With the Lord helping me this
evening, I'll direct your prayerful attention to 2 Peter chapter
3 verse 9. 2 Peter chapter 3 verse 9. 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. The Lord
is not slack concerning his promise, as some men count slackness,
but is long-suffering to usward, not willing that any should perish,
but that all should come to repentance. Now this verse is probably one
of the most misquoted, misunderstood and misapplied texts in the entire
canon of Holy Scripture, along with John 3.16, of course. This
text is being used by Arminians and Amiraldians to bolster up
their erroneous doctrines of free will, resistible grace,
and the universal love of God. This scripture, however, does
not speak of man's supposed free will. but of God's sovereign
will. It does not speak of resistible
grace, but of almighty and efficacious grace. It does not speak of the
universal love of God at all, but of God's particular love
for his peculiar people. This is the theme, of course,
of the whole of the scriptures. And this is the theme of this
particular verse. There is no contradiction in
the Word of God, and there is no contradiction in the mind
and in the will of God. The Holy Scriptures are a revelation
of the mind and will of God, and it is not the case that there
are some Calvinistic texts, and there are some contradictory
Arminian texts. It's not the case that there
are two contradictory wills in the Godhead. One will, or sincere
desire, as it's expressed by the so-called moderate Calvinists,
to save all men, and another will to save only his elect.
Job says, but he is in one mind, and who can turn him? And what
his soul desireth, even that he doeth. If the Lord our God
has a sincere desire for the salvation of all men, then he
would do it. He would save all men. What his
soul desireth, even that he doeth. James says a double-minded man
is unstable in all his ways. But the moderate Calvinist, who
is not really a Calvinist at all, but an Amaraldian, who thinks
he's a Calvinist, He would make the Lord our God to be double-minded
and to be as unstable in His ways and in His dealings with
sinners as they are unstable in their doctrine. But He is in one mind, and who
can turn Him? And what His soul desireth, even
that He doeth. Or they may speak of the paradox. I've heard them speak in this
way. These intellectual so-called Calvinists, they speak of the
paradox. They speak of tension theology. Sounds very impressive, doesn't
it? What does it mean? It means absolutely nothing.
It's a vain philosophy, that's all it is. And we are warned
against it. Beware, lest any man spoil you
through philosophy and vain deceit. They will creep into our churches.
They will creep into our pulpits. They will exhort man's response,
ability. Beware, the Apostle says, beware,
lest any man spoil you through philosophy and vain deceit. This
scripture, 2 Peter chapter 3 verse 9, is in complete harmony with
the rest of Holy Scripture. It speaks of the divine, gracious,
sovereign will of God. It speaks of irresistible grace. And it speaks of the particular
love of God towards his people. It actually means exactly opposite
to what some of our modern so-called Calvinists speak 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. Well, as we consider this first,
we shall see I trust the Lord opening our understanding, firstly,
the promise of God, secondly, the patience of God, and then
thirdly, the purpose of God. Let us consider firstly, the
promise of God. The Lord is not slack concerning
his promise, as some men count slackness. What is the particular
promise that the Apostle is referring to? Well, it's the promise of
Christ's second appearing. Knowing this first, that there
shall come in the last days scoffers walking after their own lusts
and saying, where is the promise of his coming? And I believe
that Peter is not speaking there of those that are in the world,
but those that are in the professing church. You can see them in the
established church these days. Now the Lord Jesus, in many of
his parables, speaks of his return. The parable of the ten virgins,
for example, which concludes with these words, Watch therefore,
for ye know neither the day nor the hour wherein the Son of Man
cometh. The parable of the talents. They're in Matthew 25 as well.
It's verse 14. For the kingdom of heaven is
as a man traveling into a far country who called his own servants
and delivered unto them his goods. And then we read at the end of
that parable, verse 19, Matthew 25. After a long time, the Lord
of those servants cometh and reckoneth with them. The parable of the good Samaritan
as well. Remember what the Good Samaritan said to the innkeeper.
Take care of him, and whatsoever thou spendest more, when I come
again, I will repay thee. There's the parable of the pounds
in Luke 19. Luke 19 verse 12. He said, therefore,
a certain nobleman went into a far country to receive for
himself a kingdom and to return. and again later on there in that
parable verse 15 he says that it came to pass that when he
was returned having received the kingdom then he commanded
these servants to be called unto him and so on many times does
thought speak of his second coming in the parables. But the Lord
not only spoke by parables, he also spoke very plainly to his
disciples. In Matthew 24, and we considered
these things this morning, didn't we? Matthew 24, verse 27. For as the lightning cometh out
of the east and shineth even unto the west, so shall also
the coming of the Son of Man be. verse 30 of that chapter
and then shall appear the sign of the Son of Man in heaven and
then shall all the tribes of the earth mourn and they shall
see the Son of Man coming in the clouds of heaven with power
and great glory and we consider these words this
morning verses 37 to 39 of Matthew 24 but as the days of Noah were
so shall also the coming of the Son of Man be For as in the days
that were before the flood they were eating and drinking, marrying
and giving in marriage, until the day that Noah entered into
the ark, and knew not until the flood came and took them all
away, so shall also the coming of the Son of Man be. Indeed the rest of that chapter
speaks of Christ's second coming. And then as we go into chapter
25, as I say, we have there the parables of the ten virgins,
the parable of the talents, which again speak of Christ's second
coming. But there is also in that 25th chapter, at verse 31,
these words, and here we see the Lord speaking plainly again,
it's not by parable. When the Son of Man shall come
in His glory, and all the holy angels with Him, then shall he
sit upon the throne of his glory and before him shall be gathered
all nations and he shall separate them one from another as a shepherd
divided his sheep from the goats in his valedictory discourse
in John 14 the Lord says to his disciples in my father's house
are many mansions if it were not so I would have told you
I go to prepare a place for you and if I go and prepare a place
for you I will come again and receive you unto myself, that
where I am, there ye may be also. And in verse 28 of that chapter,
he says, ye have heard how that I said unto you, I go away and
come again unto you. The Lord spoke by parables, but
he also spoke very plainly about his second coming. It's a promise.
It's the promise of him who cannot lie, who is the Amen, the faithful
and true witness. Before he suffered, as he stood
before the chief priests and elders and all the council, the
Lord Jesus declared, Hereafter shall ye see the Son of Man sitting
on the right hand of power and coming in the clouds of heaven.
After he suffered, after he had died for the sins of his church, after he had risen from the dead,
And as he ascended up into heaven, angels bore witness to the promise
of God. Ye men of Galilee, why stand
ye gazing up into heaven? This same Jesus which is taken
up from you into heaven shall so come in like manner as ye
have seen him go into heaven. And the apostles likewise testified
to the promise of God under the inspiration of the Spirit of
God. There are many references to the Lord's second coming throughout
the epistles. So Christ was once offered to
bear the sins of many and unto them that look for him shall
he appear the second time without sin unto salvation. He comes and he comes for the
everlasting salvation of his elect. He comes to put them into
the full possession of that salvation which he has procured for them
by his death and resurrection. and he comes for the everlasting
destruction of his enemies when the Lord Jesus shall be revealed
from heaven with his mighty angels in flaming fire taking vengeance
on them that know not God and that obey not the gospel of our
Lord Jesus Christ Paul bore witness to this great
promise of God as we've just seen in those words from two
Thessalonians James bore witness to that promise too, in James
chapter 5 and verse 7. Be patient therefore, brethren,
unto the coming of the Lord. Behold, the husbandman waiteth
for the precious fruit of the earth, and hath long patience
for him till he receiveth the early and latter rain. Be ye
also patient. Establish your hearts, Again,
we spoke of the heart this morning, didn't we? Out of it are the
issues of life. How important is the heart in real religion? Be also patient. Establish your
hearts for the coming of the Lord, doreth nigh. Paul bore witness to this great
promise of God. James bore witness to this great
promise of God. And so did John. John in his
first epistle chapter 2 verse 28 and now little children abide
in him that when he shall appear we may have confidence and not
be ashamed before him at his coming again he says beloved
now are we the sons of God and it does not yet appear what we
shall be but we know that when he shall appear we shall be like
him for we shall see him as he is Jude quotes an ancient prophecy
of Enoch. Behold, the Lord cometh with
ten thousands of his saints to execute judgment upon all. The very last promise of Holy
Scripture is the second coming of the Lord Jesus Christ. And
it is with this promise that the entire canon of Holy Scripture
closes. He which testified these things
saith, surely I come quickly. Amen. Even so come, Lord Jesus. The grace of our Lord Jesus Christ
be with you all. Amen. A close of the entire canon
of Holy Scripture, the final promise, the second coming of
the Lord Jesus Christ. This is the promise of God that
is spoken here by Peter. The Lord is not slack concerning
his promise, as some men count slackness. Now we see in the second place,
the patience of God. Consider the promise of God,
we see now the patience of God, but his long-suffering to us-ward. But his long-suffering to us-ward.
Patience or long-suffering is one of the divine attributes.
And this attribute of God springs, as it were, from another of his
attributes, which is that of his eternity. 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 his
long-suffering to us would. The Apostle, under the divine
inspiration of the Holy Ghost, refers us back to Psalm 90, verse
4, for a thousand years in thy sight are but as yesterday when
it is past, and as a watch in the night. That 90th Psalm begins,
Lord, thou hast been our dwelling place in all generations. Before
the mountains were brought forth, or ever thou hast formed the
earth and the world, even from everlasting to everlasting thou
art God he is the eternal God the eternal God is thy refuge
and underneath are the everlasting arms Isaiah speaks of him as
the high and lofty one that inhabiteth eternity all time it has nothing
to him for a thousand years in thy sight are but as yesterday
when it is past and as a watch in the night or as Peter puts
it here one day is with the Lord as a thousand years and a thousand
years as one day from that attribute of his eternity springs the attribute
of God's patience or loving kindness or long-suffering The hymn writer puts it, great
God, how deep thy counsels lie, supreme in power art thou. All
things to thy omniscient eye are one eternal now. Man is a creature of time. Again
there in Psalm 90. Verse nine, for all our days
are passed away in thy wrath. We spend our years as a tale
that is told. The days of our years are threescore
years and ten, and if by reason of strength they be fourscore
years, yet is there strength, labour, and sorrow, for it is
soon cut off, and we fly away. Man is a creature of time, and
that time is short, for it is soon cut off. And because man
is a creature of time, He is by nature impatient. We see it perfectly illustrated
in King Saul. Remember how he grew weary of
waiting for Samuel on Samuel 13 verse 8. And he tarried seven
days according to the set time that Samuel had appointed. But
Samuel came not to Gilgal, and the people were scattered from
him. And Saul said, Bring hither a burnt offering to me, and peace
offerings. And he offered a burnt offering. Now this was against God's command.
He was told to wait and it was not for him to offer sacrifice.
He was not a priest. He grew weary of waiting for
Samuel. Then we read of how Samuel came. And Samuel said to Saul, Thou
hast done foolishly because thou hast not kept the commandment
of the Lord thy God which he commanded thee. He grew impatient
and transgressed the law of God. Remember the children of Israel
and how they grew impatient waiting for Moses when he was in the
mount 40 days and 40 nights. in Exodus 32, and when the people
saw that Moses delayed to come down out of the mount, the people
gathered themselves together unto Aaron and said unto him,
Up, make us gods, which shall go before us. For as for this
Moses, that man that brought us up out of the land of Egypt,
we want not what is become of him. We don't know when he's
going to come back. Let's make idols. Sounds familiar,
doesn't it? So it is with the scoffers in
these days. Where is the promise of his coming? For since the
fathers fell asleep, all things continue as they were from the
beginning of the creation. For this they willingly are ignorant
of. There's a willful ignorance here
in these things. For this they are willingly ignorant
of. That by the word of God the heavens
were of old. and the earth standing out of
the water and in the water whereby the world that then was being
overflowed with water perished but the heavens and the earth
which are now by the same word are kept in store reserved unto
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 his long-suffering to us-ward his long-suffering
to us-ward the fact that this world continues to this very
day is owing to the patience of God to his long-suffering
but note the little phrase to us-ward to us-ward it's conveniently
forgotten or passed over by the Arminians and by the Amaralians
God is long-suffering to us-ward. Who are the us that Peter is
speaking of here, to whom God is long-suffering? Is it everybody? You see, this phrase, or this clause,
has a direct relevance to the way that this whole verse is
to be interpreted. To apply this phrase to every
individual, to every single person, is to make these words of none
effect, effectively. Indeed, the whole verse could
be read without this phrase at all, which is exactly how the
Arminian and the Amiraldian interpret this verse. And I have heard
this verse quoted by them, to say that God is long-suffering,
not willing that any should perish. As if these words to us didn't
matter. How important this little phrase
is to us-ward. It affects the whole verse and
it influences the way the rest of the verse is to be interpreted. To us-ward surely refers to the
church. To whom is Peter writing? He addresses this epistle to
them that have obtained like precious faith with us. through the righteousness of
God and our Saviour Jesus Christ." Oh look, there's that little
word, us, again. To us-ward. Who are the us? It's the Church. Them that have obtained like
precious faith. Peter is speaking to the Beloved. But Beloved,
be not ignorant of this one thing, but one day is with the Lord
as a thousand years. a thousand years as one day the
Lord is not slack concerning his promise as some men count
slackness but his long-suffering to us would to us would be loved to us who are the beloved of
God now there is a sense of course
in which God is patient or long-suffering towards the reprobate and Paul
deals with that in His epistle to the Romans, in Romans chapter
9. What if God, willing to show
his wrath and to make his power known, endured with much longsuffering
the vessels of wrath fitted to destruction? Oh yes, God is patient
towards the reprobate. God is longsuffering towards
the vessels of wrath fitted to destruction. Not because he's
not willing that they should perish. Quite the opposite. but because it is His will to
show His wrath and to make His power known, even in their destruction. That's the solemn truth that
is presented to us here, both in 2 Peter 3 and in Romans 9. The verse before us here, 2 Peter
3, verse 9, has to do with the elect. It's not speaking of the
reprobate at all. 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. It's speaking of the elect, is
not willing that any of us should perish. not willing that any
of the beloved of God should perish but all of them who are
in the covenant of grace should come to repentance and so we
come in the third place to the purpose of God not willing that
any should perish but that all should come to repentance It
is not God's will that any of His elect should be lost. This
is the purpose of God, that this world should continue until every
redeemed soul is brought to saving faith and repentance. The Lord
Jesus Christ has not come again the second time because there
are those who are given to Him in the eternal covenant for whom
He shed His precious blood, who are yet to be born and who are
yet to be born again. Jesus said, even so it is not
the will of your Father which is in heaven that one of these
little ones should perish. And he said that in connection
with the sheep which had gone astray. The Lord Jesus Christ speaks
again of the will of the Father in John's Gospel, in John chapter
6, Verse 39, And this is the Father's
will which hath sent me, that of all which he hath given me
I should lose nothing, but should raise it up again at the last
day. And this is the will of him that
sent me, that every one which seeth the Son, and believeth
on him, may have everlasting life, and I will raise him up
at the last day. Those to whom Christ is revealed,
who are brought to believe on Him, are those who are given
to Him in the eternal covenant. And God is not willing that any
of them should be lost, but that they should all be raised again
at the last day and have everlasting life. And so this world continues
for their sakes until that very last day. This is the purpose
of God. His purpose is the eternal salvation,
the everlasting salvation of his elect people. To the intent that now unto the
principalities and powers in heavenly places might be known
by the church the manifold wisdom of God according to the eternal
purpose which he purposed in Christ Jesus our Lord. The long-suffering of God means
salvation to all the elect of God. And so Peter says here in
verse 15, at account that the long-suffering of our Lord is
salvation, even as our brother Paul also, according to the wisdom
given unto him, hath written unto you. The words of our text clearly
apply to the elect of God. They cannot apply to all and
sundry. And they cannot apply to all
and sundry because the longer the delay, the more sinners are
perishing every day. There are those who are being
born into this world, corrupted through the fall of Adam, and
they are left to perish in their sin. If it were not the will
and purpose of God that they should perish, then Christ would
surely come immediately. He would put a stop to this world
right now. Indeed, he would have come long
ago. Because the longer this world continues, the more there
are who are perishing in their sins. As far as the reprobate
are concerned, the long-suffering of our Lord is damnation. It's
wrath. It's hell. But Peter is not speaking
here of the reprobate. He's speaking of the elect. And
he refers us back, doesn't he, to Paul's writings, even as our
beloved brother Paul also, according to the wisdom given unto him,
hath written unto you. If we turn back to Paul's writings,
as I said just now in Romans chapter nine, verse 22, we read
here of the long-suffering of God. What if God, willing to
show his wrath, and to make his power known, endured with much
long-suffering the vessels of wrath fitted to destruction,
that he might make known the riches of his glory on the vessels
of mercy which he had aforeprepared unto glory, even us." Oh, there's
that little word, us, again. How important a word it is, isn't
it? Even us, whom he hath called, not of the Jews only, but also
of the Gentiles. Surely those whom he calls that
is effectually by his grace are those whom he is not willing
to perish. For God hath not appointed us
to wrath, but to obtain salvation by our Lord Jesus Christ who
died for us. Those for whom Christ died as
a ransom are effectually called by his grace. He calls them and
he calls them to repentance. And the purpose of God reveals,
the purpose of God towards them is intimated by this word, by
the word should, not willing that any should perish, but that
all should come to repentance. The word should, here, in our
translation, expresses the inviolable and unchangeable purpose of God.
We see the same in the words of Zacharias, the father of John
the Baptist, in Luke chapter 1, verse 68, Blessed be the Lord
God of Israel, for he hath visited and redeemed his people, and
hath raised up a horn of salvation for us in the house of his servant
David. as he spake by the mouth of his
holy prophets which hath been since the world began that we
should be saved from our enemies and from the hand of all that
hate us to perform the mercy promised to our fathers. It was according to God's unthwartable
purpose that we should be saved from
our enemies in Acts chapter 2 verse 47 a verse which is being corrupted
in the modern versions which are really Amaraldian versions
they don't like the doctrine of predestination they certainly
don't like the doctrine of double predestination and the Lord added
to the church daily such as should be saved there were a people
who were appointed to salvation in Jerusalem these were the people
that should be saved and the Lord added them to the church
because he did save them it was according to his purpose another example in John 17 verse
2 as thou has given him power over
all flesh that he should give eternal life to as many as thou
has given him you see this is the purpose of God in the eternal
covenant of grace that Christ should give eternal life to as
many as are in that covenant. And again in John's Gospel, John
chapter 12 verse 4. Then saith one of the disciples,
Judas Iscariot, Simon's son, which should betray him. Judas
Iscariot, which should betray him. It was according to the
purpose of God that Christ should be betrayed, that he should suffer
death for the transgressions of his people. This word, should
you speak, it speaks of the purpose of God. 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. It's according to God's infinite
and inscrutable purpose. It's according to His purpose
of election and predestination. This scripture speaks of the
inviolable, sovereign, unthwartable, unchangeable purpose of God,
which is the salvation of His people. they are effectually
called to repentance. Now note that there is no salvation
without repentance. I tell you nay, Jesus said, but
except ye repent, ye shall all likewise perish. Is repentance then a duty? to be performed that men might
gain salvation. No, because that would make salvation
to be by works. Real saving repentance is a spiritual
grace and it is freely granted to the chosen race. Remember
Peter's preaching before the council in Jerusalem. The God
of our fathers raised up Jesus whom he slew and hanged on a
tree Him hath God exhorted with his right hand to be a prince
and a saviour, for to give repentance to Israel, and forgiveness of
sins. And that Israel, the spiritual
Israel, the Israel of God, is to be found also amongst the
Gentiles. Then hath God also to the Gentiles granted repentance
unto life. Repentance unto life, saving
repentance, is that which God gives. It's that which God grants.
It has nothing to do with duty. It's the gift of grace. And so
it is written here that all should come. to repentance. It is according to the purpose
of God that all the elect, whether Jew or Gentile, should come to
repentance. They come to repentance because
God brings them to it and because God brings it to them, even to
their hearts. It's one of the things that accompany
salvation. It's not the cause of salvation. Now there are some that will
say that this is hyper-Calvinism. We've been accused of this. But if the interpretation of
this verse of Holy Scripture which I've set before you this
evening is hyper-Calvinist, well then the Reformers and the Puritans
were hyper-Calvinist too. The Geneva Bible was the Bible
of the Reformers and the Puritans. And in the margin, of the Geneva
Bible there are annotations or notes. And we can see here exactly
how our Protestant forefathers in the faith interpreted this
verse. I quote from the 1602 edition. A reason why the latter
day cometh not out of hand because God doth patiently wait till
the elect be brought to repentance that none of them may perish. I'll just read that again. A
reason why the latter day cometh not out of hand because God doth
patiently wait till the elect be brought to repentance that
none of them may perish. This we believe to be the true
interpretation and exposition of this verse and it is wholly
in accord with the rest of scripture and with the doctrines of free
and sovereign grace. But of course we're not content
with the bare knowledge of the truth of Holy Scripture. We want
more than that. We are not content with a mere
mental assent to the truths contained in the Word of God. We want the
truth to take hold of us. We want the truth to be applied
to our hearts. We want the truth to have an effect in our lives
and in the way that we live our lives. Surely. Now are we those
who have indeed repented of our sins. Are we those who are daily
repenting of our sins? The Puritan Thomas Watson said,
Repentance is a grace of God's Spirit whereby a sinner is inwardly
humbled and visibly reformed. For a further amplification,
know that repentance is a spiritual medicine made up of six special
ingredients. Sight of sin, sorrow for sin,
confession of sin, shame for sin, hatred for sin, turning
from sin. If anyone is left out, it loses
its virtue, says the Puritan. Oh, sin is a constant grief to
us, is it not, if we are true children of God. It's the plague
of our hearts. and we would repent, we would
be saved from our sins. Well, it is Christ who gives
the medicine. He is the great physician. He
is the physician of our souls and it is He that gives us this
medicine, this medicine which is called repentance. Him have God exalted with His
right hand, to be a Prince and a Saviour, for to give repentance
to Israel and forgiveness of sins. Oh, we are brought to a
humble dependence upon Him in all things. He is our Prince
and our Saviour. We look to Him and He bids all
sin-sick souls to look to Him. And as Moses lifted up the serpent
in the wilderness, even so must the Son of Man be lifted up,
that whosoever believeth in him should not perish, but have eternal
life. We look to Him and we look for
Him, that is, for His second appearing. Paul, writing to the
Colossians, says, When Christ, who is our life, shall appear,
then shall ye also appear with Him in glory. John says, and
every man that hath this hope in him purifieth himself, even
as he is pure. It's interesting to see how both
Paul and John, writing under the inspiration of the Spirit
of God, exhort us to holiness of life from a consideration
of the second coming of our Lord Jesus Christ. Paul says, when
Christ who is our life shall appear, Then shall ye also appear
with him in glory. Mortify therefore your members
which are upon the earth, fornication, uncleanness, inordinate affection,
evil concupiscence, and covetousness, which is idolatry. John says, Beloved, now are we
the sons of God. it does not yet appear what we
shall be but we know that when he shall appear we shall be like
him for we shall see him as he is and every man that hath this
hope in him purifies himself for are we living in the light
of the second coming of our Lord Jesus Christ and of the judgment
to come for we must all appear before the judgment seat of Christ
that everyone may receive the things done in his body according
to that he hath done, whether it be good or bad. And Peter, like John and Paul,
exhorts believers to holiness of life from a consideration
of that second coming of the Lord Jesus Christ. But the day of the Lord will
come as a thief in the night, in the which the heavens shall
pass away with a great noise and the elements shall melt with
fervent heat the earth also and the works that are therein shall
be burned up seeing then that all these things shall be dissolved
what manner of persons ought ye to be in all holy conversation
and godliness looking for and hasting unto the coming of the
day of God or are you looking for and hasting onto the coming
of the day of God? May the Lord bless his word to
each one of us. The Lord is not slack concerning
his promise, as some men count slackness, but he is long-suffering
to usward, not willing that any should perish, but that all should
come to repentance. Amen.