(Part 1)

JBTM Jeffrey G. Audirsch
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children and the children’s children, to the third and the fourth generation. (Exod 34:6–7)
Psalms 23:3 and 31:3, along with Exod 34:6–7, underscore the importance of God’s reputation,
especially as it relates to his character. This means that God is faithful to us and he expects
faithfulness in return. In v. 4, the treachery of life is depicted. The “valley of the shadow of
death” is generic, which means it can be applied to any situation. The fear associated with
this valley is overcome because God is “with me.” It is important to note that the phrase,
“you are with me,” is at the middle of the psalm. 23 “You are with me” can only have power
when we recognize that God is sovereign over our lives.
God proudly accepts us into his presence when we submit to his authority (vv. 5–6).
A shift in metaphors occurs in vv. 5–6. A host replaces the shepherd and a traveler
replaces the sheep/flock. The context of vv. 5–6 is uncertain. 24 Yet, the verses continue the
theme from vv. 1–4. When we recognize that God is sovereign over our lives, God proudly
accepts us into his presence. The host prepares a table for the traveler “in the presence
of my enemies.” Naturally, the question related to v. 5 is: Who are the enemies? The term
“enemies” is typically used in military contexts. The verse possibly continues the theme
of provision from v. 4. God provides safety not only when danger is imminent, (e.g., “the
valley of the shadow of death,” v. 4), but also in presence of the enemies (v. 5). In v. 5, the
safety of God is evidenced by comfort (i.e., anointing) and joy (i.e., overflowing). 25
Verse 6 describes the emotive effects stemming from v. 5. “Goodness and mercy” will not
depart from the traveler. The word “mercy” might not capture the essence of the text. The
Hebrew word hesed is typically rendered “steadfast love,” which is a closer characterization
of God’s character. 26 Likewise, the phrase “shall follow me” carries the connotation of
pursuit/chase. Thus, J. Clinton McCann suggests that the idea of pursuit/chase instead of
following “better captures God’s active, even frantic, attempt to reach us with the gift of life
23
deClaisse-Walford, Jacobson, and Tanner, Psalms, 243.
24
The most prevalent theory interprets vv. 5–6 as a thanksgiving sacrifice in the temple. See Arthur
Weiser, The Psalms, Old Testament Library (Philadelphia: Westminster, 1962), 230; cf. Vogt, “The ‘Place
in Life’ of Ps 23,” 195–211; Craigie, Psalms 1–50, 207-8; and Mays, Psalms, 118. David Noel Freedman
suggests vv. 5–6 represent the imagery of the exodus as it relates to a pilgrimage to Jerusalem. See
David Noel Freedman, Pottery, Poetry, and Prophecy: Collected Essays on Hebrew Poetry (Winona Lake,
IN: Eisenbrauns, 1980), 275–302. Mark S. Smith, on the other hand, believes the context is the return
of the Israelites from exile. See Smith, “Setting and Rhetoric in Psalm 23,” 61–66.
25
Dennis D. Sylva, “Changing of Images in Psalm 23,5–6,” Zeitschrift für die alttestamentliche
Wissenschaft 102 (1990): 116.
26
For a similar argument, see J. Clinton McCann, Jr., “Preaching the Psalms: Psalm 23, Fourth
Sunday in Lent,” Journal for Preachers 31 (2008), 46. See also deClaisse-Walford, Jacobson, and
Tanner, Psalms, 244.