1 Corinthians 7:29

1Co_7:29-31

But this I say, brethren, the time is short: it remaineth that both they that have wives be as though they had none.

The time is short

I. For the domestic connections of the world (1Co_7:29).

1. Man is the creature of the family. He is nursed and trained under its influence. When called to leave his first home the domestic instinct impels him to become the head of a family himself. And then amidst the infirmities of old age he becomes again the subject of domestic solicitude and sway. A well-organised family is earths chief nursery and highest type of heaven.

2. But this relationship is short. Few husbands and wives are allowed to climb the hill together, and fewer still hand-in-hand to totter down.

3. If family connections are thus so transient, how ought the members to live in vital connection with that gospel which immortalises all human friendships.

II. For the sorrows and joys of the world (1Co_7:30).

1. There are a weeping and rejoicing that will never end. The lost sinner will weep for ever; and the joy of a commending conscience will never end.

2. But there is a sorrow and a rejoicing that will end with life--the tear of worldly anxiety, and the joy of worldly success. This transitoriness is--

(1) A consolatory thought to the good man; for all his sorrows end here, and all unsatisfactory joys.

(2) A terrible thought to the wicked. Many of the sorrows he has now will make way for greater ones, and all the pleasures he has now will end for ever.

III. For the mercantile transactions of the world. They that buy, &c.

1. The principle of commerce is adapted to unite men together; and by the exchange of the material commodities, to exchange kind and improving thoughts. Were London tradesmen all religious, they could export religion with their goods--the market would be the best Missionary Society for converting the world.

2. This material commerce will soon be over, but mental and spiritual commerce may go on for ever. Make, then, this temporary business subservient to your spiritual welfare; make the market a means of grace. In all your getting get that wisdom which is the principal thing.

IV. For the right using of the world (1Co_7:31).

1. The world is abused when it is used chiefly--

(1) With a sensuous end. To the brute, indeed, the world has no relation but to the senses.

(2) With a secular end. When men value it on account of its fruit and minerals, i.e., so far as it can be turned into money, then they abuse it.

(3) With an intellectual end. The world teems with Divine thoughts, which it is our duty and interest to study. But to make this the end is to abuse it.

2. To use it rightly is to use it chiefly with a religious end. Religion warrants us to use it sensuously, for we have senses; secularly, for we need worldly good; intellectually, for we require truth; but it demands that we should subordinate it to the salvation of the soul--make it the means of grace--the temple of worship.

3. This religious use of the world makes it ours. The difference between the world to the worldly and to the Christian is, that the former is possessed by it, the other possesses it.

V. For the fashion of the world.

1. The world literally has a fashion that is passing away. The phenomena and forms of the world are ever shifting.

2. The fashion of the human world passeth away.

(1) The political world has its fashions which get out of fashion, and others appear on the stage to meet the times.

(2) The social world has its fashions, &c., they become obsolete, and others take their place.

(3) The religious world has its fashions. Now one ism is in vogue, and now another. Now one popular preacher, and then another. Thus, there is nothing fixed. Conclusion: Let us not, then, put our confidence in forms, but in substances. You know that though the world changes, there are certain principles that remain for ever. It is for ever true, that without virtue there is no happiness, and that without Jesus there is no virtue; that A mans life consisteth not in the abundance of the things he possesses. (D. Thomas, D. D.)

The time is short

I. The time is short. All things tell us so.

1. The year tells it in its rapid flight. The seasons, how they come and go!

2. Life tells it. Look back, you who can remember many years! What seem they now? As a dream when one awaketh.

3. The grave tells it, opening for one after another of our friends.

4. Sickness and weakness, the bodys gradual decay, tell it.

5. Every day, stealing by us so quickly and imperceptibly, giving us warning. We go forth in the morning; and in a few brief hours our work is done, and we lie down again to rest.

II. What gives to this truth its vast importance?

1. Because time is the entrance to eternity. If we were formed for this world only, we might as well join with those who say, Let us have a short time and merry one. But this life has dread responsibilities, when viewed in relation to a life which is to come. To every one of us is committed the solemn trust, to have this immortal being prepared for its appearance before God.

2. And how may this be done? The way is revealed to us in the gospel.

III. What practical lessons does it enforce?

1. Use this world as not abusing it.

(1) To live in sin is an abuse of this life. Sin is a horrible disorder, brought into the world which God made good.

(2) All who care only for the body, are abusing this life; who work, and eat, and drink, and sleep, and do no more. Why! the horse and the ass are as good as they--nay, better; for the brutes fulfil the purpose of God.

(3) If we set our affections on the things of this world, we are abusing them.

2. Be not weary in well doing: for in due season ye shall reap, if ye faint not.

3. Whatever good thy hand findeth to do, do it with thy might. (E. Blencowe, M. A.)

The time is short

I. The time of the world. Christ is at hand to judge the quick and the dead.

II. The time of our little world; our particular judgment is near at hand. It shall be with us at the latter day as it is when we die.

III. The season of the time. The opportunity of time is shorter than the time of life; for we have not opportunity of time all our life.

1. The time is short for doing and taking good.

2. It is uncertain; we cannot tell how short. If it were told any that within two days he shall die, it would make us look about us: but who of us all knows certainly that he shall live two hours?

3. It is irrecoverable when it is gone. It is a precious thing, given for great purposes; let us take heed what we do in it. We may do that in a little time that we may rue for eternity. We may do and get that good in a little time that may stand by us world without end.

Conclusion: There are three main parts of this little time.

1. The time that is gone; let us repent of it, if it have not been spent well.

2. The time present is to do good in.

3. For the time to come, it is out of our power. (R. Sibbes, D. D.)

Time: flight of

When young, our years are ages; in mature life, they are three hundred and sixty-five days; in old age, they have dwindled to a few weeks. Time is, indeed, the messenger with wings at his feet. Yesterday, he took my wife; to-day, my son; to-morrow, he will take me. (Madame de Gasparin.)

Time: how to use it

I. Know the use of time; that it is a seed-time, wherein thou must go forth and sow, though in tears and showers. An husbandman will not lose his seed-time whatever weather it prove, True, our life is a moment, but on which eternity dependeth. And it is a time of traffic till the Master come: and is the Masters absence for eating, drinking, or smiting the fellow-servants?

II. Know the worth of time, before the want of time. It is a very folly to be niggards of wealth and prodigal of time. It is the great sin of some that they cast away their short time in doing evil, or doing nought to the purpose: as little children who spend their candle in play, and are glad to go to bed by dark, and never perceive their childish folly till it be too late. But Christian wisdom is to set such a price on time as not to let it slip without making ourselves gainers of something better than itself. (J. Taylor, D. D.)

Time: its rapid flight

A Chinese preacher, wishing to impress upon his hearers the idea that time seems to pass more swiftly as we get older, used a telling illustration drawn from the incense-pan. The incense-pan is an article of furniture familiar to every Chinaman, young and old. It is a stand made to hold a great length of incense, coiled up like a clock-spring. The outer coils are by far the largest, the outermost being fifteen or eighteen inches in circumference; while the inner coils get gradually shorter, the innermost of all not being more than, perhaps, three inches in circumference. This spiral incense being fixed on the frame and lighted, the first round takes a long time to burn; the second round, being shorter, is completed quicker; the third round is completed more quickly still; and so, with accelerated pace, the smoking point courses round the shortening coils till the last is reached, which, being the shortest of all, is travelled round in a fraction of the time that was taken to consume the first. In the same way, said the Chinaman, our years seem to go, flying more swiftly the nearer we get to the end of our life.

The shortness of life

1. The tone in which a man speaks often helps us to understand his meaning. Brethren, the time is short, writes St. Paul, and there is no tremor of dismay or sadness in his voice. He was in the midst of work, full of the joy of living, and he quietly said, This is not going to last long. It is what men often say to themselves with terror, clutching the things they hold all the more closely, as if they would hold them for ever. There is nothing of that about St. Paul. And on the other hand, there is no hatred of life which makes him want to be away. There is no mad impatience for the things which lie beyond.

2. It does not matter what St. Paul was thinking of. He may have had his mind upon death or the coming of Christ. And perhaps the very vagueness helps us to his meaning. For he is not, evidently, dwelling upon the nature of the event which is to limit the time, only upon the simple fact that there is a limit.

I. What is the shortness of life? To the ephemera it looks like an eternity; to God it looks like an instant. How shall human life seem, then, to man? It depends upon where he stands to look at it. If he stands with the ephemera, his life looks long; if with God, his life looks short. If a man is able, that is, to conceive of immortality, he thinks his life on earth is short--and that we can do so is the pledge and witness of our nobility.

II. The shortness of life is bound up with its fulness. The day crawls to the idler, and flies to the busy worker. The shortness of life is closely associated, not merely with the greatest hopes of the future, but with the real vitality of the present. What then? If you and I complain how short life is, how quick it flies, we are complaining of that which is the necessary consequence of our vitality. And does not then the shortness of life cease to be our lamentation and become our privilege and glory?

III. Suppose a man has accepted the shortness of life as a conviction, what effect will that conviction have upon his life?

1. Must it not make a man try to sift the things that offer themselves to him, and try to find out what his things are? Epictetus said that for each of men there is one great classification of the universe, into the things which concern him and the things which do not concern him. To how many men that classification is all vague. Many mens souls are like omnibuses, stopping to take up every interest or task that holds up its finger and beckons them from the side walk. Such indiscriminateness is almost legitimate and necessary in childhood. Then life seems endless. Then the quick experimenting senses are ready for whatever strikes them. But as the course goes on, as its limit comes in sight and we see how short it is, the elective system must come in. Out of the mass of things which we have touched, we must choose these which are ours--books, friends, pleasures, usefulness, &c., before we go. We come to be like a party of travellers left at a great city railway station for a couple of hours. All cannot see everything in town. Each has to choose according to his tastes what he will see.

2. It brings a power of freedom in dealing with the things which we do take to be our own (1Co_7:29-31). Not that they should not marry, &c. The shortness of life was not to paralyse life like that. But they were to do these things with a soul above their details, and in the principles and motives which lay beyond them. He who has only an hour to stay m some great foreign city will not puzzle himself with the intricacies of its streets or the small particulars of its life. He will try simply to catch its general spirit, to see what sort of town it is, and learn its lessons. He must tread its pavements, talk with its people, &c.; but he will not do these things as the citizens do them. He will do them as if he did them not. Just so he who knows he is in the world for a very little while, is not like a man who is to live here for ever.

3. In the shortness of life the great emotions and experiences assume their largest power and act with their most ennobling influence. Think, e.g., of a great bereavement coming to a man. It comes in two forms. One is in the change of circumstances; the other is in the mystery of death and the distress of love. Now if the man who is bereaved sees nothing in the distance, but one stretch of living, it is the first of these aspects that is the most real. He multiplies the circumstances of his bereavement into all these coming years. But if, when we stand to watch the spirit which has gone away to heaven it seems but a very little time before we shall go too, then our grief is exalted to its largest form. Mens griefs are as different as mens lives. To the man who is all wrapt up in this world, grief comes as the ghosts come to the poor narrow-minded churl--to plague and tease him. To him to whom life is but an episode, grief comes as angels came to the tent of Abraham. The soul takes the grief in as a guest, and listens reverently for what it has to say about the God from whom it came.

4. The criticalness of life is bound up with its shortness. That thought belongs to every limited period of being which opens into something greater. A boy feels the probation character of his youth just in proportion as he vividly realises the approach of his majority. And man is made so that some sense of criticalness is necessary to the best life always. Let me feel that nothing but this moment depends upon this moments action, and I am very apt to let this moment act pretty much as it will. Let me see the spirits of the moments yet unborn watching it anxiously, and I must watch it also for their sakes. And it is in this that the strongest moral power of life is found. Now ask yourself, Could this have been if life had seemed so long to men as never to suggest its limits? It is when the brook begins to hear the great river calling it, and knows that its time is short, that it begins to hurry over the rocks and toss its foam into the air and make straight for the valley. Life that never thinks of its end lives in a present, and loses the flow and movement of responsibility.

5. When we know that our time of intercourse is short with any man, our relations with that man grow true and deep. Two men who have lived side by side for years, with business and social life between them, with a multitude of suspicions and concealments, let them know that they have only an hour more to live together, and, as they look into each others eyes, do not the suspicions and concealments clear away? Oh, you who are letting miserable misunderstandings run on from year to year, meaning to clear them up some day; or letting your friends heart ache for a word of appreciation or sympathy, which you mean to give him some day--if you could only know, all of a sudden, that the time is short, how it would break the spell! How you would go instantly and do the thing which you might never have another chance to do. (Bp. Phillips Brooks.)

Lifes brevity

No Christian will receive this as a sad announcement, or who has lost those whom he loves, and has a good hope beyond the grave. His only ground of regret is that the work he has to do is too great for the space in which he has to do it. And this is the thought which the word short most literally conveys. It means shut in, straitened for room. And this thought was natural to a mind like Pauls--so full, so busy, with large undertakings.

I. There are three reasons why time is short.

1. To the eye that has been dwelling on eternity, all time, everything we can measure, must be short.

2. Good occupations make shortness. There is a great deal to do. Alas! for the man who finds any day of his life too long.

3. No happy man complains that the hours run sluggishly; and happiness is every mans duty. To those who are infinitely happy there is no time at all.

II. I speak to those who wish it to be short.

1. This I say, brethren, the time is short, before the Elder Brother comes. The time is short for all your earthly brotherhood; and soon will be the heavenly brotherhood, when the whole family will meet in their Fathers house. Already Jesus is on His way, and He travels quickly.

2. What makes time longer than it is, is to clog it with the past or encumber it with the future. If you desire that time should feel short, live straight to the present; the present duties, joys, trials. You have nothing to do but with the passing moment. Dont be long about anything. What is to be said, say it; what is to be done, do it; what is to be thought, think it; what is to be prayed, pray it; what is to be suffered, suffer it. Concentrate. Many persons are too long in their religious duties; they may do better by more condensation.

3. The time is too short--

(1) To trifle with.

(2) To be speculative; what we want is to be exceedingly practical.

(3) For fretting about little things. The future we care about may never come; and if it comes will be only for a little while.

(4) To hoard up, when this night thy soul may be required of thee.

(5) To quarrel, when we are all about to go in together to stand before His judgment seat.

(6) To mourn for those who are gone when they will so soon come back again.

(7) To weep--when God is so soon to wipe away all tears from our eyes.

4. But it is not too short--

(1) To pause and feel its shortness.

(2) To do something for God before we finish the work which He has given us to do. (J. Vaughan, M. A.)

Brief life is here our portion

The text does not say that time is short. That were very true. Compared with eternity, time at the very longest is but as a point. But the text says The time is short, i.e., the time of our life and opportunity. This is a truth which everybody believes; yet how few of us act as if we believed it! All men think all men mortal but themselves. Ask the angel what he thinks of the life of a mortal, and he will tell you Like the grass, scarcely have I gazed upon them ere they are cut down, withered, and gone. Or if you interrogate the oak or the elm they will tell you that man is but an infant of to-day. Or take counsel of the old man and he will tell you that when he was a boy he thought he had a wealth of time before him. Yet now he remembers when, as it were but yesterday, he was himself a little child, and his grandsire clasped him to his bosom. And yet, perhaps, some of you hoary veterans need to be reminded that the time is short. Should five, or even ten years more be granted you, how quickly they must pass when seventy so rapidly have fled! Be parsimonious of minutes now, though you may have been once prodigal of years. But to estimate this oracle truly we must turn to the years of the right hand of the Most High. A thousand years in His sight are but as yesterday, &c. The time is short.

I. It warns. If ye knew the sterling worth of time ye would shrink from the smallest waste of so precious an article. It is too short--

1. To squander upon unprofitable amusements. While recreation is needful to keep the mental and physical powers in working order, we can give no countenance to such gambols and gamblings as rather tend to enervate than to invigorate.

2. To lose it in senseless talk, idle gossip, or domestic scandals.

3. To plan a round of empty frivolities to while away an afternoon or an evening, as the manner of some is. It is said of Henry Martin that he never wasted an hour. I wish it could be said of us, that we wasted neither an hour of our own time, nor of other peoples.

4. For indecision and vacillation. Your resolving and retracting, your planning and scheming, your sleeping and dreaming, are a mockery of life, and a wilful murder of time. If God be God, serve Him. Decide quick, speak sharp. If not, take the alternative--serve Baal.

5. For speculating upon nice points of controversial theology. You know how the school-men used to debate how many angels could stand on the point of a needle. There is a little of the spirit abroad now. Ministers will devote whole sermons to the discussion of some crotchet. I have generally noticed that the less important the point is, the more savagely will some persons defend it. I would sooner be able to proclaim the Cross and explain the Gospels than decipher the imagery of Ezekiel, or the symbols of the Apocalypse.

II. It suggests. Surely, then, I have some opportunity to follow out the work of faith, the patience of hope and the labour of love, though not the opportunity I once had. Some of you can never hope to receive the greeting that awaits such a faithful servant. You have lost the golden opportunity. But are there not children here to whom this is possible? I solemnly charge each young man to foster this aspiration. Prepare for the good fight of faith. Live to the utmost possible consecration of your entire manhood. Whatsoever thy hand findeth to do, do it with thy might.

III. It inspires. Now is the accepted time. The time to do the deeds that thou must do, or leave them undone, flies swiftly past.

1. Are your children converted? Pray with them to-night. The time is short for others as well as yourself. Do not wait, young man, to preach Jesus till you have had more instruction. You that mean to do something for the poor when you have hoarded up some more money, spend your money now. Be your own executors. The time is short. Let it inspire you to pray for immediate conversions.

2. Seeing the time is short, let us bear with patience the ills that vex us. Are we very poor? Is consumption beginning to prey on our trembling frame? Have we to bear evil treatment from an ungenerous world? Why trouble yourselves about what you will do a month or two hence? You will probably not be here; you will be in heaven. Worldly-mindedness ill becomes us who have confessed that we are strangers and pilgrims on the earth.

IV. It alarms. And well indeed it may. It is a dismal knell I have to toll for the unconverted man, to whom life has been a joy, for he has prospered in the world. But what have you not done? You have not found salvation. How few the opportunities that remain! (C. H. Spurgeon.)

Length of life

Ten thousand human beings set forth together on their journey. After ten years, one-third, at least, have disappeared. At the middle point of the common measures of life but half are still upon the road. Faster and faster, as the ranks grow thinner, they that remain till now become weary, and lie down, and rise no more. At three-score and ten, a band of some four hundred yet struggle on. At ninety, these have been reduced to a handful of thirty trembling patriarchs. Year after year, they fall in diminishing numbers. One lingers, perhaps, a lonely marvel, till the century is over. We look again, and the work of death is finished. (Bp. Burgess.)

Only a little while

The attitude of people towards a temporary state of affairs is very different from their attitude towards something permanent. No man fits up his room at an hotel as he does his home. When one is waiting in the vestibule of a public hall he does not give much thought to the inconveniences of his situation. The thing for which he has come is behind those doors. When a man rides in a street-car he would rather have a seat and less crowding; but he never thinks of making a serious matter of that. His object is to get down to business. Now do we recognise the larger applications of the same principle? Suppose we set this life of sixty or seventy years over against the eternal life of the future. The two spaces are related to each other as the vestibule to the hall, the transit on the car to the days business. But remember that Paul does not use the fact of the shortness of life to encourage a sense of indifference to lifes duties. There may be in the ante-chamber some beautiful pictures and sculptures, &c. These things are for us: we may and ought to enjoy them. We are not excused from the courtesies of life, even on a street-car. The other world may be, and is, the prime fact; but this world is a fact, too, though a secondary one. If Paul says, It remaineth that those who have wives be as though they had none, we are not to conclude that because a man expects to depart for heaven in a short time, he is therefore to treat his wife as though she were not. This being premised, note the bearing of this fact on--

I. Our domestic relations (verse 29). These are the nearest and dearest of all earthly ties; they call out our deepest affections, our best energies. And God Himself instituted them, and Christ sanctified them at Cans; and Paul chooses them to illustrate the love of Christ for the Church. Yet it remaineth, that they that have wives be as though they had none.

1. If our earthly homes crowd out the attractions of the heavenly home, we are misusing them. When home ceases to be the nursery of consecrated power, a scene of preparation for heaven, and becomes, instead, a base for fashion and shallow pleasure, then it is time to face the hour when a voice shall call us forth from these beloved doors, to return no more.

2. And then, too, we know that often the family relation is not the type of heaven. We know how men make it the instrument of fostering their pride of birth, and how, for the sake of preserving a family name, loveliness and innocence are allied with senility and debauchery.

3. On the contrary, in the New Testament domestic life is always treated with special reference to the life to come. The institution of the family, beyond any human institution, points up to God. God Himself takes the name of the family head; marriage is to be in the Lord; children are to be trained in the nurture and admonition of the Lord.

II. The sorrow of this world (verse 30).

1. Let us confine ourselves to one element--injustice. The innocent suffer; the bad prosper. Away back in the far past we find Job wrestling with the question. On the one hand, the reasoner asks, How did it come to pass? Why is it allowed? On the other hand, the man who is trying to live rightly asks, What shall I do with it? How shall I adjust myself to it?

2. Note the answers which are given to the latter question.

(1) Rousseau tells us it is all the result of false training. Human nature is good; and, if you only educate it properly, its evil will be checked, and we shall have a reign of liberty, equality, and fraternity. The value of Rousseaus answer may be estimated in the lurid light of the French Revolution.

(2) The communist says, Only do away with all private interest, and merge all in the public, and all will be well. But, unfortunately, the history of Nihilism has some significant stories to tell of that experiment.

(3) There was the Stoic, who steeled himself against injustice, and cultivated insensibility to pain, anger, and pity alike.

(4) There was the Epicurean, saying, I will keep out of all such relations with men as will engender injustice or cruelty.

3. All these views are strictly bounded by this life, and are opposed by that which is represented in our text. For the New Testament--

(1) Shows no sympathy with Rousseaus view. It treats injustice as an evil that will exist so long as human society is not under the power of Divine love.

(2) Does not give us a picture of any favoured man who escapes the worlds injustice. On the contrary, the better its men the more they suffer at the worlds hands.

(3) Gives us no men of iron, insensible to suffering. The victims of the worlds cruelty are real sufferers.

(4) Puts every Christian in a positive attitude towards this fact. He cannot evade it; he must feel towards it in the right way. And if, as the gospel everywhere assumes, this state of things is passing away to give place to a better and more permanent one, then let the injustice and cruelty and sorrow be measured by the proportions of that larger life (2Co_4:17). We can be as though we wept not; i.e., we can be as useful and as kindly as if we had no cause to weep. We may have lost what is ours; but the time is short, and heaven will give it back with interest.

III. Our joys (verse 30). Not that we are to pass this life in gloom and sullenness because it is short. When the train goes through the tunnel let us be all the more cheerful because the sunlight will pour in by and by. But if there is grander joy in the life beyond this, it is not the part of wisdom to be too much absorbed in earthly joy.

IV. The buying and selling, the possessing and use of the world in general (verse 31). All these things, in New Testament thought, have their value determined by two facts--the shortness of this life, and the overshadowing, transcendent grandeur of the life to come. Does it not become us to hold this world lightly in view of these two truths--so little time left, and eternity approaching? An old woman sat one day beside her apple-stand in a great thoroughfare. A well-known judge walked up and stopped for an apple. Well, Molly, said he, dont you get tired of sitting here these cold, dismal days? Its only a little while, sir, was the answer. And the hot, dusty days? Only a little while, sir. And the rainy, drizzly days, and your sick, rheumatic days? Its only a little while, sir. And what then, Molly? Then, sir, I shall enter into that rest which remains for the people of God; and the troublesomeness of the way there dont pester nor fret me. Its only a little while. But, said the judge, what makes you so sure, Molly? How can I help being sure, since Christ is the way., and I am His? Now I only feel Him along the way; I shall see Him as He is in a little while, sir. Ah! said the judge, youve got more than the law ever taught me. Yes, sir, because I went to the gospel. Well, said he, as he took up his apple, and began to walk off, I must look into these things. Theres only a little while, sir. (M. R. Vincent, D. D.)

Life, its shadows and its substance

Is it, then, the aim of Christianity to turn this world into a dream-land? Are we to undervalue lifes sweetest affections and deepest sentiments as if they were but appearances? Surely no! Such an interpretation misconceives this passage alone and the whole Bible teaching; for no other book is more intensely realistic than the Word of God, and nothing places more value on common life.

I. Let us look around and recall some of our experiences to see whether we may not find a clue to this remarkable passage.

1. When, on some summer afternoon, parents watch the sports of their children and perceive their realisation of the game, do they not feel that to the child there is value in these things? And yet, when they consider the after-life of the child, do they not smile at his dream-land? It is to the parents as if it were not. And when the children grow up they feel that, when compared with the larger experience into which they have entered, that early joy was unsubstantial. In like manner, it is in the power of the ripened mind to look forward toward a coming state whose glory and perfectness shall cast all present realisations into such relative inferiority that they shall seem to be but shadows.

2. There are two states of mind in which men have an experience in business. The reality and importance of business is solemnly to be affirmed. And yet there are times when men feel disgust at wealth, and at all the means by which it is sought. But there are hours in which men feel, not that earthly treasure is despicable, but that there is a kind of treasure with which that which the earth affords bears no comparison.

3. He who has built a palace for his affections knows two experiences of the like kind. The earnest reality of heart-life--nothing can take from its importance. But there are times when there is a vision of the coming love in comparison with which all that we here knew in respect to heart-love is but a germ, or a plant in its early years.

4. Some there are who will tell you that in sorrow there is a like experience. The reality, the power, and the dominion of sorrow no man disputes. Yet, as in storms, sometimes there are moments when the clouds part and let through the whole gush of the sun; so, out of anguish, often, the soul rises to a vision of the work which sorrow does for men. No chastening for the present seemeth to be joyous, &c. And in these higher moods we look back upon sorrows as if they had been no sorrows. Who remembers, when once his feet are upon land again, those weary storms that well-nigh rocked the life out of him but yesterday?

5. Thus in joy too we learn to rejoice as though we rejoiced not. We learn, blessed and beautiful as is the present, to wait for the more glorious disclosure that is just beyond. Have we not, then, in these and like experiences, the interpretation of this sublime truth of the sacred Scriptures? In another way John comes at the same truth, where he says, Beloved, now are we the sons of God and it doth not yet appear what we shall be. You are to live as if all things here below were transient. You are not to rest in them as though you were satisfied with them. Let us live as though all these symbols of the life to come were but shadows and dreams.

II. In view of these illustrations consider how the deepening and ennobling of human life depends, not on the idolatry of its present low estate, but on so employing its earthly letter as to descry what it is going to be.

1. Take love, the finest feeling. We are to lift up our conceptions to a state in which our character will turn on this feeling, not occasionally, but as an ordinary experience. And when we have thus raised the ideal that ideal comes back to teach us how pure and noble it ought to be.

2. Nothing else is a better guard against immoderation and the vulgarising tendencies of business than that habit of mind which the apostle here indicates. We take business too often as an ultimate end. We do not let it prophesy anything to us. The wickedness of this world is not that men are addicted to business, but that they look at it only on the earth side; that they fail to hear its testimony of higher things. So soon as a man is satisfied that there is higher wealth than this world affords; that his life consists not of the abundance of the things which he possesses, he is fitted to acquire wealth and administer it.

3. All the experiences which we have in our varied life of this habit of mind which the apostle enjoins, will tend, not to destroy our conscious enjoyment in the present sources of innocent good, but to give us a finer joy. Men, for the most part, do not know how to find the honey in the things of this world. You will never suspect where the honey of a flower is; or, if you did, too large is your hand to be thrust in to get it. But the bee draws out the hidden stores. Its very fineness gives to it what your coarseness withholds from you. We are not fine enough to discover the joy that is hidden in many of the relations of this life.

4. So, too, cares and disappointments, such as waste life, are forestalled and resisted by this habit of mind. For I would have you without carefulness. Not without occupation, but without corrosive anxieties. He that feels that his life here is but transient, and that his true life is craning to him lives above those annoyances. The higher our conception of life the easier will life become.

5. This view lifts us above those fluxes and refluxes of pain and suffering that come from death. What is death? When the apple-tree blossoms you laugh, and you do not cry when you pick the apple; but when man blossoms man laughs, and then, when God picks the fruit, he cries. In winter I planted under glass, and depended upon artificial heat, and waited for the time when I might remove my early plants. But now, in these June days, I have taken them into the broad, exposed garden, and put them where they are to blossom, and they did not weep when I put them there. Now God has raised us under glass, and nurtured us there, that we might bear transplanting into another and better sphere, and when He comes, and takes us, and plants us out in His open garden, is that the time for us to cry? Now let us thank God, not that men die, but that they live. Let us mourn as though we mourned not. (H. W. Beecher.)

The shortness of time

The time is short. To the serious Christian there is much of consolatory as well as exhortatory nature in this solemn declaration. There is much that meets the anxious sorrows of the weary and heavy laden; and much that meets the circumstances of a sleeping, loitering pilgrim on the road to Zion.

I. It remaineth that they that have wives be as though they had none. The apostle would here caution Christians against the undue encroachment of domestic cares. We must take care that our affection does not degenerate into idolatry; that we love our partners and our children with a subordinate regard; fearing lest our hearts should be overcharged with the cares of this life, and so the day of our departure come upon us unawares. We must only sip at the stream as we hasten through the valley, and beware how we linger on its banks.

II. The shortness of time should lead those that weep to be as though they wept not. There must be weeping of one kind or other in such a world as this. We must weep over the death of relatives: we must mourn the failure of our favourite projects, the treachery of professed friends, the pains and diseases of a corruptible body, the weariness and helplessness of old age. And however free we may be from immediate causes of distress, we must often mourn from sympathy, weep with those that weep. But the most fruitful source of a Christians tears is his sin. But the time is short; and it remaineth that those that weep be as though they wept not. I might well weep rivers of tears on the very possibility of losing my immortal soul and an eternity of bliss; but for the loss of everything in this world, surely there should be a sorrow commensurate with the narrow limits of its duration. What though we witness the departure of friends? They are only called home a little before ourselves, and soon we shall be for ever with each other and the Lord. What though we feel the adversities of life? Who can fret over a momentary privation, who has a good hope through grace of an inheritance in heaven? What though we feel the earthly house of this tabernacle dissolving? We have a building of God, a house not made with hands, eternal in the heavens, where the inhabitants no more say, I am sick.

III. The shortness of time should lead those that rejoice to be as though they rejoiced not. To a certain extent many have a real enjoyment of human life. There is a temporary absence of disturbance, and a considerable competence of what nature relishes. Things wear a prosperous and a pleasurable aspect; and for a season at least men seem at liberty to rejoice, and to let their hearts cheer them. But let us pause and be sober-minded. What is it that we are so fondly handling? Perhaps the cockatrices egg. The object of our endearment is filled with the seeds of misery, and vanity, and corruption. We are leaning on a feeble reed. The longest season of earthly pleasure is, after all, but a fleeting summers day. Let us rejoice with trembling, and only suffer our unrestrained elevation of spirit to be given to these objects, which will never fail us. Rejoicing in Christ Jesus--rejoicing in hope--rejoicing in the testimony of our conscience--here is a wide and satisfying field--here we may fearlessly rejoice, even with a joy unspeakable and full of glory.

IV. The shortness of time should lead those that buy to be as those who possessed not. Suspect something seriously wrong if you begin to think yourselves at home in this world. After all, you are but tenants of a day, and here have no continuing city. Let your loins then be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord.

V. The shortness of time should lead us to use this world as not abusing it. Such is the depraved propensity of human nature, that it turns into a curse what was intended for a blessing, Riches are abused to the purposes of covetousness or extravagance. The advantages of talents and education are abused to the furtherance of infidelity and error on the one hand, or pride and self-conceit on the other. Time, health, and every other possession are liable to the same alienation from its proper service. It is the fault and the misery of our nature that it is always making the creature the object of idolatrous regard. But we must watch against this propensity. We must reflect upon our situation. The time is short. We are hastening on our journey. We are travelling to our home. And shall we be unduly pleasing ourselves with the comforts of the inn of this world? or wantonly and excessively partaking of its provision, or longing to abide in it: (W. C. Wilson, B. A.)

The narrowed opportunity

If a woman take leaven and hide it in meal, the meal will be changed into bread; but the meal must work before the bread can be made. The end is a good end, but the process by which it is reached is not pleasant and seemly. The meal will heave and labour, and must. In like manner, when a new principle of life is infused into human society, when, for example, the gospel of Christ is brought into vital contact with a society like that of ancient Corinth, the new quickening principle must work in and upon it before it can be changed, and in order that it may be changed, into more wholesome and happier forms. To hasten the process, and to make the bread all the sweeter when it came, St. Paul threw in the salt of his good counsel. He answers the questions by which the Corinthians were troubled, and which they were not able to answer for themselves. A grown man, who is governed solely by maxims and rules, not by reasons and principles, is a pedant or a slave rather than a man.

I. Use the world, but dont abuse it. This is the broad general principle which covers, modifies, sanctifies all the details of practical life. Christ had said, Be not of this world; He had revealed a larger, fairer, more enduring world than the outward set of phenomena and conditions by which we are surrounded. And when the gospel came to the Corinthians, that spiritual world, which in its perfection is also a future world, seemed so attractive to some of them, so near, so momentous, that they heartily despised this present world and all that had once endeared it to them. This was one view of the case. And the other was: If time be so short, and the world so near its end, let us make the most of them while they last, and take our fill of pleasure as long as we can. Let us eat and drink, for to-morrow we die. Both these conclusions, opposite as they are, were drawn from the same premises; and each of them is equally remote from the true conclusion. St. Paul rebukes them both. To the Stoic conclusion, Renounce the world, he replies, Nay, but use the world; to the Epicurean conclusion, Live only to enjoy this world, he replies, Nay, do not abuse the world. To all who held them he says, All things are yours. You may use and enjoy them all. But give the best things the best place in your thoughts. Let that which is largest, fairest, most enduring, take the deepest, strongest hold upon your hearts.

II. The apostle assigns two reasons for thus using the world as not abusing it.

1. The brevity of time. This I say, brethren, the time is short in order that henceforth … we may use the world as not abusing it. Time is a word whose value wholly depends on our construction of it. It is variable as a chameleon, and takes its hue from the moods in which we regard it. An hour is much to a child, little to a man. To the same man an hour at a merry Christmas feast is one thing, and an hour on the rack of pain or expectation is a very different thing. Nay, so purely relative is time, that its length contracts or expands according as we look before or after. It is of little use talking to you of the brevity of the time to be; but look back on the years that have gone, and confess that the time is short, that now, if ever, you must bring your life under law to God.

The Bird of Time has but a little way

To flutter--and the bird is on the wing.

But the words rendered the time is short mean literally the season is contracted, the opportunity lessened. Every year, every season of life, brings its own opportunities with it, and these, once neglected, never return. Every day, moreover, carries off with it an indelible record of how you have either used or abused it--a record which can never be obliterated, or even modified. As an old Persian poet finely says--

The moving finger writes; and having writ,

Moves on: nor all your piety and wit

Shall lure it back to cancel half a line,

Nor all your tears wash out a word of it.

2. The second reason which the apostle assigns for a wise use of life is the transitoriness of the world. In the Pauline vocabulary the word world includes nature, human society, and ecclesiastical forms, or, rather, it denotes all the visible and perishable elements of them. And all these change, and live by change. The more delicate and sensitive phenomena of nature vary even as we look upon them. The bare boughs put forth ]eaves of a tender green; the green shifts into yellows, browns, and crimsons; then the leaves fall, and the boughs are bare again. The birds come and go. The clouds shift and fly. The wind veers from point to point. The very rocks crumble. The sea eats away the land. The ice splits the mountains. And men change. The boy grows up into the man, the man marries and has children, sickens, dies. One generation goeth and another cometh. Modes of thought and government and the customs of society are for ever on the flux; the old order changeth, giving place to the new. And we ourselves change. Our deepest impressions are fleeting unless they are continually recalled and retouched. Our most intense delight, whether drawn from some beautiful scene in nature, or from sacred human affections, or from fellowship with God, loses its edge and keenness as the months go by. There is no affection so sharp, there is no joy so pure, but that time dulls it. Let us, therefore, use the world as not abusing it. To-morrow becomes to-day so fast, and to-day yesterday, that we dare not attach ourselves to the present moment, and should not fail to avail ourselves of whatever grace or opportunity it may bring. We, changeful as we are, have an abiding life beneath all our changes, and though the world be changeful too, yet its various phenomena are the passing forms of an external substance. And the question for us is--Which shall we care most for, for which shall we most habitually and earnestly provide, that which is changeful and perishable in us and in the world around us, or that which liveth and abideth for ever? (S. Cox, D. D.)

The message of the closing year

Like the traveller who goes to sleep in the course of a long journey, and awakes astonished to find that he has traversed such a distance, so have we felt, when the approach of the years end roused us to give attention to the matter. Here are two statements, and a series of practical inferences drawn from them.

I. The first statement is pre-eminent for its brief point and solemn suggestiveness: The time is short. Time, as every one knows, is simply duration; but it may be either the duration of the world itself, or the brief space of an individuals life on earth; or it may be employed to specify the precise date of some important occurrence.

1. It is short, in itself considered; for, as the Psalmist sings, The days of our years are threescore years and ten; and this is rather the outmost limit than the general average of life.

2. It is short in comparison with the duration of the material universe.

3. The time of our life, again, is short as compared with the years of those who lived in the days before the flood, or even with those of the patriarchs immediately thereafter. They reckoned by hundreds; we do now, at most, by scores.

4. Again, the time of our life is short in comparison with the work we have to do in it. The old painters had an adage, which they derived from Hippocrates, the father of medicine, Art is, long, and life is brief. They felt in their pursuits what our great lexicographer has expressed, when he declares, in reference to some matters about his dictionary, that a whole lifetime might be devoted to them, and even a whole lifetime would not be sufficient. And so every true Christian feels regarding the work that is set before him.

5. But once more here, the time of our life is brief in comparison with eternity.

II. The second statement here made is, that The fashion of this world passeth away? The figure has been taken, as is commonly supposed, from theatrical exhibitions. How rapidly, in a drama, does scene follow scene, and act succeed to act! Battles are fought and won, empires lost and gained, sudden elevation followed by swift misfortune, and the events of many years compressed into a few short hours; and then, after the foot-lights are extinguished, the place where, shortly before, there have been pomp and pageantry, is hushed in the silence of complete desertion; while, if you follow the actors to their homes, you may discover that he who stalked across the stage with the port of an emperor, ties down to sleep in an empty attic, or on the cold damp floor of a cheerless cellar. And such, indeed, is life: its changes as rapid, its possessions as fleeting, its joys as transient, and after it is over, there may be seen many contrasts far more striking than that between the actor in his sparkling finery on the stage, and the same man shivering in the cold nakedness of his home. In the estimation of others, however, the figure here is taken, not from the theatre, but from a public profession. But such a procession the whole race of mankind upon the earth has been. On the page of history men pass on and on in ceaseless motion; the costumes vary as the times do change; yet still we gaze, and still they pass: and then, when we come down to the day in which we live, we too fall in and follow them, joining thus the innumerable caravan that moves to the pale realms of shade. Thus it has ever been, thus it shall ever be. In solemn procession the race is moving on to death. Passing away--let us affix these words to the ornaments we delight to look upon, and the works of art we love to see. Briefly let us pass on now to the consideration of the practical inferences which are here drawn from these two solemn truths.

1. The first has respect to the relationships of life--It remaineth that they who have wives be as though they had none. But let us not misunderstand our apostle. He does not mean that a man should desert his wife and children, and leave them to the cold cheer of the workhouse, or to the still more uncertain mercy of precarious charity. That is one way in which a man--nay, let me rather call him a human brute--having a wife, may be as though he had none; but that is not obeying the apostles precept. Neither does he menu that a man should spend all his time out of his own house--whether in the fashionable club-room, or the genteel hotel, or the low public-house. That is another way in which he who has a wife may be as though he had none; but that is not obedience to the apostles precept. Neither does he mean that a man should come to his home after business cross, testy, and cantankerous, so that he cannot be spoken to; and should sit down to his newspaper or book, with a foot on either side the fire, utterly oblivious that there is one by his side whom he has solemnly sworn to love. The meaning is that wife, and children, and earthly relationships in general, must all be subordinated to God. We must not build ourselves upon them, as if they were to be always with us, or we always with them. We must build thus on God alone.

2. The next inferences have respect to the sorrows and the joys of earth--They that weep, as though they wept not; and they that rejoice as though they rejoiced not. Here, again, we must beware of supposing that Paul means to inculcate that stoical indifference to which all things come alike, and which can neither be melted to tears nor won into a smile. This was not the example which the Saviour set; for He joined in the mirth of a marriage feast, dropped a tear over the grave of Lazarus, and wept over the lost Jerusalem. He means that we must not allow ourselves to be swallowed up of sorrow, we must not nurse our grief until it become too strong for us to rise above it, nor brood over our sadness until it become murmuring.

3. The next inference has respect to the business of life They that buy, as though they possessed not. This, of course, does not mean that possessions impose no obligation, or involve no responsibility. The vastness of their possessions is to cause no pride; for what is it, after all, to the infinitude of God? The smallness of their earthly portion is to cause no envy; for, having God, what cause have they to complain?

4. Finally, these truths have an influence on the enjoyment of this worlds goods--They that use this world, as not abusing it. There is thus a legitimate use of the world. I have no sympathy with those who cry out against a proper employment and enjoyment of the good things of this life. No man has so good a right to enjoy these things as a Christian. The things of the world are not in themselves evil. They become so only when, by the deceitfulness of our hearts, we seek to put them in an improper place; when we derive our entire enjoyment from them, or find our entire happiness in them. But, on the other hand, our noblest use of them is to employ them in the service of the Lord. If you have money, use it; do not let it lie rotting in idleness, but let it be employed in the promotion of Gods glory, and the well-being of your fellows. If you have position, or rank, do not throw its weight into the scale of evil, neither seek to denude yourself entirely of it; but abide in it, and employ all the influence it gives you on the side of God. (W. M. Taylor.)

A drama in five acts

1. Holy Scripture gives not a special rule for each particular case, but rather instructs us by general principles applicable to all cases, otherwise a library would be required rather than a volume. The apostle had to answer several questions with regard to marriage. These he answers with an I suppose, or again, Howbeit, for this speak I, not the Lord; as if he felt himself quite unequal to meet every case; but he lands here on sure ground, and seems to say, Of this one thing I am quite sure; that the time is short, and therefore, whether ye are married or not, &c., &c., ye should act in all these things as knowing their temporary character.

2. This morning we shall go to a play, for the word fashion is borrowed from the changing scenes of the drama.

I. The drama as witnessed by the worldling.

Act I. introduces those that have wives.

Scene 1. is a wedding.

Scene 2. Domestic happiness and prosperity.

Scene 3. Children climbing the fathers knee and lisping their mothers name. Now, says our companion, I crave for nothing more than this. He is right in valuing the blessing, but wrong in making it his all. Will he see his error before the curtain falls?

Scene 4. A cemetery, and the headstone, with Here he lies. Alas, deluded wordling! Where hast thou now a home? What family hast thou now to care for? The first act is over; This also is vanity.

Act II. introduces they that weep. The cloudy and dark days have come. A beloved child dies. Anon, the merchant suffers a tremendous loss. Then the wife is smitten. Our man of the world, much moved, foreseeing his own sorrows therein, cries, Surely this is real; you cannot call this a fleeting sorrow or a light affliction. Everything worth living for is gone! Sympathising deeply, we nevertheless venture to say that these trials to the Christian are not worthy to be compared with the glory which shall be revealed in us. Let the curtain drop--let us enter into an eternal state, and what and where are these temporary griefs?

Act III. presents us with a view of those who rejoice. The first-born son has come of age, or it is the daughters wedding, or it is a gain in business, and the man is full of rejoicing. Our friend is smiling at this sunny picture. There, says he, is not that real? What more do you want? If we gently hint to our friend that all this passes away he laughs us to scorn.

Act IV. they that buy demand our attention. The merchant is neither a mourner nor a man of mirth; he is attending to the one thing needful, the most substantial of all concerns. There are his money-bags, the rolls of bonds, the bankers books, the title-deeds, &c. He has made a good thing of life, and still he adheres to business, and is still piling up his heap, adding field to field and estate to estate. Is that all a shadow? says our friend. It will satisfy me at any rate. Alas, poor fool, the snow melts not sooner than the joy of wealth, and the smoke of the chimney is as solid as the comfort of riches.

Act V. the rich man whom lately we saw married, then saw in trouble, then rejoicing and then prospering in business, has entered upon a green old age; he has retired, and has now come to use the world. Now he keeps a liberal table, excellent horses, and many servants, &c., and our friend says, Ay, there is something very real here; what do you think of this? When we hint that the grey hairs of the owner of all these riches betoken that his time is short, and that if this be all he has he is a very poor man, our friend replies, Ah! ah! you are always talking in this way. O world, thou hast line actors, to cheat men so well. The whole matter is a mere show, but yet men give their souls to win it. Wherefore do ye spend money for that which is not bread?

II. The christian view of this drama. Life is real; life is earnest to the Christian for activity for God; in the solemn responsibility which it brings; in the gratitude which we owe to God. The unreality of this world to him is found in the fact that time is short. This is the wand which touches the substance and makes it, before the eye of wisdom, dissolve into a shade.

1. When the apostle declares that they that have wives should be as though they had none, he does not teach us to despise the married state, but not to seek our heaven in it, nor let it hinder our serving the Lord. It is supposed that a man without a wife--

(1) Can give his time to the cause of God: the man with a wife should do the same, and so he will if God hath blessed him with one who will second his holy endeavours.

(2) Has no care: a man with a wife Should have none, for he should cast all his cares on God who careth for him.

(3) Will find it easier to die, for there will be none of that sorrow at leaving his beloved family: the man with a wife and family should, by faith, find it just as easy since the promise runs, Leave thy fatherless children, and let thy widows trust in Me.

2. Every Christian man must weep; but the apostle says that our sorrows are to be regarded by us, because time is short, as though they were no sorrows at all. A man who knows that his trials will not last long, can be cheerful under them.

3. The Christian has his rejoicings, indeed, he is commanded to rejoice. But still, believer, in all thy joys, remember to hold them with a loose hand.

4. So, too, in the matter of buying and possessing. It is not wrong for a Christian to trade and to trade well. But, still, while we buy and sell it should always be thus--This is not my real trade; for my treasure is beyond the skies, where moth devours not, and where rust cannot consume.

5. The creatures of God are given us to be used, but the Christian must use them as though he did not use them, and learn in whatsoever state he is to be content. That man is the full-grown and true Christian whom circumstances cannot alter!

III. The curtain which is soon to drop bears the device, Time is short. At what a rate we whirl along! Childhood seems to travel in a waggon, but manhood at express speed. As we grow older the speed increases till the grey-headed old man looks back upon all his life as but a day. We heard of one who had seen Wesley preach, and he knew others in his youth who told him of the yet older time, and going through the history of some ten or twelve persons you are carried back to the days of the Conqueror. But while time is thus short its end is absolutely sure. That curtain yonder must fall soon! It must fall; it is inevitable, and it may be very near. How soon it may be we cannot tell! And to those who have no God, death, while inevitable and very near, will be most awful. When men buy property on a short lease they will not give much for it; wherefore spendest thou thy soul to buy this world? What will it profit thee, if thou gain it, if thy soul be lost?

IV. Let us walk out of this theatre of unreal show and see something real and lasting. There is--

1. The soul. Then let me see to it and make my calling and election sure; for I shall have been of all fools the most mad if I shall have trifled with these things and yet have neglected my soul. The Roman emperor, Claudius, invaded Britain, but his performance only consisted of gathering pebbles and shells from the sea-coast. This shall be my triumph, if here in this world I live only to gather wealth.

2. Other mens souls. What am I doing for them? Dig up your buried talents and work while it is called day.

3. Christs Church. The Church that is to shine like the stars in heaven for ever, what am I doing for her? As a member, do I contribute to its strength?

4. Christ Himself. Am I glorifying Him here on earth? (C. H. Spurgeon.)

Christian moderation

Men are often carried away by the desire for things inferior and insignificant, while they fail to realise the true value of things all-important. Note--

I. The objects specifically mentioned.

1. Social attachments. These are not to be despised. The relationship of husband and wife was sanctified even by our Lord Himself. The apostle was no ascetic. But even domestic love must not interfere with preparation for eternity.

2. Worldly sorrows. There is nothing more thoroughly wrecks a man than this. Hence the apostle saw it necessary to specify it as a special ground of danger against which the Christian man must guard. It manifests a worldliness which is incompatible with true piety, an idolatry which is inconsistent with one who fully worships God.

3. Worldly joy. There are many legitimate sources of joy. But if these are to be the only motive-powers of life, they will lead to a sorry end. It is quite possible to use them and not to be so engrossed by them. A man in a railway carnage enjoys the scenery, but he is not of it as is the owner or the farmer who is cultivating the fields.

4. Worldly business. This, perhaps, engrosses mens thoughts more intensely than anything else. It is engrossing in itself, and more particularly in its results; in many cases it is a sort of gaming for large stakes. This is not the Christians view of trade.

5. The use of the world. There is no obligation to give up our use of the world as citizens, &c. For whom was this beautiful earth created if not for the Christian? But he must not prostitute it for his own pleasures or: debasement. It is his. All things are yours, but only in the higher sense.

II. The arguments by which this course is enforced.

1. The brevity of life. It is short in comparison with the age of the world and with the development of earthly things. It is more particularly short in comparison with eternity. The average duration of life is only thirty-five years. A retrospect of life shows us painfully bow terribly brief is its duration.

2. The changeableness of temporal things. The world is only a play. One after another the scenes pass away. What madness, then, to give our love and energies to that which must pass away from us when we step out of the doors of the playhouse, and we shall retain nothing more than the remembrance! Our duty is to attend to that real business of our existence--the eternal interests of our soul. (J. J. S. Bird, M. A.)

Moderation is everything

I. What it implies.

1. That our affections are subordinated to the love of God.

2. That our sorrow does not interrupt our joy in Him.

3. That our earthly joy is controlled by a consciousness of His presence.

4. That our transactions are governed by His will.

5. That our use of the world is regulated by His law.

II. How it is to be attained. By remembering--

1. That the world is evanescent.

2. That it is not the end of our existence.

3. That it must be used for the glory of God.

4. That it will soon come to an end, when every man will have to give an account before the judgment seat of Christ. (J. Lyth, D. D.)

Christian unworldliness

1. Christ had said of His disciples, They are not of the world. It was a question therefore, Can a Christian lawfully enter the married state? Can he remain a slave and be a Christian too? &c. The apostle says in effect, You may, but I cannot judge for you; you must judge for yourselves. All that I lay down is, you must in spirit live above the love of earthly things.

2. Christianity is a spirit; it is not a mapping out of the chart of life, with every shoal and rock, and the exact line of the ships course laid down. It does not say, Do not go to this, abstain from that, wear this, &c., &c. A principle is announced; but the application of that principle is left to each mans own conscience.

3. Herein Christianity differed from Judaism. Judaism was the education of the spiritual child, Christianity that of the spiritual man. You must teach a child by rules, but a man governed by rules is a pedant or a slave. Note--

I. The motives for Christian unworldliness.

1. The shortness of time. That mysterious word time, which is a matter of sensation, dependent on the flight of ideas, may be long to one and short to another. The butterflys life is long compared with the ephemerons, short compared with the cedars. An hour is long to a child, a year little to a man. Shortness a term relative--

(1) To the way in which we look on Time. Time past is a dream, time to come seems immense; the longest night, which seemed as if it would never drag through, is but a speck of memory when it is gone. At sixty-five a man has on an average five years to live; yet his imagination obstinately attaches stability to them, though the sixty-five seem but a moment. To the young life is an inexhaustible treasure. But ask the old man what he thinks of the past.

(2) To opportunities. Literally these words mean--The opportunity is compressed--narrowed, i.e., every season has its own opportunity, which never comes back. The autumn sun shines as brightly as that of spring, but the seed of spring cannot be sown in autumn. The work of boyhood cannot be done in manhood. There is a solemn feeling, in beginning any new work, in the thought, shall I ever complete it?

(3) To eternity. The great idea brought out by Christianity was immortality. With-this the Corinthian Church was struggling. The thought arose, Oh! in comparison of that great Hereafter, this little life shrivels into nothingness! All deep minds have felt this at some period or other of their career. Let but a man possess his soul with this idea of Time, and then unworldliness will be the native atmosphere he breathes.

2. The changefulness of the external world: The fashion of this world passeth away. The word refers here to all that has form, and shape, and scenery; the visible in contradistinction to the invisible.

(1) God has written decay on all around us. On the hills their outlines changing within the memory of man. On the sea-coast. On our own frames. Even in the infant the progress of dissolution has visibly begun. We stand amidst the ruins of other days, and as they moulder before our eyes they tell us of generations which have mouldered before them, and of nations which have crossed the theatre of life and have disappeared. We join in the gladness of the baptism, and the years roll on so rapidly that we are almost startled to find ourselves standing at the wedding. But pass on a few years more, and the young heart for which there was so much gladness in the future drops silently into the grave to make way for others. One of our deepest thinkers has told us, All the worlds a stage, &c. Look at our own neighbourhood. Those with whom we walked in youth are gone and others have filled their places. Every day new circumstances are occurring which call upon us to act promptly; for the past is gone.

(2) The fashion of the world passes away in us. Our very minds change. All except the perpetually repeated sensations of eternity, space, time, alters. There is no affliction so sharp, no joy so bright, no shock so severe, but Time modifies and cures all. Our memories are like monumental brasses: the deepest graven inscription becomes at last illegible. Of such a world the apostle seems to ask, Is this a world for an immortal being to waste itself upon?

II. Its nature.

1. The spirit or principle of unworldliness; to use this world as not abusing it. The worldly spirit says, Time is short; take your fill; live while you can. The narrow religious spirit says, All pleasure is a snare; keep out of it altogether. In opposition to the one, Christianity says, Use the world, and to the other, Do not abuse it. Unworldliness is not to put life and Gods lovely world aside with self-torturing hand. It is to have the world, and not to let the world have you; to be its master, and not its slave.

2. The application of this principle--

(1) To domestic life. The idea was just then beginning to be discussed, which was the higher state, the single or the married. In after ages this question was decided in a very disastrous way; for it was taught that celibacy was the only really pure and angelic life. Marriage was regarded as earthly and sensual, unfit for those who were to serve as priests. Now observe the apostolic wisdom. He does not say celibacy is the saintly, and marriage the earthlier state. He says, In whatever state you can most undistractedly serve God, that is the unworldly one to you. God made man for domestic life, and he who would be wiser than his Maker is only wise in appearance. He is not the highest Christian who lives alone and single, but he who, whether single or married, lives superior to this earth.

(2) To sorrow. This unworldliness consists of two parts:

(a) The duty and the right of sorrow. Weep? Christianity does not sear the human heart; it softens it. If joy be felt in the presence of the loved object, grief must be felt in its absence. Christianity destroys selfishness, makes a man quick and sensitive for others. Moreover, it imparts something of its own infinitude to every feeling.. The Master wept. We may admire the stern old Roman heart; but we must not forget that the Roman stoicism is not of the spirit of Christianity.

(b) The limitation of sorrow, as though they wept not; that is, as though God had already removed their grief. Familiarity with eternal things subdues grief, gives it a true perspective. Have you lost a dear relative? Well, you may weep; but even while weeping Christ comes to you and says, Thy brother shall rise again.

(3) To joy--earthly joy; for, if it had been spiritual joy, the apostle could not have put any limitation to it. Therefore Christians may have earthly joy. Christ had no sympathy with that tone of mind which scowls on human happiness: His first manifestation of power was at a marriage feast. Look round this beautiful world of Gods. You cannot, except wilfully, misread its meaning. God says, Be glad! But now everlasting considerations are to come in, not to sadden joy, but to moderate its transports. We are to sit loose to all these sources of enjoyment, masters of ourselves. Respecting worldly amusements, the apostle does not say, You must avoid this or that, but he lays down broad principles. If your enjoyments are such that the thought of passing Time and coming Eternity presents itself as an intrusive thought, which has no business there; if you become secularised, excited, and artificial; then it is at your own peril that you say, All is left open to me, and permitted. Unworldly you must become--or die.

(4) To the acquisition of property. Unworldliness is not measured by what you possess, but by the spirit in which you possess it. It is not said, Do not buy, but rather Buy--possess. You may be a large merchant, &c., if only your heart be separate from the love of these earthly things, with Gods love paramount within. The amount of property is purely a relative consideration. You go into a regal palace, and perhaps, unaccustomed to the splendour, you say, All this is worldliness. But the poor man comes to your house, and to him this seems worldliness too. No! we must take another test. The Christian is one who, if a shipwreck or a fire were to take all luxury away, could descend, without being crushed, into the valley. He wears all this on the outside, carelessly, and could say, My all was not laid there. Conclusion:

1. Let there be no censoriousness. How others live, and what they permit themselves, judge not. It is work enough for any one of us to save his own soul.

2. Let there be no self-deception. This subject gives large latitude, and any one may abuse it if he will. Remember, however, that worldliness is a more decisive test of a mans spiritual state than even sin. Sin may be sudden, the result of temptation, yet afterwards hated--forsaken. But if a man be at home in the worlds pleasure and pursuits, happy if they could but last for ever, is not his state, genealogy, and character clearly stamped? Therefore does St. John draw the distinction--If any man sin, we have an advocate with the Father;--but If any man love the world, the love of the Father is not in him. (F. W. Robertson, M. A.)

Let those that have wives be as though they had none.--

The marriage state, right views of

Let those that have wives be as though they had none. What! to use them as if they had none? To care for them as if they had none? No; but to be as if they had none. That is, let them be as resolute for Gods truth as if they had no wives to hinder them; as willing to suffer crosses, as ready to good duties. Let them avoid distracting cares and worldly incumbrances, as if they had none; let them not pretend their marriage for baseness and worldliness, and for avoiding of afflictions when God is pleased to call them unto them; let them not pretend marriage for their doubling in religion and dissembling, I shall undo my wife and children, Let them be as if they had none, for Christ hath given us direction to hate all for Christ. A man is not worthy of Christ that undervalues not wife and children and all, for the gospel. If things stand in question, whether shall I stick to them or to Christ, my chief husband; I must stick to Christ. The reason is, the bond of religion is above all bonds. And the bond that binds us to Christ it abides when all bonds cease; for all bonds between husband and wife, between father and children, end in death; but the bond of Christ is eternal. Every bond must serve the main bond. We must so labour to please others, that we displease not our chief Husband. For the time will be when we shall neither marry, nor be given in marriage, but we shall be as the angels (Mat_22:30); and that time shall be without bounds and limits, for eternity; and we must look to that. You know how it fared with him in the gospel, that pretended this, for his not coming to Christ; he that was married saith, I cannot come. His excuse was more peremptory than the rest, he could not. (R. Sibbes, D. D.)

How to use the world so as not to abuse it

I. I begin with remarking the wisdom of the apostle in teaching us now to bear the loss of friends, by first teaching us how to enjoy them. These two points are very closely connected. If a man has enjoyed prosperity in a proper Christian manner, he will be prepared to suffer adversity with the least degree of distress. As he will not rejoice, like one intoxicated, with extravagant joy, so he will not be depressed by a grief that overwhelms him with intolerable anguish. On the other hand, I would remark also, that the proper use of adversity teaches us to bear prosperity aright. The Christian principle, then, to which I have alluded as equally enabling us to bear prosperity and adversity, is faith. By this we are taught to feel the vanity, the shortness, the emptiness of everything in this world, and to realise the views of eternal things which are given us in Scripture. A Christian is one who looks not at things which are seen, but at those which are unseen. But in order that this view of eternal things should have any considerable influence upon the mind, it is necessary that it should have two qualities.

1. It should be abiding. However vivid our impression of eternal things may be for a time, yet we know that such is the nature of the human mind that the very strongest impression will soon wear away if not repeated. Nay, a very slight impression, frequently repeated, will have more effect upon us than any single impression, however strong. New the things of this life are perpetually before our eyes. They are, in this respect, like a force which is constantly acting. Will not the consideration of eternal things, therefore, require to be often set before the mind in order to counteract this force? From this constitution of things arises ,the necessity of continually hearing and reading the Word of God. It is therefore of the utmost importance to keep up a lively impression of eternal things on the soul; and this cannot be done without daily retirement, meditation, and prayer.

2. But in order that the things of the eternal world may become frequently the objects of contemplation, it is absolutely necessary that the view of them should be pleasant to us. No man loves to dwell upon painful or unpleasing objects: no man loves to meditate upon the shortness of life, whose prospects of happiness terminate here below. A man must therefore have a good hope beyond the grave before he can accustom himself to extend his view to this close of his earthly, hopes. He that is afraid of God will not often meditate upon His power and His omnipresence. Now it is the business of the gospel, and of the gospel alone, to render the thoughts of death, of eternity, and of God, pleasing to the soul. Christ is there held up to our view as having made atonement for our sins and procured reconciliation with the Father, in order that whosoever believeth in Him should not perish, but have eternal life. But it will be asked, What has the consideration of the next world to do with our concerns in this? I answer, Much. The proper use of this world depends wholly upon our views of that which is to come.

II. This principle, then, rightly felt, will teach us how to use the world without abusing it; how to enjoy the society of our nearest connections, and how to sorrow in their loss. In the enjoyment of domestic relations, the rule laid down, Let those who have wives be as though they had none, is not to be understood as if it excluded the gratification of social feeling, the pleasures of tenderness, or the indulgence of domestic happiness. But how, then, are we to be preserved from worldliness of mind, and from misery when we are deprived of our comforts? I answer, By the principle already laid down; by a deep and abiding impression of the superiority of things spiritual and eternal. Let me, therefore, while I enjoy all my domestic and temporal comforts with pleasure, and with additional pleasure because I receive them from Thee; let me still consider them as but subordinate and inferior to the blessings which Christ has purchased. While I have them, let me consider well their nature: they are transitory and vain; let the chief desire of my soul, therefore, be towards those things that are above. Apply the same principle to the losses we must expect to meet with in life. Let me address your feelings. You know that you hold all your temporal enjoyments by a precarious tenure. You that have wives, and in them all that gives enjoyment to life, consider how soon the stroke of death may tear them from you. (J. Venn, M. A.)

And they that weep as though they wept not.--

Religion in its relation to common life

I. To its sorrows.

1. It prepares for them.

2. Moderates their effect.

3. Mixes them with hope.

II. To its joys. It teaches us--

1. To regard them as the gilt of God.

2. To use them moderately.

3. To employ them as a means to invigorate us for the more serious business of life.

III. To business. It inculcates--

1. Diligence.

2. Contentment.

3. The vanity of earthly gain. (J. Lyth, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Co 7:29-31. But this I say, &c. — But though I leave every one to his own liberty in the case now mentioned, yet here is what is necessary for all to observe. The time — Of our abode here, and of these worldly enjoyments; is short: it remaineth — It plainly follows; that those who have wives be as though they had none — Namely, as serious, zealous, and active, dead to the world, as devoted to God, as holy in all manner of conversation, preserving themselves from all inordinate affection toward them, and to be prepared to leave them, or to part with them, whenever a wise, unerring, and gracious Providence shall call them so to do. By so easy a transition does the apostle slide from every thing else to the one thing needful, and, forgetting whatever is temporal, is swallowed up in eternity. And they that weep — That sorrow on account of any trouble; as though they wept not — Knowing that the end of temporal troubles, as of temporal joys, is fast approaching, and therefore not being too much concerned, cast down, and distressed on account of them. And they that rejoice, as though they rejoiced not — Knowing the transitory nature of all earthly joys, and therefore tempering their joy with godly fear. And they that buy, as though they possessed not — Considering that they hold nothing here by a certain tenure, but must shortly resign all, and therefore not placing much dependance on any thing secular for happiness; and knowing themselves to be only stewards, and not proprietors of what they possess, and that they must shortly be called to give an account of the use they have made of it. And they that use this world — That is, the comforts and accommodations thereof; as not abusing it — By employing them to other ends than those to which they were intended; or in another manner than that prescribed by the great Proprietor of all, and not seeking happiness therein, but in God: using every thing only in such a manner and degree as most tends to the knowledge and love of him. For the fashion of this world — The whole scheme of it, and the manner and way of living or conversing here, with the several conditions, relations, and connections of life; this marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1Co 7:29. Τοῦτο δέ φημι, but this I say) The same form of expression occurs 1Co 15:50, for the purpose of explanation, in summing up the whole.—ἀδελφοὶ, brethren) Paul is wont, especially when writing about external circumstances, to introduce the most noble digressions, as the Holy Spirit is always calling him to the things that are most excellent.—ὁ καιρὸς) the present time, either of the world 1Co 7:31, ch. 1Co 10:11, or of individuals, the time of weeping, rejoicing, etc.—συνεσταλμένος) narrow, short, the contrary of unencumbered liberty, 1Co 7:26.—τὸ λοιπὸν, [but] as to what remains) The particle here is very suitable. [He hints, that the consummation of the world is not far off.—V. g.]—ἵνα, that) Time in short, is of such a nature, that they ought, etc. [Some spend much of their time in seeking the superfluous conveniences of life, in wandering thoughts, in a too pertinacious pursuit of literature, in the length and frequency of their feasts and amusements: and it is a virtue in the opinion of worldly men, when any one knows how to spend with his boon companions in a manner not without its charm, half or even whole days and nights in empty conversation and pursuits. But if it should become necessary either to engage in prayer, or to watch over the education of his children, or to exemplify the duty of love to his neighbour, then truly the want of time is made an obstacle; nay, he has not even leisure to consider, how much guilt is contracted by such conduct.—V. g.]—γυναῖκας, wives) and so, children, friends, patrons. We ought to consider nothing our own.—μὴ, not) Thus Christian self-denial is appropriately expressed. They, who have [earthly goods], as persons who have and are likely long to have, are void of Christian self-denial.]—ὦσι, may be) This word is supplied also in the following verses.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_7:29-31. This, however, I say, i.e. of what follows I assure you. Comp 1Co_15:50. Δέ leads over to something wherewith Paul (as it were prophesying, Ewald) designs to secure the more acceptance for the counsel, which he has given with the view of sparing his readers. Pott, Flatt, and others take τοῦτο δέ φημι κ.τ.λ[1209] as a more precise explanation of ΘΛῖΨΙΝ … ΤΟΙΟῦΤΟΙ, and then 1Co_7:32-35 as a more precise explanation of ἘΓῺ ΔῈ ὙΜ. ΦΕΊΔ. Two things militate against thisfirst, the more emphatic import of ΦΗΜΊ (comp also 1Co_10:15; 1Co_10:19; Ellendt, Lex. Soph. II. p. 906), which is stronger than λέγω; and secondly, the correct view of ΣΥΝΕΣΤΑΛΜ. (see below). Rückert takes it: Happen, however, what may, marry ye or not, this remark I cannot suppress. But were that the meaning, τοῦτο δέ φ. would require to follow at once after ΟὐΧ ἭΜΑΡΤΕ.

Ὁ ΚΑΙΡΌς] the space of time,subsisting up to the Parousia,not our earthly lifetime in general (Calvin, Vorstius, Estius, al[1211]); neither is it merely the time yet to elapse ere that ἀνάγκη arrives (Reiche), which would be more distinctly indicated than by the simple ὁ καιρός; besides, the ἈΝΆΓΚΗ has already begun to make itself felt, ἘΝΕΣΤῶΣΑ, 1Co_7:26.

ΣΥΝΕΣΤΑΛΜΈΝΟς] is taken by most recent expositors (Schulz, Rosenmüller, Stolz, Pott, Heydenreich, Flatt, Rückert, Olshausen, Neander; Billroth is undecided) as meaning calamitosum. But without warrant of usage; for in passages such as 1Ma_3:6 (comp Polyb. v. 15. 8, xxiv. 5. 13; Plato, Lys. p. 210 E; Isocrates, p. 176 A; Philo, Quod omn. prob. liber, p. 609), 1Co_5:3, 2Ma_6:12, 3Ma_5:33, συστέλλω means to humble, to overthrow, which does not suit with καιρός. The correct translation is that of the old interpreters (so also de Wette, Osiander, Ewald, Maier, Hofmann, Weiss): compressed, i.e. brought within narrow limits (Plato, Legg. iii. p. 691 E; Demosth. 309. 2; Lucian, Icar. 12; comp ΣΥΣΤΟΛΉ, abbreviation). The space of time remaining is only of brief duration. In connection with this, τὸ λοιπόν is generally made to refer to what precedes (Peschito, Chrysostom, Theodoret, Theophylact, Beza, Grotius, al[1214], including Billroth, Olshausen, de Wette, Osiander, Reiche, Ewald, Maier, Neander): the time is henceforth (in posterum, see Fritzsche, a[1215] Matth. p. 777; Kühner, a[1216] Xen. Anab. ii. 2. 5) cut short,a mode of connecting the words, however, which makes τὸ λοιπόν convey a superfluous idea. Others hold that it refers to what follows (Tertullian, Cyprian, Jerome, Vulgate, Erasmus, Calvin, al[1217], including Heydenreich and Rückert), and that in the sense of ergo agendum, quod sequitur, Estius; comp Luther: weiter ist das die Meinung. But how obscure the expression would thus be! The telic sense of ἵνα, too, would be deprived of its logical reference to what precedes. Lachmann, Tischendorf, and Hofmann, adopting the reading which puts ἘΣΤΊ before τὸ λοιπόν (see the critical remarks), place a comma after the verb: ΣΥΝΕΣΤΑΛΜ. ἘΣΤΊΝ, ΤῸ ΛΟΙΠῸΝ ἽΝΑ Κ.Τ.Λ[1219], i.e. the time is shortened, in order that in future, etc. Comp as regards this position for ἵνα, on Eph_3:18; Gal_2:10; Rom_11:31. This is preferable, because τὸ λοιπόν is thus put emphatically forward in its essential and important meaning: in order that henceforward these relationships may be dealt with in a wholly different way than hitherto. Comp upon the subject-matter, Mat_24:42 ff.

ἵνα introduces the design of συνεσταλμ. ἐστι in the arrangements of God.[1222] Beza, Billroth, Schrader, Hofmann make it refer to τοῦτο δέ φημι. But we may see from παράγει γὰρ κ.τ.λ[1223] in 1Co_7:31 that Paul was thinking of so great results as the aim, not of his assertion, but of the thing asserted,a view which agrees thoroughly with his religious contemplation of the world, Rom_5:20; Rom_7:13; Rom_8:17; Rom_11:31; 2Co_4:7; 2Co_7:9, al[1224] He looks upon everything as fitted into the plan of moral redemption under the government of God.

ἽΝΑ ΚΑῚ ΟἹ ἜΧ. ΓΥΝ. Κ.Τ.Λ[1225]] The meaning is: In order that each may keep himself inwardly independent of the relations of his earthly life,that the husband should not by his married state lose the moral freedom of his position of a Christian in heart and life; that the sorrowful should not do so through his tribulation, nor the joyful through his good fortune, nor the merchantman through his gain, nor he who uses the world through his use of it. We see the reverse of this independent attitude in Luk_14:18-20. There the heart cleaves to temporal things as its treasure, Mat_6:21. By giving ἵνα its proper reference, it is made clear that Paul neither designs to lay down rules here (that the married ought to be as though unmarried, etc., Rückert, with many others), nor to depict the uncertainty of temporal possessions (Grotius and Pott); which latter meaning is what Reiche also brings out: quandoquidem propediem mutata rerum terrestrium facie, laetitiae et tristitiae causis mox evanidis, tempus deficiet malis bonisve sensu percipiendis.

καὶ οἱ ἔχοντες γυν.] Even the married. This καί singles out the first point for special emphasis, because it was the one on which the discussion chiefly turned; καί in the instances which follow is the simple and.

οἱ ἀγοράζ. ὡς μὴ κατέχ.] the buyers as not possessing (2Co_6:10), that, namely, which they buy.

ὡς μὴ καταχρ.] may mean, like the Latin abuti, so far as the word in itself is concerned, either: as not abusing it (Syriac, Tertullian, Theodoret, Theophylact, Oecumenius, Luther, Beza, Cornelius a Lapide, al[1226], including Olshausen and Billroth, the latter of whom considers that Paul gives us here the explanation of his foregoing paradox), or: as not using it (Vulgate, Calvin, Grotius, Estius, al[1227], including Pott, Rückert, de Wette, Osiander). Comp 1Co_9:18. So frequently in Greek writers; see Krebs, p. 291; Loesner, p. 280 f. The latter of the two meanings should have the preference here from the analogy of the preceding clauses. The compound verbwhich ought not to have the sense of at ones own pleasure (Hofmann) imported into itserves merely to give greater emphasis to the idea; see Bremi, a[1229] Isocr. Panegyr. § ix. p. 21; Herodian. viii. 4. 22. Translate: Those who use this (pre-Messianic) world as not making use of it. There is no reason either for taking καταχρ. in the sense of using up (Reiche, Ewald), because this meaning, although in itself admissible on linguistic grounds (Diog. Laert. v. 69; Lys. p. 153. 46; Isocr. p. 55 D), only weakens the force of the antithesis in a way contrary to the relation subsisting between all the other antitheses.

χρῆσθαι in the sense of uti with an accusative (see the critical remarks) occurs here only in the N. T.;[1230] in classic Greek not at all (in Xen. Ages. xi. 11, the true reading is τῷ μεγαλόφρονι), and seldom in later Greek (Schaefer, a[1231] Gregor. Cor. p. 691). See also Bornemann, Acta apost. I. p. 222. Καταχρῆσθαι, however, often occurs in that sense with the accusative (Lucian, Prom. 4; Plut. Demetr. 23), and it may have been occasioned here by the writers thinking of the compound verb. Comp Buttmann, neut. Gr. p. 157 f. [E. T. 181].

[1209] .τ.λ. καὶ τὰ λοιπά.

[1211] l. and others; and other passages; and other editions.

[1214] l. and others; and other passages; and other editions.

[1215] d refers to the note of the commentator or editor named on the particular passage.

[1216] d refers to the note of the commentator or editor named on the particular passage.

[1217] l. and others; and other passages; and other editions.

[1219] .τ.λ. καὶ τὰ λοιπά.

[1222] There is therefore no ground here for beginning a new sentence with τὸ λοιπον ἵνα, and taking ἵνα in the imperative sense (comp. on 1Co_5:2). So Laurent, neut. Stud. p. 130.

[1223] .τ.λ. καὶ τὰ λοιπά.

[1224] l. and others; and other passages; and other editions.

[1225] .τ.λ. καὶ τὰ λοιπά.

[1226] l. and others; and other passages; and other editions.

[1227] l. and others; and other passages; and other editions.

[1229] d refers to the note of the commentator or editor named on the particular passage.

[1230] Hence Fritzsche (de conform. Lachm. p. 31) rejects it as an error of the copyists.

[1231] d refers to the note of the commentator or editor named on the particular passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 7:29-31 . τοῦτο δέ φημι , ἀδελφοί , κ . τ . λ .: “This moreover I assert, brethren: The time is cut short ”. φημί , as distinguished from λέγω , “marks the gravity and importance of the statement” (El [1139] ). Συνστέλλω ( to contract, shorten sail ) acquired the meaning to depress, defeat (Mal 3:6Mal 3:6 , 2Ma 6:12 ); hence some render συνεσταλμένος by “calamitous,” but without lexical warrant. ὁ καιρός (see parls.) is “the season,” the epoch of suspense in which the Church was then placed, looking for Christ’s coming (1Co 1:7 ) and uncertain of its date. The prospect is “contracted”; short views must be taken of life.

[1139] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

The connexion of τὸ λοιπὸν and ἵνα … ὦσιν with the foregoing affords a signal example of the grammatical looseness which mars Paul’s style. ( a ) As to τὸ λοιπόν : (1) Cm [1140] , the Gr [1141] Ff [1142] , Bz [1143] , Al [1144] , Ev [1145] , Hn [1146] , Gd [1147] , Ed [1148] , R.V. mg. attach it to συνεστ . ἐστίν , in a manner “contrary to its usual position in Paul’s epp. and diluting the force of the solemn ὁ καιρὸς … ἐστίν ” (El [1149] ). (2) The Vg [1150] and Lat. Ff [1151] , Est., Cv [1152] , A.V. read τὸ λοιπὸν as predicate to ἐστὶν understood, thus commencing a new sentence, “reliquum est ut,” etc.; this is well enough in Latin, but scarcely tolerable Greek. (3) Mr [1153] , Hf [1154] , Bt [1155] , El [1156] , Lt [1157] , W.H [1158] , R.V. txt. subordinate τὸ λοιπόν , thrown forward with emphasis, to the ἵνα clause ( cf. Gal 2:10 , Rom 11:31 ) “so that henceforth indeed those that have wives may be as without them,” etc.; this gives compactness to the whole sentence, and proper relevance to the adv [1159] Those who realise the import of the pending crisis will from this time sit loose to mundane interests. ( b ) As to the connexion of ἵνα … ὦσιν : this clause may define either the Apostle’s purpose , as attached to φημί (so Bz [1160] , Hf [1161] , Ed [1162] ), or the Divine purpose implied in συνεστ . ἐστίν (so most interpreters). Both explanations give a fitting sense: the Ap. urges , or God has determined , the limitation of the temporal horizon, in order to call off Christians from secular absorption. In this solemn connexion the latter is, presumably, Paul’s uppermost thought.

[1140] John Chrysostom’s Homiliœ († 407).

[1141] Greek, or Grotius’ Annotationes in N.T.

[1142] Fathers.

[1143] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[1144] Alford’s Greek Testament .

[1145] T. S. Evans in Speaker’s Commentary .

[1146] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).

[1147] F. Godet’s Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[1148] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[1149] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[1150] Latin Vulgate Translation.

[1151] Fathers.

[1152] Calvin’s In Nov. Testamentum Commentarii .

[1153] Meyer’s Critical and Exegetical Commentary (Eng. Trans.).

[1154] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).

[1155] J. A. Beet’s St. Paul’s Epp. to the Corinthians (1882).

[1156] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[1157] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).

[1158] Westcott and Hort’s The New Testament in Greek: Critical Text and Notes.

[1159] adverb

[1160] Beza’s Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[1161] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).

[1162] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

1Co 7:29 b , 1Co 7:30 are “the picture of spiritual detachment in the various situations in life” (Gd [1163] ). Home with its joys and griefs, business, the use of the world, must be carried on as under notice to quit, by men prepared to cast loose from the shores of time ( cf. Luk 12:29-36 ; by contrast, Luk 14:18 ff.). From wedlock the Ap. turns, as in 1Co 7:17-24 , to other earthly conditions there considered as stations not to be wilfully changed, here as engagements not to be allowed to cumber the soul. Ed [1164] observes that the Stoic condemned the interaction, here recognised, between “the soul’s emotions and external conditions; the latter he would have described as a thing indifferent, the former as a defect: πᾶν μὲν γὰρ πάθος ἁμαρτία ” (Plut., Virt. Mor. , 10). “Summa est, Christiani hominis animum rebus terrenis non debere occupari, nec in illis conquiescere: sic enim vivere nos oportet, quasi singulis momentis migrandum sit e vita” (Cv [1165] ). ὡς μὴ ἔχοντες κ . τ . λ ., not like, in the manner of , but “ with the feeling of those who have not,” etc., ὡς with ptp [1166] implying subjective attitude a limitation “proceeding from the mind of the speaking or acting subject” (Bm [1167] , p. 307); cf. 1Co 7:25 and note. ἀγοράζοντες ( marketing ) gives place in the negative to κατέχοντες , possessing, holding fast ( cf. 2Co 6:10 ). Χράομαι governs acc [1168] occasionally in late Gr [1169] ; the case of τὸν κόσμον may be influenced by καταχρώμενοι , with which cl [1170] authors admit the acc [1171] The second vb [1172] (with dat [1173] in 1Co 9:18 ) is the intensive of the first to use to the full ( use up ); not to misuse a meaning lexically valid, but inappropriate here. “Abuse” had both meanings in older Eng., like the Lat. abutor ; it appears in Cranmer’s Bible with the former sense in Col 2:22 .

[1163] F. Godet’s Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[1164] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

[1165] Calvin’s In Nov. Testamentum Commentarii .

[1166] participle

[1167] A. Buttmann’s Grammar of the N.T. Greek (Eng. Trans., 1873).

[1168] accusative case.

[1169] Greek, or Grotius’ Annotationes in N.T.

[1170] classical.

[1171] accusative case.

[1172] verb

[1173] dative case.

A reason for sparing use of the world lies in its transitory form , 1Co 7:31 b a sentence kindred to the declaration of 1Co 7:29 a . σχῆμα ( cf. 1Co 4:6 , and other parls.) denotes phenomenal guise habitus, fashion as distinguished from μορφή , proper and essential shape: see the two words in Phi 2:6 ff., with the discussions of Lt [1174] and Gifford ad loc [1175] “The world” has a dress suited to its fleeting existence. παράγει affirms “not so much the present actual fact, as the inevitable issue; the σχῆμα of the world has no enduring character” (El [1176] ); “its fascination is that of the theatre” (Ed [1177] ); cf. 1Jn 2:17 . The Ap. is thinking not of the fabric of nature, but of mundane human life the world of marryings and marketings, of feasts and funerals.

[1174] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).

[1175] ad locum , on this passage.

[1176] C. J. Ellicott’s St. Paul’s First Epistle to the Corinthians .

[1177] T. C. Edwards’ Commentary on the First Ep. to the Corinthians . 2

Then what this world to thee, my heart?

Its gifts nor feed thee nor can bless.

Thou hast no owner’s part in all its fleetingness.

J. H. Newman.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 29-31. “But this I mean, brethren, the time is henceforth limited, that they even that have wives be as though they had none; 30. and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; 31. and they that use this world, as not abusing it: for the fashion of this world passeth away.”

The formula τοῦτο δὲ φημί, which begins 1Co 7:29, does not announce a simple explanation, as a τοῦτο λέγω would do. The term φημί has a certain solemnity: “Now here is my real view, the most essential thing which I have to declare to you.”

By the address: brethren, he draws near to them as if to gain an entrance into their minds for this decisive thought, with the particular applications they are to draw from it, each for himself. If, with T. R., we should read ὅτι before ὁ καιρός, it would require to be translated by because, and τοῦτο referred to what precedes (1Co 7:28); but the following sentence would become extremely heavy, on account of the two conjunctions ὅτι and ἵνα, which follow one another. We must therefore reject ὅτι. The participle συνεσταλμένος (from συστέλλειν, to furl sails, to pack luggage, to reduce into small volume, to shorten a syllable, etc.) may be taken either in the moral sense (straitened, pressed with trouble, 1Ma 3:6; 2Ma 6:12), or in the literal sense (reduced to small volume, concentrated, abridged). As the first meaning cannot well apply except to persons, the second is here preferable; only it must be remarked that Paul does not use the word χρόνος, which denotes time in respect of its duration, but καιρός, time in respect of its character, season, opportunity. The apostle therefore means not that the present epoch will embrace a greater or less number of years, but that the character of the epoch is its being contained between precise limits which do not admit of its being extended indefinitely. These limits are, on the one side, the coming of Christ which took place recently, and on the other, His coming again, which may be expected any hour, and which will be the close of the καιρός. There is therefore no longer anything assured in the present existence of the world; it is profoundly compromised since the coming of Christ, who created thenceforth a higher sphere of existence; hence it follows that human life has no longer a future, except one limited and precarious; comp. Php 3:20: “Our citizenship is in heaven.” We are in the last hour (ἐσχάτη ὥρα ἐστί, 1Jn 2:18), of which no one knows how long it will last (Mar 13:32); for that depends on God, and also in part on the faithfulness of the Church, and on the conduct of the unbelieving world.

Of the three readings which we have given in the note, that of the T. R., supported by three Byz., signifies: “The time is limited as to what remains, that...” The reading of the four older Mjj. signifies: “The time is limited, that for the future (τὸ λοιπόν)...” That is to say, that the time for the future ought to be otherwise used than it has been in the past. The third, that of F G, signifies: “The time is limited; it remains (it follows therefrom) that...” This last ought to be rejected without hesitation; for the expression λοιπὸν ἵνα cannot signify: it follows that. In the Alex. reading we must accept the inversion of the τὸ λοιπόν, and bring it into the proposition of ἵνα. The emphasis put by this construction on τὸ λοιπόν is justified no doubt by the contrast between the remaining future and the past which has already elapsed. But the inversion is harsh, and the first reading, that of the Byz., seems to me preferable. Its meaning is very simple: “The time is limited as to what remains.” The time which mankind have yet to pass is limited by the coming of Christ. And so, whereas unbelievers regard the world as sure to last indefinitely, the Christian has always before his eyes the great expected fact, the Parousia; hence there arises in him a wholly new attitude of soul, that which the apostle characterizes in the following words. The: in order that, shows that this new attitude of the heart is willed of God as the proper consequence of the character assigned to the present epoch. We must take care not to make the ἵνα depend on the verb φημί: “I declare this to you in order that...” This inward disposition of believers springs much more naturally from the character of the epoch in which they live, than from Paul’s declaration, which is addressed only to some of them. The anticipation of Christ’s coming is that which transforms the mode of regarding and treating all earthly positions.

The καί, which follows ἵνα, should be translated by even: Even the married ought in their attitude of soul to return to the state of celibates. By their detachment from the things of this earth, which are about to fail them, and their attachment to Christ, who is coming again, they recover that state of inward independence which they lost by marrying. Externally bound, they become free again as to their moral attitude; comp. the slave, 1Co 7:22 a.

Vv. 30. Here is depicted the spiritual detachment in its application to the various situations of life. As nothing in this world has more than a waiting character, the afflicted believer will not be swayed by his pain; he will say to himself: It is no more worth the trouble! The man who is visited by joy will not be intoxicated by it; he will say to himself: It is but for a moment. He who buys, will not seize and hold the object he has got too keenly (κατέχειν, to hold firmly); for he will look upon himself as always ready to give it up. It is not meant that the believer will not rejoice or be afflicted or care for what he has. But, as Edwards well says: “Excess is prevented, not by the diminution of the joy or of the grief, but by the harmony of both. Joy and grief becoming more profound harmonize in a sadness full of joy and a joy full of sadness.”

Vv. 31. The phrase using this world is a formula in which are embraced marriage, property, commerce, political, scientific, and artistic activity. The believer may use these things, provided it is constantly in a spirit which is master of itself, detached from everything, looking only to Christ.

It is a mistake here to translate the term καταχρῆσθαι in the sense of abusing; for there never is for any one a time of abusing. To the notion of the simple χρῆσθαι, to make use of, the preposition κατά adds, as in the preceding verb, a shade of tenacity, carnal security, false independence. He who uses the world, in these different domains, while keeping his eye constantly fixed on the future, ought to preserve the same inward calm as one might who had broken with the whole train of earthly affairs. The Alex. read the regimen in the accusative (τὸν κόσμον); this construction is found only in the later Greek, and that with the compound καταχρῆσθαι. — The last words justify the disposition of detachment which the apostle recommends. They do not express merely the commonplace thought: that visible things are transitory in their nature. Undoubtedly Edwards is right in saying: “Every change proves that the end will come;” but we must not forget that this proposition is connected by γάρ, for, with the preceding: “The time is limited.” This relation obliges us to apply the παράγει, passeth away, to the near coming of the Lord, who will transform the present fashion of the world, that is to say, of external nature and human society. The term τὸ σχῆμα, the fashion, the external state of a thing, proves that the world itself will not disappear, but that it will take on a new mode of existence and development; comp. Rom 8:19-22 and Mat 19:28.

The apostle has just developed the term the present distress (1Co 7:26 a), and expounded the reason for the preference to be given to celibacy for virgins, taken from present circumstances. He passes to the more general reason stated in 1Co 7:26 b: “It is good in itself for man so to be.”

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

1Co_7:29-31

But this I say, brethren, the time (is) short; it remaineth, that both they that have wives be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as not abusing (it): for the fashion of this world passeth away.

This is another reason why you should not marry. You will soon have to leave your wives. It is nothing relating to your permanent and eternal interests which I urged you to forego, but only something which pertains to the fleeting relations of this changing world.

But this I say, i.e. This I would have you bear in mind, as giving force to my advice. The time, i.e. the appointed time (καιρός, not χρόνος) is short (συνεσταλμένος). The verb properly means to roll or wind up, Act_5:6, then to contract or shorten. The time is shortened. Comp. Mat_24:22. Mar_13:20, where the idea is the same, though the word used is different. This interpretation is on the whole preferable to another almost equally common. The time is calamitous; for this use of the word, however, no certain authority can be given. The words rendered, it remaineth, properly belong to the preceding clause. The meaning is not, It remaimeth that, but The time henceforth (τὸ λοιπόν) is short. That is, the allotted time is brief. That does not depend on This I say, as though the sense were I say that; but on what immediately precedes. The time is shortened in order that, etc. It is the design of God in allowing us but a brief period in this world, or in this state, that we should set lightly by all earthly things; that those who have wives should be as though they had them not, and those that weep, as though they wept not; those who rejoices as though they rejoiced not; those who buy, as though they possessed not; those using the world, as though they used it not. We should set our affections on things above, and not on the things on the earth. Col_3:2. The clause rendered they that use this world as not abusing it, is properly so translated, as καταχράομαι means to use overmuch. The only reason for preferring the other translation is the analogy of the other passages. Either version is consistent with the usage of the word. For the fashion of this world passeth away, i.e. is in the act of passing away. The fashion (σχῆμα) the external form, the essence as it appears, the present state of things. The figure is derived from the scenes of a theatre, in the actual process of change. The fact that the present condition of the world is not to last long, and that our participation in its joys and sorrows is to be so shortlived, is the reason which the apostle urges why we should not be wedded to earthly things.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

For we are now in the latter end of the world.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

this I say--A summing up of the whole, wherein he draws the practical inference from what precedes (Co1 15:50).

the time--the season (so the Greek) of this present dispensation up to the coming of the Lord (Rom 13:11). He uses the Greek expression which the Lord used in Luk 21:8; Mar 13:33.

short--literally, "contracted."

it remaineth--The oldest manuscripts read, "The time (season) is shortened as to what remains, in order that both they," &c.; that is, the effect which the shortening of the time ought to have is, "that for the remaining time (henceforth), both they," &c. The clause, "as to what remains," though in construction belonging to the previous clause, in sense belongs to the following. However, CYPRIAN and Vulgate support English Version.

as though they had none--We ought to consider nothing as our own in real or permanent possession.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 29. The time is short] These persecutions and distresses are at the door, and life itself will soon be run out. Even then Nero was plotting those grievous persecutions with which he not only afflicted, but devastated the Church of Christ.

They that have wives] Let none begin to think of any comfortable settlement for his family, let him sit loose to all earthly concerns, and stand ready prepared to escape for his life, or meet death, as the providence of God may permit. The husband will be dragged from the side of his wife to appear before the magistrates, and be required either to abjure Christ or die.

Linquenda tellus, et domus, et placens

Uxor; neque harum, quas colis, arborum

Te, praeter invisas cupressos,

Ulla brevem dominum sequetur.

HOR. ODAR. lib. ii., Od. xiv., v. 22.

Your pleasing consort must be left;

And you, of house and lands bereft,

Must to the shades descend:

The cypress only, hated tree!

Of all thy much-loved groves, shall thee,

Its short-lived lord, attend. FRANCIS.

Poor heathenism! thou couldst give but cold comfort in such circumstances as these: and infidelity, thy younger brother, is no better provided than thou.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

29. Because the time is short, etc. Again he discourses respecting the holy use of marriage, for the purpose of repressing the wantonness of those who, when they have married, think of nothing but the delights of the flesh. They have no remembrance of God. Hence he exhorts believers not to give way to unbridled desire in such a way, that marriage should have the effect of plunging them into the world. Marriage is a remedy for incontinency. It has really the effect, if it be used with moderation. He therefore exhorts married persons to live together chastely in the fear of the Lord. This will be effected, if marriage is made use of by them, like other helps of this earthly life, having their hearts directed upwards to meditation on the heavenly life. Now, he draws his argument from the shortness of human life: “This life,” says he, “which we are now spending is frail, and of short duration. Let us not therefore be held entangled by it. Let those accordingly who have wives, be as though they had none.” Every one, it is true, has this philosophy in his mouth, but few have it truly and in good earnest impressed upon their minds. In my first translation, I had followed a manuscript, to which (as I afterwards discovered) not one of the many others gave any countenance. I have accordingly deemed it proper to insert the particle because, to make the meaning more apparent, and in accordance also with the reading in some ancient copies. For as in those cases in which we are deliberating as to anything, we look to the future rather than to the past, he admonishes us as to the shortness of the time that is to come.

As though they had none All things that are connected with the enjoyment of the present life are sacred gifts of God, but we pollute them when we abuse them. If the reason is asked, we shall find it to be this, that we always dream of continuance in the world, for it is owing to this that those things which ought to be helps in passing through it become hindrances to hold us fast. Hence, it is not without good reason, that the Apostle, with the view of arousing us from this stupidity, calls us to consider the shortness of this life, and infers from this, that we ought to use all the things of this world, as if we did not use them. For the man who considers that he is a stranger in the world uses the things of this world as if they were another’s — that is, as things that are lent us for a single day. The sum is this, that the mind of a Christian ought not to be taken up with earthly things, or to repose in them; for we ought to live as if we were every moment about to depart from this life. By weeping and rejoicing, he means adversity and prosperity; for it is customary to denote causes by their effects. The Apostle, however, does not here command Christians to part with their possessions, but simply requires that their minds be not engrossed in their possessions.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(29) But this I say, brethren.—This does not introduce a reiteration of what he has said already, but commences a solemn and affectionate warning, urging on them earnestly that, whether they applied or did not apply the principle to marriage, still that it is true, and of vast importance in regulating all life,—that men should live as ever expecting the return of the Lord. Let us not for one moment think that this principle was evolved by St. Paul from a mistaken belief that the Second Advent was close at hand. This principle of life was taught by Christ Himself. He warned men against living carelessly because they thought “the Lord delayeth His coming.” They were to be ever on the watch, as servants for the unexpected return of their master—as guests for the coming of the bridegroom. It was not the opinion that Christ would soon come which led St. Paul to hold and teach this principle of Christian life. Perhaps it was his intense realisation of this eternal truth which the Lord had taught, his assimilation of it as part of his very being, from which the conviction arose that the Advent was not only in theory always, but, as a matter of fact, then near at hand. Hope and belief mysteriously mingled together in one longing unity of feeling.

It may be asked, if the Apostles were mistaken on this point, may they not have been mistaken about other things also? The best answer to such a question, perhaps, is that this was just the one point on which our Lord had said they should not be informed, and it is the one point on which they were not informed. “Times and seasons” were to be excluded from their knowledge (Act_1:6).

The time is short: it remaineth . . .—Better, The time that remains is shortened, so that both they that have wives, &c. (the Greek word for “remain” (to loipon) is used frequently by St. Paul in a sort of adverbial way, 2Co_13:11; Eph_6:10; Php_4:8). The words “so that” do not introduce a series of apostolic exhortations based upon and growing out of the previous statement regarding the brevity of the remaining time, but they express what was God’s intention in thus making the time short. St. Paul regards everything as having its place and purpose in the divine economy. If the time were long (and the teaching applies equally—for the principle is the same—to the brevity of life), then, indeed, men might live as having “much goods laid up for many years” (Luk_12:19); but the time of life is short, that each may keep himself from being the slave of the external conditions and relationships of life. Such is the force of the series of striking contrasts with which the Apostle now illustrates the habit of life which God intended to follow from the shortening of the time.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. But this I say, brethren] The conclusion of the whole matter. The time is short, the world is passing away. In whatever condition a man is, let him live in a constant state of readiness to abandon it at the bidding of God. Let him keep his soul unfettered by the ties, the enjoyments, and above all, the cares of this life. There are several ways of rendering this passage, but they do not materially affect the meaning.

the time is short] Not time in the general sense. The word here signifies a definite space of time. Cf. the English version of 1Jn_2:18, ‘the last time.’ The word translated short is rather shortened. “Compressed.” Robertson. “Living many years in one.” Stanley.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But this I say, brethren, the time is short,.... This is another reason, with which the apostle supports his advice to virgins, and unmarried persons, to remain so; since the time of life is so very short, and it is even but a little while to the end of the world, and second coming of Christ; and therefore seeing the marriage state is so full of care and trouble, and it affords still less time for the service of Christ and religion, he thought it most advisable for them to, continue in a single life, that they might be more at leisure to make use of that little time they had for their spiritual good and welfare, the edification of others, and the glory of Christ: unless it should be rather thought that the apostle is still enlarging upon the former argument, taken from the present time, being a time of distress and persecution; and so the phrase, "the time is short", or "contracted", and full of anguish and affliction, is the same with the present necessity, and trouble in the flesh; and since this was the case, he suggests again, that an unmarried state was most preferable:

it remaineth that both they that have wives, be as though they had none: and as for the rest, they that were married, his advice to them was, that they should so behave as if they were not married; not that he would have them put away their wives, or fancy with themselves that they had none, or make no use of the marriage bed; but suggests a moderate use of it; he would not have them give up themselves to lasciviousness and carnal lusts and pleasures, even with their own wives, and spend their time altogether in their company and embraces: but since the time of life was short, and that full of troubles, they should spend it in the service and worship of God, private and public, as much as possible; and not in the indulging and satisfying of the flesh.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

29 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;

Ver. 29. This then I say, brethren] The best counsel I can give you, is, that you hang loose to all these outward comforts, as having yourselves but a while to be here. You have a long task, and but a little time. God hath hanged the heaviest weights upon the weakest wires; for upon this moment depends eternity. Castigemus igitur mores et moras nostras. Up, therefore, and be doing.

The time is short] Gr. συνεσταλμενος, contracted and rolled up, as sails used to be by the mariners, when the ship draws nigh to the harbour. Others say, it is a metaphor from a piece of cloth rolled up, only a little left at the end. So hath God rolled up all his works, only he hath left a little at the end, and then all his glory shall appear. The time is short, saith the apostle, and you have business enough another way; therefore let other things (as wiving and buying, &c.) pass, and mind the main. There is water little enough to run in the right channel, therefore let none run beside. Some that have lain dying would have given a world for time: as I have heard (saith a reverend man) one crying day and night, Call time again. And I also have known the like of a great lady of this land. Let us therefore use all speed and diligence, lest (so as children have usually torn their books) we have ended our lives before we have learned our lessons; or (as Themistocles) we begin but to be wise when we come to die.

They that have wives, &c.] Not be uxorious, since they know not how soon God may take from them, as he did from Ezekiel, the delight of their eyes, their dearest spouses. The Jews of this day have a custom, when a couple are married, to break the glass wherein the bridegroom and bride drank; thereby to admonish them of their dying condition, and that there must be a parting again ere long. (Sphinx. Philos.)

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But this I say - Whether you are married or not, or in whatever condition of life you may be, I would remind you that life hastens to a close, and that its grand business is to be prepared to die. It matters little in what condition or rank of life we are, if we are ready to depart to another and a better world.

The time is short - The time is “contracted,” “drawn into a narrow space” (συνεσταλμένος sunestalmenos). The word which is used here is commonly applied to the act of “furling” a sail, that is, reducing it into a narrow compass; and is then applied to anything that is reduced within narrow limits. Perhaps there was a reference here to the fact that the time was “contracted,” or made short, by their impending persecutions and trials. But it is always equally true that time is short. It will soon glide away, and come to a close. The idea of the apostle here is, that the plans of life should all be formed in view of this truth, that time is short. No plan should be adopted which does not contemplate this; no engagement of life made when it will not be appropriate to think of it; no connection entered into when the thought “time is short,” would be an unwelcome intruder; see 1Pe 4:7; 2Pe 3:8-9.

It remaineth - (τὸ λοιπόν to loipon). The remainder is; or this is a consequence from this consideration of the shortness of time.

Both they that have wives ... - This does not mean that they are to treat them with unkindness or neglect, or fail in the duties of love and fidelity. It is to be taken in a general sense, that they were to live above the world; that they were not to be unduly attached to them that they were to be ready to part with them; and that they should not suffer attachment to them to interfere with any duty which they owed to God. They were in a world of trial; and they were exposed to persecution; and as Christians they were bound to live entirely to God, and they ought not, therefore, to allow attachment to earthly friends to alienate their affections from God, or to interfere with their Christian duty. In one word, they ought to be “just as faithful to God,” and “just as pious,” in every respect, as if they had no wife and no earthly friend. Such a consecration to God is difficult, but not impossible. Our earthly attachments and cares draw away our affections from God, but they need not do it. Instead of being the occasion of alienating our affections from God, they should be, and they might be, the means of binding us more firmly and entirely to him and to his cause. But alas, how many professing Christians live for their wives and children only, and not for God in these relations! how many suffer these earthly objects of attachment to alienate their minds from the ways and commandments of God, rather than make them the occasion of uniting them more tenderly to him and his cause!

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The time is short, &c. Incomparable instructions to the end of this chapter, which are not obscure. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He had before spoken to what concerned some, now he comes to what concerneth all.

The time (saith he) is short; furled up, like sails when the mariner comes near his port. He either meaneth the time of this life, or the time of the world’s duration; we often find the apostles speaking of their times as the last times (and in these senses all are concerned): or the time of the church’s rest and tranquillity, which they had hitherto enjoyed in a far more perfect degree than they enjoyed them soon after this, when ten persecutions followed immediately one upon the neck of another.

It remaineth, that both they that have wives be as though they had none; therefore (saith the apostle) it is the concernment of all Christians, not to indulge themselves too much in the pleasures and contentments of this life; but if ye be married, or shall marry, you will be concerned to keep your hearts as loose from the contentment and satisfaction men use to take in their wives, as if you had no wives at all.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

29-31. The brevity of sublunary time renders us but transient tenants of worldly things. We must own them as not owning them. The patrimonies, the matrimonies, the griefs, the joys, the traffics, in short, the world, must, doubtless, in the general, all be gone through with; but their reality must be held as an unreality, in comparison with the reality that lies above and over them all. The eternal is the sole real.

29. But, though I thus “spare you,” yet this I must say. There is a truth that must be declared.

The time is short—We may note three different interpretations put upon this sentence:

1. That of Alford, Stanley, and many German commentators, which makes it affirm that time is short before Christ’s second advent, and imply, positively, that that event would cut short the earthly life of Paul and his Corinthian brethren. This interpretation we peremptorily reject. It makes Paul affirm a positive untruth under inspiration. It makes him contradict what a short time previous he had said to the Thessalonians, denying the impending advent: 2Th_2:1-3, where see our notes. We can freely grant that Paul, even under inspiration, knew neither the day nor the age when the advent is to take place. But to make him claim to know and to tell the age, under inspiration, is quite a reverse thing. This pruriency for making every expression in the apostolic writings expressing the transitory duration of human probation signify the end of the world, does most unwisely make it difficult for the sacred writers to describe earthly time as it truly Isaiah

2. The interpretation of Grotius and others, which makes it mean that the time before the impending persecution is short; and so, in view of possible martyrdom, we must hold to earthly things as not permanently possessing them. This is more plausible, but we reject it in our note on 1Co_7:31.

3. That of Barnes, Hodge, and others, that the time of our probationary existence is short. This is, no doubt, essentially the correct view.

Short— Or, rather, contracted; that is, made short by our Creator, for a purpose soon to be stated.

It remaineth—By most commentators the Greek for this phrase, το λοιπον, is joined, more properly, perhaps, to the previous sentence, so that it would read, the time is contracted as to the future; that is, our remaining sublunary time is brief: our day is nearly past, and our future is abbreviated.

That—So that.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But this I say. I will not dwell on those coming trials, but will only remind you that they are imminent, and that when they come all earthly distinctions will vanish into insignifiance. The time is short; literally, the season has been contracted; in other words, "The end of all things is at hand". (1Pe_4:7) The word sunestalmenos cannot mean "disastrous." The verb is used for "folding up" in. Act_5:6; "Tempus in collecto est" (Tertullian) It remaineth, that. The reading and punctuation are here uncertain. The best reading seems to be "The time has been shortened henceforth, in order that," etc. The very object of the hastened end is that Christians should sit loose to earthly interests. As though they had none. They would thus be nearer to the condition of the "angels in heaven.

Vers. 29-40.

Apostolic counsels for the times, and general principles applied now as before.

Some minds are so organized as to be peculiarly open to those impressions which the local and circumstantial produce on thought and feeling. If these become excessive, they are almost sure to trench on principles. Such persons are devotees of sectionality; their prudence is shrewd, but not sagacious; intelligence is narrowed down to time, place, and immediate results; and expediency is with them "the previous question." St. Paul was not one of these men. Other minds, fond of abstractions and habituated to cloistered thinking, lose the helps of the senses and especially that very important culture, derived from contact with the open world, which teaches us to adjust principles to measures and measures to occasions. Expediency is seldom in their view. St. Paul was not one of these men. A marked fact about his conversion to Christianity was that he ceased to be an intellectual extremist; not only his opinions and convictions were radically changed, but likewise his method of looking at all things. We see in this chapter a man who adheres firmly to his ideal of the Christian Church, and, at the same time, a man who is thoroughly sensible of the uses of expediency. With him, nothing that Christ had settled could be unsettled. Nothing wrong could be expedient, and, in every case, expediency was to render homage to fundamental principles, so that the Spirit of Christ should manifest its purity and beauty. Such an expediency is always morally safe, because it rests, not on self gratification, but on self denial. This is the temper of his argument in the paragraph now under notice. "No commandment of the Lord;" and yet "my judgment" as an apostle is entitled to respect and confidence; the truth none the less a truth, and worthy of this consideration because the utterance of one who had "obtained mercy of the Lord to be faithful." That great transparency was not then glowing as in special hours with the resplendency behind it; but the same Divine illumination was there, and every line, touched by the almighty hand, faithfully represented the original. "Mercy to be faithful;" fidelity to truth just as much in advice and counsel as in direct and authoritative command; ay, this is "mercy" indeed, since it shows the dignity of spiritual intellect, and what importance men should attach to its daily offices in life. "The time is shortened:" here is his starting point; and this abridged time is applied instantly to a certain state of mind, which St. Paul would have his converts to cultivate with regard to the world and its relations. Future time is not ordinary future time. It has been narrowed, in order that you Corinthians and all other believers may have an intenser conception of opportunity, a deeper sense of Christ in time, and so learn to look upon human existence under this aspect of its solemnity. First of all, the domestic relation; this most beautiful, tender, and noble of all earthly relationships, whose spirit refuses to be limited by what its loving arms embrace, and is ever reaching towards a loftier ideal, and even when its arms are paralyzed still symbolizes alike in memory and hope the immortality of affection, this holy relation must be made holier by the fact, the time is shortened. If true of this, it is true of all else. Sorrow may be, to some extent, pure and noble, and yet, unawares to ourselves, it may contain a selfish element, and, in the degree this is present, we mourn over ourselves as losers rather than over the object lost. A sorrow truly pure and noble hides its tears from the world, takes up the cross of daily work, feels its loneliness and bears it silently, and toils on with serene patience. To be a Divine discipline the most purifying and exalting of which we are capable it must loosen us from earthly things and raise our hearts to God. The death of others, even of our dearest friends, is thus overruled by Providence, as the death in some measure of our pleasure loving nature. "Perfect through suffering" was said of Christ, and in so far as we realize perfection, it is only attained in this way. Our joy must not engross us so as to impair our lively sense of things spiritual. Business must leave us free for meditation and devout exercises. And in whatever way we use the world, whether the world of home, of culture, of trade and commerce, or of professional activity, it must be used in moderation and with due regard to its moral significance. "The earth hath he given to the children of men," that they may be more than earthly. "All things are yours." that ye may thereby be richer in Christ Jesus. Viewed in this light, it may not be proper to say that these things are "means of grace," but they are helpers and auxiliaries to goodness, and give us no small furtherance in the life Divine. Much, very much, in this worm is capable of a most blessed utility. Much of it will live forever, not in itself, but taken into us and assimilated and glorified. Bodily, how much that is bodily, is ever becoming eternally mental and spiritual! It is the immortal soul, born of God, redeemed by Christ, sanctified by the Holy Ghost, that saves material nature from being a picturesque show and a deceptions sham. Plentifully, indeed, she meets our physical wants, quite as lavishly our wishes, generously too our tastes, and yet, while guaranteeing her economic and intellectual uses with a royal magnificence, she is looking beyond and a far, and her thought is of the blessings that are imperishable. "The body is... for the Lord," and through the pathways of the body, the gates of the senses, the "vaults," the galleries," and passage ways that physiology assures us exist beneath the grey matter of the upper brain; through these as highways what vast processions are daily moving heavenwards! Beauty and sublimity have not terminated their offices when they have flashed to the canvas of the painter or breathed themselves into the marble of the sculptor. Poetry has not finished her task when she has found a Dante, a Shakespeare, a Milton. Music has not been exhausted in the act of creating Mozart and Beethoven and Mendelssohn. Every one of these influences is what it is in itself, because of man"s immortality. The training we get in the body and through the body, such as the subjugation of the material organization to the organism of the man, the clear common sense won by experience from toil and enterprise, the swift energy, the mastering will of achievement, the patience of endeavour, the heroism that works and waits, and the discipline of the social and rational man, all this complicated training, which suffers no constituent of manhood to evade its grasp, has a reference distinctly providential to the future man. The idea of a Christian probation as altogether different from other conceivable probations, and as standing specifically by itself in the dispensations of the universe, runs through all the economic arrangements of our world. And hence the words of St. Paul, "Use this world as not abusing it," using it not to the full of the senses and the intellect and the sensibilities as if it were all, but using it as a world even now moving from beneath your feet, and which has no permanency except in the moral and spiritual impressions left by it upon your souls. "The fashion of this world passeth away;" the whole structure, the modes of existence, the relations of existence in their variety and multiplicity, all present objects, the totality which no mind can compute, all this is in motion, the duration has been shortened, and the end is near at hand. Reviewing this argument of the apostle, may we not claim that it presents time in a light altogether new, that its estimate of duration is something intrinsically different from that measured by the time keeper of the heavens, and that it inspires our sense of successional moments in a way peculiar to itself? Nothing in us is more closely connected with the external framework of the universe than our sensibility to time. Yet, while this natural capacity is subjected to an outward machinery, it is also dominant over that machinery, so that an instant may be expanded into an hour or an hour into days. In this respect, moods assert a mastering force, emotions are well nigh omnipotent, and the heavenly orbs take their motions from our pulses. If Christianity took no knowledge of this phenomenon of experience, it would be strangely exceptional to its method of operating on man, which allows no recess of his being to remain unvisited by its light and warmth. Its teaching is, "The time is shortened," and it makes its doctrine available to practise us in the highest moral wisdom, using the world without abusing its relations. Now, it is worthy of notice that the civilization of our century has advanced in no direction more remarkably than in victory over time. The era opened with the steam engine, and has progressed with the telegraph and telephone, and, in each case, the triumph has been in a fuller control of time. Time has been shortened and yet lengthened, so that we do in weeks what our grandfathers required years to accomplish. Time has been intensified. Today in Europe is today in the backwoods of America, and the yesterday of China and Egypt is a part of the breakfast table talk of this morning. Obviously, sensuous life, in its connections and sympathies, gets the most, at present, of this stimulation. One, however, who takes a broad view of providence, cannot think that the tendency of this increased sensuousness is necessarily downwards into sensualism. For, indeed, Christianity is often most active where we least suspect its presence, since the "kingdom of God," in civilization as in all else, "cometh not with observation." This enhanced sensuousness, if we read aright the signs of the times, is gathering together a vast fund of raw materials for transformation into a more capacious and robust Christian manhood. Within the realm of natural law, Christianity is signalizing its power more and more, and the day is not distant when "uniformity," "evolution," "homologies," will have a wider and profounder interpretation than they have now. "The earth helped the woman;" it still helps the woman; and age by age the apocalyptic wonder reveals fresh wonders. Silently, unobserved by the multitude, hidden even front scientific thinkers, God is reclaiming nature for his Son; and he who, eighteen hundred years age, multiplied bread for the hungry, healed diseases, and established his claim as the Lord of nature, is making ready to reaffirm that sovereignty in a manner more resplendent than by miracles. And as to this matter of shortened and intensified time, who but the Lord Jesus as Son of man was the first sublime instance of ascendancy over the limitations of time? Thirty years of seclusion, three years of work, young manhood cut short in its prime, and yet those three years giving birth to centuries which, amid manifold evils, have yet steadily progressed in the direction of a regenerated humanity. For him, indeed, time was shortened, and his is the perfect example of using the world without the slightest abuse. And just in the proportion we have his Spirit, shall we feel that the soul has a calendar of days unknown in the chronometry of the material universe. L.

Vers. 29-31.

The time is short.

There is, and there ought to be, a marked difference between the conduct of the Christian and that of the unbeliever. This difference originates primarily in the new principles with which the mind of the disciple of Christ is possessed and by which it is governed; the faith and gratitude towards the Saviour which constitute and mark the man a Christian make him a new man. Yet there is another, beside this loftiest reason, for the outward differences in this the apostle refers; the rapidly approaching end of the present dispensation, when really expected, must exercise considerable influence over the Christian"s life.

I THE TRANSITORINESS AND PERISHABLENESS OF THE PRESENT STATE AND OF ALL THAT PERTAINS TO IT IS A POWERFUL MOTIVE OVER THE CHRISTIAN"S MIND AND LIFE. The apostle puts this matter in two lights.

1. The time is short, contracted into a small compass. This must be taken in connection with the eternity of God, with whom "one day is as a thousand years, and a thousand years as one day;" and also in connection with the mortality of man, whose days on earth are as a shadow whose life passes as the swift ships. The season, or dispensation, in which our earthly work is to be done and our earthly witness borne, is fleeting. "The day and the hour knoweth no man; yet our Lord"s language is ever, "Watch!

2. "The fashion of this world passeth away." It is like a cloud shadow on the sea, a wind wave on the corn, a meteor in the sky. Of this pathetic truth all human history is a proof, and the events of every generation an illustration that to the reflective cannot fail to be impressive. Nothing continueth in one stay. The first Christians seem sometimes to have been possessed with the conviction that the end of the age and the advent of the Lord were very near. Nearer still are they to us, who are admonished to live under the influence of the sublime expectation.

II HUMAN LIFE ABOUNDS WITH OPPORTUNITIES FOR EXHIBITING THE PRACTICAL POWER OF THIS PRINCIPLE AND MOTIVE.

1. Human relationships are influenced by the considerations adduced. The apostle refers especially to marriage, because it was the question concerning the expediency of matrimony which occasioned the introduction of the great principle of the passage. On account of present uncertainties and the pressure of the time, Paul thought it well for some Christians not to marry, and for the married to be on their guard against absorption in family cares.

2. Human emotions should be moderated by the same considerations.

There is no room for extreme joy or sorrow when the events which occasion these feelings are themselves upon the wing. The emotions are not forbidden, but excessive indulgence of them is deprecated.

3. Human business cannot be allowed to be too absorbing; for property will soon be valueless, and the worm itself will vanish and be no more seen. How obvious the duty to hold earthly possessions with a light hand, and to use the world and all it contains with a wise discretion, and to avoid misusing what is so little able to afford a lasting satisfaction! T.

Vers. 29-31.

The shortness of the time.

Very impressive is the apostle"s manner in always rising above the mere details of duty to great ruling verities. Throughout this chapter there is a constant reference from rules to principles, and nowhere is this more conspicuous than in these verses.

I THE CHRISTIAN VIEW OF THIS LIFE.

1. The time is shortened. The apostle seems to have in view the coming of Christ, of which the troubles of the time appeared to be the harbingers. Any day the "sign of the Sea of man" might be seen in the heavens, so brief was the interval. Long centuries have rolled away since then, and the strained eyes of the Church have not yet beheld that sign. Still, the utterance of the apostle is not mistaken. Though the horizon that bounded his vision has been widening with the ages, the time is still short. For us the practical truth is that our life span here is brief, whether its boundary be the Lord"s coming to us or our going to him.

(1) The time is short as compared with other periods. Brevity is a relative thing, according to the standard of measurement. The present average of human life is brief compared with the limit of "three score years and ten;" this term is brief compared with that of the antediluvians; the years of Methuselah are but a handbreadth compared with the duration of the earth; and this again is as nothing compared with eternity. Life seems long in prospect, short in retrospect. "Few and evil" (Gen_47:9) is ever the old man"s plaint.

(2) The time is short as compared with our life task. Every true ideal of life seems to mock the little space we are given to reach it. "Art is long and time is fleeting." We learn little more than the alphabet of knowledge. We have but placed a few stones on the building when our work day is over, and we leave the structure to be completed by others. What can we accomplish in one short life for the perfecting of our Christian manhood, the extension of Christ"s kingdom, the redemption of our fellow men? But let us not either lower our ideal within attainable limits or fold our hands in despair. The true work of this life, stripped of its temporary form, is carried over into the life to come and continued there.

2. "The fashion of this world passeth away? (ver. 31). It is like a scene in a theatre vanishing while you gaze on it.

(1) This is true of external nature. All is in a condition of flux; there is nothing permanent. The face of the earth, the boundaries of sea and land, even the everlasting hills, all have changed and are changing. And at last, when the day of the Lord comes, "the earth and the works that are therein shall be burned up". (2Pe_3:10)

(2) This is true of human life.

All the world"s a stage, And all the men and women merely players. ("As You Like It," act 2, sc. 5.)

Within a single lifetime what changes do we see! Nations rise and fall; governments come and go; public men play their parts and then pass out of sight. How few of the friends of our youth and manhood remain with us till old age! New actors are ever coming on the stage and the old disappearing. The customs of society, modes of living, the whole environment of life, are like so many shifting scenes.

(3) This is true of ourselves. The seven ages (see reference above) are the seven acts of our little life drama; and each successive age brings its characteristic habits of mind. Standing amid all this transitoriness, where nothing is stable and abiding, we need to hold by the Unchanging in order to keep our balance.

II THE PURPOSE OF GOD IN THE BREVITY OF LIFE. The time has been shortened that we may sit loosely to all earthly things. Their temporary character is to be remembered in all our relations to them. This is illustrated in several particulars.

1. The married life. "That those that have wives may be as though they had none." The apostle does not say that celibacy is a more spiritual condition than marriage. There is no asceticism in his teaching here or elsewhere. The married are to be as the unmarried, remembering that marriage is one of those things that are passing away. While loving husband and wife, we are not to forget that the time is short. This stage of existence is but preparatory to another, where "they neither marry nor are given in marriage". (Luk_20:35)

2. Sorrow. "Those that weep, as though they wept not? Tears are not forbidden to the Christian. This is no stoical precept, bidding us refrain from weeping as inconsistent with our dignity. Grief is human, and all that is purely human Christianity encourages. "Jesus wept". (Joh_11:35) The liker we are to him, the more tender of heart, the mere sympathetic shall we become. But we are to weep remembering that the time is short. Sorrow also is transitory. It must not master us or break our hearts. Whatever touches the spring of tears bereavement, loss, pain, the sufferings of others belongs to the temporary condition of things. "Weeping may endure for a night, but joy cometh in the morning"; (Psa_30:5) "And he shall wipe away every tear from their eyes," etc. (Psa_21:4) Therefore weep as though you wept not.

1. Joy. "Those that rejoice, as though they rejoiced not." Christianity does not frown upon earthly happiness. It is the part of Satan to represent the religious life as one of gloom, and the teaching of some Christians gives colour to the falsehood. Nature, literature, the arts, society, domestic fellowship, all may pour their tributaries into the stream of our gladness. None should enjoy God"s world like God"s own child. But here the tempering thought comes in time is short." Even this is not our highest joy, for it springs from a source that will soon be dried up. The "joy unspeakable and full of glory" (1Pe_1:8) belongs to the region of faith, and flows from those things which faith alone apprehends. Apply this to amusements. Pure and wholesome entertainments are to be encouraged, especially for the young. But whatever will not bear the thought of the

2. brevity of life is not good for a Christian. Instead of the sword of Damocles or the death"s head, the believer moderates his joy with the thought that "the Lord is at hand.

3. Possessions. "Those that buy, as though they possessed not." Christians are not forbidden to engage in trade or merchandise with a view to the acquisition of property. Every lawful calling is open to them. They are not prohibited from possessing wealth. The real question is What place has it in the heart? Earthly possessions are to be held under the recollection that they belong to a transitory state of things. The man of substance is to sit loosely to what he possesses, not forgetting that "the things which are seen are temporal". (2Co_4:18)

1. The use of the world. "Those that use the world, as not abusing it." All that God gives us of this world is to be used as ministering to our need. The thing to be guarded against is the wrong use of it. It is to be our servant, not our master. God has put it under our feet, (Psa_8:6) and we must keep it there. We abuse the world

1. if we seek it as the chief good of life, or

2. if we use it so as to hurt or hinder our spiritual life. B.

Vers. 29-40.

An argument from the shortness of the time.

It is impossible to understand a large number of the apostolic allusions unless we recognize the early Church conception that the Christian dispensation would be very brief, and in all probability closed and completed in the first century, by the expected reappearance of the Lord Jesus Christ. This idea certainly prevailed among the disciples. To some extent at least it was shared by the apostles; but it is evident that they found it necessary to check a tendency to extravagance and fanaticism, and in some quarters the sentiment was allowed to nourish an antinomian spirit, which seriously imperilled the Christian morality. The notion of our Lord"s second coming in some kind of earthly manifestation could only have been entertained by those who failed to understand that the words which he spake were "spirit and life," and were to be spiritually understood. "The letter killeth, the spirit giveth life." Yet there is a proper sense in which the Christian should be impressed with the "shortness of the time." Life at the longest is but brief. Life, in comparison with eternity, is but as a passing breath to the long day. To the Christian, life is so full of solemn claims and responsibilities that it seems impossible to fulfil them all in the narrow limits of an uncertain earthly career. The apostle argues here that a sense of the "shortness of time" should influence

I OUR HUMAN RELATIONSHIPS. Having this particular influence on them, that it prevents our being wholly absorbed in them, and helps us to the right use of them. St. Paul"s principle is that we should "use this world as not abusing it." Here Christianity stands between the worldly spirit and the narrow religious spirit. The worldly spirit says, "Time is short; take your fill; live while you can." The narrow religious spirit says, "All the pleasure here is a snare, and dangerous; keep out of it altogether." In opposition to this narrow spirit, Christianity says, "Use the world;" and in opposition to the worldly spirit, "Do not abuse it. All things are yours. Take them and use them; but never let them interfere with the higher life which you are called on to lead. "A man"s life consisteth not in the abundance of the things which he possesseth (F. W. Robertson). Illustrate, in relation to wives, the early notions of the value of celibacy, and show that the married state can be preserved without interfering with the soul"s culture, and that; indeed, the married state is found, for most men, singularly helpful to the religious life.

II OUR HUMAN JOYS AND SORROWS. Explain what an amelioration of both is found in the fact that they are strictly limited. Joys soon fade. Affliction is but for a moment. For both the "time is short," and we need not, therefore, be unduly affected by either. We may gratefully accept the pleasure and patiently bear the trouble; for "we soon fly away" to be at rest.

III OUR EARTHLY TOILS. St. Paul argues, from the shortness of the time, that "those who buy" should be "as though they possessed not." Resisting the tendency to fix thought and heart on what we can gain, and realizing that we can take nothing of it away with us. Moderation and sobriety may well mark our very acquisitions. The energy that wins success needs to be kept within reasonable bounds. Though not in precisely the sense in which St. Paul used the term, still for us also the "time is short," and we may therefore wisely sit loosely from all earthly things, and remember that where our treasure is there will our heart be also, and that, as Christians, our treasure is in heaven. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But this I say, brethren -- with great confidence. The time of our abode here is short. It plainly follows, that even they who have wives be as serious, zealous, active, dead to the world, as devoted to God, as holy in all manner of conversation, as if they had none - By so easy a transition does the apostle slide from every thing else to the one thing needful; and, forgetting whatever is temporal, is swallowed up in eternity.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

No earthly ties should hinder the service of God:

v. 29. But this I say, brethren, the time is short; it remaineth that both they that have wives be as though they had none;

v. 30. and they that weep as though they wept not; and they that rejoice as though they rejoiced not; and they that buy as though they possessed not;

v. 31. and they that use this world as not abusing it; for the fashion of this world passeth away.

No matter under what conditions a, person lives and works, his first duty is toward the Lord, to whom the whole life of a Christian must be consecrated. There is a strong reason for reminding the Corinthians of this: This, however, I assert, brethren, the time has been fixed short. The great day of the Lord, for whose coming the believers were anxiously waiting, 1Th 5:2, was very near, and therefore it must be our constant aim and effort to be ready for its coming, Luk 12:35-36; Mar 13:35-36. As a consequence, all the things of this life must occupy a secondary position with reference to the matters of the kingdom of God: So that henceforth indeed those that have wives be as if they had none, the weepers as if not engaged in weeping, those that are joyful as if not engaged in rejoicing, the buyers as if they had nothing, those that make use of the world as not abusing it, not being engrossed in its business to the exclusion of their spiritual interests. "Home with its joys and griefs, business, the use of the world, must be carried on as under notice to quit, by men prepared to cast loose from the shores of time. " All these matters which engage the attention of a person in this world, and are put into the hands of man by the Lord, should not become the end and aim of existence. Husband and wife may share the joys and sorrows of family life, but in good days as well as in evil their heart’s desire must be directed to the glory that is awaiting them above. People engaged in business, occupied in a station which deals exclusively with matters of this world, must not let their hearts be wrapped up in the gain and in the enjoyment of the world, but always keep their eyes directed to the greatest gift and blessing, that of the final consummation of salvation in heaven. As one commentator has it, we have here "the picture of spiritual detachment in the various situations in life. " And that is as it should be: For passing away is the form, the present appearance, of this world. The things which engage the attention of people in this world are not enduring, but transitory; marryings and marketings, feasts and funerals, pass before our eyes in endless, ever-changing procession; there is nothing abiding, nothing of lasting value in all that this world may offer. See Php 3:20; Col 3:1; Heb 13:14.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

As if he had said, "Let all persons, both married and unmarried, consider that the time of this life is short and passing; it is but a point of time we have to live, and shortly it will not be a pin to choose whether we had wives or not, or children or not; but before the expected fruits or the comforts be ripe, we ourselves may be rotten. It is therefore true spiritual wisdom to look upon these things now, as they will be shortly; to be very moderate in the enjoyment of them, not to be too much affected when we have them, or too much afflicted when we want them."

Observe here, 1. The apostle’s proposition: The time is short. This is true in all the notions of it.

Take it first for the whole duration of this world, from the day of its creation to the hour of is dissolution; compare it with what succeeds it, eternity; and it is very short, but a moment.

Secondly, Take time for the whole duration of any one man’s life, so ’tis shorter; so short, that it is nothing.

Thirdly, Take time for the special season, either of doing or enjoying good in this life, so ’tis shortest of all.

Observe, 2. The inference which the apostle draws from this proposition: therefore let them that have wives, be as if they had none, &c.

Learn thence, That the consideration of the great shortness of time, and the uncertainty of human life, should keep our hearts in a great deal of moderation towards the best and sweetest of our outward comforts and enjoyments: That we neither love inordinately any mercy when we enjoy it, nor mourn immoderately for any contentment when we come to be deprived of it. They that weep as though they wept not; and they that rejoice as though they rejoiced not.

Observe, 3. The advice which the apostle gives to such as have great possessions and revenues in this world.

(1.) To take heed that though they possess these things, that they be not possessed by them.

(2.) That they so use them as not to abuse them, nor be abused by them.

There is much evil in the world; yet we may, we must use it, and it will be our wisdom to make a good use of this world while we are in it; otherwise we neither answer the end of God in sending us into the world, nor the design of God in trusting us with the good things of this world.

Observe, 4. The reason assigned why we should use the world in the aforementioned manner: because the fashion of this world passeth away. Here the apostle compares the things of this world to a scene which is presently changed,and vanisheth almost as soon as it appears. As fashions in this world alter, so doth the fashion of this world alter every day. There is a world to come, the fashion whereof shall never pass away; but the fashion or scheme of this world passeth away continually. This world is like a stage, persons interchangeably act their parts upon it, but they soon disappear, and the stage itself ere long will be pulled down; The fashion of this world passeth away.

Thence learn, That this consideration, that all the comforts and conveniences of this life are fading and passing away from us, should be a strong motive and inducement to us not to set our hearts upon them.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

29. “And I say this, brethren, that the time is at hand: moreover, indeed, those having wives may be as those not having, and those weeping as those not weeping, and those rejoicing as those not rejoicing, and those merchandising as those possessing nothing,

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

But this I say, brethren, the time is shortened, that henceforth both those that have wives may be as though they had none ;

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

29–35. The time is short. The precise application cannot be known. It was but a short time until Jerusalem should be destroyed, and the early church supposed this would be the end of the world. Life, too, is short; the time of preparation is short. It was the general feeling then that some awful convulsion was close at hand. There was. Within half a generation the whole Roman world was turned up by civil war, three emperors in succession were slain, and Jerusalem was destroyed.

As though they had none. Should look on all earthly ties as soon to be broken. All earthly arrangements must be regarded as transitory.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

The time is short

"There is little time" or "Time is almost gone"

weep

cry or grieve with tears

those who use the world

"those who deal every day with unbelievers"

should not act as though they are using it to the full

"should show by their actions that they have their hope in God"

translationWords

joy

world

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

29. ἐστιν τὸ λοιπόν אABD. Rec. places ἐστιν after τὸ λοιπόν with E. Some MSS. and ancient versions have ἐστιν in both places. The punctuation varies with different editors. But there is early authority for that adopted in the text.

29. τοῦτο δέ φημι. The conclusion of the whole matter. The time is short, the world is passing away. In whatever condition a man is, let him live in a constant state of readiness to abandon it at the bidding of God. Let him keep his soul unfettered by the ties, the enjoyments, and above all, the cares of this life. There are several ways of rendering this passage, but they do not materially affect the meaning.

ὁ καιρός. The present order of things.

συνεσταλμένος. Is drawing to a close. Literally, has been drawn together. St Paul here expresses the idea so common in his day, that the end of the present dispensation was to be expected immediately. See 1Th 4:15-18, and note on 1Co 7:31. ‘But in such times as these let those that have wives be as those that have none, as St Paul said when he told his people under the Roman emperor to be above begetting slaves or martyrs. A man of the people should keep himself as free from incumbrance as he can just now. He will find it more easy to dare and suffer for the people when the time comes.’ Kingsley, Alton Locke, c. 10.

τὸ λοιπόν. The punctuation of the different editors varies here a good deal. Some take τὸ λοιπόν with what goes before, in which case we must render the time which remains is shortened (or is shortened from henceforth). So the Peshito. But the Vetus Lat. and Vulg., as well as Tertullian, connect τὸ λοιπόν with what follows. So Tischendorf, Westcott and Hort (text).

ἵνα. See note on ch. 1Co 4:2. It is impossible to suppose that the Apostle meant that the time was shortened in order that the disciples might live the life he proceeds to describe.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

29-31.] He enforces the foregoing advice by solemnly reminding them of the shortness of the time, and the consequent duty of sitting loose to all worldly ties and employments.

29.] τοῦτο δέ φημι … q. d. ‘What I just now said, of marrying being no sin, might dispose you to look on the whole matter as indifferent: my motive, the sparing you outward affliction, may be underrated in the importance of its bearing: but I will add this solemn consideration.’

ὁ καιρ. συνεστ. ἐστ. τὸ λοιπόν] The time that remains is short; lit., ‘the time is shortened henceforth:’—i.e. the interval between now and the coming of the Lord has arrived at an extremely contracted period. These words have been variously misunderstood. (1) ὁ καιρός has been by some (Calvin, Estius, al.) interpreted ‘the space of man’s life on earth:’ which, however true it may be, and however legitimate this application of the Apostle’s words, certainly was not in his mind, nor is it consistent with his usage of ὁ καιρός: see Rom 13:11; Eph 5:16,—or with that in the great prophecy of our Lord which is the key to this chapter, Luk 21:8; Mar 13:33. (2) συνεσταλμένος has been understood as meaning calamitosus (so Rosenm., Rückert, Olshausen, al.). But it never has this signification. In such passages as 1 Macc. 3:6, 5:3; 2 Macc. 6:12, παρακαλῶ.… μὴ συστέλλεσθαι διὰ τὰς συμφοράς: 3 Macc. 5:33, τῇ ὁράσει … συνεστάλη,—it has the meaning of humbling, depressing, which would be obviously inapplicable to καιρός. The proper meaning of συστέλλεσθαι, to be contracted, is found in Diod. Sic. i. 41, διὸ καὶ τὸν Νεῖλον εὐλόγως κατὰ τὸν χειμῶνα μικρὸν εἶναι καὶ συστέλλεσθαι. It is, as Schrader well renders it, ‘in Kurzem sturzt die alte Welt zusammen.’ συστέλλεσθαι and συστολή are the regular grammatical words used of the shortening of a syllable in prosody. (3) τὸ λοιπόν has been by some (Tertull. ad Uxorem i. 5 (vol. i. p. 1283), de perp. virg. B. V. M. adv. Helv. 20 (vol. ii. p. 227), on Eze 7:13 (lib. ii., vol. v. p. 69), on Ecc_3. (vol. iii. p. 410),—Vulg., Erasm., Luther, Calvin, Estius; also E. V. and Lachm.) joined to what follows; ‘it remains that both they,’ &c. But thus (α) the sense of ἵνα will not be satisfied—see below: (β) the usage of τὸ λοιπόν is against it, which would require it to stand alone, and the sense not to be carried on as it is in ‘superest ut,’ τὸ λοιπόν, ἵνα …,—see reff. and Php 3:1, Php 3:4:8; (1Th 4:1;) 2Th 3:1. (γ) The continuity of the passage would be very harshly broken: whereas by the other rendering all proceeds naturally. We have exactly parallel usages of τὸ λοιπόν in reff.

ἵνα καὶ …] The end for which the time has been (by God) thus gathered up into a short compass: in order that both they, &c.: i.e. in order that Christians, those who wait for and shall inherit the coming kingdom, may keep themselves loosed in heart from worldly relationships and employments: that, as Meyer, “the married may not fetter his interests to his wedlock, nor the mourner to his misfortunes, nor the joyous to his prosperity, nor the man of commerce to his gain, nor the user of the world to his use of the world.”

This is the only legitimate meaning of ἵνα with the subj. The renderings which make it = ὅτε, ‘tempus … futurum cum ei qui uxores habent pares futuri sint non habentibus,’ Grot., or ‘ubi’ (local), are inadmissible. We may notice that according to this only right view of ἵνα, the clauses following are not precepts of the Apostle, but the objects as regards us, of the divine counsel in shortening the time.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

29. Τοῦτο δέ φημι. ‘But this I do declare.’ The change from λέγω (v. 6, 1:12, 6:5) to φημί should be marked in translation, whether the change has significance or not; but even the RV. fails to do this. The change probably gives special seriousness to the assertion. ‘But, though I counsel none to change their state, I do counsel all to change their attitude towards all earthly things.’ We have the same expression, introducing a solemn warning, 15:50; cf. 10:15, 19: nowhere else in N.T. or LXX does the 1st pers. sing. occur. The τοῦτο does not refer to what precedes; he is not repeating what he has just said. He is reminding them of a grave fact, which has to be considered in connexion with marriage, and indeed with the whole of life. He has been insisting on the ἀνάγκη already present: he now insists on the (supposed) shortness of the interval before the Advent. Both facts confirm the advice which he gives.

ὁ καιρὸς συνεσταλμένος ἐστιν. ‘The allotted time has become short,’ lit. ‘has been drawn together so as to be small in amount.’ As in Rom 13:11, ὁ καιρός is used almost as a technical term for the period before the Advent (Westcott on Heb 9:9). Hort (on 1Pe 1:11) thinks that it was owing probably to its use in Daniel (9:27, etc.) that in our Lord’s time it was specially used with reference to national religious expectations. But St Paul by no means always uses it in this special eschatological sense, although he commonly uses it of ‘a fixed and limited time’ or ‘a fitting period,’ while χρόνος is time generally, and is unlimited. That he still believed that the Second Coming was near is evident from 10:11, 15:51; but a little later his view seems to be changing (Sanday and Headlam, Romans, p. 379; Sanday, Life of Christ in Recent Research, p. 113). Calvin and others explain the words here of the shortness of human life; ‘you are sure to die before long.’ This makes good sense, but probably not the right sense.

Some texts (D E F G) ins. ὃτι before ὁ καιρός: the best omit. A more important point is the punctuation of what follows. Should a stop, comma, or colon be placed after ἐστίν, and τὸ λοιπόν be taken with ἳνα κ.τ.λ.? Or should it be placed after τὸ λοιπόν, and τὸ λοιπόν be taken with what precedes? Editors are divided; but the former is better for two reasons. In the Pauline Epp. τὸ λοιπόν commonly leads (Php 3:1, Php 3:4:8; 2Th 3:1), as also does λοιπόν (2Co 13:11; 1Th 4:1; 2Ti 4:8). And τὸ λοιπόν is weak after συνεστ. ἐστιν, ‘is straitened as to its residue.’

τὸ λοιπὸν ἵνα καὶ οἱ ἐχ. γ. ‘So that, henceforward those also who have wives may be as though they had none.’ St Paul rather frequently puts words in front of ἵνα for emphasis; 2Co 2:4; Gal 2:10; Rom 7:13; Col 4:16. It is quite clear that, if the conditions of the time are such that those who have wives ought to be as if they had none, then it is foolish to marry; for as soon as one had taken a wife one would have to behave as if one had not got one, i.e. one would undertake a great responsibility, and then have the responsibility of trying to be free from it. Far better, in such circumstances, never to undertake it. In 2 Esdr. 16:40-48 there is a good deal that resembles this passage; but 2 Esdr. 15., 16. are an addition made by a Christian about a.d. 265, and the writer very likely had this passage in his mind when he wrote.

The force of the καί is not quite certain. He has been saying that in such times the unmarried state is best, and then goes on to say that not only the married, but also all bound in any earthly circumstances, should practise ‘detachment’; then the καί would mean ‘both’ (AV., RV.). Even when three or four things are strung together in Greek, the first may have καί as well as the rest. In Acta Pauli et Theclae (p. 42, ed. Tisch.) we have μακάριοι οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες, ὅτι αὐτοὶ ἄγγελοι Θεοῦ γενήσονται.

The meaning of the illustrations is fairly clear. Married men are apt to become absorbed in domestic cares, mourners in their sorrow, buyers in the preservation of what they have bought. A Christian, with dangers all round him and the Advent close at hand, ought not to be engrossed in any of his surroundings, knowing how temporary they are. He should learn how to sit loose to all earthly ties.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Time [καιρος] . Not, the period of mortal life; but the time which must elapse before the Lord appears.

Short [συνεσταλμενος] Rev., correctly, giving the force of the participle, shortened. Compare Mr 13:20, and see on hasting unto, 2Pe 3:12. The word means to draw together or contract. Only here and Act 5:6, where it is used of the winding up of Ananias' corpse. In classical Greek of furling sails, packing luggage, reducing expenses, etc. Applied to time, the word is very graphic.

It remaineth that [το λοιπον ινα] . The meaning is rather henceforth, or for the future. That [ινα] in any case is to be construed with the time is shortened. According to the punctuation by different editors, we may read either : the time is shortened that henceforth both those, etc.; or, the time is shortened henceforth, that both those, etc. The former is preferable. 96 The time is shortened that henceforth Christians may hold earthly ties and possessions but loosely

31 Abusing [καταχρωμενοι] . Only here and ch 1Co 9:18. The verb means to use up or consume by using. Hence the sense of misuse by overuse. So A. V. and Rev., abuse. But the American Rev., and Rev. at ch. 9 18, use to the full, thus according better with the preceding antitheses, which do not contrast what is right and wrong in itself (as use and abuse), but what is right in itself with what is proper under altered circumstances. In ordinary cases it is right for Christians to sorrow; but they should live now as in the near future, when earthly sorrow is to be done away. It is right for them to live in the married state, but they should "assimilate their present condition" to that in which they neither marry nor are given in marriage. Passeth away [παραγει] . Or, as some, the continuous present, is passing. If the former, the nature of the worldly order is expressed. It is transitory. If the latter, the fact; it is actually passing, with a suggestion of the nearness of the consummation. The context seems to indicate the latter. 97

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.