* Compare Hippolytus, ‘Heads against Caius,’ in Hermathena vii. p. 4081. (cf. pp. 406, 418), ‘The number of the years is not the number of days, but it represents the space of one day... according to the saying, One day in the world of the righteous ig as a thousand years.
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terpretation of a thousand years as ‘a day of the Lord’ was Jewish, probably a Haggada concerned with Gn 2. The saying are something of a commonplace in the Christian literature of the 2nd cent., and was used by the Fathers, cited above, in a sense more cognate to its Jewish origin than that in which it is found in 2 Peter.
(f) The Testaments of the XII. Patriarchs.— The parallels in this book ‘render it probable,’ says Warfield Ρ. 52, ‘that the author had and used 2 Peter.’ ‘They are such,’ he continues, ‘as the very rare phrase μιασμοῖς [Oxford MS— μιάσμασι] τῆς γῆς in Benj. 8, cf. 2 P 2° —a phrase found in 2 Peter only in the NT, and in the Test. XII. Patt. only in its age; the rare phrase τοῦ πλάττειν λόγους in Reuben 3, which seems to have been suggested by 2P 2°; the use of τηρεῖν in Reuben 5, just as it is used in 2P 2%’ As to the first of these alleged coincidences it must be noticed (1) that the word μιασμός is found in Wis 148, 1 Mac 443, and occurs elsewhere in the Testa- ments, viz. in Levil7; (2) that it has been already used in the immediately preceding context (οὐ yap ἔχει μ. ἐν καρδίᾳ) ; (3) that the special phrase (τῆς yis) is suggested by the metaphor of the sentence (ὥσπερ yap ὁ ἥλιος οὐ μιαίνεται προσέχων ἐπὶ κόπρον . . . οὕτω καὶ ὁ καθαρὸς νοῦς ἐν τοῖς μιασμοῖς τῆς γῆϑ συνεχόμενος κιτ.λ.). The phrase πλάττειν λόγους is used in Demosthenes and other classical writers. In regard to the last of the three coincidences it must be sufficient to refer to Jude*®, Book of the Secrets of Enoch 7 184; similar phrases are com- mon in the Enochian literature (see art. on JUDE, vol. ii. Ρ' 801).
(g) The Shepherd of Hermas.—Zahn (der Hirt des Hermas p. 431) and Warfield (p. 51) have collected a number of passages in the Shepherd which they auppoee to contain reminiscences of 2P. Itmust be sufficient to examine three of the passages on which special stress is laid. (i.) Vis. 1. 3. 4, τῷ ἰσχυρῷ ῥήματι πήξας τὸν οὐρανὸν καὶ θεμελιώσας τὴν γῆν ἐπὶ ὑδάτων || 2 P35. In reality, however, the passage is an echo of passages in the OT, Ps 23 (24)? 103 (104) 5 135 (136) δ (N° * AT), Is 40%, and has no points of contact with the language of 2P. (ii.) Sim. viii. 11, ὁ Κύριος ἔπεμψέ με σπλαγχνισθεὶς πᾶσι δοῦναι τὴν μετάνοιαν καίπερ τινῶν μὴ ὄντων ἀξίων διὰ τὰ ἔργα αὐτῶν: ἀλλὰ μακρόθυμος ὧν ὁ Κύριος θέλει x.7.X. [2 89. Zahn urges that of the many passages in Hermas which deal with repentance, this alone connects it with the Divine μακροθυμία and em- phasises the universality of the gift. But it must
e observed (a) that the πᾶσιν is taken up from the immediately preceding context, ὕπαγε καὶ πᾶσι λέγε ἵνα μετανοήσωσι; (β) that the passage has quite as much affinity with Ac 17° Ro Ss as with 2 P 839, (ili.) Sim. vi. 4. 4, τῆς τρυφῆς καὶ ἀπάτης ὁ χρόνος ὥρα ἐστὶ μία. . . ἐὰν οὖν μίαν ἡμέραν τρυφήσῃ τις καὶ ἀπατηθῇ κ-.τ.λ. ||2 P 215, But it will be noticed (a) that the μίαν ἡμέραν of Hermas points to the riot as shortlived, the ἐν ἡμέρᾳ of 2 P points to it as shame- less—‘in broad daylight’ ; (8) that both τρυφή and ἀπάτη are favourite words with Hermas. As to the former, the desire ποικίλων τρυφῶν is @ sign of the presence of ‘the angel of evil’ in a man (Mand. vi. 2. 5). Again, ἀπάτη in Mand. viii. 5 has a place among the ‘evil works’ from which ‘the bondservant of God must abstain.’ Havin been thus spoken of separately, they are joine together in a long description of ‘the man who thinks that he has the spirit’ (Mand. xi. 12), and they reappear separately and side by side through- out the Sixth Parable. Their occurrence, therefore, in Hermas appears to be quite independent of 2 P. Other coincidences are Vis. iii. 7. 1 || 2 P 216. Vis. iv. 3. 49} 2%; Sim. v. 6. 8, 7. 1 viii. 11.1, ix. 13. 9 ||2 P 1” (but the use of ἐπίλυσις in regard to the parables is quite obvious); Sim. vi. 2. 212 P 212
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(but καταφθορά is common in the LXX) ; Sim. vi. 2. 6||2 P 2% (but in Hermas ἐμπλέξαι is the natural word to use of sheep entangled in thorns, etc.) ; Sim. ix. 17. 5, 18. 1 || 2 P 931 (but ef. Gal 48+). When, then, the passages in Hermas are examined, the conclusion is that they are interesting as illustra- tions of the passages in 2 P, but give no probability to a theory of literary dependence.
(h) Justin, Dial. 82, ‘For with us even until now are there prophetic gifts, whereby you also yourselves [%.e. you Jews] should know that the things which of old belonged to your nation have now been transferred to us. But as there were withal false prophets in the time of the holy prophets who arose among you, 80 also in the present day are there many false teachers (ψευδοδι- δάσκαλοι) also, of whom our Lord forewarned us to beware.’ ‘But where,’ Warfield asks (p. 51 f.), ‘can this forewarning be found? Does it exist anywhere butin 2P/2'(cfi17). ... Bete Sxcoodingly ifficult to see how there can be any reasonable doubt but that these passages are drawn from 2 Peter. And if so, it isnoticeable that Justin refers to 2 Peter with respect, as Scripture, as, practically, the words of our Lord—in a word, as an authoritative book giving the Lord’s teaching.’ To Warfield’s question as to the source of this warning Justin himself supplies a decisive answer. After a few words on our Lord’s foreknowledge, Justin continues, ‘ For He said that we should be murdered and hated for His name’s sake, and that many false prophets and false Christs should come (παρελεύσονται) in His name and lead many astray ; and this is the case.’ The reference, therefore, plainly is to Mt 24° % 1-34, There are apparently on yee reasons which can be pleaded as grounds for hesitation. (1) The word