Skip to main content

Fear not in Your Dark Valley

By

Even though I walk through the valley of the shadow of death,
I will fear no evil,
for you are with me;
your rod and your staff,
they comfort me. (ESV) Psalms 23:4

The valley of the shadow of death also can be translated as deep darkness. “Perhaps the idea is that in a valley in the desert (or wadi) in Judah one can encounter deep shadows, and cannot know for sure who (bandits) or what (animals, flash floods) lurks in them; even in such period of suspense and danger, the faithful find assurance that God is with them, and thus they need not fear” (ESV Study Bible, 966).
In our Christian journey, we all may go through the valley experience of suspense, uncertainty, bareness, brokenness, fear, pain and no breakthroughs. However, we do not need to fear any evil even in our darkest valleys because God is with us. He will give us strength and comfort to go through this season. In our dark valley, no one may be able to comfort but there is a God who walks along with us in our dark valley and comforts us.

When Jesus came to Lazarus’ house after his death, He responded to Martha by speaking whereas to Mary by weeping. There are times in dark valley, we feel that there is no sound of God. Know that this compassionate God is silently joining your pain too. In this case, his plan and timetable were so different from Martha and Mary. He was not late, he was not silent, he was not absent form their dark valley rather He was waiting to give them a great miracle, joy and comfort. Fear not in your dark season. God is with you. He knows what is best for you.

Labels:

Popular posts from this blog

Commentary on 1 Corinthians 13:1-13

By
  Photo credit:  Shaira Dela Peña  Commentary on 1 Corinthians 13:1-13 Literary context, features, and issues 1 Corinthians 13:1-13 (a) There is a debate among the scholars whether chapter 13 is prose or hymn. [1] (b) There are literary parallels for chapter 13 in Greek and Hellenistic Jewish literature. [2] (c) It is often suggested that chapter 13 interrupted the flow of Pauline discussion on the spiritual gifts [3] and this chapter used stylistic forms. [4] Consequently, scholars think that chapter 13 is out of place or it is a non-Pauline interpolation and literary critics even questioned the authorship of this chapter. [5] It is also suggested that Chapter 13 is a digression. [6] It has been recognized as an epideictic showpiece that is used to exhort Corinthians to keep love as their guiding principles of life in the community. [7] Commentary of 1 Corinthians 13:1-13 The need to have love (1 Corinthians 13:1-3) Agape is used 18 times in LXX a...
Read more

Jewish Sects and Movements during the Intertestamental Period (New Testament Background, part-3)

By
Picture credit: Konrad Hofmann Jewish Sects and Movements during the Intertestamental Period (New Testament Background, part-3) (a) Temple, Law, and Priests (Sadducees) The Pentateuch was completed long before Hellenism. The re-established Jerusalem temple was the center of the religion. Though the highest political authority was the Persians, the Jerusalem temple state held the highest authority, with no other authority surpassing that of the temple and priests. The guardians of the temple and its cult, as well as the interpreters of the law, were the priests. The priests were the wealthiest aristocrats in the land. It is concluded that the wealthiest priestly families were open to Hellenistic elements. One of the reasons for the Maccabean revolt was the Hellenization of the priests, particularly the family of the Oniads. After the revolt, the Hasmoneans were supported by priests with different theological orientations who stood against Hellenization. The priests during the time of t...
Read more

The Literature of Judaism in the Hellenistic Period (New Testament Background, part-4)

By
Photo credit: The  Jewish Museum, New York   The Literature of Judaism in the Hellenistic Period (New Testament Background, part-4) (a) The Language of Judaism in the Hellenistic Period Hebrew continued as the religious language after the exile. Many books written in this period in Hebrew came to light through the discoveries of the Dead Sea Scrolls. Aramaic was the colloquial and business language in Syria and Mesopotamia and was spoken in Palestine. It was developed as an administrative language in the Assyrian Empire. But after the conquest of the Persian Empire by Alexander, Aramaic continued as a second administrative language after Greek and was used as a business and colloquial language even during the Roman Empire. Aramaic was used for Jewish writings. Moreover, during the Hellenistic period, Greek became a more influential language, but Aramaic survived. Greek became prominent because of Greek colonization and the significance of Greek as a cultural language. In Pales...
Read more