WHILE IT IS DAY

Introduction

Despite its brevity, Psalm 23 is a well of profound spiritual and theological depth. As with many of the Psalms, it is filled with Messianic undertones – portraying the kingdom in all its glory with common descriptive motifs such as “green pastures” (Isa. 11: 7; 40:11; 41:19; 49:9), “still waters” (Pss. 46:4; Isa. 41:18; 49:10; Ezek. 47; Zech. 14:8; Rev. 22:1) and a prepared “table” (Pss. 22:26, 29; Isa. 25:6; Ezek. 39:17-20; Rev. 19:7, 17). Thus the Psalm is eschatological as well. Like Paul in 2 Corinthians 4:7-5:7, David is contrasting the present reality, characterized largely by “death” (Ps. 23:4; 2 Cor. 4:10), with the hope of future glory, which is characterized by “life” (Ps. 23:2; 2 Cor. 4:10). This Psalm gives the assurance of a covenant God who brings the promise of the future into the experiential present and thus motivates the believer to partner with Him in making that which is presently a feeling (“tasting of the power of the age to come” – Heb 6:5) an earthly reality.

The Context

The Book of Psalms is a compilation of 150 “songs” by several different authors written between 1000-965 B.C. Many of the Psalms contain titles indicating the author, his occasion for writing, and the desired musical direction. The book as a whole is divided by theme into five different sections, or books, according to the doxology of each section. Many believe that the Psalms were compiled with intention; that is, that the individual (or group) who compiled them – often called the “Psalter” – gathered specific psalms together to convey a certain message through their related structure. The surrounding context should therefore be taken into consideration in a careful exegesis of any individual psalm. So, with this in mind, let us briefly examine the context of Psalm 23.

It’s appropriate that Psalm 22 and 23 should be grouped together, for they carry much of the same imagery. For example, restored life (22:21, 29; 23:3), feasting (22:26, 29; 23:5) and the Lord’s sovereignty in the midst of evil (22:3, 9-10, 28; 23:5) are themes carried in each. Besides the imagery, though, the two psalms are bound by emotional tone. Both show a contrast between the present reality of crucifixion (or “valley of death”) and the Messianic hope of the future. Psalm 24 carries the Messianic imagery even further than 22 and 23, with the King of glory’s processional entry into the holy city (24:7-10). Psalm 23 ends with David’s desire to dwell in the house of the Lord forever and in Psalm 24 he presents the conditions for one to actually dwell therein. Also, when taken theologically and in light of the New Testament, these three psalms could be seen as tied together by a salvific narrative: going from cross and justification in Psalm 22, to the lifelong process of sanctification in Psalm 23, climaxing with Christ’s parousia and our glorification in Psalm 24.

Exegesis

David presents two principle metaphors in this psalm. In verses 1-4 he shows the Lord as a tender shepherd and in verses 5-6 he shows Him as a sovereign king. Some believe that the imagery is only that of a shepherd throughout, but that would not work with the “table”, “oil”, or “cup” presented in verse 5. Others see this mistake and correct it by rightfully dividing the imagery of 1-4 with that of 5-6, seeing in 5-6 a picture of a host and his guest. While I agree with this division, I believe there is more to the imagery of 5-6 than just a host, for two reasons. First, a host would not anoint the head of his guest with oil or invite two enemies to the same dinner. The “oil” image is proper to someone with king-making authority. A more probable background would be that of a sovereign dignitary anointing someone under him for service, as David, the Psalmist, was anointed by God to be the king of Israel (1 Sam. 16:12). This leads us to the second reason; that the two offices of king and shepherd were the most personal and relatable images that David could have used from his own experience. The “staff” that he finds comforting clearly points to a shepherd, but the “rod” is somewhat more ambiguous. Shebet is used a couple times in reference to shepherding (Lev. 27:32; Mic. 7:14), but far more often, and especially in the Psalms, it denotes the scepter of a king (Gen. 49:10; Ex. 21:20; Num. 24:17; 2 Sam. 7:14; 1 Chr. 11:23; Job 9:34; 21:9; 37:13; Ps. 2:9; 45:6; 74:2; 89:32; 125:3; Isa. 9:4; 10:5, 15, 24; 11:4, 29; 30:31; Lam. 3:1; Ezek. 19:11, 14; Amos 1:5, 8; Mic. 5:1; Zech 10:11).

So then, with the shepherd and the king as the metaphoric backbone of this psalm, I have divided my exegesis into two sections, the first dealing with the imagery of the shepherd, the second dealing with the imagery of the king.

I. Yahweh is a tender Shepherd – The Psalmist starts out by introducing YHWH as a “shepherd”, which is meant to convey the care, protection and provision which He gives to his people. With this metaphor the Psalmist introduces his main theme: The tenderness and care which the Lord has for him. He makes the statement “the Lord is my Shepherd” in verse 1, and then explores the practical implications of that statement for three verses.

The whole tone of the Psalm is influenced by the fact that David said, “YHWH is my Shepherd”. The background idea is that of covenant – specifically God’s covenant with Israel. “The Lord” evokes rich images of the provision and protection of the covenant-God. “He promised to take care of His people and revealed Himself to be full of love, compassion, patience, fidelity, and forgiveness (Ex. 34:6-7).” (The Expositors Bible Commentary: Volume 5, p. 215)

Because covenant is expressed in this Psalm, eschatology must be its landscape. “YHWH”, exclaims Jurgen Moltmann, “as the name of the God who first of all promises His presence and His kingdom and makes them prospects for the future, is a God ‘with future as his essential nature’, a God of promise and of leaving the present to face the future, a God whose freedom is the source of new things that are to come. His name is not a cipher for the ‘eternal present’, nor can it be rendered by the word EI, ‘thou art’. His name is a wayfaring name, a name of promise that discloses a new future, a name whose truth is experienced in history inasmuch as His promise discloses its future possibilities. He is, therefore, as Paul says, the God who raises the dead and calls into being the things that are not (Rom. 4:17). This God is present where we wait upon His promise in hope and transformation. When we have a God who calls into being the things that are not, then the things that are not yet, that are the future, also become ‘thinkable’ because they can be hoped for.” (Theology of Hope, p. 30)

It is a profound fact rarely emphasized that the Psalmist doesn’t simply claim that YHWH is the shepherd of Israel (which had already been established) but “YHWH is my shepherd”. David here gives precedent for personally applying corporate truths. He took the revelation that God gave to the nation of Israel, knew that the character of God was consistent, and thus saw that the God of Israel was His God as well, that Israel’s Shepherd was also his Shepherd. We see him do the same thing in Psalm 17:8, where he quotes God’s declaration to Israel that they are the apple of His eye (Deut. 32:10) and applies that truth to himself, knowing that he also is the apple of God’s eye. We should all study the redemptive history of God’s people, knowing that the longsuffering, merciful, covenant-God of Israel is our God as well.

A. He provides all my needs – This is the “therefore” of the Psalm. That is, it is the application of “the Lord is my shepherd”. As Barnes put it in his notes, “The main subject is the watchful care which God had extended over the author, and the consequent assurance which he felt that God would still watch over him, and supply all his need. The leading thought – the essential idea – is his full belief that God would provide for him, and that he would never be left to want. That is the thought with which the psalm commences: ‘The Lord is my shepherd; I shall not want’ and this thought is carried through the psalm.” (Notes on the Old Testament, p. 209)

After the Psalmist declares the truth, “I shall not want”, he gives four examples of God’s loving provision. “Contrary to the usual understanding,” Keck insists, “the imagery in vv. 2-3 is not aimed at communicating a sense of peace and tranquility. It does this, to be sure, but its primary intent is to say that God keeps the psalmist alive. For a sheep, to be able to ‘lie down in green pastures’ means to have food; to be led ‘beside still waters’ means to have something to drink; to be led ‘in right paths’ means that danger is avoided and proper shelter is attained (see Pss 5:8; 27:11). In short, God ‘restores my soul,’ or, better translated, God ‘keeps me alive.’” (New Interpreters Bible Commentary Vol. IV, p. 767)

David has in mind the tender care with which God led Israel through the wilderness and provided for all their needs. Isaiah 40-55 carries much of the same motifs as Psalm 23, and is therefore helpful in expounding upon it. Particularly, Isaiah 49:9-13, one of Isaiah’s “Servant Songs”, is strikingly parallel to Psalm 23 in the imagery it carries. Notice the similarities: “…That You may say to the prisoners, ‘Go forth,’ to those who are in darkness (cf. ‘valley of the shadow of death’), ‘Show yourselves.’ They shall feed along the roads, and their pastures shall be on all desolate heights (cf. ‘lie down in green pastures’). They shall neither hunger nor thirst (cf. ‘shall not want’), neither heat nor sun shall strike them; For He who has mercy on them will lead them, even by the springs of water He will guide them (cf. ‘He leads me besides still waters’). I will make each of My mountains a road, And My highways shall be elevated (cf. ‘He leads me in right paths’). Surely these shall come from afar; Look! Those from the north and the west, and these from the land of Sinim.’ Sing, O heavens! Be joyful, O earth! And break out in singing, O mountains! For the Lord has comforted His people (cf. ‘Your rod and your staff, they comfort me’), and will have mercy on His afflicted.” (Isa. 49:9-13, NKJV)

When seeing Psalm 23 in light of this and many other similar passages, it becomes clear, prophetically speaking, that the Psalm has its ultimate application in the remnant of Israel’s deliverance at the end of the age. “The recitation of the psalm prepares for the eschatological picture of the Lamb who has become king and shepherd and guides the redeemed to living water. Here the absolute sense of ‘I do not lack’ is completely fulfilled (Rev. 7:15-17).” (James Luther Mays, Psalms: Interpretation & Bible Commentary for Teaching and Preaching, 119)

B. He is near while I sojourn through this present valley of death – Here David gives us a glimpse of what his external circumstances looked like when he wrote this psalm. This statement proves that the satisfaction in God’s provision which he expressed in verses 2-3 was no mere whimsical delight based on good times. The state of heart to which the Psalmist bears witness is such that it cannot be manipulated by the ever moving tide of life. Psalm 23 expresses what Christian joy truly looks like. It’s a joy based in the hope of the dawning Day when all will be made right and God will dwell with humanity (Rev. 21:1-8). Those who hope in Christ’s promise may be hard pressed on every side, but they will not be crushed. They may be perplexed, but they will not despair. Though persecution may come, they know they will never be forsaken. Though their bodies may be struck down, they know they will not be destroyed. They do not fear because they carry in their hearts the knowledge that He who raised up the Lord Jesus will also one day raise all those who trust in Him (2 Cor. 4:7-18). They are always, even in the “valley of death”, tasting of the power of the age to come (Heb. 6:5). In this way does the Psalmist mean that the Lord is with him.

David concludes his use of the shepherd metaphor with the “staff”, and then turns to the imagery of a king with the “rod”. The “staff” conveys the tenderness and care with which a shepherd leads his sheep, the “rod” (or “scepter”) conveys the sternness and sovereignty of king’s rule over his kingdom. Again, we see a parallel with Isaiah 40-55. As David found “comfort” in God’s rod and staff, Isaiah’s good news to Israel is that of double “comfort” by the knowledge of God’s sovereignty as king of the world and His tenderness as their Shepherd (Isa. 40:10-11). Similarly, Paul concludes the theological portion of Romans (which was heavily influenced by Isaiah 40-55) with an exhortation to consider the “goodness and severity of God” (Rom. 11:22). It’s the holy love of God that gives us comfort in this life. It’s what John Piper called the “stunning severity of Jesus’ mercy” which restores the soul of the despairing sinner.

II. Yahweh is a sovereign King – While still carrying the general idea of verse one, “I shall not want”, the image through which to convey the idea is here changed. David, the King of Israel, looks to the Lord as the superior who anointed him for service. YHWH is a Lord who lifts the beggar out of the ash heap and gives him a place of honor in the assembly.

A. He sets a banquet before me in the midst of my enemies – The word “table” used here is synonymous with a king’s feast. This “feast” reinforces the idea of covenant that was expressed initially with “YHWH”. It gives the idea a concrete expression in which one can see application in both the past, with the exodus, and the in future, with both the cross and the wedding supper of the Lamb. The wedding supper of the Lamb will be a feast given in the presence of our enemies (Ezek. 39:17, Rev. 19:17). “Their final triumph in the day of judgment”, says Barnes of the redeemed, “will be in the very presence of all their assembled enemies, for in their very presence He will pronounce the sentence which will make their eternal happiness sure, Matt. XXV. 31-36.” (Notes on the Old Testament, 213)

The King does everything that the shepherd does. He provides food (“You prepare a table”), drink (“my cup overflows”), shelter and protection (v.6). The overflowing cup again expresses the idea introduced in v. 1, and even adds to it. The cup is not merely full, it overflows with abundance. Interestingly, the Septuagint renders the last phrase of v.5 together with the first phrase of v.6 to describe the cup as being filled with “good” wine, which adds, I think, to the meaning. However, the MT is probably correct in its division.

“Surely… shall” expresses the confidence that the Psalmist has in the Lord’s provision, that He will always do what he has done in the past. This is the culmination and climax of the message of Psalm 23. David’s confidence for the future is based in the history of provision that he has already experienced. “Goodness” is sometimes translated “grace”, and that is surely its intended meaning here. Therefore, by “goodness and mercy” the Psalmist might mean that the King both gives him what he does not deserve (“grace”) and does not extend to him the punishment he does deserve (“mercy”). This may be superimposing NT meaning into an OT text in which it does not fit, but I believe this rendition is tenable.

B. I will abide in His house all my days – In keeping an eye toward the future the Psalmist expresses his utmost desire and life vision: to “dwell in the house of the Lord forever” (or “for length of days”). This phrase is seen to be David’s highest wish in light of the rest of his psalms (Ps. 26:8; 27:4; 65:4; 84:4). In the Judeo-Christian tradition, the temple (that is, the house of prayer) is the place where heaven insects with earth (2 Ch 5:13-6:2), the place where God meets man (Ex 25:22), and the place from which His government is established (Isa 2:1-4; Mic 4:1-5). David recognizes the supreme importance of this is place in the future purposes of God. And so, at the climax of the most famous passage in the Old Testament – a song filled with dramatic tension between what is and what will be – he sets his identity in place, over and above his other vocations, as one who lives between the present and the future, through prayer becoming the intersection of heaven and earth. This was the one desire of the “man after God’s own heart”, and therefore the one that all Christians should emulate.

We put our hope in the Lord, trusting that he will show Himself as provider and sovereign; we wait with groaning intercession for the day when “I shall not want” will be ultimately fulfilled; and as we have our hearts anchored in the age to come when the Kingdom will be fully manifest on the earth, the momentary light affliction that is this present “valley of death” is seen for what it truly is. In believing the Christian does not escape the suffering and temptation that is in this life, but he is equipped to endure it. By dwelling in the house of God, praying that His will would be done on earth as it is in heaven, he becomes the fulcrum for the establishment of righteousness, justice and peace. This, I believe, is the message of Psalm 23.