687. 1KI 2:1-4. DAVID’S DEATH-BED

1Ki_2:1-4. David’s Death-Bed

"Now the days of David drew nigh that he should die: and he charged Solomon his son, saying, I go the way of all the earth: be thou strong therefore, and show thyself a man," &c.’971Ki_2:1-4.

Death is the earthly end of all flesh, whether rich or poor, high or low, monarchs or subjects, holy or vile. The living know that they must die. However extended the earthly thread, it must break. However long the day of life, the evening will come. However numerous the sands in the hour-glass, the last will run out.

David, in all respects, was a memorable man; both as a saint, a prophet, and king. He was raised from obscurity, to great earthly power and magnificence. From handling the shepherd’s crook, to swaying the sceptre of Israel.

After a series of most wondrous events, he draws near to the confines of eternity. We now visit him on his sick-bed, and in his dying chamber.

Let us reverently tread the sacred apartment, gaze on the dying king, and hear the words which proceed from his expiring lips.

Observe,

I. His conscious reference to his approaching dissolution.

"I go the way of all the earth:" 1Ki_2:2.

That is, the way of death. All around us remind us of death. The expiring day’97the returning winter’97the falling trees. All animals return to the earth’97those that live for an hour, a day, or a hundred years. Man is equally included in this category of death. Formed of dust, to the dust he must return. Every act of respiration is a temporary dying. The breathing out the animal life.

This way is that of all the earth.

No one exempted from death.

No mode of life.

No rank or station.

All, all must die, &c. The antediluvians lived nearly a thousand years. Noah 950 years. Abraham 175 years. Jacob about

147 years. Joseph 110 years. But Moses, in the desert, speaks of the days of man as threescore years and ten, or at most fourscore years.

David had lived about seventy years; but in point of events, and toils, and labors, his life probably had in it more than that of Methuselah itself. He was conscious that he was near the end of the way of life. How wise and proper often to ponder on this! How vain to dream of putting it off, by not making it the subject of meditation! It ought to be remembered, and laid to heart.

Notice,

II. The dying counsels he tenders.

Observe,

1. To whom the counsels are given. 1Ki_2:1.

To Solomon. His son. His very much beloved son. The wisest, and perhaps best of his sons. His successor. At this time, very young. It is said, Solomon was not more than twenty years of age. What need of counsel! as a young man, a prince; and also as heir to the throne of Israel.

Notice,

2. The counsel itself.

Here there are several very important particulars.

(1.) He counsels him to manly strength. He would have need of this. Doubtless, is meant, mental power’97strength of mind. Not to be the subject of youthly effeminacy; but to display the mind and spirit of a man. Strength of mind is obtained by mental effort and cultivation. By pursuing great objects’97by seeking the invigorating blessing of the Most High. Strong, manly minds are essential to great and arduous pursuits.

(2.) He counsels him to keep God’s charge.

To recognize God.

To bow to his authority.

To hearken to his commandments. Four words are used here:’97

1. Walk in God’s ways. The ways of his ordinances. Ways of worship and reverence for God. Ways of godliness.

2. To keep his statutes. The very enjoinments of God on his people. To make the Jewish code his study, and act in conformity with them.

3. His commandments. The great moral law’97the essential rule of right, &c.

4. His testimonies. What God had testified to Moses and the Prophets up to this time, and which were the Scriptures of that day. Then observe,

3. The spirit in which God’s counsel is to be obeyed.

"In truth." Not feignedly; but with godly sincerity.

"With all the heart." With voluntary heartedness. With earnestness of spirit.

"With all the soul." In which the mental powers and moral faculties would unitedly serve God. In which the whole soul should be consecrated to religion.

Such then, were the counsels given. Consider,

III. The motives by which they were enforced.

Now these motives are twofold.

1. Personal prosperity. 1Ki_2:3.

Co be prosperous in all he did, and whereever he was. How extensive this promise! Yet it is just what we need. What God has engaged to do for his people. Psa_1:3; Psa_128:2; Isa_3:10. The declaration of Paul to Timothy, "Godliness is profitable," &c.

2. A continued succession on the throne of Israel.

Now this would deeply interest Solomon as a king, and as concerned for the prosperity of the nation. But it was strictly conditional; and if the conditions were violated, the promise was forfeited. Personal piety secures personal blessings. National piety, national blessings.

David on his death-bed was concerned for both.’97For Solomon’s right-heartedness, and the religious character of the kingdom. And thus, he spoke as he was moved by the Spirit of God within him.

How beautiful this counsel, as a saint.

How affectionate as a parent.

How patriotic as a king. Learn,’97

1. What alone can give dignity and lustre to a dying hour.

True religion. This is alike necessary for the monarch as the peasant. How true the lines:’97

"’Tis religion must supply

Solid comforts when we die."

2. The good man is alike useful in death as in life.

Living, he lives to the Lord: dying, he dies to the Lord. How desirable such a death! "Let me die," &c.

3. Highly favored are they who have been interested in the dying counsels and prayers of the godly.

4. The connection between duty and safety. Precept and promise are linked together.

Religion and peace’97piety and bliss’97devotion and God’97holiness and heaven.

Autor: JABEZ BURNS