What man is he who shall live and not see death, who shall deliver his soul from the power of Sheol?
Parallel Translations
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What man is he who shall live and not see death, who shall deliver his soul from the power of Sheol?
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What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah.
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(89-49) What man is he that liveth and shall not see death, that shall deliver his soul from the power of the grave? Selah
Cross-references (13)
Passages linked to Psalms 89:48 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 49:15 But God will redeem my soul from the power of Sheol, for he will receive me.
- Ecclesiastes 9:5 For the living know that they will die, but the dead don’t know anything, neither do they have any more a reward; for their memory is forgotten.
- Hebrews 11:5 By faith, Enoch was taken away, so that he wouldn’t see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God.
- Psalms 49:7-9 none of them can by any means redeem his brother, nor give God a ransom for him. For the redemption of their life is costly, no payment is ever enough, that he should live on forever, that he should not see corruption.
- Ecclesiastes 8:8 There is no man who has power over the spirit to contain the spirit; neither does he have power over the day of death. There is no discharge in war; neither shall wickedness deliver those who practice it.
- Ecclesiastes 12:7 and the dust returns to the earth as it was, and the spirit returns to God who gave it.
- Job 30:23 For I know that you will bring me to death, To the house appointed for all living.
- John 8:51 Most certainly, I tell you, if a person keeps my word, he will never see death.”
- Psalms 22:29 All the rich ones of the earth shall eat and worship. All those who go down to the dust shall bow before him, even he who can’t keep his soul alive.
- Acts 2:27 because you will not leave my soul in Hades, neither will you allow your Holy One to see decay.
- Ecclesiastes 3:19-20 For that which happens to the sons of men happens to animals. Even one thing happens to them. As the one dies, so the other dies. Yes, they have all one breath; and man has no advantage over the animals; for all is vanity. All go to one place. All are from the dust, and all turn to dust again.
- 2 Corinthians 4:14 knowing that he who raised the Lord Jesus will raise us also with Jesus, and will present us with you.
- Hebrews 9:27 Inasmuch as it is appointed for men to die once, and after this, judgment,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain 48. What man shall live, and shall not see…
48. What man shall live, and shall not see death? This verse contains a confirmation of what has been already stated concerning the brevity of human life. The amount is, that unless God speedily hasten to show himself a father to men, the opportunity of causing them to experience his grace will no longer exist. The original word גבר, geber, which we have translated man, is derived from the verb גבר, gabar, he was strong, or he prevailed; and the sacred writer employs this word, the more forcibly to express the truth, that no man is privileged with exemption from the dominion of death.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Psa 89:48 What man [is he that] liveth, and…
Psa 89:48 What man [is he that] liveth, and shall not see death? shall he deliver his soul from the hand of the grave? Selah.
Ver. 48. What man is he that liveth, &c.] q.d. Since die we must, let us live while we may, to some good purpose.
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Selah] q.d. Mark it, and meditate well and oft on this savoury subject.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain All men at their best estate are mortal and…
All men at their best estate are mortal and miserable, kings and people must unavoidably die by the condition of their natures; and therefore, Lord, do not increase our affliction, which of itself is more than enough; neither proceed in these violent courses upon us, who, without such severity, must perish of and from ourselves.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Lord, where are thy former lovingkindnesses,.... The spiritual blessings…
Lord, where are thy former lovingkindnesses,.... The spiritual blessings said to be in Christ; the grace said to be given to us in him; the sure mercies of David, such as redemption, justification, remission of sins, and eternal life; so called because they flow from the free favour and love of God, and, being many, are expressed in the plural number; and which were former or ancient ones, even promised and secured in Christ before the world began; springing from the love of God, which, both to Christ and his people, was from everlasting, and provided for in a covenant, which was as early:
which thou swarest unto David in thy truth? which were promised to Christ, the antitype of David, and that with an oath, by the truth or faithfulness of God, for the certainty thereof: but now where are all these? or how will they take place, if Christ rise not from the dead? where will be the redemption of his people, the justification of their persons, the remission of their sins, and their everlasting salvation? and what will become then of the covenant, oath, and faithfulness of God?
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain What man - All men at their best estate…
What man - All men at their best estate are mortal and miserable; kings and people must unavoidably die by the conditions of their natures; and therefore, Lord, do not increase our affliction.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 48. What man is he that liveth] All…
Verse 48. What man is he that liveth] All men are mortal, and death is uncertain and no man, by wisdom, might, or riches, can deliver his life from the hand-the power, of death and the grave.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 89:48-50. What man is he that liveth, and…
Psa 89:48-50. What man is he that liveth, and shall not see death? — All men, at their best estate, are mortal and miserable; kings and people must unavoidably die by the condition of their natures. Lord, where are thy former loving-kindnesses? — Hast thou forgotten or repented of all that mercy and kindness which thou hast promised and sworn, and sometimes performed, unto David, and his family and kingdom? Remember, Lord, how I do bear — That is, we, thy servants, as he now said, our king and his people, of whom he speaks as of one person; the reproach of all the mighty people — Of the great potentates and princes of the world, who now reproached the house of David with their vain and confident boasting of the everlastingness of their kingdom, which was now in a desperate and lost condition. Or, all the reproaches of many people.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain What man is he that liveth, and shall not…
What man is he that liveth, and shall not see death? - Shall not die - to see death being an expression often used to denote death itself. Death is represented as a real object, now invisible, but which will make itself visible to us when we die. The meaning here is, “All men are mortal; this universal law must apply to kings as well as to other men; in a short time he to whom these promises pertain will pass away from the earth; and the promises made to him cannot then be fulfilled.”
Shall he deliver his soul from the hand of the grave? - His life. Will he be able to deliver that from the power of the grave; in Hebrew, שׁאול she'ôl. Death - the grave - Sheol - asserts a universal dominion over mankind, and no one can be rescued from that stern power.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 48. What man is he that shall live on,…
48. What man is he that shall live on, and not see death,
That shall deliver his soul from the hand of Sheol?
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The word for man is gĕbĕr, ‘strong man,’ as distinguished from women, children, and non-combatants, as much as to say, What man is so strong that he shall live on and escape the iron grasp of Death?
“There is no armour against fate,
Death lays his icy hand on kings.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (48) What man.—Rather, What hero, or champion, or great…
(48) What man.—Rather, What hero, or champion, or great man. The word is used of a king (Jer_22:30; comp. Isa_22:17). The verse repeats a common poetic theme:—
“Pallida mors æquo pulsat pede pauperum tabernas,
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Regumque turres.”—HORACE, I. Od. iv.
The hand of the grave.—Rather, of the underworld, “hand” being used for “power.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain What man is he that liveth, and shall not…
What man is he that liveth, and shall not see death? Shall he deliver his soul from the hand of the grave? An expansion of the first clause of ver. 47. Man"s littleness, feebleness, and fleetingness should draw forth the pity and loving kindness of God.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 48. What man is he that liveth, and…
Ver. 48. What man is he that liveth, and shall not see death? All must die. None of our race can answer to the question here propounded except in the negative; there is none that can claim to elude the arrows of death.
Shall he deliver his soul from the hand of the grave? Neither by strength, wisdom, nor virtue can any man escape the common doom, for to the dust return we must. Since then we must all die, do not make this life all wretchedness, by smiting us so long, O Lord. Thy Son our covenant Head died, and so also shall we; let us not be so deserted of thee in this brief span that we shall be quite unable to testify to thy faithfulness: make us not feel that we have lived in vain. Thus the brevity of life and the certainty of death are turned into pleas with the Most High.
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Selah. Here we rest again, and proceed to further pleadings.
Ver. 48. What man. Mi gheber, says the original; it is not Is he, which is the first name of man, in the Scriptures, and signifies nothing but a sound, a voice, a word, a musical air which dies, and evaporates; what wonder if man, that is but Ishe, a sound, should die too? It is not Adam, which is another name of man, and signifies nothing but red earth; let it be earth red with blood, (with that murder which we have done upon ourselves,)let it be earth red with blushing, (so the word is used in the original), with a conscience of our own infirmity, what wonder if man, that is but Adam, guilty of this self murder in himself, guilty of this inborn frailty in himself, die too? It is not Enos, which is also a third name of man, and signifies nothing but a wretched and miserable creature; what wonder that man, that is but earth, that is a burden to his neighbours, to his friends, to his kindred, to himself, to whom all others, and to whom myself desires death, what wonder if he die? But this question is framed upon more of these names; not Ishe, not Adam, not Enos; but it is Mi gheber, Quis vir; which is the word always signifying a man accomplished in all excellencies, a man accompanied with all advantages; fame, and a good opinion justly conceived, keeps him from being Ishe, a mere sound, standing only upon popular acclamation; innocency and integrity keeps him from being Adam, red earth, from bleeding, or blushing at anything he hath done; that holy and religious art of arts, which St. Paul professed. That he knew how to want, and hvw to abound, keeps him from being Enos, miserable or wretched in any fortune; he is gheber, a great man, and a good man, a happy man, and a holy man, and yet Mi gheber, Quis homo, this man must see death. John Donne.
Ver. 48. This Psalm is one of those twelve that are marked in the forehead with Maschil; that is, a Psalm giving instruction. It consisteth of as many verses as the year doth of weeks, and hath like the year, its summer and winter. The summer part is the former; wherein, the church having reaped a most rich crop (the best blessings of Heaven and earth) the Psalmist breaketh forth into the praises of their gracious Benefactor, I will sing of the mercies of the Lord for ever: so it begins, and so he goeth on a great way. Who now would expect anything but mercies, and singing, and summer all the way? But summer ceaseth, and winter commences, at Ps 89:38: But thou hast cast off and abhorred, thou hast been wroth, with thine anointed. Mercies and singing are now turned into troubles and mourning. But nothing shall you hear but bitter querimonies and expostulations till you come to the last verse. There the good man's come to himself again. Though God were angry with his people, he cannot part with God in discontent. Though God had laden them with crosses, he lifts up his head, and presents God with blessing; Blessed be the Lord forevermore. Amen, and Amen. He blesseth him as well for winter as for summer, for troubles as for mercies. And thus the last verse of Psalm having as much affinity with the first in matter, as the last day of the year hath with the first in season; if we circle the Psalm, and bring both ends together, we find a fit resemblance between the year and it.
The text is one of the Psalmist's winter drops; a black line from that pen, which erstwhile was so filled with joy, and wrote nothing but rubrics. He complains in the next precedent verse, of the brevity of his own life (it was like a winter's day, very short); in this, of the instability of man's life; as though he had said, I am not the only mortal. Other men's lives, though haply clothed with more comforts than mine, are altogether as mortal as mine; for his interrogations are equivalent to strong negations. As to see sleep is to sleep; so to see or taste death, is to die. There is no surviving such a sight Death says, as God once to Moses, "There shall no man see me and live." Ex 33:20. Thomas Du-gard, in a Funeral Sermon, 1648.
Ver. 48. Death spares no rank, no condition of men. Kings as well as subjects, princes as well as the meanest rustics are liable to this fatal stroke. The lofty cedars and low shrubs; palaces and cottages are alike here. Indeed, we read that Julius Caesar bid the master of the ship wherein he was sailing, take courage notwithstanding the boisterous tempest, because he had Caesar and his fortunes embarked in his vessel, as much as to say, the element on which they then were could not prove fatal to an emperor, to so great a one as he was. Our William surnamed Rufus said, he never heard of a king that was drowned. And Charles the Fifth, at the Battle of Tunis, being advised to retire when the great ordnance began to play, told them that it was never known that an emperor was slain with great shot, and so rushed into the battle. But this we are sure of, it was never known or heard that any king or crowned head escaped the blow of death at last. The sceptre cannot keep off `the arrows that fly by day, and the sickness which wastes at noonday; 'it is no screen, no guard against the shafts of death. We have heard of great tyrants and usurpers who vaunted that they had the power of life and death, and as absolutely disposed of men as Domitian did of flies; but we have heard likewise that in a short time (and generally the shorter the more furious they have been) their sceptres are fallen out of their hands; their crowns are toppled off their heads, and they are themselves snatched away by the King of Terrors. Or, if we speak of those royal personages that are mild and gentle, and like Vespasian are the darlings and delight of the people, yet these no less than others have their fatal hour, and their regal honour and majesty are laid in the dust. The King doth not die, may be a Common law maxim, but it is a falsehood according to the laws of God and Nature, and the established constitution of heaven. For God himself who hath said, Ye are gods, hath also added, Ye shall die like men. In the Escurial the palace of the Kings of Spain, is their cemetery too; there their royal ashes lie. So in the place where the kings and queens of England are crowned, their predecessors are entombed: to tell them, as it were, that their crowns exempt them not from the grave, and that there is no greatness and splendour that can guard them from the arrest of death. He regards the rich and wealthy no more than the poor and necessitous: he snatches persons out of their mansion houses and hereditary seats, as well as out of almshouses and hospitals. His dominion is over masters as well as servants, parents as well as children, superiors as well as inferiors. John Edwards.
Ver. 48.
The boast of heraldry, the pomp of power,
And all that beauty, all that wealth ever gave, Await alike the inevitable hour
The paths of glory lead but to the grave.
Can storied urn, or animated bust,
Back to its mansions call the fleeting breath? Can Honour's voice provoke the silent dust,
Or Flattery soothe the dull cold ear of Death? Thomas Gray, 1716-1771.
Psalms 89:49*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain What man is he that liveth, and shall not…
Psa_89:48
What man is he that liveth, and shall not see death?
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shall he deliver his soul from the hand of the grave?
The certainty of death
Death is the beaten road of all mankind: it is the way of all flesh.
I. Illustrate the point.
1. Both good and bad are promiscuously taken away by death. The reason is plain, because both the righteous and wicked are by death to pass into another state, the one into the everlasting life of glory, the other into eternal misery. Thence it is that they are equally liable to the laws and decrees of mortality. The corn and the tares standing and growing on the same ground are mowed down together at the harvest.
2. Death spares no rank, no condition of men. Kings as well as subjects are liable to this fatal stroke. The lofty cedars and low shrubs, palaces and cottages are alike here.
3. Death spares no calling or profession. The mathematic brain, amidst all its contrivances, hath found none to exempt the students of that art from the force of that which by Horace is called ultima linea rerum. Yea, Archimedes, whilst he was drawing of lines and circles, lost his life. His brains were dashed out whilst he was beating them about demonstrations. The philosophers talk of immortality, but acknowledge death to be the way to it. The warriors, who are brisk in despatching others, fall a victim themselves to the common foe of mankind.
4. Death is favourable to no age. Sometimes the infant is no sooner set free from his dark prison, but presently he is sent to a darker confinement, the grave. Thus both old and young submit to the edict of mortality. The former may be said to go to death, but death comes to the latter, and comes as frequently as to the other. For the lamp of life is as often blown out as it goes out of itself, being spent and exhausted.
5. Death makes no difference between sexes. Abraham and Sarah, Isaac and Rebecca, Jacob and Rachel, Elkanah and Hannah equally submit to the laws of fate.
6. There is no place where death does not and cannot enter. Some have been seized at the plough, some in the streets, others in their shops, some in the market, others in retirements. It appears, then, that there is no privileged place where this officer cannot arrest us, and consequently we are everywhere at his disposal There is no time, or any other circumstance of our life which is not obnoxious to death, winter and summer, spring and autumn; seed-time and harvest, the cold seasons and the hot ones, and those which are more moderate, are made use of by this destroyer. In the day and in the night, in the morning and in the evening, in times set for devotion, or for worldly business; in time of work or recreation, in times of calamity and prosperity this enemy invade us.
II. Reasons.
1. Death is universal, because the Divine decrees have so ordained it (Job_30:23).
2. Sin brought death into the world, and thence it is that all mankind are subject to it. The wages of sin is death--it is become as due to a sinner as wages to a workman.
3. By sins entering into the world, a curse came along with it on mans body, and thence frailty and weakness ensued, and thereby a constant liableness to mortality.
(1) Strange accidents and unexpected events attend the life of man, and it is not in his power to prevent or avoid them. The fanciful poets tell us that Achilles was dipped in the Stygian Lake, that he might thereby be kept for the future from receiving any wounds in the wars: but it seems his heel was untouched by the water, whence it was, they say, that he was wounded in that place. So we see men have thought themselves to be as it were invulnerable in all parts; they have escaped the dangers that others fell under, nothing hath been able to hurt them: but at last they find their error, some sudden calamity attacks them, some mischief befalls them which never came within the verge of their thoughts. Julius Caesar, who had been victorious in fifty set battles, and never received a dangerous stroke; after all perils so happily escaped abroad, at home in the Senate-house received twenty-three wounds, all of them deadly.
(2) A further account may be given of deaths universal sway, from the consideration of the variety of infirmities and maladies which infest human nature, the multiplicity of diseases and sicknesses which our bodies are subject to. Many bring these into the world with them, for they are either entailed upon them by their parents, and so are hereditary: or else, without any infection or depravation from them, the parts are so prepared and framed by nature that they may be said to contain in them the seeds of such and such diseases.
III. Inferences.
1. Meditate constantly on death. Philip King of Macedon had a remembrancer on purpose to come daily to him, and to sound these words in his ears, Remember, sir, that you are a mortal man. And we read that the very same words used to be cried aloud to the victors at their triumphs. The religious Jews (such as Joseph of Arimathea, of whom we particularly read in the Gospel) had their tombs and sepulchres in their gardens, that they might often see them, and walk to them, and converse with them in the midst of their delights and entertainments which those places afforded. St. Jerome, that religious and pious father of the primitive Church, that he might continually have the remembrance of death and judgment in his mind, used to fix this impression on his thoughts and imaginations, that he heard always the sound of the last trumpet. This is, as Seneca saith, to go to death: and judge you (saith he) which is best, that death should come to us, or that we should go to that. If we go to it in our forethoughts and meditations, then we shall not be surprised, then we shall not be seized on by death of a sudden, but we shall be provided for it, which is an unspeakable advantage
2. This doctrine of mortality teaches us humility. Some of the favourites of Alexander the Great had flattered him with the notion of being a kind of god, and nearly related to Jupiter; which begot in him high thoughts of himself. But it happened that he was wounded with a dart in the wars, and seeing his blood issue from the orifice, he was heard to say to the bystanders, They tell me I am the son of Jupiter, but this wound proclaims with open mouth that I am but a man. The sense of which corrected in some measure the false opinion he had before, and made him entertain not so high thoughts of himself.
3. As this doctrine teaches humility, so it dictates peace and love. This was the design of the Egyptians placing a skeleton before their guests at their feasts; it was to stir up one another to mutual love and friendship, and spend the short time (of which that spectacle reminded them) in so good an employment. You must die, you must leave this world, you must take your lodging in the dust: this consideration should be effectual to cool your heats and animosities, to stop you in your furious encounters with one another. If you seriously think of dying, you will not dare to pass into the other world with your dissensions and antipathies.
4. You must all die, therefore make thence this rational inference, that you ought not to set your hearts on the things of this transitory life. What understanding traveller will load himself when he is on his journey? That rich miser showed his folly in building his barns up so high, when he was to lie low in so short a time. The thoughts of death should damp our covetousness and ambition.
5. Seeing death is the allotment of all mankind, and it is impossible to avoid it, let us stock ourselves with consolatory principles against that time, that when it arrives we may receive it joyfully. Men have alleviated their grief, and overcome their fear, by urging this upon their minds, that death is the common lot of all, and therefore it is unreasonable to repine and murmur at it. We must travel the highway, say they, which all before us have passed. They that are dead do but lead the way, and we must all follow them. Again, some of the great moralists endeavoured to antidote themselves against the fearful apprehensions of death by suggesting that, as it is an end of our lives, so it is of all our miseries, and therefore ought to be embraced with patience and contentment. But, alas! these are poor and sorry consolations against death, and such as cannot be satisfactory to rational and deliberate minds. For what comfort can it be to a passenger to travel in the road, though it be common, when he knows he shall be knocked on the head, or have his throat cut in it? And as for deaths putting a period to all misery, if we speak of bad men, it rather begins then, for the evils of this life are nothing in comparison of those which they shall feel in another world. Death, which is so terrible in itself, is rendered pleasant and welcome by the death of Jesus, who shed His blood on the Cross to take away our sins. And thus death, which was a curse, is turned into the greatest and most desirable blessing. Live as those who know and profess this common truth, that all must die. The epicures argument was, Let us eat and drink, for to-morrow we die. But the wise mans argument and holy logic is quite different, Whatsoever thou findest to do, do it with all thy might, for there is no wisdom nor operation in the place whither thou goest. (J. Edwards, D.D.)
Concerning death
It is reported to have been the practice of the nobles of Greece, in the clay whereon their emperor was crowned, that they presented a marble stone unto him; and he was asked, after what fashion he would have his tomb-stone made?--which practice speaks forth this unto us, that although these were most destitute of the light of the Scripture, they were very mindful of death. Death will surprise some, as it did Abel in the open field (Gen_4:8); some, as Eglon in his parlour (Jdg_3:21); some, as Saul and Jonathan in the fight (1Sa_31:1-13.).
I. Advantages which attend those that live within continual sight of death.
1. The faith of approaching death will make a soul exceedingly diligent in duty (Joh_9:4).
2. The faith of approaching death will make a Christian exceedingly serious, and zealous in the exercise of his duty (Ecc_9:10).
3. The faith of this truth, that we must all die, will help s Christian to be exceedingly mortified to the things of a present world (2Co_4:18; 2Co_5:1-2; 1Co_7:31-32; Php_4:5).
4. When a Christian believeth this truth, that he must die, it will be an exceeding great restraint to keep him from sinning (Job_31:13-14).
5. When a Christian liveth within the sight of this truth, that he shall once see death, it will make him exceedingly patient under every cross wherewith he meeteth. Such a Christian will hardly meet with a cross, but he will quiet himself with this:--death will put me beyond this cross--this is but a cloud that will quickly pass away (Psa_39:4).
6. The faith of approaching death will teach the person that hath it to study saving wisdom (Psa_90:12).
7. The faith of approaching death will make a Christian very careful in preparing for death.
8. Death will not be so terrible to him as it is unto many when it cometh. I know not a more dreadful dispensation than death and a guilty conscience meeting together.
II. Some considerations for pressing you to prepare for death.
1. To die well and in the Lord is a most difficult work; therefore I intreat you to prepare for death. It is a difficult work to communicate aright; it is a difficult work to pray aright; but, I must tell you, it is a still more difficult work to die aright than any of these.
2. You are to die but once; and if you die not aright, there is no mending of it.
3. They are pronounced blessed who die in the Lord (Rev_14:13).
4. That though thou put all thy works by thy hand before death, yet shalt thou find that death shall have work enough for itself--yea, as much as thou shalt get done. It will then be much for thee to win to patience; it will be much for thee to win to the sight of thy justification; and then it will be much more for thee to win to assurance. O! then is it not needful for thee to put all thy work by hand before thy latter end come?
5. Your labours shall end, but your works shall not be forgotten; and is not that a glorious advantage?
6. Death may come upon you ere ye be aware; ye know not but death may surprise you this night before ye go home to your houses; and therefore let that press you to study a constant preparation for death.
7. As death leaveth you, so will judgment find you. If death shall leave you strangers to Christ, ye shall appear before Him strangers to Him: therefore I entreat you all to prepare for it.
III. Some directions for helping you to prepare for death.
1. Be much in preparation for death every day, for it is even a preparation for heaven, to be taking a sight of your grave and latter end every day.
2. Be much in these duties--
(1) Self-examination.
(2) Repentance.
(3) Faith.
(4) Mortification.
3. Be much in minding the excellent things of heaven.
4. Labour always to keep a good conscience, void of offence towards God and man.
5. Slight not any known duty; do not crucify any conviction, neither break any resolution. (A. Gray.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain Heb. "Sheol," (See Scofield "Hab 2:5").
grave
Heb. "Sheol," (See Scofield "Hab 2:5").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.