Our Shepherd Turned Host (Psalm 23:2-6)

God leads us as a shepherd

God leads us as a shepherd

God leads us as a shepherd

He causes me to lie down. God displays his personal concern for my welfare as he “makes me lie down.” We would wander and graze until making ourselves sick. The good shepherd keeps us from such harmful behavior. In forcing us to lie down, he secures the appropriate amount of sustenance.

Philip Keller, a pastor who also had the experience of shepherding for many years, wrote the book A Shepherd Looks at . In it he wrote of the requirements needed to calm sheep down to the point of them lying down.

Philip Keller. It is almost impossible for them to be made to lie down unless four requirements are met. Owing to their timidity they refuse to lie down unless they are free of all fear. Because of the social behavior within a flock sheep will not lie down unless they are free from friction with others of their kind. If tormented by flies or parasites, sheep will not lie down. Only when free of these pests can they relax. Lastly, sheep will not lie down as long as they feel in need of finding food. They must be free from hunger.[1]

In green pastures. The fact that the pastures are green speaks of a plush field. It would not be rare to find a barren field, one that had been burnt by the sun and drought. That type of field would not characterize the provision of God. God abundantly provides for his sheep. God leads us to a place of “safety and protection ().” A place that is characterized as a “peaceful tent of the godly in , the resting place of the righteous in , and the safe dwellings of God’s people in .”[2] “My people will abide in a peaceful habitation, in secure dwellings, and in quiet resting places” ().

Leads me beside still waters. The fact that he leads me beside still waters speaks to his sensitivity to my needs. He knows sheep are afraid of roaring waters and would not dare drink from a raging river. Therefore, in his sensitivity, he leads us by still waters, allowing us to refresh ourselves.

As well, he leads us to appropriate water. We’d be impatient and stop at the nearest bacteria laden water filled polluted puddle in the midst of our path. Instead he prods us on to the water that will truly satisfy our thirst.[3]

He restores my endangered soul. In Hebrew, the word for restore carries the idea of repentance or a turning around. [4] Before jumping too quickly to how the phrase “restores my soul” connects to us, let’s understand the phrase in light of the shepherd and sheep motif.

Keller. Now there is an exact parallel to this in caring for sheep. Only those intimately acquainted with sheep and their habits understand the significance of a “cast” sheep or a “cast down” sheep. This is an old English shepherd’s term for a sheep that has turned over on its back and cannot get up again by itself. A cast sheep is a very pathetic sight. Lying on its back, its feet in the air, it flays away frantically struggling to stand up, without success. Sometimes it will bleat a little for help, but generally it lies there lashing about in frightened frustration. If the owner does not arrive on the scene within a reasonably short time, the sheep will die.[5]

We have a similar tendency in our spiritual lives. We tip over and flail about for a time with an inability to correct our spiritual state. We frantically struggle to stand, without success. But the good shepherd comes to us in this state of despair and he turns us over. He carries us if necessary. He restores us to a place of spiritual strength and stability.

His rod and staff comfort me. At times, a shepherd would lead his sheep to a better pasture. To do so, he may have to lead them over a narrow mountain pass. Throughout the journey, the shepherd continually directed and guided the sheep along the right path by prodding and nudging them with his rod and staff. He may as well be required to pull them away from danger. In either instance, the shepherd employed his rod and staff as a protective tool in keeping his sheep safe.

Thomson. The shepherd invariably carries a staff or rod with him when he goes forth to feed his flock. It is often bent or hooked at one end, which gave rise to the shepherd’s crook in the hand of the Christian bishop. With this staff he rules and guides the flock to their green pastures and defends them from their enemies. With it, also, he corrects them when disobedient, and brings them back when wandering.[6]

Valley of the shadow of death. The fact that we walk through this valley seems to imply the possibility of lengthened difficulty. We journey through difficulty, Rarely, do we briefly experience difficulty.

We must patiently walk through difficulty. We often plead with God to remove the difficulty from us immediately, and yet God allows difficulty in our lives to shape us. This shaping process often can take time, which means the difficulty may very well take time. To ask God to take away difficulty equates to asking God to stop shaping us.

We know that this valley is characterized by difficulty because it is a valley of deep darkness and we are tempted to fear evil amidst it. While this valley has been titled “valley of the shadow of death” it might more accurately be titled “valley of deep darkness.” This phrase does not primarily bring comfort to those about to die, but instead brings comfort to those who are walking through life and the power of evil and darkness has surrounded them.

This valley of deep darkness compares to the darkness of eyelids tired from weeping, the darkness of a mine shaft, the darkness of the abode of the dead or the darkness prior to creation. The darkness is not simple darkness but deepened exaggerated darkness. It is this kind of darkness that often characterizes the setting of wicked men’s actions. They love darkness rather than light because their deeds are evil. Consider the geography of the East and the dark valleys that would be used by bandits or robbers to overcome a traveling soul. It was amid these dark places that men would naturally fear.

The result of YHWH’s shepherding. (1) rest (2) refreshed (3) Christ’s righteousness (4) comfort, and (5) the shepherd’s reputation upheld.

God interacts with us as a host.

As I have studies and the idea of a shepherd, one problem has arisen. A shepherd’s interaction with his sheep is primarily one-sided. While sheep can follow the shepherd, and they may even cling to or avoid a shepherd, they cannot verbally interact with the shepherd. Care is freely given by the shepherd and very little is reciprocated by the sheep.

Therefore, I find great interest in the end of . YWHW no longer simply shepherds dumb sheep. YWHW become our hosts and interacts with us as honored guests. This relationship is characterized by dialogue and fellowship.

Prepare a table before my enemies. The word translated before can as well be translated face. The preparations were made in the face of the enemy. I recall a somewhat caustic remark from when I was growing up. Often it was made in the context of sports, one athlete to another. In the midst of some sort of victory, you would taunt, “in your face!” Typically, you would say this while shoving your hand in their face. It was a taunt, putting the opponent in their place.

The preparation is made in front of the enemy, obviously implying no concern for their threat. They are no threat. While they stand in front of us, the hosts seats us and feeds us, almost as if mocking. The enemy poses no threat, so much so that we are able to rest at the table with our obviously much greater and more powerful host.

Inherent in the term table is the suggestion that those seated around the table share fellowship with one another.

Anoint my head with oil. Not only do we confidently rest in the face of our enemy, we are as well treated with such honor, that our host anoints our heads with oil. He takes the time to refresh us. The primary translation for the word anoint is to be made fat or to prosper.[7] Here refers to the head "anointed or made fat with oil" and it speaks to how God blesses us in abundance.

Kings and priests were anointed with oil which symbolized the rich blessing of God on them. Due to such usage, oil very naturally became a symbol of prosperity.

Samuel Burder. In the East the people frequently anoint their visitors with some very fragrant perfume; and give them a cup or glass of some choice wine, which they are careful to fill till it runs over. The first was designed to show their love and respect; the latter to imply that while they remained there, they should have an abundance of everything. To something of this kind the psalmist probably alludes in this passage.[8]

My cup overflows. As our heads are anointed with oil, we are refreshed and blessed by our hosts. This abundant blessing is as well evidenced in the fact that our cups overflow. The idea that our cup overflows could otherwise be stated, “You fill my cup until it is saturated.”

Consider taking a rag and cleaning up a spill. Maybe you tipped over you glass of water on the table and took your napkin to clean it up. Probably your napkin quickly became saturated and was unable to take on any more water. In the same way, we as honored guests, receive blessings in such a manner as to become saturated by them, unable to receive anymore.

Goodness and loving-kindness will pursue me. This idea of goodness is very broad. It could mean anything from moral goodness to material good. While moral goodness must be assumed and even material good may be present, this word probably is intended to be general. Good things will follow me.

Loving-kindness is displayed freely, not under a sense of obligation or compulsion, and it is displayed or offered to someone in need of such kindness. Often the word is translated mercy, not receiving what I do deserve.

As an honored guests of YHWH goodness and mercy will not just follow me but they will pursue with the intention of taking me over and overwhelming me. “Usually the term refers to a man or group pursuing another for purpose of making war or taking revenge.[9]

The reality in Linda and my dating experience. She pursued me aggressively until I simply caved under the pressure 😊 There was nothing that could be done but embrace her. I have been overwhelmed by her goodness and kindness. Ok, so it may not have happened just like that. It may have been me pursuing her. Either way, the analogy fits the context.

This is what goodness and mercy have done to us. They have chased after us, they have overcome us and overpowered us. And, it has been wonderful. This goodness and mercy are present with us for a very long time.

I will dwell in the house of YHWH a long time. I will remain in this constant state of rest and provision and blessing for a very long time.

How many of you have gone on vacation to a beautiful and restful spot and thought, “I could live here forever.” This is what happens in this passage. We find this incredible provision, rest, protection, abundance, goodness and mercy in this relationship with YHWH and instead of having to go home from our vacation, we get to stay forever.

In the face of Satan, Christ came and offered payment for my sin and reconciliation with God. As I walk with Him, I not only experience His grace and provision, I am overwhelmed (taken captive) by His abundant provision (both spiritually and physically) and His overwhelming grace and mercy. Having been reconciled to the Father through Christ, I have the opportunity for this experience to continue throughout eternity.

Conclusion

Purpose Statement. While we find provision and protection from YHWH as our shepherd, we as well find fellowship from YHWH as our host.

By way of closing, let me draw our attention to , where the author both informs us as to how to enter this magnificent rest and the consequences of not entering.

1 Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it. . . . 3 For we who have believed enter that rest . . . 6 Since therefore it remains for some to enter it, and those who formerly received the good news failed to enter because of disobedience . . . 9 So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his ().

Entering this rest requires belief. Those who disobey and refuse to believe fail to experience this rest. In addition, this rest is characterized by resting from our works, similarly to the way God rested from his works.

[1] Phillip Keller, A Shepherd Looks at (Minneapolis, MN: World Wide Publications, 1970), 35.

[2] Leonard J. Coppes, “1322 נָוָה,” ed. R. Laird Harris, Gleason L. Archer Jr, and Bruce K. Waltke, Theological Wordbook of the Old Testament, New Edition (Chicago, IL: Moody Publishers, 2003), 561.

[2] Leonard J. Coppes, “1322 נָוָה,” ed. R. Laird Harris, Gleason L. Archer Jr, and Bruce K. Waltke, Theological Wordbook of the Old Testament, New Edition (Chicago, IL: Moody Publishers, 2003), 561.

[3] Keller, A Shepherd Looks at , 1970, 50 “When sheep are thirsty they become restless and set out in search for water to satisfy their thirst. If not led to the good water supplies of clean, pure water, they will often end up drinking from the polluted pot holes where they pick up internal parasites.”

[3] Keller, A Shepherd Looks at , 1970, 50 “When sheep are thirsty they become restless and set out in search for water to satisfy their thirst. If not led to the good water supplies of clean, pure water, they will often end up drinking from the polluted pot holes where they pick up internal parasites.”

[4] Victor P. Hamilton, “2340 שׁוּב,” ed. Harris, Jr, and Waltke, Theological Wordbook of the Old Testament, 909.

[4] Victor P. Hamilton, “2340 שׁוּב,” ed. Harris, Jr, and Waltke, Theological Wordbook of the Old Testament, 909.

[5] W. Phillip Keller, A Shepherd Looks at (Grand Rapids, Mich.: Zondervan, 2019), chap. 5.

[5] W. Phillip Keller, A Shepherd Looks at (Grand Rapids, Mich.: Zondervan, 2019), chap. 5.

[6] William McClure Thomson, The Land and the Book (Harper & brothers, 1871), 305.

[6] William McClure Thomson, The Land and the Book (Harper & brothers, 1871), 305.

[7] Herbert Wolf, “457 דָּשֵׁן,” ed. Harris, Jr, and Waltke, Theological Wordbook of the Old Testament, 199.

[7] Herbert Wolf, “457 דָּשֵׁן,” ed. Harris, Jr, and Waltke, Theological Wordbook of the Old Testament, 199.

[8] Samuel Burder, Oriental Customs: Or, an Illustration of the Sacred Scriptures, The Sixth Edition, vol. 1 (London: Longman, Hurst, Rees, Orme, and Brown, 1822), 389.

[8] Samuel Burder, Oriental Customs: Or, an Illustration of the Sacred Scriptures, The Sixth Edition, vol. 1 (London: Longman, Hurst, Rees, Orme, and Brown, 1822), 389.

[9] William White, “2124 רָדַף,” ed. Harris, Jr, and Waltke, Theological Wordbook of the Old Testament, 834.

[9] William White, “2124 רָדַף,” ed. Harris, Jr, and Waltke, Theological Wordbook of the Old Testament, 834.