The indications of style and phraseology given by the fragment have of course to be taken into account, and it may be well, before proceeding further, to examine certain peculiarities which have been pointed out by writers who assert that the composition is decidedly later than our canonical Gospels.(73) The writer never speaks of “Jesus” simply, but always as “the Lord” (ὁ κύριος). He likewise refers to him as the “Saviour” (σωτήρ) in one place, and several times as “a Son of God” (υἱὸς τοῦ θεοῦ). Now, with regard to these expressions, they are in constant use throughout the New Testament writings, in the Gospels themselves, as well as in the Epistles of Paul and the Epistles popularly ascribed to him. For instance, ὁ κύριος: Matt. xxi. 3, xxviii. 6;(74) Mark xvi. 19;(75) Luke vii. 13, x. 1, xi. 39, xii. 42, xiii. 15, xvii. 5, 6, xviii. 6, xix. 8, 31, 34, xxii. 61, xxiv. 3, 34; John vi. 23, xi. 2, xiii. 13, 14, xx. 2, 13, 18, 20, 28, xxi. 7, 12. It is unnecessary to point out passages in the Acts and Epistles, for “the Lord,” “the Lord Jesus,” or “the Lord Jesus Christ,” is everywhere used, and indeed no other form, it may be said, is adopted. “A Son of God” (υἱὸς τοῦ θεοῦ) is constantly used in the Gospels and Acts. A few instances may be given: Matt. viii. 29, xiv. 33, xvi. 16, xxvi. 63, xxvii. 40, 43, 54; Mark i. 1, iii. 11, v. 7, xv. 39; Luke i. 35, ix. 41, viii. 28, xxii. 70; John i. 34, 49, v. 25, x. 36, xi. 4, 27, xix. 7, xx. 31; Acts ix. 20. Of course, in the Epistles the expression is of frequent occurrence, as for instance, Rom. i. 4, 9, v. 10; 1 Cor. i. 9; 2 Cor. i. 19; Gal. ii. 20, and elsewhere. It is not necessary to show that “Saviour” is used, but the following may be pointed out: Luke ii. 11; John iv. 42; Acts v. 31, xiii. 23; and it more frequently occurs in the Epistles. All of these expressions are commonly employed in early Christian literature, such as the “Didache,” Ignatian Epistles, Clement of Rome, Polycarp, “Pastor” of Hermas, and the “Apology” of Aristides.
The principal phrase upon which weight is laid by those who assign to the Gospel according to Peter, from this fragment, a later date than our canonical works, is the use of ἡ κυριακή without ἡμέρα to designate “the Lord’s day”—Sunday; Dr. Swete calls it “the most decisive indication of the relatively late composition of our fragment.”(76) After giving some instances of a similar expression, he states the case as follows: