The Twenty-third Psalm

by J. Rodgers, Toronto | Category: General | Dec 1977

Many of the Psalms are a revelation and outpouring of human emotions. Psalm 23 is in this category. It is an expression of deep individual experience, as is evident in the repetitive use of the pronouns, 'I', 'me', and 'my'. It is possibly because of the personal intimacy in this inspired passage of Scripture that myriads of people have been able, not only to identify with but also to appropriate and personally apply the sentiments herein expressed. Probably no other passage of Scripture has been paraphrased in poetic form and memorized to such an extent as Psalm 23. It has brought joy and comfort to many; has seemed to meet every condition and circumstance in life and has even, in some unfathomable way, given to many unregenerate people a quietness, peace and comfort in periods of distress.

David states, "The LORD is my Shepherd". Few could speak with more authority than he in respect to shepherd care. He knew what was involved in "following the ewes that give suck ..." (Psa. 78:71). He could doubtless join with Jacob in saying, "in the day the drought consumed me, and the frost by night; and my sleep fled from mine eyes" (Gen. 31:40).

In the care of God's people, shepherds should heed the solemn

warnings of Ezekiel 34 (see also 1 Pet. 5:2-4). David had a deep-rooted love for the sheep under his care, to the extent of risking his life for them in facing both the lion and the bear as recounted in 1 Sam. 17. His devotion to his calling, both in respect to tending his father's flock, and as the shepherd of Israel, transcended self and is reflected in the record of 2 Sam. 24:1-17. In Psalm 22, we have a prophetic record of the good Shepherd giving His life for the sheep. In Psalm 23 David details the after-care of the One who would withhold no good thing from him.

We can readily picture the shepherd leading his flock to pasture land, luscious and green, to feed the sheep with food convenient for them, and bringing them to tranquil waters (v.2). In these peaceful and plentiful surroundings there is a calm and serene atmosphere in which the shepherd can effect his purpose. The spiritual application is expressed by David in the words, "He restoreth my soul". All these things are supporting evidence of the shepherd supplying EVERY need, as indicated in the introductory word, "1 shall not want", and has an echo in the promise of the New Testament scripture, "And my God shall fulfil every need of yours ..." (Phil. 4:19).

Valley experiences are very much an integral part of the Christian life. Nature often teaches us spiritual lessons (see 1 Cor. 11:14 and 15:36-42). Mountain experiences cannot be enjoyed apart from valley experiences, quite often the height of the mountain corresponds to the depth of the valley. The glories of Mount Zion may eventually eclipse the Vale of Elah but that valley experience profitably lived in David's memory (1 Sam. 21:9), and was essential, in divine tuition, for the role he would play in the leadership of God's people. The 'valley of the shadow of death" is also called the "valley of deep darkness" (RVM), and this rightly portrays an experience in life rather than one exclusively associated with death. Thus the Psalmist states, "I will fear no evil, for Thou art with me". It is the comforting knowledge of the Lord's presence which gives light in the valley of darkness, makes the valley of weeping a place of springs (Psa. 84:6), and gives the valley of Achor (troubling) for a door of hope (Hos. 2:15). If there is a true appreciation of the presence and purpose of the Lord there will be no resentment of the rod of correction (see Heb. 12:5-11), and as the Lord uses both the rod and the staff in perfect balance, the end product must be "for good" (Rom. 8:28). In walking through the valley can we question the Lord's ways? None can stay His hand, or say unto Him, What doest Thou? (Dan. 4:35). The man after the flesh may echo the words of Gen. 48:18, "Not so, my father". But the man after the Spirit, although he may wonder, as he watches the refiner place the crucible in the furnace time after time, "How long, 0 Master?", yet he is caused to breathe, "not as I will, but as Thou wilt". This is well exemplified in Job 13:15, "Though He slay me, yet will I wait for Him". Be encouraged, the valley experience is only for a little while; it will as surely give place to the mountain top as Elim must succeed Marah. The Lord always supplies exactly what is necessary in the trial; at Marah it was water and one tree, but immediately afterwards come the abundant riches of the blessing of God, "twelve springs of water and threescore and ten palm trees" (Exod. 15:1-27).

We journey through enemy-occupied land but the fulness of the Christian life and the manifestation of a possession and joy which is not of this world must be a constant wonder to the onlooker. In addition, that furnished table, laden with "every spiritual blessing in the heavenly places in Christ" (Eph. 1:3), is set right in enemy territory, among "the spiritual hosts of wickedness in the heavenly places" (Eph. 5:12). We can therefore with rejoicing join in the words, "Thou preparest a table before me in the presence of mine enemies".

"Goodness and mercy shall follow me all the days of my life". The goodness of God leads the sinner (Rom' 2:4) and follows the saint (Psa. 2:6). God's goodness is linked with mercy, indicating, whether to saint or sinner, that it is unearned. It can be despised or appreciated. It is one of the sustaining forces in the Christian life, "I had fainted, unless I had believed to see the goodness of the LORD in the land of the living" (Psa. 27:13).

In the unfolding of the purposes of God it emerges that He not only desires communion with men but also the establishing of a place where that communion with His people can be maintained. The conception is expressed in the words, "let them make Me a sanctuary; that I may dwell among them" (Exod. 25:8). The desire of God was given effect to in the succeeding chapters of Exodus and the Tabernacle was made, "according to the pattern" (Heb. 8:5). This dwelling-place for God was the delight of the godly Israelite and was the governing factor in every aspect of the life of the people of God. David had a burning love for the house of God (Psa. 26:8), and a consuming zeal for its establishment (2 Sam. 7:1-13). In stating "I will dwell in the house of the LORD for length of days" (Psa. 23:6 RVM), his was not a prospect for eternity but a dwelling in the house of God upon earth, during his lifetime. This house of God, referred to in the Old Covenant Scriptures, has its counterpart in the house of God in this age, spoken of in the New Covenant Scriptures as being "spiritual" (1 Pet. 2:5), in contrast to the material house of the past. Being "Built up a spiritual house" it constitutes a divine centre for the worship of God (see 1 Pet. 2:1-5; Heb. 10:19-22). To be formed and maintained as the house of God necessitates the meeting of conditions (Heb. 3:6) and requires a high standard of behaviour through subjection to divine government (1 Tim. 3:15).

The divine pattern in New Testament teaching is gathered together companies of people, subject to the will of God, continuing stedfastly in the apostles' teaching (Acts 2:42), and thus named churches of God (e.g. 1 Cor. 1:2). These churches, in various places, being grouped together according to the divine pattern, form the house of God (E ph. 2:20,21). This was, in the purposes of God, not only for the apostolic period but for this entire age.

The Lord had a design for David's life and the trials and triumphs of the journey directed him towards that grand objective, an undying desire for a place in the house of God.

In reviewing all the gracious dealings of God enumerated in Psalm 23, there should surely be a ready response in every redeemed heart to search out the truths relating to the house of God in this day, with a yearning desire to dwell therein "for length of days".

J. Rodgers, Toronto | Dec 1977
General