MY SHORT REPORT JOB 35 - PS 25
The link that brought you to this page and the page title are a bit of a misnomer, because this short report is not long enough to cover so many chapters of the Bible. What the link and the title do, however, is track where we are in our plan to read through the entire Bible in 1 year. May each report pique your interest and help you to draw near to God. The Bible, James 4:8, tells us if we do so God will draw near to us. Works cited are at the end of the report. Internal links provide additional information.
BIBLE READING—WEEK 24—JOB 35-PS 25: Last week’s report focused on Job, a man that feared God and lived a life of reverence towards his Creator and his fellow human beings, who was put to the test and found to be a loyal servant of God, and who was a type of Christ. This week’s Short Report focuses on Psalm 23, but first it presents an overview of the Psalter.
No doubt the Psalter is one of the most beloved books of the Bible. The Eerdmans Bible Commentary states, based on its use in Christian worship over the centuries, “there is no part of the OT in which the Christian finds himself more easily and more completely at home” (p. 446). Another reason could be, as expressed by the Jamieson, Fausset, and Brown Commentary, “The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic [instructional], historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both” (Olive Tree).
More than other commentators Burg appears to hit the nail on the head. He explains that before the Psalms little is known of the promised Messiah. We are told Jesus would be the seed of a woman, and a son of Abraham back in Genesis. Moses gives us another hint in Deuteronomy 18 and Balaam still another in Numbers 24, and then, Bam—we learn Jesus will be a son of David (2 Samuel 7)—and David gives us more information about the promised Messiah in the Psalms. In Burg’s own words, “The writing of the Psalms was a major step forward” (People’s Bible Commentary, 10).
Although King David lived 3000 years ago, there is no doubt that the modern Christian feels close to the heart of David—a heart after God’s own (1 Samuel 13:14; Acts 13:22), because he had the mind of Christ, as we all do (1 Corinthians 2:16), and because we learn so much of God and our beloved Savior through the Psalms.
In its introduction, the Concordia Reference Bible says that “Luther loved the psalms. He worked hard to put the Hebrew poetry into good German, retaining the lyrical quality while conveying the deep spiritual message of the Psalter” (p. 637).
In addition, it provides a very large quote from Luther’s hand, of which I will share a few lines. Luther writes, “The Psalter alone should be a precious and dear book, because it so clearly promises Christ’s death and resurrection. It pictures his kingdom and the whole state and being of Christendom and might well be called a little Bible. … In a way, whoever could not read the whole Bible might still have here almost the entire summary of it written in one little book” (p. 637). No doubt many others have felt this way because in this modern era economy Bibles are mass produced that only contain the New Testament with the Psalms.
More on Luther and the Psalms: Burg tells his readers that “Luther said: ‘Music is an endowment and gift from God. It drives away the devil and makes people cheerful. I place music next to theology and give it the highest praise’” (pp. 1-2). Another good point Burg shares with his readers is where “Luther said, ‘Every Christian ought to know the psalms as well as he knows his five fingers’” (p. 2).
While we know that the Holy Spirit moved men to write the Psalms, over time the human author of many psalms has been lost. The Concordia Reference Bible tells its readers that we only know the author of 100 of the 150 psalms, and 73 of them are attributed to King David. The collection and organization of the book was the work of Temple personnel after the Babylonian Captivity, probably completed by the third century B.C. and referred to as the “Book of Psalms” in the first century A.D. in Luke 20:42 and Acts 1:20 (p. 639). Burg agrees that the book of Psalms as we know it, which contains a few psalms from the exile, was assembled after the Babylon Captivity, but he suggests Ezra compiled them around 440 B.C. (p. 20).
In the preface to Reading the Psalms with Luther the reader is told, “Luther’s Summaries demonstrate his twofold approach to the Psalms. First he classifies each as a psalm of prophecy, instruction, comfort, prayer, and thanks—or some combination of the above. … Second, Luther assigns each psalm to one or more of the Ten Commandments and to one or more of the petitions in the Lord’s Prayer” (p. 9, bold added). Burg’s list of Luther’s categories is very similar—messianic, teaching, comfort, prayer, and thanks (p. 6).
Different ways to classify the Psalms abound. There is even a list in the back of Reading the Psalms with Luther that shows 12 categories for the Psalms (p. 357). Like Luther, The Eerdmans Bible Dictionary places the Psalms into five categories, although thanksgiving is the only one they hold in common: Psalms of Lament: including Plasms 3, 4, and 12; Thanksgiving, including Psalms 18, 30, and 65; Hymns, including Psalms 8, 33, and 104; Enthronement Psalms, including Psalms 29, 47, and 68; and Royal Psalms, including Psalms 2, 20, and 72 (Myers, 858-860). I should note that Luther places the many laments found in the Psalms into his prayer category.
The Jamieson, Fausset, and Brown Commentary provides a fivefold category of the Psalms that comes from The Bible Hand-Book by Joseph Angus, which includes 15 subcategories. I placed a copy of it at the bottom for anyone that wants to use it as an aid in their Bible Reading/study of the Psalms.
The Jews organized the book of Psalms into five books. Many believe this was to follow, or compliment, the blueprint of the five books of Moses, like so: Book 1 (Psalms 1–41), Book 2 (Psalms 42–72), Book 3 (Psalms 73–89), Book 4 (Psalms 90–106), and Book 5 (Psalms 107–150). Many modern versions of the Bible incorporate these headings into their system of labelling the psalms, including the HCSB, NIV, and NKJV. In addition, Burg states that “a doxology marks the end of each of these books” (p. 22)
Before turning to Psalm 23 I want to address the Hebrew word selah, which is found periodically within the text of the Psalms. For example, in Psalm 3, a short psalm of only 8 verses, the word selah occurs 3 times. Simply put, nobody knows what it means. There is much speculation, but no definitive answer to the true meaning. VanGemeren, for instance, tells his readers selah is found in the Psalms 71 times, “but its precise significance in Israel’s worship remains unclear” (p. 65). Myers agrees, saying, “Its meaning is not now known” (p. 922). Lessing calls selah “the most famous obscure word in the Psalms” (p. 303).
The word shepherd is found in the Bible 74 times, just 7 times in the 5 books of Moses, and only twice in the Psalms (23 and 80). The first time it is used outside of the books of Moses is 1 Samuel 17:40 where David is preparing to do battle with Goliath. We are told that David “chose five smooth stones from the brook and put them in his shepherd's pouch.” Thus, we are reminded that before he rose to become a shepherd of Israel he was a shepherd of the flock, and understood precisely what he saw in the attributes of God that prompted him to call the Creator of the universe the Good Shepherd.
Burg tells his readers that the 23rd Psalm “is the introduction to a group of psalms (23-28) that share many common themes.” He lists Isaiah 40:11 and Ezekiel 34:11-16 as two important passages “that describe God as the Shepherd of Israel,” and includes John 10:1-18 “for the fullest development of the theme” (p. 112).
Luther calls the 23rd Psalm a psalm of thanks “in which a Christian heart praises and thanks God.” He adds, “This psalm belongs in the third Commandment and the Second Petition” (Reading, 59). He also says David “compares himself to a sheep. God Himself is carefully tending it as a faithful, diligent Shepherd. … Then he compares himself to a guest for whom God is preparing a table at which he finds strength and comfort, refreshment and joy in abundance” (Works, 147-148).
In addition, Luther applies all of the imagery of the psalm—green pasture, still water, paths of righteousness, rod, staff, table, and the oil to the Word of God (p. 148)—and adds, “We should, then, learn from this psalm not to despise God’s Word. We should hear and learn it, love and respect it, and join the little flock in which we find it, and, on the other hand, flee and avoid those who revile and persecute it” (p. 149).
It is easy to see pasture and water as the spiritual food and drink of the Word, and that God’s Word teaches us to walk in righteousness. And when we stray the rod and staff of the Word provide correction and guidance to put us back on course. I also know I need the anointing oil, or Holy Ghost to help me to discern the Word. And I can see in the table a place where I can feast on the Word and an altar from which to receive the body and blood of Christ, and a place to worship the true God. Moreover, I agree, in the light of all we know of and learn from the Word we should rush to the church to learn more and to be with other hearts and minds that love God and His Word.
Burg is less figurative, but he agrees that the care and feeding of God’s sheep “leads them to His Word, where they find nourishment and rest for their souls” (p. 112). And while Burg considers our physical needs, he also says, “But the green pastures and quiet waters in this passage are the truths of the gospel” (p. 113). Thus, like Luther, he equates some of the imagery in the 23rd Psalm with God’s Word. Of course, Lutherans regularly attend Holy Communion, and Burg uses that in a comparison to God’s Word with food and drink and lists Isaiah 55:1-2; John 4:14; and 6:32-59 as other good examples.
Burg also spends some time with the phrase valley of the shadow of death to mention the protection God provides His sheep, especially God’s “deliverance from Satan, sin, and eternal death (p. 113).
Where Luther sees David as a guest at God’s table where his needs are provided for in abundance. Burg describes a shift from God as Shepherd to King where David is invited to the royal feast in heaven where “no one will be able to deprive us of the joys of eternal life.” In heaven, he adds, “we will dwell in the presence of the Good Shepherd forever.
Both Luther and Burg do a good job explaining the Psalm, but I always appreciate the way Luther adds his personality and reaction to his exposition to inform us how we should respond to the Word—we should love it and gladly hear it, and congregate around it!
In this report I gave a brief summary of the book of Psalms explaining why it is especially important to the Christian, how and when the Jews compiled and arranged it, and some of the ways different psalms been categorized. Next, using Luther and Burg (a Lutheran commentator) I compared and contrasted how they viewed the 23rd Psalm.
No doubt the Psalter is one of the most beloved books of the Bible. The Eerdmans Bible Commentary states, based on its use in Christian worship over the centuries, “there is no part of the OT in which the Christian finds himself more easily and more completely at home” (p. 446). Another reason could be, as expressed by the Jamieson, Fausset, and Brown Commentary, “The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic [instructional], historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both” (Olive Tree).
More than other commentators Burg appears to hit the nail on the head. He explains that before the Psalms little is known of the promised Messiah. We are told Jesus would be the seed of a woman, and a son of Abraham back in Genesis. Moses gives us another hint in Deuteronomy 18 and Balaam still another in Numbers 24, and then, Bam—we learn Jesus will be a son of David (2 Samuel 7)—and David gives us more information about the promised Messiah in the Psalms. In Burg’s own words, “The writing of the Psalms was a major step forward” (People’s Bible Commentary, 10).
Although King David lived 3000 years ago, there is no doubt that the modern Christian feels close to the heart of David—a heart after God’s own (1 Samuel 13:14; Acts 13:22), because he had the mind of Christ, as we all do (1 Corinthians 2:16), and because we learn so much of God and our beloved Savior through the Psalms.
In its introduction, the Concordia Reference Bible says that “Luther loved the psalms. He worked hard to put the Hebrew poetry into good German, retaining the lyrical quality while conveying the deep spiritual message of the Psalter” (p. 637).
In addition, it provides a very large quote from Luther’s hand, of which I will share a few lines. Luther writes, “The Psalter alone should be a precious and dear book, because it so clearly promises Christ’s death and resurrection. It pictures his kingdom and the whole state and being of Christendom and might well be called a little Bible. … In a way, whoever could not read the whole Bible might still have here almost the entire summary of it written in one little book” (p. 637). No doubt many others have felt this way because in this modern era economy Bibles are mass produced that only contain the New Testament with the Psalms.
More on Luther and the Psalms: Burg tells his readers that “Luther said: ‘Music is an endowment and gift from God. It drives away the devil and makes people cheerful. I place music next to theology and give it the highest praise’” (pp. 1-2). Another good point Burg shares with his readers is where “Luther said, ‘Every Christian ought to know the psalms as well as he knows his five fingers’” (p. 2).
While we know that the Holy Spirit moved men to write the Psalms, over time the human author of many psalms has been lost. The Concordia Reference Bible tells its readers that we only know the author of 100 of the 150 psalms, and 73 of them are attributed to King David. The collection and organization of the book was the work of Temple personnel after the Babylonian Captivity, probably completed by the third century B.C. and referred to as the “Book of Psalms” in the first century A.D. in Luke 20:42 and Acts 1:20 (p. 639). Burg agrees that the book of Psalms as we know it, which contains a few psalms from the exile, was assembled after the Babylon Captivity, but he suggests Ezra compiled them around 440 B.C. (p. 20).
In the preface to Reading the Psalms with Luther the reader is told, “Luther’s Summaries demonstrate his twofold approach to the Psalms. First he classifies each as a psalm of prophecy, instruction, comfort, prayer, and thanks—or some combination of the above. … Second, Luther assigns each psalm to one or more of the Ten Commandments and to one or more of the petitions in the Lord’s Prayer” (p. 9, bold added). Burg’s list of Luther’s categories is very similar—messianic, teaching, comfort, prayer, and thanks (p. 6).
Different ways to classify the Psalms abound. There is even a list in the back of Reading the Psalms with Luther that shows 12 categories for the Psalms (p. 357). Like Luther, The Eerdmans Bible Dictionary places the Psalms into five categories, although thanksgiving is the only one they hold in common: Psalms of Lament: including Plasms 3, 4, and 12; Thanksgiving, including Psalms 18, 30, and 65; Hymns, including Psalms 8, 33, and 104; Enthronement Psalms, including Psalms 29, 47, and 68; and Royal Psalms, including Psalms 2, 20, and 72 (Myers, 858-860). I should note that Luther places the many laments found in the Psalms into his prayer category.
The Jamieson, Fausset, and Brown Commentary provides a fivefold category of the Psalms that comes from The Bible Hand-Book by Joseph Angus, which includes 15 subcategories. I placed a copy of it at the bottom for anyone that wants to use it as an aid in their Bible Reading/study of the Psalms.
The Jews organized the book of Psalms into five books. Many believe this was to follow, or compliment, the blueprint of the five books of Moses, like so: Book 1 (Psalms 1–41), Book 2 (Psalms 42–72), Book 3 (Psalms 73–89), Book 4 (Psalms 90–106), and Book 5 (Psalms 107–150). Many modern versions of the Bible incorporate these headings into their system of labelling the psalms, including the HCSB, NIV, and NKJV. In addition, Burg states that “a doxology marks the end of each of these books” (p. 22)
Before turning to Psalm 23 I want to address the Hebrew word selah, which is found periodically within the text of the Psalms. For example, in Psalm 3, a short psalm of only 8 verses, the word selah occurs 3 times. Simply put, nobody knows what it means. There is much speculation, but no definitive answer to the true meaning. VanGemeren, for instance, tells his readers selah is found in the Psalms 71 times, “but its precise significance in Israel’s worship remains unclear” (p. 65). Myers agrees, saying, “Its meaning is not now known” (p. 922). Lessing calls selah “the most famous obscure word in the Psalms” (p. 303).
The word shepherd is found in the Bible 74 times, just 7 times in the 5 books of Moses, and only twice in the Psalms (23 and 80). The first time it is used outside of the books of Moses is 1 Samuel 17:40 where David is preparing to do battle with Goliath. We are told that David “chose five smooth stones from the brook and put them in his shepherd's pouch.” Thus, we are reminded that before he rose to become a shepherd of Israel he was a shepherd of the flock, and understood precisely what he saw in the attributes of God that prompted him to call the Creator of the universe the Good Shepherd.
Burg tells his readers that the 23rd Psalm “is the introduction to a group of psalms (23-28) that share many common themes.” He lists Isaiah 40:11 and Ezekiel 34:11-16 as two important passages “that describe God as the Shepherd of Israel,” and includes John 10:1-18 “for the fullest development of the theme” (p. 112).
Luther calls the 23rd Psalm a psalm of thanks “in which a Christian heart praises and thanks God.” He adds, “This psalm belongs in the third Commandment and the Second Petition” (Reading, 59). He also says David “compares himself to a sheep. God Himself is carefully tending it as a faithful, diligent Shepherd. … Then he compares himself to a guest for whom God is preparing a table at which he finds strength and comfort, refreshment and joy in abundance” (Works, 147-148).
In addition, Luther applies all of the imagery of the psalm—green pasture, still water, paths of righteousness, rod, staff, table, and the oil to the Word of God (p. 148)—and adds, “We should, then, learn from this psalm not to despise God’s Word. We should hear and learn it, love and respect it, and join the little flock in which we find it, and, on the other hand, flee and avoid those who revile and persecute it” (p. 149).
It is easy to see pasture and water as the spiritual food and drink of the Word, and that God’s Word teaches us to walk in righteousness. And when we stray the rod and staff of the Word provide correction and guidance to put us back on course. I also know I need the anointing oil, or Holy Ghost to help me to discern the Word. And I can see in the table a place where I can feast on the Word and an altar from which to receive the body and blood of Christ, and a place to worship the true God. Moreover, I agree, in the light of all we know of and learn from the Word we should rush to the church to learn more and to be with other hearts and minds that love God and His Word.
Burg is less figurative, but he agrees that the care and feeding of God’s sheep “leads them to His Word, where they find nourishment and rest for their souls” (p. 112). And while Burg considers our physical needs, he also says, “But the green pastures and quiet waters in this passage are the truths of the gospel” (p. 113). Thus, like Luther, he equates some of the imagery in the 23rd Psalm with God’s Word. Of course, Lutherans regularly attend Holy Communion, and Burg uses that in a comparison to God’s Word with food and drink and lists Isaiah 55:1-2; John 4:14; and 6:32-59 as other good examples.
Burg also spends some time with the phrase valley of the shadow of death to mention the protection God provides His sheep, especially God’s “deliverance from Satan, sin, and eternal death (p. 113).
Where Luther sees David as a guest at God’s table where his needs are provided for in abundance. Burg describes a shift from God as Shepherd to King where David is invited to the royal feast in heaven where “no one will be able to deprive us of the joys of eternal life.” In heaven, he adds, “we will dwell in the presence of the Good Shepherd forever.
Both Luther and Burg do a good job explaining the Psalm, but I always appreciate the way Luther adds his personality and reaction to his exposition to inform us how we should respond to the Word—we should love it and gladly hear it, and congregate around it!
In this report I gave a brief summary of the book of Psalms explaining why it is especially important to the Christian, how and when the Jews compiled and arranged it, and some of the ways different psalms been categorized. Next, using Luther and Burg (a Lutheran commentator) I compared and contrasted how they viewed the 23rd Psalm.
~ Works Cited ~
Allen C, Myers (ed.), The Eerdmans Bible Dictionary. William B. Eerdmans Publishing Company, 1987.
Note: this is no longer in print
Burg, John F., Psalms 1 - People’s Bible Commentary. Concordia Publishing House, 1992.
Guthrie, D., (ed.) The Eerdmans Bible Commentary. Eerdmans Publishing Company, 1970.
Note: this version is no longer in print.
Jamieson, Fausset, and Brown Commentary. Olive Tree (for the Olive Tree App).
Lessing, Reed, R., and Andrew E. Steinmann, Prepare the Way of the Lord: An Introduction to the Old Testament. Concordia Publishing House, 2014.
Luther, Martin, and Bruce A. Cameron (translator), Reading the Psalms with Luther. Concordia Publishing House, 2007.
Note: price check at Christian Book
Luther, Martin, and Jaroslav Pelikkan, Luther's Works Volume 12. Concordia Publishing House, 1955.
Rosin, Robert, L. (ed.-trans. of Luther prefaces), Concordia Reference Bible: New International Version. Concordia Publishing House, 1989.
Note: this Bible is no longer in print.
Note: Amazon still carries this book.
VanGemeren, Willem, A., Expositor’s Bible Commentary: Psalms. Zondervan Publishing House, 2008.
Angus' or Bickersteth's arrangement may be profitably used as a guide for finding a Psalm on a special topic. It is a little modified, as follows:
1. Didactic.
(1) Good and bad men: Psalms 1, 5, 7, 9-12, 14, 15, 17, 24, 25, 32, 34, 36, 37, 50, 52, 53, 58, 73, 75,
84, 91, 92, 94, 112, 121, 125, 127, 128, 133;
(2) God's law: Psalms 19, 119;
(3) Human life vain: Psalms 39, 49, 90;
(4) Duty of rulers: Psalms 82, 101.
2. Praise.
(1) For God's goodness generally to Israel: Psalms 46, 48, 65, 66, 68, 76, 81, 85, 98, 105, 124, 126,
129, 135, 136, 149;
(2) To good men, Psalms 23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146;
(3) Mercies to individuals: Psalms 9, 18, 22, 30, 40, 75, 103, 108, 116, 118, 138, 144;
(4) For His attributes generally: Psalms 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95-97, 99, 104,
111, 113-115, 134, 139, 147, 148, 150.
3. Devotional--expressive of
(1) Penitence: Psalms 6, 25, 32, 38, 51, 102, 130, 143;
(2) Trust in trouble: Psalms 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86;
(3) Sorrow with hope: Psalms 13, 22, 69, 77, 88;
(4) Of deep distress: Psalms 4, 5, 11, 28, 41, 55, 59, 64, 70, 109, 120, 140, 141, 143;
(5) Feelings when deprived of religious privileges: Psalms 42, 43, 63, 84;
(6) Desire for help: Psalms 7, 17, 26, 35, 44, 60, 74, 79, 80, 83, 89, 94, 102, 129, 137;
(7) Intercession: Psalms 20, 67, 122, 132, 144.
4. Historical. Psalms 78, 105, 106.
5. Prophetical. Psalms 2, 16, 22, 40, 45, 68, 69, 72, 97, 110, 118.
Note.--The compiler of the following notes has omitted all references to authors, as needlessly encumbering the commentary.
1. Didactic.
(1) Good and bad men: Psalms 1, 5, 7, 9-12, 14, 15, 17, 24, 25, 32, 34, 36, 37, 50, 52, 53, 58, 73, 75,
84, 91, 92, 94, 112, 121, 125, 127, 128, 133;
(2) God's law: Psalms 19, 119;
(3) Human life vain: Psalms 39, 49, 90;
(4) Duty of rulers: Psalms 82, 101.
2. Praise.
(1) For God's goodness generally to Israel: Psalms 46, 48, 65, 66, 68, 76, 81, 85, 98, 105, 124, 126,
129, 135, 136, 149;
(2) To good men, Psalms 23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146;
(3) Mercies to individuals: Psalms 9, 18, 22, 30, 40, 75, 103, 108, 116, 118, 138, 144;
(4) For His attributes generally: Psalms 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95-97, 99, 104,
111, 113-115, 134, 139, 147, 148, 150.
3. Devotional--expressive of
(1) Penitence: Psalms 6, 25, 32, 38, 51, 102, 130, 143;
(2) Trust in trouble: Psalms 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86;
(3) Sorrow with hope: Psalms 13, 22, 69, 77, 88;
(4) Of deep distress: Psalms 4, 5, 11, 28, 41, 55, 59, 64, 70, 109, 120, 140, 141, 143;
(5) Feelings when deprived of religious privileges: Psalms 42, 43, 63, 84;
(6) Desire for help: Psalms 7, 17, 26, 35, 44, 60, 74, 79, 80, 83, 89, 94, 102, 129, 137;
(7) Intercession: Psalms 20, 67, 122, 132, 144.
4. Historical. Psalms 78, 105, 106.
5. Prophetical. Psalms 2, 16, 22, 40, 45, 68, 69, 72, 97, 110, 118.
Note.--The compiler of the following notes has omitted all references to authors, as needlessly encumbering the commentary.