An Alphabetical Analysis
Volume 8 - Prophetic Truth - Page 133 of 304
heart was not perfect with the Lord his God, as was the heart of David
his father.  For Solomon went after Ashtoreth the goddess of the
Zidonians, and after Milcom the abomination of the Ammonites' (1 Kings
David's prayer for the King's son (Psalm 72) denominated 'A Psalm for
Solomon' while including the type and shadow, looks down the age to the
kingdom of 'Great David's greater Son', in Whom, and in Whose reign 'The
prayers of David the son of Jesse' will indeed be 'ended' (Psa. 72:20).
The Greek word chilioi, 'a thousand', does not occur outside the book
of the Revelation except in one place, namely in 2 Peter 3:8: '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', and this is interposed by
the apostle to assure the reader that 'the Lord is not slack concerning His
promise, as some men count slackness', nevertheless, in spite of the apparent
delay 'the day of the Lord will come'.  Moses had to deal with the same
feeling when he said:
'For a thousand years in Thy sight are but as yesterday when it is
past, and as a watch in the night' (Psa. 90:4),
and although in Habakkuk 2:3 there is no reference to the simile of a
thousand years, he is assured that:
'The vision is yet for an appointed time, but at the end it shall
speak, and not lie: though it tarry, wait for it; because it will
surely come, it will not tarry' (Hab. 2:3).
These are precious concessions to human frailty which should be
treasured.  It is, however, not true exegesis to take this figure of a
thousand years as a day, as a 'proof' that the Millennial kingdom is in view,
although the actual references to 'a thousand years' are limited to those of
2 Peter and the Revelation.  We do note, however, that Peter's figure of the
thousand years is linked on to the day of the Lord, which must include the
Millennium.  Going back to the opening chapters of Genesis and the record
of the six days' work and the one day rest, everyone, we believe,
acknowledges that 'the everlasting God, the Creator of the ends of the earth,
fainteth not, neither is weary' (Isa. 40:28).  The seventh day, in which the
Lord 'rested' was a sabbath keeping (Heb. shabath) even as 'the land' is said
to 'rest' and enjoy her sabbaths, every seventh year.  Again, no one in his
senses would deny that if God so pleased, He could have spoken the word, and
the present heaven and earth would have appeared as instantaneously as did
light on the first day.  The adoption of six days for the 'work' and the
seventh day for the 'rest' was evidently symbolical of things to come.
Again, the solar year, in all places, and for all people, is a year of
365 days, yet, the festival year of Israel is limited to the first seven
months, after which there is blank until the beginning of the new year.
Unless this dislocation of the year was necessitated by the requirements of
symbolism, there seems no good purpose served by it.  We therefore believe
that we are justified in the idea, that the Millennium is the seventh day of
a week, in which the other days are also of the duration of one thousand
years.  The six days of creation fall into three pairs: 1st and 4th days
light (Gen. 1:3 -5) and lights (Gen. 1:14 -19); 2nd and 5th days firmament