What does it mean that God is not willing for any to perish, but that all should come to repentance (2 Peter 3:9)?

The Lord is not slack, not lax or undependable, of which, by some men He may be accused; though He is marvelously patient. It is folly to mistake His patience for indifference. If indeed He is long-suffering, yet it is because of His concern for the souls of men, that they might have opportunity to come to repentance, and therefore escape the judgment that must necessarily fall upon a guilty world.

(Vv. 8-10). The Apostle has exposed the foolish arguments of the scoffing materialist who, willingly ignorant of the word of God, takes occasion by the delay in the fulfilment of God's promise to deny that the Lord is coming. He now entreats the beloved of the Lord not to be ignorant of the reason for this delay. First, let the believer remember that what may seem a long delay in our eyes is but a brief moment with the Lord, for “one day is with the Lord as a thousand years, and a thousand years as one day”. Secondly, let us never forget that the promise of His coming is “His promise”, and that His word cannot fail. Thirdly, there is a reason for the delay. It is not that the Lord is slack in the fulfilment of His promise, but that He is longsuffering, “not willing that any should perish, but that all should come to repentance”. In His grace God gives space for repentance before the judgment falls; in his unbelief man takes occasion by the delay to deny that judgment will ever come.

The reason for the long waiting time is not slackness but long-suffering. The second advent will mean the striking of a tremendous blow in judgment. This though necessary is no joy to God. He does not desire that any should perish but that all should come to repentance. The alternative is very clearly stated in these words. It is repent or perish.

And why is it that the Lord has not come? Is it because He is slack concerning His promise? The Spirit of God has refuted the libel firmly, lovingly, solemnly. (2 Peter 3) His purposes of grace alone hinder for the moment. He is bent on saving souls. He shrinks, so to say, from exchanging the present work of salvation for the strange work of judgment. He wants to fill heaven with the guests of grace that are suited to it; but He is not slack concerning His promise. Whatever scoffers may say, the day of the Lord will come as a thief.

Do you ask, reader, Why then are we in such a world still? I will tell you. Scripture tells us, God in grace is still leading souls to profit by and enjoy this. It is a world of misery, and sorrow, and oppression. Did God interfere to change it, He must come in judgment and close the time of mercy; and that He does not do, while yet any have ears to hear. He allows, therefore, the evil which He will judge, to go on meanwhile. And we, though we may thus have to suffer awhile in the world, ought in this sense to rejoice that it is yet allowed; because it is still a time of mercy extended to others. The end will be everlasting joy in a much better world. Christ is gone to prepare a place for us, and He will come again and take us to Himself, that where He is, there we may be also. Thus Peter says, "The Lord is not slack concerning his promise, as some men count slackness, but is longsuffering to usward, not willing that any should perish, but that all should come to repentance" (2 Peter 3:9).

But what about this long waiting time, which, as we know, science would enormously protract, in which God has been going on with such a world as this? The apostle has a word to say about this. "Let this not be hidden from you, beloved," he says, "that one day, with the Lord, is as a thousand years, and a thousand years as one day." In the presence of God's eternity we must not reckon things just as we are prone to do. After all, how can one compare all the length of time that might be granted, and the largest claim that could be made, with that immeasurable eternity which can furnish no proportion whatever to it? But there is another thing. "The Lord is not slack concerning His promise, as some account slackness." His slackness is but His longsuffering. He "wills not that any should perish, but that all should come to repentance." This is what is in His heart, His desire for men, however little they may respond to it. Yet that day of the Lord, so slow to come, will yet surely come, and come as a thief, stealing unwelcome upon men who put the thought of it willingly away from them, and thus invite deception. "But the day of the Lord will come,." "in which the heavens will pass away with a rushing noise, and the elements burning with heat shall be dissolved; the earth also, and the works in it, shall be burned up." We must not confound this with the coming of the Lord for His saints, nor even with His after-appearing with them, and the judgment which will take place upon the earth when He appears. We have, as we know in the after-revelation, the very interval measured which will be between this judgment of the living and the judgment of the dead before the great white throne; and it is in connection with this last, as Peter also speaks here, that the earth and its works will be burned up. We must realize the difference, too, between "the day of the Lord" and "the coming of the Lord," and must not wonder if "the day of the Lord" stretch over 1,000 years or more, if it do not reach on, indeed, to eternity. It is the day when the Lord will be once more manifestly supreme, and all opposition to Him be put down with a strong hand. Thus it may begin from the time of that appearing of the Lord itself, and so in its first beginning come as a thief, surprising the world; while, in the course of it further, the earth itself is subjected to His power and things are put into that condition, ready for the coming eternity which the reign of Christ as Man over the earth is ordained to bring about. Every enemy is to be put down, and death itself and Hades cast into the lake of fire; and then, at last, with no enemy or evil occurrent, "the day of the Lord" shall be peace, and nothing else but peace. Christ as "the Father of eternity" shall introduce the reign of peace forever.

(2 Peter 3:7-9,) "But the heavens and the earth, which are now, by the same word are kept in store, reserved to fire against the day of judgment and perdition of ungodly men. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance." It was God's own word that called these heavens and this earth into existence as they now are, and by the same word the yet existing heavens and earth are reserved for the day of judgment and perdition of ungodly men. The Lord is not slack concerning His promise of returning, but He is long-suffering in grace, not willing that any should perish, but that all should come to repentance.

God’s long-suffering since then is on other grounds (2 Peter 3:9, 15). He has not counseled (µh me boulomenos) that any should perish; but that all should come (or be afforded a place) for repentance. And again, “The long-suffering of our Lord is salvation.”

We understand God's gracious slowness. There is but one thing God is always slow about; and that is judgment. He never judges till He has warned, and given space for repentance. How swift He is to save! How quick to bring peace to the troubled conscience! He is only slow to judge. He has not come because He wants souls to be saved! His long-suffering is salvation.

He wills that every soul that trusts the blood of His Son should be saved, but He is not willing that any should perish, for He desires that all should come (or go forward) to repentance.

362 Verse 10. What was Melchisedec's order? Blessing. He blessed Abraham from God, and God from Abraham. When the full time of blessing is come for heaven and earth, He will have it as Melchisedec had it. It will be praise and power. We have the taste of it now; 1 Peter 2:9. When we are with Christ in glory, we shall shew forth His praises. While He is within the veil, not yet come out, He does not publicly take this title; outward blessing is not come. Why? Is He indifferent? slack concerning His promise? No; but if He put all this evil down by judgment, men must perish: but He is long-suffering, not willing that any should perish. While Christ is within the veil, the operation of the Spirit is going on, gathering in poor sinners. He has the title now, but not display. It is, therefore, after the analogy of Aaron. We enter with Him in spirit, there to offer up spiritual sacrifices. The display of power is not come, but we are within the veil: therefore the apostle presses them to go on unto perfection, full stature growth. What is my measure of a perfect man? In one sense, Adam was a very imperfect man, and what he had in innocence, he soon lost at any rate (imperfect, therefore, in the sense of being able to lose it); and certainly man is not perfect now in the Adam state. Where, then, is perfection? In the Man in heaven. I have it in the knowledge of my position now in Christ, not in fact there myself yet, but in Him; and we are to "bear the image of the heavenly"; in that sense perfect. The Father has set Him at His right hand. Then, suppose I have the knowledge of that, I am called to walk as such. Then why perfect? Because I have fellowship with Him, association with Him where He is.