The Pivot Point of Eternity

Y G K. Chesterton3“All Christianity concentrates on the man at the cross-roads. The vast and shallow philosophies, the huge syntheses of humbug, all talk about ages and evolution and ultimate developments. The true philosophy is concerned with the instant. Will a man take this road or that?—that is the only thing to think about, if you enjoy thinking. The æons are easy enough to think about, any one can think about them.”

G.K. Chesterton, from Orthodoxy    

Perception might be reality but it’s only true if it’s correctly informed.  If the lens you see through is sinful or destructive or based on the conclusions of your experience alone, no amount of poetry will be enough.  Worse, if your perception is based on lies, you will never know peace.

That’s where God steps in.

When God tells you the truth, He speaks peace into your life.  Our perception is single dimensional and limited to the narrow range of sight we have in the here and now.  God sees the past, the present and the future in one view and He sees it in its fullness.  When we take direction from God’s Word, we acknowledge that He knows more, loves us dearly, and has the power to affect real meaning and value into our existence.

You might be living in the here and now, but it’s also the pivot point of eternity.


Job 40:6-14

Then the Lord answered Job out of the storm and said,

“Now gird up your loins like a man; I will ask you, and you instruct Me. “Will you really annul My judgment? Will you condemn Me that you may be justified? “Or do you have an arm like God, And can you thunder with a voice like His?

10 “Adorn yourself with eminence and dignity, And clothe yourself with honor and majesty. 11 “Pour out the overflowings of your anger, And look on everyone who is proud, and make him low. 12 “Look on everyone who is proud, and humble him, And tread down the wicked where they stand. 13 “Hide them in the dust together; Bind them in the hidden place. 14 “Then I will also confess to you, That your own right hand can save you.

Dig Deeper – Ancient of Days


Art: The Ancient of Days, by William Blake

Daniel 7:7–22 describes an apocalyptic night-vision of Daniel in which “the books” are opened before the Ancient of Days, “whose garment was as white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire” (v. 9). This scene of judgment climaxes with an approach to the throne by “one like the Son of man” (v. 13), unto whom is then given “dominion, and glory, and a kingdom … which shall not pass away” (v. 14). The title “Ancient of Days” alternates in the passage with “Most High” (vv. 18–27) and seems to indicate God enthroned in judgment over world empires. In Aramaic ‛attiq yomin means “advanced in days” and corresponds to a similar description of Zeus in hellenic art and literature. The term is cited throughout talmudic literature and becomes “the head of days” in 1 Enoch 46. Rashi identifies the figure with God, other sources with an angel. St. Augustine typifies patristic exegesis in seeing the Ancient of Days as God the Father, and adds that Daniel’s vision provides a concrete example of the Father’s appearing to the prophets in bodily form, so that “it is not, therefore, unsuitably believed that God the Father was also wont to appear in that manner to mortals” (De Trin. 18.33).

John Donne, in his “La Corona” sonnet, asks the “all changing unchang’d Antient of dayes” to receive his collection of sonnets as a “crown of prayer and praise.” The most famous evocation of the Ancient of Days in English literary history, however, may well be Blake’s frontispiece illustration for Europe, in which he is also a deus pancreator, constricted, as Blake would see it, by the limitations of mathematical form (rpt. M. Klonsky, William Blake [1977], 40). For Coleridge, “to contemplate the ancient of days and all his works with feelings as fresh as if all had then sprung forth at the first creative fiat characterizes the mind that feels the riddle of the world, and may help to unravel it” (Biographia Literaria, chap. 3; cf. Byron, Childe Harold’s Pilgrimage, 2.2.1).

David L. Jeffrey, A Dictionary of Biblical Tradition in English Literature (Grand Rapids, MI: W.B. Eerdmans, 1992).