Commentary
1a. Baker edition:
But the Lord is not slack, or, delays not. He checks extreme and unreasonable haste by another reason, that is, that the Lord defers his coming, that he might invite all mankind to repentance. For our minds are always prurient, and a doubt often creeps in, why he does not come sooner. But when we hear that the Lord, in delaying, shews a concern for our salvation, and that he defers the time because he has a care for us, there is no reason why we should any longer complain of tardiness. He is tardy who allows an occasion to pass by through slothfulness: there is nothing like this in God, who in the best manner regulates time to promote our salvation. And as to the duration of the whole world, we must think exactly the same as of the life of every individual; for God by prolonging time to each, sustains him that he may repent. In the like manner he does not hasten the end of the world, in order to give to all time to repent.John Calvin, “Commentaries on the Catholic Epistles,” in Calvin’s Commentaries, ed. J. Owen, 22 vols. (Grand Rapids: Baker, 1984), 22:419–420; 2 Peter 3:9.
This is a very necessary admonition, so that we may learn to employ time aright, as we shall otherwise suffer a just punishment for our idleness.
Not willing that any should perish. So wonderful is his love towards mankind, that he would have them all to be saved, and is of his own self prepared to bestow salvation on the lost. But the order is to be noticed, that God is ready to receive all to repentance, so that none may perish; for in these words the way and manner of obtaining salvation is pointed out. Every one of us, therefore, who is desirous of salvation, must learn to enter in by this way.
But it may be asked, If God wishes none to perish, why is it that so many do perish? To this my answer is, that no mention is here made of the hidden purpose of God, according to which the reprobate are doomed to their own ruin, but only of his will as made known to us in the gospel. For God there stretches forth his hand without a difference to all, but lays hold only of those, to lead them to himself, whom he has chosen before the foundation of the world.
But as the verb χωρῆσαι is often taken passively by the Greeks, no less suitable to this passage is the verb which I have put in the margin, that God would have all, who had been before wandering and scattered, to be gathered or come together to repentance.
1b. Torrance edition:
The Lord is not slack. He checks haste that is overmuch and unreasonable by this other line of argument, that God puts off His advent so as to call the whole human race to repentance. Our minds are always itching, and there often creeps in the doubt why He does not come more quickly. But when we hear that, when He delays, God is having regard for our salvation, and delays because He is concerned for us, there is no ground for further questioning His tardiness. He is said to be slack who allows opportunity to slip by his laziness, but there is nothing like this in God, who knows best how to accommodate the pattern of time to our salvation. We must think in the same way about the duration of the whole world as of any single human life. God sustains men by prolonging each man’s time for him to repent. Likewise He refrains from bringing forward the end of the world, so as to give everyone time for repentance. This is a very useful admonition, so that we may learn to use time properly, otherwise we shall justly pay the penalty of our laziness.John Calvin, “The Epistle of Paul to the Hebrews and First and Second Epistles of St. Peter,” in Calvin’s New Testament Commentaries, trans. W. B. Johnston, ed. D. W. Torrance and T. F. Torrance, 12 vols. (Grand Rapids, MI: Eerdmans, 1994), 12:364; 2 Peter 3:9.
Not wishing that any should perish. This is His wondrous love towards the human race, that He desires all men to be saved, and is prepared to bring even the perishing to safety. We must notice the order, that God is prepared to receive all men into repentance, so that none may perish. These words indicate the means of obtaining salvation, and whoever of us seeks salvation must learn to follow in this way.
It could be asked here, if God does not want any to perish, why do so many in fact perish? My reply is that no mention is made here of the secret decree of God by which the wicked are doomed to their own ruin, but only of His loving-kindness as it is made known to us in the Gospel. There God stretches out His hand to all alike, but He only grasps those (in such a way as to lead to Himself) whom He has chosen before the foundation of the world.
Since the verb χωρῆσαι is often taken as middle in Greek, what I have put in parenthesis in this passage will be equally apt, in that God desires all who had formerly been wandering and scattered to come together in repentance.
Institutes
2a. Battles edition:
They seem to raise a stronger objection on the basis of a passage in Peter: “God does not will that any should perish but that he should receive all to repentance” [2 Peter 3:9 p.]. But the solution of the difficulty occurs immediately in the second phrase, because the will to receive to repentance can only be understood in the sense generally taught. Conversion is obviously in God’s hand: when he promises that he will give a certain few a heart of flesh but leave the rest with a heart of stone [Ezek. 36:26], let him be asked whether he wills to convert all. It is indeed true that unless he were ready to receive those who call upon his mercy, this statement would be out of place: “Be converted to me … and I shall be converted to you” [Zech. 1:3]. But I assert that no mortal man approaches God unless God anticipates him. And, if repentance had been man’s to choose, Paul would not have said: “In case God may grant them repentance” [2 Tim. 2:25]. Indeed, unless the same God who urges all to repentance with his own voice also drew the elect to himself by the secret moving of his spirit, Jeremiah would not have said: “Convert me, O Lord, and I will be converted.… For when thou didst convert me, I repented” [Jer. 31:18–19, cf. Vg.].John Calvin, Institutes of the Christian Religion, ed. John T. McNeill, trans. Ford Lewis Battles, 2 vols. The Library of Christian Classics XXI (Philadelphia, 1960; repr., Louisville, KY: Westminster John Knox Press, 2011), 1:984–985; 3.24.16.
2b. Beveridge edition:
A stronger objection seems to be founded on the passage in Peter; the Lord is “not willing that any should perish, but that all should come to repentance,” (2 Pet. 3:9). But the solution of the difficulty is to be found in the second branch of the sentence, for his will that they should come to repentance cannot be used in any other sense than that which is uniformly employed. Conversion is undoubtedly in the hand of God, whether he designs to convert all can be learned from himself, when he promises that he will give some a heart of flesh, and leave to others a heart of stone (Ezek. 36:26). It is true, that if he were not disposed to receive those who implore his mercy, it could not have been said, “Turn ye unto me, saith the Lord of Hosts, and I will turn unto you, saith the Lord of Hosts,” (Zech. 1:3); but I hold that no man approaches God unless previously influenced from above. And if repentance were placed at the will of man, Paul would not say, “If God per adventure will give them repentance,” (2 Tim. 2:25). Nay, did not God at the very time when he is verbally exhorting all to repentance, influence the elect by the secret movement of his Spirit, Jeremiah would not say, “Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned, I repented,” (Jer. 31:18).John Calvin, Institutes of the Christian Religion, trans. Henry Beveridge, 2 vols. (Grand Rapids, MI: Eerdmans, 1979), 2:255–56; 3.24.16.
2c. Latin edition:
Videntur fortius urgere obiecto Petri loco, Deum neminem velle perire, sed omnes recipere ad poenitentiam (2 Pet. 3:9.). Verum nodi solutio iam mox in secundo verbo occurrit: quia voluntas recipiendi ad poenitentiam non alia intelligi potest nisi quae passim traditur. Sane conversio in Dei manu est: an velit omnes convertere, interrogetur ipse: dum paucis quibusdam se daturum promittit cor carneum, aliis cor lapideum relinquendo (Ezech. 36:26.). Verum quidem est, nisi recipere paratus esset qui eius misericordiam implorant, concidere illam sententiam (Zach. 1:3.): “Convertimini ad me, et convertar ad vos:” sed dico neminem mortalium ad Deum accedere, nisi qui divinitus praevenitur. Ac, si in hominis arbitrio esset poenitentia, non diceret Paulus (2 Tim. 2:25.): “Si forte det illis poenitentiam.” Imo nisi idem Deus, qui ad poenitentiam omnes voce hortatur, arcano Spiritus motu electos adduceret, non diceret Ieremias (31:18.): “Converte me, Domine, et convertar: ubi enim convertisti me, egi poenitentiam.”John Calvin, Institutio Christianae Religionis, 2 vols. (Berolini: Gustavum Eichler, 1834–35), 2:170.
2d. French edition:
Il sembleroit bien de prime face, que le passage de sainct Pierre nous fust contraire: c’est que Dieu ne veut point que personne perisse, mais qu’il reçoit tous à penitence (2 Pierre 3:9): sinon qu’en ce dernier mot le nœud est solu, veu qu’on ne peut dire que Dieu veuille recevoir à repentance, sinon à la façon qui est monstrée par toute l’Escriture. Certes la conversion des hommes est en sa main. Qn’on l’interrogue s’il les veut tous convertir, veu qu’il promet seulement à un petit nombre de leur donner un cœur de chair, laissant les autres avec leur cœur de pierre (Ezech. 36:26). Vray est que s’ils n’estoit prest et appareillé de recevoir ceux qui ont leur refuge à sa misericorde, ceste sentence ne consisteroit pas, Convertissezvous à moy, et je me convertiray à vous (Zach. 1:3). Mais je dy que nul n’approche jamais de Dieu, sans estre prevenu et attiré de luy. Et de fait, si la penitence estoit au propre mouvement et arbitre de l’homme, sainct Paul ne diroit pas qu’il faut essayer si Dieu donnera repentance à ceux qui ont esté endurcis (2 Tim. 2:25)? Mesme si ce n’estoit Dieu qui attirast par secrete inspiration ses esleus à repentance, à laquelle il convie tout le monde, Jeremie ne diroit pas, Seigneur, converti-moy, et je seray converti. Car depuis que tu m’as converti, je me suis amendé (Jer. 31:18).Jean Calvin, Institution de La Religion Chrétienne (Genève: E. Beroud & C., 1888), 456.
Secret Providence
3a. Lillie edition:
There is perhaps more color in the words of Peter, that “God is not willing that any should perish, but that all should come to repentance;” if, however, there is any ambiguity in the former clause, it is removed by the explanation, which is immediately subjoined. Certainly in so far as God would receive all to repentance, he would have no one perish. But in order to be received they must come. Now, the Spirit every where proclaims, that divine grace first comes to men, who till they are drawn remain the willing slaves of carnal contumacy. If had the smallest judgment remaining, would you not perceive the wide difference between these two: that the stony hearts of men, become hearts of flesh, so as to lose all self-complacency, and suppliantly entreat for pardon; then, when they are thus changed, that pardon is received. God declares that the these are the gifts of his kindness, the new heart for repentance and the gracious pardon of the suppliants. Unless God were ready to receive all who truly implore his mercy, he would not say, “return unto me, and I will return unto you.” But if repentance were the effect of the will of man, Paul would not say. “if peradventure God may give them repentance.” Nay, unless the same God, who with his own voice calls all to repentance, drew his elect by the secret influences of his Spirit, Jeremiah would not say, “Turn me, Oh Lord, and I shall be turned; for when thou turned me, I repented.”John Calvin, The Secret Providence of God, trans. John Lillie (New York: Carter Brothers, 1840), 29–30.
3b. Cole edition:
There is, perhaps, a stronger colour in some of the words of Peter, which might have better suited your purposes, where he says that God is “not willing that any should perish, but that all should come to repentance” (2 Pet. 3:9). And if there be anything in the first member of the passage that seems difficult of comprehension at first sight, it is made perfectly plain by the explanation which follows. For, in as far as God “willeth that all should come unto repentance,” in so far He willeth that no one should perish; but, in order that they may thus be received of God, they must “come.” But the Scripture everywhere affirms, that in order that they may “come,” they must be prevented of God; that is, God must come first to them to draw them; for until they are drawn of God, they will remain where they are, given up to the obstinacy of the flesh. Now if there were one single particle of right judgment in you, you would, in a moment, acknowledge that there is a wide and wonderful difference between these two things—that the hearts of men are made of God “fleshly” out of “stony” hearts, and that it is thus that they are made to be displeased and dissatisfied with themselves, and are brought, as suppliants, to beg of God mercy and pardon; and that after they are thus changed, they are received into all grace.John Calvin, Calvin’s Calvinism. Part Second. A Defence of the Secret Providence of God […], trans. Henry Cole (Wertheim and Macintosh, 1857), 56–57; repr., Calvin’s Calvinism: Treatises on the Eternal Predestination of God and the Secret Providence of God (Grand Rapid, MI: Reformed Free Publishing Association, n.d. [1987?]), 276. See also, Calvin’s Calvinism: God’s Eternal Predestination and Secret Providence together with A Brief Reply and Reply to the Slanderous Reports, ed. Russell J. Dykstra, 2nd ed. (Jenison, MI: Reformed Free Publishing Association, 2009), 246–47.
Now God declares that both these things are of His pure goodness and mercy; that He gives us hearts that we may repent, and then pardons us graciously upon our repentance and supplication. For if God were not ready to receive us when we do truly implore His mercy, He would not say, “Turn ye unto Me, and I will turn unto you” (Zech. 1:3). But if repentance were in the power of the free-will of man, Paul would not say, “If peradventure God will give them repentance to the acknowledging of the truth” (2 Tim. 2:26). Nay, if God Himself, who exhorts all men to repentance by His voice—if God Himself, I repeat, who thus exhorts, did not draw His elect by the secret operation of His Spirit, Jeremiah would not thus describe those who do return: “Turn Thou me, and I shall be turned; for Thou art the Lord my God. Surely after that I was turned, I repented” (Jer. 31:19).
3c. Goad edition:
Perhaps more to the point are the words of Peter, “God does not wish that any should perish, but that all should reach repentance” (2 Pet. 3:9). If there was any ambiguity in the first clause, it is clarified by the explanation in the second clause. Of course, to the extent that God wills all to be received by repentance, he wills that no one perishes. But it is necessary to come in order to be received. Throughout Scripture the Spirit of God proclaims that this first comes from God, that until men are drawn by God they will remain enslaved to their carnal disobedience. If the smallest amount of judgment remained in you, you might at least realize that there is a difference between these two—hearts of men are made from stone into flesh so that they are to be displeased with themselves and to ask God for his favor and to pray for his mercy; and after which they are changed and are received into grace. God declares that both of these things are gifts from his kindness; he gives us hearts that we might repent and he graciously forgives those who ask. Unless God were prepared to receive those who truly ask for his mercy, he would not declare, “Return to me, says the Lord of Hosts, and I will return to you” (Zech. 1:3). Truly, if repenting was in the power of man’s will, Paul would not have said, “God may perhaps grant them repentance” (2 Tim. 2:25). Indeed, unless God himself exhorts all men to repentance by his own voice, and leads the elect by the secret stirring of his Spirit, Jeremiah would not have said, “Bring me back that I may be restored, for you are the Lord my God. For after I had turned away, I relented” (Jer. 31:18–19).John Calvin, The Secret Providence of God, trans. Kieth Goad, ed. Paul Helm (Wheaton, IL: Crossway, 2010), 72–73.
Original Post Here (click). Significantly updated by Tony.