Hello. My name is Frank Johnson, and I am speaking to you today from my new video blog, ProdigalGod.com.

Today’s message will be the first in a four-part series entitled, “The Valley of Weeping.”

This series will be an exposition of Psalm 84, so if you’d like to open your Bibles to that passage, you will be ready to follow along.

Let’s get started.

A Question
In the novel The Brothers Karamazov, written by Fyodor Dostoevsky, one of the main characters, Ivan, challenges his brother, Alyosha, by asking him the following question: “Imagine that you are creating a fabric of human destiny with the object of making men happy in the end, giving them peace and rest at last, but that it was essential and inevitable to torture to death only one tiny creature- that baby beating its breast with its fist, for instance - and to found that edifice on its unavenged tears, would you consent to be the architect on those conditions? “ Alyosha’s answer was that, No, he would not agree to those conditions.  [Dostoevsky, Fyodor, The Brothers Karamazov]

Perhaps one of the oldest questions mankind has ever asked is, “Why does God apparently agree to that condition?”

Why does God allow suffering to remain in the world? Perhaps the more pressing question for some of us is, “Why does God allow suffering to remain in my life, let alone in the world?”

What are we to say to the woman whose husband has just died? What are we to say to the 21-year-old man who has just discovered he has leukemia and four weeks to live? What are we to say to the parents whose 5-year-old child has just been run down and killed by a drunk driver? What are we to say?

What are we to say to Dostoevsky’s single, tiny, tortured baby? And again, perhaps the more pressing question for some of us is, “What are we to say to ourselves when it seems that we ourselves are Dostoevsky’s single, tiny, tortured baby?”

Encouragement from God’s Word
None of us have truly satisfactory answers to those questions. On this side of heaven, the “why’s” of suffering in our world will remain a mystery to us. But while we don’t have all the answers to our questions, we can find encouragement in the word of God.

One thing which is important for us to realize is that we cannot avoid suffering in this life.

Acts 14:22 says that “We must go through many hardships to enter the kingdom of God.”

Peter tells us in his first epistle that we should not be surprised by painful trials as though something strange were happening to us. He goes on to say that “those who suffer according to God’s will should commit themselves to their faithful Creator and continue to do good.” [1 Peter 4:12-19]

Paul wrote to the Thessalonian believers that we are destined for trials. [1 Thessalonians 3:3]

The end of Hebrews 11 teaches us that there are two manifestations of faith: one of prosperity and one of suffering. Let’s read Hebrews 11:32-38 in a somewhat different way than it is written down in the New Testament. I think that after reading my version, you will agree that it does not change the central meaning of the passage, but in fact amplifies it:

“And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, who by faith conquered kingdoms, (by faith they) performed acts of righteousness, (by faith) they obtained promises, (by faith they) shut the mouths of lions, (by faith they) quenched the power of fire, (by faith they) escaped the edge of the sword, (by faith) from weakness (they) were made strong, (by faith) they became mighty in war, (by faith) they put foreign armies to flight. (By faith) women received back their dead by resurrection;....”

Those verses are pretty exciting for most of us. The following verses, however, are not so exciting, but they are just as much a description of what we as believers encounter in the Christian life.

“....(by faith) others were tortured, not accepting their release, in order that they might obtain a better resurrection; (by faith) others experienced mockings and scourgings, yes, also chains and imprisonment. (By faith) they were stoned, (by faith) they were sawn in two, (by faith) they were tempted, (by faith) they were put to death with the sword; (by faith) they went about in sheepskins (and) in goatskins, (by faith they were) afflicted, (by faith they were) ill-treated. (These were) men of whom the world was not worthy; (by faith) they wandered in deserts and mountains and caves and holes in the ground.”

And so, we can’t avoid suffering in this life. Both prosperity and suffering are legitimate results of faith. The New Testament call is never to escape difficulty, but always to endure and embrace it, allowing difficulty to shape our character and bring us to maturity.

How Should We Respond to Suffering?
If we can’t avoid it, then how are we to respond to the suffering which we experience in life? How are we to react to the difficult circumstances which often seem so inevitable in our experience? How can we prepare ourselves so that suffering will accomplish in us what James calls the perfect or finished work of trials, maturity and completeness? [James 1:2-4]

Let’s hear what the Psalmist has to say in Psalm 84. Although we will be examining verses 5-7 in more detail, I would like us to read the entire psalm, along with its title, from the New International Version of the Bible.

For the director of music. According to Gittith. Of the Sons of Korah. A psalm.

How lovely is your dwelling place, O Lord Almighty!

My soul yearns, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God.

Even the sparrow has found a home, and the swallow a nest for herself, where she may have her young - a place near your altar, O Lord Almighty, my King and my God.

Blessed are those who dwell in your house; they are ever praising you. Selah

Blessed are those whose strength is in you, who have set their hearts on pilgrimage.

As they pass through the Valley of Baca they make it a place of springs; the autumn rains also cover it with pools.

They go from strength to strength, till each appears before God in Zion.

Hear my prayer, O Lord God Almighty; listen to me, O God of Jacob. Selah

Look upon our shield, O God; look with favor on your anointed one.

Better is one day in your courts than a thousand elsewhere; I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked.

For the Lord God is a sun and shield; the Lord bestows favor and honor; no good thing does he withhold from those whose walk is blameless.

O Lord Almighty, blessed is the man who trusts in you.

Four Points of Background
Before examining the actual passage, I would like us to be aware of four crucial points of background.

Psalm 84: A Call to Intimacy
First of all, I would like us to note the position of Psalm 84 within the entire Psalter.

We’re not often told that the position of a particular psalm within the entire psalter is important. This is unfortunate, because a psalm’s position within the psalter was very important to the Israelites of the Old Testament era.

Some of us may have noticed in our readings of the psalms that they are divided into five “books.” The first book of psalms is made up of psalms 1-41, the second of psalms 42-72, the third of psalms 73-89, the fourth of psalms 90-106, and the fifth of psalms 107-150.

These five “books” of psalms correspond to the first five books of the Old Testament, what we call the Pentateuch and what in Hebrew is called the Torah. And so the first “book” of psalms corresponds to Genesis, the second “book” of psalms corresponds to Exodus and so on.

This correspondence between the Psalms and the first five books of the Old Testament has been recognized by biblical scholars for centuries. In fact, the Hebrew rabbis acknowledged this correspondence by often referring to the psalter as the “Torah of David.”

What does this tell us about our psalm? Psalm 84 is located in the third “book” of psalms and thus is part of the portion of the psalter which corresponds to the book of Leviticus.

What does the book of Leviticus have to do with Psalm 84? Doesn’t Leviticus just say a lot about laws and sacrifices?

Leviticus takes its name in English (and in Latin and Greek) from the fact that it speaks a great deal about the role of the priests (the sons of Levi). But in Hebrew, the name of this third book of the Old Testament comes from the first word of the book, wayyqra, which means in Hebrew, “And He (the Lord) called.”

When the Hebrews came to the book of Leviticus, it was with a deep sense that the Lord was calling them.

And if you read the first several chapters of Leviticus, you will discover that the Lord was calling His people to relationship with Himself. It was relationship through sacrifice, but relationship nonetheless. In fact, the entire book of Leviticus is an Old Testament manual of how to draw near to God.

And the words of Leviticus were spoken while the Israelites were in the wilderness. In their suffering, God was calling them to relationship with Himself. He was saying, “In the midst of the wilderness, come to Me; in the midst of your wanderings, come to Me; in the midst of your sufferings, come to Me. Come to Me, and live in intimacy with Me.”

And the call of Psalm 84 corresponds to this message of Leviticus, because like the book of Leviticus, it teaches us that in the midst of our suffering, God calls us to relationship with Himself. In the midst of difficult circumstances, God is calling us to intimacy with Himself.

The Writer of Psalm 84
The second point of background of which I would like us to be aware is the identity of the writer.

The writer of the psalm was a “Son of Korah” or a Korahite. We know this from the title of the psalm and also from verse 10 where the writer expresses his desire to be a doorkeeper in the house of his God, which was the function of the Sons of Korah in the temple.

At the time the psalm was written, the writer was either on pilgrimage to Jerusalem, or reflecting on past pilgrimages. We know this from the writer’s longing for God’s house which he expresses in the first four verses and from the language of verse 5 in which the writer speaks of those “who have set their hearts on pilgrimage.”

The Occasion of Psalm 84
The third point of background of which I would like us to be aware is the occasion of the writing of the psalm.

Psalm 84 was written in conjunction with the Feast of Booths. We know this from the writer’s reference in verse 6 to the autumn rains. Jewish males were required to undertake three pilgrimages to Jerusalem each year: at Passover, at Pentecost, and at the Feast of Booths. The only one of these three festivals which took place during the time of the autumn rains was the Feast of Booths.

In fact, Psalm 84 was traditionally sung by the Israelites at the Feast of Booths. This particular feast was an annual feast in which the Israelites were commanded to live for seven days in booths or tabernacles made of tree branches.

The Feast of Booths was designed to remind the Israelites that whether they lived in houses or in tents, they were pilgrims - their stay on earth was temporary. This is in keeping with the pilgrim nature of Psalm 84.

The Valley of Baca
And so, we have a Korahite on pilgrimage to Jerusalem for the Feast of Booths.

And during his journey, he encounters a place called the Valley of Baca. And this brings us to the fourth and final point of background I wish to address: the nature of the Valley of Baca.

The Hebrew word “Baca” means “weeping,” and thus, our Korahite traveler has encountered the “valley of weeping.” It was a dry, arid, lifeless place.

The valley of weeping is symbolic of the trials and tribulations, the difficult circumstances, and the suffering which we, as children of God, so often encounter on our journey in the Christian life.

The valley of weeping is not an option for God’s child, but a necessity and a certainty. Psalm 84 does not say “if they pass through the Valley of Baca,” but, “as they pass through the Valley of Baca.” The valley of weeping is a certainty for God’s child, for those who “are without discipline....are illegitimate children and not sons.” [Hebrews 12:18]

The valley of weeping represents the difficult seasons of our lives which produce character and maturity. And so James writes, “Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, that you may be perfect and complete, lacking in nothing.” [James 1:2-4]

Amy Carmichael reminds us of the necessity, and even the normalcy, of the valley of weeping in the life of a believer when she writes these words:

Hast thou no scar?
No hidden scar on foot, or side, or hand?

I hear thee sung as mighty in the land;
I hear them hail thy bright ascendant star,
Hast thou no scar?

Hast thou no wound?
Yet I was wounded by the archers, spent
Leaned me against a tree to die; and rent
By ravening wolves that compassed me, I swooned.
Hast thou no wound?

No wound? No scar?
Yet, as the Master shall the servant be,
And pierced are the feet that follow Me;
But thine are whole; can he have followed far Who hath no wound nor scar?”

[Quoted in V. Raymond Edman, Disciplines of Life (Eugene, Oregon: Harvest House Publishers, 1982), pg. 90.]

This concludes the first part of our series. I hope you will join me next time as we look at the first of three secrets to traversing the Valley of Weeping victoriously.

Thank you for joining me today.