The psalm calls Israel to praise with the singer, and tells the ground of their joyful songs (vv. 23, 24). Here the absence of any reference to the relation which the New Testament reveals between these sufferings and that praise is to be noted as an instance of the gradual development of prophecy. "We are not yet on the level of Isaiah liii." (Kirkpatrick, "Psalms," 122). The close of this part speaks of a sacrifice of which "the humble shall eat and be satisfied"—"I will pay my vows"—i.e. the thank-offerings vowed when in trouble. The custom of feasting on the "sacrifices for peace-offering for thanksgiving" (Lev. vii. 15) is here referred to, but the ceremonial garb covers spiritual truth. The condition of partaking in this feast is humility, that poverty of spirit which knows itself to be hungry and unable to find food for itself. The consequence of partaking is satisfaction—a deep truth reaching far beyond the ceremonial emblem. A further result is that "your heart shall live for ever"—an unmeaning hyperbole, but in one application of the words. We penetrate to the core of the psalm in this part, when we read it in the light of Christ's words. "My flesh is meat indeed, and my blood is drink indeed," and when we connect it with the central act of Christian worship, the Lord's Supper.
The universal and perpetual diffusion of the kingdom and knowledge of God is the theme of the closing strain (vv. 27-31). That diffusion is not definitely stated as the issue of the sufferings or deliverance, but the very fact that such a universal knowledge comes into view here requires that it should be so regarded, else the unity of the psalm is shattered. While, therefore, the ground alleged in ver. 28 for this universal recognition of God is only His universal dominion, we must suppose that the history of the singer as told to the world is the great fact which brings home to men the truth of God's government over and care for them. True, men know God apart from revelation and from the gospel, but He is to them a forgotten God, and the great influence which helps them to "remember and turn to Jehovah" is the message of the Cross and the Throne of Jesus.
The psalm had just laid down the condition of partaking in the sacrificial meal as being lowliness, and (ver. 29) it prophecies that the "fat" shall also share in it. That can only be, if they become "humble." Great and small, lofty and low must take the same place and accept the food of their souls as a meal of charity. The following words are very difficult, as the text stands. There would appear to be a contrast intended between the obese self-complacency of the prosperous and proud, and the pauper-like misery of "those who are going down to the dust" and who "cannot keep their soul alive," that is, who are in such penury and wretchedness that they are all but dead. There is a place for ragged outcasts at the table side by side with the "fat on earth." Others take the words as referring to those already dead, and see here a hint that the dim regions of Sheol receive beams of the great light and some share in the great feast. The thought is beautiful, but too remote from anything else in the Old Testament to be adopted here. Various attempts at conjectural emendations and redivision of clauses have been made in order to lighten the difficulties of the verse. However attractive some of these are, the existing reading yields a not unworthy sense, and is best adhered to.
As universality in extent, so perpetuity in duration is anticipated for the story of the psalmist's deliverance and for the praise to God thence accruing. "A seed shall serve Him." That is one generation of obedient worshippers. "It shall be told of Jehovah unto the [next] generation." That is, a second, who shall receive from their progenitors, the seed that serves, the blessed story. "They ... shall declare His righteousness unto a people that shall be born." That is, a third, which in its turn receives the good news from parents' lips. And what is the word which thus maintains itself living amid dying generations, and blesses each, and impels each to bequeath it as their best treasure to their successors? "That He hath done." Done what? With eloquent silence the psalm omits to specify. What was it that was meant by that word on the cross which, with like reticence, forbore to tell of what it spoke? "He hath done." "It is finished." No one word can express all that was accomplished in that sacrifice. Eternity will not fully supply the missing word, for the consequences of that finished work go on unfolding for ever, and are for ever unfinished, because for ever increasing.
[PSALM XXIII.]
1 Jehovah is my Shepherd; I do not want.
2 In pastures of fresh grass He leads me;
By waters of rest He makes me lie.
3 My soul He refreshes;
He guides me in paths of righteousness [straight paths] for His name's sake.
4 Even if I walk in a gorge of gloom, I fear not evil, for Thou art with me;
Thy rod and Thy staff—they comfort me.
5 Thou spreadest before me a table in presence of my foes;
Thou anointest with oil my head: my cup is overfulness.
6 Only good and mercy shall follow me all the days of my life,
And my dwelling shall be in the house of Jehovah for length of days.
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. To suppose that the speaker is the personified nation chills the whole. The tone is too intense not to be the outcome of personal experience, however admissible the application to the nation may be as secondary. No doubt Jehovah is the Shepherd of Israel in several Asaphite psalms and in Jeremiah; but, notwithstanding great authorities, I cannot persuade myself that the voice which comes so straight to the heart did not come from the heart of a brother speaking across the centuries his own personal emotions, which are universal just because they are individual. It is the pure utterance of personal trust in Jehovah, darkened by no fears or complaints and so perfectly at rest that it has nothing more to ask. For the time desire is stilled in satisfaction. One tone, and that the most blessed which can sound in a life, is heard through the whole. It is the psalm of quiet trust, undisturbed even by its joy, which is quiet too. The fire glows, but does not flame or crackle. The one thought is expanded in two kindred images: that of the shepherd and that of the host. The same ideas are substantially repeated under both forms. The lovely series of vivid pictures, each but a clause long, but clear-cut in that small compass, like the fine work incised on a gem, combines with the depth and simplicity of the religious emotion expressed, to lay this sweet psalm on all hearts.
Vv. 1-4 present the realities of the devout life under the image of the Divine Shepherd and His lamb.