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Verse 4. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. This unspeakably delightful verse has been sung on many a dying bed, and has helped to make the dark valley bright times out of mind. Every word in it has a wealth of meaning.
Yea, though I walk, as if the believer did not quicken his pace when he came to die, but still calmly walked with God. To walk indicates the steady advance of a soul which knows its road, knows its end, resolves to follow the path, feels quite safe, and is therefore perfectly calm and composed. The dying saint is not in a flurry, he does not run as though he were alarmed, nor stand still as though he would go no further, he is not confounded nor ashamed, and therefore keeps to his old pace. Observe that it is not walking in the valley, but through the valley. We go through the dark tunnel of death and emerge into the light of immortality. We do not die, we do but sleep to wake in glory. Death is not the house but the porch, not the goal but the passage to it. The dying article is called a valley. The storm breaks on the mountain, but the valley is the place of quietude, and thus full often the last days of the Christian are the most peaceful of his whole career; the mountain is bleak and bare, but the valley is rich with golden sheaves, and many a saint has reaped more joy and knowledge when he came to die than he ever knew while he lived. And, then, it is not "the valley of death," but the valley of the shadow of death, for death in its substance has been removed, and only the shadow of it remains. Some one has said that when there is a shadow there must be light somewhere, and so there is. Death stands by the side of the highway in which we have to travel, and the light of heaven shining upon him throws a shadow across our path; let us then rejoice that there is a light beyond. Nobody is afraid of a shadow, for a shadow cannot stop a man's pathway even for a moment. The shadow of a dog cannot bite; the shadow of a sword cannot kill; the shadow of death cannot destroy us. Let us not, therefore, be afraid.
I will fear no evil. He does not say there shall not be any evil; he had got beyond even that high assurance, and knew that Jesus had put all evil away; but "I will fear no evil;" as if even his fears, those shadows of evil, were gone for ever. The worst evils of life are those which do not exist except in our imagination. If we had no troubles but real troubles, we should not have a tenth part of our present sorrows. We feel a thousand deaths in fearing one, but the psalmist was cured of the disease of fearing. "I will fear no evil", not even the Evil One himself; I will not dread the last enemy, I will look upon him as a conquered foe, an enemy to be destroyed,
For thou art with me. This is the joy of the Christian! "Thou art with me." The little child out at sea in the storm is not frightened like all the other passengers on board the vessel, it sleeps in its mother's bosom; it is enough for it that its mother is with it; and it should be enough for the believer to know that Christ is with him. "Thou art with me; I have, in having thee, all that I can crave: I have perfect comfort and absolute security, for thou art with me."
Thy rod and thy staff, by which you govern and rule your flock, the ensigns of your sovereignty and of your gracious care -- they comfort me. I will believe that thou reignest still. The rod of Jesse shall still be over me as the sovereign succour of my soul.
Many persons profess to receive much comfort from the hope that they shall not die. Certainly there will be some who will be "alive and remain" at the coming of the Lord, but is there so very much of advantage in such an escape from death as to make it the object of Christian desire? A wise man might prefer of the two to die, for those who shall not die, but who "shall be caught up together with the Lord in the air," will be losers rather than gainers. They will lose that actual fellowship with Christ in the tomb which dying saints will have, and we are expressly told that they shall have no preference beyond those who are asleep. Let us be of Paul's mind when he said that "To die is gain", and think of "departing to be with Christ, which is far better." This twenty-third psalm is not worn out, and it is as sweet in a believer's ear now as it was in David's time, let novelty hunters say what they will.
EXPLANATORY NOTES AND QUAINT SAYINGS
Verse 4. Yea, though I walk through the valley of the shadow of death, I will fear no evil. To "fear no evil", then, "in the valley of the shadow of death", is a blessed privilege open to every true believer! For death shall be to him no death at all, but a very deliverance from death, from all pains, cares, and sorrows, miseries and wretchedness of this world, and the very entry into rest, and a beginning of everlasting joy: a tasting of heavenly pleasures, so great, that neither tongue is able to express, neither eyes to see, nor ear to hear them, no, nor any earthly man's heart to conceive them... And to comfort all Christian persons herein, holy Scripture calleth this bodily death a sleep, wherein man's senses be, as it were, taken from him for a season, and yet, when he waketh, he is more fresh than when he went to bed!... Thus is this bodily death a door or entering into life, and therefore not so much dreadful, if it be rightly considered, as it is comfortable; not a mischief, but a remedy for all mischief; no enemy, but a friend; not a cruel tyrant, but a gentle guide; leading us not to mortality, but to immortality! not to sorrow and pain, but to joy and pleasure, and that to endure for ever! Homily against the Fear of Death, 1547.
Verse 4. Yea, though I walk through the valley of the shadow of death, I will fear no evil. Though I were called to such a sight as Ezekiel's vision, a valley full of dead men's bones; though the king of terrors should ride in awful pomp through the streets, slaying heaps upon heaps, and thousands should fall at my side, and ten thousands at my right hand, I will fear no evil. Though he should level his fatal arrows at the little circle of my associates, and put lover and friend far from me, and mine acquaintance into darkness, I will fear no evil. Yea, though I myself should feel his arrow sticking fast in me, the poison drinking up my spirits; though I should in consequence of that fatal seizure, sicken and languish, and have all the symptoms of approaching dissolution, still I will fear no evil. Nature, indeed, may start back and tremble, but I trust that he who knows the flesh to be weak, will pity and pardon these struggles. However I may be afraid of the agonies of dying, I will fear no evil in death. The venom of his sting is taken away. The point of his arrow is blunted, so that it can pierce no deeper than the body. My soul in invulnerable. I can smile at the shaking of his spear; look unmoved on the ravages which the unrelenting destroyer is making on my tabernacle; and long for the happy period when he shall have made a breach wide enough for my heaven aspiring spirit to fly away and be at rest. Samuel Lavington.
Verse 4. Yea, though I walk through the valley of the shadow of death, I will fear no evil. "I want to talk to you about heaven", said a dying parent
Verse 4. Though I walk through the valley of the shadow of death, I will fear no evil. What not fear then? Why, what friend is it that keeps up your spirits, that bears you company in that black and dismal region? He will soon tell you God was with him, and in those slippery ways he leaned upon his staff, and these were the cordials that kept his heart from fainting. I challenge all the gallants in the world, out of all their merry, jovial clubs, to find such a company of merry, cheerful creatures as the friends of God are. It is not the company of God, but the want of it, that makes sad. Alas! you know not what their comforts be, and strangers intermeddle not with their joy. You think they cannot be merry when their countenance is so grave; but they are sure you cannot be truly merry when you smile with a curse upon your souls. They know that he spoke that sentence which could not be mistaken, "Even in laughter the heart is sorrowful; and the end of that mirth is heaviness." Proverbs 14:13. Then call your roaring, and your singing, and laughter, mirth; but the Spirit of God calls it madness. Ecclesiastes 2:2. When a carnal man's heart is ready to die within him, and, with Nabal, to become like a stone, how cheerfully then can those look that have God for their friend! Which of the valiant ones of the world can outface death, look joyfully into eternity? Which of them can hug a faggot, embrace the flames? This the saint can do, and more too; for he can look infinite justice in the face with a cheerful heart; he can hear of hell with joy and thankfulness; he can think of the day of judgment with great delight and comfort. I again challenge all the world to produce one out of all their merry companies, one that can do all this. Come, muster up all your jovial blades together; call for your harps and viols; add what you will to make the concert complete; bring in your richest wines; come, lay your heads together, and study what may still add to your comfort. Well, it is done? Now, come away, sinner, this night thy soul must appear before God. Well now, what say you, man? What! doth your courage fail you? Now call for your merry companions, and let them cheer thy heart. Now call for a cup, a whore; never be daunted, man. Shall one of thy courage quail, that could make a mock at the threatenings of the Almighty God? What, so boon and jolly but now, and now down in the mouth! Here's a sudden change indeed! Where are thy merry companions, I say again? All fled? Where are thy darling pleasures? Have all forsaken thee? Why shouldest thou be dejected; there's a poor man in rags that's smiling? What! art thou quite bereft of all comfort? What's the matter? There's a question with all my heart, to ask a man that must appear before God tomorrow morning. Well, then, it seems your heart misgives you. What then did you mean of talk of joys and pleasures? Are they all come to this? Why, there stands one that now hath his heart as full of comfort as ever it can hold, and the very thoughts of eternity, which do so daunt your soul, raise his! And would you know the reason? He knows he is going to his Friend; nay, his Friend bears him company through that dirty lane. Behold how good and how pleasant a thing it is for God and the soul to dwell together in unity! This it is to have God for a friend. "Oh blessed is the soul that is in such a case; yea, blessed is the soul whose God is the Lord." Psalms 144:15. James Janeway.
Verse 4. Though I walk through the valley of the shadow of death. Any darkness is evil, but darkness and the shadow of death is the utmost of evils. David put the worst of his case and the best of his faith when he said, Though I walk in the valley of the shadow of death, I will fear no evil; that is, in the greatest evil I will fear no evil... Again, to be under the shadow of a thing, is to be under the power of a thing... Thus to be under the shadow of death, is to be so under the power or reach of death, that death may take a man and seize upon him when it pleaseth. "Though I walk in the valley of the shadow of death", that is, though I be so near death, that it seems to others death may catch me every moment, though I be under so many appearances and probabilities of extreme danger, that there appears an impossibility, in sense, to escape death, "yet I will not fear." Joseph Caryl.
Verse 4. Valley of the shadow of death. A valley is a low place, with mountains on either side. Enemies may be posted on those mountains to shoot their arrows at the traveller, as ever was the case in the East; but he must pass through it. The psalmist, however, said he would fear no evil, not even the fiery darts of Satan, for the Lord was with him. The figure is not primarily, as is sometimes supposed, our dying moments, though it will beautifully bear that explanation; but it is the valley beset with enemies, posted on the hills. David was not only protected in that valley, but even in the presence of those enemies, his table was bountifully spread (Psalms 23:5). The Bedouin, at the present day often post themselves on the hills to harass travellers, as they pass along the valleys. John Gadsby.
Verse 4. I will fear no evil. It hath been an ancient proverb, when a man had done some great matter, he was said to have "plucked a lion by the beard;" when a lion is dead, even to little children it hath been an easy matter. As boys, when they see a bear, a lion, or a wolf dead in the streets, they will pull off their hair, insult over them, and deal with them as they please; they will trample upon their bodies, and do that unto them being dead, which they durst not in the least measure venture upon whilst they are alive. Such a thing is death, a furious beast, a ramping lion, a devouring wolf, the helluo generis humani (eater up of mankind), yet Christ hath laid him at his length, hath been the death of death, so that God's children triumph over him, such as those refined ones in the ore of the church, those martyrs of the primitive times, who cheerfully offered themselves to the fire, and to the sword, and to all the violence of this hungry beast; and have played upon him, scorned and derided him, by the faith that they had in the life of Christ, who hath subdued him to himself. 1 Corinthians 15. Martin Day, 1660.
Verse 4. Thou art with me. Do you know the sweetness, the security, the strength of "Thou art with me"? When anticipating the solemn hour of death, when the soul is ready to halt and ask, How shall it then be? can you turn in soul affection to your God and say, "There is nothing in death to harm me, while thy love is left to me"? Can you say, "O death, where is thy sting"? It is said, when a bee has left its sting in any one, it has no more power to hurt. Death has left its sting in the humanity of Christ, and has no more power to harm his child. Christ's victory over the grave is his people's. "At that moment I am with you," whispers Christ; "the same arm you have proved strong and faithful all the way up through the wilderness, which has never failed, though you have been often forced to lean on it all your weakness." "On this arm," answers the believer, "I feel at home; with soul confidence, I repose on my Beloved; for he has supported through so many difficulties, from the contemplation of which I shuddered. He has carried over so many depths, that I know his arm to be the arm of love." How can that be dark, in which God's child is to have the accomplishment of the longing desire of his life? How can it be dark to come in contact with the light of life? It is his rod, his staff; therefore they comfort. Prove him -- prove him now, believer! it is your privilege to do so. It will be precious to him to support your weakness; prove that when weak, then are you strong; that you may be secure, his strength shall be perfected in your perfect weakness. Omnipotent love must fail before one of his sheep can perish; for, says Christ, "none shall pluck my sheep out of my hand." "I and my Father are one;" therefore we may boldly say, "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me." Viscountess Powerscourt.
Verse 4. Thy rod. Of the virga pastoralis there are three uses: --
Verse 4. Rod and staff. The shepherd invariably carries a staff or rod with him when he goes forth to feed his flock. It is often bent or hooked at one end, which gave rise to the shepherd's crook in the hand of the Christian bishop. With this staff he rules and guides the flock to their green pastures, and defends them from their enemies. With it also he corrects them when disobedient, and brings them back when wandering. This staff is associated as inseparably with the shepherd as the goad is with the ploughman. W. M. Thomson.
Verse 4. The psalmist will trust, even though all be unknown. We find him doing this in Psalms 23:4: Yea, though I walk through the valley of the shadow of death, I will fear no evil. Here, surely, there is trust the most complete. We dread the unknown far above anything that we can see; a little noise in the dark will terrify, when even great dangers which are visible do not affright: the unknown, with its mystery and uncertainty, often fills the heart with anxiety, if not with foreboding and gloom. Here, the psalmist takes the highest form of the unknown, the aspect which is most terrible to man, and says, that even in the midst if it he will trust. What could be so wholly beyond the reach of human experience or speculation, or even imagination, as "the valley of the shadow of death", with all that belonged to it? but the psalmist makes no reservation against it; he will trust where he cannot see. How often are we terrified at the unknown; even as the disciples were, "who feared as they entered the cloud;" how often is the uncertainty of the future a harder trial to our faith than the pressure of some present ill! Many dear children of God can trust him in all known evils; but why those fears and forebodings, and sinkings of heart, if they trust him equally for the unknown? How much, alas! do we fall short of the true character of the children of God, in this matter of the unknown! A child practically acts upon the declaration of Christ that "sufficient unto the day is the evil thereof," we, in this respect far less wise than he, people the unknown with phantoms and speculations, and too often forget our simple trust in God. Philip Bennet Power.
Verse 4. For thou art with me; thy rod and thy staff comfort me. Thou shalt prepare a table before me, against them that trouble me. Thou hast anointed my head with oil, and my cup shall be full. Seeing thou art with me, at whose power and will all troubles go and come, I doubt not but to have the victory and upper hand of them, how many and dangerous soever they are; for thy rod chasteneth me when I go astray, and thy staff stayeth me when I should fall -- two things most necessary for me, good Lord; the one to call me from my fault and error, and the other to keep me in thy truth and verity. What can be more blessed than to be sustained and kept from falling by the staff and strength of the Most High? And what can be more profitable than to be beaten with his merciful rod when we go astray? For he chasteneth as many as he loveth, and beateth as many as he receiveth into his holy profession. Notwithstanding, while we are here in this life, he feeds us with the sweet pastures of the wholesome herbs of his holy word, until we come to eternal life; and when we put off these bodies, and come into heaven, and know the blessed fruition and riches of his kingdom, then shall we not only be his sheep, but also the guests of his everlasting banquet; which, Lord, thou settest before all them that love thee in this world, and dost so anoint and make glad our minds with thine Holy Spirit, that no adversities nor troubles can make us sorry. In this sixth part, the prophet declares the old saying amongst wise men, "It is no less mastery to keep the thing that is won, than it was to win it." King David perceives right well the same; and, therefore, as before in the Psalm he said, the Lord turned his soul, and led him into the pleasant pastures, where virtue and justice reigned, for his name's sake, and not for any righteousness of his own; so saith he now, that being brought into the pastures of truth, and into the favour of the Almighty, and accounted and taken for one of his sheep, it is only God that keeps and maintains him, in the same state, condition, and grace. For he could not pass through the troubles and shadow of death, as he and all God's elect people must do, but only by the assistance of God, and, therefore, he saith, he passes through all peril because he was with him. John Hooper (martyr), 1495- 1555.
Verse 4. By the way, I note that David amidst his green pastures, where he wanted nothing, and in his greatest ease and highest excellency, records the valley of misery and shade of death which might ensue, if God so would; and therewithal reckoneth of his safest harbour and firm repose, even in God alone. And this is true wisdom indeed, in fair weather to provide for a tempest; in health to think of sickness; in prosperity, peace, and quietness, to forecast the worst, and with the wise emmet, in summer to lay up for the winter following. The state of man is full of trouble, the condition of the godly man more. Sinners must be corrected, and sons chastised, there is no question. The ark was framed for the waters, the ship for the sea; and happy is the mariner that knoweth where to cast anchor; but, oh! blessed is the man that can take a right sanctuary, and knoweth whereupon to rely, and in whom to trust in the day of his need. I will not fear, for thou art with me. In this Psalm, I take it, is rather vouched not what the prophet always performed, but what in duty must be performed, and what David's purpose was to endeavour unto for the time to come. For after so many pledges of God's infinite goodness, and by the guidance of his rod and stay of his sheep hook, God willing, he would not fear, and this is the groundwork of his affiance. Peter in the gospel by our Saviour, in consideration of infirmity through fear denying his Master, is willed after his conversion by that favourable aspect of our Saviour, to confirm his brethren, and to train them in constancy; for verily God requireth settled minds, resolute men, and confirmed brethren. So upon occasions past, David found it true that he should not have been heretofore at any time, and therefore professes, that for the time to come he would be no marigold servant of the Lord, to open with the sun and shut with the dew -- to serve him in calmer times only, and at a need, to shoot neck out of collar, fearfully and faithlessly to slip aside or shrink away. Good people, in all heartless imperfections, mark, I pray you, that they who fear every mist that ariseth, or cloud that appeareth -- who are like the mulberry tree, that never shooteth forth or showeth itself till all hard weather be past -- who, like bystanders and lookers on, neuters and internimists -- who, like Metius Suffetius, dare not venture upon, nor enter into, nor endeavour any good action of greatest duty to God, prince, or country, till all be sure in one side -- are utterly reproved by this ensample. John Prime, 1588.
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