PSALM 23 AND THE KINGDOM OF GOD

PSALM 23 ACCORDING TO THE KINGDOM OF GOD

"The Lord is my Shepherd," completely fulfilled when Jesus comes the second time as the Shepherd, 1 Pet. 5:4; Isa. 40:11; Ezek. 34:11-23; Jer. 23:4, etc.

"I shall not want," which is so distinguishing a feature of the Coming Kingdom that it needs no proof texts for verification.

"He maketh me to lie down in green pastures (or, in pastures of tender grass); He leadeth me beside the still waters." This figurative language, expressive of the supply, protection, and happiness of the sheep, is found in connection with His Coming Theocratic reign, as e. g. Ezek. 34:14; Isa. 23:21; 35:1, 2,7; 40:10-11; 41:18, etc. The preceeding is fully corroborated by Rev. 7:17 being linked with Millennial predictions, as in Isa. 25; Rev. 21, etc.

"He restoreth my soul;" and this, finds its completed fulfillment in the resurrection allied with the coming again of the Shepherd. The proof is found not only in the general analogy of the Word, but in the phrase itself. For "soul," is used to designate the person or body; and the restoration from Sheol, Hades, or the grave is thus stated, e.g. Ps. 49:15, "God will redeem my soul from the power of the grave," Psa. 89:4, "Shall he deliver his soul from the hand of the grave," so Psa. 16:10, etc. Simple consistency must allow an allusion to the resurrection, because otherwise it would not be true that his soul was delivered from death, seeing that the common interpretation of Ps. 23:4 supposes a reference to the death of the believer. If it were alleged that a moral restoration is meant this is rebutted by the employment of this phraseology in describing a deliverance from death as e.g. Ps. 116:3-8, etc.,

"He leadeth me in the paths of righteousness for His name's sake; this is so characteristic of Millenial descriptions that it requires no references,

"Yea, though I walk through the valley of the shadow of death." The "shadow of death" is death itself, as in Ps. 44:19; Job 10:21, 22, and this has led multitudes to infer, wrongfully, that the saint is to experience the death here mentioned. But the allusion here is to the fearful slaughter, awful exhibition of death, in the valley mentioned by the prophets (Joel 3:2, 11, etc.) at the Advent of "the Lion of the tribe of Judah" and of His saints. Then His people will witness death, which shall approach them, in its most terrible aspect, when the slain shall be over the earth, the blood shall be to the horses' bridles, the beasts and fowls shall have a great supper, etc. (Props. 115, 123, 161, 162, and 163.)

"I will not fear;" the saint witnessing (for all shall see it) this terrific destruction of the wicked arrayed against Christ at His Second Coming will not fear. This is repeatedly asserted in prophecies relating to this period, and needs no additional illustration; for then will be fulfilled Ps. 3:5-6, when, after the resurrection (represented by sleeping and then awakening), it is said: "I will not be afraid of ten thousands of people that have set themselves against me round about," etc. Psa. 23:5 says:

"For Thou art with me; Thy rod and Thy staff, they comfort me" (comp. Ps. 118:6, 7, 10, 13, 18, etc.). Jesus, then, is personally present (Prop. 121), and hence the assurances of safety, etc. (Zeph. 3:8-16; Isa. 43:2; Zech. 9:14-16; Micah 2:12, 13, etc.), are undoubted. The saints then, too, are publicly identified (the engrafting thus acknowledged) with Israel, "the rod of His inheritance” (Jer. 10:16, Ps. 74:2). Rod and staff being emblematic of power, authority, and rulership, the allusion here is to the predicted reign of Christ, which not only sustains the saints, but also in which they shall also participates (Prop. 154). Rod and staff being representative of kingly state or rule (as e. g. Jer. 48:17, 29; 2 Kings 18:21; Isa. 14:4, 5; Isa. 9:4, etc.). Christ's kingly authority, manifested in connection with His people, is thus designated, as in Micah 7:14; Ps. 110:2.

"Thou preparest a table before me in the presence of my enemies. " The reader will notice that the enemies are present when the Lord Christ comes with His saints (Zech. 14; Rev. 19, etc.), and two tables are spoken of as being witnessed by the believer in that day, viz., the table or feast for the beasts and fowls, Ezek. 37:17-22, who shall be "filled at my table," etc., significantly called, Rev. 19:17-18, "the supper of the Great God," and also the table, embracing the blessings spoken of by Jesus, Luke 22:30, and described, in connection with deliverance from death, by Isa. 25 in "the feast of fat things."

"Thou, anointest my head with oil;" every student knows that this is an expression indicative of appointment or consecration to Rulership and Priesthood; and hence here denotes the Kingship and Priesthood of those who reign with Christ, (comp. Ps. 92:10; Ps. 89:20; Ps. 45:7, etc.).

"My cup runneth over; this needs no elucidation, it being sufficient to say that when such blessings as the resurrection, the presence of the Great Shepherd, freedom from evil, kingship and priesthood are experienced, then, indeed, the happiness of the saints will be overflowing, so great and continuous that it is added:

"Surely goodness and mercy shall follow me all the days of my life," "And I will dwell in (or return to, so Clarke., Com., etc.) the house of the Lord forever (or, to length of days)." The ransomed of the Lord will, indeed, then return (Isa. 35:10, and Isa. 51:11, etc.) to the restored house (Props. 122, 131, 142, etc.), and evermore dwell in it as the anointed ones. Thus we find the Psalm descriptive of the happy lot of the saint at the Second Advent in the promised Kingdom, containing a fullness of meaning, which is only brought out in its relation to that Kingdom. Accepting of the abundant encouragement that it gives to faith and hope now (for the Shepherd now careth for His sheep and supplieth their wants), yet it would be inconsistent to limit such glorious promises of the Spirit to a present experience, when they point onward to the time when the Shepherd Himself appears with all His gathered sheep in the presence of their (for they are also such to the saints, owing to their peculiar Theocratic calling) enemies, and rejoice in the victory, honor, power, and glory bestowed.