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 DAY OF THE LORD, AND THE DAY OF GOD

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