, an important part of the message of Jesus (Mar 1:15 and parallels) and of His commission to His Apostles (Luk 24:47). The main idea behind it was of ‘turning to God’ (1Th 1:9 b).
‘The Lord.’ It is an open question whether this indicates Jesus Christ or God, Indeed by this time both may have been in mind when it was used, for Christ was seen as God.
Fuente: Commentary Series on the Bible by Peter Pett
2Pe 3:9. The Lord is not slack concerning his promise He may be called slow or slack, who has it in his power, and yet does not perform a thing at the proper time; but that cannot be said of God, who is perfectly wise, true, powerful, and good. The apostle, by some men, refers to the scoffers mentioned 2Pe 3:3-4. To us-ward, means, “To us mortal men in general.” It is expressed here both negatively and positively, and in the most general terms concerning mankind, that God is not willing that any should perish, but that all should come to repentance; and we may depend upon it that God is sincere and in earnest: he does not tantalize poor, helpless, miserable man; he has no secret will contrary to, and incontinent with his revealed will; but is a God of truth, and detesteth all falsehood and insincerity. See Eze 18:23; Eze 18:32; Eze 33:11. 1Ti 2:4, St. Peter shews us in this verse, that the delay of the final judgment is designed for the general good; and implies no backwardness in God to accomplish what he has promised, nor any uncertainty as to that grand event. See Rom 2:4. And hence it appears evidently, that God hath not absolutely decreed the damnation of any man; but men, by their own folly and wickedness, bring upon themselves misery and destruction.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Pe 3:9 . Explanation of the seeming delay in the fulfilment of the promise.
] The genitive does not depend on (Steinfass), but on the verb, which here is not intransitive, as if (Hornejus), or (Pott), or some such word were to be supplied, but transitive; although elsewhere it governs the accusative (Isa 46:13 , LXX.: ), it can, in the idea of it, be likewise construed with the genitive. [97]
means not simply: “differre, to put off,” for the author admits a delay, but it contains in it the idea of tardiness (Gen 43:10 ), which even holds out the prospect of a non-fulfilment; Gerhard: discrimen est inter tardare et differre; is demum tardat, qui ultra debitum tempus, quod agendum est, differt. Cf. with this passage, Hab 2:3 (Heb 10:37 ) and Sir 32:22 (in Luther’s translation, 35:22), LXX.: , .
here, as in 2Pe 3:8 , is God, not Christ, as Schott vainly tries to prove.
] “ as some consider it tardiness ;” that is, that, contrary to expectation, the promise has not yet been fulfilled; Grotius: et propterea ipsam quoque rem promissam in dubium trahunt. denotes not the scoffers, but members of the church weak in the faith.
] c. : Mat 18:26 ; Mat 18:29 ; Luk 18:7 , etc.; c. : 1Th 5:14 ; c. only here: “ with reference to you .”
] not: “towards mankind called of free grace” (Dietlein), nor towards the heathen (Schott), but in the readers are addressed to whom the epistle is written, the more general reference to the others being understood as a matter of course. The reason of the non-fulfilment hitherto lies in the long-suffering love of God; the nearer definition lies in the words which follow.
] The participle in an explanatory sense: “ in that he is not willing .” [98]
] , namely, such as still lead a sensual life.
] here similarly as in Mat 15:17 ( Aeschyl. Pers. v. 385: ; cf. Wahl, s.v. ), “ but come to repentance ,” or perhaps more correctly: “enter into repentance;” not as Dietlein thinks: “take the decisive step to repentance;” Calvin would, quite incorrectly, take either as equivalent to recipere, so that would be the subject, or as an intrans. verb equal to colligi, aggregari.
With the thought, cf. 1Ti 2:4 ; Eze 18:23 ; Eze 33:11 . [99]
[97] To combine with the subsequent , so as to make the genitive dependent on (Hofmann), produces a very clumsy and artificial construction.
[98] According to Dietlein, expresses a “determination of the will;” , “willing as a self-determination;” this is incorrect, rather means willing, arising with and from conscious reflection; , on the other hand, is willing in general, arising also from direct inclination.
[99] In order to deprive this passage of all force against the doctrine of predestination, Calvin remarks: sed hic quaeri potest: si neminem Deus perire vult, cur tam multi pereunt? Respondeo, non de arcano Dei consilio hic fieri mentionem, quo destinati sunt reprobi in suum exitum: sed tantum de voluntate, quae nobis in evangelio patent. Omnibus enim promiscue manunmillic porrigit Deus, sed eos tantum apprehendit, ut ad se ducat, quos ante conditum mundum elegit; Beza, Piscator, etc., also apply this passage to the electi only.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
Ver. 9. Not willing that any one should perish ] See Trapp on “ 1Ti 2:4 “ Not willing that any of his should perish.
But that all should come to repentance ] Gr. , withdraw, go aside, retire into some private place for the purpose of repentance. It is a great work and requires privacy. He that will make verses or do anything serious that requires study, will get alone, sequester himself from company. He that would commune with his own heart, pour forth his soul, and make his peace with God, must get into a corner. “He sitteth alone, and keepeth silence,” Lam 3:28 ; he summons the sobriety of his senses before his own judgment, and thinking seriously on his evil ways, “he turneth his feet to God’s testimonies,” Psa 119:59 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9 .] The Lord (i. e. God, the Father, as so often in this and in the first Epistle) is not tardy ( , not merely to delay , but to be late , beyond an appointed time; so Gerh.: “discrimen est inter tardare et differre: is demum tardat, qui ultra debitum tempus quod agendum est differt”) concerning his promise (so, connecting the gen. with the verb, and not with , must the words be taken. The gen. is one of partition, as in , 2Co 11:5 ; 2Co 12:11 , , 1Pe 4:1 , &c., the being late implying a falling short) as some (viz. the scoffers in question, who are pointed at) account (His conduct) tardiness (better thus, making predicate, than to render “think concerning,” “define,” “explain,” and make object only): but He is long-suffering towards you ( with here only: with , Mat 18:26 ; Mat 18:29 ; Luk 18:7 ; Jas 5:7 ; with , 1Th 5:14 : , the readers of the Epistle; not as a separate class, but as representing all, cf. below), not willing that any should perish, but (willing) that all should go forward (reff.) to repentance (Calvin is quite wrong in his rendering, “omnes ad pnitentiam recipere:” equally wrong, in his alternatives, “aut colligi, vel aggregari.” Plutarch has the very expression, De flum. p. 19 (Wetst.), , ).
Fuente: Henry Alford’s Greek Testament
2Pe 3:9 . . The idea that is combated is that God has made a promise and has not kept it, He is, however, better than His promise. The additional element of His is brought into play. God is greater than men’s conception of Him, especially if theirs is a mechanical view of the universe. . As nowhere else in the Epistle, here the writer of 2 Peter enables us to view the summit of the Christian Faith, and to rise to a magnificent conception of God. , . . . Delay does not spring from an unwillingness or impotence to perform. His will is not even that “some” should perish, though that is regarded by the writer as inevitable. Are we to see here opposition in the writer’s mind to the purely logical interpretation of the Pauline teaching on Predestination? Some will perish, but it is not His Will. His Will is that all should come to repentance. The goodness of God should lead to repentance.
Fuente: The Expositors Greek Testament by Robertson
is not slack = does not delay. See 1Ti 3:15.
concerning. App-17.
some men. App-124.
count = reckon. Same word “account”, 2Pe 3:15.
slackness. Greek. bradutes. Only here.
to us-ward = toward (App-104.) us, but the texts read “you”.
willing. App-102.
any. App-123.
repentance. App-111.
Fuente: Companion Bible Notes, Appendices and Graphics
9.] The Lord (i. e. God, the Father, as so often in this and in the first Epistle) is not tardy (, not merely to delay, but to be late, beyond an appointed time; so Gerh.: discrimen est inter tardare et differre: is demum tardat, qui ultra debitum tempus quod agendum est differt) concerning his promise (so, connecting the gen. with the verb, and not with , must the words be taken. The gen. is one of partition, as in , 2Co 11:5; 2Co 12:11,- , 1Pe 4:1,-&c., the being late implying a falling short) as some (viz. the scoffers in question, who are pointed at) account (His conduct) tardiness (better thus, making predicate, than to render think concerning, define, explain, and make object only): but He is long-suffering towards you ( with here only: with , Mat 18:26; Mat 18:29; Luk 18:7; Jam 5:7; with , 1Th 5:14 :-, the readers of the Epistle; not as a separate class, but as representing all, cf. below), not willing that any should perish, but (willing) that all should go forward (reff.) to repentance (Calvin is quite wrong in his rendering, omnes ad pnitentiam recipere: equally wrong, in his alternatives, aut colligi, vel aggregari. Plutarch has the very expression, De flum. p. 19 (Wetst.), , ).
Fuente: The Greek Testament
2Pe 3:9. , does not delay) as though the time of His promised coming were already present, Heb 10:37, note. Thus Sir 35:17-18, ( ) , , …, the Most High shall judge righteously, and execute judgment; for the Lord will not be slack, neither will He be patient towards them, etc. This passage of the Son of Sirach closely agrees with the passage of Peters epistle.- , His promise) that is, , on account of. The promise will be fulfilled, 2Pe 3:13, whatever these mockers may prate, 2Pe 3:4.-, is long-suffering) For this reason He waits, until the number of those who shall be saved shall be complete, 2Pe 3:15.-, that any) not even those, who are just spoken of, as some men.-, should perish) This would be the case, if He did not give space for repentance. Comp. 2Es 8:59.-, may have recourse to).
Fuente: Gnomon of the New Testament
is not: Isa 46:13, Hab 2:3, Luk 18:7, Luk 18:8, Heb 10:37
but is: 2Pe 3:15, Exo 34:6, Psa 86:15, Isa 30:18, Rom 9:22, 1Ti 1:16, 1Pe 3:20
not willing: Exo 18:23, Exo 32:32, Exo 33:11
but that: Rom 2:4, 1Ti 2:4, Rev 2:21
Reciprocal: Gen 15:16 – Amorites Deu 7:10 – slack 1Ki 21:29 – I will not 2Ki 17:13 – Turn ye Neh 9:30 – many years Job 33:18 – keepeth Psa 50:21 – I kept Isa 13:22 – her time Isa 42:14 – long time Jer 8:6 – hearkened Jer 36:3 – may be Eze 18:23 – I any Eze 18:32 – I have Eze 33:11 – I have Dan 4:29 – end Zep 3:7 – Surely Mat 3:2 – Repent Mat 9:13 – but Mat 18:14 – one Mat 21:31 – did Luk 5:32 – General Luk 13:8 – let Joh 1:7 – that Act 7:17 – when Rom 15:5 – the God 1Co 7:29 – the time Heb 10:25 – as ye 1Pe 4:7 – the end Rev 22:6 – which
Fuente: The Treasury of Scripture Knowledge
2Pe 3:9. To be slack means to delay or be slow in doing something that has been promised or predicted. As some men count slackness. What would be regarded as tardiness by men does not apply to the Lord. That is, the seeming delay in bringing the earth to an end is not due to that cause as the scoffers implied. It is rather due to the longsuffering or patience that He is manifesting toward humanity. Not willing that any should perish. This statement is another proof that no chance of being saved will be given after the earth is destroyed. If men are delievered from their sins at all, it must be before the end of the world or before their death. In contrast with perish the apostle sets the phrase come to repentance, which shows that all who do not repent will perish. Jesus taught the same truth in person as recorded in Luk 13:3 Luk 13:5. But the longsuffering of God is not endless; it was not in the days of Noah (Gen 6:3; 1Pe 3:20). When God in his infinite wisdom decides that His long-suffering has served its full purpose He will bring about the end.
Fuente: Combined Bible Commentary
2Pe 3:9. The Lord is not slack concerning his promise, as some count slackness. The apparent delay in the performance of the Divine engagement is capable of a still more assuring explanation. It has a gracious purpose. Some construe the sentence thusthe Lord of the promise is not slack, etc. But this is less satisfactory. The slack here (the verb occurs only once again, in 1Ti 3:15, where it is rendered tarry) means tardy, dilatory, late. With the idea compare Heb 2:3.
as some count slackness. The persons referred to are supposed by some to be still the false teachers. In view of the very general nature of the statement, others, with more reason, deem them to be believers of weak spiritual perception, or doubtful faith. Simple as the words seem, the precise point of the clause is not quite clear. It may be understood in the more definite senseas some consider it (that is, the Lords mode of action in relation to the promise) to be slackness. Or it may be taken more generally thusas some explain slackness, or, according to the ideas which some form of slackness.
but is long-suffering to you-ward. The reading adopted by the R. V., to you-ward, or in relation to you, is much better attested than the to us-ward of the A. V. It is also more in Peters style, and gives greater force to his explanation, bringing it home immediately to his readers themselves. This conception of the Divine long-suffering, which is so frequent in the Old Testament, is prominent in the Pauline writings (cf. such passages as Rom 2:4; Rom 9:22, 1Ti 1:16). It appears a second time in this same chapter (2Pe 3:15), and also in 1Pe 3:20. When a human promise fails to be fulfilled according to expectation, those to whom it has been made are in the habit of attributing the delay to a slackness which betrays unwillingness or some personal end. But if the Lord seems to be slow in fulfilling His promise, that is not to be explained, Peter means, as men are tempted to explain such slowness on the part of their fellow-men, as due to forgetfulness, lack of interest, procrastination, or anything personal to Himself only. Its explanation lies in something which touches our interest, and illustrates His grace.
not willing that any should perish, but that all should come to repentance. This is added to show what is meant by this long-suffering. This sentence has been dragged too generally into the controversy about the Augustinian view of predestination, and the Calvinistic doctrine of the limited extent, or rather the definite design, of the Atonement. On the one hand, theologians like Beza have interpreted it of the elect only. On the other hand, exegetes like Huther regard it as adverse to the Calvinistic theory. The passage, however, has little bearing on the question, the subject dealt with being not the elective purpose but the long-suffering of God, and the willing referred to being not will in the sense of the Divine decree or determining volition, but will in the wider sense of disposition, desire, or, as the R. V. puts it, wishing. For the thought itself compare Pauls parallel declaration in 1Ti 2:4, and, above all, the Old Testament statements which Peter may perhaps have had in view (Eze 18:23; Eze 33:11). For the phrase come to, compare Mat 15:17, where it has the literal sense and is rendered enter into. In the Greek Tragedians it occurs often in the sense of moving on to, advancing to.
Fuente: A Popular Commentary on the New Testament
2Pe 3:9. The Lord is not slack , does not delay, or is not slow; concerning his promise To fulfil it, as if the time fixed for the fulfilment of it were past; for it shall surely be fulfilled in its season; but is long-suffering, to us-ward Children of men; not willing that any should perish Any human being, any soul that he hath made. That is, he is not primarily willing; his first will, with regard to the whole posterity of Adam, hath been and is, that they should be eternally saved; and as a proof of it he hath given his Son a ransom for all; (1Ti 2:6; Heb 2:9;) hath commanded his gospel, that is, the glad tidings of salvation, to be preached to all, to every human creature, (Mar 16:15,) and, to help mans weakness, causes his grace, even his saving grace, (as literally signifies,) to appear to, or to visit and strive with, all men, in order to their repentance, faith, and new obedience. But if they reject his counsel against themselves, which they are under no necessity of doing, by continuing impenitent, unbelieving, and disobedient, then, secondly, he wills, and that justly, that they should perish, for they are accountable to him, their rightful Lawgiver, Governor, and Judge, and he will judge them, and all the world, in righteousness.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 9
Not slack concerning his promise; not negligent in fulfilling it.–As some men count slackness; infer slackness,–that is, from the long delay. The idea is, that the lapse of time which intervenes before the threatenings of God are executed does not arise from neglect or forgetfulness, as some men suppose, but from forbearance and long-suffering, in hope that the sinner may repent.
Fuente: Abbott’s Illustrated New Testament
3:9 {8} The Lord is not slack concerning his promise, as some men count slackness; {9} but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
(8) The Lord will surely come, because he has promised: and neither sooner nor later than he has promised.
(9) A reason why the last day does not come too soon, because God patiently waits until all the elect are brought to repentance, that none of them may perish.
Fuente: Geneva Bible Notes
The fact that the fulfillment of the Lord Jesus’ promise to return for His own (Joh 14:2-3) lingers does not mean that God has forgotten His promise, was lying, or cannot fulfill it. "The Lord" seems to be a reference to Jesus Christ (cf. 2Pe 3:15). It means that He is waiting to fulfill it so people will have time to repent. Unbelievers left on the earth will be able to repent after the Rapture, but it is better for them if they do so before that event. Multitudes will be saved during the seven-year Tribulation (Revelation 7; Revelation 14), though it will be harder for them to be saved then than it is now (2Th 2:11).
"In Greek the notion of repentance is of a change of outlook, in Hebrew thought a turning round and adopting a new way of life. The two are not incompatible." [Note: Sidebottom, p. 122.]
If God wants everyone to be saved, will not all be saved? [Note: See Ramesh P. Richard, "Soteriological Inclusivism and Dispensationalism," Bibliotheca Sacra 151:601 (January-March 1994):85-108.] The answer is no because this desire of God’s is not as strong as some other of His desires. For example, we know God desires that everyone have enough freedom to believe or disbelieve the gospel more strongly than He desires that everyone be saved. Otherwise everyone would end up believing. However that will not happen (2Pe 3:7; Mat 25:46). Somehow it will result in God’s greater glory for some to perish than for all to experience salvation. Nevertheless, God sincerely "desires" (Gr. boulomenos in contrast to the stronger thelontes, "determines") that every person come to salvation. [Note: See my discussion of God’s priorities in "What Prayer Will and Will Not Change," in Essays in Honor of J. Dwight Pentecost, pp. 107-11.]
"Three aspects of the will of God may be observed in Scripture: (1) the sovereign will of God (Isa 46:9-11; Dan 4:17; Dan 4:35; Heb 2:4; Rev 17:17); (2) the moral will of God, i.e. His moral law (Mar 3:35; Eph 6:6; Heb 13:21); and (3) the desires of God coming from His heart of love (Eze 33:11; Mat 23:37; 2Pe 3:9). The sovereign will of God is certain of complete fulfillment, but the moral law is disobeyed by men, and the desires of God are fulfilled only to the extent that they are included in His sovereign will. God does not desire that any should perish, but it is clear that many will not be saved (Rev 21:8)." [Note: The New Scofield Reference Bible, pp. 1340-41.]
"No dispensationalist minimizes the importance of God’s saving purpose in the world. But whether it is God’s total purpose or even His principal purpose is open to question. The dispensationalist sees a broader purpose in God’s program for the world than salvation, and that purpose is His own glory [Eph 1:6; Eph 1:12; Eph 1:14]. For the dispensationalist the glory of God is the governing principle and overall purpose, and the soteriological program is one of the principal means employed in bringing to pass the greatest demonstration of His own glory. Salvation is part and parcel of God’s program, but it cannot be equated with the entire purpose itself." [Note: Charles C. Ryrie, Dispensationalism Today, p. 102. The same statement appears in idem, Dispensationalism, p. 93. See pp. 46-47 and 102-5 in Dispensationalism Today, or pp. 40-41 and 93-95 in Dispensationalism, for a full discussion of God’s ultimate purpose being doxological rather than soteriological.]
"Soteriology . . . is obviously a major theme of biblical theology, though it clearly is not the central motif. This is evident in that salvation implies deliverance from something to something and is thus a functional rather than a teleological concept. In other words, salvation leads to a purpose that has been frustrated or interrupted and is not a purpose in itself." [Note: Eugene H. Merrill, "A Theology of the Pentateuch," in A Biblical Theology of the Old Testament, pp. 21-22.]
"The final cause of all God’s purposes is his own glory. . . . (Rev 4:11) . . . (Num 14:21) . . . (Isa 48:11) . . . (Eze 20:9) . . . (1Co 1:26-31; Eph 2:8-10)." [Note: Charles Hodge, Systematic Theology, 1:535-36.]
"The final end of both election and reprobation is the Divine glory, in the manifestation of certain attributes. . . . Neither salvation nor damnation are ultimate ends, but means to an ultimate end: namely, the manifested glory of the triune God. . . . 2Co 3:7; 2Co 3:9." [Note: William G. T. Shedd, Dogmatic Theology, 1:448.]
What Peter said about God not wishing for any to perish but for all to come to repentance applies to the unsaved and the saved alike.