{"author":null,"canonical_references":[],"database_sha256":"8cfbe7284c6936871d57c02dc6aa63ebbdfd4722422d539dd9f716e46e91112e","date_end":null,"date_start":null,"edition_year":null,"id":"sermonindex-ecf-2198","native_reference":{"book_number":680,"chapter_from":3,"chapter_to":3,"system":"MyBible module coordinates (mapping unverified)","verse_from":8,"verse_to":8},"public_import_allowed":false,"record_kind":"verse-keyed-module-record","review_required":["English edition and exact text","author/work attribution","dating","verse mapping and citation kind","reuse and attribution","split author quotations and deduplicate"],"review_status":"unreviewed","source_html":"<p><b>Athanasius of Alexandria</b>: A thousand years is the time that the temple worship lasted. For from the completion of the temple by Solomon, who built the Lord's house until it became redundant when Christ died on the cross is a thousand years. This thousand years is compared to a day, or to a watch in the night, because everything appeared to be night before the coming of the Savior. For until the sun of righteousness arose, everyone dwelt in ignorance and confusion.<br/><i>— CATENA</i></p><p><b>Augustine of Hippo</b>: If we take the millennium and think of the end of that time as being the end of the world, we could say that it was the end of time in general, for a thousand years in God's sight are like a single day. Because of this, anything that was done during the millennium could be spoken of as done at the end of time or on the last day.<br/><i>— LETTERS 199.17</i></p><p><b>Bede</b>: But this one thing, beloved, do not let it escape your notice, that one day with the Lord, etc. Some think this statement should be understood as though the day of judgment has such a length as a span of a thousand years, not considering that he does not simply say there will be one day like a thousand years, but: One, he says, day with the Lord is like a thousand years. Because in the knowledge of divine power, the past, the future, and the present equally abide. And the courses of time which seem long to us and those which seem short are of equal measure to the Creator of time, according to the Psalmist: For a thousand years in your sight are like a day that has just gone by, or like a watch in the night (Psalms 89), which are as nothing, their years will be. For just as it is understood that the Psalmist equates a thousand years not with the future day of judgment, but with the past day that has passed in the sight of the Creator, indeed he likens all our years, that is the whole time of this age, to a watch in the night, which is a fourth part of the night, so blessed Peter equates each day of the present age as a thousand years and a thousand years to each day with the Lord, that is, he asserts they are of the same measure. Because evidently he sees all things, both small and great, equally. And indeed, if Peter wanted this to be understood only about the day of judgment, that it truly would be of such length as a thousand of our years, he could certainly have indicated his opinion more openly, nor would there be any need to add, with the Lord, because if that last day were of such length, it would appear to all men when it arrived. But the Apostle remembers these things to convince those whom he had mentioned earlier saying: Where is the promise of his coming? showing that the Lord is by no means forgetful of his promise or coming, to judge the living and the dead. But as he thus embraces each day of our age with His eternal memory, like a circuit of a thousand years, so he surveys a thousand years as the span of one day without effort, it is manifestly to be understood that He surely knows the end of all these days and years, and without any doubt He has also foreseen this, when the glory of His coming is to be revealed, when the promises are to be returned to the saints. Therefore it is rightly added:<br/><i>— Commentary on the Catholic Epistles</i></p><p><b>Caesarius of Arles</b>: Since it is written concerning the day of judgment that a thousand years will be like one day, who can tell whether we shall spend days, months or even years in that fire?<br/><i>— SERMONS 179.5</i></p><p><b>Eusebius of Emesa</b>: Scripture says that human life is short and full of trouble, but you belong to the unseen and eternal one. And a thousand years are like a single day, or even like a watch of the night. It is during the fourth watch that those who are entrusted to guard it are divided, and it was during that watch that the Lord came to the holy apostles. If he has spoken this way about a thousand years, it is clear that the lifespan of a man is extremely short. The day of the Lord is like a thousand years, and yet it is undivided. No one lives for a thousand years, but no one has known a full day of the Lord either.<br/><i>— CATENA</i></p><p><b>Hilary of Arles</b>: Just as a man works for a day and afterwards remembers what he has done, so God does not forget even after a thousand years. It may be a long time before he gets round to punishing sinners, but when he does so he uses his power in a single instant.<br/><i>— INTRODUCTORY COMMENTARY ON 2 PETER</i></p><p><b>Irenaeus</b>: Now he died on the same day in which he did eat. For God said, \"In that day on which ye shall eat of it, ye shall die by death.\" The Lord, therefore, recapitulating in Himself this day, underwent His sufferings upon the day preceding the Sabbath, that is, the sixth day of the creation, on which day man was created; thus granting him a second creation by means of His passion, which is that [creation] out of death. And there are some, again, who relegate the death of Adam to the thousandth year; for since \"a day of the Lord is as a thousand years,\" he did not overstep the thousand years, but died within them, thus bearing out the sentence of his sin. Whether, therefore, with respect to disobedience, which is death; whether [we consider] that, on account of that, they were delivered over to death, and made debtors to it; whether with respect to [the fact that on] one and the same day on which they ate they also died (for it is one day of the creation); whether [we regard this point], that, with respect to this cycle of days, they died on the day in which they did also eat, that is, the day] of the preparation, which is termed \"the pure supper,\" that is, the sixth day of the feast, which the Lord also exhibited when He suffered on that day; or whether [we reflect] that he (Adam) did not overstep the thousand years, but died within their limit,-it follows that, in regard to all these significations, God is indeed true. For they died who tasted of the tree; and the serpent is proved a liar and a murderer, as the Lord said of him: \"For he is a murderer from the beginning, and the truth is not in him.\"<br/><i>— Against Heresies Book 5</i></p><p><b>Irenaeus</b>: For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: \"Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works.\" This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.<br/><i>— Against Heresies Book 5</i></p><p><b>Justin Martyr</b>: Now we have understood that the expression used among these words, 'According to the days of the tree [of life] shall be the days of my people; the works of their toil shall abound' obscurely predicts a thousand years. For as Adam was told that in the day he ate of the tree he would die, we know that he did not complete a thousand years. We have perceived, moreover, that the expression, 'The day of the Lord is as a thousand years,' is connected with this subject.<br/><i>— Dialogue with Trypho, Chapter LXXXI</i></p><p><b>Lucius Caecilius Firmianus Lactantius</b>: Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath-day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.</p><p>Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says \"In Thy sight, O Lord, a thousand years are as one day.\" And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured.<br/><i>— The Divine Institutes, Book 7, Chapter XIV</i></p><p><b>Oecumenius</b>: 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. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering toward us, not willing that any should perish, but that all should come to repentance.<br/>\"The Lord is not slack.\" Having completed the discourse on the End, which will necessarily be through fire, all of which we have explained more fully, it transitions to the production or extension of the time until the world is ended, and says: The Lord is not slack concerning his promise, as some understand slowness. Instead, he is patient, waiting for our salvation, not willing that any should perish, but that all should come to repentance: for certainly to him who is infinite and the sea of essence unconstrained, nothing is extended, but a thousand years are just like a single day with him. Or rather, according to David, there is no multiplication of days: for he says in this way: \"A thousand years in your sight, O Lord, are like a day that has just gone by and like a watch in the night\" (Ps. 89:4): by watch signifying the briefest span of the night. For the night is divided into four watches: since the Lord came to the holy apostles in the fourth watch. (Matt. 14:25)<br/><i>— Commentary on 2 Peter</i></p>","source_html_sha256":"23a312b4214fdd81aab011ee2dcd77e82d52159f38f8271e9abd2abc68379317","source_module":"ECF","source_row_id":2198,"source_url":"https://www.sermonindex.net/commentary/ecf/","text_sha256":"ec9dceb71ad0ddc59c2d46f284001bdfd18f406161e1109e2ba99a11ebf4d54e","translator":null,"work":null}