I said, "In the prime of my life I must go through the gates of Sheol and be deprived of the remainder of my years." Sermons
Some of the Scripture figures of death are full of the sweetest poetry for sensitive souls. Illustrating Hezekiah's figure, an Eastern traveller says, "It was in the bleak season of a cold autumn, by the side of a large moor, that I one day saw a shepherd's tent. It was composed of straw and fern, and secured under the warmer side of a hedge, with a few briars and stakes. Thither for about a week, he took shelter, until the herbage failed his flock, and he removed I knew not whither. His tent was, however, left behind. A few days after I rode that way, and looked for the shepherd's tent, but it was all gone. The stormy winds had scattered its frail materials, and only a few fragments strewed the ground, to mark out that once, for a brief day, the tent had its residence, and the shepherd his solace, there. And such is this life, and such are all the airy expectations, and imaginary felicities, and hoped-for ports and places beneath the sun. Time scatters them, as the storm did the fern and straw of the shepherd's tent" "What is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away;... My days are swifter than the post;" "They are passed away as the swift ships, as the eagle hasting to the prey;" "My days are swifter than a weaver's shuttle;" "Oh, remember, that my life is wind." With what exquisite pathos it is said of wrestling, crafty, managing Jacob, "He gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people"! In view of his long and passionate affection for Rachel the beautiful, how tender is that last expression! Death for us is but passing from the fellowship of one company of beloved ones to join the other company that has gone on before. David speaks of the dead as "going down into silence." Is not that also most expressive? The man who has been so full of anxious cares and worldly troubles just steps aside to rest - passes from the bustle of life to the stillness, the silence, of death. The Apostle Paul says, "If our earthly house of this tabernacle were dissolved," broken up, the pins removed, the ropes loosened, the canvas folded, "we have a building of God," no mere tent, a substantial building," a house not made with hands, eternal in the heavens." So the decay of our body is only our removal to a new house, built for us, fitted for us, and, as we pass into it, the old tent-body is taken down, folded up, and put away. Dr. A. Raleigh dwells very beautifully on one of the most familiar figures of the grave, "There the wicked cease from troubling, and there the weary are at rest." "This is man's long home. Other homes are but calling-places, in which a wayfaring man tarries for a few days and nights in pursuing a great journey; but in this long home 'man lieth down and riseth not, till the heavens be no more.' There is no earth quite so profound as that of a quiet country churchyard. The hills stand in silence watching. The river, as it flows by, seems to hush its waters in passing; and the trees make soft and melancholy music with the evening wind, or stand in calm, voiceless grief, lest they should disturb the sleepers. Quiet is the dust below - quiet the scarcely moving grass of the graves - quiet the shadows of the tombstones - quiet the overarching sky. It is, indeed, a quiet resting-place, where we may lie in stillness for a while, until Christ shall bring us to another home, the last, the best of all - in heaven, the quietest restingplace of all." And Jesus our Lord said," Our friend Lazarus sleepeth." That is all. Death is only the sleep of God's beloved ones; over it he watches with more than motherly care, and, one wondrous day, the sweet morning light of the great glory shall stream in at the windows, and wake the sleeping children. After showing thus the mingling of sadness with hope in the Bible figures of hurrying life and masterful death, illustrate the things which help to make dying and death seem to us a foe so greatly to be dreaded. It is a foe - I. BECAUSE OF THE BREAKING DOWN AND CORRUPTION OF THE BODY WHICH IT INVOLVES. There is something humiliating and revolting even in the change through which our bodies must pass. We turn away from the sight of the dead, and cannot bear to think that we must be even as they. II. BECAUSE IT INVOLVES THE ENDING OF ALL OUR EARTHLY PLEASURES. And there are pleasures and friendships and scenes which make life very dear to us all - rightly dear. It is no way of honouring God to call this earth and life that he has given us a "desert land, which yields us no supplies." But death takes the cup right away from our lips, and bids us leave all the playthings on the board, and come away. III. BECAUSE OF THE CIRCUMSTANCES ATTENDING IT. As Bacon long ago reminded us, it is the suffering body, the darkened chamber, the weeping friends, the pangs of separation, the trappings of woe, that make so much of the bitterness of death. IV. BECAUSE OF THE UNTIMELINESS OF ITS COMING. And it is almost always untimely; oftentimes painfully so. He plucks young buds. He takes opening flowers. He cuts down bearded grain. He delays until the grain is shed, and the straw is trembling to its winter fall. Always coming; almost never wanted. Yet, for true and trustful hearts, changed into an angel of light, the Father's messenger calling his children home. They are quiet even from the fear of death who can pray with McCheyne - "In whatsoever form death comes to me -
In midnight storm, whelming my bark, or in my nest
Gently dismissing me to rest;
Oh, give me in thy Word to see
A risen Saviour beckoning me.
My Lamp and Light
In the dark night." ? R.T, I shall go to the gates of the grave. 1. It was doubtless from veneration for the dead, that the practice first arose of depositing their ashes around the temple where the living worship. That dust, which once was tenanted by an immortal spirit, — that dust, through which once the intelligence and the feelings of an immortal spirit shone, — becomes in itself hallowed to the fancy. Collecting it around the place which most we honour, we trust that we remove it beyond the reach of profane intrusion.2. To the Christian there appears a peculiar propriety in this simple and affecting arrangement. The dust of the departed is doubly valuable in the Christian's regard, who knows that "this mortal" is destined to "put on immortality." In placing it near the temple of our God, we seem to express our humble confidence in the promise which He hath given; we seem to leave it under His own especial protection. 3. The practice which arose from reverence for the dead, is powerfully enforced by its usefulness to the living. If we would listen to the thought, there is in it eloquence irresistible, that around the place where we assemble to worship our God, the ashes of our fathers and of our brethren sleep. We act the part of fools when we banish from our minds any theme, uninviting though its aspect be, by which our spiritual welfare might he so essentially advanced. () 1. Come hither, ye proud! Look around you on this scene of universal stillness, and show us the trace of those distinctions in which you glory. Tell us which is noble and which is vulgar dust l 2. Come hither, ye who value yourselves upon the graces of your outward form. Have you courage to meet the aspect here of that which late was lovely? 3. Come hither, ye votaries of wealth; and show us in this receptacle of human dust, what advantages have gone down to the grave with him who preceded you in your anxious labours. The riches of this world descend not into the grave. But there are treasures of which the value outlives the tomb. 4. Children of intemperance and folly, those who once were your associates in riot, are laid in the grave. Silent is now the wit that was to charm for ever; and quenched the smile that was never to fade! Are you prepared for a change like this? 5. Son of wisdom, and holiness, and piety, thine associates also are sleeping here. 6. Come hither, and stand by this new-formed grave. It is the grave of thine enemy. He cannot harm thee now. Thou mournest to think that the remembrance of injuries which he had done or suffered may have agonised his deathbed. Thou shudderest at the thought, either that he died execrating and abhorring thee, or suing for reconciliation and peace in vain; that the departing spirit may have gone hence, unforgiving or unforgiven. Is there, then, one to whom, at this moment, thou bearest enmity? "Go," while yet the lesson is warm upon thy heart, "leave thy gift before the altar," &c. 7. Reverence and attachment lead thee onward to the spot where the instructor of thy youth, the guide of thy childhood, lies. All the lessons of his wisdom rush upon thy remembrance, as thou standest by his grave. Improve the moment, — it is rich in usefulness. 8. The scene around may well rouse thee to self-examination. For, see, here is laid thine equal in age. He began with thee the career of life, gay and careless as thyself. The same with thine own were his pursuits. The same with thine own were his hopes. Seest thou that vacant space by his side? God only knows, how soon thou mayest be called to fill it. In this land of shadows one thing is certain, — it is death; "one thing is needful," — it is an interest in Him who hath vanquished death and the grave. () I. ALL MEN'S DREAD. Through — 1. Sin. 2. Natural fear of the unknown. 3. Want of faith. II. ALL MEN'S DESTINY. 1. Certain. 2. Men may approach these gates and return, but once passed they are passed for ever. 3. They are the portals of endless joy or woe. () I am deprived of the residue of my years. The words of the text naturally suggest this general observation: that God deprives many of the human race of the residue of their years.I. CONSIDER WHEN GOD DOES THIS. 1. God deprives all those of the residue of their years whom He calls out of the world before they have reached the limits of life which are to be found in Scripture. 2. Whom He calls out of the world before they have reached the bounds of life fixed by Providence. Though the Scriptures limit life to seventy or eighty years, yet Providence oftens extends it to a longer period. 3. Who die before they have reached the bounds of life which are imposed by the laws of nature. Nature sets bounds to every kind of life in this world. All, therefore, who die by sickness, or accident, or violence, or any other cause than the course of nature, are really deprived of the residue of their days. II. Inquire WHY GOD THUS SHORTENS THE LIVES OF MEN. 1. To teach the living that He is not dependent upon them in the least degree. 2. To teach mankind their constant and absolute dependence upon Himself. 3. To teach the living the necessity of being continually prepared for another life. 4. To teach the living the importance of faithfully improving life as long as they enjoy it. 5. God may sometimes cut short the days of the wicked to prevent their doing evil in time to come. 6. God may sometimes shorten the lives of His faithful servants to prevent their seeing and suffering public calamities. III. IMPROVEMENT. 1. If God does not always deprive men of the residue of their years, but allows some to reach the bounds of nature, then there is propriety in praying for the lives of the aged as well as of the young. 2. If God so often deprives men of the residue of their years, then it is extremely unreasonable and dangerous to flatter ourselves with the hopes of living a great while in the world. 3. We ought to beware of placing too much dependence upon the lives of others, as well as upon our own. 4. Long life is a great as well as distinguishing favour. 5. If God always has wise and good reasons for depriving men of the residue of their years, then it is as reasonable to submit to His providence in one instance of mortality as another. () Life has crises. Men often feel as if life were re-given. Wisdom is born in such hours. The residue of life is regarded with reverence. The residue of year. —I. ARE, WITH US, UNCERTAIN. II. SHOULD BE GUIDED BY THE EXPERIENCES OF PAST YEARS. III. SHOULD BE MOST SERENE AND HAPPY. IV. SHOULD BE MOST PIOUS AND FRUITFUL IN GOOD TO OTHERS. ()
People Ahaz, Amoz, David, Hezekiah, IsaiahPlaces AssyriaTopics Consigned, Cutting, Death, Depart, Deprived, Enter, Gates, Grave, Meridian, Middle, Nether-world, Noontide, Numbered, Quiet, Remnant, Residue, Rest, Robbed, Sheol, UnderworldOutline 1. Hezekiah, having received a message of death, by prayer has his life lengthened
8. The sun goes ten degrees backward, for a sign of that promise
9. His song of thanksgiving.
Dictionary of Bible Themes Isaiah 38:10 5323 gate
9022 death, believers Isaiah 38:1-10 8610 prayer, asking God Library The Life of the Spirit
(First Sunday after Christmas.) Isaiah xxxviii. 16. O Lord, by these things men live, and in all these things is the life of my spirit. These words are the words of Hezekiah, king of Judah; and they are true words, words from God. But, if they are true words, they are true words for every one--for you and me, for every one here in this church this day: for they do not say, By these things certain men live, one man here and another man there; but all men. Whosoever is really alive, that is, has …
Charles Kingsley—Town and Country SermonsNo Man Cometh to the Father but by Me.
This being added for further confirmation of what was formerly said, will point out unto us several necessary truths, as, I. That it is most necessary to be sound and clear in this fundamental point of coming to God only in and through Christ. For, 1. It is the whole marrow of the gospel. 2. It is the hinge of our salvation, Christ is "the chief corner stone," Isa. xxxviii. 16. 1 Pet. i. 5, 6; and, 3. The only ground of all our solid and true peace and comfort. 4 An error or a mistake here, is most …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Epistle ii. To Anastasius, Bishop of Antioch.
To Anastasius, Bishop of Antioch. Gregory to Anastasius, Patriarch of Antioch. I have received the letters of your most sweet Blessedness, which flowed with tears for words. For I saw in them a cloud flying aloft as clouds do; but, though it carried with it a darkness of sorrow, I could not easily discover at its commencement whence it came or whither it was going, since by reason of the darkness I speak of I did not fully understand its origin. Yet it becomes you, most holy ones, ever to recall …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Sign Seekers, and the Enthusiast Reproved.
(Galilee on the Same Day as the Last Section.) ^A Matt. XII. 38-45; ^C Luke XI. 24-36. ^c 29 And when the multitudes were gathering together unto him, ^a 38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. [Having been severely rebuked by Jesus, it is likely that the scribes and Pharisees asked for a sign that they might appear to the multitude more fair-minded and open to conviction than Jesus had represented them to be. Jesus had just wrought …
J. W. McGarvey—The Four-Fold Gospel Letter Xliv Concerning the Maccabees but to whom Written is Unknown.
Concerning the Maccabees But to Whom Written is Unknown. [69] He relies to the question why the Church has decreed a festival to the Maccabees alone of all the righteous under the ancient law. 1. Fulk, Abbot of Epernay, had already written to ask me the same question as your charity has addressed to your humble servant by Brother Hescelin. I have put off replying to him, being desirous to find, if possible, some statement in the Fathers about this which was asked, which I might send to him, rather …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with …
John Bunyan—The Works of John Bunyan Volumes 1-3 Meditations for the Sick.
Whilst thy sickness remains, use often, for thy comfort, these few meditations, taken from the ends wherefore God sendeth afflictions to his children. Those are ten. 1. That by afflictions God may not only correct our sins past, but also work in us a deeper loathing of our natural corruptions, and so prevent us from falling into many other sins, which otherwise we would commit; like a good father, who suffers his tender babe to scorch his finger in a candle, that he may the rather learn to beware …
Lewis Bayly—The Practice of Piety Assurance
Q-xxxvi: WHAT ARE THE BENEFITS WHICH FLOW FROM SANCTIFICATION? A: Assurance of God's love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end. The first benefit flowing from sanctification is assurance of God's love. 'Give diligence to make your calling and election sure.' 2 Pet 1:10. Sanctification is the seed, assurance is the flower which grows out of it: assurance is a consequent of sanctification. The saints of old had it. We know that we know …
Thomas Watson—A Body of Divinity The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is …
John Bunyan—The Works of John Bunyan Volumes 1-3 Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament Links Isaiah 38:10 NIV
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