Posted at 11.21.2018
David, ruler of Israel is referred to as 'the Psalmist'. This psalm, like the majority of others is attributed to him. From the starting point in verse 1, he acknowledges God as his shepherd. The imagery on use here is drawn from the true setting in early middle-eastern practice where in fact the sheep' every need are fulfilled by the caring shepherd. The psalmist is the sheep and god, the father, his shepherd. That is a metaphor. God matches all his needs so that little or nothing he needs beyond what god, the father offers is needful. Quite simply, there is nothing at all he needs that god, the father cannot provide. Bible scholars do sometimes stand for the shepherd-hood elaborated in this psalm as the welfare function early near-eastern kings showed in the life span of these people. For this reason, propositions that suggest that the psalm may have been written at about the time of Jeremiah when kings and other varieties of leadership started presuming some responsibility for the layman have emerged. This date would be sometime about 590 B. C. , before the Babylonian captivity. This idea doesn't favour the general perception that David had written it. Surely, Yahweh have reign as a ruler in the psalmist's life and Israel's nationality but while scholarship may use this often as an allegory to state their position, it is rewarding to notice that the psalmist almost certainly viewed the type of his marriage with God as something much greater than a king's concern for those he ruled. Certainly, God was significantly much more than a ruler to him. In any other case, God wouldn't have to provide him from troubles individual kings wouldn't be able to (see verse 4). Second, the opportunity that David is sketching a parallel between his experiences and romance with God can't be overlooked. He was a shepherd son in his father's house before Samuel anointed him king(1 Sam. 16:11-13). He definitely is aware what it's prefer to be a shepherd or to be taken care of by one and he shows this in his discussion with Saul, just before he slew Goliath. He pulls motivation from his experience in saving his sheep from lion and carry episodes (1 Sam. 17:34-37). Indeed, these previous experiences must have motivated his writings in this psalm.
From verse 2, the psalmist starts to explain the way the Lord fits his needs. making him lie down in renewable pastures and leading him besides still waters. That is a metonymy. Today, people use the sentence, 'in search of greener pastures' figuratively to indicate looking for better living. The 'still waters' in 2b is indicative of the serenity and tranquillity that is likely to accompany the nice life, both externally from foes around and inwardly. One can readily call to mind that David, the psalmist and popular king of Israel in the Bible was a man of battle. He spoke of the peacefulness (1 Chron. 22:18) and craves it here. The complete verse is similar to the atmosphere, often of any euphoria evoked when reading an average romantic books. Because he is aware of that living in sin ultimately causes the death of the heart and soul (Ezek. 18:4b), he acknowledges God's shepherd-hood and righteous mother nature in having him back to the means of life through doing right(verse 3).
Clarke(1952) opts for the view that the valley of the shadow of loss of life in the fourth verse is most likely one of hostile spirits just like a situation experienced in 'The Pilgrim's Progress'. This is a literal pose to take specially when since nothing brings one so close to dying as the experience to be at war and in danger of an enemy that can destroy anytime. David will need to have been hunted by such despair often. He was a man of war and will need to have experienced a close shave with fatality sometimes while preventing. It is the despair amidst these encounters of narrow snatches away from the pangs of fatality that he probably refers to as the shadow of death. The second area of the verse is more revealing in this respect, considering the old consumption for the term 'comfort': to encourage and reinforce in times of fear or grief, pain, anguish, sorrow, discouragement, or distress. Although similar styles would have been quite definitely prominent through the reign of Solomon or the era of Jeremiah, certain top features of this psalm that make it seem more than these times.
In verse 5, the psalmist reiterates the declaration he made at the beginning, but this time around doing it with a greater confidence that God will meet his needs even in the occurrence of his foes, 'Thou preparest a stand before me in the existence of mine opponents'. The center part can't be explanatory of other things other than the dwelling of God's nature upon him. Anointing with essential oil on the head is usually indicative of the presence of the Holy Spirit, not simply symbolic. This is especially so in the old testament. It is not clear what is being referred to in the concluding part of the verse 'my glass runneth over', whether it is just the blessings that were recanted in past verses or the anointing of the Nature shortly recognized. It probably identifies an abundance of all of them.
Clarke's Concise Bible Commentary advises 'house of the Lord' in versa 6 discussing the temple as counteractive to the old belief that David wrote this psalm, because the temple was not built by the time of David. God advised him that he'd not build His house but his kid shall build it (1 Chron. 17). However, it ought to be called to mind that even before the temple was built, David described God's dwelling existence as His temple (2 Sam. 22: 7). Therefore, 'house of the Lord' can't be entirely representative of a physical temple. Whether or not a physical abode were to be ascribed to it, it surely had to be the ark of the covenant or tabernacle that was the only path God reassured the Israelites of his occurrence with them then. There appears to be a play of words here. Indeed, David was a guy of warfare and blood but what this line of reasoning fails to acknowledge is the fact in his eagerness to build a house for the Lord, he can have referred to the abiding occurrence of God in his own life, represented at times by the ark of the covenant in the tent as the house of God. For him who was used to the existence of God and acquired enjoyed so much of God's favour upon his life, the house of the Lord may not always have to be a physical temple. It could be the tent or the manifest existence of God's nature. Even Clarke(482) will not fail to acknowledge the metaphor that 'dwell in the house of god, the father permanently' could connote. That is, a metaphor for the wider occurrence of God. In another sense, it could be a prophetic declaration discussing worship in the eternal life to come.
The Psalm would have been written at about 980 B. C. if David published it. Solomon's reign at the temple was at about 930 B. C. Some colleges of thought are of the view that it could have been written much later through the exile of 722 B. C. The New Jerome Biblical Commentary ( 530 ) for example relates the "dwell" in v. 6 with that in Psalm 27:4. In a way, it's used to signify "return", i. e. to the land of Israel from which they have been used bondage. Therefore, beyond the generally accepted idea that the home of the Lord is the temple, it might as well be symbolic of the complete land of Israel. The New Jerome Biblical Commentary ( 530 ), making reference to 1 Kings 8: 65-66, attracts attention to just how traditional Near Eastern kings would coordinate luxurious banquets on special occasions as an imagery the copy writer employs to spell it out the health care and provision by god, the father, his shepherd ruler. Although the case cited above got event during Solomon's reign, but even David as a skilled king exhibited he understood this culture when he allowed really the only surviving member of Saul's family, Jonathan's boy Mephibosheth to regularly dine at his stand (2 Sam. 9). Also, this verse could be reflective of many blessings and victories the psalmist has savored around and about himself from God by means of a variety of victories from warring with hostile neighbours and the spoils gained from such victories. The peace only from such conquests was much consolation. By 'goodness and mercy. days of my life', the psalmist doesn't seem to want this feast of favours after him to come quickly to a finish. The psalm shows God's health care for individuals who truly worship Him.