David brought out the people who were there and put them to work with saws, iron picks, and axes, and he made them work at the brick kilns. He did the same to all the Ammonite cities. Then David and all his troops returned to Jerusalem. Sermons
2 Samuel 12:24, 25. - (JERUSALEM.) (References: 1 Kings 1-11; 1 Chronicles 22-29; 2 Chronicles 1-9.; Psalm 72; Proverbs 1:1; Ecclesiastes 1:1; Song of Solomon 1:1.) Where a while ago a dead child lay amidst signs of grief, there now lies a living child amidst signs of gladness. In him David sees a gift of God, an answer to prayer which seemed to be denied, "a pledge of pardon and a sign of hope." In him we see one who was destined to become the wisest of men, the most glorious of monarchs - Solomon (whose name occurs only here and 2 Samuel 5:14, in this book) - "The lofty light, endow'd 1. His parentage. David, Bathsheba; from whom he inherited physical strength and beauty, mental and moral qualities, a piercing insight, large heartedness, skill in ruling, sensuous susceptibilities, etc., royal rank and privileges. "The history of a man's childhood is the description of his parents' environment" (Carlyle). 2. His birth. After David's fall, repentance, and forgiveness, and the death of his unnamed infant (see, however, 1 Chronicles 3:5); when Rabbah had fallen, peace was established, and prosperity abounded. The time was propitious. 3. His name. (1 Samuel 1:20.) "And he called his name Solomon" (equivalent to "the man of peace," "pacific," Friedrich), "because he regarded his birth as a pledge that he should now become a partaker again of the peace of God" (Keil); or perhaps in allusion to the peaceful condition of the kingdom and "from the wish that peace might be allotted him as a gift of God, in contrast with the wars of his father's life" (Erdmann; 2 Samuel 7:12; 1 Chronicles 22:9). "And Jehovah loved him," and spared his life, in contrast with that of the dead child. "And he [Jehovah] sent by the hand [through] Nathan the prophet; and he [Nathan] called his name Jedid-jah [Jedid equivalent to 'David,' 'darling;' 'beloved of Jab,' his own name being combined with that of Jehovah], because of the Lord," who loved him; "a practical declaration on the part of Jehovah that the Lord loved Solomon, from which David could and was intended to discern that the Lord had blessed his marriage with Bathsheba. Jedidiah, therefore, was not actually adopted as Solomon's name" (Keil). "The pious father, in his happiness, entreated the oracle, through Nathan, to confer on the newborn child some name of lofty import, and Solomon, as his parents called him, received through the prophet the glorious additional name of Jedidiah. The sadness of the fate of his first child rendered the omens under which the second stepped into its place the more auspicious; and we can easily understand that of all his sons this one became the dearest" (Ewald). 4. His education; or the influences that went to form his character; of Nathan, to whom it may have been entrusted; of David, during his declining years; of Bathsheba (2 Samuel 11:3); of a home and court where polygamy prevailed; of all the learning of the age; of the revolt of Absalom, and other public events. "A shepherd life, like his father's, furnished, we may believe, a better education for his kingly calling. Born to the purple, there was the inevitable risk of a selfish luxury. Cradled in liturgies, trained to think chiefly of the magnificent 'palace' of Jehovah, of which he was to be the builder, there was the danger first of an aesthetic formalism, and then of ultimate indifference" (Smith, 'Dict. of the Bible'). 5. His prospects, after the death of Absalom, if not even before (2 Samuel 7:12; 1 Chronicles 22:9; 1 Kings 1:13); his accession and eminence. 6. His closing years. 7. His prefigurement, not in personal character but royal office, of "the Prince of Peace" "We must not confine our view to David's personal life and reign. After we have seen him fallen and suffering for sin, we must see him rising again and reviving in a more glorious reign, in Solomon his son, who began to reign while David his father was still alive, in order that the continuity might be more clearly marked. And above all, we must contemplate him as culminating upward and attaining the climax of his glory, which God had revealed to him, and for which he yearned with devout aspiration, in Christ, the Divine David and the Son of David, the Solomon, the Jedidiab, the Builder of the Church visible on earth and glorified in heaven" (Wordsworth). - D.
I shall go to him, but he shall not return to me. The doctrine of our future meeting and recognition is intimated in the earlier records of Scripture. We are told that Abraham was gathered to his people, that Jacob was gathered to his people, that Moses was commanded to go up to Mount Pisgah and be gathered to his people, as Aaron had died on Mount Hot and was gathered to his people. It may be said that this was simply a peculiar idiom of language signifying that they died. This, however, cannot be the case, inasmuch as in some instances it is expressly said they died, and then it is added, were "gathered to their fathers." Nor does it mean that they were buried with their fathers; for in several instances the phrase is employed when they were interred at a distance Of hundreds of miles. Abraham was not buried with his fathers. Moses was not buried with his fathers. Aaron was not buried with his fathers. There would seem to be in the very heart of the expression some recognition that the fathers were still in existence in some state or other. As we advance to the New Testament we find that the twilight is broadening into the perfect day. It is not merely that we are told this in so many words. But it is that so many things are said which would not have been said, unless the doctrine had been true. It forms so much of the very warp of the teaching of our Saviour and His apostles. Like so many other doctrines, it is implied where it is not expressed; and is all the more significantly taught because it appears in this indirect manner. It is taught, for example, that in eternity and in Heaven we shall retain our personal identity. Death does not make us new men. It effects no change of personalities. By the aid of memory we can realise the fact that we are the same we have ever been. The subtle, solemn thread of consciousness binds together all the moments of our past life. We must also remember another fact, and that is that the departed just are not diffused through the universe, but are gathered in one place. It is where Christ is. They are with the Lord. They see His face; they are like Him. And they are not only with the Lord, but they are there in a family relation. We read of the whole family in earth and Heaven. It is a general assembly and church of the first-born; it is a well-ordered household. The saints are brethren, with one Lord, one faith, one baptism. Their Father is One. Now it is only needful to appreciate fully this fact in order to see that recognition, mutual recognition, is indispensable and inevitable. The saints will know at least that they are the redeemed from among men. They will be distinguished from angels who never fell. We do not dream that the spirits of the "just made perfect," dwelling in our Father's house, will sit in silent reserve side by side; and as little do we dream that their speech will never be concerned with the way by which the Lord has led them. They will inspire each other with a more glowing fervour of gratitude as they recount the history of their lives. Given — an eternity which we are to spend in Heaven, a memory which recalls the past with minute and infallible faithfulness, a gratitude quick and never-ending for all the mercies which have followed us all the days of our life; given — too, the love of saint for saint, a social fellowship closer and less reserved than even the most intimate fellowships of earth, and even though at the beginning of our celestial existence we knew not one of the innumerable throng, we should, with the flowing ages, grow into each other's knowledge; friend would find out friend; parents would some day have the ecstasy of embracing their children, partakers with them of a common salvation. You may be perplexed to know in what manner those who will be so changed by the very fact of their not dwelling in houses of clay will be able to recognise each other. Our whole earthly, human life is the learning at one stage the how of what was a mystery to us at an earlier stage. Who knows but that within the tenement of clay there are folded up powers and capacities winch death is needed to release? The dull, creeping chrysalis which you are in danger of treading beneath your feet contains secret wings which one day will soar up into the heavens beyond your reach or sight; and so we may have within us powers which are now imprisoned, and which will be emancipated in the hour of death. And among these may be the power of seeing spirits as well, or even better, than we can now see the bodies. There are, moreover, passages in the New Testament which seem incapable of explanation, except on the supposition of mutual recognition in Heaven. What, for example, shall we make of the language of our Lord, "Many, I say unto you, shall come from the east and the west, the north and the south, and shall sit down with Abraham and Isaac and Jacob in the Kingdom of Heaven?" If we sit down at the same banquet of love with them, and yet know them not, why the distinct specification which is here given of their names? Would our Saviour mock us with the promise of giving us admission into an unknown company? His promises are not mockeries, but assurances that shalt be verified to the full. When our Saviour was on the Mount of Transfiguration there appeared unto Him Moses and Elias. What were the circumstances which enabled the three apostles to identify these glorified companions of our Lord we are not informed, but in some way or other they knew them. And if there were mutual recognition between these prophets of God there can surely be no reason for supposing that the same recognition may not subsist among other spirits of the just made perfect. The apostle tells us that he preaches Christ, "Warning every man, and teaching every man that he may present every man perfect in Christ Jesus." Again he says, "What is our hope, or joy, or crown of rejoicing, are not even ye in the presence of the Lord Jesus at His coming? for ye are our glory and joy." Now, it would be impossible to find any meaning in these words, except on the supposition that he would see and know his converts at the last great day. And what meaning other than this of mutual recognition can we extract from the words in which St. Paul pours the balm of consolation into the souls of the Thessalonians who had lost their Christian friends? "Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. Then shall we be for ever with the Lord; wherefore, comfort one another with these words." You cannot for moment imagine that we shall be in ignorance of each other in Heaven without turning these words into mockery.(E: Mellor, D. D.) 1. Now this theory of future recognition is not so positively asserted as it is implied; and you know that is the strongest kind of affirmation. Your friends come from travel in foreign parts; they tell you there is such a place as St. Petersburg. or Madras, or New York, or San Francisco. They do not begin by telling you of the existence of these cities; but all their conversation implies the existence of these cities. And so the doctrine of future recognition in the Bible is not so positively asserted as it is implied. What did David mean when he said in my text. "I shall go to him?" What was the use of going to his child if he would not know him? 2. In addition to the Bible argument, there are other reasons. I admit this theory of future acquaintanceship in heaven, because the rejection of it implies the entire obliteration of our memory. John Evans, the quaint Scotch minister, was seated in his study one day, and his wife came and said, "My dear, do you think we shall know each other in heaven? "Why, yes," said he. "Do you think we shall be greater fools there than we are here?" 3. Again, I admit this doctrine of future recognition, because we don't in this world have sufficient opportunity of telling to those to whom we are indebted how much we owe them. You who have prayed for the salvation of souls, you who have contributed to the great charities of the day, will never know in this world the full result of your work; there must be some place where you will find it out. Years ago there was a minister by the name of John Brattenberg, who preached the Gospel in Somerville, New Jersey. He was a faithful, godly man, but a characteristic of his ministry was no conversions, and when he came to die he died in despondency, because, though he had tried to serve the Lord, he had seen hardly any brought into the kingdom. But scarcely had the grass begun to grow on John Brattenberg's grave than the windows of heaven opened, and there came a great revival of religion, so that one day in the village church two hundred souls stood up and took the vows of the Christian — among them my own father and my own mother — and the peculiarity about it was that nearly all those souls dated their religious impressions back to the ministry of John Brattenberg. And shall he never know them? 4. Again, I accept this doctrine of future recognition, because there are so many who, in their last moments, have seen their departed friends. (T. De Witt Talmage.) 1. First of all, there is the thought which is expressed in the words of Eli: "It is the Lord; let Him do what seemeth Him good." It is the will of God which is done, that will which has been for many a long year the subject of daily prayer whenever prayer has been offered, "Thy will be done." 2. But another topic of comfort is opened in such words as were borne from heaven to the listening ears of St. John the Divine: "Blessed are the dead who die in the Lord, even so saith the Spirit, for they rest from their labours." Here the prominent thought is not the will of God, but the blessed state of the departed, not God wills, but "they rest." In the former case the mourner is exhorted to resignation by the thought, "it is the will of God;" in the latter he is comforted by the assurance of the rest and peace which is the portion of his beloved. 3. It was, however, to yet another source of comfort that David betook himself in his bereavement when he gave utterance to the words of the text — "I shall go to him, but he shall not return to me." But it was not only submission to an inexorable law which made him yield to his lot. He was buoyed up by the thought of a blessed future. The words, however, appear to contain far more than a mere assurance of a future meeting of parted friends. The human heart, with its strong affections, craves for something more definite. The parting is so real, the void is so real, that it longs to know of a surety that the reunion will in like manner be a reality. There has been such a close, intimate knowledge of each other, such interchange, of thought, such an intense love, that nothing short of a renewal of these happy relations can satisfy the yearning of the soul. It is not enough to say, "You shall meet again." Still less bearable is that uncertain word of comfort which says, "It is possible we may know each other in heaven, but so little is known about that unseen world that none can say for certain that it will be so." One step further, and you hear it asserted as a fact that we shall not recognise each other in the future state. Christ, it is said, will be all in all, and we shall be as the angels in heaven, where they neither marry nor are given in marriage. But I often think that any uncertainty about this matter, and still more any such sad certainty as that to which I have referred, would add very greatly to the bitterness of parting from those we loved. True, Christ will be all in all to those who shall be counted worthy to enter into that kingdom, but surely it is because they are in Christ that these relationships are so true, and deep, and sacred. In Christ hearts are bound together; in Christ the members of His mystical body are joined not only to Him but to each other, so that when one member suffers or rejoices all the members suffer or rejoice with it. Living in Christ, they live one with another; parents are bound up in their children, and children in their parents; brethren and sisters love each other with a pure heart fervently, and when they fall asleep in Christ there is nothing to cause a severance in their love, but everything to intensify and deepen it. In Christ shall all be made alive, and who can for a moment imagine that love of the brethren, love of parents and children, of husband and wife, shall ever die out in those living ones? Death would indeed be a terrible thing if it had the power to put asunder and estrange from each other those who have been made one in Christ. True, "they shall be as the angels in heaven," but I have yet to learn that those holy beings who do the will of God are unconnected and unknown to each other, each one in his own separate isolated individuality doing his appointed service. — (J. J. Blunt.) The question very often rises to the mind, whether the intercourse of Christian friends separated by death, shall be renewed in heaven — whether there will be any recollection of past attachments, and of their attendant circumstances. This is an enquiry which flows from the warmest feelings of the heart, and frequently presents itself at seasons when the individual is iii fitted to answer it for himself. You know it has always been held that the concurrence of general opinion among mankind is entitled to considerable weight. If Socrates delighted himself in the prospect of conversation with Hesiod and Homer; if Cicero anticipated an interview with Cato amid the assembly of the gods; if the Greeks and Romans peopled their Tartarus and Elysium with spirits retaining all their ancient remembrances; if untutored heathens entertain sentiments in unison with this at the present day (and does not the mother in the Islands of the Pacific, mourning over her child, comfort herself with the belief that after her own death she shall rejoin it? — why does the Gentoo widow burn upon the funeral pile, but that she may be replaced with her husband? — why does the Indian of North America stretch his hands with joy towards the world beyond the summits of the blue mountains; is it not because he is confident that he shall renew his present existence in the society of cotemporary and kindred chieftains, and in conjunction with the spirits of his fathers?) may we not then suppose that one of the earliest presumptions of reason respecting futurity, would be, that Christian friendship should be revived beyond the grave, and with the endearing consciousness that the attachment had commenced on earth? But I will dismiss the considerations arising from reason; because it must be admitted that the suggestions of reason, well founded as they may appear, are not enough of themselves, to satisfy the mind of the believer in the revealed will of God, upon this momentous subject.I. THE DECLARATION OF SCRIPTURE: — 1. Now, may we not consider this an averment of David's conviction that he should regain, and recognize his child in a future world? 2. The next passage to which I shall refer you, is in the fifteenth chapter of St. Paul's first Epistle to the Corinthians, and the fifty-fourth verse: "So when this corruptible," etc. Now mark it is here declared that the consequences of sin, constitute the sting of death, one of these consequences is the separation of relative from relative, and friend from friend. Now, if the victory of our Redeemer is to be complete, as undoubtedly it will be, must not all the consequences of sin be terminated and annihilated? Must not the associations of human friendship, with all their endearing consciousness and recollection, be replaced on that basis on which they would have rested for ever, if the ruin of man by the fall had not taken place? 3. Let me next point you to a few passages illustrative of the great interest which the holy angels have ever taken, and will continue to take in the welfare of man, and the permanent and blessed association which is to subsist in heaven between the angels and the righteous. "We are made," says the apostle, "a spectacle to angels." "I say unto you that in heaven their angels do always behold the face of my Father who is in heaven." "There is joy in the presence of the angels of God over one sinner that repenteth." "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: but he that denieth me before men, shall be denied before the angels of God." "Neither can they die any more: for they are equal unto the angels." "Ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels." Is it not, then, in the highest degree probable that in heaven there shall be intercourse between particular angels, and those to whom they have ministered: that the righteous shall be able to know, that those angels have been their unseen guardians and protectors through all the trials and dangers of mortality; that the gratitude on the one side, and increased attachment on both sides, shall thus be an augmentation of bliss throughout eternity? 4. Our next quotations shall be from the gospels of St. Matthew and St. Luke. First, from the eighth chapter of St. Matthew: "And I say unto you that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven." And in the thirteenth chapter of St. Luke, "There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves thrust out." Now, is it compatible with the lowest degree of probability to suppose that when Abraham, and Isaac, and Jacob, are sitting together in the kingdom of heaven, Abraham shall have no conscious recollection that he is actually beholding his beloved Isaac, the child of promise, the ancestor of the Messiah in whom all the nations of the earth were to be blessed; — that Isaac shall have no consciousness that he is dwelling in glory with his, revered earthly father; — that Jacob shall have no knowledge of his own parent, nor of "the father of the faithful," but that the three patriarchs shall be each to the other, as three individuals accidentally brought together from different countries, or from different planets? 5. The next passage bearing on this subject is connected with the transfiguration of our Lord: "And, behold, there talked with him two men, which were Moses and Elias; who appeared in glory, and spake of his decease which he should accomplish at Jerusalem." The discourse of our Lord indicated to the three apostles, who the gracious visitants were whom they beheld; and it tends, I think, to show, not merely that at the resurrection mutual recollection and consciousness will be revived, but that they experience no interruption from death; that memory suffers no fall. 6. Turn to the fourth chapter of St. Paul's first epistle to the Thessalonians, from the thirteenth to the eighteenth verse: "But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope; for if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him." Why were the Thessalonians not to sorrow as those who had no hope? Because they were fully warranted in having hope — but hope, not merely that their departed friends would rise again, or that holy men whom they had lost would be happy in a future existence — for on these points neither instruction nor consolation was required; but this was the question which depressed their hearts, whether at the resurrection they should regain their lost relations, whether friend should be restored to friend with retained remembrance and conscious affection. II. And if we carry forward our thoughts to THE DAY OF JUDGMENT, we shall find a very strong argument arising out of the details of that great day — an argument of immense importance in our present investigation. 1. "We must all appear before the judgment-seat of Christ, to give an account of the things done in the body." Now can it be supposed that we shall not at the time of judgment, possess a clear and comprehensive recollection of the actions, the motives, and the principles, of which an account is then to be rendered, and upon which the sentence is then to be pronounced? And must not the recollection of our personal deeds and desires necessarily involve a recollection of other individuals? It is incontestably true that the recollection will be perfect, and the recognition complete, before the throne of judgment; and I come to this conclusion, that if they are not to be prolonged into eternity, they must be extinguished subsequently to the day of judgment by a special act of Omnipotence, that when a man remembers on that day he shall forget immediately after. And where is our warrant for expecting, that all which is in our remembrance at the final day of judgment, shall be forgotten in the day that succeeds it — in that eternal day? 2. There remains only one more passage illustrative of the interesting point now under consideration, and it shall be from the parable of the rich man and Lazarus. — (R. C. Dillon, M. A.) There is also a great deal of comfort in the fact that there will be a family reconstruction in a better place. From Scotland, or England, or Ireland, a child emigrates to America. It is very hard parting, but he comes, after awhile writing home as to what a good land it is. Another brother comes, a sister comes, and another, and after a while the mother comes, and after a while the father comes, and now they are all here, and they have a time of great congratulation and a very pleasant reunion. Well, it is just so with our families: they are emigrating towards a better land. Now, one goes out. Oh, how hard it is to part with him! Another goes. Oh, how hard it is to part with her! And another, and another, and we ourselves will, after a while, go over, and then we will be together. Oh, what a reunion! Do you believe that? "Yes," you say. Oh! you do not. You do not believe it as you believe other things. If you do, and with the same emphasis, why it would' take nine-tenths of your trouble off your heart. The fact is, heaven to many of us in a great fog. It is away off somewhere, filled with an uncertain and indefinite population. That is the kind of heaven that many of us dream about; but it is the most tremendous fact in all the universe — this heaven of the Gospel. Our departed friends are not afloat. The residence in which you live is not so real as the residence in which they stay.(T. De Witt Talmage, D. D.) Homilist. The context shows David in two aspects. First: Suffering as a sinner. He had committed a great sin, and the loss of his child was a retribution. Secondly: Reasoning as a saint, "And he said, While the child was yet alive." The text implies David's belief in three things. I THE UNRETURNABLENESS OF THE DEAD. The dead return not again. "I shall behold man no more in the land of the living," said Hezekiah.1. There is no returning to discharge neglected duties. 2. There is no returning to recover lost opportunities. If there is no return to the earth — (1) (2) II. IN THE CERTAINTY OF HIS OWN DISSOLUTION. "I shall go to him." 1. The certainty of death is universally admitted with the understanding. There is no room left for questioning it. 2. The certainty of death is universally denied by the life. All men live as if they were immortal. How morally infatuated is our race! III. IN THE RE-UNION AFTER DEATH. "I shall go to him." 1. The re-union he believed in was spiritual. 2. The re-union he believed in was conscious. 3. The re-union he believed in was happy. (1) (2) (Homilist.) 1. That it is not sinful in any ease (with a reserve of the divine sovereignty, which is always implied or expressed) to deprecate the death of dear friends and beloved children. 2. God is pleased, in the course of his adorable providence, sometimes to visit the iniquity of fathers upon their children, of progenitors upon their posterity. You see a striking instance of this in the case before us. 3. Prayer is the proper exercise of the soul, amid afflictions and bereavements, felt or feared. "Is any man," saith James, "afflicted, let him pray." And to prayer David betook himself, on this very trying occasion. 4. Humiliation and fasting are exercises specially befitting times of trouble. To these also the afflicted monarch had recourse, at this time. 5. Submission to the will of God, under the loss of children or other bereavements, is the duty of all; and, when spiritual strength is ministered from on high, will be the attainment of the good. 6. The sanctuary of God is that place to which the bereaved mother may, most aptly, resort. 7. We should not only feel and cherish, but also exemplify submission to the divine dispensations. So did the son of Jesse; for when apprized that his son was dead; he rose from the earth, anointed himself, changed his apparel, and went into the house of God to worship. 8. The conduct of the children of God under painful bereavements, may often appear strange to others, though it be founded upon the best principles, and be capable of being justified by the best arguments. II. THE VIEWS CONTAINED IN THE TEXT ITSELF, "I shall go to him; but he shall not return to me." 1. It is the sorrowful declaration of one who had just been bereft of a beloved son the only son of his mother. 2. The statement before us presents to our view a person, amid his sorrows, meditating solemnly upon eternity, and solacing his soul with this contemplation. This was the state into which the son of David had just entered. 3. The intimation of the text is the utterance of one who is anticipating the hour of his own departure. "I shall go to him." There is but one way, as there is only one event, for all mankind. "It is appointed to all men to die." 4. The bereaved mourner is here contemplating death as an irrevocable step in existence: "I shall go to him, but he cannot return to me." 5. David is here anticipating a happy re-union with his beloved child, in a better world. Nothing loss, doubtless, could have either satisfied his faith, or soothed his spirit. III. FROM THIS SUBJECT WE MAY LEARN WHAT WE HAVE ALL TO EXPECT, IN SUCH A WORLD AS THIS. 1. It is, that death will, sooner or later, invade our families, and snatch from us the dearest objects of our affection. 2. The views that we have been taking also admonish us. that parents must do much good, or much ill, of the most influential kind, to their children. 3. We are taught, again, what reflection the disappearance of others from this earthly scene should suggest most naturally to our minds. It is the thought of our own departure. Finally. Amid dissolving assemblies, and the disruption of the dearest connections on earth, let us think upon that period and that state, when all the family of God shall meet, not one lacking, and the congregation of the redeemed shall be convened never to be broken up. II. THEY MUST ALL SOONER OR LATER DO. And it is said, "There is no man that hath power over-the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war." It does not depend upon the choice of the living whether they shall die and go to the dead. They are under a natural necessity of dying, either by disease, accident, violence, or the infirmities of old age, which none can escape who escape all other causes of death. And when the dust returns to the dust, the spirit must go to God who gave it. Though we cannot say anything upon this question to gratify curiosity; yet we may say some things which we all ought to know and realize. Here then it may be observed, 1. That for the living to go to the dead implies their passing through the change of death. 2. For the living to go to the dead, implies their committing their bodies to the dust from which they were taken. Whether their bodies are emaciated or full of vigour and activity When they leave them, they must see corruption, which is the natural and unavoidable effect of death. 3. For the living to go to the dead implies that they must follow them not only into the grave, but into eternity. The Bible gives abundant evidence of the existence and activity of the soul after it leaves the body. 4. The living must go to the dead, not merely to see where they are and what they are, but to dwell with them for ever.IMPROVEMENT. 1. If the living must go to the dead, then their separation from one another will not be of long duration. 2. If the living must go to the dead, it cannot be a matter of great importance whether the time be longer or shorter, before they go into the world where their departed friends have gone. 3. If those who die go immediately to the dead,-then every instance of mortality may be as affecting to the inhabitants of the other world as to those in this. 4. If the living will go to the dead in the manner that has been described, then we may see one reason why good men have often been willing to die. Job said, "I would not live alway; all the days of my appointed time will I wait, till my change come." Good old Simeon said, "Lord, now lettest thou thy servant depart in peace, according to thy word." Paul said in the name of Christians, "We are confident, and willing rather to be absent from the body, and to be present with the Lord." 5. If the living must go to the dead, then we may learn one reason why mankind in general are so loath to die. It is not always owing to men's reluctance to leaving this world, but their dread of going into another. 6. If the living must go to the dead, then a realising sense of this solemn truth would have a happy tendency to qualify the grief of mourners, and turn their thoughts into a proper channel. Finally, it is the immediate and indispensable duty of every person of every character, age and condition, to prepare to go to those who have gone from them and will never return. (N. Emmons, D. D.) I. THE CONSOLATIONS WHICH SHOULD ANIMATE A CHRISTIAN UNDER BEREAVEMENT. 1. And foremost among these is the recollection, that death is not the end of existence. 2. Remember, as a second consolation, that death is the commencement of an existence far more glorious than the present. 3. Further: as our consolation we have the assurance that death neither dissolves nor weakens the ties of relation or of love. 4. Further: we remark that, after a brief separation, we shall be re-united. 5. Once more: once re-united, we shall part no more. II. THE LESSONS WHICH THESE BEREAVING PROVIDENCES SHOULD TEACH US. (F. Greeves.) 1. That at the gate of death the righteous bid adieu to sorrow. There is much in the present, world that harasses the children of God, and on account of which "rivers of waters run down their eyes." 2. That by death the righteous are taken away from approaching danger. "The righteous is taken away from the evil to come." What this "evil" may be, in any particular case, it is not for us to determine. It is their heavenly Father's account of the matter, and' therewith let us be content. 3. That by death God does not only take His children from evils to come, but He brings them also to their promised rest. It is thus He answers the Redeemer's prayer. "Father, I will that they also whom Thou hast given Me, be with Me where I am, that, they may behold My glory." II. THAT AMIDST OUR SORROWS ON ACCOUNT OF DEPARTED CHRISTIAN FRIENDS, WE MAY BE EDIFIED AND COMFORTED BY THE SOLEMN, YET CHEERING TRUTH, THAT WE MUST SOON FOLLOW THEM. 1. We shall go to them in death. We also are mortal, and we too must die.(1) The same necessity to die lies on us, as was laid on those who have already passed through the portals of death. They died because they had been appointed unto death. We are under the same appointment, nor can we reverse the decree. Nor does the Divine decree apply only to the fact that man must die, the time of his departure is likewise appointed. Nay more, the immediate cause of our dissolution, and the very circumstances with which our death will be attended, appear also to have been arranged by Him who knoweth the "end from the beginning."(2) The same procuring cause of death operates in every mortal body. It has triumphed over those whose loss we deplore; it is accomplishing the same end in us; and we shall go to them in death. 2. We must go to them in their state of separate existence. Here we learn that though death shall decompose and separate every particle of the body, yet it shall leave the soul unscathed, in a state of conscious existence, capable of exercising its high and immortal faculties on the objects which shall then be spread before it, and susceptible of those exhaustless pleasures, or those never-ending pains, into the enjoyment or endurance of which it is immediately introduced. Admitting that while the body of the believer slumbers in the dust, his soul is in a state of active being, we must remember that when we die we too shall enter instantaneously on a new and untried state. 3. That if we die in the faith of Christ Jesus, we shall go to the sainted dead, and be enshrined with them in all the blessedness of the world of glory.Application 1. Are we mourners? then let the subject teach us piously to acquiesce in the dispensation with which we have been visited. 2. Are we mourners? then let us be deeply impressed with the nature of that moral and spiritual change which must have passed over us, before we can adopt the language of the text, and rejoice in the prospect of following departed friends. "We shall go to them." 3. Are we mourners? let the subject teach us to moderate our grief for those who have been removed by death. (J. Gaskin, M. A.) (Alexander Smellie.) (Alexander Smellie.) (Alexander Smellie.) (Quiver.) (Christian Commonwealth.). Thou Art the Man Letter vi. In My Last Two Letters I have Given the State of the Argument as It... The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. ) Cleansing. That the Ruler Should not Set his Heart on Pleasing Men, and yet Should Give Heed to what Ought to Please Them. The Unchangeableness of God How the Poor and the Rich Should be Admonished. Of Antichrist, and his Ruin: and of the Slaying the Witnesses. Thirdly, for Thy Actions. The Preparatory Service; Sometimes Called the Confessional Service. The Right Understanding of the Law The Sixth Commandment The Eighth Commandment Samuel |
    |