Valley of the Shadow of Death

[Study Aired July 22, 2025]

Introduction

The phrase “the valley of the shadow of death” appears in one of Scripture’s most beloved passages, Psalm 23:4. Yet this profound imagery extends far beyond David’s pastoral metaphor, revealing spiritual truths that resonate throughout the entire biblical narrative. Through careful examination of Scripture interpreting Scripture, we discover that this valley represents both our present experience in this world as God created it and the process by which Christ leads us through death unto life.

The Foundation: Psalm 23:4

“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” (Psalm 23:4).

The Hebrew phrase “gey tsalmaveth” (H1516, H6757) literally means “valley of deep darkness” or “valley of death-shadow.” The word “tsalmaveth” combines “tsel” (H6738, shadow) with “maveth” (H4194, death), creating an image of death’s overshadowing presence. This is not merely physical death but encompasses the realm where death’s influence pervades – fundamentally, the condition of not understanding God’s realm.

David’s declaration reveals confidence not in avoiding this valley but in walking through it with heavenly companionship. The preposition “through” indicates passage, not permanent residence. This suggests a journey with a destination beyond the valley itself.

The Spiritual Nature of Death

To understand the valley of the shadow of death, we must first comprehend what Scripture means by death itself. Paul provides the essential definition: “For to be carnally minded is death; but to be spiritually minded is life and peace” (Romans 8:6). Death, in its deepest biblical sense, is the condition of spiritual blindness – the inability to perceive or understand God’s realm, truth, and purposes.

This spiritual death manifests as the natural man’s limitation: “But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned” (1 Corinthians 2:14). The “death” condition is fundamentally about being cut off from spiritual understanding and sacred perception.

Christ illustrated this when He told the Pharisees: “And Jesus said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind” (John 9:39). The blindness represents the death state – the inability to perceive God’s kingdom reality.

Scriptural Precedent: Death’s Shadow Throughout Scripture

Scripture consistently portrays our present existence under death’s shadow of spiritual blindness. Job declares, “Are not my days few? cease then, and let me alone, that I may take comfort a little, before I go whence I shall not return, even to the land of darkness and the shadow of death” (Job 10:20-21). The phrase “shadow of death” appears repeatedly in Job (3:5, 10:21-22, 12:22, 16:16, 24:17, 28:3, 34:22, 38:17), emphasizing humanity’s predicament under death’s dominion of spiritual darkness.

The prophet Isaiah employs this imagery prophetically: “The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined” (Isaiah 9:2). Matthew’s Gospel applies this directly to Christ’s ministry: “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up” (Matthew 4:16).

Isaiah’s prophecy, quoted by Christ, reveals the universal condition: “By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive” (Matthew 13:14). This spiritual blindness and deafness represents the very essence of the death state that overshadows the valley.

The Valley as Our Present Condition

From a spiritual perspective, this valley represents the world itself as God created it to serve His purpose. Scripture reveals that we are born into this valley, as Paul confirms: “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Romans 5:12). Death’s shadow encompasses not merely physical mortality but the condition God ordained for His redemptive purposes – the state of not comprehending His realm.

This world was created exactly as God intended, subject to vanity for a sovereign purpose: “For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God” (Romans 8:20-21). The valley experience is not an accident or deviation from God’s plan but an essential part of His redemptive design, where spiritual understanding is veiled until He chooses to reveal it.

The valley imagery appears throughout Scripture describing our earthly experience. Ezekiel’s vision of the valley of dry bones (Ezekiel 37:1-14) portrays humanity’s spiritual condition: “The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest” (Ezekiel 37:1-3). This valley represents death’s dominion over humanity as God created it – the condition of spiritual deadness and lack of understanding – yet also God’s power to bring life from death.

Jeremiah speaks of “the valley of the son of Hinnom” (Jeremiah 7:31-32), which becomes “the valley of slaughter” – a type of death’s realm. These valleys represent places where death reigns, paralleling the spiritual condition of unregenerate humanity trapped in spiritual blindness.

The First Passage: Abel’s Walk Through Death’s Valley

Scripture reveals the first recorded passage through the valley of the shadow of death in the account of Abel, whose righteous blood established the pattern for all who would follow. “And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper? And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground” (Genesis 4:8-10).

Abel’s death reveals that even the first righteous martyr walked through death’s valley, yet his blood continues to speak from the ground. The Hebrew word “tsaaq” (H6817) means to cry out or call for help, indicating that Abel’s blood perpetually appeals to God for justice. This establishes the foundational truth that the death of the righteous is never silent before God – it cries out with ongoing significance.

The blood of Abel typifies the blood of Christ, while the struggle between Cain and Abel represents the ongoing conflict between the first Adam and the last Adam within every believer. Paul writes, “The first man Adam was made a living soul; the last Adam was made a quickening spirit” (1 Corinthians 15:45). This inward conflict reveals the old man resisting the new, yet the quickening Spirit prevails. Abel’s acceptance by God through his sacrifice of “the firstlings of his flock and of the fat thereof” (Genesis 4:4) prefigures all whose deaths are precious in God’s sight because they approach Him through faith rather than works.

Hebrews confirms Abel’s continued witness: “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh” (Hebrews 11:4). Abel’s passage through death’s valley demonstrates that death cannot silence the testimony of the righteous – they speak even beyond the grave.

The Preciousness of Death in God’s Sight

Scripture reveals God’s perspective on our passage through death’s valley in Psalm 116:15: “Precious in the sight of the LORD is the death of his saints.” The Hebrew word “yaqar” (H3368) means valuable, costly, or weighty – indicating that what appears as loss to human eyes holds immense value in God’s sight. This preciousness encompasses both the physical death of saints and their spiritual death to self.

The context of Psalm 116 illuminates this truth: “The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow. Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul” (Psalm 116:3-4). The psalmist’s deliverance came not by avoiding death’s valley but by crying out within it, discovering that even there, God’s presence transforms sorrow into salvation.

This heavenly perspective reframes our understanding of the valley experience. What the world sees as tragedy, God sees as treasure. The apparent darkness becomes the very place where His light shines brightest, where His saints are most precious to Him.

Typological Significance: The Pit and Prison

Scripture frequently associates valleys with pits, representing death and captivity. The psalmist cries, “I am counted with them that go down into the pit: I am as a man that hath no strength: Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand” (Psalm 88:4-5).

Joseph’s experience in the pit (Genesis 37:24) typifies descent into death’s realm, while his subsequent elevation prefigures resurrection and exaltation. Similarly, Daniel in the lions’ den and the three Hebrew children in the fiery furnace represent passages through death’s valley with supernatural preservation.

The Hebrew word “sheol” (H7585), often translated as “hell” or “grave,” represents the realm of death. This corresponds to the valley’s depth, where death’s shadow is darkest. Yet Scripture reveals that even sheol cannot inhibit God’s presence: “If I make my bed in hell, behold, thou art there” (Psalm 139:8).

Christ as the Good Shepherd Through the Valley

David’s confidence in Psalm 23:4 stems from the Shepherd’s presence. “A Psalm of David. The LORD is my shepherd; I shall not want.” (Psalms 23:1). This finds its ultimate fulfillment in Christ, who declares, “I am the good shepherd: the good shepherd giveth his life for the sheep” (John 10:11). Christ not only leads us through the valley but enters it Himself as an example of our journey.

The rod and staff that comfort represent Christ’s dual nature as both protector and guide. The rod (Hebrew “shebet,” H7626) signifies authority and protection, while the staff (Hebrew: “mish’eneth,” H4938) represents support and guidance. Together, they symbolize Christ’s complete provision for our journey through death’s domain.

Christ’s own words confirm His role as our guide through this valley: “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:3). He precedes us through death’s valley to prepare our way.

Most significantly, Christ brings light to dispel the spiritual blindness that characterizes the valley. As He declared: “I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12). Through Christ, the valley of spiritual death and blindness becomes the pathway to spiritual life and understanding.

The Valley as Spiritual Transformation

Beyond representing our earthly condition, the valley of the shadow of death symbolizes the process of spiritual death to self that every believer must experience. Paul describes this transformation: “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me” (Galatians 2:20).

This spiritual death involves walking through the valley where our old nature dies and Christ’s life emerges. The shadow of death becomes the means by which we pass from death unto life: “Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24).

The transformation includes movement from spiritual blindness to spiritual sight. Christ explained: “For judgment I am come into this world, that they which see not might see; and that they which see might be made blind” (John 9:39). This heavenly paradox reveals the fundamental nature of spiritual transformation – the old man, who thinks he sees, must be blinded and put to death, while the new man, who acknowledges his blindness, is given spiritual sight and life.

The “I” that is crucified represents the old man who walks in spiritual darkness, confident in his natural understanding yet blind to God’s realm. The “I” that lives represents the new man to whom spiritual sight is granted. This death and resurrection occurs within the valley experience, where God “calleth those things which be not as though they were” (Romans 4:17), giving life to the spiritually dead and sight to the spiritually blind.

The valley experience becomes the place where spiritual eyes are opened and sacred understanding is granted to the new man, while the old man’s presumed sight is exposed as blindness and put to death. As Christ declared, “For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted” (Matthew 13:15). The valley strips away the old man’s false confidence in natural understanding, preparing the heart for the new man’s spiritual sight.

Cross-References: Walking Through Death

Scripture provides numerous examples of God’s people walking through death’s shadow with supernatural protection. The Israelites’ passage through the Red Sea typifies passage through death: “And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left” (Exodus 14:22). The sea, representing death’s waters, parts to allow safe passage.

Similarly, their crossing of Jordan into the Promised Land symbolizes passing through death into resurrection life: “And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people; And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water… That the waters which came down from above stood and rose up upon an heap” (Joshua 3:14-16).

Natural and Spiritual Applications

Naturally, the valley of the shadow of death encompasses every believer’s earthly experience. We live in a world under death’s dominion, facing mortality, suffering, and separation. Yet spiritually, this valley represents the transformative process by which Christ leads us from spiritual death to spiritual life.

The preciousness declared in Psalm 116:15 extends to both aspects. Our physical trials and eventual death are precious to God because they conform us to Christ’s image: “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren” (Romans 8:29). Our spiritual death to self is equally precious as it allows Christ’s life to emerge within us.

The promise extends beyond mere survival to victory: “O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ” (1 Corinthians 15:55-57).

This victory finds its ultimate expression in Paul’s declaration: “So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1 Corinthians 15:54). Here Paul quotes from Isaiah’s ancient prophecy: “He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it” (Isaiah 25:8).

The Hebrew word “bala” (H1104) means to swallow completely, to engulf entirely. Death is not merely defeated or pushed aside – it is completely consumed and absorbed by victory itself. This represents the total reversal of the valley experience, where death’s shadow gave way to life’s substance, corruption yielded to incorruption, and mortality surrendered to immortality.

This valley, though dark, becomes the pathway to glory: “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2 Corinthians 4:17-18).

Conclusion: The Shadow That Leads to Light

The valley of the shadow of death reveals God’s redemptive purpose woven throughout Scripture. This valley is not our destination but our passage – the place where death’s shadow gives way to resurrection light. Through Christ’s presence and guidance, what appears as the darkest valley becomes the pathway to eternal life.

As we walk through this valley, whether in its natural manifestation through earthly trials or its spiritual reality through death to self, we discover that death’s shadow cannot overcome the light of Christ’s presence. Paul reveals the heavenly pattern: “For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6).

This verse connects the original creation command with our personal transformation in the valley. “And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.” (Genesis 1:2-3). Just as God spoke light into primordial darkness on the first day of creation, He speaks spiritual light into the darkness of our hearts while we walk through death’s valley. The “knowledge of the glory of God” (2 Corinthians 4:6) represents the very understanding that death’s condition lacks – comprehension of God’s realm and character. This light shines specifically “in the face of Jesus Christ” (2 Corinthians 4:6), our Good Shepherd who guides us through the valley.

The ultimate destination of our journey through the valley is revealed in John’s vision: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:4). This promise encompasses the complete resolution of every aspect of the valley experience – death itself abolished, sorrow replaced with joy, crying silenced by perfect peace, and pain transformed into eternal glory.

The tears God wipes away are the very tears shed while walking through death’s valley. The death that will be “no more” is the death whose shadow we currently traverse. The sorrow and crying that will cease are the emotional companions of our present valley experience. When John declares that “the former things are passed away,” he includes the valley of the shadow of death among those former things that give way to the new creation.

Most profoundly, the spiritual blindness and lack of understanding that characterizes the valley will be replaced with perfect knowledge and comprehension of God’s realm. Paul reveals this glorious transformation: “For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known” (1 Corinthians 13:9-12). Where once we walked in the shadow of spiritual death, unable to perceive sacred truth, we will see Him face to face and know even as we are known.

In Christ, the valley of the shadow of death becomes not a place of fear but of faith, not of ending but of beginning, not of separation but of union with our heavenly Shepherd who leads us safely home to that place where shadows flee away and we dwell in His marvelous light forever.

In the light of Christ, the valley of the shadow of death becomes the path of life.

“Open thou mine eyes, that I may behold wondrous things out of thy law” (Psalm 119:18). Amen

The Spiritual Significance of Valleys in Scripture

[Study Aired April 8, 2025]

Introduction

In our previous study, “The Spiritual Journey Through the Mountains of Scripture,” we explored how mountains in Scripture symbolize significant stages of spiritual growth and transformation. Just as mountains represent divine encounters, covenants, and spiritual victories, valleys hold equally profound spiritual lessons. While mountains highlight spiritual highs, revelation, and closeness to God, valleys emphasize humility, testing, and God’s faithful presence through life’s challenges. This complementary study of valleys deepens our understanding, illustrating that spiritual maturity involves both ascending mountains and traversing valleys.

Remember that “the kingdom of God is within you” (Luke 17:20), and physical patterns in creation reveal spiritual truths, for “the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made” (Romans 1:20). By examining valleys in Scripture, we discover essential insights into God’s transformative work in our lives, equipping us to navigate difficulties with faith, discernment, and hope.

Valleys as Places of Testing and Humbling

Throughout Scripture, valleys often represent places of testing, humility, and preparation before spiritual elevation. David’s experience in the Valley of Elah before confronting Goliath powerfully illustrates this pattern. When facing the giant, David declared, “Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the LORD of hosts, the God of the armies of Israel, whom thou hast defied” (1 Samuel 17:45). This valley encounter preceded David’s elevation to prominence in Israel, showing how God uses valleys to prepare us for greater purposes.

The Valley of Baca, mentioned in Psalm 84, further illustrates this principle: “Who passing through the valley of Baca make it a well; the rain also filleth the pools. They go from strength to strength, every one of them in Zion appeareth before God” (Psalm 84:6-7). The name “Baca” means “weeping,” suggesting that this valley represents seasons of sorrow and difficulty. Yet notice how those passing through this valley transform it into a place of refreshment — they “make it a well.” This shows that times of humbling and testing, when approached with faith, become sources of spiritual growth and blessing.

The prophet Hosea captures this transformative purpose of valleys: “And I will give her her vineyards from thence, and the valley of Achor for a door of hope” (Hosea 2:15). The Valley of Achor, whose name means “trouble,” becomes “a door of hope.” This pattern reveals how God transforms our places of trouble into gateways of hope as we yield to His purifying work.

Ezekiel’s vision of the valley of dry bones powerfully demonstrates this principle. In a place of death and barrenness, God asked, “Son of man, can these bones live?” (Ezekiel 37:3). Through prophesying as commanded, Ezekiel witnessed a resurrection: “and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army” (Ezekiel 37:10). This vision shows how God brings life from death, strength from weakness, in the valleys of our experience.

Valleys as Places of Decision and Judgment

The Valley of Jehoshaphat, or “the valley of decision,” represents God’s judgment and the consequences of spiritual choices. Joel prophesied: “Multitudes, multitudes in the valley of decision: for the day of the LORD is near in the valley of decision” (Joel 3:14). This valley symbolizes moments of spiritual crisis where destinies are determined based on response to God’s word.

The Valley of Hinnom, later called Gehenna (translated as “hell” in the New Testament), served as Jerusalem’s garbage dump where continual fires burned. Jesus referenced this location when warning: “If thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell” (Matthew 5:29). This valley represents the consequences of unrepentant sin and the judgment that follows.

These valleys of judgment serve as warnings, yet also carry redemptive purpose. As Isaiah prophesied: “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain” (Isaiah 40:4). This leveling process might seem painful, for valleys must first be filled and mountains must first be brought low. Spiritually speaking, this represents God’s transformative work within us, often through trials, discipline, and humbling experiences. Though such experiences may feel difficult or even overwhelming, they are essential, as they strip away our pride, self-dependence, and reliance upon fleshly wisdom. As God removes these obstacles, He creates a clear pathway for His righteous presence to manifest within our hearts and lives.

This preparation is not without purpose, as it readies us to receive something far greater—the revelation of God’s glory. The valleys that God fills represent our emptiness and need for Him, while the mountains He lowers symbolize our self-exaltation and human pride. Through this divine leveling, God places us on equal footing before Him, enabling us to witness His glory without obstruction.

The next verse beautifully underscores the profound purpose behind this process: “And the glory of the LORD shall be revealed, and all flesh shall see it together” (Isaiah 40:5). God’s intention is not merely personal transformation but the universal unveiling of His glory. He desires that “all flesh” – every person, regardless of status, position, or strength—might witness the fullness of His majesty and recognize Him as the Sovereign Lord.

Therefore, what may initially feel painful or confusing is, in reality, God’s merciful act of preparation. In smoothing out spiritual terrain and leveling personal pride, He graciously readies each of us for the unparalleled privilege of beholding and reflecting His glory.

Valleys as Places of Provision and Blessing

Despite their association with testing and judgment, valleys in Scripture also represent places of glorious provision and blessing. The Psalmist declares: “He maketh me to lie down in green pastures: he leadeth me beside the still waters” (Psalm 23:2). These “green pastures” would typically be found in valleys where water collected and vegetation flourished. The same psalm later mentions “the valley of the shadow of death” (Psalm 23:4), showing that even in death’s valley, God provides comfort and guidance.

The Valley of Eshcol, where the Israelite spies gathered enormous clusters of grapes, represents abundance in lowly places: “And they came unto the brook of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff” (Numbers 13:23). Though the spies lacked faith to enter the land, this valley’s bounty testified to God’s provision.

The prophet Zechariah described a dramatic geographical transformation: “And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley… and ye shall flee to the valley of the mountains” (Zechariah 14:4-5). This newly-formed valley becomes a place of refuge during judgment, demonstrating how God provides escape in the midst of tribulation. “There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.” (1 Corinthians 10:13)

Valleys as Places of Spiritual Transformation

The Valley Gate in Nehemiah’s account of rebuilding Jerusalem’s walls holds special significance: “The valley gate repaired Hanun, and the inhabitants of Zanoah; they built it, and set up the doors thereof, the locks thereof, and the bars thereof” (Nehemiah 3:13). This gate likely led to the Hinnom Valley and represents the humility required to enter God’s presence. Just as physically one had to descend through this gate, spiritually we must humble ourselves to experience God’s restoration work.

This principle of humility preceding elevation appears throughout Scripture. James declares: “Humble yourselves in the sight of the Lord, and he shall lift you up” (James 4:10). Peter echoes this: “Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time” (1 Peter 5:6). The sequence is clear—humbling precedes exaltation, valleys come before mountains.

Jesus Himself embodied this pattern. Paul describes: “Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him” (Philippians 2:6-9). Christ descended into the valley of human experience and death before His exaltation, establishing the pattern we all must follow.

The Valley of Vision: Seeing Spiritually in Low Places

Isaiah receives “the burden of the valley of vision” (Isaiah 22:1), a prophecy concerning Jerusalem. Though Jerusalem sat on hills, spiritually it had become a valley. This paradoxical name—Valley of Vision—reveals how spiritual sight often develops in places of humility. When we’re “brought low,” we gain perspective unavailable from mountaintops of pride forcing us to look up.

This connects to Paul’s experience with his “thorn in the flesh.” When he prayed for its removal, the Lord responded: “My grace is sufficient for thee: for my strength is made perfect in weakness” (2 Corinthians 12:9). Paul then concluded: “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Corinthians 12:9). His valley experience became a place of clearer spiritual vision as he discovered Christ’s strength perfected in weakness.

The Valley Between—From Shadow to Substance

The physical geography of the temple in Jerusalem provides another spiritual pattern. The temple stood on Mount Moriah, while the Mount of Olives lay to the east, separated by the Kidron Valley. To approach the temple from the east required descending into this valley and then ascending the temple mount. Jesus often crossed this valley, physically enacting the spiritual reality that He is “the way, the truth, and the life” (John 14:6).

On His final journey to Jerusalem, Jesus descended the Mount of Olives, crossed the Kidron Valley, and ascended to the temple (John 12:12-15; Matthew 21:1-11). Later, after the Last Supper, He reversed this journey, crossing the Kidron to Gethsemane on the Mount of Olives’ slopes (John 18:1; Matthew 26:36). This physical movement between mountains, passing through the valley, symbolizes His role as mediator—bridging heaven and earth, God and man. As John writes, “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:1-2).

This pattern reveals that valleys often represent transitions between spiritual states. Paul explains this principle when discussing how the law serves as “our schoolmaster to bring us unto Christ” (Galatians 3:24). The valley experience of law leads to the mountain of grace. Similarly, the tabernacle’s physical patterns showed “the example and shadow of heavenly things” (Hebrews 8:5), with the physical pattern being a valley pointing toward spiritual heights.

Practical Application: Our Valley Experiences

Understanding the spiritual significance of valleys transforms how we view difficult seasons in our lives. When faced with valleys of testing, humbling, or judgment, we can recognize these as necessary parts of our spiritual development. As David testified: “It is good for me that I have been afflicted; that I might learn thy statutes” (Psalm 119:71).

Rather than resisting valley experiences, we can embrace them as opportunities for growth, knowing that “all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:28). Even the Valley of the Shadow of Death loses its terror when we realize “thou art with me; thy rod and thy staff they comfort me” (Psalm 23:4).

The Valley of Dry Bones reminds us that even in situations that appear completely hopeless, God can bring resurrection life. When Ezekiel prophesied to the dry bones as commanded, “breath came into them, and they lived, and stood up upon their feet, an exceeding great army” (Ezekiel 37:10). This miraculous transformation illustrates how God works in our seemingly dead circumstances to display His power.

Conclusion: The Purpose of Valleys

The spiritual pattern revealed through valleys in Scripture shows that they serve multiple godly purposes:

1. Valleys humble us, preparing us for greater spiritual insight and elevation
2. Valleys test and purify our faith, revealing what truly motivates our hearts
3. Valleys serve as places of judgment and decision, where spiritual destinies are determined
4. Valleys provide unexpected blessing and provision in the midst of lowly circumstances
5. Valleys transform our spiritual vision, allowing us to see what pride obscures
6. Valleys mark transitions between spiritual states, serving as bridges in our journey

Ultimately, every valley in our experience prepares us for what lies beyond. As the psalmist declares, those passing through the Valley of Baca “go from strength to strength, every one of them in Zion appeareth before God” (Psalm 84:7). The valleys we face are never dead ends but pathways to deeper communion with God.

Understanding this spiritual pattern helps us embrace Isaiah’s prophetic vision: “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the LORD shall be revealed, and all flesh shall see it together” (Isaiah 40:4-5). In God’s perfect timing, every valley serves its purpose in revealing His glory and conforming us to the image of His Son.

Book of Obadiah – Oba 1:10 For Violence to your Brother…You Have Been Cut Off

[Study Aired February 7, 2024]

Oba 1:10  For slaughter, for violence to thy brother Jacob, Cover thee doth shame, And thou hast been cut off—to the age.

Oba 1:10  For slaughter^{H4480 H6993} For thy violence^{H4480 H2555} against thy brother^H251 Jacob^H3290 shame^H955 shall cover^{H3680 (H8762 Piel)} thee, and thou shalt be cut off^{H3772 (H8738 Niphal)} for ever.^H5769

H4480 – Min, from, out of, on account of, off, on the side of, since, above, than, so that not, more than, some of, after (of time), from…even to, both…and, either…or, too much for, through, because, from H4482, Mane, musical chord, a stringed instrument from an unused root to apportion

H6993 – Kehtel, slaughter, from a primitive root H6991, Kawtal, to slay, kill (Used three times in OT)

H4480 – see above

H2555 – Khawmawse, violence, wrong, cruelty, injustice, from a primitive root H2554, Khawmas, to wrong, do violence to, treat violently, do wrongly, be treated violently

H251 – Awkh, brother, half-brother (same father), relative, kinship, same tribe, each to the other (reciprocal relationship), of resemblance, a primitive word

H3290 – Ya`aqob, Jacob = heel holder or supplanter, from a primitive root H6117, Awkab, to supplant, circumvent, take by the heel, follow/attack at the heel, assail insidiously, overreach, to hold back

H955 – Buwshah, shame, (Used 4 times in OT) participle passive of a primitive root H954, Boosh, to pale, be ashamed, be disappointed, delayed, confounded, confusion, become dry, delay, be long

H3680 – Kawsaw, (Piel) to cover, conceal, clothe, cover over, spread over, overwhelm, a primitive root

H3772 – Karath, (Niphal) to be cut off/down, be chewed, fail, a primitive root

H5769 – Olam, long duration, antiquity, futurity, for ever, ever, everlasting, evermore, perpetual, old, ancient, world, long time, always, continuous existence, perpetual, indefinite or unending future, eternity, from a primitive root H5956, Alam, to conceal, hide, be hidden, be concealed, be secret, dissembler, hide oneself

Here is the literal translation of Obadiah 1:10 with the root words included:

Oba 1:10 Because of slaughter and the treating violently (we do to our) brother Jacob, (our old man will be) supplanted, shame (become dry) covers (our old man and it will be) cut down perpetually (continually).

The old man in us is, by design, created to be a “very good” adversary to the New Man. “Very good” is in the sense of being very effective at carrying out its purpose. It is an appropriate tool for the job at hand. In the same way God comments on all the beasts of the earth of His creation (including the serpent), saying it was “good” [H2896: ṭôb, appropriate]

Gen 1:24  And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so.
Gen 1:25  And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good (appropriate).

The old man is a very good (appropriate) adversary. However, we reap what we sow, and all actions have consequences. It is because of the violence against the new man, the old man is being covered in shame as it is being cut down. Ultimately, the old man in us “shall come to nought.” There are a few Hebrew words translated as shame

1. H955 boo-shaw’ feminine of H954, shame
2. H954 boosh meaning to be pale, become dry
3. H1322 bo’-sheth from H954 shame (the feeling and the condition, as well as its cause); by implication (specifically) an idol.

• a drying up of a land. 
• When a wetland dries up the fish and vegetation die and begin to stink from the rotting matter. 
• Something that gives off a bad odor or is loathsome. [Hebrew and Aramaic]: stink, abhor, abomination, loathsome, stinking, savour, displeased.

Shame is used in the context of being clothed or covered and also translated as confused

Psa 89:44  Thou hast made his glory to cease, and cast his throne down to the ground.
Psa 89:45  The days of his youth hast thou shortened: thou hast covered him with shame [H955]

Job 8:22  They that hate thee shall be clothed with shame [H1322]; and the dwelling place of the wicked shall come to nought

Psa 71:1  In thee, O LORD, do I put my trust: let me never be put to confusion [H954]

The passage in Ezekiel about the Valley of the dry bones uses the Hebrew word H3002 yaw-bashe’ to describe the bones as dry. It comes from the root word H3001 yaw-bashe’ meaning ashamed, confused and confounded. 

Eze 37:1  The hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones,
Eze 37:2  And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry [H3002].

These bones are dry, and we know Christ referred to living people as ‘dead’ when He said, “Let the dead bury their dead” (Mat 8:22). Spiritually speaking, our bones are very dry if we are not clothed with Christ. If we do not have Christ, the quickening spirit, to cover our bones, we do not have true life

Eze 37:3  And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest.

It is only when we are given the breath (spirit) of Christ to cover our bones that we are given life. This life covers our dry bones as we hear the word. We “hear” in the full sense of the word, because we hear and understand.

Eze 37:4  Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD.
Eze 37:5  Thus saith the Lord GOD unto these bones; Behold, I will cause breath [wind/spirit/make of quick understanding] to enter into you, and ye shall live:

It is Christ alone who gives us life, even though we were slain, His covering is life.

Eze 37:6  And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.
Eze 37:7  So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone.
Eze 37:8  And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them

Here is how flesh and blood is described in the New Testament. Spiritually speaking, flesh is not flesh; flesh is “meat”, and blood is not blood; blood is “drink.” Meat and drink are how we are transformed from the old corruptible state (having dry bones) to the nourished New man.

Joh 6:53  Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.
Joh 6:54  Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.
Joh 6:55  For my flesh is meat indeed, and my blood is drink indeed.
Joh 6:56  He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
Joh 6:57  As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.
Joh 6:58  This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.

Christ lives by the father; meaning Christ is in the Father and obedient to the words of His father having come to do not His will but the will of His Father. We can say the same. We are in Christ and He is in us because we are obedient to His words. We are filling up behind of the afflictions of Christ in our bodies as Christ increases in us. Our new sinew and flesh covering us is the New man dwelling in us. Christ dwells in us the same way drinking water dwells in us (physically) and gives us nourishment and life.

Eze 37:9  Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live

Eze 37:14  And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD.

While the old man will be clothed with shame, the new man is clothed with white raiment. Being clothed with Christ means He is putting His spirit in us.

Rev 3:5  He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.

Rev 3:18  I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

In Revelation we see the contrast of the old man (whatsoever worketh abomination) and the new man (they that are written in the Lamb’s book of life).

Rev 21:27  And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life.

In Zimbabwe, I remember growing up in a very warm and welcoming Church. The people were very genuine, loving and kind. During Sunday church I remember clearly singing the worship song with the lyrics, “Is your name written in the lamb’s book of life?” Most Christians, if you asked, would say yes, they want their name written there, and their name is written there because they have welcomed Jesus Christ into their heart. In their hearts they have the assurance of their salvation. However, the mystery of our salvation, and how this happens, is revealed in scriptures. We know it to be a process; a process in which we are more of a bystander than author. Ultimately, Jesus Christ is the author of our salvation (Heb 2:10) and author and perfecter of our faith (Heb 12:2). This process of salvation which Christ is orchestrating is described using the Greek word [G341] renewed:

Rom 11:25  For I do not wish you to be ignorant, brethren, of this mystery—that ye may not be wise in your own conceits—that hardness in part to Israel hath happened till the fulness of the nations may come in;
Rom 11:26  and so all Israel shall be saved, according as it hath been written, ‘There shall come forth out of Sion he who is delivering, and he shall turn away impiety [wickedness] from Jacob,
Rom 11:27  and this to them is the covenant from Me, when I may take away their sins.’
Rom 11:28  As regards, indeed, the good tidings, they are enemies on your account; and as regards the choice—beloved on account of the fathers;
Rom 11:29  for unrepented of are the gifts and the calling of God;
Rom 11:30  for as ye also once did not believe in God, and now did find kindness by the unbelief of these:
Rom 11:31  so also these now did not believe, that in your kindness they also may find kindness;
Rom 11:32  for God did shut up together the whole to unbelief, that to the whole He might do kindness.
Rom 11:33  O depth of riches, and wisdom and knowledge of God! how unsearchable His judgments, and untraceable His ways!
Rom 11:34  for who did know the mind of the Lord? or who did become His counsellor?
Rom 11:35  or who did first give to Him, and it shall be given back to him again?
Rom 11:36  because of Him, and through Him, and to Him are the all things; to Him is the glory—to the ages. Amen.

Rom 12:1  I call upon you, therefore, brethren, through the compassions of God, to present your bodies a sacrifice—living, sanctified, acceptable to God—your intelligent service;
Rom 12:2  and be not conformed to this age, but be transformed by the renewing [G342] of your mind, for your proving what is the will of God—the good, and acceptable, and perfect.

The word “renewing” appears twice in the New Testament (Rom 12:2, Tit 3:5). Renewing is the Greek word G342 [an-ak-ah’ee-no-sis] derived from G341; renovation: – renewing.

Tit 3:5  (not by works that are in righteousness that we did but according to His kindness,) He did save us, through a bathing of regeneration, and a renewing of the Holy Spirit.

It is derived from G341 [an-ak-ahee-no’-o] meaning:

• to cause to grow up, new, to make new
• new strength and vigour is given to one, to invigorate
• to be changed into a new kind of life as opposed to the former corrupt state

G341 also appears twice in the New Testament

2Co 4:16  wherefore, we faint not, but if also our outward man doth decay, yet the inward is renewed day by day.

Col 3:9  Lie not one to another, having put off the old man with his practices,
Col 3:10  and having put on the new, which is renewed in regard to knowledge, after the image of Him who did create him

The process of our salvation is Jacob supplanting Esau within us. It is us putting on the new, and putting off the old man with his practices. This is what we are instructed to lay hold of: “to lay hold on the hope set before us.”

Heb 6:18  that through two immutable things, in which it is impossible for God to lie, a strong comfort we may have who did flee for refuge to lay hold on the hope set before us,
Heb 6:19  which we have, as an anchor of the soul, both sure and stedfast, and entering into that within the vail,
Heb 6:20  whither a forerunner for us did enter—Jesus, after the order of Melchisedek chief priest having become—to the age.

Conclusion and Spiritual Principle

Psa 119:160  The sum of thy word is truth; And every one of thy righteous ordinances endureth for ever. (ASV)

2Pe 1:20 knowing this first, that no prophecy of scripture at all is becoming its own explanation

We see that our valley-of-dry-bones experience is Spiritual. It is our coming out of Babylon and putting on Christ which renews and invigorates our dry bones, transforming us into the New Man.