Exegetical Essay on Psalm 23

Psalms (B125) – Exegetical Essay

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By Johannes Suwantika

Exegetical Essay on Psalm 23:1-6

Introduction Psalm 23 is one of most favorite and most well-known chapter in the whole Bible. Psalm 23 is arguably the ―best-loved ―best -loved (and best-known) chapter in the 1 entire Bible‖ . Through this essay, I will discuss about background, Genres, literature structure and authorship and I will move on with the verse by verse exegesis of the Psalm 23. In the next step, I will then apply to our life to be learnt by this study. Talking about this psalm, Brueggemann stated that ―It is such a simple statement that it can bear its own witness without comment.‖2

Setting/Literature structure/Authorship

We find an answer to this question in the type or genre, of psalm. Is it a royal or messianic psalm? Is it a wisdom psalm? while these five types of psalms are not the only genres that scholars have identified, they are the primary genres and will help us understand most of the psalms. 3 Reading the Bible with an understanding of genre will help us avoid misinterpreting what the writer intended to say.4

What is the background background of Psalm 23? 23? go by.

There is very little internal evidence to to

Because of of this, the suggested setting of the psalm is very wide

ranging as Cragie has noted: At one end of the t he spectrum is the view of Morgernstern Morgernstern (JBL ( JBL,, 65 [1946] 13-24) that he psalm was not composed for use in temple worship, but was a pious Jew‘s expression of of faith and confidence in the Lord.

Vogt, on the other hand,

proposes a fairly elaborate hypothesis, inferring from the substance of the psalm a liturgical ritual of thanksgiving, of which a sacrificial banquet was a part. Still another proposal is that of Milne, who interprets the psalm in an exilic context (SR) (SR) 4 [1974/75] 237-47); the shepherd metaphor, which contains

1 2

Boice, J.M. Psalms Volume 1: Psalm 1-41 (Grand Rapids: Baker 1994), p. 207 Brueggemann, W The Message of the Psalms: A Theological Commentary (Minneapolis Commentary (Minneapolis:: Augsburg, 1984), p. 154

3

59.michaeal encounting,

4

Encountering god in the psalms, 46.


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within it reminiscences of the Exodus (c.f. Freedman, art. cit.), provides hope for an exiled community cut off from home and temple

5

Cragie goes on to say that the psalm is ―in the context of some ritual or the context of thanksgiving, without being so specific as Vogt.‖ 6

Although Cragie

hesitates to be specific, on the basis of vv 5-6 5-6 (i.e. the words ―enemies‖ and ―the house of the LORD‖), I concur with Kraus who states that the context is: After the judgement of God has been rendered and the acquittal, declaring the falsely accused to be

,

has been published, a banquet in

connection with an offering takes place, at which obviously also the enemies, i.e. the persecutors and accusers, take part . . . Accordingly, Psalm 23 would have originated in such a ―Sitz im Leben,‖ in which the todah, todah, the song of thanksgiving of an individual, was intoned. 7

Along with Cragie, however, however, I would like to add to this setting by stating that ―It is presumed that initially the psalm was an individual psalm, psalm, utilised in such a setting, though later in its history, it may well have come to function as a communal psalm. psalm.8

What about its structure?

Surely one one would not hesitate to say that a psalm psalm

made up of six verses would not pose a problem for scholars to reach an agreement with regards regards to its structure. Well, here again, there are actually actually two ways ways in which the psalm can be structured. structured.

These two two ways of

structuring the psalm is dependent on the number of metaphors that ―are used to describe the relationships between the Psalmist and his God.‖ 9

If we see

two metaphors, then we have two parts in the psalm, but if we see three metaphors, then we we have have three parts.

The two two widely accepted metaphors in

this psalm are that of Yahweh as ―the caring shepherd and the gracious host. The third suggestion is that alongside the two above-mentioned metaphors, there is another one depicting Yahweh as the guide of the wanderer‖ 10. If there are three metaphors, then vv1-2 relates to the caring shepherd, vv 3-4 to the guide of of the wanderer, and and vv 5-6 to the gracious host. host.

5

Cragie, C.G. Psalms 1-50 (Waco: 1-50 (Waco: Word, 1983), p. 205 Ibid., p. 205 7 Kraus, H.J. Psalms 1-59: A commentary (Minneapol commentary (Minneapolis: is: Augsburg, 1988), p. 306 8 Cragie, p. 205 9 Anderson, A.A. The Book of Psalms: Volume 1 (London: Oliphants, 1972), p. 195 10 Ibid., p. 195 6

Kraus


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questions whether there is indeed a third metaphor as the guide to the wanderer and he answers: Actually, this is hardly possible, for  (―your rod and your staff‖) unquestionablly refers to the shepherd‘s protecting, guiding, and leading to pasture. 11

So, along with Cragie and Kraus, I conclude that there are actually two parts to the psalm.

The first part part is made made up of vv 1-4, which corresponds corresponds with with the

metaphor of the caring shepherd and vv 5-6, which corresponds with the metaphor of the gracious host.

Who wrote Psalm 23?

Traditionally, this psalm is attributed to David.

is done on the basis of the title of the psalm, psalm of David).

This



(A

But this view view is now being challenged on on the basis basis of the

findings of the Ugaritic texts.

As Cragie has pointed out,

The following are possible meanings of the preposition

 in the titles: (a) ―for‖

(e.g. for David); (b) ―by‖ (e.g. by David; viz. belonging to David as author); (c) ―to‖ (perhaps in the sense ―dedicated to‖); (d) ―with reference to, concerning, about‖; (e) ―for the use of.‖

Some of the earlier earlier grammarians grammarians assumed assumed that

the second of the possible meanings listed above, the so-called lamedh auctoris, auctoris, was intended in the psalm titles; they pointed to the common usage of the same idiom in other Semitic languages such as Arabic (e.g. GCK §129 GCK §129 c). But in the Ugaritic texts, where a similar variety in meaning for the preposition l is known, the expression lb’l would fall into category (d) above, meaning ―about/concerning ―about/concerning Baal‖ Baal‖ (or perhaps perhaps ―[tablet ―[tablet belonging] belonging] to [the] Baal [cycle],‖ as proposed by D. Pardee, ―the Preposition in Ugaritic.‖ UF 8 UF 8 [1976] 215-322 [*p. 301].

12

Based on the findings of the Ugaritic texts, scholars such as Cragie and Anderson suggests that while it is possible that the psalms with the headings

 was written by David, the title itself ―need ―need not, and probably does not, imply authorship.‖13

11 12 13

Kraus, p. 305 Cragie, p. 33, 34 Cragie, p. 35


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We have seen from the above that the external evidence may point to the fact that the



might mean ―about/concerning‖ ―about/concerning‖ David.

But is there any

internal evidence in the Bible, which corresponds to the traditional view that David is the author of these these Psalms?

In the the words of Cragie, Cragie,

In historical and prophetical narratives, David is frequently associated with music and psalmody.

He is called the ―sweet psalmist of Israel‖ (2 Sam 23:1).

He is credited credited with inventing musical instruments instruments (Amos 6:5).

He is said said to

have appointed singers and musicians and assigned them to their roles in the worship of God (1 Chr 15:16-24; 15:16-24; 16:7, 31).

At a later later date, music and worship

were specified as being undertaken according to the directions of David (Ezra 3:10; Neh 12:24).

And several poetic passages in the historical narratives are

directly associated with him (David‘s lament, 2 Sam 1:19 -27; two hymns of thanksgiving, thanksgiving, 2 Sam 22 and 1 Chr 16:8-36; 16:8- 36; and David‘s Last Testament, 2 Sam 23:3-7).14

Furthermore as Kidner has pointed out 15, the Apostle Peter quoted Psalm 16 in Acts 2:25-28. 2:25-28.

In verse verse 29, Peter then goes on to say, ―Fellow Israelites, I

may say to you confidently of our ancestor David that he both died and was buried, and his his tomb is with us to this day.‖ psalms that have

Now Psalm 16 is one of the

in its title and yet the Apostle Peter claims that

David said said these things about about the Lord. Lord.

This of course implies that Peter

saw David as the author of Psalm 16.

While there is no conclusive proof that the psalms with the title

 was

written by David, based on the internal and external evidence, there is no reason to doubt the traditional view that it was indeed David who wrote this psalms.

Therefore, along with the apostle apostle Peter, I conclude that that it is the

historical David who wrote Psalm 23.

Psalm 23 1

The Lord is my shepherd, I shall not want. 2 He makes me lie down in green pastures; he leads me beside still waters; 3 he restores my soul. He leads me in right paths for his name‘s sake. 4 Even though I walk through the darkest valley, I fear no evil; for you are with me; your rod and your staff — they comfort me.

14 15

Ibid., p. 35 Kidner, D Psalms 1-72 (London: 1-72 (London: IVP, 1973), p. 33


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By Johannes Suwantika 5

You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. 6 Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the Lord my whole life long.

23:1

The picture of Yahweh Yahweh as the shepherd shepherd is not a new one.

In fact, it is

―one of the oldest epithets of God in the Hebrew tradition (cf. Gen 49:24)‖ 16. However, this terminology is not distinctive of Israel because there are parallels in the ANE. people‘. 17

For example, Hammurabi is called the ‗shepherd of the

What is distinctive of this use of the term shepherd is the

personalisation of the term – ‗my shepherd‘.

The shepherd theme is

―traditionally interpreted communally of the ‗flock‘ (or nation)‖18, but ―here ―here the metaphor is unmistakably personal‖ 19.

―David uses the most comprehensive comprehensive

and intimate metaphor yet encountered in the Psalms, preferring usually the more distant ‗king‘ or ‗deliverer‘, or the impersonal ‗rock‘, ‗shield‘.‖20

Most of the English translations trans lations of the Bible translates this verse as ―The LORD is my shepherd, I shall not want‖, but the Living Bible translates it as ―Because the LORD is my Shepherd, I have everything I need!‖.

Cragie

agrees with this translation because it tells us as ―a consequence consequence of the fact that the Lord is his shepherd, the psalmist can say: ‗I shall not want‘. ― 21

But

Kraus contends that this ―inversion‖ is not appropriate on the basis that ― is the subject,

 is the predicate.‖22

Cragie also suggests that the phrase, phrase, ―I shall not want‖, is intended for the people to ―recall God‘s provision for his people during the travels after the Exodus; see Deut 2:7, ―you have not lacked a thing‖ (the same verb, is used as in Ps 23).‖23

16 17 18 19 20 21 22 23

Therefore this psalm has links to the Exodus.

Cragie, p. 206 Anderson, p. 196 Cragie, p. 206 Stott, J. Favourite Psalms (Illinois: Moody Press, 1988), p. 32 Kidner, p. 109, 110 Cragie, p. 206 Kraus, p. 306 Ibid., p. 206

 ,


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23:2

In this verse the picture of the caring shepherd is expanded upon.

Kraus suggests that the psalmist ―wants to emphasise that the shepherd leads his flock, not over sterile fields on which the sheep find only brush parched by the heat, but to succulent, ideal ideal pasturages.‖24

According to the NASB, ―quiet waters‖ is literally ―waters of rest‖. of its literal meaning, the idea here is quite clear.

Regardless

Not only does the

shepherd leads the flock to green pastures, he also leads the flock to where there is good drinking water 25 available for the flock.

Eaton suggests that

the shepherd ―makes a small damn in the rocky wadi, forming a pool of still waters where the flock may come down easily from the burning hillsides.‖ 26 The idea that the shepherd makes a damn draws out the deep care and the great lengths the shepherd goes to in caring and providing for his flock. f lock.

23:3

―He restores my soul‖ literally means, ―to bring back the vigour of life,

the vitality‖27.

This phrase can be open to more than one meaning.

mean ―brings me to repentance‖ (or conversion). conversion).

It could

―But the words probably probably

mean ―the LORD restores me to physical health (or salvation)‖28.

Kraus suggests that this verse give us the two-fold care of the shepherd towards his sheep.

―In the pasturages pasturages and at the water holes the shepherd

provides refreshment for his flock . . . When the flock is on the move, the good shepherd looks for  = ‗proper paths‘ that are beneficial for the flock.‖29 So here we have the picture of a truly caring God, who is our shepherd.

With regards to the expression ―for his name‘s sake‖, Stott wrote, ―out of loyalty to His character and promises, He will guide me in the paths of righteousness; righteousness; that is He will not let me go astray‖ 30 . This shows the

24

Kraus, p. 307 The Malay Good News for Modern Man Bible ( Alkitab Alkitab Berita Baik Untuk Untuk Manusia Moden) Moden) translates ―quiet waters‖ as ―air jernih yang tenang‖ (clean, quiet waters) 26 Eaton, J.H, Psalms (London: SCM Press, 1967), p. 77 27 Kraus, p. 307 28 Boice, p. 209 29 Kraus, p. 307 30 Stott, p. 32 25


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confidence of the psalmist that God will will continue to guide guide him.

Cragie

suggests that this confidence lie in both the personal experiences of the psalmist and based on what the Lord has done f or the Israelites in t he Exodus and the wilderness journey31.

23:4

―The darkest valley‖ may be more exactly translated as ―the valley of

the shadow of death‖ signalled in the NRSV footnote.32

This is because the

Hebrew could be ―properly understood as a compound noun, with the literal li teral sense ‗very deep shadow‘.‖ 33

Regardless of the literal meaning of the

expression, it is clear that the verse conveys the sense that psalmist fears no evil.

In other words, as Stott suggests, suggests, the security of the psalmist psalmist does not

lie in the environment, i.e. neither in the green pastures and still waters nor the darkest valley, but in the LORD who is his shepherd34.

The metaphor of the ―rod‖ and the ―staff‖ give us a picture of protection and guidance respectively. respectively.

The rod ―was a club used in defence, to drive away

the wild animals or any other enemy (cf. 2 Sam. 23:21; Mic. 7:14). occasionally be tipped with metal or studded with nails‖ 35.

It could

The staff was

probably a crook, which is used ―to urge the tardy sheep on and bring the stray ones back to the flock‖ 36, by slipping slipping the crook ―around the sheep‘s neck‖37.

In this verse, we also have the shift from the third person pronoun ―he‖ to the second person pronoun pronoun ―you‖. ―you‖.

This gives gives us the sense sense of closeness closeness that the

psalmist feels he is with the LORD.

At the stage stage of walking walking through the

valley of the shadow of death, the ―Shepherd is no longer ahead, to lead, but

31

Cragie, p. 207 – 207 – the the link with the exodus is indicated by the use of the expression ‗for his name‘s sake‖ in Ps 106:8 in the context of the deliverance of Egypt

32

33 34 35 36 37

The gift of the Psamls,81. Ibid., p. 207 Stott, p. 32 Anderson, p. 198 Kraus, p. 308 Blaicklock, Blaicklock, E.M. Psalms for Living: Psalms 1-72 (London: 1-72 (London: Scripture Union, 1977), p. 64


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alongside to escort‖38.

Boice suggests suggests that we ―are never so conscious conscious of

the presence of God as when we pass through life‘s valley‖39.

23:5

In this verse, the metaphor of the shepherd is changed to that of the

host and his guest. guest.

Some has tried to maintain the metaphor of the

shepherd by emending the word for ―table‖ to the word for ―spear‖ 40, or by understanding ―table‖ as ―grass‖41 or by interpreting the ―cup‖ as a drinking trough42.

However, these arguments are not convincing.

Rather, as Kraus

suggests, Yahweh makes his appearance as the beneficent host who visibly sets the table for one who is persecuted and in this way takes him into the sphere of his protection.

The guest has his head anointed with oil.

His cup is filled to the

rim43

In terms of the ―enemies‖, Cragie states that it is very difficult to identify them specifically and concludes, It is safer to assume that the psalmist had endured affliction in the past at the hands of enemies and had risen above that affliction afflicti on in confidence.

Now as

he anticipates the future, he has no illusions; there would still be enemies, perhaps even enemies present in the temple when he offered thanks, but God‘s provision would come, even in the presence of those enemies. 44

Here perhaps the psalmist has purposely left the reference to the enemy as ambiguous so that every reader of the psalm can identify with the psalmist.

23:6

This verse expresses the transformation of the circumstances of the

Psalmist. Roland suggests suggests that this ―‗pursued ―‗pursued‘‘ by divine goodness and kindness. Dwell in the house of the LORD: not meant literally, but as a metaphor for divine shelter (Ps27:4-5, 61:4, 63:2-4) 63:2-4)‖‖45

With this confidence

that God‘s goodness and loving kindness will follow him, Cragie notes that

38 39 40 41 42 43 44 45

Kidner, p. 111 Boice, p. 211 Kidner, p. 112 – 112 – E. Power is cited by Kidner as one who holds this view (footnote 1) Cragie, p. 207 – 207 – von Rohr Sauer is cited by Cragie as one who holds this view Kidner, p. 112 – 112 – Morgenstern is cited by Kidner as one who holds this view (footnote 1) Kraus, p. 308 Cragie, p. 208 Roland. 82.


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the psalmist rejoices not only in the present moment of festivity and thanksgiving, but also anticipates future occasions when he would return to dwell again in the house of the Lord (the temple), in order once again to give thanks.46

The Hebrew word for ―mercy‖ is actually

 ,

meaning steadfast steadfast love or loving kindness.

which is a covenant word

The use of this word is another

link to the ―language of the Exodus and the wilderness which permeates the entire psalm‖47.

The word ―for ever‖ is literally ―to the length of days‖ and hence does not mean forever.

However, as Kidner has pointed out:

But since the logic of God‘s covenant allows no ending to his comm itment to a man, as our Lord pointed out (Mt. 22:32), the Christian understanding of these words does no violence to them. t hem.48

In conclusion, let me quote Cragie: There are few psalms in the Psalter which are so well-loved well-loved and well-known as Ps 23.

Its appeal lies partly in the simplicity simplicity and and beauty of its poetry, poetry,

strengthened strength ened by the serene confidence confidenc e which it exudes.

But more than that,

the genius of the psalmist is to be found in the extraordinary expression of a trusting relationship with God.

To express such a relationship relations hip in simple

language is no easy task; on the one hand, the psalm could sink to a monotonous repetition of affirmations, while on the other hand it could defy the abilities of language for articulate expression as a consequence of it profundity. The psalmist has avoided the extremes and found a middle path which is at once simple , yet also profound.

46 47 48

Cragie, p. 208 Cragie, p. 208 Kidner, p. 112, 113


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Bibliography

Anderson, A.A.

The Book of Psalms: Volume 1 (London: Oliphants, 1972)

Boice, J.M.

Psalms Volume 1: Psalm 1-41 (Grand Rapids: Baker 1994)

Brueggemann, W

The Message of the Psalms: A Theological Commentary (Minneapolis: Augsburg, 1984)

Cragie, C.G.

Psalms 1-50 (Waco: 1-50 (Waco: Word, 1983)

Dahood, M.

Psalms I: 1-50 (New 1-50 (New York: Doubleday, 1965)

Eaton, J.H,

Psalms (London: SCM Press, 1967)

Kidner, D

Psalms 1-72 (London: 1-72 (London: IVP, 1973)

Kraus, H.J.

Psalms 1-59: A commentary (Minneapolis: Augsburg, 1988)

Murphy, R.E.

―Psalms‖ in The Jerome Biblical Commentary (Brown, R.E., Fitzmyer, J.A. & Murphy R.E. (eds.); Englewood Cliffs: Prentice Hall, 1968) [Online] Available: Logos Library System

Ross, A.P.

―Psalms‖ in The Bible Knowledge Commentary , (Walvoord, J.F. and Zuck, R.B. (eds.); Illinois: Scripture Press, 1983, 1985) [Online] Available: Logos Library System.

Stott, J.

Favourite Psalms (Illinois: Moody Press, 1988)

Stuhlmueller, C.

―Psalms‖ in Harper’s Bible Commentary (Mays, Commentary (Mays, J.L. (ed.) San Francisco: Harper and Row, 1985) [Online] Available: Logos Library System.

Exegetical Essay on Psalm 23

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