The Sabbath-School by Ellet Joseph Waggoner

International Tract and Missionary Society · Oakland, California · Oct 9, 1884

FromSigns of the Times, Vol. 10, No. 38.

The Sabbath-School.

By Ellet Joseph Waggoner

LESSON FOR THE PACIFIC COAST—OCT. 25.

When King Hezekiah was sick, what message came to him from the Lord? Isa. 38:1.
When he received this message, what did he do? Verse 2.
How did he feel at the prospect of death? Verse 3.
In answer to his prayer, what did the Lord promise? Verse 5.
When he had recovered, what reason did he give for the sorrow he had manifested? Verses 9, 10.
Of what did he say he was about to be deprived?
What do you conclude from that statement?
What further reason did Hezekiah give for his sorrow at the prospect of death? Verse 11.
Where does the Lord dwell? Ps. 11:4; 33:13, 14.
Then if Hezekiah had gone to Heaven, would he not have seen the Lord?
What had been the character of Hezekiah? Isa. 38:3; 2 Kings 18:1-6.
Then what must we conclude from his statement that if he died he should not see the Lord?
To what place had Hezekiah expected to go if his life was cut short? Isa. 38:10.
Was it simply his body that was about to go into the grave? Verse 17.
What did he give as the final reason for not desiring to die? Verse 18.
Who alone can praise the Lord? Verse 19.
How positively does David speak on this point? Ps. 115:17.
Why is it that men who have praised God all their lives cease to do so at death? Ps. 6:5.
Why do they so soon forget God? Ps. 146:3, 4.
If their thoughts perish, how much do the dead know? Eccl. 9:5.

THE texts quoted in our lesson this week are so clear that scarcely any comment is needed. The interesting story of Hezekiah's sickness and recovery is presented to us, and certain doctrinal lessons are drawn therefrom. These cannot be misunderstood by any who study the text. We would notice, in the first place, the popular fallacy that peace of mind in view of death is a sure test of piety, and a token that all is well with the departing one. We are told concerning the wicked that "there are no bands in their death; but their strength is firm" (Ps. 73:4); and in the lesson we find that righteous Hezekiah "wept sore" when he heard that he must soon die. While all good persons do not express deep sorrow, as did Hezekiah, we have no example in the Bible of one who expressed anything like joy at the prospect of death. Without exception, the Bible writers looked upon death as something to be dreaded. It is represented as an enemy; and Solomon could find no better example of cruelty than the grave: "Cruel as the grave." Cant. 8:6. Why, then, should it not be feared?

THE modern popular ideas of death are all upset by the statements of the Bible. We are taught that death is a friend, and that "'tis but the voice that Jesus sends to call us to his arms." If this were true, death would indeed be a friend; but it is positively false. Hezekiah's grief was entirely consistent with his previous upright and godly life, for, said he, "I shall not see the Lord, even the Lord, in the land of the living." "For the grave cannot praise thee, death cannot celebrate thee; they that go down into the pit cannot hope for thy truth." Instead of death being the voice of Jesus, calling his loved ones to his arms, it is the cruel weapon of Satan, with which he seeks to destroy the human race, and deprive them of all happiness and good.

"I SAID in the cutting off of my days, I shall go to the gates of the grave; I am deprived of the residue of my years." Isa. 38:10. Even if it were true that good men go to Heaven as soon as they die, this language shows plainly that Hezekiah knew nothing of any such doctrine. He regarded death as the cutting off of his days, the deprivation of the residue of his years, and not a lengthening of his existence to all eternity. The language that he used is utterly inconsistent with the idea of continued existence after death.

WITHOUT doubt many whose attention is specially called to the chapter relating the story of Hezekiah's illness and recovery, will query in regard to the sign that was given him by the Lord. We have no explanation to offer; we do not think that one is needed. There are some who think to rid the sign of the appearance of a miracle by saying that the shadow went backward on account of extraordinary refraction of the sun's rays. They do not seem to think that this would also require miraculous interposition. For our part, it is no more difficult to believe that God could, if necessary, move the sun itself backward, than to believe that he could cause it to stand still, or create it in the beginning. We have no sympathy with that spirit which attempts to bring the acts of an infinite God within the comprehension of a finite mind. That which is necessary for us to understand,—our duty to God and our fellows, and the blessings promised to the obedient, are clearly set forth in the word. To these things we should give earnest and reverent heed, and pray the Lord to increase our faith.