Expositions of Holy Scripture / Ephesians; Epistles of St. Peter and St. John

by Alexander Maclaren

Now, there are two aspects of that general thought, on each of which I would touch. The Apostle here uses the singular number, and speaks not of the times, but of 'the time'; as if the whole of life were an opportunity, a season for some one clear duty which manifestly belongs to it, and is meant to be done in it.

What is that? There are a great many ways of answering that question, but even more important perhaps than the way of answering is the mood of mind which asks it. If we could only get into this, as our habitual temper and disposition, asking ourselves what life is for, then we should have conquered nine-tenths of our temptations, and all but secured that we shall aim at the purpose which thus clearly and constantly shines before us. Oh! if I could get some of my friends here this morning, who have never really looked this solemn question in the face, to rise above the mere accidents of their daily occupations, and to take their orders, not from circumstances, or from the people whom they admire and imitate, but at first hand from considering what they really are here for, and why their days in their whole sweep are given them, I should not have spoken in vain. The sensualist answers the question in one way, the busy Manchester man in another, the careful, burdened mother in another, the student in another, the moralist in another. But all that is good in each answer is included in the wider one, that the end of life, the purpose for which 'the season' is granted us, is that 'we should glorify God and enjoy Him for ever.'

I do not care whether you say that the end for which we live is the salvation of our souls, or whether you put it in other words, and say that it is the cultivation and perfecting of a Christ-like and God-pleasing character, or whether you admit still another aspect, and say that it is the intention of time to prepare us for that which lies beyond time. Time is the lackey of eternity, and the chamberlain that opens the gates of the Kingdom of God. All these various answers are at bottom one. Life is ours mainly in order that, by faith in Jesus Christ, we should struggle, and do, and by struggles, by sorrows, and by all that befalls us, should grow liker Him, and so fitter for the calm joys of that place where the throb of the pendulum has ceased, and the hours are stable and eternal. We live here in order to get ready for living yonder. And we get ready for living yonder, when here we understand that every moment of life is granted us for the one purpose, which can be pursued through all life—viz. the becoming liker our dear Lord, and the drinking in to our own hearts more of His Spirit, and moulding our characters more in conformity with His image. That is what my life and yours are given us for. If we succeed in that, we succeed all round. If we fail in that, whatever else we succeed in, we have failed altogether.

But then, remember, still further, the other aspect in which we can look at this thought. That ultimate, all-embracing end is reached through a multitude of nearer and intermediate ones. Whilst life, as a whole, is the season for learning to know and for possessing God, life is broken up into smaller portions and periods, each of which has some special duty appropriate to it and a 'lesson for the day.'

Now many of us, who entirely agree, theoretically, in saying that all life is granted for this highest purpose, go wrong here and fail to discern the significance of single moments. To-day is always commonplace; it is yesterday that is beautiful, and to-morrow that is full of possibilities, to the vulgar mind. But to-day is common and low. There are mountains ahead and mountains behind, purple with distance and radiant with sunshine, and the sky bends over them and seems to touch their crests. But here, on the spot where we stand, life seems flat and mean, and far away from the heavens. We admit the meaning of life taken altogether, but it is very hard to break up that recognition into fragments, and to feel the worth of these fleeting moments which, just because they are here, seem to be of small account. So we forget that life is only the aggregate of small present instants, and that the hour is sixty times sixty insignificant seconds, and the day twenty-four brief hours, and the year 365 commonplace days, and the life threescore years and ten. Brethren, carry your theoretical recognition of the greatness and solemnity of the purposes for which life has been given here into each of the moments of the passing day, and you will find that there is nothing so elastic as time; and that you can crowd into a day as much as a languid thousand years do sometimes hold, of sacrifice and service, of holy joys, and of likeness to Jesus Christ. He who has learned that all the moments are heavy with significance, and pregnant with immortal issues, he, too, in some measure may share in the prerogative of the timeless God, and to Him 'one day may be as a thousand years, and a thousand years as one day.' It is not the beat of the pendulum or the tick of the clock that measure time, but it is the deeds which we crowd into it, and the feelings and thoughts which it ministers to us. This passing life draws all its importance from the boundless eternal issues to which it leads. Every little puddle on the paving-stones this morning, a quarter of an inch broad and a film deep, will be mirroring bright sunshine, and blue with the reflected heaven. And so we may make the little drop of our lives radiant with the image of God, and bright with the certainties of immortality.

II. Now, note secondly, how to make the most of the season.

'Redeeming the time,' says the Apostle. The figure is very simple and natural, and has only been felt to be difficult and obscure, because people have tried to ride the metaphor further than it was meant. The questions of who is the seller and what is the price do not enter into the Apostle's mind at all. Metaphors are not to be driven so far as that. We have to confine ourselves to the simple thought that there is a need for making the opportunity which is given truly our own; and that that can only be done by giving something in exchange for it. That is the notion of purchase, is it not? Acquisition, by giving something else. Thus, says Paul, you have to buy the opportunity which time affords us.

That is to say, to begin with, life gives us opportunities and no more. We may, in and through it, become wise, good, pure, happy, noble, Christ-like, or we may not. The opportunity is there, swinging, as it were, in vacuo. Lay hold of it, says he, and turn it into more than an opportunity—even an actuality and a fact.

And how is that to be done? We have to give something away, if we get the opportunity for our very own. What have we to give away? Well, mainly the lower ends for which the moment might serve. These have to be surrendered—sometimes abandoned altogether, always rigidly restricted and kept in utter subordination to the highest purposes. To-day is given us mainly that we may learn to know God better, and to love Him more, and to serve Him more joyfully. Our daily duties are given us for the same purpose. But if we go about them without thinking of God or the highest ends which life is meant to serve, then we shall certainly lose the highest ends, and an opportunity will go past us unimproved. But if, on the other hand, whilst we follow our daily business for the sake of legitimate temporal gain, we see, above that, the aspect of daily life as educating in all Christian nobleness and lofty thoughts and purposes, then we shall have given away the lower ends for the sake of attaining the higher. You live, suppose, to found a business, to become masters of your trade, to gain wisdom and knowledge, to establish for yourselves a position amongst your fellow-men, to cultivate your character so as to grow in wisdom and purity, apart from God. Or you live in order to win affection and move thankfully in the heaven of loving associations in your home, amongst your children. Or you live for the sake of carrying some lower but real good amongst men. Many of these ends are beautiful and noble, and necessary for the cultivation and discharge of the various duties and relationships of life; but unless they are all kept secondary, and there towers above them this other, life is wasted. If life is not to be wasted, they must be bartered for the higher, and we must recognise that to give all things for the sake of Christ and His love is wise merchandise and good exchange. 'What things were gain to me, those I counted loss for Christ. Yea! doubtless, and I count all things but loss that I may win Him and be found of Him.' You must barter the lower if you are to secure the higher ends for which life is the appointed season.

And then, still more minutely, my text gives us another suggestion about this 'redeeming the time.' 'See, then,' says the Apostle, 'that ye walk circumspectly.' The word rendered circumspectly might better, perhaps, be translated in some such way as 'strictly,' 'rigidly,' 'accurately,' 'punctiliously.' As I take it, it is to be connected with the 'walk,' and not with the 'see, then,' as the Revised Version does.