II Peter 3:9 · Bible study
2 Peter 3:9 Commentary: Slow to Wrath, Swift to Save
Greek · 11 what the commentators say
Meaning in one sentence
God's patience in delaying judgment, His desire for all to repent, and the balance between divine sovereignty and human response.
Research Summary
- Meaning: God’s delay in judgment is not neglect but purposeful patience, giving space for repentance.
- Key words: βραδύνει (delays), μακροθυμεῖ (is patient), βουλόμενος (willing), χωρῆσαι (to come to).
- Main debate: Whether ‘all’ means every individual or all kinds of people, and how that relates to those who perish.
- Theological theme: God’s patience vs. human responsibility; the nature of divine desire.
- Best use: Evangelistic preaching, pastoral comfort regarding delayed answers, and encouragement to holiness in waiting.
Translation Comparison
BSB Berean Standard Bible 2020
The Lord is not slow in keeping His promise as some understand slowness, but is patient with you, not wanting anyone to perish but everyone to come to repentance.
WEB World English Bible 2000
The Lord is not slow concerning his promise, as some count slowness; but he is patient with us, not wishing that anyone should perish, but that all should come to repentance.
KJV King James Version 1769
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.
ASV American Standard Version 1901
The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance.
YLT Young's Literal Translation 1898
the Lord is not slow in regard to the promise, as certain count slowness, but is long-suffering to us, not counselling any to be lost but all to pass on to reformation,
Darby Darby Bible 1890
[The] Lord does not delay his promise, as some account of delay, but is longsuffering towards you, not willing that any should perish, but that all should come to repentance.
Douay-Rheims Douay-Rheims Bible 1899
The Lord delayeth not his promise, as some imagine, but dealeth patiently for your sake, not willing that any should perish, but that all should return to penance,
Translations in other languages (10 available)
El Señor no tarda su promesa, como algunos la tienen por tardanza; sino que es paciente para con nosotros, no queriendo que ninguno perezca, sino que todos procedan al arrepentimiento.
O Senhor não é tardio em sua promessa (como alguns a consideram tardia); mas ele é paciente para conosco, não querendo que alguns pereçam, mas sim que todos venham ao arrependimento.
Le Seigneur ne tarde pas dans l’accomplissement de la promesse, comme quelques-uns le croient; mais il use de patience envers vous, ne voulant pas qu’ aucun périsse, mais voulant que tous arrivent à la repentance.
Der HERR verzieht nicht die Verheißung, wie es etliche für einen Verzug achten; sondern er hat Geduld mit uns und will nicht, daß jemand verloren werde, sondern daß sich jedermann zur Buße kehre.
De Heere vertraagt de belofte niet (gelijk enigen dat traagheid achten), maar is lankmoedig over ons, niet willende, dat enigen verloren gaan, maar dat zij allen tot bekering komen.
Il Signore non ritarda l’adempimento della sua promessa, come alcuni reputano che faccia; ma egli è paziente verso voi, non volendo che alcuni periscano, ma che tutti giungano a ravvedersi.
Nie omieszkiwać Pan z obietnicą, (jako to niektórzy mają za omieszkanie), ale używa cierpliwości przeciwko nam, nie chcąc, aby którzy zginęli, ale żeby się wszyscy do pokuty udali.
Не медлит Господь исполнением обетования, как некоторые почитают то медлением; но долготерпит нас, не желая, чтобы кто погиб, но чтобы все пришли к покаянию.
主 所應許的尚未成就， 有人 以為 他是耽延，其實不是 耽延，乃是 寬容 你們，不 願 有一人 沉淪，乃 願人人 都 悔改。
The Lord is not slow in keeping his word, as he seems to some, but he is waiting in mercy for you, not desiring the destruction of any, but that all may be turned from their evil ways.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · II Peter 3:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse does not charge God with slowness in fulfilling His promise. The delay is deliberate patience, not failure or indifference. Adam Clarke calls it “long-suffering,” revealing God’s unwillingness that any should perish. Albert Barnes adds that God’s “nature is benevolent, and He sincerely desires the eternal happiness of all.” John Calvin notes that God “would have them all to be saved, and is of his own self prepared to bestow salvation on the lost.” The Cambridge Bible connects this to the Noahic delay in Genesis: as God waited for repentance before the flood, so He waits now. Matthew Henry emphasizes that repentance is “absolutely necessary in order to salvation,” and God’s patience gives space for it. While traditions differ on whether “all” means every individual or all kinds of people, the shared core remains: God’s heart is for repentance, not destruction.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Arminian/Wesleyan: Emphasizes that God sincerely desires every individual to be saved, as seen in the universal terms ‘any’ and ‘all’. Relies on the plain reading and God’s character of love.
- Calvinist/Reformed: Points to the context of ‘us-ward’ (the beloved, the elect) and argues that God’s will for salvation is effective for the elect alone, while ‘all’ refers to all kinds of people. Calvin and Gill distinguish God’s revealed will from His secret decree.
- Universalist: Takes ‘not willing that any should perish’ as a declaration that God will ultimately save everyone; but this is rejected by most Christian traditions as inconsistent with the many warnings of judgment in the passage (vv.7,10).
What is clear: God is patient, delaying judgment to provide time for repentance; He takes no pleasure in destruction but desires that people turn to Him.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| God’s desire for salvation | God is not willing that any should perish and desires all to come to repentance. | Whether this desire is for every individual (Arminian/Wesleyan) or for all types of people within the elect (Reformed/Calvinist). |
| The meaning of “all” (πάντας) | The invitation to repentance is universal in scope. | Does πάντας refer to every individual human being, or to all kinds of people (Jew and Gentile, all classes)? Some Calvinists argue the latter based on the context of “us-ward” (the elect). |
| The nature of God’s patience | God’s patience is not passive; it is active longsuffering for the purpose of salvation. | Does this patience intend to give everyone an equal opportunity, or does it primarily secure the salvation of the elect (with the non-elect receiving less grace)? Lange and Calvin distinguish between God’s revealed will and hidden decree. |
| Repentance as a human action | Repentance is necessary for salvation and is a turning from sin to God. | Is repentance a free human response enabled by grace (Arminian), or a gift granted only to the elect (Calvinist)? The verse uses βούλομαι (deliberate will) of God, and χωρῆσαι (to make space/come to) of repentance. |
Historical & Cultural Context
Second Peter was written to Christians facing persecution and the challenge of false teachers (2 Peter 2:1-3). Scoffers were mocking the promise of Christ’s return, arguing that since nothing had changed since the fathers died, the hoped-for judgment would never come (3:3-4). The apostle counters by grounding the delay in God’s character, not His inability. The Old Testament background is essential: the flood narrative (Genesis 6-9) shows God’s patience with a corrupt world, waiting 120 years before judgment. This verse echoes that pattern. The Jewish concept of “the day of the LORD” also informs the passage, a day of both judgment and restoration. In the early church, the expectation of Christ’s imminent return was strong, but as decades passed without the parousia, some grew impatient. The author urges patience, trust, and holy living (3:11-14). The word “Lord” here likely refers to God the Father, as in verse 8, consistent with the Old Testament portrayal of Yahweh as “slow to anger” (Exodus 34:6). Culture and context: first-century Mediterranean world, where delay in fulfilling promises could damage a benefactor’s reputation. The scoffers used this culturally understood norm to discredit God. Peter subverts that: God’s reputation is not tarnished by delay, because the delay itself reveals magnanimity. The horizon of “two thousand years” was not anticipated by the author; his horizon was shorter, but the principle stands: God’s timing is perfect.
Textual Notes
The consulted sources note a minor textual variant in the pronoun: some early manuscripts read “towards you” (ὑμᾶς) instead of “towards us” (ἡμᾶς). The BSB, Douay, and ASV follow “you”; WEB, KJV, YLT follow “us”. The difference does not change the meaning; it may reflect the audience addressed (the church). No other significant variants are noted.
Reception History
This verse has been a touchstone in debates about the extent of the atonement. In the early church, it was read as affirming God’s universal desire for salvation against Gnostic dualism. Augustine referenced it in arguing for God’s patience in calling the elect. John Calvin commented on it by distinguishing between God’s revealed will (which offers salvation to all) and His hidden decree (which limits its effectiveness). In the Wesleyan tradition, this verse was central for John Wesley’s sermon “Free Grace,” where he argued against predestination to damnation. In modern evangelicalism, it is often used to encourage evangelism and to counter fatalism, emphasizing that God genuinely desires the salvation of every person.
Preaching This Verse
Three-point outline
- The charge of slackness: “The Lord is not slow concerning his promise, as some count slowness.” God’s timing may not match human expectations, but He is never late (Habakkuk 2:3).
- The reality of patience: “He is patient with us.” Delay does not mean indifference; it means mercy is active.
- The purpose of patience: “Not wishing that anyone should perish, but that all should come to repentance.” Each day is an opportunity to turn back to God.
Five-point outline
- The Lord is not slack: The verb βραδύνει implies loitering or being late. But God is never tardy.
- As some count slowness: Human perspective is limited; God’s perspective is eternal (v.8).
- He is patient (μακροθυμεῖ): The word describes a long spirit, staying anger, waiting.
- Not willing (βουλόμενος) any to perish: This is a deliberate purpose, not a passive wish.
- All should come to repentance: Repentance (μετάνοια) is a change of mind that leads to a new direction.
Illustration hooks
- A parent giving a teenager another chance after repeated rule-breaking, hoping the child will change.
- A teacher who extends a deadline for a struggling student, not because they are lenient, but because they want the student to succeed.
- A doctor who patiently encourages a patient to adopt a healthier lifestyle, despite repeated failures.
Questions your congregation is asking
- “How can we know God’s delay is due to patience and not indifference?”
- “If God desires all to be saved, why do some reject Him?”
- “Does God’s patience mean we should take judgment less seriously?”
Leading a Discussion
This verse is often used to argue about God’s will to save. But before we debate theology, we should let it shape our hearts. It reveals a God who does not rush to judgment, but longs for His creatures to return to Him. As you read, consider: how does this change how you view the “delay” in God’s promises?
Discussion questions
- Observation: What does the verse say the Lord is not? What does He do instead?
- Interpretation: Who are the “some” who count slowness? (Reference the mockers in vv.3-4.)
- Interpretation: The Greek word for “patient” is makrothumeō. What does that imply about God’s character?
- Interpretation: “Not willing that any should perish”, does this mean God’s desire is always fulfilled? Why or why not?
- Application: How does understanding God’s patience affect your view of someone who has not yet come to faith?
- Application: Is there an area of your life where you need to “come to repentance”? What might that look like?
- Application: How can we as a church reflect God’s patience to those around us?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 18:23 | If you will do this thing, and God commands you so, then you will be able to endure, and all these people also will go to their place in peace.” |
| Exodus 32:32 | Yet now, if you will, forgive their sin—and if not, please blot me out of your book which you have written.” |
| Exodus 33:11 | Yahweh spoke to Moses face to face, as a man speaks to his friend. He turned again into the camp, but his servant Joshua, the son of Nun, a young man, didn’t depart from the Tent. |
| Exodus 34:6 | Yahweh passed by before him, and proclaimed, “Yahweh! Yahweh, a merciful and gracious God, slow to anger, and abundant in loving kindness and truth, |
| Psalms 86:15 | But you, Lord, are a merciful and gracious God, slow to anger, and abundant in loving kindness and truth. |
| Isaiah 30:18 | Therefore Yahweh will wait, that he may be gracious to you; and therefore he will be exalted, that he may have mercy on you, for Yahweh is a God of justice. Blessed are all those who wait for him. |
| Isaiah 46:13 | I bring my righteousness near. It is not far off, and my salvation will not wait. I will grant salvation to Zion, my glory to Israel. |
| Habakkuk 2:3 | For the vision is yet for the appointed time, and it hurries toward the end, and won’t prove false. Though it takes time, wait for it, because it will surely come. It won’t delay. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes insists that God's apparent delay in keeping His promise is not failure or forgetfulness, but deliberate patience giving people time to repent. He cautions that "not willing that any should perish" describes God's present benevolent desire, not a guaranteed outcome that all will be saved.
Calvin's Commentaries Reformed 1564
Calvin argues that God's apparent slowness is not neglect but deliberate mercy, giving everyone time to repent. The delay itself proves God's care, not indifference. To the question of why many still perish, Calvin answers that this verse speaks only of God's revealed will in the gospel, not his hidden purpose of election.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator highlights the pattern of God's long-suffering by linking the delay of Christ's return to the 120-year gap between Noah's warning and the flood. Even if Peter expected a shorter interval, the core point stands: any seeming delay is part of God's merciful purpose, giving time for repentance.
Geneva Bible Notes Reformed 1599
The Geneva note insists that God's apparent delay in keeping His promise is not carelessness or slowness, as people might accuse. Rather, it is patient forbearance: God holds back judgment so that no one is lost and everyone has opportunity to repent and be saved.
Gill's Exposition of the Bible Baptist 1748
Gill argues that God's apparent delay in Christ's return is not slackness but patience directed specifically toward his elect. He insists God's longsuffering is not for all people indiscriminately, but only for his chosen ones, that none of them perish and all come to repentance.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB's key point is that what scoffers call divine slowness is actually patient mercy. God is not late but waiting, giving space for repentance even for the mockers themselves. The delay is long-suffering, not carelessness, aimed at salvation rather than judgment.
Lange's Commentary Reformed 1857
Lange argues that the scoffers’ denial of Christ’s return is rooted in a willful ignorance of the flood, which proves God can interrupt history. He sees the flood as a direct refutation of their claim that all things continue unchanged, and interprets the delay of judgment not as slackness but as God’s longsuffering, giving time for repentance.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry draws a sharp contrast between how humans and God measure time: what we call delay is actually patient mercy. God is not slow to keep his promise but is giving space for his chosen people to repent and grow in holiness before the final day comes without warning.
Vincent's Word Studies Evangelical 1887
Vincent notes that the Greek word for "slack" implies more than simple delay; it carries the idea of being late in relation to an appointed time. The word for "come" suggests movement forward or advancing toward a goal. He recommends Alford's rendering "is not tardy" as more precise.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley clears up a common misunderstanding: God's apparent delay is not slowness, as if the promised time had already passed. The promise will be fulfilled exactly on schedule. God's patience extends to all people, because He does not desire that any soul He created should be lost.