The Certainty of the Second Coming In 2Pe 3:8-10 the apostle Peter reaffirms the Second Coming of Christ Jesus.

2Pe 3:8  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.

2Pe 3:8 Comments – 2Pe 3:8 reveals to us that God does not dwell in the realm of time. Note that Peter took this statement from Psa 90:4.

Psa 90:4, “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.”

2Pe 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.

2Pe 3:9 “The Lord is not slack concerning his promise, as some men count slackness” – Comments Webster says the English verb “slack” means “ to be negligent .” To “count slackness” means to “consider something slow in coming. The Lord is not delaying his promise. Man measures time in days, but God measures time in thousand year periods. This verse is saying that the Lord is not behind schedule, although many of man’s days may pass. From man’s perspective, it appears to delay (as some men count slackness), but from God’s perspective He is in His time schedule.

The promise refers to Jesus’ Second Coming. The next verse will call this event the “Day of the Lord.” In 2Pe 3:12 he will refer to it again as the “Day of God.”

2Pe 3:9 “but is longsuffering to us-ward” – Comments – Why is God waiting patiently?

Isa 30:18, “And therefore will the LORD wait, that he may be gracious unto you , and therefore will he be exalted, that he may have mercy upon you: for the LORD is a God of judgment: blessed are all they that wait for him.”

2Pe 3:9 Comments – If Jesus returned while I was lost in sin, I would have spent eternity in hell. Praise the Lord that He did not come before my conversion. The delay of His Return allows many the opportunity to repent and believe and be saved.

2Pe 3:10  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.

2Pe 3:10 “But the day of the Lord will come as a thief in the night” Scripture Reference:

Mat 24:36, “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.”

2Pe 3:10 “in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat” – Word Study on “noise” Strong says the Greek word “noise” ( ) (G4500) means, “whizzingly, i.e. with a crash.” BDAG says it means, “with a hissing or crackling sound, with a roar, with great suddenness.”

Word Study on “melt” Strong says the Greek word “melt” ( ) (G3089) means, “break (up), destroy, dissolve, (un)loose, melt, put off.” BDAG says this word describes “the parts of the universe, as it is broken up and destroyed in the final conflagration.”

Word Study on “with fervent heat” Strong says the Greek word “with fervent heat” ( ) (G2741) means, “to set on fire.” BDAG says it is used passively to mean, “be consumed by heat, burn up.”

2Pe 3:10 Comments – 2Pe 3:10 refers to the Day of the Lord. This passage of Scripture raises the question of whether God will absolutely destroy the existing heavens and earth in the Day of the Lord, or will He simply remodel them, and restore them to their original glory. Some suggest that God will remodel this old earth that has been subjected to vanity and decay. The description in this passage looks very much like God will melt and dissolve all physical elements into vapor and re-create a new heavens and a new earth.

Scripture References There are a number of Scriptures that refer to Jesus Christ coming as a thief in the night (Mat 24:43-44, 1Th 5:2, 2Pe 3:10, Rev 3:3; Rev 16:15).

Mat 24:43-44, “But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh.”

1Th 5:2, “For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.”

2Pe 3:10, “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.”

Rev 3:3, “Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.”

Rev 16:15, “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.”

Fuente: Everett’s Study Notes on the Holy Scriptures

2Pe 3:8. One day is with the Lord, &c. “I have taken notice, that the scoffers are voluntarily ignorant of, or inattentive to these things. But as to the distance of time, with which they insult you, be not you ignorant of, or inattentive to this one thing; namely, that one day is with the Lord as a thousand years, and a thousand years as one day.It makes no differencewith God, whether the thing which he has engaged to do is to be performed now, or a thousand years hence: he will as certainly and punctuallyaccomplish it; and time makes no alteration, as to his wisdom, goodness, power, or veracity.” This was a proverbial expression among the Jews, (see Psa 90:4. Sir 18:9, &c.) and was plainly intended to signify, that no finite duration bears any proportion to the eternity of God. Plutarch has a passage exactly parallel to it, in his discourse “On the Slowness of the divine vengeance.” It may be proper just to observe further, that if St. Peter had been speaking here, as some suppose, of the destruction of Jerusalem, which happened within three years, it is not likely that he would have talked of a thousand years. The most natural answer to the scoffers, if they had inquired about that event, would have been, “It is just at hand; the Jewish war is broke out; and by many of the signs and forerunners of it, you may be sure that the desolation thereof draweth near.”

Fuente: Commentary on the Holy Bible by Thomas Coke

2Pe 3:8 refers to the reason given in , 2Pe 3:4 , on which the scoffers based their assertion; it points out that the delay, also, of the Parousia is no proof that it will not take place.

] “ this one thing ,” as a specially important point.

] “ let it not be hid from you ;” said with reference to 2Pe 3:5 .

. . .] a thought that echoes Psa 90:4 . The words lay stress on the difference between the divine and the human reckoning of time. It does not designate God as being absolutely without limitations of time (cui nihil est praeteritum, nihil futurum, sed omnia praesentia; Aretius), for it is not the nature of God that is here in question, but God’s reckoning of time which He created along with the world, and the words only bring out that it is different from that of man. [95] For this purpose the words of the Psalms were not sufficient: ; and therefore on the basis of them the author constructs a verse consisting of two members.

] “ with God,” i.e. in God’s way of looking at things. Since, then, time has a different value in God’s eyes from that which it has in the eyes of men, the tarrying hitherto of the judgment, although it had been predicted as at hand , is no proof that the judgment will not actually come. [96]

[95] Hofmann is consequently equally incorrect when he says that the passage in the Psalm asserts that “for God time is no time,” but here that “for Him it is neither short nor long.”

[96] The following thoughts are not expressed here, although they may he inferred from what is said: “In one single day of judgment God can punish the sin of centuries, and can adjust that great inequality which, by so long a duration, has been introduced into eternity” (Dietlein); and “in one day a mighty step onwards may be taken, such as in a thousand years could hardly have been expected; and then again, if retarded by the will of God, the march of development will, for a thousand years hardly move faster than otherwise it would have done in a single day” (Thiersch, p. 107).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2427
GODS FORBEARANCE

2Pe 3:8-9. 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 long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.

THE compassion of Almighty God has in all ages been abused by ungodly men, and made an occasion of impenitence and persevering wickedness. In the minds of many it has been made a source of triumph against God, as though he were not able or willing to vindicate the honour of his law. Just as our blessed Lords condescension in noticing an abandoned, but penitent, woman was made by his enemies a reason for doubting whether he was a prophetsince, if he had been really inspired of God, he must have known how unworthy she was of such an honour; so the forbearance of God with an ungodly world has given occasion to scoffers to say, 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. But such persons forget, that, however long God may have borne with the wickedness of men, he has given at the deluge a very awful testimony of his determination to punish it. And, though he now bears with sinners, he reserves the earth for a similar display of his vengeance by fire; and will surely, in due season, execute his threatenings against sin and sinners. In the mean time, however, he waits to be gracious to returning penitents, and will gladly lay aside his anger the very instant that they come to him in his appointed way.
The words which I have now read will naturally lead me to shew,

I.

In what light Gods delay of his final judgment should be viewed

God forbears to punish sinners, because he desires to save them
[Scoffers, indeed, impute it to weakness or indifference; and take occasion from it to cast reflections on God himself, as either not seeing, or not regarding, the wickedness of men: since, if he did see it, and did regard it as he professes to do, it would not be possible for him to pass it over from year to year in the way he does. But such persons forget, that time, which to us appears long, has, in fact, no existence before God. All things past, present, and future, are alike present with him, and form in his mind but a single point: One day is with him as a thousand years, and a thousand years as one day. Men are afraid to suspend the exercise of their displeasure for a number of years, lest they should be considered as acting from policy, or a sense of weakness and fear. But with God there is no scope for any such views or feelings. He is able to punish whensoever he will: nor is it possible for any to escape from his hands. He, however, is averse to proceed to extremities, till he has used every possible method to reclaim sinners, and to open a way for the exercise of his mercy towards them. He is not slack concerning his promise, as some men count slackness. He is kept back, not by any conscious weakness, or by indifference, or by fear, or by any other motive which may be supposed to influence us: he is restrained by long-suffering alone, and by a desire to spare those who have deserved punishment.]

He desires to save every child of man
[He is not willing that any should perish: no; he would not that so much as one should ever become a monument of his indignation. This he affirms in the strongest manner; yea, and confirms his assertion with an oath: As I live, saith the Lord God, I have no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live [Note: Eze 33:11.]. It is surprising, that any, after such a declaration as this, should maintain the doctrine of absolute reprobation. Were that, or any other doctrine, clearly revealed in the Holy Scriptures, I should feel it my duty to receive it with the simplicity of a little child: but to receive it merely as a deduction of human reason, an inference drawn by weak and fallible man from the doctrine of election, when the whole Scriptures uniformly declare the very reverse, is, to say the least, very dangerous, and exceeding sinful. I know it is said of ungodly men, by St. Jude, that they were of old ordained to this condemnation [Note: Jude, ver. 4.]. I know, also, that St. Peter says of many, that they stumbled at the word, being disobedient, whereunto also they were appointed [Note: 1Pe 2:8.]. But it is not of individuals that these Apostles speak, but of characters. God has ordained, that they who will not receive the truth with humility shall stumble at it; and that they who will resist the faith which he has delivered to his saints, shall be left to turn the grace of God into lasciviousness, and to deny the only Lord God, and our Lord Jesus Christ. And this is a wise and righteous appointment. But it is a far different thing from creating any with a fixed determination to consign them over to perdition, purely of his own arbitrary will, without any fault of theirs. Such an idea as this is directly contradicted by the assertion in my text: and by the oath which I have before mentioned; and by numberless other portions of Scripture, which can admit of no doubt. Our blessed Lord said to his hearers, Ye will not come to me, that ye may have life [Note: Joh 5:40.]: and to the Jews, even after they were given up to the judgments they had merited, he said, O that thou hadst known, even thou, at least in this thy day, the things that belong unto thy peace! but now they are hid from thine eyes [Note: Luk 19:42.]. And again: How often would I have gathered you, even as a hen gathereth her chickens under her wings, but ye would not [Note: Mat 23:37.]. The whole Scripture attests, that God would rather that all should come to repentance and live. He commands all men everywhere to repent [Note: Act 17:30.]. He exhorts them to it also; saying, Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel [Note: Eze 33:11.]? and he declares to all, without exception, Him that cometh unto me, I will in no wise cast out [Note: Joh 6:37.]. Now shall we, in deference to human systems, set aside all these passages of holy writ? God forbid: we dare not do so: and if we cannot mark out the precise boundaries where truths of an opposite aspect meet, we are contented to say, What I know not now, I shall know hereafter. If we choose to speculate on divine truths, we may soon get out of our depth: but if we will practically apply them to our own souls, we shall find them as clear as we can wish. Where is the man who has not experienced more or less the strivings of Gods Spirit in his soul [Note: Gen 6:3.]? Who amongst us has not a consciousness that he has resisted those strivings [Note: Act 7:51.]; and that, if he had made a due improvement of them, God would have given him more grace [Note: Jam 4:6.]? The truth, then, is plain: if God forbear to execute upon the world the judgments we deserve, it is not because he is indifferent about our proceedings, but because he is long-suffering towards us, and desirous, if we would improve the opportunity, to save us all. This is the true reason why he endures, with such astonishing forbearance, the vessels of wrath who are fitted for destruction [Note: Rom 9:22.].]

Having seen the long-suffering of God towards this sinful world, let us consider,

II.

What improvement we should make of it

From a sense of it, we should be led,

1.

To acknowledge our obligations to him

[Who amongst us has not reason to acknowledge the long-suffering of God towards him? Who is not a sinner before God? Who has not merited his wrathful indignation? Who might not, on ten thousand occasions, have justly been cut off, and made a monument of Gods righteous displeasure? Let us not, then, impute his forbearance to any indifference in him respecting us, but to its true source, his tender compassion, and unbounded mercy ]

2.

To humble ourselves before him

[Because judgment against an evil work is not executed speedily, therefore the hearts of too many are fully set in them to do evil [Note: Ecc 8:11.]. But let it not be so with us. St. Paul tells us, that the true intent of Gods patience and long-suffering is, to lead us to repentance [Note: Rom 2:4.]. Let it operate upon us in this manner; and let us humble ourselves before him in dust and ashes.]

3.

To justify him in his judgments

[Whatever men may urge against the denunciations of Gods wrath, we are sure he will be justified in every sentence which he shall pass, and be just in every judgment which he shall inflict [Note: Psa 51:4.]. The man who had not on the wedding-garment was speechless, when called to an account for his neglect. He might have said, Lord, I was called suddenly, and compelled to come in, and had not time to procure the requisite apparel. But there was no room for any such excuse. The Master of the feast would have provided him with the garment; but he would not deign to ask for it. Therefore, when cast into outer darkness, he had not a word to say in vindication of himself, or to criminate his Lord. And so, when sentence shall be past on those who despise the forbearance of their God, the whole host of heaven will cry, Righteous and true are thy ways, thou King of saints.]

4.

To improve the time that may be yet allotted to us

[God is now giving us space to repent. But how soon his patience may come to an end, we know not. We see persons taken away at every period of life [Note: If this be a Funeral Sermon, any particulars may be mentioned here.] Let not another day pass unimproved; but to-day, whilst it is called to-day, turn unto the Lord, and seek him with your whole hearts.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

“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. (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.”

How sweetly the Apostle turns from scoffers, in answering them, in order to comfort the faithful. And what a blessed plan hath he adopted in doing it. The comparative statement of a thousand years, and of a day, is chosen by way of manifesting, that in relation to His Being, and existence, who inhabiteth eternity, all calculations of time lose their very meaning. I AM, which is the Lord’s distinguishing name, renders past, present, and future to Him, but as one eternal Now. And it should not be forgotten by his people, that it is the eternity of his nature, and the unchangeableness of his purpose, counsel, will, and pleasure, which gives being and accomplishment to all his promises in Christ. The people or God, therefore, have an everlasting bottom to rest upon, in the assurance both of Christ’s coming, and his coming to perform all his gracious intentions to his Church. And so sudden, as well as sure, will be his coming, that that great day, or night, will be to all the earth as unlooked for, and unexpected, as when the midnight thief breaks into the house while men sleep. Alarm will rouse up the whole of the unregenerate world, and those awful events will take place with them all, which in various scriptures are so described. Mat 24:27 to the end.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

8 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.

Ver. 8. One day is with the Lord, &c. ] Nullum tempus occurrit regi; how much less to the Ancient of days! In God there is no motion or flux; therefore a thousand years to him are but as one day.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

8 10 .] Second contradiction to the scoffers: we are not to judge God , in the case of delay, as we do men , seeing that His thoughts are not as our thoughts.

Fuente: Henry Alford’s Greek Testament

8 .] But let this one thing not escape you, beloved ( , as especially important: , in allusion to 2Pe 3:5 ), that one day is with the Lord as a thousand years, and a thousand years as one day (the saying is the completion of that in Psa 90 (reff.), setting forth also in a wonderful way, that one day may be in God’s sight as productive of events as a millennium: in other words, when both clauses are considered, placing Him far above all human limits of time. “Summa: Dei onologium (sic appellare liceat) differt ab horologio mortalium. Illius gnomon omnes horas simul indicat in summa actione et in summa quiete. Ei nec tardius nec celerius labuntur tempora, quam Ipsi et conomi ejus aptum sit. Nulla causa est cur finem rerum aut protelare aut accelerare necessum habeat. Qui hoc comprehendemus? Si comprehendere possemus, non opus foret a Mose et Petro addi, apud Dominum .” Bengel).

Fuente: Henry Alford’s Greek Testament

2Pe 3:8-10 . A further argument to explain the apparent delay . “One thing beloved, you must not forget. The sense of the duration of time in the Divine Mind is not the same as in the human. One day is the same to God as a thousand years, and a thousand years as one day. God must not be judged as slack by human standards, in the fulfilment of His promise. He is better than the promise. He is long-suffering to usward, not willing that some should perish, but that all should come to repentance. We know not when His long-suffering will be exhausted. The day of the Lord will come as a thief. Then the heavens will pass away with hurtling noise, and the elements being burned, shall pass away, and the earth and the works of men contained in it, will be made manifest.”

Fuente: The Expositors Greek Testament by Robertson

2Pe 3:8 . , . . . Cf. Psa 40:4 . The literal application of this statement to the story of creation, employed by patristic writers, in which one day is interpreted as 1000 years, and therefore the creation in six days really means 6000 years, is of course absurd. On the other hand, it can scarcely be said that the writer of 2 Peter has attained to the conception that the category of time does not exist for the Divine Mind. Rather the meaning is that infinite compassion overrides in the Divine Mind all finite reckoning. Cf. Barnabas, 15, Justin, Dialogue , 81.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 2Pe 3:8-10

8But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day. 9The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. 10But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.

2Pe 3:8

NASB”do not let this one fact escape your notice”

NKJV”do not forget this one thing”

NRSV”do not ignore this one fact”

TEV”do not forget one thing”

NJB”there is one thing. . .you must never forget”

This is a present imperative with a negative particle, which usually implies “stop an act in process.” Because of the persecution (cf. 1 Pet.) and the false teachers (cf. 2 Pet.) believers were beginning to question the trustworthiness of the biblical eschatological events.

“one day is like a thousand years” This is an allusion to Psa 90:4. It asserts the truth that time is not a factor with an eternal God. Only His creatures experience past, present, and future. We are time-bound, time-conscious. Believers must hold on to the truth that what God promises, God will do (cf. 1Ki 8:24; 1Ki 8:26; 1Ki 8:56). We trust in His character, His promises, His word, and His Son! Time is irrelevant although God uses time for His unfolding purposes.

The first generation of believers expected Jesus to return quickly (cf. Mar 13:30). This is one reason why they did not write down Jesus’ words and deeds (the Gospels) for many years. But with the continuing delay

1. the eyewitnesses began to die

2. false teachers began factions

3. some began to wonder why

Both Paul (cf. 2 Thessalonians 2) and Peter (cf. 2 Peter 3) address this subject of the delayed Second Coming. Even in the teachings of Jesus there is a tension between the imminent return (cf. Mat 10:23; Mat 24:27; Mat 24:34; Mat 24:44; Mar 9:1; Mar 13:30) and “some events must occur first”

1. return world-wide evangelization, cf. Mat 24:15; Mar 13:10

2. the revelation of the “man of sin,” cf. Mat 24:15; 2 Thessalonians 2; Revelation 13

3. the great persecution, cf. Mat 24:21; Mat 24:24; Revelation 13

Peter uniquely links the delay with God’s compassion for the lost! God is delaying Christ’s return so that more may repent and turn to Him through Christ. Believers’ godly lives are to point the unbelievers toward God!

2Pe 3:9 “the Lord is not slow” This use of “the Lord” must refer to YHWH. God’s unfolding plan (cf. Hab 2:3) of creation and redemption seems so slow to humans. The time element allows us to exercise trust within time. This period of our lives is the only time believers live by faith, which pleases God. Our patience and godly living are expressions and evidence of our faith/trust commitment to Him.

“but is patient toward you” One of the characteristics of God is His long-suffering patience toward both sinners and saints. However, His patience is taken advantage of by both groups. His patience has a purpose, the restoring of the image lost in the Fall.

“not wishing for any to perish” This is a Present middle (deponent) participle. God wants all humans to be saved (cf. Eze 18:23; Eze 18:32; Eze 33:11; Joh 3:16; Joh 4:42; Act 17:30; Rom 11:32; 1Ti 2:4; 1Ti 2:6; 1Ti 4:10; Tit 2:11; Heb 2:9; 1Jn 2:2). Because all humans are made in His image for personal fellowship, He sent His Son to die so that all may respond to Him (cf. Rom 5:12-21). This is an important balance to theological systems which major on God’s place in salvation, but minimize mankind’s needed covenantal response. I have included my notes from 1Ti 2:4 (Vol. 9, p. 25) regarding this topic.

Notes from my commentary on 1Ti 2:4

2Pe 2:4 “who desires all men to be saved” Believers are to pray for all people because God wants all people saved. This was a shocking statement to the exclusivistic false teachers, whether Gnostic or Jewish or, more probably in the pastoral letters, a combination. This is the great truth about God’s love for all mankind (cf. 1Ti 4:10; Eze 18:23; Eze 18:32; Eze 33:11; Joh 3:16; Act 17:30; Rom 11:22; 1Ti 2:4; 1Ti 2:6; 1Ti 4:10; Tit 2:11; Heb 2:9; 2Pe 3:9; 1Jn 2:2). This verse shows the imbalance of dogmatic, super-lapsarian, double-edged predestination which emphasizes God’s sovereignty to the exclusion of any needed human response. The stated truths of “five point” Calvinism, especially “irresistible grace” and “limited atonement” violate the covenant aspect of biblical faith. It is improper to reduce God to a puppet of human free will, as it is also improper to reduce mankind to a puppet of divine will. God in His sovereignty has chosen to deal with fallen mankind by means of covenant. He always initiates and structures the covenant (cf. Joh 6:44; Joh 6:65), but He has mandated that humans must respond and continue to respond in repentance and faith (cf. Mar 1:15; Act 3:16; Act 3:19; Act 20:21), as well as obedience and perseverance!

Often the theological discussion of God’s sovereignty (predestination) and human free will deteriorates into a proof-texting contest. The Bible clearly reveals the sovereignty of YHWH. However, it also reveals that His highest creation, mankind, made in His image, had been given the awesome personal quality of moral decision making. Humans must co-operate with God in every area of life.

The term “many” has been used to assert that God has chosen some (the elect) but not all; that Jesus died for some, not all. A careful reading of the following texts shows that these are used in a parallel sense!

Isaiah 53Romans 5

1. “all” (Isa 53:6) 2. “many” (Isa 53:11-12)1. “all” (Rom 5:18) 2. “many” (Rom 5:19)

SPECIAL TOPIC: YHWH’s ETERNAL REDEMPTIVE PLAN

“for all to come to repentance” Notice the emphasis on “all,” not just “some” (i.e., elect). Everyone is potentially elect in Christ. See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at Mar 1:4.

2Pe 3:10 “the day of the Lord will come like a thief” This phrase “the day of the Lord” is an OT phrase for the end of time. Thieves are often used as a metaphor for an unexpected visitation (cf. Mat 24:43-44; Luk 12:39; 1Th 5:2; Rev 3:3; Rev 16:15) from God (i.e., Judgment Day/Second Coming/Resurrection Day).

“the heavens will pass away” This is a recurring theme (i.e., physical creation will cease, but not God’s word, cf. Mar 13:31; Mat 5:18; Mat 24:35) describing the temporality and finitude of physical creation (cf. Rev 21:1).

NASB, NJB”with a roar”

NKJV”with a great noise”

NRSV”with a loud noise”

TEV”with a shrill noise”

This word has the connotation of a whizzing sound of something moving rapidly through the air. The consummation and cleansing of the new age will come with a sound and flame much like the inauguration of the new age at Pentecost (cf. Act 2:2-3).

“the elements” Most words develop from a literal, physical sense to a metaphorical extension. This term (stoicheia) originally referred to something in a row, a series. It developed into several connotations:

1. The basic physical building blocks of the world (air, water, earth, and fire, cf. 2Pe 3:10; 2Pe 3:12).

2. The basic teachings of a subject (cf. Heb 5:12; Heb 6:1 for Judaism).

3. The angelic powers behind the heavenly bodies (cf. I Enoch 52:8-9; the early church fathers; Col 2:8; Col 2:20; 1Co 15:24) or the angelic ranks (aeons) of the Gnostic false teachers (cf. Col 2:10; Col 2:15; Eph 3:10).

4. Angels hostile to mankind who tried to stop the giving of the Law to Moses (cf. Act 7:38; Heb 2:2).

5. Possibly the impersonal structures of our fallen world that allow fallen mankind to appear independent from God (education, government, medicine, religion, etc., cf. Gal 4:3; Gal 4:8-9 and Hendrik Berkhof’s Christ and the Powers by Herald Press, p. 32).

“with intense heat” This is a present passive participle implying God as an unnamed agent. This was a medical term to denote high fever.

NASB”the earth and its works will be burned up”

NKJV”the earth and the works that are in it will be burned up”

NRSV”the earth and everything that is done on it will be disclosed”

TEV”the earth with everything in it will vanish”

NJB”the earth and all it contains will be burned up”

There are many Greek manuscript variants in this phrase.

1. “will be discovered” (cf. MSS , B, K, P)

2. “will be found destroyed” (cf. MS P72)

3. “will be burned up” (cf. MS A)

4. “will be hidden” (cf. MS C)

There is no certainly of the original Greek text, or even probability, in the translation of this phrase.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

be not, &c. Literally let not this one thing be hidden (as 2Pe 3:6) from you.

with. App-104.

LORD. App-98.

Fuente: Companion Bible Notes, Appendices and Graphics

8-10.] Second contradiction to the scoffers: we are not to judge God, in the case of delay, as we do men, seeing that His thoughts are not as our thoughts.

Fuente: The Greek Testament

2Pe 3:8. ) but this one thing; namely, that which pertains to this subject. This one thing only pertains to teaching in this epistle; which (epistle) in other respects admonishes, but does not teach.- ) do not suffer it to escape your notice.-, you) Antithetical to them, 2Pe 3:5. He does not so fully reply to the mockers, as he instructs the faithful.- , , one day is with the Lord as a thousand years, and a thousand years as one day, Psa 90:4, Septuagint, , , , . for a thousand years, O Lord, are in Thy sight as yesterday, which is gone, and as a watch in the night. The preceding words convey this meaning: Thou art our refuge, Eternal God; and not we ourselves, frail weak men. The reason is added: for a thousand years, etc. Moses describes the eternity of God much more absolutely: Peter describes it in the relation which it bears to the last day, and to men looking for that day; so that His eternity may itself be perceived, by which in essence and in operation, He wonderfully exceeds all measure of time; and that His divine knowledge may also be included in the idea, that knowledge to which all future things are present: and His Power (may be recognised), which does not require long delays for the performance of its work; and His Long-suffering, from which all impatient expectation is absent and all eager haste. With the Lord one day is as a thousand years (Peter adds this to the saying of Moses): that is, He is equally blessed in one day, or in one moment, and in a thousand years and a whole age: He is able to perform the work of a thousand years in one day. Wherefore in the following verse it is added: He is not slow: It is always in His power to fulfil His promise. And a thousand years are as one day (thus Peter, while in this clause he re-echoes the former one, and accommodates both to the subject in hand, appropriately varies the words of Moses): that is, no delay happens which is long to God. As to a man of excessive wealth, a thousand guineas are as a single penny; so to the Eternal God a thousand years are as one day: wherefore in the next verse it is added: but is long-suffering: He gives us space for repentance without any annoyance to Himself. Comp. Sir 18:10-11. The sum of Peters words is, the age-measurer (so to speak) of God differs from the hour-reckoner of mortals. His gnomon[20] shows at once all hours in the greatest activity and in the greatest repose. To Him the times pass away neither more slowly nor more quickly than is befitting to Him and to His economy. There is no reason why He should consider it needful either to delay or to hasten the end. How shall we understand this? If we were able to understand it, there would be no occasion for Moses and Peter to add, with the Lord.

[20] Gnomon properly denotes the pin of a sun-dial.-T.

Fuente: Gnomon of the New Testament

Part I

The Evidence That The Church Of God Is About To Close Its Earthly History

Even in apostolic days the near return of the Lord Jesus was ever kept before the souls of believers as a present hope; yet there are many scriptures that in a hidden way (as we can now realize) intimated a certain series of events, or succession of conditions, which would run their course ere the blessed hope was fulfilled. In the wisdom of God these prophetic forecasts of the Churchs history were couched in terms of such a nature as not to hinder Christians of any period in their continued expectancy of the Lords coming, which was designed to be a great sheet-anchor to their souls, keeping them from drifting into worldliness and kindred folly.

But now that nearly twenty centuries (two of Gods great days-2Pe 3:8) have elapsed, we can look back over the long course of the Churchs pilgrimage and see how all her varied states and experiences were foreknown and foretold, and the heart thrills with joyful expectancy as we look ahead. For the next great miraculous event must be the shining forth of the Morning Star, the coming of the Lord Jesus, and our gathering together unto Him.

I purpose to trace this out from several different standpoints. In our introduction we have noticed briefly how the Lord Himself intimated what has been mentioned in the parable of the ten virgins. It was a veiled picture of the whole course of Christendom, and plainly divides the Church dispensation into three distinct stages, or epochs: First, the period of eager expectation. Second, the era of lethargic indifference to the blessed hope. Third, the season of awakening which was the almost immediate precursor of the coming of the Bridegroom. We are living in this last solemn time, and it is well to be trimming our lamps and waiting in holy fear for the summons which may come at any moment to enter in with Him to the Marriage Supper of the Lamb.

The parable of the Ten Virgins was not given, it is true, to teach Church truth, but it presents in a graphic way the responsibility of saints to wait for the return of the Lord.

There are other passages corroborative of this interpretation, and to them let us now turn.

In the two epistles to Timothy we have two distinct conditions predicted as characterizing what the Holy Spirit designates the latter times and the last days. In 1Ti 4:1-5 He speaks of the first of these periods; in 2Ti 3:1-9, of the second. A careful reading of both passages ought, I think, to convince any reader that they show the progress of evil.

At any rate, the conditions of the latter times were the first to develop, and out of these grew the anarchic state of the last days.

I quote the first scripture in full: Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of demons; speaking lies in hypocrisy; having their conscience seared (Gk., cauterized); forbidding to marry, and commanding to abstain from foods, which God hath created to be received with thanksgiving of those who believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer (1911 Version).

Now while the various things here credited to demoniacal influence are found in many modern systems, such as Christian Science, Seventh-day Adventism, and others, it is very evident that it was in connection with the Romish apostasy they were first introduced. The latter times were the times of Papal domination. Their evil teachings are still to be found on many sides, but the point I want to make is that the latter times have long since been passed, and we are further down the course of time than many have supposed.

Note well how Rome has fulfilled these predictions to the letter. Departing from the faith of Gods word, she has been misled by evil spirits seducing her devotees to believe that the church cannot err, and that her voice is the voice of inspiration. Thus has Satan foisted doctrines of demons on the blinded nations. Rome, the very citadel of untruth, has spoken lies in hypocrisy, her leaders having cauterized consciences which seemed immune to all Scriptural appeals. This the Reformation proved, when God gave her space to repentand she repented not (Rev 2:21).

But one might say: All this is mere assumption. You tell us Rome is demon-led. You tell us her hierarchy teach lies in hypocrisy. But this is the very point to be proven. What outward evidence have you that she is the guilty one?

In reply we turn to verse 3, where God has given us two great marks which none can successfully deny fit Rome, as they fully describe no other large communion. It was Rome who forbade to marry-enjoining an unnatural celibacy upon her vast clergy and her hosts of monks and nuns, thus setting herself up to be wiser than God (who says: Marriage is honorable in all, Heb 13:4), be-littling His holy ordinance of matrimony, declaring the celibate nun far holier than the married mother, and the unwedded priest in a higher state of grace than the godly husband and father.

And what of the second mark? Who has so assiduously cultivated the dogma that piety is manifested in abstention from certain foods, as Rome? God created all to be received with thanksgiving. Rome would damn the one who ate flesh on Fridays and gave God thanks therefor! Her numberless rules on such subjects declare all too plainly that she it is who is marked out in 1Ti 4:1-5. Others have been deluded by the same demons, but it was in the Roman apostasy that the latter times came in.

Now let us turn to the second epistle: This know also, that in the last days perilous times shall come. For men shall be self-lovers, money-lovers, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, unforgiving, false accusers, incontinent, savage, haters of good, traitors, heady, high-minded, lovers of pleasures rather than lovers of God; having a form of godliness, but denying the power thereof; from such turn away. For of this sort are they who creep into houses, and lead captive silly women laden with sins, led away with manifold desires, ever learning and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all, as theirs also was (1911 Version).

These are the great outstanding features of the last days-closing the Church dispensation, and to be immediately followed by the coming of the Lord. Can any believer in Holy Writ doubt our being now in the very midst of them?

But it may be here objected: When have men in general been other than as here depicted? Is not this but a repetition, of what Paul has already said in describing the heathen world in his day? (Rom 1:29-32). In what special sense are they any more characteristic now than then? To these very natural queries I reply: Such things, indeed, ever described the heathen; but in 2 Tim. 3 the Holy Spirit is describing conditions in the professing Church in the last days! It is not the openly wicked and godless who are being depicted here. It is those who have a form of godliness, while denying its power. This is what makes the passage so intensely solemn and gives it such tremendous weight in the present day. There are twenty-one outstanding features in this depicting of Church conditions in the last days, and that each may have its due weight with my reader I touch briefly on them in order.

1. Men shall be self-lovers. It is men self-occupied, as contrasted with the godly of all ages who found their joy and delight in looking away from self to God as seen in Christ. This is the age of the egotist in matters spiritual as well as carnal. They find their God within them, we are told, and not without. They make no secret of it. When they profess to love God it is themselves they love.

2. Money-lovers. Is it necessary to speak of this? Colossal fortunes heaped together by men who profess to believe the Bible and its testimony! What a spectacle for angels and demons! There was one Simon Magus of old. He has myriads of successors in the professing church to-day, and the command not to eat with a covetous man or an extortioner is in most places a dead letter indeed.

3. Boasters. Read the so-called Christian papers; attend Christendoms great conventions of young people, or old. Listen to the great pulpiteers of the day. What is their theme? Rich and increased with goods and have need of nothing! Great swelling words are rapturously applauded by people dwelling in a fools paradise, even when uttered by men who are tearing the Bible to shreds, and who deny practically every truth that it contains.

4. Proud. So proud as to glory in their shame-congratulating themselves on the very things the Word of God so unsparingly condemns. Proud of their fancied superiority; proud of their eloquence; proud of their miscalled culture; proud of their very impiety, which is hailed as the evidence of broad-mindedness and a cultivated intellect! How nauseating it must all be to Him who said, Take My yoke upon you and learn of Me, for I am meek and lowly in heart.

5. Blasphemers! Yes, there it is-that big, ugly word that one hesitates to use, but which is chosen by the Holy Spirit Himself to describe the men drawing salaries as ministers of Christ who use their office to impiously deny His name! Blasphemers! Aye, the whole host of the new theologians, miscalled higher critics, and all their ilk-all who deny the deity of the Son, His virgin-birth, His holy humanity- blasphemers, every one, and as such to be judged unsparingly in the harvest of wrath so near at hand! And think of the disloyalty to Christ of Christians- real Christians, I mean-who can sit and listen to such men week after week, and are too timid to protest, or too indifferent to obey the word, From such turn away!

6. Disobedient to parents. It is one of the crowning sins of the age, and indicates the soon breaking-up of the whole social fabric as at pres- ent constituted. Opposition to authority is undoubtedly one of the characteristic features of the times. Children will not brook restraint, and parents have largely lost the sense of their responsibility toward the rising generation. Does this seem unduly pessimistic? Nevertheless, a little thoughtful consideration will, I am sure, convince any reasonable person of its truth. And it may be laid down as an axiom, that children not trained in obedience to parents will not readily be obedient to God. We have been sowing the wind in this respect for years, as nations and as families. The reaping of the whirlwind is certain to follow.

7. Unthankful. It is the denial of divine Providence-utterly forgetting the Source of all blessings, both temporal and spiritual. Straws indicate the turn of the wind, and even in so small a matter, as some may call it, as the giving-up of the good old-fashioned and eminently scriptural custom of thanksgiving at the table, we may see how prevalent is the sin of unthankfulness among professed Christians. Go into the restaurants or other eating-houses; how often can you tell the believer from the unbeliever?

8. Unholy. The godly separation from the world according to the Bible is sneered at as bigotry and Puritanism. In its place has come a jolly, rollicking worldliness that ill comports with the Christian profession. Piety-that characteristic Christian virtue-how little seen now! It is not necessary to be outwardly vile to be unholy. Giving up the line of separation between the believer and the unbeliever is un-holiness.

9. Without natural affection. The foundations of family life are being destroyed. Un-scriptural divorces and all their kindred evils cast their dark shadows over the professing church, as well as over the body politic.

Of the next unholy octave I need not write particularly. To enumerate them is enough to stir the heart and appal the soul when it is remembered how they are tolerated and spreading through the great professing body. 10-unforgiving; 11-false accusers (let us beware lest we be found almost unwittingly in this Satanic company!); 12 -incontinent; 13 -savage; 14-haters of good; 15-traitors; 16 -heady; 17-high-minded. This last accounts largely for the daring things proudly uttered by learned doctors against the Scriptures and the great fundamentals of the faith, and complacently accepted by unregenerate hearers. Surely, the time has come when they will not bear sound teaching, but according to their own desire shall heap to themselves teachers, having itching ears (2Ti 4:3, 1911 Version).

18. Lovers of pleasures rather than lovers of God. Would you not almost think the words were written by some fiery-souled exhorter of the present day? How aptly they characterize in one brief clause the greatest outstanding feature of the religious world. The Church of God has gone into the entertainment business! People must be amused, and as the Church needs the peoples money, the Church must, perforce, supply the demand and meet the craving! How else are godless hypocrites to be held together? How otherwise can the throngs of unconverted youths and maidens be attracted to the services? So the picture-show and the entertainment, in the form of musicale (sacred, perhaps!) and minstrel-show, take the place of the gospel address and the solemn worship of God. And thus Christless souls are lulled to sleep and made to feel religious while gratifying every carnal desire under the sanction of the sham called the Church!-And the end? What an awakening!

19. Having a form of godliness, but denying the power thereof. Men must have some form of religious expression, and so the outward thing is sustained after the life is gone out of it. Thus formality prevails where regeneration, conversion to God, the Spirits sanctification, and everything really vital has long since been virtually denied. The bulk of so-called church-members do not even profess to have been saved, or to be Spirit-indwelt. All this is foreign to their mode of thought or speech. The gospel, which alone is the power of God unto salvation, is seldom preached, and, by the mass, never missed! Could declension and apostasy go much further? Yet there are still lower depths to be sounded!

20. Feminism. No, you wont find the word-but read verse 6 again, slowly and thoughtfully. Does it not indicate a great feminist movement in these last dark days? Silly women, laden with manifold desires-craving what God in His in- finite wisdom has forbidden them: authority, publicity, masculinity, and what not? Thus they leave their own estate and make a new religion to suit themselves. Is it a matter of no import that just such emotional, insubject women were the tools used by Satan for the starting and propagating of so many modern fads? Need one mention Mesdames Blavatsky, Besant and Tingley of Theosophy; the Fox sisters relation to modern Spiritism; Mrs. Mary Baker Glover Eddy and her host of female practitioners in the womans religion miscalled Christian Science; the neurotic Ellen G. White and her visionary system of Seventh-day Adventism; Ella Wheeler Wilcox and her associates in the spreading of what they have been pleased to denominate the New Thought, which is only the devils old lie, Ye shall be as gods, in a modern garb; and the women-expounders of the Silent Unity, or Home of Truth delusions? All these are outside the orthodox fold; -but when we look within, what a large place has the modern feminist movement secured in the affections of women who profess to believe the Bible, but who unblushingly denounce Paul as an old batchelor with narrow, contracted ideas, little realizing that they are thereby rejecting the testimony of the Holy Spirit. It is one of the signs of the times, and clearly shows towards what the professing body is so rapidly drifting!

21. Ever learning, and never able to come to the knowledge of the truth-and that by their own confession. They are truth-seekers. Ask them if it be not so. They confess it without a blush, and consider it humility thus to speak. According to these apostates, the Church which began as the pillar and ground of the truth, is, in this twentieth century of its existence, seeking the truth, thereby acknowledging they never yet have found it! Truth-seekers! Yet the Lord Jesus said, I am the Way, the TRUTH, and the Life. Why then seek further? Because they have drifted away from Him and His Word, so they go on, ever learning, ever seeking, and ever missing the glorious revelation of the TRUTH as it is in Jesus.

Well-this is the end. Declension can go no further than to deny the Lord that bought them, until He Himself shall remove His own to the Fathers house. Then the apostate body remaining will declare, We have found the truth at last! and they will worship the Antichrist, believing the devils lie and calling it the truth. And how comes such delusion? And for this cause God shall send them strong delusion, that they should believe the lie; that they all might be judged who believed not the truth but had pleasure in unrighteousness (2Th 2:11, 12-1911 Version).

Predictions of two directly opposite conditions are made in the word of God in regard to events to be consummated immediately before the Lords return to establish His kingdom and close up the Times of the Gentiles. If therefore we see these predictions within a small degree of being already fulfilled prior to the rapture of the Church, we may be certain that the coming of the Saviour to the air is very near at hand.

The predictions referred to were made-one directly by the Lord Himself; the other by the Holy Spirit through the apostle Paul. To the question of the disciples, What shall be the sign of Thy coming and of the end of the age? the Lord gave a lengthy answer recorded in Matthew, chaps. 24 and 25; but the prediction I refer to now is that of the 14th verse of chap. 24: This gospel of the kingdom shall be preached in all the world for a witness unto all the nations; and then shall the end come. Now I recognize, in common with others, a distinction in aspect between the gospel of the kingdom and the gospel of the grace of God, but I regard it as a mistake to say that the gospel of the kingdom is not, or should not be, preached now. Each are but different aspects of the one gospel; and Paul preached both.

In Act 20:24, 25 we find the two aspects intimately connected in the ministry of the apostle Paul: None of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the gospel of the grace of God. And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. See also Act 14:22. When he wrote, If thou shalt confess with thy mouth the Lord Jesus, it involved the present phase of the gospel of the kingdom; when he added, And believe in thy heart that God hath raised Him from the dead thou shalt be saved, it was the gospel of the grace of God. Christ Jesus is Lord. He is also Redeemer. Men are called on to own Him in both characters. In the Jewish age, and in the coming tribulation period, the gospel of the kingdom is the emphatic phase. Now, where there is intelligence, it is the grace of God that the gospel preacher will lay special stress upon.

Now it is the individual believer who owns the sovereignty of the Lord Jesus Christ. In the Tribulation era, when Mat 24:14 will be completely carried out, the whole world will be called on to own the sway of Him who is about to appear as King of kings and Lord of lords to reign over His world-kingdom.

But why this effort to show that the gospel of the kingdom is now being preached? Because, my reader, the end comes when it has been carried into all the world, for a witness! And even now it has gone to the uttermost parts of the earth, so that it can confidently be said that with the possible exception of a few wild tribes of Indians in South America, or negroes in Africa, , there is probably no nation to whom the witness has not already been given. The nineteenth was the greatest missionary century since the days of the apostles. In one hundred years, the gospel was practically carried to the whole world after a millennium of lethargy and indifference to the claims of the heathen. This great missionary awakening is like the trumpet-blasts that herald the Kings approach. In this twentieth century the work of carrying the gospel to the pagan world has gone on more extensively than ever. None can say when the last tribe or nation will get the witness message, but when they do, then shall the end come. And, mark it well, it is not before the rapture, but after it, that the final call is to be given. It will be Jewish saints, and not Christian missionaries, who will complete the work of world-wide evangelization; therefore the coming of the Lord as predicted in 1 Thess. 4 must be very near!

But now we turn to consider the other prediction to which I referred in the beginning. That day, writes the apostle, shall not come except there come the apostasy first (literal rendering of 2Th 2:3). This is startling surely-the gospel going into all the world, the apostasy sweeping all before it, and both just before the end, or the day of the Lord, shall come! How strange a paradox, and yet how exactly are both scriptures being fulfilled! Never before such wide-spread missionary activity! Never before such far-reaching apostasy! Earnest workers guided by the Holy Spirit are hazarding their lives to carry the good news of Christs incarnation, atonement, resurrection and coming again to the heathen world. Equally earnest, but Satan-inspired, men at home are tearing the Bible in pieces and railing at these very truths once for all delivered to the saints, and, alas! their unholy rationalizing is fast finding its way into the fields of missionary endeavor, where education is taking the place of the gospel; and culture, charac- ter-building, and various accomplishments are put in place of the Son of God, the Saviour of sinners!

Theological seminaries, in many instances, are hot-beds of infidelity. Schools and colleges are busy, as Harold Bolce graphically expressed it, in blasting at the Rock of Ages. The rising generation in so-called Christian lands bids fair to be a generation of Bible-rejectors. The prophets prophesy falsely, and the priests bear rule by their means, and My people love to have it so, and what will ye do in the end thereof? That end is almost upon us, and When the Son of Man cometh shall He find the faith on the earth? It is fast being supplanted by human speculations and oppositions of science falsely so-called.

The leaven of man-worship is rapidly leavening the whole lump and preparing the way for Antichrist who shall, if it were possible, deceive the very elect. Thank God, it is not possible; but it behooves every regenerated soul to hold fast to the revealed Word of God and utterly refuse the lying systems of the enemy. To sit in churches and listen to preachers of the apostasy, or to support such in any way, is treason against Christ! He that biddeth him [the false teacher] God speed is partaker of his evil deeds.

It would be a great mercy if every converted person would refuse positively to listen twice to a minister who denies the inspiration of the Bible, or to give a penny to a church or a missionary society that gave the right hand of fellowship to men of this type. To stay the on-rushing apos- tasy is impossible. To protest against it and to have no fellowship with the unfruitful works of darkess is a positive duty.

Reader, let me press my point again.-The world-wide gospel proclamation and world-wide apostasy at the same time are clear proofs that the end is close upon us! It is too late to trifle. Let us be in earnest for the few remaining hours!

Another line of evidence is presented in the seven prophetic letters of Rev. 2 and 3. For that they are prophetic, and not merely moral-dispensational, and not simply local in their application-is a fact now familiar to many earnest students of the Scriptures. The proof of this is found in their exact correspondence with the seven stages of the history of the Church on earth. This is incontrovertible, however self-styled optimists may object to it-the objection being chiefly based on the fact that Laodicea closes the septenary series, thus precluding all thought of a triumphant Church and a converted world at the end of the dispensation. Yet the Church shall be triumphant; of that there should be no question. For our Lord Jesus has solemnly declared, Upon this Rock (Christ as Son of the living God) I will build my Church; and the gates of hell shall not prevail against it. But between the Church of Christs building and the vast complex church of mans devising there is a great difference. The real Church will be triumphantly raptured to glory ere the judgments fall on the great apostate mass of Laodicea.

I do not therefore attempt to prove by argu- ment that the seven letters give us an outline of the Churchs course from apostolic days to the closing up of the present age. This has been so well done by others that it would be on my part a work of supererogation to try to make it any more convincing.1 I only desire in these necessarily brief pages to refresh the memory of my reader by pointing out how aptly those letters fit the history.

Ephesus then, from this view-point, presents the Church in apostolic days-an unworldly, called-out company who labored earnestly and well in making known the riches of grace, and who walked apart from iniquity; unable to bear those who were evil, as indeed these in turn could not endure the company of Gods redeemed, for we read elsewhere, Of the rest durst no man join himself to them. In those days of primitive simplicity men were tried by the testimony they brought, and if they spoke not according to the doctrine of Christ were rejected as liars-a short and ugly word that aptly designates many profane hucksterers of the Word of God to-day.

But the picture has its shadows too, for even during the very lifetime of the apostolic band declension began: the Church left her first love, and a somewhat mysterious form of evil, the deeds of the Nicolaitanes, came in, though largely against the desire of the mass, for Ephesus is commended because of hatred to this unholy thing. Leaving their first love was losing the sense of Christs presence: occupation with work, with service, took the place of heart-occupation with Himself. No sect of the Nicolaitanes is known, though some have tried to link the name with the reputed followers of an apostate Nicholas, traditionally held to be one of the seven of the 6th of Acts, who were set apart to serve tables. He is supposed to have taught his disciples that the indulgence of licentious practices was not inconsistent with the grace of God. This, however, is very uncertain and largely conjectural. They seem to be right who consider NicolaitanQs to be an untranslated Greek word, properly rendered rulers of the people. In that case Diotrephes of 3 John would be a typical Nicolaitane, who has had many successors. It would be the divine condemnation of the clerical sytem. Not yet had this system become an accepted doctrine, but the deeds manifested the spirit behind it. Crystallization into an accredited dogma came later (Rev 2:15).

The second period followed apace, as set forth in the letter to Smyrna. It depicts, as by a few master-strokes, the tragedy of the Pagan persecutions in their efforts to crush Christianity beneath the iron heel of the Roman emperors, from Domitian to Diocletian. Neros persecution was local rather than general, but the monster who succeeded him set in motion a world-wide effort to destroy the Church of Christ. Historians count ten general persecutions, which are connected with ten main edicts of the emperors. The last under Diocletian went on for ten years, ceasing only with the death of the incapacitated tyrant. Ye shall have tribulation ten days seems to hint at this. But a suffering Church is more likely to be rich in faith than a Church fawned upon by the world; though in deepest poverty the Church in the Smyrna age was rich, and prospered, for as Augustine later said, The blood of the martyrs is the seed of the Church. Those dark days were days of Christian devotion and heroism unparalleled save in similar times of suffering and danger. And yet the picture is not altogether bright, for the clear gospel of grace was largely obscured by the legal teaching of those who said they were Jews and were not. Such are a synagogue of Satan. Judaism was a divine institution, Christianity is a divine revelation. But the strange mixture of Judaism with Christianity is of Satan. It is a corruption and a counterfeit; and the corruption of the best thing is the worst of corruptions.

Pergamos followed this, and gives us the period of the Churchs relief from persecution and her subsequent union with the world. It is the era of Constantine the Great and his successors, when the Church became the pet of the emperors (save for a brief period under Julian the Apostate), and Church and State were linked in an unholy alliance. Thus the Church sat at ease where Satan had his throne, clung to this for centuries, until the world itself wearied of her, and wrenched her from her place of power. He who is familiar with Church history can scarcely read the Perga- mos letter without the vast pageant of the fourth century passing before the eye of his mind. The death of Diocletian; the temporary triumph of Maxentius; the Gallic legions hastening eastward led by Constantine; the famous vision of the fiery cross; the in hoc signo vinces portent; the Christians coming forth into the glare of publicity from the dens, caves and catacombs which had been their hiding places for so long; the bishops summoned to the generals august presence; his endorsement of the new doctrine and intellectual conversion; the cross-led army driving all before it; the overthrow of Maxentius; Constantine hailed as Emperor of the world; proclaimed head of the church and pontifex maximus (the title of the head of the heathen hierarchy) ; the bishops seated among princes; the Churchs mourning over, her eyes dazzled by the unaccustomed luxury and splendor, basking in the imperial favor! Then the Arian controversy; Christs true deity denied, but maintained at the council of Nicea where despite tremendous pressure the Church held fast His Name, refusing to deny His faith. Of Antipas personally we know nothing, but we see in his very name (which means against all) the trumpet-note of Athanasius who, when a later Arian emperor sought to persuade him to endorse the hated Unitarian heresy by crying, All the world is against you, in holy dignity exclaimed, Then I am against all the world.

The Balaam doctrine too was openly advocated by many in those days, and since-urging the mingling of clean and unclean, the unequal yoke of the Church and world, a spiritual marriage, which Pergamos seems to imply; while Nicolai-tanism, or clerisy, had now become a full-blown doctrine, and the distinction between clergy and laity was at last complete. The Pergamos letter is a synoptic description of the conditions prevailing from the fourth to the seventh centuries.

And Thyatira followed as the natural result. Things were going down-hill with fearful rapidity. Yet the church of the middle ages was rich in works of mercy and abounded in charity. Her monasteries and hostelries dotted the lands and kept open house for the sick and distressed. But doctrinally she had deteriorated tremendously, and the Papal system was fully organized, becoming a church within the Church, to which all had to bow. It was the woman Jezebel teaching and leading the servants of God astray. As the heathen princess of old foisted her idolatry on Israel, so this false paganistic thing crowded out the Christianity of Christ and superseded it by a system unspeakably evil and inherently corrupt.

At the Reformation of the sixteenth century she was given space to repent, but she repented not, as the decrees of the Council of Trent bear witness. She spurned the light shining from the newly-recovered Scriptures and continued in her idolatrous course. For her children there is naught but death, though grace ever has discerned even in Rome a remnant having not known the depths of Satan, whom a gracious Lord owns as His and commands to cling to what they have till He shall come. It is the first intimation that declension has gone so far that His return is now the only hope.

For Sardis, though it speak of Protestantism and its great State churches, is not a true recovery. They had received a deposit of truth at the Reformation, which became crystallized into creeds and confessions but did not quicken the mass. So of the great Protestant bodies it can be said, Thou hast a name that thou livest and art dead, for churchmanship has largely been substituted for new birth, and orthodoxy for conversion to God. Yet there are a few with garments undefiled who know the Lord and love His truth, and who are exhorted to watch for His coming again!

Philadelphia speaks of the great revival period of the eighteenth and nineteenth centuries, assuming different forms in different places, but in all characterized by reality, by brotherly love, by clinging to Christs Word and honoring His Name who is the Holy and the True. They who take such ground will never be popular with the world or the worlds churches, but they will be content to know that God approves, and that the Lord Himself has opened for them a door of service which none on earth or anywhere else can shut. They wait in patience for the Morning Star-the Bridegrooms symbolic title.

Laodicea closes the series. It is the solemn arraignment of latitudinarian Christianity with its pride and folly, marked by impudent self-conceit and utter indifference to Christ. It glories in its breadth and culture, its refinements of thought, and its refusal of ancient formulas. It congratulates itself on its wealth and following, while, in His sight who stands knocking outside, it is poor and wretched and blind and naked. All the church machinery can go on without His presence, and without any sense of His absence.

And this is the last state of the professing body on earth. When things are in this condition, the Lord Himself will come, and will spew out of His mouth that which is so distasteful and disgusting to Him. After this, says John, I looked, and behold, a door was opened in heaven. As he is caught up through that open door he beholds surrounding the throne in glory the true Church seated in triumph, as symbolized in the twenty-four elders.

Laodicea is the closing period of the Churchs history, and who can doubt that we have now reached the very time depicted? It behooves us to act as men who wait for their Lord, knowing that His coming cannot be much longer delayed.

We have thus glanced at various scriptures having to do with the evidences in the professing church of the Lords near return. We must now look at some movements among the nations which point unquestionably to the same thing.

1 The inquiring reader is referred to The Prophetic History of the Church, by F. W. Grant, 35 cts. Same publishers.

Fuente: Commentaries on the New Testament and Prophets

be not: Rom 11:25, 1Co 10:1, 1Co 12:1

that one: Psa 90:4

Reciprocal: Gen 15:16 – Amorites Deu 32:35 – the things Job 10:5 – General Job 24:1 – seeing Job 36:26 – neither Psa 9:7 – But Psa 39:5 – as nothing Psa 94:15 – But Psa 102:13 – the set Ecc 3:17 – for Isa 54:7 – a small Isa 60:22 – I the Lord Eze 39:8 – this Luk 18:8 – he will Luk 18:22 – one Act 3:19 – when Act 7:17 – when Rom 4:17 – calleth Rom 9:22 – endured 1Co 7:29 – the time Phi 3:13 – one Phi 4:5 – The 1Th 4:13 – I would Heb 10:37 – General Rev 1:1 – which must Rev 1:3 – for Rev 12:12 – because Rev 20:3 – the thousand Rev 22:6 – which

Fuente: The Treasury of Scripture Knowledge

2Pe 3:8. Having made his exposure of the scoffers and their wilful ignorance, the apostle devotes the rest of the epistle to the good brethren. They have been advised against being misled by the false statements of the scoffers, yet they doubtless wished sincerely to have information concerning the seeming delay of the second coming of Christ. Peter will take up that matter and explain it for the sake of them and other readers of the epistle. One day is with the Lord as a thousand years. It should be noted the apostle does not say a day is as long as a thousand years with us for that would not be true. When the earth revolves once man has been given a day. It must make such a revolution 365 times to give him one year and that must be multiplied a thousand times to amount to the period of the italicized statement. But with the Lord no such measurements are necessary for He inhabits eternity (or time, which is the same), and as there is no limit or end to it, He can prolong the earth’s existence through hundreds of such revolutions as easily as through one. To man it seems like a drawn-out delay and hence the apostle gives the explanation herein.

Fuente: Combined Bible Commentary

2Pe 3:8. But let not this one thing escape you, beloved; the mode of expression which has been already used in reference to the mockers in 2Pe 3:5. The writer passes now from the idea of the supposed constancy of the order of things to that of the apparent delay in the realization of the promise. He calls the attention of his readers first to a single fact, the difference between the Divine measure of duration and the human, which would be sufficient refutation of the scornful incredulity of such scoffers.

that one day is with the Lord as a thousand years, and a thousand years as one day. As the writer seems to make use of the words of the 90th Psalm here, the designation the Lord, both in this verse and in the next, should be taken in its Old Testament sense, and, therefore, not as = Christ, but as = God or Jehovah, without reference to the personal distinctions which belong to the Christian doctrine of the Trinity. While the Psalmist (Psa 90:4), however, speaks simply of a thousand years as being in Jehovahs sight as yesterday when it is past, Peter throws the statement into a form which presents also the converse truth that one day is as a thousand years, if a thousand years are as one day. His object is not to exhibit the brevity of human life over against the eternity of God, as is the case with the Psalmist, but to express how inapplicable to God are all those ideas of time, those estimates of long and short, of hasting and delay, by which man measures things. The O. T. view of the eternity of God, however, is not merely this comparatively abstract idea of everlasting duration, which seems to be on the surface of the Psalmists words, but the deeper idea of changelessness of being which makes God the object of His peoples fearless trust. Whilst God as Jehovah is the eternal, Gods eternity is defined as the unchangeableness of His being, persisting throughout every change of time, and thus it becomes the basis of human confidence. Therefore Moses, in the midst of the dying away of his people, addresses God as the Eternal One, Psa 90:1; therefore, Deu 32:40, the idea that God is eternal forms the transition to the announcement that He will again save his rejected people; therefore Israel, when sighing in misery, is comforted, Isa 40:28 : knowest thou not, and hast thou not heard, that Jehovah is an eternal God? (Oehler). Hence, while Peter meets the scorner by asserting God to be superior in all His modes of action to human reckonings of time, he also exhibits the ground of His peoples continued faith in Himself and His promise through postponements of their hope.

Fuente: A Popular Commentary on the New Testament

Our apostle here answers the cavil and objection of the fore-mentioned scoffers, namely, That if Christ intends to come to judgment, why does he so long defer his coming?

To this our apostle replies,

1. By assuring them that this delay ought not to be judged according to our sense and apprehension of things, for God does not measure time as we do, but a thousand years, which seem so long to us, are but a day, yea, but a moment to him who is eternal, and inhabiteth eternity. To the eternity of God no finite duration bears any proportion; to eternity all time is equally short; God does not measure time by our pole, nor cast up years by our arithmetic.

2. He assures them farther, that God’s delay of judgment did not proceed from slackness, but from divine patience and goodness. He delays his coming, on purpose to give men time to repent, and by repenting, on purpose to give men time to repent, and by repentance to prevent their own eternal ruin.

Learn hence, 1. That God’s delay of judgment is no ground for sinners to conclude that he will not come to judgment, for our Saviour has now here fixed and determined the time of it. We can neither be sure when our Lord will come, nor certain when he will not come.

Learn, 2. That the true reason why God defers judgment is, to give sinners opportunity for repentance, if this be not complied with, he reserves those who are incorrigibly bad to a more remarkable ruin, condemning them that will not be saved, but obstinately destroy themselves.

Fuente: Expository Notes with Practical Observations on the New Testament

2Pe 3:8. Be not ye ignorant Whatever they are; of this one thing Which casts much light on the point in hand; that one day is with the Lord as a thousand years, and a thousand years as one day This is an allusion to Psa 90:4, where Moses had said, A thousand years in thy sight are as one day, which words St. Peter applies with regard to the period intervening between the time when he wrote, and the last day; denoting thereby, 1st, Gods eternity, whereby he exceeds all measure of time in his essence and in his operation: 2d, His knowledge, to which all things past, or to come, are present every moment: 3d, His power, which needs no long delay in order to bring his work to perfection: and, 4th, His long-suffering, which excludes all impatience of expectation and desire of making haste. But it must be observed, that neither the apostle nor the psalmist meant that God does not perceive any difference between the duration of a day and that of a thousand years; but that these differences do not affect either his designs, or actions, or felicity, as they do those of finite creatures. So that what he brings to pass on the day he declares his purpose, is not more certain than what he will bring to pass a thousand years after such declaration. In like manner, what is to be brought to pass a long time after his declaration, is not less certain than if it had been done when declared. See Abernethys Sermons, vol. 1. p. 218. The apostles meaning is in substance, that in one day, yea, in one moment, he could do the work of a thousand years; therefore he is not slow, he is always equally able, equally ready to fulfil his promise; and a thousand years, yea, the longest time, is no more delay to the eternal God than one day is to us: therefore he is longsuffering; he gives us space for repentance without any inconvenience to himself. In a word, with God time passes neither slower nor swifter than is suitable to him and his economy. Nor can there be any reason why it should be necessary for him either to delay or hasten the end of all things. How can we comprehend this? If we could have comprehended it, St. Peter needed not to have added, with the Lord.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2Pe 3:8-13. Moreover the Lord is not really slow to fulfil His promise; He does not reckon time as men reckon. His seeming slowness is not the manifestation of His impotence, but of His long-suffering love (cf. 2Pe 3:15). His purpose is that time for repentance should be given to all; when the end comes it will be sudden, and there will be no time for repentance then. The fact that all material things will pass away constitutes a call to holy living (we can see here, per contra, the connexion between the libertinism of the false teachers and their disbelief in the Parousia), especially since we look for new heavens and a new earth, wherein righteousness dwelleth (cf. Isa 65:17, Enoch 91:16).

2Pe 3:12. earnestly desiring the coming: render, hastening (mg.) the coming, i.e. by repentance; for the belief that mens repentance was the essential condition of the Parousia cf. Act 3:19 f., Repent, therefore . . . that he may send the Christ.

Fuente: Peake’s Commentary on the Bible

Verse 8

One day is with the Lord, &c., an expression suggested, perhaps, to the apostle’s mind by Psalms 90:4.

Fuente: Abbott’s Illustrated New Testament

3:8 {7} 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.

(7) The taking away of an objection: in that he seems to desire this judgment for a long time, in respect of us it is true, but not before God, which whom there is no time either long or short.

Fuente: Geneva Bible Notes

Again Peter reminded his readers to remember what they had learned previously (2Pe 3:1) and not to forget, as the scoffers did (2Pe 3:5). As far as God’s faithfulness to His promises, it does not matter if He gave His promise yesterday or a thousand years ago. He will still remain faithful and will fulfill every promise (cf. Psa 90:4). The passage of a thousand years should not lead us to conclude that God will not fulfill what He has promised. The passing of time does not cause God to forget His promises. Peter was not saying that the "day of judgment" will last 1,000 years since a day is as 1,000 years with the Lord. This would contribute nothing to Peter’s argument against the scoffers.

This verse does not mean that God operates in a timeless state. Time is simply the way He and we measure the relationship of events to one another. The idea of a timeless existence is Platonic, not biblical. God’s relationship to time is different from ours since He is eternal, but this does not mean that eternity will be timeless. Eternity is endless time.

"Peter did not say that to God ’one day is a thousand years, and a thousand years are one day.’ The point is not that time has no meaning for God but rather that His use of time is such that we cannot confine Him to our time schedules. His use of time is extensive, so that He may use a thousand years to do what we might feel should be done in a day, as well as intensive, doing in a day what we might feel could only be done in a thousand years." [Note: Hiebert, Second Peter . . ., p. 153. See also Bauckham, p. 310. See Zane C. Hodges, The Epistles of John, pp. 106-7, for a good explanation of how Einstein’s special theory of relativity has introduced a new perspective on time that harmonizes with this verse.]

This statement does not negate the hope of the imminent return of the Lord either. Peter, as the other New Testament writers, spoke as though his readers would be alive at His return (2Pe 1:19; 2Pe 3:14). This was an indisputable hope of the early Christians. [Note: Fornberg, p. 68; Bauckham, p. 310.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 28

THE LORD IS NOT SLACK

2Pe 3:8-9

“ALL things continue as they were from the beginning of the creation,” said the mockers. It was foolish, therefore, to believe in, or to think of a judgment to come. In the words before us the Apostle not only supplies an answer to the scorners, but gives a precious lesson to Christians for all time on the nature of God and His government of the world. It is but a single thought, but when the mind of the believer has grasped its significance, he will look out upon the world untroubled. No mockery will disturb his faith.

“But forget not this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day.” Here the Apostle quotes some words from that psalm (Psa 90:1-17) which is entitled “A Prayer of Moses, the Man of God.” In it the Psalmist is contrasting Gods eternity with the frailty of man and the shortness of human life. “A thousand years in Thy sight are but as yesterday when it is past.” But St. Peter not only adopts, but adapts, the words for his own purpose. He wants to teach the Christians in their trials that, while what is long in mans estimation may in Gods providence be counted but little, yet through Gods decree what to man appears little may be big with mightiest consequences. He therefore first inverts the words of the Psalmist. One day is with the Lord as a thousand years, while a thousand years may be as one day. One day of His deluge swept a whole generation out of the world, while His day of Pentecost remains potent in the history of His grace for all the ages which are yet to come. Through a mistaken literalness, men have sometimes expounded the lesson as if Jehovahs dealings were a question of arithmetic. Nothing could be farther from the Apostles thought, who would have us know that of great and little Gods work makes no account. With Him there is no short or long in time. What he does is not to be measured by the petty standards of humanity. Men must take note of time, for they feel its lapse, and its loss. They are ever conscious that a period is coming after which what is undone must continue undone. Again, the length of time is known to them by the recurrence of the various acts of life, and by the weariness which comes of continued labor, and by the grief of protracted waiting. These things force them to speak of short and long, but with God it is not so. For Him all time is one. He knows nothing of toil. Whatsoever He pleaseth, that doeth He in heaven and in earth, in the sea, and in all deep places. {Psa 135:6} The Psalmist had attained a true conception. The whole world and all worlds were in His control, and their order the working of His eternal will. He needs no rest; He slumbereth not, nor sleepeth. To Him there is no waiting, no weariness. Hence the past, the present, and the future are for Him one unbroken now.

This is the one thing which the Apostle offers to the Christian brethren for their support and consolation against the scoffers. And the knowledge is mighty for those who grasp it. It helps them to cast themselves securely upon the almighty arms, convinced that Gods working is not to be estimated according to mans days and years, but is certain in its effect. One generation passeth away, and another cometh; but death, they learn, does not take men out of the knowledge or the hand of God, be it for mercy they are reserved, or for judgment. God does not defer His action because He lacks power to perform, neither does He tarry because He is unmindful of His servants or insensible to what they endure.

Such thoughts can minister to the faithful abundant consolation, and this was the desire of the Apostle. But they raise for all time large questions which can find no answer here, questions concerning the lot of those who pass from this brief day of life into the eternal world and have not known Gods will, that they might do it; questions concerning a discipline which may yet be reserved for some who have not bent themselves to it here, perhaps from want of light; questions of how far hope may extend itself beyond the veil which divides this world from the next. Such questions rise within many earnest souls, often rather for the sake of others than themselves; but God has vouchsafed us no answer, lest men should wax presumptuous.

“The Lord is not slack concerning His promise, as some count slackness.” Many things conspire to make the doings of men to tarry. At one time pledges are given beyond what foresight would warrant; and when the day of performance arrives, they are forced to plead that events have falsified their expectation, and they cannot do the things that they would. Again, men, with the most earnest zeal, attempt a work beyond their powers, and of necessity have to delay the fulfillment of their promises; while some are taken away untimely from the midst of their fellows, ere life has enabled them to achieve what they counted on once as certain. Want of knowledge, of time, and of power is the heritage of the sons of men; and therewith conspires not seldom a change of mind and consequent want of will. But He with whom is no variableness, the omnipotent, omniscient, eternal Lord of all, is subject to no hindrance. Whether events appear to men to linger or to be sudden, all move under the control of the same unchanging will. He is not slack, as men are slack, either to rescue the righteous or to punish the ungodly. Of this the son of Sirach spake: “The Lord will not be slack, neither will the Almighty be patienttill He have taken away the multitude of the proud and broken the scepter of the unrighteoustill He have judged the cause of His people and made them to rejoice in His mercy” (Sir 35:18). Here is a medicine for fainting souls, of whom there must have been many among these Asian Christians. And it is a solace furnished, too, by the teachings of prophecy. “The vision,” says one, “is yet for an appointed.” {Hab 2:3} Gods Will has ordered when and how it shall be accomplished; all moves by His decree. “At the end it shall speak, and not lie.” There is no disappointment to those who wait upon the purposes of God. “Though it tarry, wait for it,” even though the waiting may last beyond this life, “because it will surely come; it will not tarry. The just shall live by his faith.”

T ( ) and the unwonted construction of the verb, of which no other example is forthcoming, have suggested to some to render thus: “The Lord of the promise is not slack.” Even so the words give a powerful sense. God, who makes the promise to men, is supreme over all on which its faithfulness depends, supreme both as Maker and Fulfiller of His word. He sees and controls the end from the beginning. Blessed are all they that put their trust in Him.

“But is long-suffering to you-ward.” The Authorized Version reads “to usward.” And some have thought it more in accord with the Apostles manner and humility to include himself with the brethren. The other reading is better supported, and none will doubt on that account St. Peters sense of Gods long-suffering towards himself. The term which he here employs to describe the Divine character implies the holding back of wrath. God might justly punish, but He stays His blow. Men have sinned, and still sin; but His love prevails above His anger. The word is formed by the LXX translators to render one expression in that passage {Exo 34:6} where God proclaims unto Moses the attributes by which He would be known unto men. Through all the list mercy is the dominant feature.

Term upon term seems devised to magnify the tenderness of Jehovah towards His people, though at last, if the continual offers of mercy are despised, He “will by no means clear the guilty.” No other language furnishes such a word, for no other people had such a knowledge of the God of all grace.

“Not wishing that any should perish, but that all should come to repentance.” We are wont to connect statements like this with the gracious messages of the New Testament. Yet some saints of earlier time felt all that St. Peter here teaches. The writer of Ecclesiasticus has some striking words. He is connecting Gods mercy with the shortness of mans life, and his language anticipates in the main this teaching of the Apostle: “The number of a mans days at the most are a hundred years. As a drop of water unto the sea, so are a thousand years to the days of eternity. Therefore is God patient with them, and poureth forth His mercy upon them. The mercy of man is toward his neighbor, but the mercy of God is upon all flesh; He reproveth, and nurtureth, and teacheth, and bringeth again as a shepherd his flock” (Sir 18:9-14). In such wise had some who waited for the consolation of Israel grasped Gods promises by anticipation, seeing them afar off, and being persuaded of them. Such men owned themselves, equally with the Apostle, to be strangers and pilgrims, and sought for that inheritance which Christ sent him to preach.

The word “wishing” () implies deliberate consent. This God does not give to the death of any sinner. If any perish it is not because God so desired or designed. But some will ask, “Why, then, should any perish?” St. Peter in this sentence, full of grace, supplies the answer. They continue in sin, and repent not. Even offers of mercy are of no avail. But why does not the Almighty Father drive them to repentance by His judgments? Because He has made His children free, and asks from them a willing service. They are to come to repentance. The invitation is full and free. Christ says, “Come unto Me, all ye that labor.” Nay, God makes at times a less demand: “Look unto Me and be ye saved, all ye ends of the earth.” Could words breathe more of mercy? To come, to look-that is the sole demand. God bestows all besides. Let men but manifest a desire, and His grace is poured forth. He wisheth not that any should perish.

And Christ, too, when He speaks of the gifts of the Holy Spirit, has the same lesson. The Father, the Son, and the Holy Ghost all conspire to further the work of mans salvation. “All things,” said our Lord, “whatsoever the Father hath, are Mine. Therefore said I, He shall take of Mine, and shall show” (R.V. declare) “it unto you.” But the eye to see what He shows, the ear to hear His declarations-these He asks from men. He willeth that they should come to repentance, and through that gate should come to Him.

Fuente: Expositors Bible Commentary