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CALIFORNIA

INTRODUCTION

THE Decalogue, the Aaronic Blessing and the Twenty-third Psalm in the Old Testament, and the Beatitudes, the Lord's Prayer and the Apostolic Benediction in the New, with perhaps two or three other passages of similar calibre, are the best-known portions of Holy Writ. They were learned by us at a mother's knee, or at least from our earliest instructors; and they are all of sufficient substance to stand constant repetition, as solid gold is only brightened by frequent rubbing. To generations and centuries of men such scriptures have ministered "doctrine, reproof, correction, instruction in righteousness"; and, though they are the earliest efforts of memory, they will reward the maturest ponderings of the human mind. The Twenty-third Psalm, in

particular, ever since it sprang into existence from the inspired genius of its author, has served to express the experience of the pious; and the modern man can measure his own progress and attainment by the extent to which he can make its sentiments his own. Not only, however, will the venerable words measure attainment, but they will stimulate it and awaken higher aspiration. Hence the psalm is worthy to be studied verse by verse and line by line.

I. AUTHORSHIP.

There was a time, not very long ago, when any psalm might be quoted as a psalm of David. We have now reached a stage when it would be denied by experts of a certain class that even a single psalm can be proved to have proceeded from the Bard of Bethlehem. The one extreme is, however, as untenable as the other. When the controversy about such subjects first broke out in the Church with which I am connected, I remember a minister of saintliness and learn

ing declaring that for him the Fifty-first Psalm would lose all its virtue if it were not from the pen of David; and some may be inclined to say the same about this Twentythird Psalm. I should not like to say this peremptorily about any piece in the Psalter ; and in general I like to think of the Psalms as proceeding from a large number and variety of voices spread at intervals over the pre-Christian centuries. But, on the other hand, when the attribution of a psalm to some known personage, or its connection. with some recorded event, throws light on the whole composition, and is not inconsistent with anything in the text, it seems to me to be extinguishing the light not to take advantage of this circumstance.

Now, the reasons for believing this Twentythird Psalm to be a legacy bequeathed to the people of God by King David are very strong indeed, and the assumption that he is the author throws light on every verse.

First, it lies on the surface that the relation of God to His people is here compared to the relation of a shepherd to his sheep;

and of this David could speak from experience, as he had been a shepherd. Indeed, the suggestion has not infrequently been made that he may have composed this lyric whilst as a ruddy youth he was watching his flocks on the pastures of his father Jesse. On the other hand, however, it has been observed with truth that the experience here described is not that of a stripling or beginner, but of one mature in the life divine, who has had experience of all forms of guidance, in vicissitude as well as rest, in gloom as well as sunshine. But, even if the psalm was composed in old age or at least maturity, as it probably was, the sweet singer could make use of the experiences of his youth, which he could not have forgotten. At that time he had been a model shepherd, loving his flock and loved by them; and in the psalm the entire life of a sheep under a good shepherd is employed as an image or parable of a human life led under the guidance and protection of God.

But it may not have been noted by some readers, often as they have read and sung

this psalm, that, in the second half of it, we are away from the image of the sheep altogether, and that another image is being developed. When, at v. 5, it is said, "Thou preparest a table before me in the presence of mine enemies; Thou anointest my head with oil; my cup runneth over," it is obvious that the words are put not into the mouth of a sheep, but into that of a guest, and that the person addressed is no longer conceived of as a shepherd, but as a host or entertainer. The table spread, the head anointed, the cup full to overflowing are obvious features of a banquet; and the idea is, that he who has God for his friend enjoys a continual feast, where everything is in abundance and everything is of the best. The same cheerful image is kept up in the closing verse-"Goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the Lord for ever." The favourite is not only to be a guest, but one who abides in the house for ever-that is, a son.

The point to be observed is, that this

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