EXPOSITION
THE LAST WORDS AND DEATH OF DAVID.—The death of David, and of course the charge which preceded it, did not follow immediately (as the casual reader might be tempted to suppose) on the events related in 1 Kings 1:1-11. We find from 1 Chronicles 23-29:23, that the aged king recovered sufficient strength to leave his sick room, to gather round him the princes of Israel (1 Chronicles 23:9), to make a number of fresh arrangements respecting the priests and Levites and the services of the sanctuary, and even to "stand up upon his feet" (1 Chronicles 28:2) and address a large assembly respecting the erection and adornment of the Temple. And once more, in strains which are among the noblest and sweetest which the sweet singer of Israel ever penned, he "blessed the Lord before all the congregation" (1 Chronicles 29:10. sqq.); he also instituted festal sacrifices on a scale of great magnificence, and witnessed a second and probably more formal and public consecration of his son to the kingly office (1 Chronicles 29:21, 1Ch 29:22; cf. 1 Samuel 11:15; 2 Samuel 5:3). But the recovery cannot have been otherwise than transient—it was but the sudden brightening of the flame before it dies out in the socket—and we see him in this second chapter, once more in the ante-chamber of death. Now, he has already given his parting charge to the princes of the realm, and has publicly exhorted Solomon to discharge his duties faithfully (2 Chronicles 28:9, 2 Chronicles 28:10); but as he feels the end approaching, he summons him to his side to impart to him his last and private instructions, and addresses him thus:
I go the way [lit; I am walking (same word as in 1 Kings 2:3) in the way] of all the earth [i.e; of all the sons of earth, all mankind (of. 1 Samuel 17:46; 1 Kings 10:24; Psalms 66:4, etc.) The path to Sheol, the path which all his forefathers, and untold millions more, have trod, he is treading it now. The words sound like a reminiscence of Jos 23:1-16 :24. Perhaps, too, the thought of Joshua suggested to his mind the next words]: but be thou strong, and be a man. [Similar, though not identical, words were four times addressed to Joshua (Joshua 1:6, Joshua 1:7, Joshua 1:9, Joshua 1:18), and David may well have thought that his son, in entering upon his difficult duties, was not at all unlike Joshua when he succeeded Moses in the leadership of Israel, and that he needed similar encouragement. It is not necessary to suppose, as Canon Rawlinson does, that in the words, "show thyself a man," we have a reference to Solomon's youth; for words precisely similar were addressed to each other by the Philistines at Aphek (1 Samuel 4:9). The age of Solomon at his accession is very doubtful. David said, "Solomon my son is young and tender" (1 Chronicles 22:5; 1 Chronicles 29:1); and Solomon says of himself, "I am a little child" נַעַר קָטֹן (1 Kings 3:7). Josephus, probably reflecting the tradition of his time, fixes his age at fourteen; Eupolemus at twelve. I incline to think that the words "young and tender" almost forbid the favourite opinion that he was about twenty.]
And keep the charge [lit; "watch the watch" (custodies custodiam Jehovae), or, "serve the service." Bähr paraphrases, "be a true watcher in the service of Jehovah." The words are constantly employed to denote a strict performance of the service of the tabernacle or of the duties of the priests and Levites (Le 1 Kings 8:35; 1 Kings 18:30; Numbers 1:53; Numbers 3:7, Numbers 3:8, Numbers 3:25, Numbers 3:28, Numbers 3:32, Numbers 3:38; Numbers 31:30; 1 Chronicles 23:32, etc.; also Genesis 26:5). "The reference," says Rawlinson, "is to the charge given to all the kings in Deuteronomy 17:18-5." But there is no necessity for restricting it to that one injunction. What the charge is is explained presently] of the Lord thy God to walk in His ways, to keep [same word] His statutes, and His commandments, and His judgments, and His testimonies [it is impossible to draw any clear and sharp distinction between these four words, as the older expositors do. "The phrase is derived from the Pentateuch" (Wordsworth). The force of the accumulation of practically synonymous terms is to represent the law in its entirety ("Die Totalitat des Gesetzes," Keil); cf. Deuteronomy 5:31, Deuteronomy 8:11, and especially Psalms 119:1-19.], that thou mayest prosper. [The marginal rendering, "do wisely," is preferred by some (Keil, e.g.); but the translation of the text has the authority of Gesenius and others on its side, and gives a better meaning. "The context evidently requires 'prosper' here, as in Joshua 1:7" (Rawlinson). "That thou mayest … do wisely" is a very lame and impotent conclusion to Joshua 1:3. We have here an evident reminiscence of Joshua 1:7; possibly also of Deuteronomy 29:9. David was unquestionably well versed in the Scriptures of that age, of which every king was commanded to make a copy.
That the Lord may continue [rather, "establish" (ut confirmet), as it is rendered in 2 Samuel 7:25, where this same word of promise is spoken of. Cf. 1 Kings 8:26] His word which He spake concerning me [by the mouth of Nathan, 2 Samuel 7:12-10 (cf. Psalms 89:4); or David may refer to some subsequent promise made to him directly. In the promise of 2 Samuel 7:1-10. there is no mention of any stipulations, "If thy children," etc. But both here and in Psa 122:1-9 :12, and in 1 Kings 8:25, special prominence is given to the condition (dum se bene gesserint), which no doubt was understood, if not expressed, when the promise was first made], saying, If thy children take heed to [lit; "keep," same word as in 1 Kings 8:2, 1 Kings 8:3] their way, to walk before me in truth with all their heart and with all their soul there shall not fail thee [lit; "be cut off to thee," as marg. (cf. 1 Samuel 2:29; Joshua 9:23). This word does not occur in the original promise made through Nathan. But it does occur in subsequent versions of the promise, 1Ki 8:25, 1 Kings 9:5, as well as here—a strong presumption that the promise must have been repeated to David in another shape], said he, a man on the throne of Israel.
But this thought—that the permanence of his dynasty depended on the faithful observance of the law as it is written in the book of Moses (i.e; in all its details), seems to have reminded the dying man that he himself had not always kept the statutes he was urging his successor to keep. It had been his duty as king, as the power ordained of God, to visit all violations of the law of God with their appropriate penalties; and this duty, in some instances at least, had been neglected. For the law of Moses, reaffirming the primaeval law which formed part of the so called "precepts of Noah" (Genesis 6:1)—that ix. blood must be expiated by blood—enjoined, with singular emphasis and distinctness, the death of the murderer (Numbers 35:16, Numbers 35:17, Numbers 35:18, Numbers 35:19, Numbers 35:30-4; Exodus 21:14). It declared that so long as murder remained unpunished, the whole land was defiled and under a curse (Numbers 35:33). And it gave the king no power to pardon, no discretion in the matter. Until the red stain of blood was washed out "by the blood of him that shed it" the Divine Justice was not satisfied, and a famine or pestilence or sword might smite the land. Now, David knew all this: he could not fail to know it, for he had seen his country, a few years before, visited by a famine because of the unavenged blood of the Gibeonites (2 Samuel 21:1). And yet, one notorious and infamous murderer had not been put to death. The assassin of Abner and of Amasa still polluted the earth, still occupied a distinguished position, and defied punishment. But if the law of Moses was to be kept, then, whatever it might cost, and however painful it might be (Deuteronomy 19:13), he must die; and David, for the welfare of his kingdom, the stability of his throne, and above all, the honour of God, must require his death. No doubt it had often burdened his mind, especially during these last days of feebleness, the thought that punishment had been so long delayed; and therefore, as he sees the end approaching, he feels that he must enjoin upon his successor the fulfilment of that duty which he had been too "weak" to discharge (2 Samuel 3:39). Hence he proceeds,
"Moreover, thou knowest also what Joab, the son of Zeruiah [there is no "emphasis on these words: he who was mine own sister's son," as Wordsworth, see on 1:113, did to me and [this last word has no place in the original, and should be left out, as it is misleading. It makes David demand the death of Joab partly because of the private injuries he had suffered at his hands, and partly because of his two brutal murders mentioned presently. But this is just what David did not do; for he is careful to exclude all mention of his private wrongs. It is true, he says, "what Job did to me," but that is because "the sovereign is smitten in the subject" (Bp. Hall), and because the first of these murders had caused David to be suspected of complicity, while each had deprived him of an able officer. And the words that follow] what he did to the two captains of the hosts of Israel [these words are clearly explicative of the "what he did to me." Only thus can we explain the absence of the "and"] unto Abner the son of Jether [2 Samuel 3:27. This was one of those foul murders to which the law expressly denied any right of sanctuary, for it was "with guile" (Exodus 21:14). Joab "took Abner aside in the gate to speak with him peaceably, and smote him there in the abdomen"], and unto Amasa the son of Jether [or Ithra. In 2 Samuel 27:24, Ithra is called "an Israelite," an obvious mistake for "Ishmaelite," as indeed it stands in 1 Chronicles 2:17. Amasa's mother, Abigail, was sister of David and Zeruiah; Amasa, consequently, was Joab's first cousin. This murder was even fouler than that of Abner. Here there were ties of blood; they were companions in arms, and there was no pretence of a vendetta], whom he slew and shed [lit; "put," a somewhat strange expression. It almost looks as if עָלָיו, "upon him," had dropped out. The meaning "make," which Keil assigns to שִׂים is not borne out by his references, Deuteronomy 14:1; Exodus 10:2. "Showed," "displayed," is nearer the original], the blood of war in peace [the meaning is obvious. Blood might lawfully be shed in time of war, in fair fight; and Joab might have slain the two captains in battle without guilt. But he slew them when they were at peace with him and unprepared, by treachery], and put the blood of war [the LXX. has αἷμα ἀθῶον, "innocent blood"] upon his girdle that was about his loins, and in his shoes that were on his feet [we are not to suppose that the girdle and sandal are mentioned as "die Zeichen des Kriegerstandes" (Bähr), i.e; military insignia; nor yet that the idea is "from the girdle to the sandal" (Ewald), i.e; copiously. These are, usual (hardly "principal," as Keil) articles of Eastern dress, of the civilian's as well as of the soldier's, and these two are mentioned because, no doubt, the horrible details of the two murders, and especially of the last (see 2 Samuel 20:8), had been reported to David. He had been told at the time how the blood of Amasa had spurted on to the girdle of Joab, and streamed down into his sandals, and these details, which no doubt made a deep impression upon his mind, are recited here to show how dastardly and treacherous was the deed, and how thoroughly Joab was stained with innocent blood, blood which cried to heaven for vengeance (Genesis 4:10)].
Do therefore according to thy wisdom [cf. Proverbs 20:26. It needed great discretion in exacting the punishment of death in the ease of one who was so powerful, who had such influence with the army and the people, whose crimes had been passed over for so long a time, to whom David was so much indebted—Joab had partly won and had twice preserved for him his crown—and to whom he was allied by ties of blood. To act precipitately or unwisely might provoke a revolution], and let not his hoar head [see on Proverbs 20:9. Joab, though David's nephew, could not have been much his junior, and David was now seventy] go down to the grave in peace. [He must die a violent, not a natural death, as Corn. a Lap. This expression, no doubt, looks vindictive, but that is solely because we forget the character of the Old Testament dispensation, the position of David as king (as the authorized dispenser of punishments, and as responsible to God for dispensing them without fear or favour), and the principles of the Mosaic code (as a lex talionis, demanding blood for blood, and requiring the magistrates and people to purge themselves of the guilt of blood by demanding "the blood of him that shed it"). Let these considerations be borne in mind, and there is absolutely no warrant for charging David with malevolence. Wordsworth lays stress on the fact that Joab had not repented of his crimes. But we need have recourse to no such suppositions. The Jewish law afforded no place of repentance to the murderer. No amount of contrition would cleanse the land of blood. The temporal penalty must be paid. In the case of David himself, it was only commuted by special revelation (2 Samuel 12:10, 2 Samuel 12:13, 2 Samuel 12:14), not remitted.
And to the sons of Barzillai [the "Beni-Barzillai" would include son, or sons, and all other descendants. It is highly probable, though it is not expressly stated, that Chimham was the son of Bar-zillai (2 Samuel 19:37). Rawlinson says, "Who the other sons were is not known." It would be more correct to say that we do not know whether there were any other sons. The family was still existing temp. Ezra (Ezra 2:61), where, it is worth noticing, we read of the daughters of Barzillai (cf. Nehemiah 7:63). In Jeremiah 41:17, we read of the "habitation (גֵּדוּת, caravanserai, khan) of Chemoham," where the Keri has Chimham. It has been argued from the mention of this name, and the fact that their khan was near Bethlehem, that David or Solomon gave the family land there], and let them be of those that eat at thy table [i.e; of those who have their sustenance from the royal table, not necessarily at it (Keil); cf. Daniel 1:5; 2 Kings 25:29. Presence at the table is expressed by עַל שֻׂלְחָן (2 Samuel 11:1-10, 2 Samuel 12:1-10). It was esteemed an essential part of royal munificence throughout the East that the king should feed a large number of retainers and dependants. Cf. the account of Solomon's daffy provision in 1 Kings 4:22, 1 Kings 4:23; also 2 Samuel 19:28; Judges 1:7]; for so [i.e; in like manner, with food]; they came to me [lit; "came near." The Hebrew קָרַב often includes, as here, the idea of succour. Cf. Psalms 69:19; Lamentations 3:57. Barzillai certainly came (2 Samuel 17:27), and probably Chimham, but the Speaker's Commentary is mistaken when it says that "Chimham is mentioned as present." He was present at the return of David (2 Samuel 19:31, 2 Samuel 19:38, but not necessarily before] when I fled because of [lit; "from the face of "] Absalom thy brother.
The mention of Absalom, and those terrible days of revolt and anarchy, when he was constrained to flee for his life, seems to have reminded the dying king of one of the bitterest ingredients of that bitter cup of shame and suffering—the cruel curses of Shimei. He remembers that the sin of Shimei, which was nothing else than treason and blasphemy, has so far escaped punishment. In a moment of generous enthusiasm, he had included Shimei in the general amnesty which he proclaimed on his return (2 Samuel 19:23). He had thought, no doubt, at the time only of the offence against himself; he had forgotten his sacred and representative character as "the Lord's anointed;" or if he had remembered it (2 Samuel 19:21) the emotions of that memorable day had obscured or perverted his sense of justice and duty. But he has since realized—and the thought weighs upon his conscience in the chamber of death—that he then pardoned what he had no power to pardon, viz; a sin to which the Mosaic law attached the penalty of death. For blasphemy, as for murder, there was no expiation short of the death of the blasphemer (Le 2 Samuel 24:14-10; cf. 1 Kings 21:10, 1 Kings 21:13); and blasphemy, like murder, though not perhaps to the same extent, involved those who heard it in its guilt, until they had discharged themselves of their sin upon the head of the guilty (Le 2 Samuel 14:14; cf. Le 2 Samuel 5:1). But Shimei, so far from having suffered the penalty of the law, had been twice protected against it; twice preserved alive, in defiance of law, by the supreme magistrate, the executor of law. And David, who has been charging his son to keep the law, now realizes that he himself has been a law breaker. He has kept his oath, sworn to his own or his people's hurt, and he will keep it to the end. But Solomon is under no such obligation. He can demand the long arrears of justice, none the less due because of the time that has elapsed and the royal laches ("nullum tempus occurrit regi"); he can deal with the blasphemer as the law directs, and this David now charges him to do.
And, behold, thou hast with thee [Bähr understands by עִמְּךָ, "near thee," (in deiner Nahe) because Bahurim was near Jerusalem. Keil gathers from this word that Shimei "was living at that time in Jerusalem," and refers to 1 Kings 2:36, which, if anything, implies that he was not. But it is worth suggesting whether Shimei may not be the Shimei to whom reference is made in 1 Kings 1:8. We there find Shimei and Rei mentioned as firm adherents of Solomon at the time of Adonijah's rising, and in these words, they "were not with Adonijah." Surely it is not an unfair presumption—if there is nothing to rebut it—that the Shimei subsequently mentioned as "with" Solomon is the same person. But it has been objected (e.g; by Kitto) that the false part that Shimei played at the time of Absalom's revolt would have forever prevented his being recognized and mentioned as one of Solomon's supporters. I very much doubt it. The great influence which Shimei possessed must be taken into account. Nothing shows that influence more clearly than the fact that on the day of David's restoration, despite the part he had taken, and the possible disgrace and danger that awaited him, he could still command the attendance of one thousand men of Benjamin (2 Samuel 19:17). Probably the secret of his influence lay in the fact that he was "of the family of the house of Saul," and possibly, owing to the insignificance of Saul's descendants, was the mainstay and chief representative of that house. And if so, there is nothing at all surprising in the mention of the fact that he was "not with Adonijah," and was subsequently "with" Solomon. It may have been a matter of great consequence at that critical time, which side Shimei—and the thousand or more Benjamites at his back—espoused. And if he did then declare for Solomon, it could hardly fail to procure him some amount of favour and consideration. He would thenceforward rank amongst the friends of the young king, and the words "thou hast with thee" would accurately describe his position] Shimei, the son of Gera [another Shimei, the son of Elah, is mentioned (1 Kings 4:11) as Solomon's officer in Benjamin. Gera must not be thought of as the "father" of Shimei, except in the sense of ancestor. He was removed from him by many generations, being the son of Bela and the grandson of Benjamin (Genesis 46:21; cf. 1 Chronicles 7:6). Ehud, three hundred years earlier, is also described as "a son of Gera," Judges 3:15], a Benjamite [lit; the Benjamite, meaning that Gera, not Shimei, was the Benjamite. He was well known as the son of Benjamin's firstborn (1 Chronicles 8:1-13 :l), and the head of a house in Benjamin. Professor Gardiner, following the LXX. and Vulg; insists that, בֶּן־הַיְּמִינִי (with the article) can only mean "son of the Jaminite, i.e; of the descendants of Jamin, a son of Simeon." But this is directly contrary to what we read 9 Samuel 16; viz; that Shimei was of "a family of the house of Saul," i.e; a Benjamite. And to this the grammar agrees. Judges 3:15 is an exact parallel, and compare בֵּית־הַלַּחְמִי, 1 Samuel 6:14, 1 Samuel 6:18, and בֵּית־הַלַּחְמִי, 1 Samuel 16:1, 1 Samuel 16:18; 1 Samuel 17:58] of Bahurim [the name means "The young men." It was some six miles distant from Jerusalem, in Benjamin, and on (or off, as Josephus, Ant. 7.9, 7, implies) the main road to Jericho and the Jordan valley. It may have lain in one of the waddies branching out from the ravine which runs continuously alongside the steep descent to Jericho. The event narrated in 2 Samuel 3:16 as happening at Bahurim may well have served to inflame Shimei's hatred. In spite of his rancorous hostility, however, we gather from 2 Samuel 17:18, that David had some faithful adherents there], which [lit; "and he"] cursed me with a grievous [acc. to Gesenius, al; "strong," i.e; sweeping; Keil, vehement; Thenius, "heillos," flagitious. LXX; κατάραν ὀδυνηρὰν. Vulg; maledictio pessima] curse in the day when I went to Mahanaim [2 Samuel 16:5]; but he came down to meet me at Jordan [lit; the Jordan, i.e; the descender, so called from the rapidity of the stream or from the steep descents which lead to it. The word always has the defin. art.], and I sware to him by the Lord, saying, I will not put thee to death with the sword [2 Samuel 19:23].
Now therefore [lit; "and now." Possibly the "now" is a note of time in apposition to the "day" of 1 Kings 2:8, or rather the time of David's oath. "I then unadvisedly swam unto him, but now the law must have its course." Probably it is merely inferential,—quae cum ita sint] hold him not guiltless [rather, thou shalt not leave him unpunished (Vatablus, Gesen; Bähr, al.); cf. Exodus 20:7; Jeremiah 30:11]; for thou art a wise man [φρόνιμος rather than σοφός (LXX.) Gesen. renders here, "endued with ability to judge." David clearly desires that wisdom and justice, not malice or passion, should be Solomon's guide], and knowest what thou oughtest to [lit; shalt or shouldest] do to him; but [Heb. and] his hoar head [mentioned, not maliciously, but with the idea that punishment, which had been long delayed, must overtake him nevertheless. The age of Joab and Shimei would make the Divine Nemesis the more conspicuous. Men would "see that there was a God that judgeth in the earth"] bring thou down to the grave with blood. The Auth. Version here needlessly alters the order of the original, which should be followed wherever it can be (and it generally can) without sacrifice of idiom and elegance. In this case the alteration, by the slight prominence it gives to "hoar head" and to "blood," gives a factitious harshness to the sentence. The Hebrew stands thus: "And thou shalt bring down his hoar head with blood to Sheol." This order of the words also exhibits somewhat more clearly the sequence of thought, which is this: "Thou art wise, therefore thou knowest what by law thou shouldest do. What thou shalt do is, thou shalt bring down," etc. It is clear from these words that if David was actuated by malice, by a "passionate desire to punish those who had wronged him" (Plumptre, Dict. Bib; art. "Solomon"), or by "fierce and profound vindictiveness", he was profoundly unconscious of it. If it was "a dark legacy of hate" (ibid.) he was bequeathing to Solomon, then he stands before us in these last hours either as an unctuous hypocrite, or as infatuated and inconsistent to the last degree. That the man who, in his opening words (verse 3), enjoined upon his son, in the most emphatic manner, a strict and literal obedience to the law of Heaven, should in these subsequent words, delivered almost in the same breath, require him to satiate a long-cherished and cruel revenge upon Joab and Shimei (the latter of whom he had twice delivered from death), is an instance of self contradiction which is almost, if not quite, without parallel. But as I have showed elsewhere, at some length, it is a superficial and entirely erroneous view of David's last words, which supposes them to have been inspired by malice or cruelty. His absorbing idea was clearly this, that he had not "kept the charge of the Lord;" that he, the chief magistrate, the "revenger to execute wrath," by sparing Joab and Shimei, the murderer and the blasphemer, both of whose lives were forfeited to justice, had failed in his duty, had weakened the sanctions of law, and compromised the honour of the Most High. He is too old and too weak to execute the sentence of the law now, but for the safety of his people, for the security of his throne, it must be done, and therefore Solomon, who was under no obligation to spare the criminals his father had spared, must be required to do it. Of the Jewish king it might be said with a special propriety, "Rex est lex loquens," and seldom has the voice of law spoken with greater dignity and fidelity than by David in this dying charge. To say, as Harwood does, that "nothing but sophistry can justify his [David's] charge to Solomon, not to let the unfortunate man [Shimei] die in peace," merely shows how imperfectly the writer has entered into the spirit of the theocratic law, that law under which David lived, and by which alone he could be governed and govern others.
So [Heb. and] David slept [Heb. lay down]. The idea of שָכַב is not that of sleep so much as of the recumbent posture of the dead. It points to the grave rather than to Sheol (Gesen.), though the latter idea is not excluded. Wordsworth (after a Lapide) finds here "an assertion of the doctrine of the existence of the soul after death, and of the resurrection of the body," but it is not in the text] with his fathers, but down to the age of the apostles (Acts 2:29). Probably owing to a misunderstanding of St. Peter's words, "his sepulchre is with us," etc; the Coenaculum is now shown as David's tomb. Josephus says Solomon placed a vast quantity of treasure with the body, three thousand talents of which were taken out by Hyrcanus (Ant. 13.8. 4). He has also a curious story of an attempted plunder of the tomb by Herod (Ant. 16.7. 1)
And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem [as elsewhere (1 Chronicles 29:27), the historian has disregarded the fraction of a year in giving the length of David's reign. He reigned at Hebron, according to 2 Samuel 5:5, "seven years and six months."
HOMILETICS
A Jewish deathbed.
A brilliant poet and essayist once summoned his stepson, the young Earl of Warwick, to his bedside, and with perfect dignity and composure bade him mark "how a Christian man can die." In this section, one far greater, and yet in one sense far less, than Addison,—greater as a poet, as a statesman, as a patriot; less, inasmuch as "he that is least in the kingdom of heaven is greater than he,"—beckons us to the chamber of death, and bids us witness the departure of a pious Jew—of a typical Hebrew of the Hebrews. In one sense, David is the greatest figure in the Old Testament. He alone, of all that are born of women, has been called a "man after God's own heart." And more: If Solomon is of all Old Testament characters the most secular, certainly David is by far the most spiritual. Proof: His songs are still chanted in church as well as synagogue, and Christian souls find no fitter expression for their devout longings and aspirations than in the language of his exquisite Psalms. Let us hear his last recorded words. The last utterances of great men are allowed to have a special interest. They have often been intensely characteristic. Let us listen to "the last words of David." Let us carefully notice
(1) What he does say, and no less carefully
(2) What he does not say.
I.. WHAT HE DOES SAY.
1. He says he is not afraid to meet death. His conduct, his demeanour says this. See how calmly he looks it in the face. "I go the way," etc. He hardly knows what death means; knows but little of the life beyond; his hopes and fears are bounded by the pale and shadowy realm of Sheol, but he can trust the living God, and he thinks—he believes—"they cannot cease to live whom God does not cease to love." And so he goes into the gloom and the shadows with the trust of a child that holds the father's hand; he approaches the grave
"As one who wraps the drapery of his couch
About him, and lies down to pleasant dreams."
We have a far nobler creed—a livelier hope than his. Jesus Christ has "brought life and immortality to light." We have heard of the rest of Paradise; of the resurrection; of the beatific vision. Shall we then dread to die? Shall we be put to shame by a Jew? The Mohammedan calls death the "terminator of delights and the separator of companions." Socrates said, "Whether it is best to live or die, the gods only know." Shall we act as if we had no better belief? Surely our beneficent religion, and its gospel of immortality, should make us brave to die.
2. He bids us be mindful of our mortality. There are Christians who will not think, will not speak of death. Not so David. He saw the end approaching, and he faced it. It is well we should have from time to time, as we constantly have in daily life, in the dispensations of God's providence, a memento mori. Pagan and Moslem monarchs have had their heralds daily and publicly remind them of their frailty. The ancient Egyptians would bring a mummy to their feasts. The Kaffars ever keep the boards for their coffins in their houses. With their dismal and often hopeless creeds, they yet remember death. Shall we, who know that death is but the gate of life, ostrich like, shut our eyes to it, and all "think all men to be mortal but ourselves?"
3. He teaches us in death to think of duty; to remember those who will come after us—our friends, enemies, church, and country. He leaves a son "young and tender." He is concerned for his piety, for his prosperity; and through him, for the piety and prosperity of the nation. He knows that the words of the dying have weight. He will not depart without a solemn dying charge. It is the last best gift he can bestow. The Christian must not die selfishly. Even in pain and feebleness, he must care for others. If he can, he ought to charge his children and connexions; to warn them, to bless them. Should he be less jealous for their present and eternal welfare, or less concerned for the honour and glory of God, than was this dying Jew?
4. He reminds us that men die as they have lived. David has kept the law, "save in the matter of Uriah," etc. His death is of a piece with his life—it is the natural outcome, the good fruit from a good tree. During life, he has been very zealous for the Lord God of Israel. The ruling passion displays itself in death. The great desire of the man who has kept the law is that his son may keep it. To die well, one must live well. The last struggle works no change in the character. Deathbed repentance is generally delusive. They deceive themselves, who,
"Dying, put on the weeds of Dominic,
Or as Franciscans think to pass disguised."
5. He warns us to set our house in order, to pay our debts and square our accounts before we die. David, we read, "prepared abundantly (for the temple) before his death." He has made royal provision for the house that should be built. But he remembers at last that three debts of his are still undischarged; a debt of gratitude to the sons of Barzillai, a debt of retribution to Joab, and another to Shimei. "Due punishment of malefactors is the debt of authority" (Bp. Hall). He will not, like some, "go on sinning in his grave;" he will have these debts discharged. He cannot depart in peace while they burden his conscience. And we, too, go where "there is neither work, nor device, nor knowledge," where wrongs cannot be redressed, where accounts cannot be settled. Have we any crime unconfessed, or injury unrepaired, any enemy unforgiven? "What thou doest, do quickly." But let us now consider—
II. WHAT DAVID DOES NOT SAY. The silence of Scripture is often golden, is sometimes as instructive as its voices. Here is a case in point. The most spiritual of Old Testament saints—the man after God's own heart—is dying, and he knows it. He gives his son his parting counsels, and what are they? They are all of this world. Observe—
1. There is no mention of a future life; no "hope full of immortality," no talk of reunion, but rather a sad "vale, vale in aeternum vale." The most remarkable feature in David's last words is, that there is not one word about another ]fie. The Christian could not die thus. Even "half-inspired heathens" have expressed a livelier hope—witness Cicero's "O praeclarum diem cum ad illud divimun animorum concilium coetumque proficisear"—and how immeasurably higher than this, again, is St. Paul's desire to depart and be with Christ! "I go the way of all the earth"—it is like the sound of the clods upon the coffin, without the faintest whisper of a "Resurgam." What a contrast between this and the apostle's exultant cry, "Death is swallowed up in victory!" And the very humblest Christian could hardly depart as David did, with absolutely no reference to the realm of the future. There would assuredly be some comforting word about the many mansions, the rest for the weary, the gates of pearl, the streets of fine gold. Of all this David said nothing, neither in life nor death, because he knew nothing. He had hopes, anticipations, convictions almost, as some of the Psalms show, but he had not what the Christian has, the "full assurance of faith," the "sure and certain hope of a resurrection to eternal life." In this respect how much greater was Addison, how much more "full of all blessed conditions" his death. In this respect, every Christian deathbed has a glory and a consecration and a triumph which we miss in the death chamber of the sweet Psalmist of Israel, the most saintly and spiritual of an the Jews. As Coleridge,
"Is that a deathbed where the Christian lies?
Yes, but not his; 'tis death itself there dies."
2. There is no idea of a future recompense. Hence, partly, his urgent demand for the punishment of Joab and Shimei. He does not know of a "judgment to come;" of any distribution of rewards and punishments after death. He has been taught that the righteous and the wicked alike are to be "recompensed in the earth," and therefore Joab and Shimei, albeit old and greyheaded, must not die in peace. If they do, justice, he thinks, will be robbed of its due. How different the conception of the Christian! He views with calmness the miscarriage of justice; he sees the wicked in great prosperity; he "bears the whips and scorns of time," "suffers the stings and arrows of outrageous fortune," knowing that this world is not all; that "God is patient because he is eternal," and that "the crooked shall be made straight, and the rough places plain," at the judgment seat of Christ.
3. There was no hope of a kingdom and a crown. David's idea was that he was leaving a kingdom; St. Paul's that he was going to one. "Remove the diadem and take off the crown"—this was the message of death to the Hebrew kings. And to us death brings a crown (Revelation 2:10, Revelation 3:11; 2 Timothy 4:8; James 1:12, etc.), a throne (Romans 3:21), a sceptre (Revelation 2:27), a kingdom (Daniel 7:18; Luke 22:29; Hebrews 12:28, etc.) To the Jew death was practically the end of life and of glory; to the Christian it is the beginning of both.
Eikon Basilike.
The king, the close of whose chequered and romantic career is narrated in this section, was the pattern king of the Hebrew people, and is in many respects a model for all kings. The portrait drawn here and in the Psalms is a veritable Eikon Basilike, both truer and worthier of regard than that "Portraiture of his sacred Majesty," so famous and so influential in the history of our own country. We see him gathered to his fathers. Let us honestly frame his eulogium.
I. HE WAS ONE OF NATURE'S KINGS. The first king of Israel seems to have been chosen because of his physical, the second because of his moral, qualifications. His was a kingly soul. "Kind hearts are more than coronets"—yes, and more than crowns. Few nobler and greater men have ever lived. Witness his magnanimity, his chivalry, his loyalty, his bravery, his tenderness, his forgiveness of wrongs. See the records of 1 Samuel 16:12, 1 Samuel 16:21; 1Sa 27:1-12 :32-37, 50; 1 Samuel 18:14-9; 1 Samuel 22:23; 1Sa 24:5, 1 Samuel 24:22; 1 Samuel 25:16; 1 Samuel 26:9; 2Sa 1:11-15; 2 Samuel 2:5, 2Sa 2:6; 2 Samuel 3:31-10; 2 Samuel 4:9-10; 2Sa 9:1; 2 Samuel 16:10, 2 Samuel 16:12; 2 Samuel 18:33; 2 Samuel 19:22. Such a man, had he lived and died among the sheepfolds, would have been "king of men for all that."
II. HE WAS ONE OF HEAVEN'S KINGS. "The powers that be are ordained of God." All legitimate monarchs reign de jure divino. But not all equally so. He was expressly chosen of God (1 Samuel 16:1; Psalms 89:20), was taken from the sheepfolds and from perilous watches against the lion and the bear to be the viceroy of Heaven. And he proved himself a king after God's own heart. He is the standard with which subsequent monarchs are compared, and by which they are judged, (2 Kings 11:4, 33; 2Ki 15:3-5, 2 Kings 15:11; 2 Kings 14:3, etc.)
III. HE WAS FAITHFUL TO THE KING OF KINGS. "He did that which was right in the eyes of the Lord, and turned not aside from anything that he commanded him all the days of his life, save only," etc. (1 Kings 15:5). "His heart was perfect with the Lord his God" (1 Kings 11:4). He kept God's commandments and statutes (2 Samuel 19:34). He was qualified to govern by having learnt to obey. He required nothing from his subjects which he did not himself render to his sovereign Lord.
IV. HE FAITHFULLY EXECUTED THE JUDGMENTS OF A KING. The powers that be are appointed "to execute wrath on him that doeth evil." The Church at her altar prays "that they may truly and indifferently minister justice, to the punishment of wickedness and vice." "A wise king scattereth the wicked and bringeth the wheel over them." "The execution of justice on the guilty is essential even to the exercise of mercy to those whose safety depends on the maintenance of the law" (Wordsworth). David was never more kingly than when he "cut off all wicked doers from the city of the LORD" (Psalms 101:8).
V. HE WAS A KING TO THE LAST. "David did never so wisely and carefully marshal the affairs of God as when he was fixed to the bed of his age and death" (Bp. Hall). It is the king speaks in this dying charge. It was because he was king, and as such owed obedience to the King of kings, and owed protection and the vindication of law to his subjects, that he could not pardon Joab and Shimei. A private person can forgive private wrongs; a king may not forgive public injuries, for he may not give away what is not his to give. It is true the son of David prayed for the forgiveness of his murderers. It is true that we are to forgive those who have wronged us. But we are not to defeat the ends of justice, and bid the malefactor go free. Nor will the Son of David forgive conscious and inveterate rebellion. He it is, the fount of all mercy, who will say, "Those mine enemies, who would not that I should reign over them, bring hither, and slay them before me" (Luke 19:27).
VI. HE SOUGHT AND FOUND MERCY FROM THE KING OF KINGS. He was not perfect, not sinless. "Save only in the matter of Uriah the Hittite." It is not the "fierce light that beats upon a throne" discloses David's imperfections; it is his own confessions. In Psalms 51:1-19. he has himself recorded his sin and his profound penitence; in Psalms 32:1-19, he tells us of his pardon. The king of Israel tells us how the King of Heaven forgives. And here most of all, perhaps, is he a pattern for all kings, for all men, to the end of time. This Eikon Basilike has many goodly and noble features, but the fairest lineament of all is the story of his sin and its forgiveness (2 Samuel 12:1-10).
HOMILIES BY E. DE PRESSENSE
Holy Scripture gives us many a touching and pathetic description of the death of the father of a family, showing how it at once sanctions and sanctifies natural affection. The farewells of David remind us of those of Jacob. Death sometimes seems to fill the men of God of the old covenant with the spirit of prophecy, as if the summit of the earthly life was illuminated with a purer radiance falling upon it from a higher sphere. Death is indeed to all the messenger of God to reveal to us great truths; it is a great prophet.
I. Death shows to us WHERE ENDS THE WAY OF ALL THE EARTH (1 Kings 2:2). Pascal says, "However brilliant the tragedy may have been, the end is always death. From every grave which is dug comes a voice crying, Memento mori."
II. DEATH TEACHES US TO LOOK AT OUR PAST EXISTENCE AS A WHOLE, as from a height we look down on the plain below. It brings out the great object of life, the essential truth too often drowned in the busy hum of the world. David thinks no more at this hour of the glory or of the pleasures of life. Its one great end stands out more clearly before him to walk in the ways of the Lord, to keep His statutes and His commandments. This is wisdom and prudence.
III. DEATH REMINDS THE SERVANTS OF GOD THAT THEIR WORK DOES NOT PERISH WITH THEM; that none of them, not even the greatest, is an indispensable instrument of the work; that they are only links in the chain. Thus the torch which is to enlighten the world is passed from hand to hand.
IV. THE INHERITANCE OF A HOLY WORK TO BE CARRIED ON is the best of those blessings which, according to God's promise, are to rest upon His people to the third and fourth generations (Exodus 20:6). A great responsibility rests upon a Christian family, and their education ought to be conducted with a view to it. This succession in piety, in living and acting faith, is more important and more real than the succession by means of official ordination.
V. Every servant of God, in his death, may say with Jesus Christ, "IT IS EXPEDIENT FOR YOU THAT I GO AWAY;" "YE SHALL DO GREATER THINGS THAN THESE." It is well to know, when our work is done, that it will be carried on by another. With Solomon, the Jewish theocracy received a new development, such as it had never known in the time of David. It is well for us to die, even for the sake of the work of God, which we are called to accomplish up to a certain point, but no further.
VI. How much BETTER STILL IS IT FOR US TO DIE, when we look at it in the light of eternity. "David slept with his fathers (1 Kings 2:10), but only like them to be carried home to God, to rest in Abraham's bosom" (Luke 16:22). For ourselves, we may say with St. Paul, "To depart, and be with Christ is far better" (Philippians 1:18).—E. DE P.
Show thyself a man.
The religion of God is the religion of man. True religion is the perfecting of our humanity.
I. MAN WAS MADE IN THE IMAGE OF GOD. This is His essential characteristic. The more He reflects this image, the more truly manly He is. The religion of the Bible restores His manhood.
II. THERE IS NO FACULTY IN MAN WHICH DOES NOT FIND ITS COMPLEMENT AND ITS DEVELOPMENT IN GOD. His reason finds in God alone the truth which it seeks. His heart only finds an object adequate to its power of loving in the God who is Love. His conscience has for its ideal and its law the Divine holiness. "Be ye perfect, even as your Father which is in heaven is perfect" (Matthew 5:48). His will derives its power alone from God.
1. The Son of God was the Son of man, and realized the true idea of humanity in His holy life.
2. The religion of God honours and exalts man, even as falsehood and error degrade and debase him.
3. The Divine morality is in profound harmony with true human morality, that law which is written in the natural conscience. The petty religiousness which says, "Touch not, taste not, handle not" (Colossians 2:21), and creates all sorts of artificial duties, is not in accordance with true piety, the one great commandment of which—love to God and man—approves itself at once to the gospel and to the conscience.
4. Be a man means, finally, Do thy duty like a man. Be one of the violent who take the kingdom by force. Let us be careful not to effeminate our Christianity by a soft sentimentalism. Let us learn from the Son of God to be truly men "after God's own heart."—E. DE P.
HOMILIES BY J. WAITE
A royal father's last words.
David's eventful life is drawing to a close. He has proved himself to be "a man after God's own heart." Not perfect man, for he had grievous defects. But, in the main, he recognized the grandeur of his position as "the Lord's anointed." He lived by the inspiration of a Divine purpose. He "served his own generation by the will of God" (Acts 13:36). His very faults bore witness to the native force of his character. The height of the precipice measures the depth that frowns beneath it. Great natures are most capable of great temptations, great sorrows, and great sins. But now great David dies, and the sovereignty of Israel must pass into other hands.
I. THE CALMNESS OF A GOOD MAN IN THE FACE OF DEATH. "I go the way of all the earth." There is a tone of quiet composure and satisfaction in these words—remarkable feature of the way in which most of the Old Testament saints confronted death. More than mere Oriental courage, mere passive submission to the inevitable,—faith in the Unseen and Eternal—fortitude of a soul that has found nobler inheritance than earth supplies—peaceful self surrender into the hands of the Living God. Yet not like the clear and certain vision of Christian faith. Compare this, "I go the way," etc; with St. Paul's "I have fought a good fight," etc. (2 Timothy 4:7, 2 Timothy 4:8). He who has a living hold on Christ can say, not merely "I go the way of all the earth," but "I go my way to the eternal home of the redeemed." "Absent from the body; present with the Lord." Composure in the face of death very much a matter of natural temperament—dependent on physical conditions—to be distinguished from the higher, triumph of faith. Men of faith sometimes in "bondage through fear of death." Live much with Christ, and when the fatal hour comes the sting and the terror shall be taken away.
II. THE CARE OF A GODLY FATHER FOR THE WELL BEING OF HIS SON. Often in the life of David we see, through the garb of his kingly character, the throbbing of the true fatherly heart. The spirit of fatherhood here takes the form of wise and solemn counsel befitting the time. Fine touch of nature in this. The true father desires that his sons should be nobler, better, happier than himself. He lives over again in their life, and would have them to avoid the errors and evils into which he has fallen. David's yearning for Solomon is at once intensified and hallowed by the remembrance of his own wrong doing. "Be strong and shew thyself a man." Solomon's youth, gentle disposition, heavy responsibilities, alike demanded such counsel. Supreme lesson of life for the young—the path of obedience to the Divine law is that of safety and prosperity. The wisdom and strength God gives will enable the "little child" in the noblest sense to "play the man." Each generation on a vantage ground as compared with those that went before it—children "heirs of all the ages," Best legacy the fathers leave them—the great principles of truth and righteousness, as illustrated by their own living history. Chart of the ocean of life in the children's hands; rocks and shoals and hidden currents traced by the care and toil and suffering of those who sailed before them. Let them use it wisely if they would have a safe and prosperous voyage.
III. THE STEADFASTNESS OF GOD'S PURPOSE AMID ALL THE CHANGES OF HUMAN HISTORY. David dies in the faith that "the Lord will continue His word." The "everlasting covenant ordered in all things and sure" is not fluctuating and perishable as the things and beings of earth. Steadfast order of the heavenly bodies and of the seasons a symbol of the sure covenant (Jeremiah 33:20). The frailty of man often serves to deepen our impression of the eternity of God. Human life a tale soon told, but "the counsel of the Lord standeth fast," etc. This is our security for the triumph of the cause of truth and righteousness in the world, "All flesh is grass," etc. (1 Peter 1:24). Man dies, but God lives; and the hope that stays itself upon His word can never be put to shame.
IV. THE CONDITIONAL NATURE OF DIVINE PROMISES. "If thy children take heed," etc. All Divine promises are thus conditional. Faith and practical submission needed to place us in the line of their fulfilment. God "continues His word" to those who continue in His ways. The promises are "Yea and amen" in Christ. Be "in Him" if you would realize them.—W.
HOMILIES BY A. ROWLAND
A charge from a dying king.
The utterances of dying men naturally have weight. Those who stand on the border line between time and eternity have less temptation to disguise the truth, and are more likely than others to see things in their true relations. When those who speak to us thence are men who have long loved us, and who have ever proved worthy of our love, we must be callous indeed if their words are powerless. Exemplify by the mention of any whose whole future destiny turned upon the wish and the counsel of a dying father or friend. David's counsel to Solomon had this double value. He spoke as a dying man, and as a wise and loving father. Happy would it have been for the son had this counsel always been the law of his life.
1. The anxiety of David for the moral and spiritual welfare of his son. Some parents deem their duty done if they see their sons and daughters fairly "settled in life," without much consideration for character. David cared first for character, and next for circumstances. He believed that if the heart were right with God, things would of themselves go right with men.
2. The willingness of Solomon to receive such counsels. How different was his spirit from that of Adonijah (1 Kings 1:5). Though young, high spirited, of princely rank, and already anointed king, he bows to listen to his aged father. Lessons of reverence for age, and respect to parents, to be drawn from this. In his charge to Solomon, David inculcates—
I. THE IMPORTANCE OF COMPLETE OBEDIENCE TO GOD. He had seen the terrible effects of partial obedience in Saul, his own predecessor. (Illustrate from Saul's life.)
1. This implies the recognition of God as King. He is King of kings, and Lord of lords, and even princely Solomon was to remember that he had a Master in heaven. This would be net only for his own good, but for the welfare of his kingdom. The tyrannies, the exactions, the cruelties of an ordinary Eastern despot would be impossible to one who habitually acknowledged that he was responsible to God, and that wrongs which no human court could avenge would receive just retribution from "the Judge of all the earth." The wishes of his dying father might somewhat restrain him, but these could not have the abiding power of the law of the ever-living and ever-present God. What safety belongs to him who, like Joseph, says in the hour of temptation, "How can I do this great wickedness, and sin against God?" That thought may be ours in the darkness as well as in the light, amid strangers as well as in the precincts of home. To the lad setting out from his father's house, to the man undertaking new responsibilities, the message comes, "Keep the charge of the Lord thy God, to walk in His ways."
2. This Involves thoroughness in obedience. David uses no vain repetitions when he speaks of "statutes, commandments, judgments, and testimonies." The whole, law, not part of it only, was to be remembered. We are all tempted to partial obedience. It is easy, natural, profitable to obey some commands. Disobedience will bring disease, or shame, or loss of reputation, and, fearing such penalties, some refrain from transgression. But there are other laws of God, obedience to which brings dishonour rather than glory, impoverishment and not advantage; and these also are to be obeyed if we would "walk before God in truth, with all our heart." Again there are some precepts which seem of trifling value, and we are tempted to say we need not be too precise. But we forget that God's laws, even the least of them, are terribly precise. Science is proving this in every department of nature. The tide, for example, will not stop short a foot in space, nor a moment in time, to save the life of the helpless man penned in between the rocks. And are moral laws less inexorable? Besides, the crucial test of obedience is found in relation to little things. If your child obeys your important command, because he sees its importance, you are glad; but you are much more pleased when he does something you told him to do, merely because you wished it, for this is a higher proof of genuine obedience than that.
II. THE NECESSITY OF PERSONAL RESOLUTION. "Be thou strong, therefore, and show thyself a man." This sounds like an echo of God's own words to Joshua (Joshua 1:7). The occasions too were similar. Joshua was entering on his leadership, and Solomon was on the steps of his throne. David would evoke the manly resolution of his son. There was the more necessity for this, because his honoured and heroic father could no longer stand beside him. One of God's reasons for taking away our parents by death is to develope and strengthen our character. When the saplings grow under the shelter of the parent tree, they are weakly; but when the giant of the forest falls, and the winds of heaven begin to buffet those which have had its protection, their strength becomes greater, and their roots strike deeper. "Show thyself a man," says David to Solomon. Some suppose they show their manhood by aping the airs of the elders (smoking, swearing, etc.) But in David's sense, to show yourself a man is to prove yourself wise, valorous, virtuous, and above all, loyal of heart to God. This exhortation then implies the manifestation of moral courage and strength. These are required in order to the obedience we have described, for such obedience implies struggle.
1. There is conflict with self. We have to cheek the uprising of passion, to fight against the pride which would make us refuse to submit to the revelation, and to the righteousness of God, etc.
2. There is resistance to the evil influences of others. When Solomon was misled by his wives, and began to worship their gods, he was forgetting the command, "Be strong and show thyself a man." Point out the necessity for moral courage, and for the renewal of strength, by waiting on God, to those surrounded by evil associates.
3. There is antagonism to popular customs. In school, in business, in national policy, in church routine, it is easier to float with the stream than to contend against it. He must needs "be strong, and show himself a man," who would say, "We must obey God rather than man!" Show where Solomon found this strength, and where he lost it. Give examples of both from sacred history. E.g; the disciples were cowards when Christ was away, but they became heroes when the promise was fulfilled at Pentecost: "They were endued with power from on high."
III. THE ASSURANCE OF RESULTING BLESSEDNESS. "That thou mayest prosper," etc. As an historical fact, this promise was fulfilled. The kingdom of Solomon prospered as long as he was faithful to the God of his father. His apostasy sowed the seeds of its decay. God's promises are contingent, not absolute. They have attached to them implied conditions. This, which was shown in material blessings under the covenant of the old economy, is abidingly true. It is not that man merits the blessings of God by his obedience, but that he unfits himself to receive them by disobedience. This is yet more clearly seen under the light of the new dispensation. God gives a man that which he is fit for, on earth and in heaven. In and through Jesus Christ He has broadened our views of recompense. Beyond death the fulfilment of this promise extends, and he who is faithful with the few things shall be at last a ruler over many. In a spirit of humble obedience and prayerful dependence, let us seek to keep the charge and win the blessedness revealed in these dying words of the sweet Singer of Israel.—A. R.