(with Ecc_7:17):--The verse has two parts: “There is a time to be born; and a time to die”: and it seems as if man had as little control over the one as over the other--over the day of his death as over the day of his birth. These are the two milestones between which is included the whole of man’s life on earth. Here is no place for free-will. All is blind, remorseless destiny. And yet the correlative text, “Why shouldest thou die before thy time?” seems to imply that life and death are in a man’s own power. And in a plain sense this also is true, so that the two are only the opposite poles of one great truth, which in its completeness embraces a whole philosophy of life. That philosophy is summed up in this: That life is a gift of God--a sacred gift--to be wisely used and soberly enjoyed, and not to be trifled with, nor thrown away. But life on earth is not immortal: “There is a time to die.” Nor is this a harsh decree. If only the end for which life was given be attained, man may surrender it, at the last, not only without regret, but in perfect peace. The only thing he has to fear is that he be called out of life before his time, with all his plans unfulfilled, his hopes disappointed, and his great destiny unattained. The latter half of our text, “Why shouldest thou die before thy time?” teaches us this practical lesson: That we are to make the most of life by a prudent economy of it--not a petty economy of money (which is often but the smallest element in the total of influences which make up the being that we are), but an economy of life itself, of all the vital forces, of health and reason and the elements of happiness. All this is embraced in the one great word, Life. This is the prize which the Creator offers to every being to whom He gives a living body and a reasonable soul. “Why shouldest thou die before thy time?” In one sense no man can die before his time, for is not the day of death fixed? Hath not God appointed His bound that he cannot pass? Yet, in another sense, it is quite possible to cut short the term of life’ That is the evident meaning here. By a man’s “time” is meant the natural limit to which one of his vitality and strength, living a sober, temperate life, might attain. Anything short of that may be ascribed to his own folly or guilt. Thus, all will admit that a man dies before his time who takes his own life, which he has no more right to take than that of his neighbour. Even though the existence that is left to him have to be endured rather than enjoyed a man must stand like a sentinel at his post, keeping watch through the long night hours, and waiting for the breaking of the day. But the wretched suicide is not the only man who is guilty of taking his own life. There are other ways of ending one’s existence than by violence. The drunkard. The number of those who thus untimely perish is beyond all counting. Vice has slain its thousands, and drunkenness its ten thousands. And now turn and look at another picture. If it be a shame so to die, on the other hand what a glorious thing it is to live--to enjoy a rational, intelligent, and moral existence! Even as a matter of selfish calculation, the purely intellectual enjoyment of a man of science far transcends the vulgar delights of a life of pleasure. What a life must have been that of Kepler or Galileo! Who would throw away an existence that contains such possibilities of knowledge? Make it, then, your resolve to live a life of the strictest temperance and purity and virtue, that your days may be long in the land which the Lord your God giveth you. But this is only half the truth of my text. “Why shouldest thou die before thy time?” But at the last “there is a time to die.” O God, I thank Thee for that word! “There is a time to die!” And religion, while it condemns the reckless throwing away of life, equally condemns the cowardly clinging to life when duty requires it to be sacrificed. Dear as life is, there are things which are a thousand times dearer--truth, honour, justice, and liberty, one’s country and religion; and it may become a duty to sacrifice the lesser interest to the greater. It does not follow that a man dies before his time because he dies young. “That life is long which answers life’s great end;” and though one may finish his course on the very threshold of manhood, that end may be gloriously fulfilled. (H. M. Field,D. D.)
A time to plant, and a time to pluck up that which is planted.
The periodicities of the religious world
The seasons succeed each other, and each has its own use and purpose. The spring with its fresh loveliness comes first on the stage, and then, after a due interval, follows autumn with its sad decay. The sower takes possession of the field in the bright days of April, and he is the most appropriate figure in the landscape, while he is scattering the seeds of promise over the bare, brown furrows. He departs, and his place is taken by the reapers, who form a pleasant company on the golden harvest field, and gather in the sheaves under the bright smile of the blue September day. The time of planting is associated with all that is fresh and animated and hopeful. But the time of plucking up that which was planted is associated with failure and disappointment, with vanity and death. And Nature makes her work of decay particularly unsightly, in order to force its moral lesson more emphatically upon our notice. We cannot help feeling how disconsolate the apple-tree looks after its rosy-white petals have fallen and when the small green fruit is setting, how dim the much fine gold of the laburnum tresses become in fading, and how the hawthorn blossoms in their withering leave a dirty-brown stain upon the country hedges like the parched bed of a belated snow-wreath that has melted away beneath the summer sun. While we are thus impressively reminded of the periodicity of Nature, the ebb and flow of her seasons and productions, we can apply the lesson to our human affairs. There are periods in human history that are analogous to the season of spring when we sow and plant with a bright enthusiasm and a large hopefulness. Our minds are ardent and vigorous. Everything is fresh and full of interest. It seems as if we had only newly awakened to the beauty and glory of the world. Looking but upon the past we can recall ages of creative genius when man conceived and executed great things in art and literature, when every work had on it the hallmark of original inspiration. Such an age was that of Pericles in Greece, and of Queen Elizabeth in England. Such periods were times of planting, and they had all the glory and freshness of spring. But they were followed by ages in which a woeful reaction of weariness and decay took place. Rules and precedents were followed instead of the fresh insight, freedom and spontaneity of nature; criticism assumed the function of inspiration; and everywhere might be seen the slavish conventionality of exhausted capacity. They were ages in which whatever intellectual energies men had left to them were expended in plucking up that which nobler ages had planted. The commencement of the Victorian epoch was a period of remarkable creative power, a springtime of exuberant mental fertility. But the close of it seems to be characterized by a kind of listless decay. Like the fruit-tree that has one season been too productive, and must rest till it recover and accumulate fresh stores of vitality, so this age seems to be suffering from the reaction of over-production. The largest proportion of our literature is given up to criticism or imitation. It is a time to pluck up that which was planted. And the same periodicity that distinguishes the intellectual also characterizes the religious world. It has its ages of faith and its ages of doubt; a time to plant and a time to pluck up that which was planted. We seem to have reached at the present day a period of listlessness and analytical indifference in regard to religious things. On every side we see, instead of a noble enthusiasm in the highest of all studies, a carping finical criticism on the most sacred subjects. However much we may deplore this state of things, we cannot say that it is absolutely evil. It has, indeed, a good purpose to serve. Winter periods are necessary in the spiritual world as testing times, to find out what is merely superficial and transient, and what is substantial and has in it the elements of endurance. It is a winter desolation to make ready for a spring of revival; and many of its evils are caused by the quickening of new life. The best thing, therefore, to do during the disquietude of a time of plucking up in the religious world is to dwell much in thought upon the ages of faith when men lived heroic lives and died blessed deaths in the heartfelt belief of the Gospel of Jesus Christ. The criticism and analysis of the present time can best be counteracted by the synthesis and construction of a nobler time when men created instead of destroyed, built up instead of east down, planted instead of plucked up the springtime of divine grace. And this synthesis is practically always possible to the meek in spirit to whom God will teach His way. (H. Macmillan,D. D.)
