Even though Kistemaker seems to prefer to take the “you” (or the “us”) in 2 Peter 3:9 as applying to Peter’s readers, or to “his people” (which likely means the elect, in his view, or believers), not the scoffers, he still said:
He then adds this doctrinal consideration:
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Does not God want the false teachers to be saved? Yes, but they disregard God’s patience toward them, they employ their knowledge of Jesus Christ against him, and they willfully reject God’s offer of salvation. They, then, bear full responsibility for their own condemnation.33Simon J. Kistemaker, James, Epistles of John, Peter, and Jude (NTC; Grand Rapids, MI: Baker Academic, 2007), 334.
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33. Consult Louis Berkhof, Systematic Theology, 2nd rev. ed. (Grand Rapids: Eerdmans, 1941), p. 442.
He then adds this doctrinal consideration:
Doctrinal Considerations in 3:18–19Ibid., 334–335.
“So wonderful is [God’s] 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.”34 So writes John Calvin on verse 9 and thus touches the doctrine of God’s mercy toward sinful man. Here are two examples of this divine love; one is from the Old Testament, the second from the New Testament.
First, God showed his love to Cain when he asked, “If you do what is right, will you not be accepted?” (Gen. 4:7). Yet Cain, filled with anger and jealousy, murdered Abel (v. 8). When God continued to speak to Cain, he did not meet a repentant sinner but a selfish individual who sought protection from an avenger. “Cain went out from the Lord’s presence” (v. 16), although God demonstrated mercy by shielding him (v. 15). Cain belonged to the evil one, says the apostle John (1 John 3:12). That is, he rejected God’s grace and mercy and willfully departed from God.
Second, before Jesus appointed the twelve disciples, he spent a whole night in prayer (Luke 6:12). He called Judas Iscariot to the circle of his immediate followers. After a period of instruction, Jesus commissioned the twelve disciples to preach the gospel, to heal the sick, to raise the dead, to cleanse the lepers, and to drive out demons (Matt. 10:7–8). In his love, Jesus commissioned Judas, too. Even at the last Passover celebration in the upper room, Jesus visibly indicated to Judas that he knew of the betrayal (John 13:26). Yet Judas delivered his Master to the chief priests. Granted that Judas was filled with remorse, he never repented (Matt. 27:3). He never returned to Jesus, but instead committed suicide.
When Paul writes that God “wants all men to be saved and to come to a knowledge of the truth” (1 Tim. 2:4; also see Ezek. 18:23, 32), he does not mean that all men are indeed saved. Although God desires the redemption of the entire race, he does not decree universal salvation. Therefore, in respect to the verb want or wish theologians distinguish between God’s desire and God’s decree.35
God extends his mercy to sinful man. However, when man repudiates God’s grace, divine condemnation hangs over him (II Peter 2:3) and he faces the inevitable day of judgment (3:7).
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34. Calvin, The Second Epistle of Peter, p. 419.
35. Ibid. Compare [Edwin A.] Blum, 2 Peter [Hebrews–Revelation, in vol. 12 of The Expositor’s Bible Commentary, ed. F. E. Gaebelein (Grand Rapids: Zondervan, 1981)], p. 286.
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