Valley of the Shadow of Death
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Psa 23:4
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.
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.
Though I walk through the valley of the shadow of death.
As we look at this verse
As we look at this verse
Please allow us to to look at some words in this verse which are very significant
Please allow us to to look at some words in this verse which are very significant
1. Though:- H3588
1. Though:- H3588
כ
כ
kı̂y
kı̂y
kee
kee
This word :- Speaks of Not if you walk but When or since you are walking through
This word :- Speaks of Not if you walk but When or since you are walking through
2. Walk H1980
2. Walk H1980
הָלַךְ
הָלַךְ
hâlak
hâlak
haw-lak'
haw-lak'
kin to H3212; a primitive root; to walk (in a great variety of applications, literally and figuratively): - (all) along, apace, behave (self), come, (on) continually, be conversant, depart, + be eased, enter, exercise (self), + follow, forth, forward, get, go (about, abroad, along, away, forward, on, out, up and down), + greater, grow, be wont to haunt, lead, march, X more and more, move (self), needs, on, pass (away), be at the point, quite, run (along), + send, speedily, spread, still, surely, + tale-bearer, + travel (-ler), walk (abroad, on, to and fro, up and down, to places), wander, wax, [way-] faring man, X be weak, whirl.
kin to H3212; a primitive root; to walk (in a great variety of applications, literally and figuratively): - (all) along, apace, behave (self), come, (on) continually, be conversant, depart, + be eased, enter, exercise (self), + follow, forth, forward, get, go (about, abroad, along, away, forward, on, out, up and down), + greater, grow, be wont to haunt, lead, march, X more and more, move (self), needs, on, pass (away), be at the point, quite, run (along), + send, speedily, spread, still, surely, + tale-bearer, + travel (-ler), walk (abroad, on, to and fro, up and down, to places), wander, wax, [way-] faring man, X be weak, whirl.
3. Through - Not Around , Not out of But Through
3. Through - Not Around , Not out of But Through
A] Beware the valley ill Come
A] Beware the valley ill Come
Yea, though I walk through the valley of the shadow of death,
Yea, though I walk through the valley of the shadow of death,
I will fear no evil;
I will fear no evil;
For You are with me;
For You are with me;
Your rod and Your staff, they comfort me.
Your rod and Your staff, they comfort me.
a. Yea, though I walk through the valley of the shadow of death:
a. Yea, though I walk through the valley of the shadow of death:
This is the first dark note in this beautiful psalm.
This is the first dark note in this beautiful psalm.
Previously David wrote of green pastures and still waters and paths of righteousness.
Previously David wrote of green pastures and still waters and paths of righteousness.
Yet when following the LORD as shepherd, one may still walk through the valley of the shadow of death.
Yet when following the LORD as shepherd, one may still walk through the valley of the shadow of death.
i. David used this powerful phrase to speak of some kind of dark, fearful experience.
i. David used this powerful phrase to speak of some kind of dark, fearful experience.
It is an imprecise phrase, yet its poetry makes perfect sense.
It is an imprecise phrase, yet its poetry makes perfect sense.
• It is a valley, not a mountaintop or broad meadow.
• It is a valley, not a mountaintop or broad meadow.
A valley suggests being hedged in and surrounded.
A valley suggests being hedged in and surrounded.
• It is a valley of the shadow of death – not facing the substance of death itself, but the shadow of death, casting its dark, fearful outline across David’s path.
• It is a valley of the shadow of death – not facing the substance of death itself, but the shadow of death, casting its dark, fearful outline across David’s path.
• It is a valley of the shadow of death, facing what seemed to David as the ultimate defeat and evil.
• It is a valley of the shadow of death, facing what seemed to David as the ultimate defeat and evil.
ii. Notably, David recognized that under the shepherd’s leading, he may walk through the valley of the shadow of death.
ii. Notably, David recognized that under the shepherd’s leading, he may walk through the valley of the shadow of death.
It isn’t his destination or dwelling place.
It isn’t his destination or dwelling place.
Like the Preacher in Ecclesiastes, David might say that all of life is lived under the shadow of death, and it is the conscious presence of the LORD as shepherd that makes it bearable.
Like the Preacher in Ecclesiastes, David might say that all of life is lived under the shadow of death, and it is the conscious presence of the LORD as shepherd that makes it bearable.
iii. This line is especially suggestive when we read this psalm with an eye toward Jesus, the Great Shepherd.
iii. This line is especially suggestive when we read this psalm with an eye toward Jesus, the Great Shepherd.
We understand that a shadow is not tangible but is cast by something that is.
We understand that a shadow is not tangible but is cast by something that is.
One can rightly say that we face only the shadow of death because Jesus took the full reality of death in our place.
One can rightly say that we face only the shadow of death because Jesus took the full reality of death in our place.
b. Yea, though I walk through the valley of the shadow of death:
b. Yea, though I walk through the valley of the shadow of death:
This line from the psalm – and the psalm as a whole – has proven itself precious to many a dying saint through the ages.
This line from the psalm – and the psalm as a whole – has proven itself precious to many a dying saint through the ages.
They have been comforted, strengthened, and warmed by the thought that the LORD would shepherd them through the valley of the shadow of death.
They have been comforted, strengthened, and warmed by the thought that the LORD would shepherd them through the valley of the shadow of death.
i. Near death, the saint still calmly walks – he does not need to quicken his pace in alarm or panic.
i. Near death, the saint still calmly walks – he does not need to quicken his pace in alarm or panic.
Near death, the saint does not walk in the valley, but through the valley.
Near death, the saint does not walk in the valley, but through the valley.
ii. “Death in its substance has been removed, and only the shadow of it remains…. Nobody is afraid of a shadow, for a shadow cannot stop a man’s pathway even for a moment.
ii. “Death in its substance has been removed, and only the shadow of it remains…. 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.” (Spurgeon)
The shadow of a dog cannot bite; the shadow of a sword cannot kill; the shadow of death cannot destroy us.” (Spurgeon)
iii. “It has an inexpressibly delightful application to the dying; but it is for the living, too….
iii. “It has an inexpressibly delightful application to the dying; but it is for the living, too….
The words are not in the future tense, and therefore are not reserved for a distant moment.” (Spurgeon)
The words are not in the future tense, and therefore are not reserved for a distant moment.” (Spurgeon)
c. I will fear no evil:
c. I will fear no evil:
Despite every dark association with the idea of the valley of the shadow of death, David could resolutely say this because he was under the care of the LORD his shepherd,.
Despite every dark association with the idea of the valley of the shadow of death, David could resolutely say this because he was under the care of the LORD his shepherd,.
Even in a fearful place, the presence of the shepherd banished the fear of evil.
Even in a fearful place, the presence of the shepherd banished the fear of evil.
i. We might say that the shepherd’s presence did not eliminate the presence of evil, but certainly the fear of evil.
i. We might say that the shepherd’s presence did not eliminate the presence of evil, but certainly the fear of evil.
4.Valleys of the shadow
4.Valleys of the shadow
The royal poet is putting a spiritual meaning into the various experiences of his shepherd’s life; and as he once led his flock to the green pastures and by the still waters, so he ascribes whatever of peaceful happiness, his own life had known, to the kindly guidance of God.
The royal poet is putting a spiritual meaning into the various experiences of his shepherd’s life; and as he once led his flock to the green pastures and by the still waters, so he ascribes whatever of peaceful happiness, his own life had known, to the kindly guidance of God.
Today let us give David’s metaphor a practical application to our own character and fate.
Today let us give David’s metaphor a practical application to our own character and fate.
No man knows what is the real meaning and worth of life till he has consciously passed through the valley of the shadow of death.
No man knows what is the real meaning and worth of life till he has consciously passed through the valley of the shadow of death.
All healthy life is at the beginning unconscious. The analogy of the body helps us to understand this.
All healthy life is at the beginning unconscious. The analogy of the body helps us to understand this.
A happy child lives without at all thinking of life--what it is, when it begins, how it must end. One can conceive of such a life as this prolonged through manhood and old age; but there would be something less than human in its unconsciousness.
A happy child lives without at all thinking of life--what it is, when it begins, how it must end. One can conceive of such a life as this prolonged through manhood and old age; but there would be something less than human in its unconsciousness.
And there are lives, far more frequent, which are unconscious in another way, because today they eat and drink, and tomorrow die, and never know that there is anything more in existence than this; which are below the consciousness of sin, and never rise to a knowledge of their own wretchedness.
And there are lives, far more frequent, which are unconscious in another way, because today they eat and drink, and tomorrow die, and never know that there is anything more in existence than this; which are below the consciousness of sin, and never rise to a knowledge of their own wretchedness.
So much is common to these two kinds of unconsciousness, that they can only be startled out of themselves by a touch of pain.
So much is common to these two kinds of unconsciousness, that they can only be startled out of themselves by a touch of pain.
The consciousness of sin can alone reveal the infiniteness of duty, the pangs of sorrow make plain the depth and compass of life.
The consciousness of sin can alone reveal the infiniteness of duty, the pangs of sorrow make plain the depth and compass of life.
But no one of us ever goes down into the valley of the shadow of death of his own accord.
But no one of us ever goes down into the valley of the shadow of death of his own accord.
We are willing to live the unconscious life if we can. We know the depths that lie below, but none the less rejoice to skim lightly over the surface.
We are willing to live the unconscious life if we can. We know the depths that lie below, but none the less rejoice to skim lightly over the surface.
By and by God comes, and with His own Fatherly hand He leads us into the gloom, and leaves us there awhile alone.
By and by God comes, and with His own Fatherly hand He leads us into the gloom, and leaves us there awhile alone.
There is not one of us who would not rejoice in life-long exemption from bitter bereavement, who would not, if he could, choose this form of blessing almost before shy other.
There is not one of us who would not rejoice in life-long exemption from bitter bereavement, who would not, if he could, choose this form of blessing almost before shy other.
And yet it is far better that God’s visitation should come this way than not at all.
And yet it is far better that God’s visitation should come this way than not at all.
If the soul has in it a certain capacity of education into the likeness of God, and can acquire a strength and a sweetness that were not in it at the first;
If the soul has in it a certain capacity of education into the likeness of God, and can acquire a strength and a sweetness that were not in it at the first;
if, moreover, this growth into a finer force, and symmetry is to be manifested upon a larger than any earthly scale,--then these blows of fate are not mere subtractions from the sum of happiness, and therefore to be wholly deprecated, but stages of discipline, states of training to be accepted, when they come, as part of the tuition of life.
if, moreover, this growth into a finer force, and symmetry is to be manifested upon a larger than any earthly scale,--then these blows of fate are not mere subtractions from the sum of happiness, and therefore to be wholly deprecated, but stages of discipline, states of training to be accepted, when they come, as part of the tuition of life.
There are troubles and distresses the characteristic of which is to recall us to God from the mere external shows and shadows of life, and so out of seeming darkness to bring us into real light.
There are troubles and distresses the characteristic of which is to recall us to God from the mere external shows and shadows of life, and so out of seeming darkness to bring us into real light.
But sometimes a darkness falls upon us which will not lift, and whose peculiar horror it is to rob us of the belief that there is any light at all.
But sometimes a darkness falls upon us which will not lift, and whose peculiar horror it is to rob us of the belief that there is any light at all.
It may be the result of misfortune; it may come from reasoning overmuch; it may be the dizziness of the imagination.
It may be the result of misfortune; it may come from reasoning overmuch; it may be the dizziness of the imagination.
Every day men go down into this darkness, not knowing it, and able, almost content, to live in it.
Every day men go down into this darkness, not knowing it, and able, almost content, to live in it.
Can anything be so truly pitiable as to be altogether without life’s divinest thirst, as never to know the desire which transcends all others, as to be wholly unconscious of the satisfaction which, once felt, is recognised as including all strength and all happiness?
Can anything be so truly pitiable as to be altogether without life’s divinest thirst, as never to know the desire which transcends all others, as to be wholly unconscious of the satisfaction which, once felt, is recognised as including all strength and all happiness?
It would not be good for us never to go down into the valley of the shadow of death until we were called upon to make the inevitable transit from this life to another.
It would not be good for us never to go down into the valley of the shadow of death until we were called upon to make the inevitable transit from this life to another.
Until we are shaken out of our moral unconsciousness by some great shock and conflict of the spirit we cannot tell what nobleness of strength, what debasement of weakness, lie concealed within us.
Until we are shaken out of our moral unconsciousness by some great shock and conflict of the spirit we cannot tell what nobleness of strength, what debasement of weakness, lie concealed within us.
Our faith is never firmly rooted in our hearts till we have looked out upon life and faced what it would be without faith.
Our faith is never firmly rooted in our hearts till we have looked out upon life and faced what it would be without faith.
We never know what God is, and may be, to our spirits till we have gone down with Him into the valley of the shadow, and there in the thick darkness felt the stay of His presence and the comfort of His love. (C. Beard, B. A.)
We never know what God is, and may be, to our spirits till we have gone down with Him into the valley of the shadow, and there in the thick darkness felt the stay of His presence and the comfort of His love. (C. Beard, B. A.)
5. Fearless in dangers
5. Fearless in dangers
I. That great calamities, and terrible dangers, even the shadows of death may befall the people of God.
I. That great calamities, and terrible dangers, even the shadows of death may befall the people of God.
For the understanding of this assertion Notice these particulars, namely, that there are several shadows of death, or terrible dangers; some are--
For the understanding of this assertion Notice these particulars, namely, that there are several shadows of death, or terrible dangers; some are--
1. Natural: as grievous diseases and sicknesses, which do even close up the day of life.
1. Natural: as grievous diseases and sicknesses, which do even close up the day of life.
2. Malicious: which arise from Satan and from evil men, his instruments.
2. Malicious: which arise from Satan and from evil men, his instruments.
3. Spiritual: these dangers of all others are the most sore.
3. Spiritual: these dangers of all others are the most sore.
These shadows of death, or great and near dangers, do cause them to shake off their great security.
These shadows of death, or great and near dangers, do cause them to shake off their great security.
When a storm ariseth it is time for the mariner to awake and look to his tackling, and when the city is beleaguered it will make every man to stand to his arms.
When a storm ariseth it is time for the mariner to awake and look to his tackling, and when the city is beleaguered it will make every man to stand to his arms.
Standing waters gather mud, and disused weapons rust.
Standing waters gather mud, and disused weapons rust.
They do demonstrate the solidity and validity of true grace.
They do demonstrate the solidity and validity of true grace.
They increase the spirit of prayer more.
They increase the spirit of prayer more.
They do dissolve and loosen the affections more from the world.
They do dissolve and loosen the affections more from the world.
Shadows of death make us better to discern the shadows of life, the poor empty vanities of the world, and set the heart more on heavenly purchases.
Shadows of death make us better to discern the shadows of life, the poor empty vanities of the world, and set the heart more on heavenly purchases.
II. That righteous persons are fearless even under the shadows of death.
II. That righteous persons are fearless even under the shadows of death.
And the reasons or causes of this fearlessness of man, or dangers by man, are these--
And the reasons or causes of this fearlessness of man, or dangers by man, are these--
(1) God hath wrought in them a true fear of Himself; He hath put His fear into their hearts (Jer 32:40).
(1) God hath wrought in them a true fear of Himself; He hath put His fear into their hearts (Jer 32:40).
40 And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.
Now, the true fear of God purgeth or casteth out all vain fear of men.
Now, the true fear of God purgeth or casteth out all vain fear of men.
(2) They know that the originals of fear are not in the creatures.
(2) They know that the originals of fear are not in the creatures.
Men are afraid of men because they take them to be more than men.
Men are afraid of men because they take them to be more than men.
(3) They are in covenant with God, and God with them, therefore they fear no evil.
(3) They are in covenant with God, and God with them, therefore they fear no evil.
(4) They have much clearness in conscience; and integrity in conscience breeds audacity in conscience.
(4) They have much clearness in conscience; and integrity in conscience breeds audacity in conscience.
(5) They have faith in them, and can live by faith. The just shall live by his faith (Heb 2:3).
(5) They have faith in them, and can live by faith. The just shall live by his faith (Heb 2:3).
3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;
(6) Lastly, they may be fearless notwithstanding all dangers, forasmuch as those dangers shall never do them hurt, but good.
(6) Lastly, they may be fearless notwithstanding all dangers, forasmuch as those dangers shall never do them hurt, but good.
And who is he that will harm you if ye be followers of that which is good? (1Pe 3:13.)
And who is he that will harm you if ye be followers of that which is good? (1Pe 3:13.)
13 And who is he that will harm you, if ye be followers of that which is good?
III. That God is present with His people in all their dangers and troubles, and that presence of His is the ground of their confidence.
III. That God is present with His people in all their dangers and troubles, and that presence of His is the ground of their confidence.
(1) That God is present with His in all their dangers.
(1) That God is present with His in all their dangers.
(2) Divine presence is the ground of Christian confidence.
(2) Divine presence is the ground of Christian confidence.
Some distinguish thus; there is a fourfold presence of God--
Some distinguish thus; there is a fourfold presence of God--
(1) One is natural.
(1) One is natural.
And thus is He present with all creatures. Whither shall I flee from Thy presence (Psa 139:7).
And thus is He present with all creatures. Whither shall I flee from Thy presence (Psa 139:7).
7 Whither shall I go from thy spirit? Or whither shall I flee from thy presence?
(2) A second is majestical.
(2) A second is majestical.
And thus is He said to be present in heaven; and we pray to Him as our Father which is in heaven.
And thus is He said to be present in heaven; and we pray to Him as our Father which is in heaven.
(3) A third is His judicial presence.
(3) A third is His judicial presence.
And thus is He present with ungodly men.
And thus is He present with ungodly men.
(4) A fourth is His gracious or favourable presence.
(4) A fourth is His gracious or favourable presence.
Consider the qualities of His presence with you, and it may yield you singular comfort and support.
Consider the qualities of His presence with you, and it may yield you singular comfort and support.
(1) It is the presence of a loving God.
(1) It is the presence of a loving God.
(2) It is the presence of an Almighty God.
(2) It is the presence of an Almighty God.
(3) It is the presence of an active God.
(3) It is the presence of an active God.
At such times you will certainly need the presence of God.
At such times you will certainly need the presence of God.
Our affections are apt to be most impatient. Our fears are apt to be most violent.
Our affections are apt to be most impatient. Our fears are apt to be most violent.
Our unbeliefs are apt to be most turbulent. Our consciences are apt to be most unquiet.
Our unbeliefs are apt to be most turbulent. Our consciences are apt to be most unquiet.
And Satan is most ready to fish in troubled waters. (O. Sedgwick, B. D.)
And Satan is most ready to fish in troubled waters. (O. Sedgwick, B. D.)
6. Light in a darkened way
6. Light in a darkened way
I. A picture of the way of life darkened.
I. A picture of the way of life darkened.
When this will be we know not.
When this will be we know not.
Bunyan puts it midway, but sometimes it is nearer the beginning than the end.
Bunyan puts it midway, but sometimes it is nearer the beginning than the end.
Childhood knows it not; gladsomeness and enjoyment are his of right.
Childhood knows it not; gladsomeness and enjoyment are his of right.
But later on life darkens.
But later on life darkens.
But come how and when it may, it will come at the right time and in the right way.
But come how and when it may, it will come at the right time and in the right way.
If it ever work evil, the fault will be ours.
If it ever work evil, the fault will be ours.
Sometimes the shadows are those of sorrow.
Sometimes the shadows are those of sorrow.
At others, of doubt.
At others, of doubt.
At yet other times it is the result of some sin.
At yet other times it is the result of some sin.
The sorrow of wasted power, of lost confidence, of violated vows, is a pang which wrings the human heart with an agony it knows not how to bear.
The sorrow of wasted power, of lost confidence, of violated vows, is a pang which wrings the human heart with an agony it knows not how to bear.
Such experiences are stern and solemn realities.
Such experiences are stern and solemn realities.
II. No man need go down the valley alone.
II. No man need go down the valley alone.
There is light in the darkened way.
There is light in the darkened way.
“Thou art with me.”
“Thou art with me.”
And He is with us to help and protect.
And He is with us to help and protect.
Augustine would leave Carthage to go to Rome.
Augustine would leave Carthage to go to Rome.
His pious mother, fearing the snares of Rome for her wayward boy, begged him not to go.
His pious mother, fearing the snares of Rome for her wayward boy, begged him not to go.
He promised to remain, but in the night stole away.
He promised to remain, but in the night stole away.
But there, where his mother feared he would be lost, he was saved.
But there, where his mother feared he would be lost, he was saved.
Years after he wrote thus, “Thou, O God, knowing my mother’s desire, refusedst what she then asked, that Thou mightest give her what she was forever asking.” (George Bainton.)
Years after he wrote thus, “Thou, O God, knowing my mother’s desire, refusedst what she then asked, that Thou mightest give her what she was forever asking.” (George Bainton.)
The valley of the shadow of death
The valley of the shadow of death
I. The pass and its terrors.
I. The pass and its terrors.
“The valley of the shadow of death.”
“The valley of the shadow of death.”
Get the idea of a narrow ravine, something like the Gorge of Gondo or some other stern pass upon the higher Alps, where the rocks seem piled to heaven, and the sunlight is seen above as through a narrow rift.
Get the idea of a narrow ravine, something like the Gorge of Gondo or some other stern pass upon the higher Alps, where the rocks seem piled to heaven, and the sunlight is seen above as through a narrow rift.
And so troubles are sometimes heaped one upon another, pile on pile, and the road is a dreary defile.
And so troubles are sometimes heaped one upon another, pile on pile, and the road is a dreary defile.
It is exceedingly gloomy.
It is exceedingly gloomy.
Some of you don’t know such troubles.
Some of you don’t know such troubles.
Do not seek to know.
Do not seek to know.
Keep bright while you can.
Keep bright while you can.
Sing while you may.
Sing while you may.
Be larks and mount aloft and sing as you mount.
Be larks and mount aloft and sing as you mount.
But some of God’s people are not much in the lark line; they are a great deal more like owls.
But some of God’s people are not much in the lark line; they are a great deal more like owls.
But desponding people, if to be blamed, are yet much more to be pitied.
But desponding people, if to be blamed, are yet much more to be pitied.
Still, the covenant is never known to Abraham so well as when a horror of great darkness comes over him, and then he sees the shining lamp moving between the pieces of the sacrifice.
Still, the covenant is never known to Abraham so well as when a horror of great darkness comes over him, and then he sees the shining lamp moving between the pieces of the sacrifice.
And there are parts of our life which are dangerous as well as gloomy.
And there are parts of our life which are dangerous as well as gloomy.
The Khyber Pass is still terrible in men’s memories, and there are Khybers in most men’s lives.
The Khyber Pass is still terrible in men’s memories, and there are Khybers in most men’s lives.
No doubt the Lord’s ways are ways of pleasantness, but for all that there are enemies on the road to heaven.
No doubt the Lord’s ways are ways of pleasantness, but for all that there are enemies on the road to heaven.
And then its solitude.
And then its solitude.
This is a great trial to some spirits, and mingling in crowds is no relief, for there is no solitude of the spirit so intense as that which is often felt in crowds.
This is a great trial to some spirits, and mingling in crowds is no relief, for there is no solitude of the spirit so intense as that which is often felt in crowds.
Still, this valley is often traversed.
Still, this valley is often traversed.
Many more go by this road than most people dream.
Many more go by this road than most people dream.
But it is not an unhallowed pathway, for our Lord Jesus Christ has gone along it.
But it is not an unhallowed pathway, for our Lord Jesus Christ has gone along it.
II. The pilgrim and his progress.
II. The pilgrim and his progress.
1. He is calm in the prospect of his dreary passage.
1. He is calm in the prospect of his dreary passage.
2. And is steady in his progress.
2. And is steady in his progress.
He walks through, does not run in haste.
He walks through, does not run in haste.
3. And he is secure in his expectancy.
3. And he is secure in his expectancy.
There is a bright side to that word “through.”
There is a bright side to that word “through.”
He expects to come out into a brighter country.
He expects to come out into a brighter country.
4. And he is free from fear.
4. And he is free from fear.
I have read of a little lad on board a vessel in great peril.
I have read of a little lad on board a vessel in great peril.
Everybody was alarmed.
Everybody was alarmed.
But he kept playing about, amused rather at the tossing of the ship.
But he kept playing about, amused rather at the tossing of the ship.
When asked what made him so fearless he replied, “My father is the captain. He knows how to manage.”
When asked what made him so fearless he replied, “My father is the captain. He knows how to manage.”
Let us so believe in God. Yet--
Let us so believe in God. Yet--
5. He is not at all fanatical.
5. He is not at all fanatical.
He gives a good reason for his fearlessness. “Thou art with me!”
He gives a good reason for his fearlessness. “Thou art with me!”
III. The soul and its shepherd.
III. The soul and its shepherd.
“Thy rod and Thy staff they comfort me.”
“Thy rod and Thy staff they comfort me.”
The rod and the staff, the tokens of shepherdry, are the comforts of the saints.
The rod and the staff, the tokens of shepherdry, are the comforts of the saints.
1. The rod is for the numbering of the sheep.
1. The rod is for the numbering of the sheep.
2. For rule.
2. For rule.
3. Guidance.
3. Guidance.
4. Urging onward.
4. Urging onward.
I have had to lay on the rod at times on certain fat sheep not so nimble as they ought to be.
I have had to lay on the rod at times on certain fat sheep not so nimble as they ought to be.
But their wool is so thick that I can scarcely make them feel.
But their wool is so thick that I can scarcely make them feel.
But the Great Shepherd can, and will.
But the Great Shepherd can, and will.
5. For chastisement.
5. For chastisement.
6. For protection. How David defended his sheep.
6. For protection. How David defended his sheep.
May God give us all the faith expressed in our text. (C. H. Spurgeon.)
May God give us all the faith expressed in our text. (C. H. Spurgeon.)