(8) Second Answer to the sceptical argument: Time is the condition of man's thought and action, but not of God's. His thoughts are not as our thoughts, nor His ways as our ways; what seems delay to us is none to Him.

But, beloved, be not ignorant of this one thing.--Although these scoffers are willingly ignorant of what refutes their error, do not you be ignorant of what will lead you to the truth.

One day is with the Lord as a thousand years.--This half of the saying is quite original, and has no equivalent in Psalm 90:4. The second half is only partially parallel to "a thousand years in Thy sight are but as yesterday, when it is past." Consequently, we cannot be sure that the Apostle had this passage from the Psalms in his mind, though it is probable enough that he had. That God Can punish in one day the sins of a thousand years is a thought which is neither in the text nor in the context. What is insisted on is simply this--that distinctions of long and short time are nothing in the sight of God; delay is a purely human conception. Justin Martyr, about A.D. 145 (Trypho, lxxxi.), gives "the day of the Lord is as a thousand years" as a quotation, and in this form it is closer to 2Peter 3:8 than to Psalm 90:4. As another possible reference to our Epistle follows in the next chapter, it may be regarded as not improbable that Justin knew the Epistle. (See above, second Note on 2Peter 2:1.) But the saying may have been a favourite one, especially with those who held Millenarian views. In the Epistle of Barnabas (xv. 4) we read," For a day means with Him a thousand years, and He Himself witnesseth, saying, Behold, to-day shall be as a thousand years," where for "to-day" the Codex Sinaiticus reads "the day of the Lord." Irenaeus has "The day of the Lord is as a thousand years" twice--(V. xxiii. 2; xxviii. 3); Hippolytus has it once (Comm. on Daniel, Lagarde, p. 153); Methodius once (in Photius' Bibliotheca, cod. 235). In no case, however, is the context at all similar to the verses before us.

Verse 8. - But, beloved, be not ignorant of this one thing; literally, let not this one thing escape you, as especially important. That one day is with the Lord as a thousand years, and a thousand years as one day. "With the Lord" means in his sight, in his estimate of things (comp. Psalm 90:4, "A thousand years in thy sight are but as yesterday"). Bengel finely says, "Dei aeoniologium (sic appellare liceat) differt ab horologic mortalium. Illius gnomon omnes homis simul indicat in summa actione et in summa quiete. Ei nec tardius nec celerius labuntur tempera quam ipsi et oeconomiae ejus aptum sit. Nulls causa est cur finem rerum aut protelare aut accelerare necessum habeat. Qui hoc comprehendemus? Si comprehendere possemus, non opus foret a Mose et Petro addi, apud Dominum." God is eternal: his thought is not, like ours, subject to the law of time; and even we can understand that one day, as the day of the Saviour's death, may have far more of intense action compressed into it, and far more influence upon the spiritual destiny of mankind, than any period of a thousand years. This passage seems to be quoted by Justin Martyr, the 'Epistle of Barnabas,' Irenaeus, and Hippolytus; but they may be referring to Psalm 90, though the quotations resemble the words of St. Peter more closely than those of the psalm.

3:5-10 Had these scoffers considered the dreadful vengeance with which God swept away a whole world of ungodly men at once, surely they would not have scoffed at his threatening an equally terrible judgment. The heavens and the earth which now are, by the same word, it is declared, will be destroyed by fire. This is as sure to come, as the truth and the power of God can make it. Christians are here taught and established in the truth of the coming of the Lord. Though, in the account of men, there is a vast difference between one day and a thousand years, yet, in the account of God, there is no difference. All things past, present, and future, are ever before him: the delay of a thousand years cannot be so much to him, as putting off any thing for a day or for an hour is to us. If men have no knowledge or belief of the eternal God, they will be very apt to think him such as themselves. How hard is it to form any thoughts of eternity! What men count slackness, is long-suffering, and that to us-ward; it is giving more time to hisown people, to advance in knowledge and holiness, and in the exercise of faith and patience, to abound in good works, doing and suffering what they are called to, that they may bring glory to God. Settle therefore in your hearts that you shall certainly be called to give an account of all things done in the body, whether good or evil. And let a humble and diligent walking before God, and a frequent judging of yourselves, show a firm belief of the future judgment, though many live as if they were never to give any account at all. This day will come, when men are secure, and have no expectation of the day of the Lord. The stately palaces, and all the desirable things wherein wordly-minded men seek and place their happiness, shall be burned up; all sorts of creatures God has made, and all the works of men, must pass through the fire, which shall be a consuming fire to all that sin has brought into the world, though a refining fire to the works of God's hand. What will become of us, if we set our affections on this earth, and make it our portion, seeing all these things shall be burned up? Therefore make sure of happiness beyond this visible world.But, beloved, be not ignorant of this one thing,.... Here the apostle addresses the saints he writes unto, and for whom he had a tender affection and regard, and for whose welfare he was concerned, lest they should be stumbled at the length of time since the promise of the coming of Christ was given, and which these scoffers object; and therefore he would have them know, observe, and consider this one thing, which might be of great use to them to make their minds easy, and keep up their faith and expectation of the coming of Christ:

that one day is, with the Lord as a thousand years, and a thousand years as one day; referring either to Psalm 90:4; or to a common saying among the Jews, founded on the same passage, , "the day of the holy blessed God is a thousand years" (z); suggesting, that though between thirty and forty years had elapsed since the promise was given out that Christ would come again, and should even a thousand, or two thousand years more, run off, before the coming of Christ, yet this should be no objection to the accomplishment of the promise; for though such a number of years is very considerable among men, ye not "with God", as the Arabic and Ethiopic versions read, with whom a thousand years, and even eternity itself, is but as a day, Isaiah 43:13. Unless this phrase should be thought to refer, as it is by some, to the day of judgment, and be expressive of the duration of that: it is certain that the Jews interpreted days of millenniums, and reckoned millenniums by days, and used this phrase in confirmation of it. Thus they say (a),

"in the time to come, which is in the last days, on the sixth day, which is the sixth millennium, when the Messiah comes, for the day of the holy blessed God is a thousand years.''

And a little after,

""the Lord hath created a new thing in the earth, a woman shall compass a man". This is in the time of the Messiah which is in the sixth day.''

And elsewhere (b),

"the sixth degree is called the sixth day, the day of the holy blessed God is a thousand years. And in that day the King Messiah shall come, and it shall be called the feast of gathering, for the holy blessed God will gather in it the captivity of his people.''

So they call the sabbath, or seventh day, the seventh millennium, and interpret (c).

""the song for the sabbath day", Psalm 92:1 title, for the seventh millennium, for one day of the holy blessed God is a thousand years.''

To which agrees the tradition of Elias, which runs thus (d);

"it is the tradition of the house of Elias, that the world shall be six thousand years, two thousand years void (of the law), two thousand years the law, and two thousand years the days of the Messiah;''

for they suppose that the six days of the creation were expressive of the six thousand years in which the world will stand; and that the seventh day prefigures the last millennium, in which will be the day of judgment, and the world to come; for

"the six days of the creation (they say (e)) is a sign or intimation of these things: on the sixth day man was created; and on the seventh his work was finished; so the kings of the nations of the world (continue) five millenniums, answering to the five days, in which were created the fowls, and the creeping things of the waters, and other things; and the enjoyment of their kingdom is a little in the sixth, answerable to the creation of the beasts, and living creatures created at this time in the beginning of it; and the kingdom of the house of David is in the sixth millennium, answerable to the creation of man, who knew his Creator, and ruled over them all; and in the end of that millennium will be the day of judgment, answerable to man, who was judged in the end of it; and the seventh is the sabbath, and it is the beginning of the world to come.''

(z) Bereshit Rabba, sect. 8. fol. 7. 3. Vajikra Rabba, sect. 19. fol. 160. 2. Bemidbar Rabba, sect. 14. fol. 216. 1. Shirhashirim Rabba, fol. 20. 1. Zohar in Exod. fol. 60. 1. Tzeror Hammor, fol. 157. 1. & Nishmet Chayim Orat. 1. c. 5. fol. 12. 1.((a) Zohar in Gen. fol. 13. 4. (b) Ib. fol. 16. 1.((c) Bartenora in Misn. Tamid, c. 7. sect. 4. (d) T. Bab. Sanhedrin, fol. 97. 1. & Avoda Zara, fol. 9. 1.((e) Ceseph Misna in Maimon. Hilchot Teshuva, c. 9. sect. 2.