The clods of the valley shall be sweet unto him - That is, he shall lie as calmly as others in the grave. The language here is taken from that delusion of which we all partake when we reflect on death. We think of “ourselves” in the grave, and it is almost impossible to divest our minds of the idea, that we shall be conscious there, and be capable of understanding our condition. The idea here is, that the person who was thus buried, might be sensible of the quiet of his abode, and enjoy, in some measure, the honors of the beautiful or splendid tomb, in which he was buried, and the anxious care of his friends. So we “think” of our friends, though we do not often “express” it. The dear child that is placed in the dark vault, or that is covered up in the ground - we feel as if we could not have him there. We insensibly shudder, as if “he” might be conscious of the darkness and chilliness, and “a part” of our trial arises from this delusion. So felt the American savage - expressing the emotions of the heart, which, in other cases, are often concealed. “At the bottom of a grave, the melting snows had left a little water; and the sight of it chilled and saddened his imagination. ‘You have no compassion for my poor brother’ - such was the reproach of an Algonquin - ‘the air is pleasant, and the sun so cheering, and yet you do not remove the snow from the grave, to warm him a little,’ and he knew no contentment until it was done.” - Bancroft’s History, U. S. iii. 294, 295. The same feeling is expressed by Fingal over the grave of Gaul:
Prepare, ye children of musical strings,
The bed of Gaul, and his sun-beam by him;
Where may be seen his resting place from afar
Which branches high overshadow,
Under the wing of the oak of greenest flourish,
Of quickest growth, and most durable form,
Which will shoot forth its leaves to the breeze of the shower,
While the heath around is still withered.
Its leaves, from the extremity of the land,
Shall be seen by the birds in Summer;
And each bird shall perch, as it arrives,
On a sprig of its verdant branch;
Gaul in this mist shall hear the cheerful note,
While the virgins are singing of Evirchoma.
Thus, also, Knolles (History of the Turks, p. 332) remarks of the Sultan Muted II, that “after his death, his son raised the siege, and returned back to Adrianople. He caused the dead to be buried with great solemnity in the Western suburbs of Broosa, in a chapel without a roof, in accordance with the express desire of the Sultan, in order that the mercy and blessing of God might descend on him, that the sun and the moon might shine on his grave, and the rain and the dew of heaven fall upon it.” Rosenmuller’s Alte u. neue Morgenland, “in loc.” The word “clods” here, is rendered “stones” by Prof. Lee, but the more general interpretation is that of “sods,” or “clods.” The word is used only here, and in Job 38:38, where it is also rendered clods. The word “valley” (נחל nachal) means usually a stream, brook, or rivulet, and then a valley where such a brook runs. Notes Job 6:15. It is not improbable that such valleys were chosen as burial places, from the custom of planting shrubs and flowers around a grave, because they would flourish best there. The valley of Jehoshaphat, near Jerusalem, was long occupied as a burial place.
And every man shall draw after him - Some suppose that this means, that he shall share the common lot of mortals - that innumerable multitudes have gone there before him - and that succeeding generations shall follow to the same place appointed for all the living. “Noyes.” Others, however, suppose that this refers to a funeral procession and that the meaning is, that all the world is drawn out after him, and that an innumerable multitude precedes him when he is buried. Others, again, suppose it means, that his example shall attract many to follow and adopt his practices, as many have done before him in imitating similar characters. “Lee.” It is clear, that there is some notion of honor, respect, or pomp in the language; and it seems to me more likely that the meaning is, that he would draw out every body to go to the place where he was buried, that they might look on it, and thus honor him. What multitudes would go to look on the grave of Alexander the Great! How many have gone to look on the place where Caesar fell! How many have gone, and will go, to look on the place where Nelson or Napoleon is buried! This, I think, is the idea here, that the man who should thus die, would draw great numbers to the place where he was buried, and that before him, or in his presence, there was an innumerable multitude, so greatly would he be honored.