Tag: Judgment

Posted in Exposition

Ezekiel 21:8-17 – The Second Oracle Concerning YHWH’s Sword

Posted on by writtenexposition

INTRODUCTION

In this second oracle concerning YHWH’s sword the prophet Ezekiel vividly foretells the imminent and inescapable judgement of YHWH’s sword against Jerusalem and the land of Israel. The slaughter is not portrayed as a distant threat but as wrath that is about to be unleashed upon the common people and their leaders.

Since it is written in poetic form this oracle is often referred to as ‘The Song of the Sword’ or ‘Ode to the Sword.’ Unfortunately there are great difficulties with the text, e.g., parts of vv.10 and 13 seem unintelligible and bear little relation to the context. Using textual criticism, scholars try to determine (i.e. guess) what the original might have said. Not all reach the same conclusions, which means that translations and interpretations differ. In spite of the textual difficulties it is clear that this second oracle continues the theme of the first; the destruction that will be brought about by the sword of YHWH. In this oracle Ezekiel concentrates upon two aspects of the sword – its preparation and its purpose.

DIVISION

8-11 The sword’s preparation

12-14a The prophet’s performance

14b-17 The sword’s purpose

EXPOSITION

THE SWORD’S PREPARATION (8-11)

(8) The familiar prophetic word formula ‘the word of the Lord came unto me, saying’ introduces a new message. It is not Ezekiel’s own invention but comes directly from YHWH.

(9) The usual instruction to communicate the word of the Lord follows. Ezekiel is told to prophesy:

‘A sword, a sword’ – the double mention of sword is for emphasis and identifies this symbol of war as the focus of the oracle. The saying is repeated in v.28. This instrument is sharpened and furbished (polished). ‘Sharpened’ and ‘furbished’ occur together in vv.9, 10 and 11. These words suggest that the sword is prepared and ready for action.

(10) This is not a ceremonial sword – it is lethal. It has been sharpened so that it can make slaughter and has been polished so that it might dazzle like lightening (‘so that it might have lightening’ – see also Deut 32:40; Job 20:25).

should we then make mirth? Ezekiel seems to halt his flow of words at this juncture in order to reprove some of his listeners who are laughing or jesting at what he has to say. He asks: ‘Do you think this is a joke?’

it contemneth the rod of my son, as every tree The text here is obscure and reads: ‘Or shall we make mirth? The rod of my son despises every tree.’ Attempts at translation include:

CSB – The scepter of my son, the sword despises every tree.
DARBY – Shall we then make mirth, [saying,] The sceptre of my son contemneth all wood?
ESV – (Or shall we rejoice? You have despised the rod, my son, with everything of wood.)
NET – Should we rejoice in the scepter of my son? No! The sword despises every tree!
NIV – Shall we rejoice in the scepter of my royal son? The sword despises every such stick.
NLT – Now will you laugh? Those far stronger than you have fallen beneath its power!

Since the word šēḇeṭ means rod or sceptre scholars tend to view this verse as a reference to Gen 49:10 – The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be – especially since Ezekiel certainly has this passage from Genesis in view at v.27b. Some of the exiles jeered at Ezekiel, objecting to his prophecy because, in their view, it contradicted the promise to the tribe of Judah in Jacob’s blessing. The wooden sceptre of royal authority that despises every other such sceptre is that of Judah (here called YHWH’s son Israel, cf. Exod 4:22; Hos 11:1).

Based on the Gen 49:10 promise, the Davidic monarchy believes itself to be invulnerable and despises every force that comes against it. However, the sword of YHWH (i.e. Nebuchadnezzar v.19) will devour every sceptre, including that of Judah.

(11) The sword has been sharpened and polished and is now ready to be handed over to the slayer.

THE PROPHET’S PERFORMANCE (12-14a)

Ezekiel is once again (cf. v.6) told to dramatize his grief at the destruction that he is predicting. He is to ‘cry and howl,’ slap his thigh and clap his hands together.

(12) Addressing Ezekiel as ‘Son of Adam’ YHWH tells him to ‘cry and howl.’ Zā‘aq is a verb meaning to cry out or shriek in sorrow or anguish. Yālal is a verb meaning to wail or howl. This pair of words also occurs together in Isa 14:31; 65:14; Jer 25:34, 36; 47:2; 48:20, 31; 49:3; Hos 7:14; Zeph 1:10.

Ezekiel is to shriek and wail because the doom will come upon everyone in the land of Israel; from the lowest to the highest. The sword will strike down the rulers as well as the common people. ‘Be upon’ means come upon or come against.

it shall be upon my people
it shall be upon all the princes of Israel
terrors by reason of the sword shall be upon all my people

These verbs (translated: ‘it shall be’) are prophetic perfects. The predicted doom is so certain that it is viewed as a completed action – expressed using the past tense perfect verb form (‘it has been’).

Ezekiel is to accompany the loud audible sounds of grief (crying and howling) with a gesture symbolic of despair or mourning (cf. Jer 31:19). This involves slapping his thigh or upper side.

(13) for it is a trial; and what if even the rod that despises shall be no more? This is another obscure saying.

it is a trial – This possibly means that the pretensions of the Davidic monarchy of Judah will be tested. Or, it is saying that the sharpness of the sword has been proved on other people i.e. Nebuchadnezzar and his army have already won victories.

and what – What if the rod (Judah’s sceptre) is not strong enough to withstand the sword?

it is no more – The Davidic monarchy will be no more – Zedekiah’s revolt will fail, he will be gone and Judah will not have a ruler.

(14a) Ezekiel is again told to prophesy (see v.9) but what he is to say is not specified. Then he is instructed to make a further physical gesture; he is to clap his hands together. It would seem from 25:6 that this action expresses exultation: …thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel. Is Ezekiel rejoicing at the actions of YHWH and applauding the coming judgement? Surely that is unlikely! Perhaps the clapping of the hands signifies great emotion (Num 24:10), or is a threatening gesture.

THE SWORD’S PURPOSE (14b-17)

(14b) let the sword be doubled the third time. The sword is to strike twice, even three times. Possibly Ezekiel is to clap his hands three times, signifying the intensity of the judgement and its terrible effect. Some commentators view this as a reference to the three different Chaldean attacks on Jerusalem – in 605/604 BCE, 597 BCE and 586 BCE. It is interesting that the ‘sword’ is mentioned three times in v.14.

‘It is the sword of the great (singular) slain (pierced).’

it is the sword of a pierced man, the great one. The sword will pierce even the king, or perhaps this refers to any person in a high position. Or, this sword has slain the great men.

which entereth into their privy chambers. This can mean that the sword besets or encloses people (i.e. surrounds them) or that it will pursue them into their innermost chambers. The meaning is the same – there is no escape.

(15) YHWH has set the slaughter (the word translated ‘point’ occurs only here in Hebrew and means ‘slaughter’) of the sword against all their gates. This would suggest that the judgement is wider than Judah and applies to other nations as well. The sword is being brandished about with the result that the rapid movement back and forth makes it flash like lightening (cf. Gen 3:24). ‘Wrapped up’ means held in readiness i.e., it has already been grasped by the slayer and withdrawn from its scabbard.

Pointing the sword at the gates has two purposes in view:

  • that hearts may melt (they will lack the courage to defend themselves)
  • that falterings be many (many will (stumble) fall by the sword or, they will have many opportunities to fall by the sword)

(16) YHWH now addresses the sword directly (sword is a feminine noun and the verbs are in feminine form).

‘Go thee’ – This imperative is reckoned to be a military command meaning ‘stand as one’ or ‘close ranks.’ The sword is personified as the Babylonian army mobilised for battle and commanded to focus its attack on the right or the left (i.e. every direction); wherever its blade has been assigned (yā‘ad). The ‘face’ here is the cutting edge (also Eccl 10:10). For an example of the sword of the Lord being assigned or appointed (yā‘ad) see Jer 47:7.

(17) The oracle ends with YHWH again addressing Ezekiel: ‘I too, like you, will strike my hands together.’ This refers back to v.14a. YHWH will mirror Ezekiel’s gesture, then his wrath will subside.

SUMMATION

The difficult oracle in Ezekiel 21:8-17 is a dramatic poem that uses the image of a sharpened, polished sword to convey the certainty and severity of YHWH’s judgement on Judah and its leaders. This is not just any weapon; it has been divinely prepared, sharpened and polished for deadly effect, and targeted at the people and leaders of Judah. Ezekiel’s emotional involvement in the oracle – shrieking, wailing, striking of his thigh and clapping of his hands – illustrates the huge personal distress the punishment will cause. The oracle is a reminder that divine patience has a limit and that it is dangerous to make fun of or trivialise God’s warnings.

Posted in Exposition

Ezekiel 21:1-7 – The First Oracle Concerning YHWH’s Sword

Posted on by writtenexposition

INTRODUCTION

At the end of chapter 20 Ezekiel’s fellow-exiles told him that they did not understand his prophecies, especially the oracle concerning the Negev (20:45-49). Now, in chapter 21, three oracles about YHWH’s sword elaborate upon the destruction of the Negev in terms that are direct, stark and easily understood. They are powerful declarations that the sword of judgement is coming soon.

This first oracle of chapter 21 (vv.1-7) links back to the prophecy against the Negev (20:45-49) and interprets the forest of that oracle as Jerusalem and the forest fire as ‘the sword of YHWH’ (i.e. war). It parallels that previous oracle by repeating the same ideas and by using similar words and expressions: for example: ‘set your face;’ ‘drop the word;’ the righteous and the wicked/ green tree and dry tree; ‘from the south to the north;’ ‘all flesh may see/know;’ ‘it shall not be quenched/it shall not return.’

DIVISION

1-2 Address to Ezekiel

3-5 Announcement of Judgement

6-7 Anguish at Impending Doom

ADDRESS TO EZEKIEL (1-2)

This is a new oracle for it begins with the prophetic word formula ‘and the word of the Lord came unto me, saying.’ This frames it as a direct revelation from YHWH and makes clear that the message does not express Ezekiel’s own thoughts and opinions but has divine authority.

By addressing Ezekiel with the customary description ‘Son of Adam’ YHWH emphasises the prophet’s humanity in contrast to the divine status of the Lord who is communicating with him. YHWH issues three instructions to Ezekiel:

  • set thy face toward Jerusalem – This means that Ezekiel is to either totally focus on Jerusalem or to speak the oracle while facing in the direction of the city. ‘Set thy face toward’ sounds confrontational which would accord with ”I am against thee’ in v.3.
  • drop thy word toward the holy places – ‘drip/drop/trickle the word’ means ‘preach.’ It is quite shocking that Ezekiel is to condemn the Temple. The expression ‘the holy places’ could refer to sanctuaries of false worship but more likely refers to the holy places in the Jerusalem temple and thus to the Temple itself. For YHWH to condemn his own temple is a radical step. The Jews reckoned it was the inviolable dwelling place of YHWH and that belief gave them a (false) sense of security (Jer 7:4).
  • prophesy against the land of Israel – In v.2 the target of Ezekiel’s prophecy of doom is explicitly named as Jerusalem and the ‘land of Israel.’ Together these equal ‘the south’ of the previous oracle (20:45-49).

The mention of Israel’s city, sanctuary and soil (cf. same triad in Psa 79:1) shows that YHWH’s condemnation is total; his judgement will include everything – political, religious and territorial.

ANNOUNCEMENT OF JUDGEMENT (3-5)

‘The land of Israel is repeated’ for emphasis. Ezekiel, speaking in Babylon to the Jewish exiles there, prophesies death and devastation upon the homeland.

I am against thee – It is rather frightening that the covenant God of Israel who once said ‘I will walk among you, and will be your God, and ye shall be my people.’ (Lev 26:12) has now become their adversary. He is not only hostile, he is about to become their attacker. YHWH intends to draw his sword from its sheath (this is stated 3 times; vv. 3, 4, 5) and with it ‘cut off…the righteous and the wicked’ (repeated). Moshe Greenberg (1997, Ezekiel 21-37. Anchor Bible, p.420) observes: ‘righteous and wicked. Or: innocent and guilty; a merism for “everybody.” Yet the choice of these terms rather than, say, “young and old” implies that punishment will not discriminate between those who do and those who do not deserve to die.’

The sword, representing the Babylonian army, is said to be YHWH’s sword. The Babylonians are his instruments, just as the Assyrians had also been (Isa 10:5). Various expressions in verses 3, 4 and 5 emphasise that the horrific punishment will be inescapable – ‘the righteous and the wicked;’ ‘all flesh;’ ‘from the south to the north.’ War does not discriminate between the upright and the corrupt.

V.5 maintains that the ultimate purpose of YHWH’s reckoning with Jerusalem/Judah is that the world at large will recognise that YHWH is acting according to his holy character. He will not tolerate sin. He has drawn his sword from its scabbard and will not return it again (cf. 2 Sam 1:22) – at least not until its work is finished (cf. v.30 – an imperative – lit ‘return it to its sheath!). YHWH will not relent, punishment is coming.

ANGUISH AT THE IMPENDING DOOM (6-7)

No doubt Ezekiel found it distressing to relay such a message of doom but YHWH then orders him to dramatize his anguish in the presence of the exiles. He is not to hide his feelings but moan or groan loudly in despair. ‘Broken loins’ stands for emotional breakdown – the loins (central part of the body including hips and lower back) were regarded as the seat of a person’s strength (cf. Isa 21:3). ‘Bitterness’ is bitter anguish or extreme grief. When they ask: ‘Why are you groaning?’ he is to tell them that he is mourning because of the news report that is certainly coming, viz., the soon coming judgement that will affect everyone in Jerusalem and the land of Israel. When the exiles hear the report from Jerusalem about the Babylonian army and the fall of the city their physical and psychological reaction will be similar to Ezekiel’s.

Every heart will melt, and all hands will be feeble; every spirit will faint, and all knees will be weak as water. Ezek 21:7 ESV

A different interpretation is that Ezekiel is describing the reaction in Jerusalem and the land of Israel to the Babylonian invasion (rather than that of the exiles in Babylon to news of it). The Christian Standard Bible, for example, translates what is literally ‘all knees shall flow with water’ (v.7) as all knees will run with urine. This would then refer to the paralysing fear and failure of courage that will be experienced by all in the homeland; graphically described by undignified image of people losing control of their bodily functions through sheer terror.

The oracle ends with an affirmation by the ‘Sovereign Lord’ (Adonai YHWH) that this is a certainty – behold, it cometh, and shall be brought to pass, saith the Lord GOD. This will definitely happen. In the two oracles that follow in chapter 21 Ezekiel prophesies in greater detail about YHWH’s sword.

Posted in Exposition

Understanding Ezekiel 14:12-23: Judgment and Righteousness

Posted on by writtenexposition

INTRODUCTION

Ezekiel 14:12-23 records a new oracle from YHWH to Ezekiel about impending judgment upon Jerusalem. These verses highlight the severity and certainty of the punishment and show that it is inevitable because of Jerusalem’s sin and unfaithfulness.

The passage addresses a significant theoretical question that that must have been raised at the time: ‘Would YHWH really destroy Jerusalem when there are still some righteous people living in the city?’ In the oracle YHWH rejects the notion that the righteousness of a few can atone for the sins of the many and instead insists on individual personal responsibility. Even if the righteous should intercede the disaster cannot be averted. YHWH’s retributive justice cannot overlook sin just because of a connection with a righteous individual.

FAMINE

(13-14) This new oracle is introduced by the prophetic word formula ‘the word of the Lord came…to me, saying.’ As usual, YHWH addresses Ezekiel as ‘son of Adam’ and refers to a hypothetical country (‘a land’) that sins against him by trespassing grievously. Note the use of the two closely related terms ‘sin’ and ‘trespass.’ Sin is a general term encompassing all forms of disobedience against God’s will, whether intentional or unintentional. Trespass is more specific and involves deliberately violating a known law. All trespasses are sins but not all sins are trespasses. In this connection Greenberg (1983, p. 257) observes : ‘Inasmuch as the hypothetical land of vss.13-20 is not specifically that of Israel, this will be the only passage in Hebrew Scripture in which “trespass (against Yahweh)” is predicated of a non-Israelite subject.’

When a nation sins against YHWH he will ‘stretch out his hand upon it.’ This biblical image signifies divine intervention in judgment. The specific punishment mentioned here is famine. Cutting off the food supply of both human beings and animals would be a reminder of humanity’s dependence upon YHWH. Would he, however, act against a sinful nation if righteous individuals live there and (presumably) intercede on behalf of the sinful population? The remainder of the oracle deals with the limitations of personal righteousness and intercession in a situation where sin is widespread.

Although the background to this oracle is idolatry in Judah YHWH indicates that what he says has a much wider application by referring to a hypothetical country and also by holding up two non-Israelite men along with the Israelite Daniel as iconic examples of righteousness. Even if Noah, Daniel and Job were in such a country they could not avert disaster. They would only be able to save themselves because of their righteous characters, no-one else.

At that time these three men were legendary throughout the Ancient Near East for their righteousness. Through it they had also been able to save the lives of others.

Noah – because of his righteousness (Gen 6:9) the primaeval hero Noah was able to save himself, his family and the animals from the Flood (Gen 6:9-8:22).

Daniel – This likely refers to Ezekiel’s older contemporary the Daniel of the Babylonian exile who, though still a young man (possibly late twenties) at this time, had already gained a reputation for righteousness. Has he saved lives through intercession?  Some would point to Daniel 2:17-18.

Modern scholars tend to argue that this is not the Daniel of the book of Daniel but the righteous Ugaritic Daniel (Dn’il) of The Tale of Aqhat. Their arguments centre on the fact that the spelling of ‘Daniel’ in the book of Ezekiel differs from that in the book of Daniel, that Dn’il was a figure of antiquity as were Noah and Job but not the contemporary Daniel and the chronological argument that the Daniel of the book of Daniel was too young to have achieved fame at the time this oracle was given.

Arguments for Dn’il in the article by ‘Day, J. (1980). The Daniel of Ugarit and Ezekiel and the Hero of the Book of Daniel. Vetus Testamentum, 30(2), pp. 174–184′ may be read online free of charge by logging into JSTOR. ‘The Tale of Aqhat’ may be read in J. B. Pritchard’s ‘Ancient Near Eastern Texts’ at archive.org.

Job – Through intercession the righteous sufferer Job was able to save the lives of his three friends who had been wrong about the reasons for his affliction (Job 42:7-10).

That the presence of its most righteous inhabitants could not save a sinful nation underscores the seriousness of sin. Salvation is an individual affair, righteousness is non-transferable. That Noah, Job and Daniel are recognised by the Lord as examples of personal righteousness encourages us to maintain personal righteousness during times of trial and in circumstances where all around is marked by corruption.

(15-16) RAVENING ANIMALS

Here the imagery of wild beasts roaming the land attacking and killing the populace is used to describe another form of punishment. Travel throughout the country would be impossible. Society would break down and the land be uninhabitable. The repetition of the three righteous men again emphasises the fact that righteousness is non-transferable. Even their children would not be spared.

(17-18) WAR

The third scenario of judgment is war and conflict as symbolised by the sword. YHWH would subject a sinful nation to punishment by violence and invasion. Again it is stated that even if these three men were in it they could not save even their closest family members.

(19-20) BLEEDING PESTILENCE

The fourth scenario in this escalating progression of judgment is that of plague which will affect humans and animals (famine – ravening animals – war -bleeding pestilence). YHWH will pour out his fury upon the land ‘in blood.’ Pestilence and bloodshed are not two separate judgments but a hendiadys which specifies the type of plague – bleeding pestilence – i.e. the plague results in an outpouring of blood. (For a short technical discussion of this see: Tooman, W. A. (2010). On the Meaning of דבר ודם in Ezekiel (5:17, 14:19, 28:23, 38:22). Vetus Testamentum, 60(4), pp. 666–668.)

Once again swearing by his own life (‘as I live saith the Lord God’) in v.20 as in vv.16 and 18 YHWH repeats the point about the three righteous men. They could only deliver themselves by their righteousness, not their family members. The repetition reinforces YHWH’s point that no human being, however righteous, can turn back the Lord’s punishment of a sinful and unrepentant people.

(21) In this passage YHWH has so far been speaking in general terms about a hypothetical sinful country. This verse now makes it clear that that he had Judah, represented by Jerusalem, in view. The phrase ”how much more’ suggests that the punishment of Judah will be particularly severe because of its privileges. All four judgments (the sword, famine, wild beasts, plague) will be visited upon the city and the cumulative effect will be total devastation. Although directed at Judah this oracle was given in Babylon and served to remind the exiles there that their notion that things would work out well in the end for Jerusalem was false.

(22-23) These verses introduce a note of hope that despite overwhelming punishment YHWH would preserve a remnant ‘who will come forth unto you’ i.e. to Ezekiel and the exiles in Babylon. It does not seem that these few people will survive because of their personal righteousness but rather that they are examples of sinful people who experience YHWH’s mercy in the midst of judgment. When this group of exiles comes to Babylon the exiles will see how wicked they really are and be consoled that the Lord has been just in executing well-deserved judgment upon Jerusalem and Judah. God’s justice will be vindicated.

An alternative interpretation is that Ezekiel and the exiles will see the changed behaviour of the remnant. The judgment will have had a purifying effect upon them, they will have repented and been transformed, Ezekiel and the exiles will then be comforted that God’s purposes have been accomplished.

SUMMATION

Ezekiel 14:12-23 is a solemn and sobering reminder of the seriousness of sin and the certainty of God’s judgment. Even the presence of righteous men in a country cannot avert this. Everyone is responsible for his own sin. The passage emphasises the severity of God’s punishment upon Judah which will be fourfold: famine, wild animals, the sword and plague. Despite this some individuals will survive the catastrophe and eventually reach the exiles in Babylon. Their bad (or good???) behaviour will cause the exiles to acknowledge God’s justice. That there will be a remnant is a faint glimmer of hope in an otherwise gloomy forecast for Judah’s future.

Posted in General

OUR DAYS ON EARTH

Posted on by writtenexposition

JOB 14:1-14

During the late 1960s and early 70s I attended an afternoon Sunday School in the old Harryville Gospel Hall, Ballymena, where we were encouraged to learn a memory verse every week. These were not usually random verses, but from a chapter of the Bible. Of all the chapters, for me, the most memorable of all was Job chapter 14. Mr. Wilson, our teacher, did not listen to us repeat the words of each verse just for the sake of it. He also explained the meaning, pressing home the truth that life is transitory; that we are not here to stay. Job chapter 14 reminds us that:


OUR DAYS ON EARTH ARE FEW


‘Man that is born of a woman is of few days, and full of trouble.’ (14:1)


This is a reality that we all must face. Psalm 90:10 tells us: ‘The days of our years are threescore years and ten; and if by reason of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off, and we fly away.’ This, of course, is neither a guarantee that everyone will live to seventy, nor does it teach that one must die on his or her seventieth birthday. Many never make it to seventy and also many live beyond that age. The point is that we are all going to die. Using the ballpark figure of seventy calendar years that God has given us we can each expect to live for 25,550 days. Having turned sixty-one in April I have already (as I write this) used up 22,300 of those days. You can do the calculation for your own age or, easier still, ask Google: ‘How many days since ? (Your date of birth).’ If you have already reached the age of seventy you are on borrowed time. In that case do not despair! Psalm 90:10 adds ‘and if by reason of strength they be fourscore years’. Again this figure is a generalisation making the point that those who live longer can still be productive after the age of seventy. Psalm 92:14 says of the righteous: ‘They shall still bring forth fruit in old age.’ Nevertheless, when we consider our life in terms of the number of days this sobering fact emerges: our days are few.


OUR DAYS ON EARTH ARE FLEETING


‘He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not.’ (14:2)


Life is uncertain, and it passes away quickly and unexpectedly. We can plan as much as we want but our plans may never come to fruition. At the beginning of 2020 who would have thought that by May the whole country would have been in lockdown for at least two months and thousands of our fellow-citizens gone into eternity as a result of COVID-19? Proverbs 27:1 reminds us: ‘Boast not thyself of to morrow; for thou knowest not what a day may bring forth.’James 4:13-14 says: ‘Go to now, ye that say, To day or tomorrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away.’Not one of us knows what is going to happen later today. Those who will die today, like all who have died in recent weeks, will have expected to live longer. Life is:


Like a vapour (James 4:14)

Like a weaver’s shuttle (Job 7:6)

Like the wind (Job 7:7)

Like a shadow (Job 8:9)

Like a royal carrier delivering a letter (Job 9:25)

Like a swift boat or an eagle in flight (Job 9:26)

Like a flower. (Job 14:2)


OUR DAYS ON EARTH ARE FIXED


‘Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass;’ (14:5)


Only God knows the number of days that each of us will spend on earth. The Psalmist (31:15a) said: ‘My times are in thy hand.’ Each of us has an allotted span of time. God knows when our souls and spirits will leave these bodies. He also knows the circumstances surrounding these departures. We do not. Yet those appointments have already been made. They are in his calendar and they are unalterable and unavoidable. Hebrews 9:27 tells us: ‘And as it is appointed unto men once to die, but after this the judgment.’


OUR DAYS ON EARTH ARE FINAL


‘If a man die, shall he live again? all the days of my appointed time will I wait, till my change come.’ (14:14)


We have only one life on earth. A few days! How shall we spend them? There are no reruns, no second chances, no reincarnation. No more opportunities to serve the Lord. That makes life very serious. It is sacred, too, because it is given to us by God (Acts 17:25). ‘He gives to all life and breath and all things.’ Life is a wonderful thing; a blessing from God. We must give account to him for the use we make of it. We should therefore spend it wisely. Moses wrote in Psalm 90:12: ‘So teach us to number our days, that we may apply our hearts unto wisdom.’Our time here is limited. The years, months, weeks, days, hours, minutes, and seconds that we have left are counting down. We have several options: waste them, spend them or invest them (Mt 6:19-20). Which will it be?