No thoughtful reader can take these remarks upon the living and the dead as complete and satisfactory in themselves. The writer of this book, as we know from other passages, never intended them so to be taken. They are singularly partial; yet when they are seen to be so, they are also singularly just. Just one aspect of life and of mortality is here presented, and it is an aspect which a wise and reflecting reader will see to be of great importance. Life is a fragment, it is an opportunity, it is a probation. Death is an end, that is, an end of this brief existence, and of what especially belongs to it. If we thought of life and death only under these aspects, we should err; but we should err if we neglected to take these aspects into consideration.
I. THE LOSSES OF THE DEAD.
1. They part with opportunities of knowledge which they enjoyed on earth.
2. They part with passions which they experienced whilst in the bodily life.
3. They part with possessions which they acquired in this world.
4. They are soon forgotten; for those who remember them themselves depart, and a faint memory or utter forgetfulness must follow. Death is a great change, and they who undergo it leave much behind, even though they may gain immeasurably more than they lose.
II. THE PREROGATIVES OF THE LIVING.
1. They have knowledge. This is doubtless very limited, but it is very precious. Compared with the knowledge which awaits the Christian in the future state, that which is within our reach now and here is as what is seen dimly in a mirror. Yet how can men be too grateful for the faculty in virtue of which they can acquaint themselves with truth of the highest importance and value? Knowledge of self, and knowledge of the great Author of our being and salvation, is within our reach. We know the limitation of our period of earthly education and probation; we know the means by which that period may be made the occasion of our spiritual good.
2. With all the living there is hope. Time is before them with its golden opportunities; eternity, time's harvest, is before them with all its priceless recompense. Even if the past has been neglected or abused, there is the possibility that the future may be turned to good account. For the dead we know that this earthly life has nothing in store. But who can limit the possibilities which stretch before the living, the progress which may be made, the blessing that may be won?
APPLICATION. It is well to begin with the view of life and death which is presented in this passage; but it would not be well to pause here. It is true that there is loss in death; but the Christian does not forget the assertion of the apostle that "to die is gain." And whilst there are privileges and prerogatives special to this earthly life, still it is to the disciple of Christ only the introduction and preparation for a life which is life indeed - life glorious, imperishable, and Divine. - T.
For the living know that they shall die.
I. WHENCE IT IS THAT THE LIVING ATTAIN THE SURE AND INFALLIBLE KNOWLEDGE OF THEIR OWN DEATH.
1. There be many things from whence we may collect the necessity of dying.(1) We may collect it by those harbingers and forerunners of death, diseases, pains, and natural decays which are incident to all men.(2) The observation of death's universal empire over all other things, and over all other men, may give us a certain knowledge that we also must shortly die.(3) We may certainly know ourselves mortal by knowing ourselves sinful creatures. There is a double necessity of death on account of sin. As a punishment. As a purgation of it.
2. Now, though, by these and other such-like considerations, we may arrive at a certain knowledge that we shall die; yet the particular circumstances of the time and manner of our death are known to God only.(1) He only knows the critical and punctual time of our death; for He hath determined it, to a very moment.(2) In what manner our death will appear to us, we know not: this is a secret of God's own breast.
II. WHENCE IT PROCEEDS, THAT MEN ARE SO STUPIDLY IRRATIONAL, THAT, THOUGH THEY ALL KNOW THEY. SHALL DIE, YET SO FEW SERIOUSLY PREPARE THEMSELVES FOR IT.
1. Men are generally so immersed in the businesses and pleasures of life, that these swallow up all serious thoughts of death and preparations for it. They are employed about other things: like a heap of ants, that are busily toiling to get in their provision, without regarding the foot that is ready to crush them. Such are the impertinent and vain cares of men! The riches and honours, which are but the dust and smoke of this world, have so blinded our eyes, that we cannot discern the near approaches of death; and thus, while we, Archimedes like, are busily drawing projects and designs in the dust, and are wholly intent about vainer speculations than his, we mind not the alarm, nor perceive the enemy is upon us, till we are stricken dead through the reins.
2. Men delay serious preparations for death, because they generally look upon it as afar off.(1) Men reckon old age a vast while off.(2) Most men presume that they shall live to extreme age.(3) Men think a few of their latest days and thoughts are enough to prepare them for death. Think you your souls can then vigorously bestir themselves when they are grown stiff with age; when your faculties are benumbed, and your spirits congealed past the thaw of a fire?
3. Men generally put off serious thoughts of dying" because of the terrors and insupportable dread which such apprehensions bring with them. And therefore death is called (Job 18:14) "the king of terrors": a king that comes attended with a thousand phantoms and frightful apparitions.
III. APPLICATION.
1. If we all certainly know that we must die, this might teach us so much wisdom as not to set our affections eagerly upon anything in this present world; a world which we must shortly leave.
2. Since we all know that we shall die, let this serve to exhort us seriously to prepare for our death. Some sad instances there have been of those who, having neglected this great work till the end of their life, have then spent that little remnant of time which they had in crying out for more. But if we have carefully prepared ourselves for death, it will be to us a repose instead of a terror.
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SolomonPlaces
JerusalemTopics
Anything, Conscious, Dead, Death, Die, Forgotten, Further, Longer, Lost, Memory, Nothing, Remembrance, RewardOutline
1. like things happen to good and bad4. there is a necessity of death unto men7. Comfort is all their portion in this life11. God's providence rules over all13. wisdom is better than strengthDictionary of Bible Themes
Ecclesiastes 9:5 5864 futility
Ecclesiastes 9:2-6
4938 fate, final destiny
Ecclesiastes 9:3-10
8779 materialism, nature of
Ecclesiastes 9:5-6
5816 consciousness
8773 jealousy
Library
The Lapse of Time.
"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."--Eccles. ix. 10. Solomon's advice that we should do whatever our hand findeth to do with our might, naturally directs our thoughts to that great work in which all others are included, which will outlive all other works, and for which alone we really are placed here below--the salvation of our souls. And the consideration of this great work, …
John Henry Newman—Parochial and Plain Sermons, Vol. VIIA Home Mission Sermon
"What a dear Saviour we have found," and heralding the coming of our Master. We are here as the salt to preserve a world, which else would become putrid and destroyed. We are here as the very pillars of this world's happiness: for when God shall take away his saints, the universal moral fabric "shall tumble to its fall; and great shall be the crash, when the righteous shall be removed, and the foundations shall be shaken. Taking it therefore as granted that the people of God are here to do something …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859
Three Youths Save Constantinople
Now there was found in that city a poor wise man, and he by his wisdom delivered the city; yet no one remembered that same poor man. Eccl. ix. 15. After these events it really seems as if Gaïnas, to use a modern expression, had completely lost his head, or, to give the view of it taken by himself and his contemporaries, as if a demon had begun to trouble him; for his conduct became aimless and uncertain. Discontent, revenge, ambition, and evil counsels destroyed in him all capacity for wise …
Frederic William Farrar—Gathering Clouds: A Tale of the Days of St. Chrysostom
Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months …
J. W. McGarvey—The Four-Fold Gospel
Moral Depravity.
In discussing the subject of human depravity, I shall,-- I. Define the term depravity. The word is derived from the Latin de and pravus. Pravus means "crooked." De is intensive. Depravatus literally and primarily means "very crooked," not in the sense of original or constitutional crookedness, but in the sense of having become crooked. The term does not imply original mal-conformation, but lapsed, fallen, departed from right or straight. It always implies deterioration, or fall from a former state …
Charles Grandison Finney—Systematic Theology
Epistle cxxvii. From S. Columbanus to Pope Gregory .
From S. Columbanus to Pope Gregory [89] . To the holy lord, and father in Christ, the Roman [pope], most fair ornament of the Church, a certain most august flower, as it were, of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity (?) [90] . I, Bargoma [91] , poor dove in Christ, send greeting. Grace to thee and peace from God the Father [and] our [Lord] Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant …
Saint Gregory the Great—the Epistles of Saint Gregory the Great
Relation v. Observations on Certain Points of Spirituality.
1. "What is it that distresses thee, little sinner? Am I not thy God? Dost thou not see how ill I am treated here? If thou lovest Me, why art thou not sorry for Me? Daughter, light is very different from darkness. I am faithful; no one will be lost without knowing it. He must be deceiving himself who relies on spiritual sweetnesses; the true safety lies in the witness of a good conscience. [1] But let no one think that of himself he can abide in the light, any more than he can hinder the natural …
Teresa of Avila—The Life of St. Teresa of Jesus
Epistle xxxiv. To Venantius, Ex-Monk, Patrician of Syracuse .
To Venantius, Ex-Monk, Patrician of Syracuse [1331] . Gregory to Venantius, &c. Many foolish men have supposed that, if I were advanced to the rank of the episcopate, I should decline to address thee, or to keep up communication with thee by letter. But this is not so; since I am compelled by the very necessity of my position not to hold my peace. For it is written, Cry aloud, spare not, lift up thy voice like a trumpet (Isai. lviii. 1). And again it is written, I have given thee for a watchman …
Saint Gregory the Great—the Epistles of Saint Gregory the Great
Jewish views on Trade, Tradesmen, and Trades' Guilds
We read in the Mishnah (Kidd. iv. 14) as follows: "Rabbi Meir said: Let a man always teach his son a cleanly and a light trade; and let him pray to Him whose are wealth and riches; for there is no trade which has not both poverty and riches, and neither does poverty come from the trade nor yet riches, but everything according to one's deserving (merit). Rabbi Simeon, the son of Eleazer, said: Hast thou all thy life long seen a beast or a bird which has a trade? Still they are nourished, and that …
Alfred Edersheim—Sketches of Jewish Social Life
Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in …
William Beveridge—Private Thoughts Upon a Christian Life
Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate, …
John Bunyan—The Works of John Bunyan Volumes 1-3
"But Seek Ye First the Kingdom of God," &C.
Matth. vi. 33.--"But seek ye first the kingdom of God," &c. II. The Christian's chief employment should be to seek the kingdom of God, and the righteousness thereof. "Seek first," &c. Upon this he should first and chiefly spend his thoughts, and affections, and pains. We comprehend it in three things. First, He should seek to be clothed upon with Christ's righteousness, and this ought to take up all his spirit. This is the first care and the chief concern. Did not this righteousness weigh much …
Hugh Binning—The Works of the Rev. Hugh Binning
The Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific …
John Bunyan—The Works of John Bunyan Volumes 1-3
Second Great Group of Parables.
(Probably in Peræa.) Subdivision D. Parable of the Lost Son. ^C Luke XV. 11-32. ^c 11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of this chapter --the Pharisees, the publicans and sinners]: 12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance …
J. W. McGarvey—The Four-Fold Gospel
Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head …
Thomas Watson—A Body of Divinity
Jesus' Feet Anointed in the House of a Pharisee.
(Galilee.) ^C Luke VII. 36-50. ^c 36 And one of the Pharisees desired him that he would eat with him. [We learn from verse 40 that the Pharisee's name was Simon. Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper. See Matt. xxvi. 6-13; Mark xiv. 3-9; John xii. 1-8. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish …
J. W. McGarvey—The Four-Fold Gospel
Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more …
John Edgar McFadyen—Introduction to the Old Testament
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