SEV Biblia, Chapter 3:9
¶ El Seor no tarda su promesa, como algunos la tienen por tardanza; pero es paciente para con nosotros, no queriendo que ninguno se pierda, sino que todos procedan al arrepentimiento.
Clarke's Bible Commentary - 2 Peter 3:9
Verse 9. The Lord is not slack] They probably in their mocking said, "Either God had made no such promise to judge the world, destroy the earth, and send ungodly men to perdition; or if he had, he had forgotten to fulfill it, or had not convenient time or leisure." To some such mocking the apostle seems to refer: and he immediately shows the reason why deserved punishment is not inflicted on a guilty world. But is long-suffering] It is not slackness, remissness, nor want of due displacence at sin, that induced God to prolong the respite of ungodly men; but his long-suffering, his unwillingness that any should perish: and therefore he spared them, that they might have additional offers of grace, and be led to repentance - to deplore their sins, implore God's mercy, and find redemption through the blood of the Lamb.
As God is not willing that any should perish, and as he is willing that all should come to repentance, consequently he has never devised nor decreed the damnation of any man, nor has he rendered it impossible for any soul to be saved, either by necessitating him to do evil, that he might die for it, or refusing him the means of recovery, without which he could not be saved.
John Gill's Bible Commentary
Ver. 9. The Lord is not slack concerning his promise , etc.] The Syriac version reads in the plural, his promises, any of his promises; though the words seem rather to regard the particular promise of Christ's coming, either to take vengeance on the Jewish nation, of which coming there was a promise made, and is often referred to by Christ, and his apostles; (see Mark 9:1 John 21:22) ( Hebrews 10:37); and it now being upwards of thirty years since it was given out, some men began to charge God with slackness and dilatoriness; whereas the true reason of the delay of it was, that there might be time for the gathering in of his elect among them by his angels, or apostles and ministers, sent into the several parts of Judea, that so none of them might perish, but be brought to faith and repentance; and thus as the time of Christ's coming was prolonged more than was thought it would, so when the days of afflictions were come, they were shortened also for these elect's sake: or this promise regards the second coming of Christ, to judge the quick and dead at the last day, of which the former was a prelude, presage, and pledge; that Christ would come again, and appear a second time in person, was promised by himself, and often spoken of by his apostles; and many of the primitive Christians thought it would be very soon, and which might be occasioned by the hints that were given of his coming in the other sense. Now this being deferred longer than was expected, the scoffers or mockers take upon them to charge the Lord with slackness in the fulfilment of his promise: as some men count slackness ; as if he had either changed his purpose, or had prolonged it beyond the appointed time, or was unmindful of his promise, and would never fulfil it; whereas he is in one mind, and none can turn him, nor will he delay the fulfilment of his promise beyond the set time; he has fixed a day for his coming, in which he will judge the world in righteousness, and he will keep it: he is not dilatory, but is longsuffering to us-ward : not to all the individuals of human nature, for the persons intended by us are manifestly distinguished from some men in the text, and from scoffers, mocking at the promise of Christ's coming, in the context, ( 2 Peter 3:3,4); and are expressly called beloved, ( 2 Peter 3:1,8,14,17); and God's longsuffering towards them is their salvation, ( 2 Peter 3:15), nor is it true of all men, that God is not willing that any of them should perish, and that everyone of them should come to repentance, since many of them do perish in their sins, and do not come to repentance, which would not be the case, if his determining will was otherwise; besides, a society or company of men are designed, to which the apostle himself belonged, and of which he was a part; and who are described, in his epistles, as the elect of God, called out of darkness, into marvellous light, and having obtained like precious faith with the apostles; and must be understood either of God's elect among the Jews, for Peter was a Jew, and they were Jews he wrote to; and then the sense is, that the delay of Christ's coming is not owing to any slackness in him, but to his longsuffering to his elect among the Jews, being unwilling that any of that number among them should perish, but that all of them repent of their sins, and believe in him; and therefore he waits till their conversion is over, when a nation shall be born at once, and they that have pierced him look on him and mourn, and so all Israel shall be saved; or rather of the elect in general, whether among Jews or Gentiles, upon whom the Lord waits to be gracious, and whose longsuffering issues in their conversion and salvation.
And upon account of these the Lord stays his coming till their number is complete in the effectual calling; and for their sakes he is longsuffering to others, and bears with a wicked world, with the idolatry, superstition, heresy, profaneness, and impiety, with which it abounds; but when the last man that belongs to that number is called, he will quickly descend in flames of fire, and burn the world, and the wicked in it, and take his chosen ones to himself. The Alexandrian copy reads, for you, or your sakes; and so the Vulgate Latin, Syriac, and Ethiopic versions. A passage somewhat like to this is met with in a book of the Jews f53 , esteemed by them very ancient. God prolongs or defers his anger with men; and one day, which is a thousand years, is fixed, besides the seventy years he delivered to David the king. And he does not judge man by his evil works which he continually does, for if so, the world would not stand; but the holy blessed God defers his anger with the righteous, and the wicked, that they may return, by perfect repentance, and be established in this world, and in the world to come.
And it is an observation of theirs f54 , that when God is said to be longsuffering, it is not written Pa ra , but ypa ra , intimating, that he is longsuffering both to the righteous and the wicked; but then he bears with the latter, for the sake of the former: compare with this passage ( Revelation 6:9-11); not willing that any should perish ; not any of the us, whom he has loved with an everlasting love, whom he has chosen in his Son, and given to him, and for whom he has died, and who are brought to believe in him. These, though they were lost in Adam, did not perish; and though in their own apprehensions, when awakened and convinced, are ready to perish; and though their peace, joy, and comfort, may perish for a while, and they may fear a final and total perishing; yet they shall never perish as others do, or be punished with everlasting destruction: and that this is the will of God, appears by his choice of them to salvation; by the provisions of grace for them in an everlasting covenant; by the security of their persons in the hands of Christ; by sending his Son to obtain salvation for them, and his Spirit to apply it to them; and by his keeping them by his power, through faith, unto salvation. But that all should come to repentance ; not legal, but evangelical, without which all must perish; and which all God's elect stand in need of, as well as others, being equally sinners; and which they cannot come to of themselves, and therefore he not only calls them to it, in his word, and by his spirit and grace, but bestows it upon them; he has exalted Christ at his own right hand, to give it to them; and repentance is a grant from him, a free gift of his grace; and the Spirit is sent down into their hearts to work it in them, to take away the stony heart, and give an heart of flesh; without which, whatever time and space may be given, or means afforded, even the most awful judgments, the greatest mercies, and the most powerful ministry, will be of no avail.
Matthew Henry Commentary
Verses 5-10 - Had these scoffers considered the dreadful vengeance with which God swept away a whole world of ungodly men at once, surely they would no have scoffed at his threatening an equally terrible judgment. The heavens and the earth which now are, by the same word, it is declared will be destroyed by fire. This is as sure to come, as the truth an the power of God can make it. Christians are here taught an established in the truth of the coming of the Lord. Though, in the account of men, there is a vast difference between one day and thousand years, yet, in the account of God, there is no difference. All things past, present, and future, are ever before him: the delay of thousand years cannot be so much to him, as putting off any thing for day or for an hour is to us. If men have no knowledge or belief of the eternal God, they will be very apt to think him such as themselves. Ho hard is it to form any thoughts of eternity! What men count slackness is long-suffering, and that to us-ward; it is giving more time to hisown people, to advance in knowledge and holiness, and in the exercise of faith and patience, to abound in good works, doing an suffering what they are called to, that they may bring glory to God Settle therefore in your hearts that you shall certainly be called to give an account of all things done in the body, whether good or evil And let a humble and diligent walking before God, and a frequen judging of yourselves, show a firm belief of the future judgment though many live as if they were never to give any account at all. Thi day will come, when men are secure, and have no expectation of the da of the Lord. The stately palaces, and all the desirable things wherei wordly-minded men seek and place their happiness, shall be burned up all sorts of creatures God has made, and all the works of men, mus pass through the fire, which shall be a consuming fire to all that sin has brought into the world, though a refining fire to the works of God's hand. What will become of us, if we set our affections on thi earth, and make it our portion, seeing all these things shall be burne up? Therefore make sure of happiness beyond this visible world.
Greek Textus Receptus
ου 3756 βραδυνει 1019 5719 ο 3588 κυριος 2962 της 3588 επαγγελιας 1860 ως 5613 τινες 5100 βραδυτητα 1022 ηγουνται 2233 5736 αλλα 235 μακροθυμει 3114 5719 εις 1519 ημας 2248 μη 3361 βουλομενος 1014 5740 τινας 5100 απολεσθαι 622 5641 αλλα 235 παντας 3956 εις 1519 μετανοιαν 3341 χωρησαι 5562 5658
Vincent's NT Word Studies
9. Is not slack (ou bradunei). Only here and 1 Tim. iii. 15. The word is literally to delay or loiter. So Septuagint, Gen. xliii. 10, "except we had lingered." Alford's rendering, is not tardy, would be an improvement. The word implies, besides delay, the idea of lateness with reference to an appointed time.
Come (cwrhsai). Move on, or advance to.
