Gr. metanoia (see on 2 Cor. 7:9).

 In vs. 8, 9 Peter makes it clear that God’s promise respecting Christ’s return is certain of fulfillment. Any apparent delay in the Lord’s coming is due to God’s unwillingness to close the door of salvation while there is hope of any sinner’s repentance.

Gr. chōreō, “to make room,” in this case, for repentance; or, “to advance,” that is, to move on to repentance.

Gr. alla, a strong adversative (cf. above under “but”) used here to emphasize the contrast between the misinterpretation of God’s nature, namely, that He might be willing for some to perish, and the truth that He wishes all to be saved.

 Gr. apollumi (see on v. 6).

 Or, “not wishing.” Peter here employs the verb boulomai, which often expresses the inclination of the mind, as “to want,” “to desire,” and does not use thelō, which generally refers to a set purpose, “to will,” “to determine.” God, far from actively willing the death of sinner, has done all in His power to save him from death (John 3:16). Nevertheless, Peter realizes that some will reject God’s plan of salvation and thereby be lost (2 Peter 3:7).

Textual evidence favors (cf. p. 10) the reading “to you,” that is, the readers, the Christian saints who need to remind themselves of God’s patient watch-care over them, especially in times when they are tempted to doubt His control of affairs.

 Gr. makrothumeō, from makros, “long,” and thumos, “passion,” “anger,” hence, “to be slow to anger,” “to be patient” (see on Rom. 2:4; for the noun makrothumia see on 2 Cor. 6:6). For inspired descriptions of the Lord’s character see Ex. 34:6; Ps. 86:5, 15; 103:8.

Gr. alla, a strong adversative, which may here be rendered “on the contrary,” and thus point out the contrast between the mockers’ accusation and the facts concerning the Lord’s trustworthiness.

Or, “delay.” The Greek noun is derived from the same root as the verb bradunō (see above under “slack”). The skeptics supposed that God’s plans had been hindered or changed because Christ had not yet returned. They failed to realize that God is almighty and unchangeable and that His designs will all fulfilled in due time (DA 32).

 That is, the mockers (v. 3).

 That is, the promise of His coming (v. 4), which was the point at issue with the scoffers.

 Gr. bradunō, “to delay,” “to loiter,” used only here and in 1 Tim. 3:15 in the NT.

 It is difficult to decide to which person of the Godhead this refers. In v. 15 “our Lord” could very well refer to Jesus, and in v. 18 Jesus is called “our Lord”; but “the day of the Lord” (v. 10) is also described as “the day of God” (v. 12). Nor does it matter which person is here designated, for the purposes and promises of the Father and the Son are identical. All that Peter ascribes to one may be equally applied to the other. But judging by Peter’s usage in this epistle (chs. 1:2, 8, 11, 16; 2:1; 3:2), the weight of evidence suggests that in this instance “the Lord” is Christ.