2 Peter 3:8,9

2 Peter 3:8-9 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. 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.

Expanded Translation

But, loved ones, instead of being like those around you (who wilfully forget, 2 Peter 3:5), you must not ignore, let go unnoticed, or forget this one thing: that one day is as a thousand years as far as the Lord is concerned, and a thousand years is as one day (therefore, the elapse of time does not hinder his purposes). The Lord is not slow or delaying concerning (the fulfillment of) his promise (to destroy the world by fire) in the manner that some men think of slowness or delay, but rather is long-suffering and patient, (withholding His wrath) toward you, not purposing, determining, or wishing that any person perish and be lost, but rather that all should come to repentance (a radical change of mind for the better, which influences the whole life).

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But forget not this one thing beloved

The word forget (lanthano) occurs in 2 Peter 3:5 (where see definition). The idea here is, These false teachers wilfully let the true facts of religion, especially concerning the world's destruction, go unnoticed. You Christians must not let this of which I am now about to speak escape your memories.

that one day is with the Lord as a thousand years, and a thousand years as one day

That is, time means nothing to God, particularly here as it concerns the fulfillment of his promises and purposes (see 2 Peter 3:4). As far as God is concerned, he might just as well have decreed the end of the world a couple of days ago! The lapse of time between His decree and its fulfillment is no weighty argument against the certainty and truthfulness of the prophecy.

This statement again refutes the mockers-' idea that the Lord had not appeared as yet, and all things continue unchanged from the beginning. (2 Peter 3:4). In 2 Peter 3:6 the apostle shows that things have not continued unchanged. And here he points out that the passing of centuries means nothing to God. Yet such a delay may seem long to man.

Thus two basic arguments stand out against those who made light of the coming destruction of the world.

1.

True history (2 Peter 3:5-7).

2.

God's view of time (2 Peter 3:8-9).

the Lord is not slack concerning his promise, as some count slackness

That is, the Lord is not slow or behindhand in fulfilling His promise, though some men may think so who do not understand His timeless nature. The verb slack (braduno) and the noun slackness (bradutes) may be simply defined slow and slowness respectively, or tardy and tardiness. As most men reckon time, God is certainly slack, But that is man'S idea of slackness, not God'S.

but is longsuffering to you-ward

He is patient, forbearing, and slow in avenging wrongs, for so makrothumia signifies. The word generally describes the self-restraint which does not hastily retaliate a wrong (Thayer), and stands opposed to the quick or impulsive manifestation of wrath or revenge, (God has this trait, and we are to be holy as he is holy1 Peter 1:16.)

It is because of this characteristic of God that he may appear slack concerning his promise. When he decreed that the ancient world would be destroyed, His longsuffering caused him to spare that world for a hundred and twenty years (Genesis 6:3). How much longer will his patience hold out with the present world? With crime, lust, war, and rebellion everywhere, it is surely difficult to believe that the awful event described in these verses is very far distant.

not wishing that any should perish, but that all should come to repentance

Giving a reason for his longsuffering. God has nothing but the good of his creatures at heart! He would have all men to be saved, and come to the knowledge of the truth (1 Timothy 2:4).[76] It is not a few or some that he desires to be saved, but all! And he that is athirst, let him come: he that will, let him take of the water of life freely (Revelation 22:17 b).

[76] In 1 Timothy 2:4 the verb would have is thelo, while the verb wishing (boulomai) is used here. The distinction between these words is not always clear-cut, but Abbot-Smith expresses the consensus when he says boulomai implies more strongly than thelo the deliberate exercise of volition. Thus it is neither God's purpose or intention nor his wish or desire that any person be lost. When a man opposes the desire and purpose of God to save him, God, being both merciful and righteous, must exercise justice, But let no man blame God for being in a state of condemnation! See further notes on thelo (willfully), 2 Peter 3:5.

(See notes on the word perish (apollumi) under 2 Peter 3:6, Concerning the foreknowledge of God as it pertains to salvation, see notes under 1 Peter 1:2.)