2 Peter 3:8
Verse
Context
The Day of the Lord
7And by that same word, the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men. 8Beloved, do not let this one thing escape your notice: With the Lord a day is like a thousand years, and a thousand years are like a day.9The Lord is not slow in keeping His promise as some understand slowness, but is patient with you, not wanting anyone to perish but everyone to come to repentance.
Sermons
Stephen Kaung
Carter Conlon
Phil Beach Jr.
David Servant
F.B. Meyer
John GillSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Be not ignorant - Though they are wilfully ignorant, neglect not ye the means of instruction. One day is with the Lord as a thousand years - That is: All time is as nothing before him, because in the presence as in the nature of God all is eternity; therefore nothing is long, nothing short, before him; no lapse of ages impairs his purposes, nor need he wait to find convenience to execute those purposes. And when the longest period of time has passed by, it is but as a moment or indivisible point in comparison of eternity. This thought is well expressed by Plutarch, Consol. ad Apoll.: "If we compare the time of life with eternity, we shall find no difference between long and short. Τα γαρ χιλια, και τα μυρια ετη, στιγμη τις εστιν αοριστος, μαλλον δε μοριον τι βραχυτατον στιγμης· for a thousand or ten thousand years are but a certain indefinite point, or rather the smallest part of a point." The words of the apostle seem to be a quotation from Psa 90:4.
Jamieson-Fausset-Brown Bible Commentary
be not ignorant--as those scoffers are (Pe2 3:5). Besides the refutation of them (Pe2 3:5-7) drawn from the history of the deluge, here he adds another (addressed more to believers than to the mockers): God's delay in fulfilling His promise is not, like men's delays, owing to inability or fickleness in keeping His word, but through "long-suffering." this one thing--as the consideration of chief importance (Luk 10:42). one day . . . thousand years-- (Psa 90:4): Moses there says, Thy eternity, knowing no distinction between a thousand years and a day, is the refuge of us creatures of a day. Peter views God's eternity in relation to the last day: that day seems to us, short-lived beings, long in coming, but with the Lord the interval is irrespective of the idea of long or short. His eternity exceeds all measures of time: to His divine knowledge all future things are present: His power requires not long delays for the performance of His work: His long-suffering excludes all impatient expectation and eager haste, such as we men feel. He is equally blessed in one day and in a thousand years. He can do the work of a thousand years in one day: so in Pe2 3:9 it is said, "He is not slack," that is, "slow": He has always the power to fulfil His "promise." thousand years as one day--No delay which occurs is long to God: as to a man of countless riches, a thousand guineas are as a single penny. God's Å“onologe (eternal-ages measurer) differs wholly from man's horologe (hour-glass). His gnomon (dial-pointer) shows all the hours at once in the greatest activity and in perfect repose. To Him the hours pass away, neither more slowly, nor more quickly, than befits His economy. There is nothing to make Him need either to hasten or delay the end. The words, "with the Lord" (Psa 90:4, "In Thy sight"), silence all man's objections on the ground of his incapability of understanding this [BENGEL].
John Gill Bible Commentary
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 Psa 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, Isa 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", Psa 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.
Matthew Henry Bible Commentary
The apostle comes in these words to instruct and establish Christians in the truth of the coming of the Lord, where we may clearly discern the tenderness and affection wherewith he speaks to them, calling them beloved; he had a compassionate concern and a love of good-will for the ungodly wretches who refused to believe divine revelation, but he has a peculiar respect for the true believers, and the remaining ignorance and weakness that the apprehends to be in them make him jealous, and put him on giving them a caution. Here we may observe, I. The truth which the apostle asserts - that with the Lord one day is as a thousand years, and a thousand years are as one day. Though, in the account of men, there is a great deal of difference between a day and a year, and a vast deal more between one day and a thousand years, yet in the account of God, who inhabits eternity, in which there is no succession, there is no difference; for all things past, present, and future, are ever before him, and the delay of a thousand years cannot be so much to him as the deferring of any thing for a day or an hour is to us. II. The importance of this truth: This is the one thing the apostle would not have us ignorant of; a holy awe and reverential fear of God are necessary in order to our worshiping and glorifying him, and a belief of the inconceivable distance between him and us is very proper to beget and maintain that religious fear of the Lord which is the beginning of wisdom. This is a truth that belongs to our peace, and therefore he endeavours that it may not be hidden from our eyes; as it is in the original, Let not this one thing be hidden from you. If men have no knowledge or belief of the eternal God, they will be very apt to think him such a one as themselves. Yet how hard is it to conceive of eternity! It is therefore not very easy to attain such a knowledge of God as is absolutely necessary.
Tyndale Open Study Notes
3:8 Peter alludes to Ps 90:4. God operates according to his time scale. He will send his Son in his own good time.
2 Peter 3:8
The Day of the Lord
7And by that same word, the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men. 8Beloved, do not let this one thing escape your notice: With the Lord a day is like a thousand years, and a thousand years are like a day.9The Lord is not slow in keeping His promise as some understand slowness, but is patient with you, not wanting anyone to perish but everyone to come to repentance.
- Scripture
- Sermons
- Commentary
The Time Is Up
By Stephen Kaung9591:17:28EXO 15:182PE 3:8REV 10:1In this sermon, the preacher discusses the concept of judgment and reward in the afterlife. He emphasizes that everything we do, say, and think in our lives is recorded and will be judged according to the books. The preacher highlights that while there will be judgment for the nations and the dead, there will also be rewards for God's prophets, saints, and those who fear His name. He urges believers to deny themselves and embrace the order of the King in order to enter God's kingdom. The sermon also references the book of Revelation, specifically Chapter 10, where a strong angel with a little opened book is described. The preacher encourages believers to lift up their heads and look up because their redemption is drawing near.
(Debate) Did God Create the World in Millions of Years?
By Shane Idleman51102:15GEN 1:5PSA 90:4ISA 45:12COL 1:162PE 3:8
This sermon delves into the debate between the age of the Earth as perceived by neurologists in Kenya, estimated at 6,000 years, and evolutionists/geologists who suggest a billion years. The speaker discusses the interpretation of 'yom' in the biblical creation account, pointing to a possible 6,000-year timeframe. The sermon also touches on the concept of creation appearing 'old' due to immediate creation by God, despite its young age, emphasizing that the key point is acknowledging God as the Creator.
Not Without You - Part 2: The God-Touched Life
By Carter Conlon32333:04Christian LifeGEN 32:9GEN 32:27PSA 37:4PRO 3:5JER 29:13MAT 6:332PE 3:8In this sermon, the preacher reflects on the story of Jacob wrestling with a man until daybreak. He compares the darkness and fear of that time to the current state of the world. The preacher emphasizes the need for humility and the importance of not giving up, even in difficult times. He shares a personal story of a man who came to church drunk but ended up giving his life to Christ. The preacher encourages the congregation to have a face-to-face encounter with God and to be willing to reach out to the sin-sick generation.
Living for Eternity
By Phil Beach Jr.2445:15EternitySpiritual Vigilance2PE 3:8Phil Beach Jr. emphasizes the importance of living for eternity, urging believers to remain vigilant and spiritually awake in light of the imminent return of Christ. He reflects on what Daniel might say to his loved ones, encouraging them to focus on repentance and holiness rather than the distractions of worldly life. Beach warns against the dangers of covetousness and the fleeting nature of earthly possessions, reminding the congregation that true life is found in being rich toward God. He calls for a life set apart for God's purposes, highlighting the urgency of being prepared for the coming day of the Lord. Ultimately, he challenges listeners to evaluate their lives and priorities in the context of eternity.
Day 260, Revelation 22
By David Servant0GEN 2:9EXO 33:20EZK 47:122PE 3:8REV 22:2David Servant delves into the final chapter of the Bible, Revelation 22, highlighting the similarities between the river of the water of life mentioned by John and what Ezekiel and Zechariah saw centuries earlier. He emphasizes the significance of the tree of life, which appears both at the beginning and end of the Bible, symbolizing healing and eternal life. Servant discusses the promise of believers seeing the face of God and the transformation of our glorified bodies to handle such encounters. He reflects on John's moments of mistakenly worshipping angels during his visions, showcasing the overwhelming nature of divine experiences. Servant concludes by underlining the importance of repentance, obedience, and the eternal rewards offered by God's mercy, urging listeners to align their lives with these truths.
Our Daily Homily - 2 Peter
By F.B. Meyer0Eternal RewardGod's TimelessnessPSA 90:4ISA 40:28MAT 25:21LUK 16:92CO 5:10HEB 11:62PE 1:52PE 1:112PE 2:92PE 3:8F.B. Meyer emphasizes the significance of entering the eternal kingdom with an abundant and choral welcome, contrasting two types of entrances: one weary and unrecognized, and the other celebrated and joyful. He encourages believers to cultivate Christian graces diligently, as these will lead to a glorious reception in heaven, akin to a Roman conqueror's triumphant return. Meyer illustrates God's protective presence through a story of a pastor who was spared from harm by divine intervention, highlighting that God knows how to deliver the godly. He also reflects on God's timeless nature, reminding us that what seems long to us is but a moment to Him, urging faith in His ability to accomplish great things swiftly.
2 Peter 3:8
By John Gill0God's TimingFaith in PromisesPSA 90:4ISA 43:13MAT 24:36ROM 8:281CO 15:522TH 3:3HEB 10:231PE 3:92PE 3:8REV 22:12John Gill emphasizes the importance of understanding God's perspective on time in his sermon on 2 Peter 3:8. He reassures believers that the delay in Christ's return should not cause doubt, as God's timing is vastly different from human understanding; a day for the Lord is like a thousand years and vice versa. This perspective encourages the faithful to maintain their hope and expectation for Christ's second coming, regardless of how much time passes. Gill draws on Jewish traditions and interpretations to illustrate that God's promises are not bound by human timelines. Ultimately, he calls the congregation to trust in God's faithfulness and timing.
Homily 20
By Clement of Rome0ROM 2:41CO 15:512CO 5:17GAL 6:7EPH 4:22PHP 2:13COL 3:9JAS 4:171PE 5:82PE 3:8Clement of Rome preaches about the complex topics discussed by Peter, including the nature of evil, the two ages appointed by God, the work of the good and evil ones, and the reasons behind why men sin through ignorance. Peter also addresses the concept of God's power to change Himself and the origin of the good and evil ones. The sermon delves into the repentance of Faustus, the deception by Simon, and the eventual restoration of Faustus' true form by Peter. It concludes with Peter's journey to Antioch in response to Faustus' plea for help.
The Cosmic Death
By Ernest O'Neill0PSA 90:4JHN 8:36ROM 6:6ROM 8:61CO 15:222CO 5:17GAL 2:20EPH 4:222PE 3:8Ernest O'Neill discusses the enslavement that various substances and behaviors bring, such as heroin, marijuana, alcohol, and sex, which promise freedom but ultimately trap us in dependency on earthly things. He delves into the reality behind drugs, emphasizing Jesus of Nazareth's teachings on dependence on the creator for true fulfillment and transformation of our nature. O'Neill explores the cosmic death and resurrection as explained by Jesus, highlighting the need for a complete overhaul of our selves by the creator to break free from self-dependence and selfishness. He touches on the theory of relativity to illustrate the concept of eternity and the possibility of bringing that eternal transformation into our present lives.
The Leisure of Faith
By George H. Morrison0PSA 46:10ISA 28:16JHN 21:15GAL 6:92PE 3:8George H. Morrison preaches about the connection between the modern city's haste and the decline of faith, emphasizing that the lack of restfulness is rooted in the lack of trust. He highlights the importance of distinguishing between strenuous speed and the spirit of haste, encouraging Christians to be 'unhasting but unresting' in their pursuits. Morrison also discusses the dangers of hasty judgments, the temptation to hurry to enjoy life's pleasures, the need to wait patiently for results, and the slowness of God's dealings with humanity due to His belief in mankind's potential.
Wisdom From God
By A.W. Tozer0Theological UnderstandingEternal WisdomPSA 90:12PRO 2:6ECC 3:11ISA 40:28JHN 17:3ROM 12:21CO 1:25COL 3:2JAS 1:52PE 3:8A.W. Tozer emphasizes the importance of a high view of God's eternity over the fleeting answers provided by modern science and technology. He argues that while science may extend our physical lives, it cannot provide the ultimate purpose or meaning of existence, which is found in a relationship with God. Tozer asserts that true wisdom comes from understanding God's nature and the eternal truths revealed in Scripture. He encourages believers to value the eternal over the temporal and to recognize their unique understanding of life's purpose. Ultimately, the sermon calls for a return to theological answers as the foundation for understanding creation and existence.
(New Wine in New Wineskins) 17. Signs That Point to the Return of Christ
By Zac Poonen0Signs Of The TimesReadiness for Christ's ReturnEXO 19:10DAN 12:4HOS 6:2MAT 24:7MAT 24:33LUK 21:291TI 4:12TI 3:42PE 3:8REV 22:17Zac Poonen emphasizes the signs that indicate the imminent return of Christ, highlighting the significant changes in the world since 1939, including wars, famines, natural calamities, and a dramatic increase in knowledge and rebellion. He draws parallels between current events and biblical prophecies, urging believers to be observant and prepared for Christ's return. Poonen stresses the importance of personal purification and readiness, as well as the call to both unbelievers and believers to respond to the Holy Spirit's invitation.
Christmas as the End of History
By John Piper0GEN 12:2EXO 14:13JHN 6:32HEB 11:161PE 1:202PE 3:8John Piper preaches about Christmas as the end of history, emphasizing how God's work in history culminates in the coming of His eternal Son into the world. He discusses the rebellion of humanity against God's authority, the redemption of Israel as a lesson-book for all nations, and the fulfillment of God's promises through the lineage of kings leading to the Savior. Piper highlights the profound significance of Christmas as not just another event in history, but as the arrival of the end of history, symbolizing the Kingdom of God pressing back into the river of time to welcome believers into the age to come.
Time and Space
By John Nelson Darby0EternityGod's NaturePSA 90:2PSA 139:7ECC 3:11ISA 57:15JHN 1:1ROM 11:33COL 1:17HEB 11:32PE 3:8REV 21:1John Nelson Darby explores the concepts of time and space, emphasizing that our understanding of time is limited to the present moment, 'now,' and that all events are relative to God's eternal existence. He argues that while we can measure time through events, God's nature is unchanging and eternal, existing beyond our finite comprehension. Darby also discusses the limitations of our understanding of space, asserting that we can only conceive of it in relation to bounded areas, and that true infinity cannot be fully grasped. He concludes that our knowledge of God transcends time and space, as He exists beyond our finite perceptions. The sermon highlights the importance of recognizing God's eternal nature and our relationship with Him beyond temporal constraints.
Part 3: Amillenniallism in the Ancient Church
By John F. Walvoord0DAN 7:13MAT 20:20LUK 22:29JHN 14:2ACT 1:61CO 15:232TI 2:152PE 1:202PE 3:8John F. Walvoord delves into the historical background of amillennialism and premillennialism, highlighting the revival of interest in millennial theology due to the decline of postmillennialism and the rise of premillennialism in recent years. The arguments surrounding the millennium have been characterized by a fresh study of ancient church literature, vigorous attacks on premillennialism, and a renewed investigation of millennialism in the early church. The sermon explores the lack of concrete evidence for amillennialism in the first and second centuries, with only disputed testimonies and a shift towards allegorical interpretations in the third century leading to the rise of amillennialism.
God's Time - Man's Time : Whose Time?
By Valsan Thampu0PSA 90:4ECC 3:11MAT 6:34LUK 4:18EPH 5:16HEB 12:1JAS 4:142PE 3:8Dr. Zac Varghese from London delves into the concepts of Chronos and Kairos time, emphasizing the importance of experiencing special moments that transcend ordinary time and lead to extraordinary encounters with God. He reflects on the speed of God's actions compared to human actions, highlighting the significance of living in the present moment and the transformative power of now. Mrs. Mini Krishnan shares insights on the immeasurability of time in Hindu mythology, illustrating how selfless work can reverse the effects of time and rejuvenate the spirit.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Be not ignorant - Though they are wilfully ignorant, neglect not ye the means of instruction. One day is with the Lord as a thousand years - That is: All time is as nothing before him, because in the presence as in the nature of God all is eternity; therefore nothing is long, nothing short, before him; no lapse of ages impairs his purposes, nor need he wait to find convenience to execute those purposes. And when the longest period of time has passed by, it is but as a moment or indivisible point in comparison of eternity. This thought is well expressed by Plutarch, Consol. ad Apoll.: "If we compare the time of life with eternity, we shall find no difference between long and short. Τα γαρ χιλια, και τα μυρια ετη, στιγμη τις εστιν αοριστος, μαλλον δε μοριον τι βραχυτατον στιγμης· for a thousand or ten thousand years are but a certain indefinite point, or rather the smallest part of a point." The words of the apostle seem to be a quotation from Psa 90:4.
Jamieson-Fausset-Brown Bible Commentary
be not ignorant--as those scoffers are (Pe2 3:5). Besides the refutation of them (Pe2 3:5-7) drawn from the history of the deluge, here he adds another (addressed more to believers than to the mockers): God's delay in fulfilling His promise is not, like men's delays, owing to inability or fickleness in keeping His word, but through "long-suffering." this one thing--as the consideration of chief importance (Luk 10:42). one day . . . thousand years-- (Psa 90:4): Moses there says, Thy eternity, knowing no distinction between a thousand years and a day, is the refuge of us creatures of a day. Peter views God's eternity in relation to the last day: that day seems to us, short-lived beings, long in coming, but with the Lord the interval is irrespective of the idea of long or short. His eternity exceeds all measures of time: to His divine knowledge all future things are present: His power requires not long delays for the performance of His work: His long-suffering excludes all impatient expectation and eager haste, such as we men feel. He is equally blessed in one day and in a thousand years. He can do the work of a thousand years in one day: so in Pe2 3:9 it is said, "He is not slack," that is, "slow": He has always the power to fulfil His "promise." thousand years as one day--No delay which occurs is long to God: as to a man of countless riches, a thousand guineas are as a single penny. God's Å“onologe (eternal-ages measurer) differs wholly from man's horologe (hour-glass). His gnomon (dial-pointer) shows all the hours at once in the greatest activity and in perfect repose. To Him the hours pass away, neither more slowly, nor more quickly, than befits His economy. There is nothing to make Him need either to hasten or delay the end. The words, "with the Lord" (Psa 90:4, "In Thy sight"), silence all man's objections on the ground of his incapability of understanding this [BENGEL].
John Gill Bible Commentary
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 Psa 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, Isa 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", Psa 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.
Matthew Henry Bible Commentary
The apostle comes in these words to instruct and establish Christians in the truth of the coming of the Lord, where we may clearly discern the tenderness and affection wherewith he speaks to them, calling them beloved; he had a compassionate concern and a love of good-will for the ungodly wretches who refused to believe divine revelation, but he has a peculiar respect for the true believers, and the remaining ignorance and weakness that the apprehends to be in them make him jealous, and put him on giving them a caution. Here we may observe, I. The truth which the apostle asserts - that with the Lord one day is as a thousand years, and a thousand years are as one day. Though, in the account of men, there is a great deal of difference between a day and a year, and a vast deal more between one day and a thousand years, yet in the account of God, who inhabits eternity, in which there is no succession, there is no difference; for all things past, present, and future, are ever before him, and the delay of a thousand years cannot be so much to him as the deferring of any thing for a day or an hour is to us. II. The importance of this truth: This is the one thing the apostle would not have us ignorant of; a holy awe and reverential fear of God are necessary in order to our worshiping and glorifying him, and a belief of the inconceivable distance between him and us is very proper to beget and maintain that religious fear of the Lord which is the beginning of wisdom. This is a truth that belongs to our peace, and therefore he endeavours that it may not be hidden from our eyes; as it is in the original, Let not this one thing be hidden from you. If men have no knowledge or belief of the eternal God, they will be very apt to think him such a one as themselves. Yet how hard is it to conceive of eternity! It is therefore not very easy to attain such a knowledge of God as is absolutely necessary.
Tyndale Open Study Notes
3:8 Peter alludes to Ps 90:4. God operates according to his time scale. He will send his Son in his own good time.