(The following questions have been developed to answer some of the fundamental questions we ask as Law and Gospel preachers. We are particularly interested in how the Word is functioning since this informs how the sermon will function. For more on this method, or the unique genre of Law and Gospel preaching, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? This psalm is almost completely a gospel word. Throughout the psalm we receive assurances of God's provision, protection, restoration, and guidance. We are assured of God's presence no matter how dark it gets. We are also told that a banquet table has been prepared for us, and we will dwell in God's abundant grace forever.
2. How is the Word not functioning in the text? A word of Law we define as the Word functioning to expose our need for Christ. Is that present here? Not directly. What is present is mention of all those things that stalk us and might well cause us to fall away from Christ, e.g. want, dark valleys, and enemies. We all know how quickly we follow the example of the Israelites in the wilderness and turn on God when we lack bread and water, when we experience suffering, and when our enemies come near.
3. With whom are you identifying in the text? We identify with the psalmist. We are those who cling to the promise that God is with us through "the valley of the shadow of death." We are those who bear witness to God's abundant grace, and proclaim that grace to others.
4. What Law/Gospel couplet is suggested by this text? Using some of the imagery in this psalm we can imagine a number of couplets: in want/filled; tired/restored; lost/on right paths; living in the shadow of death/living in the light of the resurrection.
5. Exegetical work: It is amazing how few words this psalm has in its original Hebrew. For example, the first verse is only four words in Hebrew. The entire psalm is only 48 words, simple or compound. It is certainly no accident that the word which is exactly in the center of the psalm is atah, the Hebrew word for 'you' or 'thou'. This word is exactly at the point when the psalmist changes from third person to second person address; ..."I fear no evil, because ATAH - thou art with me." The poetry of this psalm lifts up this truth: "Even in the darkest times of life, YOU, are with me, Lord." The psalmist is no longer addressing the listener, but is addressing God directly. According to the New International Version Study Bible, verse 5 describes a banquet which is held in recognition of a new covenant between a king and a vassal-king. "In the ancient Near East, covenants were often concluded with a meal expressive of the bond of friendship; in the case of vassal treaties or covenants, the vassal was present as the guest of the overlord." So what the psalmist is lifting up is the covenant between the Lord and those in the Lord's favor. The final verse speaks of "covenant benefits" bestowed on the vassal-king, ensuring a lasting peace.
6. How does the Crossings Community model work with this text? Peter Keyel, in his recent analysis, shows how we go from a general recognition of wickedness to personal lostness. The gospel word is the presence of the Good Shepherd who does more than seek us out in the wilderness. Christ actually goes into the shadow of death himself and defeats it. Go to crossings.org/ text-study to see the entire analysis.
7. Consider the insights of the pioneers of the New Homiletic? Charles Rice insisted that the preacher help listeners recognize the part of God's story that intersects with their story. Certainly in this anxious time it will not be hard for the preacher to find places where these precious promises intersect with the listeners' need to hear them.
Blessings on your proclamation!
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