THEREFORE BE CAREFUL HOW YOU WALK: blepete (2PPAM) oun akribos pos peripateite, (2PPAI): (Eph 5:33; Mt 8:4; 27:4,24; 1Th 5:15; He 12:25; 1Pe 1:22; Re 19:10) (Ex 23:13; Mt 10:16; 1Co 14:20; Php 1:27; Col 1:9; 4:5)

Note: All verbs in bold red indicate commands, not suggestions! Also hold mouse pointer over underlined links for pop up of Scripture which stays open and can be copied.

Be as careful and wise as Jonathan Edwards was when he wrote in his diary at age twenty

Resolved, never to lose one moment of time, but to improve it in the most profitable way I possibly can. (I would add the prayer Ps 90:12)

Therefore (3767) (oun) introduces a logical result or inference from what precedes (so, consequently, thereupon, then). Therefore is a term of conclusion draws us back to the immediate context, in which Paul has just given the command to be continually awake. But it undoubtedly also goes back to the beginning of this practical section where Paul implored his readers to "walk in a manner worthy of the calling with which you have been called." (Eph 4:1-note) adding that they were to "walk no longer just as the Gentiles also walk" (Eph 4:17-note). In chapter 5 Paul continued to emphasize the importance of the believer's walk giving the command to continually "Walk in love" (Eph 5:2-note) like Christ and to continually "Walk as children of Light" since they are now light in the Lord (Eph 5:8-note). And so here in verse 15, Paul picks up the theme of a worthy walk, emphasizing that it is to be a careful walk, a circumspect walk (redeeming time) and a controlled walk (filled with the Spirit).

Moule has some great introductory comments to Ephesians 5:15-21 writing that...

THE Ephesians have learnt much now of the details of the holy life, and the last words which they (and we) have heard about it have pointed the thought full upon an element in it which is vital to its health—holy action, holy service. The believer, "light in the Lord," is to shed the light which he receives. There is to be a warm hearth-fire in his own soul's chamber, and a lamp fed with heaven's own sunshine is to hang from its ceiling. But it is also to be a radiant point in the dark world, finding way for its searching beneficent brightness through the windows of the soul, from the beacon-tower of the life, The range of penetration may be vast, or it may be very small. It may command a great region of the earth, or many regions; it may fill an age of time, it may affect all the ages; such was the range of St Paul's radiation, for example. Or it may light up one small neighbourhood, one poor home, the visitors to one sick-room; it may be limited in time by only a fragment of the disciple's one short life; such was no doubt the range of radiation for many an Asian saint then, as it is for many an English saint now. But the point is that there is intended to be radiation outward where there is light within. The Master's service is to be the dear object of the redeemed life. The sacred light is given indeed for the being's own bliss, rich and large; but it is never given to terminate there. And they best meet the Master's will who most willingly and most continually so keep the windows clear that the light within may radiate around, for conviction, and for gladness, just as freely and as far as may be.

Happy they who, by His grace, so serve Him. Do we not know such lives? They "cannot be hid"—not because they advertise themselves; that is the very last thing they do. But it is unmistakable that they are enjoying a great light within, and it "will out." Such (to keep close to our own time, and to no very extended circle) were William Pennefather, Arthur Blackwood, Frances Havergal. Such was that great light-bearer so recently called from us, D. L. Moody. Such are cherished names still among us, known to thousands who owe them more than they can ever tell, for the light brought by them into the thick darkness of worldliness, sin, doubt, and fear. But there have been, and there are, countless others whom no Christian history will ever name, but who live in transfigured hearts on which they have shone. Their "record is on high."

The Apostle comes now to a few more lines of general caution and precept, before he approaches his final topic, the Christian Home. He has to appeal again for a grave remembrance that the "walk in the light" is no mere promenade, smooth and easy, but a march, resolved and full of purpose, cautious against the enemy, watchful for opportunity for the King, self-controlled in every habit, and possible only (if it is to be a reality) in the power of the eternal Spirit. It is to be a walk, onward and upward, of holy and habitual praise, of fellowship in spiritual help, and of a mutual submission which means forgetfulness of self in the recollection of others, in the Lord. (Rev. Handley C. G. Moule, D.D. Ephesian Studies: Expository Readings on the Epistle of Saint Paul to the Ephesians)

Be careful how you walk -  carries the idea of looking around carefully so as not to stumble, which Paul explains equates with walking intelligently and not in ignorance.

Bishop J C Ryle alluded to a careful...walk when he said...

We may depend upon it as a certainty that where there is no holy living there is no Holy Ghost.

A W Tozer echoed this same thought when he said...

The filling of the Holy Spirit (see Ep 5:18) brings a sharp separation between the believer and the world.

John Stott introduces this section writing that...

Paul’s next little paragraph is based upon two assumptions, first that Christians are sophoi,—wise people, not fools—and secondly that Christian wisdom is practical wisdom, for it teaches us how to behave. His word for to ‘behave’ throughout the letter has been a Hebrew concept, to ‘walk’. Our Christian walk or behaviour, he has written, must no longer be according to the world, the flesh and the devil (Ep 2:1, 2, 3), or like the pagans (Ep 4:17). Instead, it must be ‘worthy’ of God’s call, ‘in love’, and ‘as children of light’ (Ep 4:1; 5:1; 5:8). Now he adds a more general exhortation to us to behave like the wise people he credits us with being: look carefully how you walk, he writes. Everything worth doing requires care. We all take trouble over the things which seem to us to matter—our job, our education, our home and family, our hobbies, our dress and appearance. So as Christians we must take trouble over our Christian life. We must treat it as the serious thing it is. ‘Be most careful then how you conduct yourselves: like sensible men, not like simpletons’ (neb). (Stott, J. R. W. God's New Society : The Message of Ephesians. Downers Grove, Ill.: InterVarsity Press)

The KJV provides a more literal translation than the NAS rendering it as...

See (NAS = be careful) then that ye walk circumspectly (akribos) (KJV)

Be careful (991) (blepo) means to look at, behold, discern mentally, observe,  perceive, consider, contemplate, look to in the sense of taking care, take heed. It means perceive with your eyes. Have your eye on so as to beware of. Blepo generally denotes simply a voluntary observation or taking notice of something or someone.

The present imperative is commands one to continually pay especially close attention to how they walk. “Be constantly taking heed how accurately you are conducting yourselves.” We need to remember that our heart is more deceitful than all else and that the enemy of our soul constantly prowls around and his desire is for our soul.

Blepo - 117v in NT - Matt. 5:28; 6:4, 6, 18; 7:3; 11:4; 12:22; 13:13f, 16f; 14:30; 15:31; 18:10; 22:16; 24:2, 4; Mk. 4:12, 24; 5:31; 8:15, 18, 23f; 12:14, 38; 13:2, 5, 9, 23, 33; Lk. 6:41f; 7:21, 44; 8:10, 16, 18; 9:62; 10:23f; 11:33; 21:8, 30; 24:12; Jn. 1:29; 5:19; 9:7, 15, 19, 21, 25, 39, 41; 11:9; 13:22; 20:1, 5; 21:9, 20; Acts 1:9, 11; 2:33; 3:4; 4:14; 8:6; 9:8f; 12:9; 13:11, 40; 27:12; 28:26; Rom. 7:23; 8:24f; 11:8, 10; 1 Co. 1:26; 3:10; 8:9; 10:12, 18; 13:12; 16:10; 2 Co. 4:18; 7:8; 10:7; 12:6; Gal. 5:15; Eph. 5:15; Phil. 3:2; Col. 2:5, 8; 4:17; Heb. 2:9; 3:12, 19; 10:25; 11:1, 3, 7; 12:25; Jas. 2:22; 2 Jn. 1:8; Rev. 1:11f; 3:18; 5:3f; 9:20; 11:9; 16:15; 17:8; 18:9, 18; 22:8.

NAS renders blepo as - be on guard(1), behold(1), beware(5), careful(1), careful*(1), consider(1),facing(1), keep on seeing(2), look(7), looking(5), looks(1), partial(2), saw(12), see(54), seeing(8), seen(8), sees(8),sight(2), take care(5), take heed(5), watch(1).

Jesus used blepo in a similar sense of contemplating in order to beware...

And Jesus answered and said to them, "See to it (blepo = present imperative) that no one misleads you. For many will come in My name, saying, 'I am the Christ,' and will mislead many. (Mt 24:4-5) (Comment: He is speaking of the times especially preceding His return.)

And He was giving orders to them, saying, "Watch out! Beware (blepo = present imperative) of the leaven of the Pharisees and the leaven of Herod." (Mark 8:15)

And in His teaching He was saying: "Beware (blepo = present imperative) of the scribes who like to walk around in long robes, and like respectful greetings in the market places... (Mark 12:38)

Paul used blepo with a similar meaning in Colossians writing...

See to it (blepo = present imperative) that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ. (Col 2:8-note)

The apostle John uses blepo to warn the believers to...

Watch (blepo = present imperative) yourselves, that you might not lose what we have accomplished, but that you may receive a full reward. (2John 1:8) (Comment: All believers will receive praise at the judgment or bema seat of Christ according to 1Cor 4:5, but some believers shall suffer loss of their rewards as described in 1Cor 3:11, 12, 13, 14, 15)

In Hebrews the writer warns...

Take care (blepo = present imperative), brethren, lest there should be in any one of you an evil, unbelieving heart, in falling away from the living God. (Heb 3:12 - note)

Wuest adds that you are to...

see to it that your conduct is accurate with respect to the demands of the Word of God. It is like a motorist accurately following on the right side of the center line dividing traffic. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)

To reiterate, Paul's command in this passage is calling for continual attention to how we walk. Why? For we are continually in danger of walking down the wrong path, for our mortal enemies (Sin [flesh], Satan, System [of the fallen world]) are continually bombarding us with "fiery missiles" in an attempt to tempt us to doubt the goodness and sufficiency of God's way and try the errant way. (Pr 14:12, 16:25, 12:15)

Circumspectly (KJV) = this word is not directly translated in the NAS.

Circumspectly (199) (akribos) means characterized by exactness, thoroughness, precision, accuracy in addition to the associated idea of looking, examining, and investigating something with great care and alertness. Akribos pertains to strict conformity to a norm or standard, involving both detail and completeness, with focus on careful attention. In context akribos refers to ethical behavior with a focus on careful attention especially regarding the dangers and deceptions that continually assault us from our mortal enemies, the world, the flesh and the devil.

See to it that you walk circumspectly (akribos - accurately, diligently, carefully). Walk warily, exactly or diligently. Our English word circumspect is from the Latin circum- = around + specere = look and conveys the literal picture of looking around or figuratively being cautious. One who is walking circumspectly is one who is surveying all circumstances and possible consequences before acting or deciding. A great word picture!

The idea of akribos is that our walk is in strict conformity to a standard, and as such calls for carefulness against any departure from what is proper to a believer's walk. How does one accomplish this charge to be careful how we walk? By not walking unwisely, but wisely, as those who are continually redeeming for themselves the precious time God gives,  by understanding His good and acceptable and perfect will and by not being filled with wine but being filled with His Spirit.

Note that the NAS translates the adverb akribos (199) somewhat vaguely. Here are other translations that translate akribos more literally...

Be constantly taking heed therefore how accurately (akribos) you are conducting yourselves... (Wuest)

See, then, how exactly (akribos) ye walk (Young's Literal)

See then that ye walk circumspectly (akribos)... (KJV)

See to it that you walk carefully, with circumspection and not carelessly

There are 5 uses of akribos in the NT...

Matthew 2:8 And he (Herod in seeking to kill the newborn Jesus) sent them (magi) to Bethlehem, and said, "Go and make careful search for the Child; and when you have found Him, report to me, that I too may come and worship Him." (Comment: God warned them in a dream not to return to Herod, Mt 2:12)

Luke 1:3 it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus;

Acts 18:25 This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John;

Ephesians 5:15 Therefore be careful (see discussion above) how you walk, not as unwise men, but as wise, (YLT: See, then, how exactly ye walk, not as unwise, but as wise)

1Thessalonians 5:2 (note) For you yourselves know full well that the day of the Lord will come just like a thief in the night.

Walk (4043) (peripateo from peri = about, around + pateo = walk, tread) (Click word study on peripateo) means literally to walk about here and there or to tread all around. Peripateo then came to mean, to make one’s way, to make progress, to make due use of one’s opportunities and finally (as used by Paul in Ephesians), to live, to regulate one’s life, to conduct one’s self. Most of the NT uses refer to the daily conduct of one's life or how one orders their behavior or passes their life.  

Peripateo - 90v in NT (Meditate [see also Primer on Biblical Meditation] especially on the figurative uses of peripateo in the Pauline epistles) - Matt. 4:18; 9:5; 11:5; 14:25f, 29; 15:31; Mk. 1:16; 2:9; 5:42; 6:48f; 7:5; 8:24; 11:27; 12:38; 16:12; Lk. 5:23; 7:22; 11:44; 20:46; 24:17; Jn. 1:36; 5:8f, 11f; 6:19, 66; 7:1; 8:12; 10:23; 11:9f, 54; 12:35; 21:18; Acts 3:6, 8f, 12; 14:8, 10; 21:21; Rom. 6:4; 8:1, 4; 13:13; 14:15; 1 Co. 3:3; 7:17; 2 Co. 4:2; 5:7; 10:2f; 12:18; Gal. 5:16; Eph. 2:2, 10; 4:1, 17; 5:2, 8, 15; Phil. 3:17f; Col. 1:10; 2:6; 3:7; 4:5; 1 Thess. 2:12; 4:1, 12; 2 Thess. 3:6, 11; Heb. 13:9; 1 Pet. 5:8; 1 Jn. 1:6f; 2:6, 11; 2 Jn. 1:4, 6; 3 Jn. 1:3f; Rev. 2:1; 3:4; 9:20; 16:15; 21:24.

NAS renders peripateo as - behave(2), conduct ourselves(1), conduct yourselves(1), leading a life(1), leads a life(1), prowls about(1), walk(50), walk about(1), walk around(2), walked(7), walking(21), walking about(1),walks(5), were thus occupied(1).

To walk circumspectly is to walk in the light of our exalted position and privilege as beloved children of God. To walk in an unwise manner means to descend from the high plane and privilege to the profane practices of the fallen world. To walk wisely is to redeem each day, "buying up" every precious moment God gives.

The Amplified Version conveys the thrust of Paul's command rendering it...

Look carefully then how you walk! Live purposefully and worthily and accurately... (Ed note: Good advice. God's formula for real success!)

Jonathan Edwards in his resolutions wrote...

5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can.

6. Resolved, to live with all my might, while I do live.

7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life.

17. Resolved, that I will live so, as I shall wish I had done when I come to die.

18. Resolved, to live so, at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world.

19. Resolved, never to do any thing, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump.

28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same.

41. Resolved, to ask myself, at the end of every day, week, month and year, wherein I could possibly, in any respect, have done better. Jan. 11, 1723.

52. I frequently hear persons in old age, say how they would live, if they were to live their lives over again: Resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723.

56. Resolved, never to give over, nor in the least to slacken, my fight with my corruptions, however unsuccessful I may be.

Wayne Barber writes that...

Ephesians 5:15 tells us we are to be very careful as we walk. When we put on this new garment and walk out into a world penetrated by darkness, this garment, Christ in us (cp Col 1:27), has the power to first of all refuse the deeds of darkness, secondly reprove the deeds of darkness, and thirdly remove the deeds of darkness. Light puts out darkness. Folks, when you put on the garment, when you are living what you have in Jesus Christ, it is a powerful weapon against the darkness that is residing in this world. (Ephesians 5:15-17 Walking as Light in a World of Darkness)

NOT AS UNWISE MEN BUT AS WISE: me os asophoi all' os sophoi,: (2Samuel 24:10; Job 2:10; Psalms 73:22; Proverbs 14:8; Matthew 25:2; Luke 24:25; Galatians 3:1,3; 1Timothy 6:9; James 3:13)

Now Paul explains what he means by walking carefully...first the negative, then the positive.

(Not wise) Unwise (781) (asophos from a = without + sophos = wise) (used only in Ep 5:15) means without wisdom and so unwise, silly or foolish. This adjective describes one who lacks the power of proper discernment.

To walk any way except in the path of holiness, the ancient paths, turning neither to the left or the right, is to walk as a fool!

The NKJV has a good rendering...

See then that you walk circumspectly, not as fools but as wise

To walk circumspectly and thus wisely is to live in the light of our position as God’s children. To walk as fools means to descend from this high plane to the conduct of worldly men.

Wise (4680) (sophos) is the practical application of acquired knowledge. It describes the ability to use knowledge for correct behavior (1Co 6:5). Sophos describes understanding that results in wise conduct.

The wise walk of wisdom in context calls for each of us to redeem the time, "buying up" every (spiritual) opportunity presented to us by God (Eph 5:16). Wisdom is revealed in godly living. It calls for us not to be controlled by wine but to be continually controlled by the Holy Spirit (Eph 5:18)

There are 20 uses of sophos in the NT - Mt. 11:25; 23:34; Lk. 10:21; Ro 1:14, 22; 16:19, 27; 1Co 1:19, 20, 25, 26, 27; 3:10, 18, 19, 20; 6:5; Eph. 5:15; James. 3:13

In short we are to be walking as God expects (His will) and enables (by His indwelling Spirit) believers to walk. To walk circumspectly is to live in the light of our position, privilege and power as God’s children. It's to attain to our potential as men and women who are in Christ (see in Christ and in Christ Jesus). To walk as fools means to descend from this high plane to the conduct of worldly men.

John Eadie writes that...

If the Ephesian Christians walked without taking heed to their ways, then they walked as fools do, who stumble and fall or miss the path. Wisdom, not in theory, but in practice—wisdom, and not mere intelligence — was to characterize them; that wisdom which preserves in rectitude, guides amidst temptations, and affords a lesson of consistency to surrounding spectators.

And if there be any allusion to Eph 5:11, then the inferential meaning is—it would be the height of folly to rebuke that sin which the reprover is openly committing; to condemn profane swearing, and barb the reprimand with an oath; or exemplify the vices of wrath and clamor in anathematizing such as may be guilty of them. It is strange infatuation to be obliged, in pointing others to heaven, to point over one's shoulder. And one peculiar proof and specimen of wisdom is now given (in Eph 5:16) (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians).

MAKING THE MOST OF YOUR TIME: exagorazomenoi (PMPMPN) ton kairon: (Romans 13:11; Galatians 6:10; Colossians 4:5)

Redeeming the time (KJV)

There's always enough time to do God's will.

Instead of counting the days, make your days count.

To spend time wisely, invest it in eternity.

The wise know God's limits—fools know no bounds.

ETERNITY will be appreciated only in the measure that we have rightly handled TIME!—F. King

God can turn any difficulty into an opportunity.

Wasting the gift of time insults the Giver of time.

Solomon gives an excellent parallel thought from the Old Testament...

Whatever your hand finds to do, verily, do it with all your might; for there is no activity or planning or knowledge or wisdom in Sheol where you are going. (Ecclesiastes 9:10)

How does a believer walk wisely and not walk foolishly? Paul says one way is by making the most of your time. In other words the first sign that a person is wise is that he is sensitive to how he uses his time. He makes a disciplined use of his time. (cp Moses' prayer Ps 90:12 - see Spurgeon's notes below) We all understand that time is valuable, for even the lost world says "time is money". We all have the same amount of time, but in this context as explained more fully below, Paul is not speaking so much of time in general but of the opportunities that are placed before us. In the next segment Paul explains that wise people discern the will of God (Ep 5:17).

Redeeming the time calls for a sense of "supernatural (Spirit controlled) sense of urgency", for the time is short for each of us (see Jn 9:4, 12:35, Ro 13:11, 1Co 7:29, 30, 31).

Someone once wrote a wise saying which is so apropos in regard to the opportunities God gives each believer...

Lost, yesterday, somewhere between sunrise and sunset,
two golden hours, each set with sixty diamond minutes.
No reward offered, for they are gone for ever.

Making the most (1805) (exagorazo from ek = out or from -- If something is in something else, then ek describes separating it in respect to place, time, source or origin + agorázo = buy, acquire possessions or services in exchange for money with the result that whatever has been bought is the buyer's by  right of possession <> from agora = market place where things were exposed for sale,  a forum, a place in which the people assemble and where public trials were held) means literally to buy out of (ek = out of) the market place. It means to completely redeem. Click for word study on exagorazo. Believers are to take advantage of every spiritual opportunity  because we know that the night is coming when no one can work. There is an open window in time for the gospel. We must seize the moment!

Exagorazo - 4v in NT - Gal. 3:13; 4:5; Eph. 5:16; Col. 4:5, translated (NAS) as making the most(2), redeem(1), redeemed(1).

Eadie writes that...

The “unwise” allow the propitious moment to pass, and it cannot be recalled. They may eulogize it, but they have missed it. The “wise,” on the other hand, who walk correctly, recognize it, appreciate it, take hold of it, make it at whatever sacrifice their own, and thriftily turn it to the best advantage. They redeem it (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)

Pastor Ray Pritchard writes that exagorazo...

is a word from the market place. You go down to your supermarket and look for bargains because you know they will not last long; they are passing, changing. Therefore, make the most of them and buy them up. This is exactly the word he employs here. Buy up the opportunities which are created constantly by the evil days. (Ephesians 5:15-20: Watch How You Walk)

Warren Wiersbe laments...

 How foolish to stumble along through life and never seek to know the will of the Lord! Instead of walking “accurately” (which is equivalent to “circumspectly”), they miss the mark, miss the road, and end up suffering on some detour. God wants us to be wise and understand His will for our lives. As we obey His will, we “buy up the opportunities” (redeem the time, v. 16) and do not waste time, energy, money, and talent in that which is apart from His will. Lost opportunities may never be regained; they are gone forever. (Wiersbe, W. W. Wiersbe's Expository Outlines on the New Testament. Wheaton, Ill.: Victor Books)

Thomas Brooks has these devotional thoughts on time as it applies to a believer...

A jewel more worth than a world! ("The Hypocrite Detected")

"Redeeming the time, because the days are evil." Ephesians 5:16

Time is a jewel more worth than a world!

Time is not yours to dispose of as you please; it is  a glorious talent, which men must be accountable  for--as well as any other talent. Of all talents, time is the hardest to improve well. Ah, beloved, have not you need to improve your time--who have much work to do, in so short a time:

your souls to save,
a God to honor,
a Christ to exalt,
a hell to escape,
a race to run,
a crown to win,
temptations to withstand,
corruptions to conquer,
afflictions to bear,
mercies to improve, and
your generation to serve!

"Teach us to number our days aright, that we may gain a heart of wisdom." Psalm 90:12

"Whatever your hand finds to do, do it with all your might; for in the grave, where you are going, there is neither working nor planning nor knowledge nor wisdom." Eccl 9:10.

Your time is short, your task is great, your Master is urgent, and your reward is sure. The devil makes all the haste he can to outwork the children of light—in a speedy dispatch of deeds of darkness, because he knows his time is short. He will not let slip any opportunity whereby he may do mischief. Oh may you not let slip any opportunity wherein you may honor a good God, and be serviceable to your generation.

Puritan Thomas Watson...

 Make spending your TIME a matter of conscience. "Redeeming the time" (Eph. 5:16).

Many people fool away their time, some in idle visits, others in recreations and pleasures which secretly bewitch the heart and take it away from better things. What are our golden hours for—but to attend to our souls? Time misspent is not time lived—but time lost!

Time is a precious commodity. A piece of wax in itself is not worth much—but when it is affixed to the label of a will and conveys an estate, it is of great value. Thus, time simply in itself is not so considerable—but as salvation is to be worked out in it, and a conveyance of heaven depends on using it well—it is of infinite concern!

Think of your SHORT STAY in the world. "We are here for only a moment, visitors and strangers in the land as our ancestors were before us. Our days on earth are like a shadow, gone so soon without a trace!" (1Chr. 29:15). There is only a span between the cradle and the grave. Solomon says there is a time to be born and a time to die (Eccl. 3:2)—but mentions no time of living—as if that were so short it was not worth naming! Time, when it has once gone, cannot be recalled. "My life passes more swiftly than a runner. It flees away, filled with tragedy. It disappears like a swift boat, like an eagle that swoops down on its prey." Job 9:25,26. This Scripture compares time to a flying eagle. Yet time differs from the eagle in this: the eagle flies forward and then back again--but time has wings only to fly forward --it never returns! "Time flies irrevocably."

The serious thoughts of our short stay here would be a great means of promoting godliness. What if death should come before we are ready? What if our life should breathe out before God's Spirit has breathed in? Whoever considers how flitting and winged his life is—will hasten his repentance! (The Godly Mans Picture)


 

REDEEM THE TIME
"NOW"

a number of biblical words for time and contrasted kairos, which deals with the significant moment or opportunity, and chronos, which deals only with time's duration. There is another biblical word which I did not mention then but which I turn to now as an appropriate closing: the word nun. It means "now," and it occurs in verses which show that the kairos in which we live, the pregnant present moment, is eternally significant. "Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy" (1Pe 2:10-note). "Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh" (Lk 6:21). "Now is the time of God's favor, now is the day of salvation" (2Co 6:2).If you and I are going to redeem time, as wise men and women, we had better do it now, because there may be no opportunity tomorrow. If we are to understand the will of God, now is the moment that counts. If we are going to be filled with God's Spirit, now is when we need filling. (Bolding and italics added for emphasis) (Commentary on Ephesians)

Time is given us to use in view of eternity.

The readers are being told to seize and use every opportunity to carry on their Christian witness, because these are evil days, In some languages it is necessary to specify what is involved in every opportunity. Accordingly, it may be necessary to translate make good use of every opportunity you have as “every time you can do something good you should” or “you should use every chance to do good. (Bratcher, R. G., & Nida, E. A. A Handbook on Paul's letter to the Ephesians. UBS handbook series. New York: United Bible Societies)

What are you living for? What are you working for? Beloved the hard working farmer should be the first to receive his share of the "wages" even now [2Ti 2:6-note] and yet even better he is storing up wages in the "bank of heaven" (cp 1Ti 4:8-note, Mt 6:20-note, cp Mt 19:21, 1Ti 6:17, 18, 19, He 10:34-note, He 11:26-note; 1Pe 1:4-note). Are you working for this life or the life to come? Do not lose heart as you labor [Gal 6:9, 10], striving according to His power which mightily works within you [Col 1:28-note, Col 1:29-note; He 13:20, 21-note], for your "payday" awaits eternity and the bema seat [word study] seat of Christ [2Cor 5:10, 1Co 3:11, 12, 13, 14, 15], the Lord of the harvest. Redeem the work days you have [Ep 5:16-note, Ro 13:11-note, Ro 13:12-note] for the days are evil and our life is but a vapor - cp Ps 90:12-note, Jas 1:10, 11-note, Jas 4:14, Ps 102:3-note, Ps 102:11-note, Ps 103:15, 16-note, Ps 144:4-note,  Isa 40:6, 7, 1Pe1:24, 25-note, Job 7:6)

Conduct (present imperative) yourselves with wisdom toward outsiders, making the most of (exagorazo) the opportunity (kairos). (See note Colossians 4: 5)

denotes a measured, allocated, fixed season or epoch. The idea of a fixed period is also seen in the use of the definite article in the Greek text, which refers to the time, a concept often found in Scripture (cf. Ex. 9:5; 1Pe 1:17-note). God has set boundaries to our lives, and our opportunity for service exists only within those boundaries. It is significant that the Bible speaks of such times being shortened, but never of their being lengthened. A person may die or lose an opportunity before the end of God’s time, but he has no reason to expect his life or his opportunity to continue after the end of his predetermined time. Having sovereignly bounded our lives with eternity, God knows both the beginning and end of our time on earth. As believers we can achieve our potential in His service only as we maximize the time He has given us. (MacArthur, J: Ephesians. Chicago: Moody Press)

buying up the opportunity, as it evermore occurs, "buying it out" from alien ownership, from the mere use of self, securing it for your Master at the expense of self-denying watchfulness. [The same phrase occurs (Aramaic and Greek) Da 2:8: 'I knew of a certainty that ye would buy the time'; where the meaning plainly is, 'that ye would get your desired opportunity at the expense of a subterfuge.'... In Col. 4:5 [note] the special thought is of opportunities in intercourse with 'them that are without.'" Here surely it is the same. The thought of seizing occasions to let in "the light" upon "the darkness," that it may become "light," is still in view.] Do this, remembering that you will need to do it if you are to be really serviceable to Him; it will not do to let things drift, as if circumstances would take care of themselves, and automatically serve the Lord's servant; because the days are evil; the "days" of your human life in a sinful world do not lend themselves to holy uses where the man who lives them does not watch for opportunities.

This precept is for all time. No doubt there were special conditions in Asia at that date which may have led St Paul to write it down with a heart centred upon peculiar and acute difficulties. In many respects the "days" at Ephesus were "evil" as they are not now, at least for those of us whose lot is cast in lands which bear the Christian name, and are full on their surface of the Christian tradition. But then, to the age, as to the day, "sufficient is the evil thereof." We have our characteristic obstacles, here and now, to the active doing of the Master's work, and to the silent diffusion of His light; among them is the Christian tradition itself, where it exists along with spiritual death in men's wills and affections. So now, as distinctively as then, "the days are evil" for the full Christian enterprise. And the "evil" must be reckoned with, now as ever, by the merchants of the King, "seeking goodly pearls" (cp Matthew 13:46); they must be on the watch, and "buy up the opportunity" at a real cost.

We may be sure on the other hand that St Paul does not mean, for in the wisdom of the Spirit he could not mean, that we are enjoined to force occasions for our witness or appeal. The imagery of purchase looks just the other way; it points to a lawful acquisition, though at a real cost. We have need to ask as earnestly for wisdom as for courage and persistency in life and work for Christ. But then, that thought is not to be the miserable excuse for a contented silence. Rather, it is to be our deep motive for such a close personal walk with God, such a readiness, through the prayer of faith, to spend and be spent for Him, such a maintained consciousness that His holy service is our true raison d'étre as Christians, that when the opportunity is ready for us we shall be ready for it. (cp 1Pe 3:15-note) More than half the price of the "purchase" will thus be paid by our own secret watching and prayer over our own unhindered communion with God.

BECAUSE THE DAYS ARE EVIL: hoti ai hemerai ponerai eisin. (3PPAI): (Eph 6:13,15; Ps 37:19; Eccl 11:2; 12:1; Amos 5:13; John 12:35; Acts 11:28,29; 1Corinthians 7:26,29, 30, 31)

What should be a powerful motivator to believers to buy up the time?  As Paul explains, the day are evil. referring to moral evil (especially to the moral evil he has described earlier in Ephesians 5). The fact that the times in which they lived were morally so corrupt was a strong reason for making every opportunity for good their own. Are you buying up the opportunities for spiritual good which the Lord is graciously giving you?

Days (2250) (hemera) is used figuratively of the times in which we live. They are characterized by a propensity to active evil.

Evil (4190)(poneros from pónos = labor, sorrow, pain) defines that which is evil in active opposition to good. The days are pernicious. It speaks of that which is actively harmful, hurtful, evil in effect or influence. From the root derivation we see the sense of that which is full of or oppressed by labors.

Poneros -78xin the NT - Matt. 5:11, 37, 39, 45; 6:13, 23; 7:11, 17f; 9:4; 12:34f, 39, 45; 13:19, 38, 49; 15:19; 16:4; 18:32; 20:15; 22:10; 25:26; Mk. 7:22f; Lk. 3:19; 6:22, 35, 45; 7:21; 8:2; 11:13, 26, 29, 34; 19:22; Jn. 3:19; 7:7; 17:15; Acts 17:5; 18:14; 19:12f, 15f; 25:18; 28:21; Rom. 12:9; 1 Co. 5:13; Gal. 1:4; Eph. 5:16; 6:13, 16; Col. 1:21; 1 Thess. 5:22; 2 Thess. 3:2f; 1 Tim. 6:4; 2 Tim. 3:13; 4:18; Heb. 3:12; 10:22; James. 2:4; 4:16; 1 Jn. 2:13f; 3:12; 5:18f; 2 Jn. 1:11; 3 Jn. 1:10; Rev. 16:2

John Eadie writes that...

The apostle...does not adduce the fewness of the days to inculcate in general the diligent use of time, but he insists on the evil of the days for the purpose of urging Christians to seize on every opportunity to counteract that evil... furnishes a strong argument. Their days were evil. All days have indeed been evil, for sin abounds in the world. But the days of that period were characterized by many enormities, and the refining power of Christianity was only partially and unequally felt. If these days so evil afforded any opportunities of doing good, it was all the more incumbent on Christians to win them and seize them.

The very abundance of the evil was a powerful argument to redeem the time, and the apostle writing that letter in a prison was a living example of his own counsel...The Greek fathers are careful to remark that the apostle calls the days evil, not in themselves...as they are creatures (creations) of God; but on account of the events with which they are connected. (John Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)

Pastor Ray Pritchard writes that...

These are evil days, not only because of the widespread fears and tension and violence, but also because of the materialism that creates such hollowness and emptiness within. But what is the result? It is the evil days that make people want to know the truth about God. It is the evil days that give us opportunity to demonstrate Christian life. Therefore, buy up the opportunities. Understand, as you look at life, that this is the way life is. (Ephesians 5:15-20: Watch How You Walk)

Vance Havner says that this evil day is one of

Anarchy in the world

Apostasy in the church

Apathy in the individual believer

MacDonald offers an insightful explanation of "evil days" writing that...

What lends special urgency to this matter is the evil character of the days in which we live. They remind us God will not always strive with man, the day of grace will soon close, the opportunities for worship, witness, and service on earth will soon be forever ended. (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson)

Spurgeon on "time" in Ps 90:12-note- So teach us to number our days. Instruct us to set store by time, mourning for that time past wherein we have wrought the will of the flesh, using diligently the time present, which is the accepted hour and the day of salvation, and reckoning the time which lieth in the future to be too uncertain to allow us safely to delay any gracious work or prayer. Numeration is a child's exercise in arithmetic, but in order to number their days aright the best of men need the Lord's teaching. We are more anxious to count the stars than our days, and yet the latter is by far more practical.

That we may apply our hearts unto wisdom. Men are led by reflections upon the brevity of time to give their earnest attention to eternal things; they become humble as they look into the grave which is so soon to be their bed, their passions cool in the presence of mortality, and they yield themselves up to the dictates of unerring wisdom; but this is only the case when the Lord himself is the teacher; he alone can teach to real and lasting profit. Thus Moses prayed that the dispensations of justice might be sanctified in mercy. "The law is our school master to bring us to Christ", when the Lord himself speaks by the law. It is most meet that the heart which will so soon cease to beat should while it moves be regulated by wisdom's hand. A short life should be wisely spent. We have not enough time at our disposal to justify us in misspending a single quarter of an hour. Neither are we sure of enough life to justify us in procrastinating for a moment. If we were wise in heart we should see this, but mere head wisdom will not guide us aright.

EXPLANATORY NOTES AND QUAINT SAYINGS
(All from Spurgeon's Note on Ps 90:12)

Ps 90:12. So teach us to number our days, that we may apply our hearts unto wisdom. Moses who was learned in all the sciences of the Egyptians (among which arithmetic was one) desireth to learn this point of arithmetic only of thee, O Lord; and why? Is it because, as Job speaketh, thou hast determined the number of his days? Would Moses have thee reveal to every man the moment of his end? Such speculations may well beseem an Egyptian, an Israelite they do not beseem. Thy children, O Lord, know that it is not for them so to know times and seasons which thou keepest in thine own power, and are a secret sealed up with thee: we should not pry into that counting house, nor curiously inquire into that sum. It is not then a mathematical numbering of days that Moses would be schooled in, but a moral; he would have God not simply to teach him to number, but to number "so"; and "so" points out a special manner, a manner that may be useful for the children of God. And indeed our petitions must bear this mark of profitable desires, and we should not ask aught of thee but that by which (if we speed) we may become the better; he that so studies his mortality learns it as he should, and it is only thou, O Lord, that takest him out such a lesson. But what is the use, O Moses, that thou wouldst have man make of such a knowledge? "Even to apply his heart unto wisdom." O happy knowledge, by which a man becomes wise; for wisdom is the beauty of a reasonable soul. God created him therewith, but sin hath divorced the soul and wisdom; so that a sinful man is indeed no better than a fool, so the Scripture calleth him; and well it may call him so, seeing all his carriage is vain, and the upshot of his endeavours but vexation of spirit. But though sin have divorced wisdom and the soul, yet are they not so severed but they may be reunited; and nothing is more powerful in furthering this union than this feeling meditation -- that we are mortal. -- Arthur Lake.

Ps 90:12 So teach us, etc. Moses sends you to God for teaching. "Teach Thou us; not as the world teacheth -- teach Thou us." No meaner Master; no inferior school; not Moses himself except as he speaks God's word and becomes the schoolmaster to bring us to Christ; not the prophets, not apostles themselves, neither "holy men of old", except as they "spake and were moved by the Holy Ghost." This knowledge comes not from flesh and blood, but from God. "So teach Thou us." And so David says, "Teach me Thy way, O Lord, and I will walk in Thy truth." And hence our Lord's promise to his disciples, "The Holy Ghost, He shall teach you all things." --Charles Richard Summer, 1850.

Ps 90:12 Teach us to number our days. Mark what it is which Moses here prays for, only to be taught to number his days. But did he not do this already? Was it not his daily work this, his constant and continual employment? Yes, doubtless it was; yea, and he did it carefully and conscientiously too. But yet he thought he did it not well enough, and therefore prays here in the text to be taught to do better. See a good man, how little he pleaseth himself in any action of his life, in any performance of duty that he does. He can never think that he does well enough whatever he does, but still desires to do otherwise, and would fain do better. There is an affection of modesty and humility which still accompanies real piety, and every pious man is an humble, modest man, and never reckons himself a perfect proficient, or to be advanced above a teaching, but is content and covetous to be a continual learner; to know more than he knows and to do better than he does; yea, and thinks it no disparagement to his graces at all to take advice, and to seek instruction where it is to be had. --Edm. Barker's Funeral Sermon for Lady Capell, 1661.

Ps 90:12 Teach us to number our days.

"Improve Time in time, while the Time doth last.
For all Time is no time, when the Time is past."

--From Richard Pigot's "Life of Man, symbolised by the Months of the Year", 1866.

Ps 90:12. Teach us to number our days. The proverbial oracles of our parsimonious ancestors have informed us that the fatal waste of fortune is by small expenses, by the profusion of sums too little singly to alarm our caution, and which we never suffer ourselves to consider together. Of the same kind is prodigality of life: he that hopes to look back hereafter with satisfaction upon past years, must learn to know the present value of single minutes, and endeavour to let no particle of time fall useless to the ground. An Italian philosopher expressed in his motto that time was his estate; an estate, indeed, that will produce nothing without cultivation, but will always abundantly repay the labours of industry, and satisfy the most extensive desires, if no part of it be suffered to lie waste by negligence, to be overrun by noxious plants, or laid out for show rather than for use. -- Samuel Johnson.

Ps 90:12. To number our days, is not simply to take the reckoning and a measurement of human life. This has been done already in Holy Scripture, where it is said, "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." Nor yet is it, in the world's phrase, to calculate the chances of survivorship, which any man may do in the instance of the aggregate, but which no man can do in the case of the individual. But it is to take the measure of our days as compared with the work to be performed, with the provision to be laid up for eternity, with the preparation to be made for death, with the precaution to be taken against judgment. It is to estimate human life by the purposes to which it should be applied, by the eternity to which it must conduct, and in which it shall at last be absorbed. Under this aspect it is, that David contemplates man when he says, "Thou hast made our days as an handbreadth; and mine age is as nothing before thee", Psalms 39:5; and then proceeds to include in this comprehensive estimate even those whose days have been the longest upon earth: "Verily, every man at his best estate is altogether vanity." --Thomas Dale, 1847.

Ps 90:12. To number our days. Number we our days by our daily prayers -- number we them by our daily obedience and daily acts of love -- number we them by the memories that they bring of holy men who have entered into their Saviour's peace, and by the hopes which are woven with them of glory and of grace won for us! --Plain Commentary.

Ps 90:12. Apply our hearts unto wisdom. Sir Thomas Smith, secretary to Queen Elizabeth, some months before his death said, That it was a great pity men know not to what end they were born into this world, until they were ready to go out of it. --Charles Bradbury.

Ps 90:12. Apply our hearts unto wisdom. St. Austin says, "We can never do that, except we number every day as our last day." Many put far the evil day. They refuse to leave the earth, when the earth is about to take its leave of them. --William Secker.

Ps 90:12. Apply our hearts unto wisdom. Moses speaketh of wisdom as if it were physic, which doth no good before it be applied; and the part to apply it to is the heart, where all man's affections are to love it and to cherish it, like a kind of hostess. When the heart seeketh it findeth, as though it were brought unto her, like Abraham's ram. Therefore God saith, "They shall seek me and find me, because they shall seek me with their hearts", Jeremiah 29:13; as though they should not find him with all their seeking unless they did seek him with their heart. Therefore the way to get wisdom is to apply your hearts unto it, as if it were your calling and living, to which you were bound apprentices. A man may apply his ears and his eyes as many truants do to their books, and yet never prove scholars; but from that day when a man begins to apply his heart unto wisdom, he learns more in a month after than he did in a year before, nay, than ever he did in his life. Even as you see the wicked, because they apply their hearts to wickedness, how fast they proceed, how easily and how quickly they become perfect swearers, expert drunkards, cunning deceivers, so if ye could apply your hearts as thoroughly to knowledge and goodness, you might become like the apostle which teacheth you. Therefore, when Solomon sheweth men the way how to come by wisdom, he speaks often of the heart, as, "Give thine heart to wisdom", "let wisdom enter into thine heart", "get wisdom", "keep wisdom", "embrace wisdom", Proverbs 2:10, 4:5, 8:8, as though a man went a wooing for wisdom. Wisdom is like God's daughter, that he gives to the man that loves her, and sueth for her, and means to set her at his heart. Thus we have learned how to apply knowledge that it may do us good; not to our ears, like them which hear sermons only, nor to our tongues, like them which make table talk of religion, but to our hearts, that we may say with the virgin, "My heart doth magnify the Lord", Luke 1:46, and the heart will apply it to the ear and to the tongue, as Christ saith, "Out of the abundance of the heart the mouth speaketh", Matthew 12:34. --Henry Smith.

Ps 90:12. -- Of all arithmetical rules this is the hardest -- to number our days. Men can number their herds and droves of oxen and of sheep, they can estimate the revenues of their manors and farms, they can with a little pains number and tell their coins, and yet they are persuaded that their days are infinite and innumerable and therefore do never begin to number them. Who saith not upon the view of another, surely yonder man looketh by his countenance as if he would not live long, or yonder woman is old, her days cannot be many: thus we can number other men's days and years, and utterly forget our own, therefore this is the true wisdom of mortal men, to number their own days. --Thomas Tymme.

Ps 90:12. -- Observe here, after that Moses had given us a description of the wrath of God, presently his thoughts are taken up with the meditation of death. The wrath of God thought on makes us think of death ... Let us often think of the wrath of God, and let the thought of it so far work upon us, as to keep us in a constant awe and fear of God (see notes on phobos); and let this fear drive us to God by prayer, that fearing as we ought, we may pray as we are commanded, and praying, we may prevent the wrath of God. If our present sorrows do not move us, God will send greater; and when our sorrows are grown too great for us, we shall have little heart or comfort to pray. Let our fears then quicken our prayers; and let our prayers be such as are able to overcome our fears; so both ways shall we be happy, in that our fears have taught us to pray, and our prayers have made us to fear no more. -- Christopher Shute, in "Ars pie moriendi: or, The true Accomptant. A Sermon", etc., 1658.

Ps 90:12. It is evident, that the great thing wanted to make men provide for eternity, is the practical persuasion that they have but a short time to live. They will not apply their hearts unto wisdom until they are brought to the numbering of their days. And how are you to be brought, my brethren? The most surprising thing in the text is, that it should be in the form of a prayer. It is necessary that God should interfere to make men number their days. We call this surprising. What! is there not enough to make us feel our frailty, without an actual, supernatural impression? What! are there not lessons enough of that frailty without any new teaching from above? Go into our churchyards -- all ages speak to all ranks. Can we need more to prove to us the uncertainty of life? Go into mourning families, and where are they not to be found? -- in this it is the old, in that it is the young, whom death has removed -- and is there not eloquence in tears to persuade us that we are mortal? Can it be that in treading every day on the dust of our fathers, and meeting every day with funerals of our brethren, we shall not yet be practically taught to number our days, unless God print the truth on our hearts, through some special operation of his Spirit? It is not thus in other things. In other things the frequency of the occurrence makes us expect it. The husbandman does not pray to be made believe that the seed must be buried and die before it will germinate. This has been the course of the grain of every one else, and where there is so much experience what room is there for prayer. The mariner does not pray to be taught that the needle of his compass points towards the north. The needle of every compass has so pointed since the secret was discovered, and he has not to ask when he is already so sure. The benighted man does not pray to be made to feel that the sun will rise in a few hours. Morning has succeeded to night since the world was made, and why should he ask what he knows too welt to doubt? But in none of these things is there greater room for assurance than we have each one for himself, in regard to its being appointed to him once to die. Nevertheless, we must pray to be! made to know -- to be made to feel -- that we are to die, in the face of an experience which is certainly not less than that of the parties to whom we have referred. This is a petition that we may believe, believe as they do: for they act on their belief in the fact which this experience incontestably attests. And we may say of this, that it is amongst the strangest of the strange things that may be affirmed of human nature, that whilst, in regard to inferior concerns, we can carefully avail ourselves of experience, taking care to register its decisions and to deduce from them rules for our guidance -- in the mightiest concern of all we can act as though experience had furnished no evidence, and we were left without matter from which to draw inferences. And, nevertheless, in regard to nothing else is the experience so uniform. The grain does not always germinate -- but every man dies. The needle does not always point due north -- but every man dies. The sun does not cross the horizon in every place in every twenty-four hours -- but every man dies. Yet we must pray -- pray as for the revelation of a mystery hidden from our gaze -- we must pray to be made to know -- to be made to believe -- that every man dies! For I call it not belief, and our text calls it not belief, in the shortness of life and the certainty of death, which allows men to live without thought of eternity, without anxiety as to the soul, or without an effort to secure to themselves salvation. I call it not belief -- no, no, anything rather than belief. Men are rational beings, beings of forethought, disposed to make provision for what they feel to be inevitable; and if there were not a practical infidelity as to their own mortality, they could not be practically reckless as to their own safety. --Henry Melvill.

Ps 90:12. So teach us to number our days, etc. Five things I note in these words: first, that death is the haven of every man; whether he sit on the throne, or keep in a cottage, at last he must knock at death's door, as all his fathers have done before him. Secondly, that man's time is set, and his bounds appointed, which he cannot pass, no more than the Egyptians could pass the sea; and therefore Moses saith, "Teach us to number our days", as though there were a number of our days. Thirdly, that our days are few, as though we were sent into this world but to see it; and therefore Moses, speaking of our life, speaks of days, not of years, nor of months, nor of weeks; but "Teach us to number our days", shewing that it is an easy thing even for a man to number his days, they be so few. Fourthly, the aptness of man to forget death rather than anything else; and therefore Moses prayeth the Lord to teach him to number his days, as though they were still slipping out of his mind. Lastly, that to remember how short a time we have to live, will make us apply our hearts to that which is good. --Henry Smith.

Verse 12. Our hearts. In both the Scriptures of the Old and New Testament, the term "heart" is applied alike to the mind that thinks, to the spirit that feels, and the will that acts. And it here stands for the whole mental and moral nature of man, and implies that the whole soul and spirit, with all their might, are to be applied in the service of wisdom. --William Brown Keer, 1863.

Ps 90:12 Wisdom. I consider this "wisdom" identical with the hypostatic wisdom described by Solomon, Proverbs 8:15-31, and Proverbs 9:1,5, even Immanuel, the wisdom, righteousness, sanctification, and redemption of his people. The chief pursuit of life should be the attainment of an experimental knowledge of Christ, by whom "kings reign and princes decree justice; whose delights are with the sons of men, and who crieth, Whoso findeth me findeth life, and shall obtain favour of the Lord; come, eat of my bread and drink of the wine which I have mingled." David in the Psalms, and Solomon, his son, in the Proverbs, have predictively manifested Messiah as the hypostatic wisdom, "whose goings forth have been from of old, from everlasting." -- J. N. Coleman.

HINTS FOR PASTORS AND LAYPERSONS - Ps 90:12.

1. The Reckoning.

What their usual number.
How many of them are already spent.
How uncertain the number that remains.
How much of them must be occupied with the necessary duties of this life.
What afflictions and helplessness may attend them.

2. The use to be made of it.

To "seek wisdom" -- not riches, worldly honours, or pleasures -- but wisdom; not the wisdom of the world, but of God.
To "apply the heart" to it. Not mental merely, but moral wisdom; not speculative merely, but experimental; not theoretical merely, but practical.
To seek it at once -- immediately.
To seek it constantly -- "apply our hearts", etc.

3. The help to be sought in it. "So teach us", etc.

Our own ability is insufficient through the perversion both of the mind and heart by sin.
Divine help may be obtained. "If any man lack wisdom." etc. --G. R.

Ps 90:12. -- The Sense of Mortality. Show the variety of blessings dispensed to different classes by the right use of the sense of mortality.

It may be an antidote for the sorrowful. Reflect, "there is an end."
It should be a restorative to the labouring.
It should be a remedy for the impatient.
As a balm to the wounded in heart.
As a corrective for the worldly.
As a sedative to the frivolous.
--R. Andrew Griffin, in "Stems and Twigs", 1872.

MISSED OPPORTUNITY- Dr. Jimmy Allen We missed him. Our chance to change things came and passed and we did not know it was there. A dark-skinned little boy sat through Sunday School classes for three years at a great Baptist Church (First Church, San Antonio) but someone missed him. His name was Sirhan Sirhan, and at age 24 he shot and killed Senator Robert Kennedy. In a welter of words and the shudder of grief throughout our nation, the persistent thought keeps recurring—someone missed him. (Dr. Jimmy Allen, former pastor of First Baptist Church, San Antonio, Texas in Pulpit Helps, May, 1991, from 10000 Sermon Illustrations. Dallas: Biblical Studies Press)