2 Peter 3:8

Contextual Overview

⁸ But don't forget this one thing, dear friends: To the Lord a day is like a thousand years, and a thousand years is like a day. ⁸ But do not ignore this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. ⁸ Derely beloved be not ignorant of this one thynge how that one daye is wt the lorde as a thousande yeare and a thousand yeare as one daye. ⁸ But don't forget this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. ⁸ But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day.⁸ But do not forget this one thing, dear friends: To the Lord one day is as a thousand years, and a thousand years is as one day. ⁸ But do not forget this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. ⁸ 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. ⁸ But don't forget this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day. ⁸ But, beloved, be not ye ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

Bible Verse Review
  from Treasury of Scripure Knowledge

be not: Romans 11:25, 1 Corinthians 10:1, 1 Corinthians 12:1

that one: Psalms 90:4

Reciprocal: Genesis 15:16 - Amorites Deuteronomy 32:35 - the things Job 10:5 - General Job 24:1 - seeing Job 36:26 - neither Psalms 9:7 - But Psalms 39:5 - as nothing Psalms 94:15 - But Psalms 102:13 - the set Ecclesiastes 3:17 - for Isaiah 54:7 - a small Isaiah 60:22 - I the Lord Ezekiel 39:8 - this Luke 18:8 - he will Luke 18:22 - one Acts 3:19 - when Acts 7:17 - when Romans 4:17 - calleth Romans 9:22 - endured 1 Corinthians 7:29 - the time Philippians 3:13 - one Philippians 4:5 - The 1 Thessalonians 4:13 - I would Hebrews 10:37 - General Revelation 1:1 - which must Revelation 1:3 - for Revelation 12:12 - because Revelation 20:3 - the thousand Revelation 22:6 - which

Cross-References

Genesis 3:1
Now the serpent was more crafty than any other beast of the field that the Lord God had made. He said to the woman, "Did God actually say, ‘You shall not eat of any tree in the garden'?"

Genesis 3:1
Now the serpent was more subtle than any beast of the field which Yahweh God had made. And he said to the woman, has God really said, You shall not eat of any tree of the garden?

Genesis 3:1
Now the snake was the most clever of all the wild animals the Lord God had made. One day the snake said to the woman, "Did God really say that you must not eat fruit from any tree in the garden?"

Genesis 3:1
Now the serpent was more shrewd than any of the wild animals that the Lord God had made. He said to the woman, "Is it really true that God said, ‘You must not eat from any tree of the orchard'?"

Genesis 3:1
Now the serpent was more subtil than any beast of the field which the LORD God had made: and he said to the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

Genesis 3:1
Now the serpent was more subtle than any animal of the field which Yahweh God had made. He said to the woman, "Yes, has God said, 'You shall not eat of any tree of the garden?'"

Genesis 3:1
Now the serpent was more crafty (subtle, skilled in deceit) than any living creature of the field which the LORD God had made. And the serpent (Satan) said to the woman, "Can it really be that God has said, 'You shall not eat from any tree of the garden'?"

Genesis 3:1
But and the serpent was feller than alle lyuynge beestis of erthe, whiche the Lord God hadde maad. Which serpent seide to the womman, Why comaundide God to you, that ye schulden not ete of ech tre of paradis?

Genesis 3:1
And the serpent hath been subtile above every beast of the field which Jehovah God hath made, and he saith unto the woman, `Is it true that God hath said, Ye do not eat of every tree of the garden?'

Genesis 3:1
Now the serpent was more crafty than any beast of the field that the LORD God had made. And he said to the woman, "Did God really say, 'You must not eat of any tree in the garden?'"

Gill's Notes on the Bible

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 Psalms 90:4; or to a common saying among the Jews, founded on the same passage, הק" בה אלף שנים

יומו של, "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", Psalms 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.

Barnes' Notes on the Bible

But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years - This 2 Peter 3:8-9 is the second consideration by which the apostle meets the objection of scoffers against the doctrine of the second coming of the Saviour. The objection was, that much time, and perhaps the time which had been supposed to be set for his coming, had passed away, and still all things remained as they were. The reply of the apostle is, that no argument could be drawn from this, for that which may seem to be a long time to us is a brief period with God. In the infinity of his own duration there is abundant time to accomplish his designs, and it can make no difference with him whether they are accomplished in one day or extended to one thousand years. Man has but a short time to live, and if he does not accomplish his purposes in a very brief period, he never will. But it is not so with God. He always lives; and we cannot therefore infer, because the execution of His purposes seems to be delayed, that they are abandoned. With Him who always lives it will be as easy to accomplish them at a far distant period as now. If it is His pleasure to accomplish them in a single day, He can do it; if He chooses that the execution shall be deferred to one thousand years, or that one thousand years shall be consumed in executing them, He has power to carry them onward through what seems, to us, to be so vast a duration. The wicked, therefore, cannot infer that they will escape because their punishment is delayed; nor should the righteous fear that the divine promises will fail because ages pass away before they are accomplished. The expression here used, that “one day is with the Lord as a thousand years, etc.,” is common in the Rabbinical writings. See Wetstein in loc. A similar thought occurs in Psalms 90:4; “For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.”

Clarke's Notes on the Bible

Verse 8. 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 Psalms 90:4.