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THE DEATH OF SAINTS PRECIOUS
THE meaning of these words will be best marked from the occasion on which we suppose them to have been uttered. The psalm appears to have been written after Absalom’s rebellion. Most imminent were the dangers from which David had been delivered. For this mercy he renders thanks: and acknowledges, to the praise of his heavenly Protector, that, whilst his own son had sought his life, and instigated multitudes to seek his destruction, God had interposed for his deliverance, and had inflicted merited judgments on his enemies. So precious had God accounted his death, that he would make those to pay dearly who had laboured to effect it: or, as it is said in another psalm, “God had redeemed his soul from deceit and violence, and precious had his blood been in his sight [Note: Psa_72:14.].”
From the words which I have read, I shall take occasion to shew,
I. In what light God regards the death of the saints—
We are not to understand that the death of his saints is pleasing to God, but rather, that he places a high value on them, and that he will suffer none to accomplish their death with impunity. So precious is their death, that,
1. He watches over them to prevent it—
[Incessant is his care over his Church; as he has said, “I the Lord do keep it: I will water it every moment: lest any hurt it, I will keep it night and day [Note: Isa_27:4.].” He assures us that “no weapon that is formed against his people shall prosper [Note: Isa_54:17.].” So that, as has been often said, “God’s servants are immortal, till their work is done.” Not that they are at liberty to tempt the Lord by rushing needlessly into danger: but, if called by God to perform any duty, they have nothing to fear. David’s deliverances were numberless, as were those also of the Apostle Paul. Our Lord himself, too, was encompassed for years by those who sought his life: but none could prevail against him, till “his hour was come.” Weak as his people are, even “as lambs in the midst of wolves,” none can effect their ruin, “none can ever pluck them out of his hands.” “There is an appointed time” for every one of them; and, as they must wait, so must their enemies also wait, till that time is come.]
2. He will come forth to avenge it—
[God does suffer his people to be assaulted, and to be put to death: but he will call their enemies to a severe account for all that they do against the meanest of his saints. It is said, “He that toucheth you, toucheth the apple of his eye [Note: Zec_2:8.].” We well know the force of this figure, if but a mote get into our eye: and we may therefore understand from thence how God feels when any of his people are assaulted. He has told us, that “it were better for any man that a millstone were hanged round his neck, and that he were cast into the depths of the sea, than that he should offend one of God’s little ones.” We see, in the history of David, how Ahithophel suffered for his treachery, and Absalom for his rebellion: and sooner or later shall every man who, either in a way of direct asaault or of silent contempt, offends the people of the Lord, surely “give account thereof in the day of judgment [Note: 1Pe_4:4-5.].”]
3. He will never suffer it, till he has accomplished his good work within them—
[To every one of his people has God assigned his proper work: to some, as to the dying thief, little more is given than an opportunity of confessing Christ: to others, as to Paul and John, are long and arduous labours allotted: but the times of all are in God’s hands; and he will enable every one of them to say, “Father, I have glorified thee on earth; I have finished the work which thou gavest me to do [Note: Joh_17:4.].” To his blood-thirsty enemies our Saviour said, “I must walk to-day and to-morrow; and the third day I shall be perfected:” and even to the most potent amongst them we may say, “Thou couldst have no power at all against me, except it were given thee from above.” Men may think they have accomplished their purposes; as when Peter was kept in prison till the very night preceding his intended execution; or as when Paul had been stoned, and left for dead. But “there is no counsel or might against the Lord.” He will make “the wrath of man to praise him; and the remainder of it,” which would counteract his purposes, “he will restrain.”]
Such being God’s estimate of his people’s death, we may see,
II. In what light we also should regard it—
However we may congratulate souls on their removal to a better world, we cannot but regard their death,
1. As an event to be deplored—
[The world little think how much they are indebted to the saints. It is for their sakes that the world itself is kept in existence. If their number were complete, and their graces arrived at the measure ordained for them, we have reason to think that an end would be put to the present state of things, as we know there will be at the day of judgment. The usefulness of some who are in very conspicuous stations is seen and acknowledged: but it is not easy to conceive how much good may be done by the meanest saint, through the prayers which he offers up from time to time. The prayer of Moses repeatedly saved the whole Jewish nation, when for their iniquities God had determined to sweep them all away. And Abraham prevailed, to the full extent of his petitions, in behalf of Sodom and all the cities of the plain. And who can tell what blessings the prayers of God’s people have brought on our guilty land, or what blessings may be obtained through the most humble individual amongst them? As a public loss, therefore, I think the removal of any saint may be deplored. As it respects him personally, we may indeed, from a variety of circumstances, be led to rejoice in it; because he rests from his labours, and may therefore be accounted blessed: but as far as the work of God on earth and the benefit of mankind are concerned, his death may be regarded as a ground of general regret.]
2. As a dispensation to be carefully improved—
[In the death of a saint, God himself calls upon us to inquire, whether we, if we had been taken, should have been found ready. He bids us to “work whilst it is day, since the night is coming when no man can work.” He leads us to consider the blessedness of dying in the Lord; and bids us to “be followers of those who, through faith and patience, now inherit the promises [Note: Here the particular experience of a departed saint may be stated as instructive, and his dying advice be specified.]” — — —]
Address—
1. Those who make light of death—
[It is surprising how little effect the death of any saint produces on the minds of survivors; and how speedily any impression wears away. The conversation of mourners assembled to attend a funeral gives us a melancholy picture of the human mind, and of the extreme indifference with which the concerns of eternity are regarded by us. But, Brethren, will death appear so light a matter when we shall have entered into the eternal world? or is there one of us who will not wish that he had laboured far move to prepare for his great account? I pray you, trifle not with your souls; but know assuredly, that one soul is of more value than the whole world.]
2. Those who estimate death according to its real importance—
[You well know the true value of life. Its great use is, to prepare for death. Let every hour be pressed into the service of your God, Let every thing be valued according to its bearing on eternity. Above all, let the Saviour be dear to you. It is He who has taken away the sting of death, and authorised you to number it amongst your richest treasures. Through his atoning blood you may look forward to death and judgment with far other eyes than they can be viewed by the ungodly world. You may regard death as the commencement of life, and the very gate of heaven. Only take care, therefore, that in your experience it be “Christ to live,” and then you shall assuredly and that it will “be gain to die.”]