Introduction
“The
Lord is my shepherd and that’s all I need to know.” When a little girl was
asked to recite Psalm 23, this is all that she said. However, this one
statement can summarize the faith experience of a genuine believer or a
believing community. This is particularly true about those who have not just
known the Psalm, but have intimately known the Shepherd and have personally
experienced his ever-abiding presence and his diligent care.
Psalm
23 is the sweetest, most loved, most studied, most prayed and undoubtedly most
famous Psalm in the entire Psalter. Many authors have described this
masterpiece of literature in different ways. The great Baptist
preacher Charles Haddon Spurgeon called it “the pearl of psalms.”[1] It is one of the finest
Jewels in the entire Bible. Every clause in this short Psalm (only 6 verses) is
full of meaning and significance for our faith.
Its beauty lies in
its simplicity and at the same time profundity.[2] Alexander Maclaren said that “the world could spare many a large book
better than this sunny little psalm. It has dried many tears and supplied the
mould into which many hearts have poured their peaceful faith.”[3] This little psalm is an idyll of great beauty,
describing the peace and calm delight which dwell with one whose trust is
wholly in God.[4] Indeed, words fall short to describe the
inexhaustible beauty present in this little Psalm.
This Psalm is closely
associated with our lives as believers. In Early Christianity, Psalm 23 was used
during the Christian initiation ceremony. Presently the Psalm is used primarily
during funeral services. That is unfortunate. However, the Psalm cannot be
limited in any way. It has appeal for all kinds of people at all times and all
seasons. It is an ever-green, ever-fresh Psalm. This Psalm brings before us
changes and contrasts of life like ‘Youth and old age, joy and sorrow, helplessness
and security, want and satisfaction, transitoriness and immortality.’ [5]
What is in the Psalm for me?
This is a Psalm for everyone: Children learn and memorize it; scholars analyze it; it
is a favourite of every Church
Choir of every language group; sick and dying persons receive comfort from it. It
appeals to all and applies to all. There is something in the Psalm for each one
of us. That is why we need to read, meditate and pray the Psalm and ask ourselves, “What is in it for me?”
When I ask this
question to myself, I get captivated by the Hebrew words, “ืִּื־ืַืชָּ֥ื ืขִืָּืִ֑ื” (4a),
(“For you are with me”). For me, this is the central and most important part in
the entire Psalm. This short yet meaningful phrase describes the Psalmist’s and
every believer’s intimate relationship with Yahweh. “Covenantal relationship
with Yahweh” is the main focus of the OT literature. The
genius of the psalm lies in this extraordinary expression of a trusting
relationship with God.
This Intimate and
trusting relationship is expressed in the endearing language and expressions
like “My Shepherd” and “You are with me.” All through the Psalm the focus is on
God and his loving, ever-abiding presence. Because God is with the Psalmist, he
feels supremely blessed and confident to face any life situation. Fr. Sebastian
Kuttianickal explains why N.D. Freedman translated this Psalm in a timeless
present. He writes, “Since the psalm is a prayer before Yahweh, who is ever
present, to translate it in a timeless present is reasonable.”[6]
My
Way of Proceeding
Right
at the outset, I would like to confess that the exegesis of this illustrious
Psalm is not going to be easy. I will touch upon the scholarly research done on
it. And I will also approach it from a simple believer’s prayerful perspective,
drawing spiritual insights for our lives. This is because I totally agree with Fr.
Joy Kakkanattu, when he states in his class notes, “Our study also should be made in a
context of prayer, otherwise it may miss their deeper dimension.”
I
would like to proceed with the exegesis of the Psalm as follows: (1) First I
will explain the textual critical notes found in the BHS text of the Psalm. (2)
Then I will study the genre, structure, dating and setting of the Psalm, i.e. the
Diachronic Study. (3) I will look at the Psalm from the Canonical perspective,
i.e. the Synchronic Study. (4) Then I will turn to the detailed exegesis of the
text. In that, I will do verse by verse exegesis of the Psalm, mainly focusing
on the key words and phrases found in the Psalm. (5) I will briefly comment on
NT Cross-Readings. (6) Finally I will give contextual theological reflections
on the Psalm and how it is applicable for our life today.
In this entire
endeavor, I wish to stress the importance of the ever-abiding presence of the
good shepherd with us, the main theme inspiring me in this Psalm.
1. Textual Variants
Craigie in WBC
rightly states that Psalm 23 is “relatively free from textual and translation
problems.”[7] There are not many major textual variants
found in the BHS text of the Psalm. We find the following textual critical
notes in the BHS text.
·
In v. 2, a
full stop (:) is suggested to be transposed after the verb “He makes me lie
down” (ืַืจְืִּืืฆֵื ִื).
·
In v. 4,
the verb “to lead” (ื ืื) is proposed instead of the verb “to comfort” (ื ืื).
·
In v. 5, in
place of noun “table” (ืฉֻׁืְืָื),
another noun “spear or javelin” (ืฉֶׁ֫ืַื) is proposed thinking that there is a
dittography of ื and in place of “my cup” (ืּืֹืกִื), in the Septuagint (LXX) translation “your cup” (ฮบฮฑฮน ฯฮฟ ฯฯฯฮทฯฮฟฮฝ ฯฮฟฯ
= ืืּืֹืกืָ)
is mentioned.
·
In v. 6, we
find that the first two words (ืַืְ ืืֹื) are
considered to be connected with the fifth verse according to LXX. Besides, LXX
and the Syriac Peshitta adds second person suffix to the noun “mercy” (ืֶืกֶื). Finally in place of the verb “to return” (ืฉืื) another verb “to dwell” (ืืฉื) is found in LXX and Symmachus’ Greek
translation of the OT (ฮบฮฑฮน ฯฮฟ ฮบฮฑฯฮฟฮนฮบฮตฮฏฮฝ ฮผฮต).
2. Diachronic Study
The
Historico-Critical Study of Psalm 23 is wrought with a lot of difficulties.
Craigie rightly points out: “Although
Ps 23 is short and relatively free from textual and translation problems, it is
nevertheless particularly difficult to interpret with respect to such matters
as its form and original social or cultic setting.”[8]
2.1. Genre
There has been
general agreement since Gunkel’s time that the psalm is a psalm of trust
or confidence[9] like psalms 4 and 16. However,
Craigie proposes that the psalm must be interpreted as a psalm of confidence
in the context of some ritual or the context of thanksgiving[10] since there are some elements of thanksgiving
as Vogt proposed. Craigie further mentions, “It is presumed that initially the
psalm was an individual psalm, utilized in such a setting, though later
in its history, it may well have come to function as a communal psalm.”[11] Gunkel had added the Psalms of Confidence in the section of
Individual’s Songs of Lament (Complaint). However, this psalm is more inclined
towards praise than lament as we shall see in the canonical reading of the
Psalm.
2.2. Structure
According to Craigie,
“The structure of the psalm is also difficult to define
with clarity or certainty. There is some consensus that the psalm falls into
two main sections: (1) the Lord as shepherd (23:1–4); (2) the Lord as host
(23:5–6).”[12] However,
I would like to go along with some other scholars who consider that the
shepherd theme is running throughout the psalm.
The reason for this stand of mine is the
beautiful, inspirational and experiential book written by an agrologist, Philip
Keller who himself had been a shepherd in East Africa. His firsthand experience
makes one believe that each and every verse in the Psalm expresses the diligent
care of the shepherd towards the integral wellbeing of his sheep.
Dahood considers a chiastic arrangement of
thought considering Elysian Fields or heavenly life (vv. 2-3 and 6b) and
earthly life (vv. 4-5 and 6a) described in the psalm. [13] However, I propose my own concentric structure
based on the five strophes given by Fr. Sebastian Kuttianickal[14]
A v
1b (first strophe)
B v 2a-3b
(second strophe)
C v
4a (third strophe)
B’ v 4b-6a (fourth strophe)
A’ v 6b (fifth strophe)
In
the concentric structure, the central point is the most important one and the other
verses revolve around it. Thus v. 4a, “ืַּื ืִּื-ืֵืֵืְ ืְּืֵืื ืฆַืְืָืֶืช, ืֹื-ืִืืจָื ืจָืข-- ืִּื-ืַืชָּื
ืขִืָּืִื” is
the central and most important verse according to me. ‘The constant presence of
God’ is the foundation of the Psalmist’s trust and confidence in Yahweh.
In order to
support my structure, I wish to give the chart of all the verbs found in the
Psalm. It is interesting to see how these verbs are
arranged in a concentric fashion to convey the core meaning of the text. If we
see carefully, the verbs in column A correspond very closely to the verbs in
column B, thus forming a concentric structure.
Verbs (A)
|
Meaning
|
Verbs (B)
|
Meaning
|
ืืกืจ
|
Want/ lack (1b) nothing
|
ืฉืื/
ืืฉื (in LXX)
|
Return/Dwell (6b)
|
ืจืืฆ
|
Lie down (2a)
|
ืจืืฃ
|
Follow (6a)
|
ื ืื
|
Lead (2b) beside waters
|
ืืฉื
|
Anoint (5b) my head
|
ืฉืื
|
Restore (3a) my soul
|
ืขืจื
|
Prepare (5a) a table
|
ื ืื
|
Lead (3b) in paths of
righteousness
|
ื ืื/
ื ืื (proposed)
|
Comfort/ lead (4b)
|
ืืืง
ืืจื
|
Walk
Fear (4a)
|
ืַืชָּ֥ื
ืขִืָּืִ֑ื
|
You are with me (4a)
|
2.3. Dating and Setting
Regarding the dating and setting, Craigie expresses a
variety of views[15]:
- Pious Jews’ expression of Faith (Morgernstern)
- Liturgical ritual of Thanksgiving (Vogt,
Mowinkal)
- Exilic Context: God who shepherded Israel during
Exodus becomes the source of hope for Jews in Exile. The shepherd metaphor, which contains
within it reminiscences of the Exodus provides hope for an exiled community
cut off from home and temple (Milne,
Freedman, etc).
I prefer the last position. A strong support for this
view is found in the Syriac translation (Peshitta), where the translator gives
a long interpretative title to Psalm 23, “Prophesy concerning the return of the
people and the narration concerning the rest, that will meet with them after
departing from Babylon.”[16]
3. Synchronic Approach
It is not enough to look at the Bible from only
diachronic perspective. That will be too one-sided. We need to compliment our
biblical research with synchronic approach, too. In this study, I will
concentrate only on canonical approach.
3.1.Canonical reading
Psalm 23 is located in the second collection
(15-24) of the first book (1-41) of the Psalter. The purpose of the
whole Psalter is to bring Israel to faith and trust in Yahweh. Psalm
23 does just that. In the Psalter, we find a visible movement from lament to
praise. In the sequence of three Psalms 22+23+24, the movement is from petition
to trust and to praise. Ps 22 is a lament and Ps 24 is a hymn about Torah
liturgy. Ps 23 stands in between lament and praise. Besides in the second collection
(15-24) of the first book (1-41), we find that Psalms are arranged
chiastically. Here Ps 23 forms an inclusion with Ps 16, a Psalm of trust
speaking about ‘the pleasure of God’s presence.’[17]
4. Exegesis of the Psalm
Diligent and never-failing love and care (ืֶ֣ืกֶื)
of the good shepherd, the ever-abiding presence and companionship of the
providing and protecting God are some of the important themes of this beautiful
Psalm. Each verse is meaningful
and significant, describing the loving relationship between God and the
Psalmist. The Psalm asks us to imagine God as a shepherd, who is the leader,
provider and protector of his flock.
4.1.Verse 1: ืִืְืืֹืจ ืְืָืִื: ืְืืָื ืจֹืขִื, ืֹื ืֶืְืกָืจ
The first verse is so
profound that it summarizes the whole Psalm. The Psalmist confidently states that
he will not lack and the reason behind his confidence is “The Lord is my
Shepherd.” Let us have a look at the most holy name of the Lord “YHWH,” the beautiful
metaphor of Shepherd and the Psalmist’s assertion “I shall not want.”
YHWH: The Tetragrammaton
YHWH is the personal name of the God of Moses, the Tribal God of Israelites. God
revealed this name to Moses in the burning bush (Ex 3:14). The God of Israel is
the central figure of the OT. He is a personal, relational and intimate God.
The whole focus of this Psalm is on Yahweh. The personal name of God “Yahweh”
forms an inclusion to this Psalm as it is found right in the beginning (v. 1)
and right at the end (v. 6b). The entire Psalm speaks about this loving and
merciful God and his diligent care and ever-abiding presence.
Shepherd Metaphor: Israelites, being a pastoral community, were very
familiar with sheep and shepherds. Wiersbe writes, “Abel, the first martyr, was
a shepherd (Gen. 4:2) and so were the patriarchs of Israel. Moses spent forty
years caring for his father-in-law’s sheep, and David, Israel’s greatest king,
served his father as a shepherd.”[18] Craigie
associates the terminology of the metaphor with the Exodus from
Egypt and the Hebrews’ travels in the wilderness, when God’s provision and
protection had been known like that of a shepherd.[19] It is interesting to note that the verbs ื ืื, “to guide,” and ื ืื “to
lead” are used both in Ex 15:13 and Ps 23:2, 3.
The reference to God as
a shepherd is found first in Jacob’s blessing to Joseph’s sons, where he calls
God as his shepherd (Gen 48:15). Besides, the metaphor of Yahweh as the
shepherd of Israel is implied in Pss. 28:9; 74:1; 77:20; 79:13; 80:2; 95:7;
100:3; 119:176 and is further
elaborated by prophets (Isa. 40:10-11; Jer 23:1-3; Jer.
31:10; Ezek 34:11-22; Mic. 4:6-8; Zech.
11:16; 13:7). The speciality of
this Psalm is that God is addressed with the endearing personal pronoun “my.”
The phrase “my shepherd” brings out the intimate, loving relationship between
the Psalmist and God.
“I shall
not want” (ืֹื ืֶืְืกָืจ)
It is interesting to note that the whole Psalm is narrated from the mouth
of a sheep. Right in the beginning our sheep is making a very bold assertion “I
shall not want.” This statement is indeed very audacious because Boice states,
“Left
to themselves, sheep lack everything. They are the most helpless animals.”[20] According to Phillip Keller,
“They [sheep] require, more than any other class of livestock, endless
attention and meticulous care.”[21]This
means without the presence and guidance of their shepherd, sheep are thoroughly
lost and impoverished.
The verb ืָืกַืจ occurs 23 times in OT.
It means “lack” in most of the Semitic languages. The negation of all lack is a characteristic of
the Promised Land (Deut 8:9). The statement ืֹื ืֶืְืกָืจ means a security based on God’s
promise. This security is the outcome of God’s guidance, protection, care,
deliverance, and presence (cf. TDOT: 5, 88).
Gaebelein offers us an excellent interpretative tool.
According to him, “A good way to read this Psalm is by asking the question,
“What shall I not want?”” [22]We find
that remaining five verses speak about what a sheep (or in that matter any
believer) will not lack. Phillip Keller thinks that the behaviour of sheep and
humanbeings is similar in many ways. He mentions a few common characteristics of
sheep and human like “our mass mind, our fears and timidity, our stubbornness
and stupidity, our perverse habits.”[23]In
spite of all these negative traits, Shepherd loves his sheep and God loves us.
Wiersbe gives the various compound names of Jehovah,
the covenantal God of Israel, in the Old Testament reflecting on the contents
of this psalm. [24]
Psalm Reference
|
Attributes of God
|
Bible Reference
|
“I shall not want”
|
Jehovah-Jireh (Provider)
|
Gen. 22:14
|
“Still waters”
|
Jehovah-Shalom (Peace)
|
Judg. 6:24
|
“Restores my soul”
|
Jehovah-Rophe (Healer)
|
Ex. 15:26
|
“Paths of righteousness”
|
Jehovah-Tsidkenu (Righteous)
|
Jer. 33:16
|
“You are with me”
|
Jehovah-Shammah (There)
|
Ezek. 48:35
|
“Presence of my enemies”
|
Jehovah-Nissi (Banner)
|
Ex. 17:15
|
“Anoints my head”
|
Jehovah-M’Kaddesh (Sanctifier)
|
Lev. 20:8
|
4.2.Verse 2: ืִּื ְืืֹืช ืֶּืฉֶׁื ืַืจְืִּืืฆֵื ִื ืขַื-ืֵื ืְื ֻืืֹืช ืְื ַืֲืֵื ִื
I shall not lack “Rest”
The concept of “rest” is a
very important theological theme in the OT. In Josh 22:44 reads: “And the Lord
gave them rest on every side.” Only the warring tribes of Israel, hounded by
enemies from all sides, could appreciate what “rest” given by the Lord of
Sabbath meant to them. In the OT, the verb ืจָืַืฅ occurs 24 times in the
qal and 6 times in the hiphil. In the Psalm, we have the verb in the hiphil
meaning “cause to lie down.” The root ืจืืฅ expresses the resting posture of
animals. (cf. TDOT: 11, 299)
The Song of the Sea
uses ื ืื in parallel with ื ืื, “guide,” to describe how God in
his steadfast love led his people to his holy abode to give them rest there
(Ex. 15:13). (cf. TDOT: 9, 260). Both these verbs are found in the Psalm, thus
making its connection with the exodus event amply clear. Supporting this view Craigie
associates “The “placid waters” (ืื ืืื) with the resting of the ark
in the wilderness wanderings (Num 10:33).[25] Thus, “Placid waters” also
signify the temple in Jerusalem highlighting the liturgical significance of the
Psalm.
Phillip Keller enlightens us on the behaviour of the sheep and tells us how
difficult it is to make sheep to lie down unless they are free from fear,
tension, aggravations and hunger. It is the shepherd who provides release from
these anxieties and makes the sheep to lie down to rest.[26]
Thus the good shepherd makes sure that his sheep find rest by leading them to
refreshing and satisfying restful waters.
4.3.Verse 3: ื ַืคְืฉִׁื ืְืฉׁืֹืֵื; ืַื ְืֵื ִื ืְืַืขְืְּืֵื-ืฆֶืֶืง, ืְืַืขַื ืฉְׁืืֹ
I shall not lack “Life” and “direction”
In this verse, we find that sheep is provided with two
very essential things. V. 3a speaks about restoring (ืฉּׁืּื) the spirit (ื ֶืคֶืฉ). Phillip Keller tells us about the “cast” sheep, a heavy, fat,
or long fleeced sheep turned on its back and unable to regain its feet. In that
posture, it struggles, gases build up in it and blood circulation to its legs
gets cut off.[27] Such
a sheep is in a mortal danger. Only a shepherd can revive the spirit of such a
sheep and literally give it a new life.
V. 3b
uses a verb (ื ืื) found in Ex 15:13 when God
guided Israel through the wilderness. According to TDOT, “If the emphasis is on the “initiative” of the leader,
the verb can be interpreted as meaning “lead someone in the right way,” “show
someone the right way.”” (TDOT: 9, 312). In the Psalm, we find exactly that.
Like sheep, we, God’s people, can easily get lost in the glimmer and glitter of
the world. In our confused state, God, the good shepherd, guides us in the
paths of righteousness. God does it gratuitously. We are loved and cared for not
because of our merit, but because of his Name’s sake. Here name (ืฉֵื) stands for God himself.
4.4.Verse 4: The central and the most important verse for me
ืַּื
ืִּื-ืֵืֵืְ ืְּืֵืื ืฆַืְืָืֶืช, ืֹื-ืִืืจָื ืจָืข-- ืִּื-ืַืชָּื
ืขִืָּืִื ืฉִׁืְืְืָ ืּืִืฉְׁืขַื ְืชֶּืָ
ืֵืָּื
ืְื ַืֲืֻื ִื
I shall not lack “protection”
I shall not lack “protection”
In this verse, we see a sudden transition and contrast. The personal
pronoun changes from ‘he’ to ‘you’. Besides, we have the transition
from the quiet paths of righteousness and peace to the dark and dismal way
through the valley of the shadow of death (ืฆืืืืช). However, the Psalmist is calm, relaxed and confident. I
find Wiersbe’s interpretation of the verse very appealing.
The “vale of deep darkness” represents any difficult
experience of life that makes us afraid, and that includes death. Sheep lack
good vision and are easily frightened in new circumstances, especially where
it’s dark; and the presence of the shepherd calms them. The rod was a heavy
cudgel with which the shepherd could stun or kill an attacking beast, and the
staff was the shepherd’s crook, which he used to assist the individual sheep.
At evening, he would have the sheep pass under the crook one by one so he could
count them and examine them (Lev. 27:32). It gave the flock peace knowing that
the shepherd was there and was equipped for any emergency. He is “Immanuel …
God with us” (Matt. 1:23). [28]
This verse has three
verbs: to walk (ืืืง), to fear (ืืจื) and to comfort (ื ืื). According to TDOT, “For
nomadic groups it is not surprising that ืืืง should represent the focus of
activity. They live “on the mover”; their life is mostly spent wandering. This
experience may lead to an understanding of human life as a way or a pilgrimage”
(TDOT: 3, 388). On life’s pilgrimage, the Psalmist’s faith is tested by fire.
However, he expresses his supreme confidence by saying “even if in the life’s
journey I may encounter difficulties, struggles and tensions, I will not be
afraid because you, my loving, caring and protecting God, are with me.”
It is as if he is smiling in the midst of the storm raging around him because
he knows fully well that his Lord is in the boat with him.
4.5.Verse 5: ืִּืฉַּׁื ְืชָּ ืַืฉֶּׁืֶื ืจֹืืฉִׁื, ืּืֹืกִื ืจְืָืָื ืชַּืขֲืจֹืְ ืְืคָื ַื, ืฉֻׁืְืָื-- ื ֶืֶื ืฆֹืจְืจָื
I shall not lack “provision”
Many commentators are of the view that the metaphor
for God changes from being a shepherd to a generously providing host who
prepares a welcoming banquet for the Psalmist and anoints his head with oil as
a sign of honor and welcome. However, I would like to believe that the shepherd
metaphor continues throughout. Here the shepherd prepares mesas (tablelands)
for sheep and pours healing oil over their heads.
In this verse, we find two verbs: to “prepare/arrange”
(ืขืจื) a table (ืฉֻׁืְืָื) and to “anoint” (ืืฉื) the head (ืจֹืืฉׁ). Besides we have the overflowing (saturated) cup. Terrien
describes how during the Ottaman Empire, shepherds spoke of “arranging” a
meadow ahead of their flock for the safety of the sheep, “They meant uprooting poisonous herbs and thorny
bushes, exterminating scorpions, vipers, and other “enemies” of the sheep.”[29]
ืืฉื in the Piel means “to
make fat,” to anoint in order to honor and gladden as mentioned in the Psalm.
Since the fat was regarded as particularly nourishing food, ืืฉื is connected with the idea of
satisfaction, of being pleased, of abundance (TDOT: 3, 311). Supporting the
shepherd metaphor, Terrien gives us a beautiful interpretation of anointing of
sheep and the overflowing cup
In spite of their savoir faire and solicitude, even
the best herdsmen would meet with accidents. At the end of the day, they would
examine the animals, one by one, and anoint with oil the heads of those wounded
or scratched. They would even offer from a goblet some fermented drink to those
about to faint from exhaustion.[30]
Wherever the Lord is present, there is an abundance
of love, life, and laughter (cf. Jn 2:1-11; 10:10; 21:11). Since the Lord is
with the Psalmist, his cup overflows with all that is good, noble and
righteous.
4.6.Verse 6: ืְืฉַׁืְืชִּื
ืְּืֵืืช-ืְืืָื, ืְืֹืจֶืְ ืָืִืื ืַืְ, ืืֹื ืָืֶืกֶื ืִืจְืְּืคืּื ִื--
ืָּื-ืְืֵื ืַืָּื
I shall not lack
(heavenly) “home”
We come to the final
verse of the Psalm and the mood is one of quiet contentment, relaxed assurance
and blissful surrender. The blessings have overflowed in abundance and
Psalmist’s heart is saturated (ืจְืָืָื).
Now he doesn’t desire any material provision. His heart’s only desire is to be
with his shepherd for all eternity. It is as if the Psalmist is echoing the
words of Ps 27:4, “One thing have I desired of the Lord, that I will seek
after; that I may dwell in the house of the Lord all the days of my life, to
behold the beauty of the Lord, and to inquire in his temple”.
Since the Lord is with
the Psalmist, goodness (ืืֹื)
and kindness (ืֶืกֶื), and not misfortunes, tensions
and anxieties follow (ืจืืฃ) after him. The noun “loving
kindness/ steadfast love” (ืֶืกֶื) occurs
245 times in the OT and whopping 127 times in Psalms. It is a relational
concept. God’s kindness shall not “depart” (Is 54:10) from Israel; it “follows”
(Ps 23:6) the worshipper. Hesed can mean “life”, “care”, “Salvation” and
“deliverance”. It is a demonstration of “justice” and of “righteousness” (cf.
TDOT: 5, 44-64). The Psalmist knows that the love of God is
steadfast, unfailing and so he has absolutely no fears and anxieties about his
future.
Dwelling (ืืฉื) or returning (ืฉืื) the house of the Lord to be with him forever is the ultimate
desire of the Psalmist. Dahood gives a spiritual interpretation by stating, “After a
peaceful life under the guidance and protection of Yahweh, the psalmist looks
forward to eternal happiness in God’s celestial abode.”[31] The
Psalmist is sure that in old age and in the face of death, he will continue to
live with his God.
From a sheep’s point of view, Phillip Keller states that “it is a return to
the fields and corrals and barns and shelters of the owner’s home” for the
long, quiet winter, after spending the summer on high tablelands.[32]The
sheep narrating the Psalm is utterly satisfied and fully contented with its
Shepherd and wishes to live with him forever.
5.
New Testament Cross-Reading
"Good shepherd,” a designation Jesus gives himself
in Jn 10 is undoubtedly one of the most endearing images of Jesus in the entire
NT. The writer of the Hebrews calls Jesus “the great
shepherd of the sheep” (Heb 13:20) and Peter, himself, the shepherd
of the Church after Jesus, calls Jesus “the Chief Shepherd” (1 Pet 5:4).
Jesus’ concern for the people, especially the last,
the least and the lost (Lk 15:4-6; Mt 18:12) brings the shepherd metaphor alive
before our eyes. We can imagine how loving and caring “The Lord, my shepherd” (ืְืืָื ืจֹืขִื) can be, by just looking at
Jesus. The son of God had compassion for the crowds,
because they were harassed and helpless, like sheep without a shepherd (Mt 9:36). In Matthew’s gospel, Jesus speaks about
himself as “sent only to the lost sheep of the house of
Israel” (Mt 15:24).
Jesus doesn’t reserve the role of the shepherd
exclusively to himself, but he passes it on to his disciples. He commissions
his disciples to “go rather to the lost sheep of the house of Israel” (Mt
10:6). While reinstating Peter during his resurrection apparition, Jesus
commands him, “Tend my sheep” (Jn
21:16). St. Paul also exhorts the Ephesian elders, “Keep
watch over yourselves and over all the flock, of which the Holy Spirit has made
you overseers, to shepherd the church of God” (Acts 20:28).
Besides, Peter writes in his first letter, “For you were going astray like sheep, but now you have returned to
the shepherd and guardian of your souls” (1 Pet. 2:25). Let us
also repent and come back to the shepherd of our souls so that the lamb at the
centre of the throne may become our shepherd forever and ever (cf. Rev 7:17).
6.
Contextual Theological Reflections
We live
in a broken world ruled by the principles such as “might is right,” “use and
throw,” “hire and fire.” Long-term relations are frowned upon, the sacredness
of marriage bond is derided. Commitment, dedication, sacrifice seem to be
having no place in the present world of materialism and consumerism. This is
also an age of ‘spiritual bankruptcy’ promoting violent culture of death. ‘Homo
homini lupus’ (Humanbeing is a wolf unto his fellowbeings) maxim is coming
true. The widespread incidents of child sex abuse in the Church showed that
protecting shepherds have become predators. These are just a few manifestations
of the dark world that we live into.
Precisely
in such a world the Son of God entered and he dwelt amongst us and lived with
us. We believe that he is Immanuel, God with us. Great things happen when God
mixes with us. He transforms us and makes us his own so that we in turn become
agents of transformation in the world. We become agents of God’s Shalom
bringing tranquillity, peace and satisfaction to restless people lost in the
world.
The
Psalm challenges us to develop an intimate relationship with our Shepherd. It
is calling us to realize that we are helpless without him. We are in need of
his rest, his life and direction, his protection and provision and finally his
abode. We need to grow in trust and confidence in God. St. Ignatius tells us,
“Hope in the Lord alone.” Do we really hope and trust in the Lord sufficiently
or do we ignore his ever-abiding presence? Do we long to be with him or do we
wander away from him?
I am
sure if we make God the Shepherd of our souls, we will not be afraid of anything, knowing that he is constantly
with us guiding and guarding us. Then and only then we can in turn become good
shepherds to the people hungering and thirsting for rest, life, direction, protection,
provision and home in this world and in the world to come.
Conclusion
If we don’t let the word of God touch and
transform us, the Bible remains only a book. But when we allow it to affect our
innermost being, it becomes a constant source of abundant life for us. In my
study of this Psalm, I noticed it very tangibly. I am excited to confess that
this Psalm touched me and transformed me.
“For you are with me,” (ืִּื-ืַืชָּื ืขִืָּืִื) has become a new mantra for my life. I recite it when I get up
and when I go to bed. The assurance of God’s ever-abiding presence with me is
all that I need to know. Then I am fearless. Everything is taken care of.
Thanks be to God in Jesus Christ! Amen!
BIBLIOGRAPHY
Boice, James M. Psalms. Grand Rapids,
Michigan: Baker Books, 2005.
Craigie, Peter C. Psalms 1-50. Word Biblical
Commentary 19. Dallas: Word Books, 2002.
Dahood,
Mitchell J. Psalms I: 1-50. The Anchor Yale Bible. London: Yale
University Press, 2008.
Gaebelein, Arno C. Ezra to Psalms. The
Annotated Bible 3. Bellingham: Logos Research Systems, 2009.
Keller, Phillip. A Shepherd Looks at Psalm 23. Bangalore:
Asian Trading Corporation, 1981.
Kuttiankickal,
Sebastian. “Psalm 23: A Translation & Comparison with its Ancient Versions.”
Bible Bhashyam 38, no. 2 (June 2012): 75-100.
Maclaren, Alexander. The Psalms, Vol. 1:
Psalms 1–38. New York: A. C. Armstrong and Son, 1893.
Spence-Jones, Henry D. M. ed. The Pulpit
Commentary: Psalms Vol. I. Bellingham: Logos, 2004.
Spurgeon, Charles H. The Treasury
of David, Vol. 1a: Psalms 1–26. Grand Rapids: Zondervan, 1968.
Wiersbe, Warren W. Be worshipful. 1st
edition. Colorado: Cook Communications Ministries, 2004.
[1] Charles H. Spurgeon, The Treasury of David, Vol. 1a: Psalms 1–26 (Grand Rapids: Zondervan, 1968), 353.
[2] Peter C. Craigie, Psalms 1-50 (WBC 19; Dallas: Word Books,
2002), 208.
[3] Alexander Maclaren, The Psalms, Vol. 1:
Psalms 1–38 (New York: A. C. Armstrong and Son, 1893), 226.
[4]
Henry D. M. Spence-Jones, ed., The Pulpit Commentary: Psalms Vol. I.
(Bellingham: Logos, 2004), 163.
[5]Spence-Jones, ed., Pulpit Commentary, 170.
[6] Sebastian
Kuttiankickal, “Psalm 23: A Translation & Comparison with its Ancient
Versions,” Bible Bhashyam 38, no. 2 (June 2012): 75.
[7] Craigie, Psalms 1-50, 204.
[8] Craigie, Psalms
1-50, 204.
[9]Mitchell J. Dahood, S.J., Psalms
I: 1-50 (AB; London: Yale University Press, 2008), 145
[10]Craigie, Psalms 1-50, 205.
[11]Craigie, Psalms 1-50, 205.
[12]Craigie, Psalms 1-50, 206.
[13]See Dahood, Psalms I: 1-50, 145.
[14] See Kuttiankickal,
“Psalm 23,” 76-81.
[15] Craigie, Psalms
1-50, 205.
[16] Qtd in Kuttiankickal,
“Psalm 23,” 83.
[17] For the detailed
analysis of the chiastic structure, refer the class notes of Fr. Joy
Kakkanattu, CMI.
[18]Warren W. Wiersbe, Be worshipful (1st
ed.; Colorado: Cook Communications Ministries, 2004), 94.
[19]Craigie, Psalms 1-50, 205.
[20]James M. Boice, Psalms (Grand
Rapids, Mich.: Baker Books, 2005), 208.
[21] Phillip Keller, A
Shepherd Looks at Psalm 23 (Bangalore: Asian Trading Corporation, 1981), 5.
[22] Arno C. Gaebelein, Ezra to Psalms (The
Annotated Bible 3; Bellingham: Logos Research Systems, 2009), 242.
[23] Keller, Shepherd,
5.
[24]Wiersbe, Be worshipful, 94.
[25]Craigie, Psalms 1-50, 207.
[26] Keller, Shepherd,
17.
[27] Keller, Shepherd,
23.
[28]Wiersbe, Be Worshipful, 96.
[29]Terrien, Psalms, 241.
[30]Terrien, Psalms, 241.
[31]Dahood, Psalms I: 1-50, 148.
[32] Keller, Shepherd,
99.
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