Religion meddles with all matters.
particular questions, brings all back to the central point: "Brethren, the time is short." Therefore, behave in these matters "as though you were not," as we shall soon observe in the details—for "the form of this world is passing away."
This is the reason why only a true Christian can conduct himself with temperance and balance concerning the things of this life. Why is this so? Because only a sincere Christian has a supreme aim and a governing purpose that directs the entire course of his life. He keeps his eyes fixed on heaven and eternal happiness, and considers all particulars in light of that ultimate end. But the man who lacks a gracious purpose will necessarily err in individual cases, for he lacks a righteous aim. No one, except a Christian, fails to become lost amid the vanities of this present world.
The second point is this; you see that, Doctrine 2. Religion concerns itself with all matters.
It concerns itself with the world, with marriage, with buying, and with possessing, as we shall observe more fully later. The atheist, who takes offense that his ways should be restrained by the commanding authority of religion—which reaches into all areas of life—scoffs and says, "What business does the minister have with our professions, with lawyers, with tradesmen, or with statesmen? What concern is that to him?"
It is true, he is not concerned with the technical aspects, the particular workings of those professions. Those are rightly left to those who are trained and skilled in the specific disciplines of their callings. Yet a minister, a Christian, and religion in any person, has
authority to speak to these matters insofar as they relate to and affect the ultimate purpose of life. For religion is that wisdom which prepares a person for his highest end—for his eternal end—for heaven.
Therefore, being such a wisdom, it must guide all things insofar as they help or hinder that end. Political wisdom, we say, is a commanding wisdom. Why? Because it oversees all trades. How is this so? Does a statesman possess technical skill in every trade? No; not in the intricate practices of each craft. But he understands them to the extent that he can discern what contributes to the common good. Let the safety of the commonwealth be the law governing all trades. Political wisdom is the highest form of earthly knowledge, for it aims at the good of the whole; therefore, it may restrain or even forbid particular practices if they are harmful to the public welfare.
In like manner, all trades must be rebuked where they are sinful, as their corruptions bring reproach upon religion. We must not conduct ourselves in any trade in such a way that we forget we are Christians.
Therefore, we must receive the Word of God with humility, especially when it speaks to the details of our specific callings. We observe the Apostle Paul addressing matters of buying and selling, of marriage, and so forth. How does he do this? Only insofar as these things may hinder the greater goal: "Finally, my brethren, the time is short, and the form of this world is passing away." Therefore, be not overly attached to these things.
This is the supreme rule, the chief reason that governs all for the sake of religion. Just as I said regarding political wisdom—that it is the highest law—so too, religion stands above even that, for it deals with the most excellent and ultimate matters. There are many particular
reasons in favor of this or that activity. Yes, but if religion declares the contrary, then that must prevail, for it is the supreme rule.
Now I proceed to explain the particulars. The apostle here provides five directions, each with corresponding limits. These five directives are supported by three reasons.
The five directions:
1. Let those who are married be as though they were not.
2. Those who weep, as though they did not weep.
3. Those who rejoice, as though they did not rejoice.
4. Those who buy, as though they did not possess.
5. Those who use this world, as not abusing it.
How are these five directions supported?
They are supported by three reasons:
1. The first is at the beginning of the passage: "The time is short."
Therefore, we must be moderate in all temporal matters.
2. The second is at the conclusion of the passage: "For the form of this world is passing away."
3. The third is a great reason as well: namely, their state and condition in Christ. "Why, brethren," he says, "partakers of the heavenly calling," as in Hebrews 3:1, and again, "partakers of better things," 2 Corinthians 1:7—being brethren in Christ, members of Christ. He is the bond of our brotherhood, for we are born again as sons of God; not merely brethren among
ourselves, but brethren in Christ—therefore, sons of God and heirs of heaven.
Shall such as you be immoderate in the things of this world? Paul weaves together a compelling appeal—not only to stir their affections with the term "brethren," but also to enforce the weight of his reasoning. "Brethren, the time is short," and "the form of this world is passing away."
So these three reasons are to be added to the five directions.
Consider how strongly Paul supports his exhortations. Indeed, it was necessary that he do so. For we are so desperately attached to the things of this world, so difficult to detach, that reason must be heaped upon reason. The Holy Spirit of God does not waste arguments, nor expend them where they are not needed. Therefore, we must acknowledge the seriousness and equity of this matter, and give careful attention to these instructions.
Let us remember that each of these reasons strengthens every one of the directions. You who have wives, be as though you had none—for "the time is short," and "the form of this world is passing away." You who weep, be as though you wept not—for "the time is short," and "the form of this world is passing away." You who use the world, use it as not abusing it—for "the time is short," and "the form of this world is passing away." Each of these reasons must be considered in every particular direction.
Now, I will briefly speak to the first reason: "The time is short."
What time?
1. The time of the world. There remains but a little while until the day of judgment. Christ is near, ready to judge the living and the
dead. The time between now and that day is brief. It was short then; it is shorter now. "The time is short." We are come to the last days, to the closing period of the world. But that is not the only consideration.
2. The time of our own little world—our individual lives. Our personal judgment draws near. Whatever will happen to us at the Last Day, we will experience individually at our death. Our time is short; the time of our personal life is brief. And that consideration should be even more persuasive to convince us that "the time is short."
3. The season of time—the opportune time, which is the best portion of time. The season and opportunity for acting rightly is even shorter than the span of life itself. For we do not have equal opportunity in every moment of life. "The time is short"—that is, the appointed season of usefulness is even briefer.
[1.] The opportunity to do good, and to receive good, is brief. Not every season is a time for harvest or for sowing. The tide does not always flow, nor is the sun always shining. As it is in the natural order, so it is also in the spiritual realm—we do not always have advantages and openings; favorable winds do not always blow.
Therefore, opportunity is even shorter than time itself, just as our personal time is shorter than the duration of the world. "The time is short"; and the opportunity, the favorable season of that time, is even shorter.
[2.] Moreover, it is uncertain; we cannot know how short it may be.
If it were revealed to any one of us here that we would die within two days, it would alarm us, even the most spiritually mature among us.
It would cause us to examine ourselves. But which one of us can say with certainty that he will live for even two hours? Time is not only
short, but also unpredictable. And here we behold the astonishing folly of our nature—that we presume so much upon the future, as though we were promised long life, making presumptuous covenants with death itself. But a covenant cannot be made by one party alone.
God and future time make no such agreements with us. Therefore, it is the height of foolishness to declare, "I will live this many years."
God says, "You fool," to the one who laid up treasure for many years, planning for long enjoyment: "You fool, this very night your soul will be required of you," (Luke 12:20). A man is a fool when he places confidence in that which he has received no promise of. Thus, since time is short and uncertain, we ought to grasp hold of it while it is available—especially those precious opportunities that come with it.
[3.] And thirdly, once it is gone, time cannot be recovered. There is no recalling it once it has passed. In all these respects, we must be wise stewards; we must be thrifty with our time, and not anxiously devise ways to waste that which already flees from us so swiftly. Time is a precious gift, valuable for the greatest purposes. What is this little span of time given to us for, but to prepare for eternity, for a world without end? Yet we squander it on trivial matters, and worse, we fill it with sin. In this little time, we commit evils that we may never be able to undo. Such is our madness and folly.
Therefore, since "the time is short," let us be careful how we use it. In a brief moment, we may do that which we shall mourn for all eternity. Likewise, in a short time, we may also accomplish that which shall benefit us forever. Those who possess but a small piece of land take great care not to lose a single portion of it. So too, those who have but a little time ought to steward it well, sowing to the Spirit, that they may reap a harvest of eternal life. Then they will be able to say, "Oh, what a blessing it was, that God gave me a little time to come to Christ, to repent of my sins, and so on."
Beloved, this brief span of time consists of three parts:
Past, present, and future.
(1.) As for the time that is past, let us repent of it if it has not been well spent. That is the best use we can make of it. Nothing can be done in the time that has already passed; but if what was done in it was evil, then let us repent.
(2.) The present time is given to us for doing good. As for the time to come, it is not in our power. Therefore, we must make use of the present. For the time that is past, the best use we can make of it is to find comfort in our sincerity, as Hezekiah did (Isaiah 38:3), or else to repent if anything has been done amiss. But let us focus on the present. Let us not delay, but immediately pursue the purpose for which we were sent into the world. "The time is short," the journey is long, the task is great. It is no small journey to travel from earth to heaven; no small matter to attain eternal life.
(3.) Therefore, since we have such a weighty task before us—namely, to enter heaven—let us, I beseech you, consider the seriousness of it.
Let us give no sleep to our eyes, nor slumber to our eyelids, until we have obtained a state and condition that is not subject to time. Let us make this our chief use of time. Let the young be wise, and treasure time as more valuable than gold. Let them dedicate the prime and flower of their years to God and to those things which are best.
Especially let them consider that they have no guarantee of this time.
And let the aged, who are drawing near to the grave, not neglect their time either. A young person may die soon; an old person cannot live long. Therefore, let those who are advanced in years remember that their time is shorter than others'. All human life is brief, but the lives of the elderly are shortest of all. Let them therefore consider this:
"The time is short."
Our folly is this: we shorten our lives even further through vanity— yes, and often through sin. It would be a lesser evil if it were only vanity. But through sinful and excessive behavior, many shorten their lives and become self-destroyers. Or, through wickedness, they provoke God to shorten their days. "The bloodthirsty and deceitful man shall not live out half his days," (Psalm 55:23). God intervenes.
So, though "the time is short," we often make it shorter. We are responsible for the shortening of our own days. Let us beware of that.
But I have spoken too long on this point; and yet, because it is the foremost reason given before all the following exhortations, I beseech you to consider it: "The time is short."
If we do not make good use of it, we are worse than the devil himself.
For he makes use of the shortness of his time. What does he do?
"Because his time is short," he exerts himself to do as much mischief as he can (Revelation 12:12). He fills his time with evil, enlarging his dominion. He does all the harm he can—for this very reason: because his time is short.
Let us learn at least this much from the worst of spirits.
But what is the purpose of this truth here in particular? It is this: we have many things to do, and since time is short, let us be sure to do the main thing for which we were sent into the world. Let us do other things only as they support the main purpose, and not as they hinder it. Time is short, and there are many duties to be performed; let us be sure to attend to the principal one, so that we do not leave the most important undone.
That is the point the apostle presses here: "The time is short."