Dwelling in Yahweh’s House (23:6)

Not only does the psalmist sit as an honored guest at table with God, but he looks forward in confidence to dwelling in Yahweh’s house forever. This theme of residing with Yahweh, while not common, does occur with enough frequency in the psalms to make it remarkable.

What might it mean to dwell in the house of Yahweh? (1) The idea of taking refuge in the temple comes to mind, in connection with the use in 23:6a of the verb rdp (“pursue after”). It is from such pursuit by a “blood avenger” that one might flee to the temple and claim asylum by grabbing the horns of the altar. Here, however, the term is used to describe the relentless pursuit of the psalmist by the “goodness and mercy” of God. In this view the psalmist, pursued by enemies, takes refuge in the temple and there experiences the relentless goodness and mercy of Yahweh. The earlier reference to sitting at table in the presence of the enemy thus describes the circumstance of the one in asylum who receives the protection and care of God while the enemy looks on.

(2) While the idea of refuge or asylum is certainly a plausible response to this passage, it is not the only one. Dahood thinks of “eternal happiness in God’s celestial abode” after the troubles of this life. While it is true that God’s “house” may refer to his heavenly dwelling, such an other-worldly view is unlikely in this context. More attractive is Craigie’s recognition of Exodus themes in the language of the psalm. For Craigie, the transition from shepherd/sheep to host/guest turns on the recognition of a common “wilderness wandering” motif. As the sheep are guided in their trek through the desert by the caring shepherd, so Israel was guided through the Exodus wanderings by Yahweh, who provided their needs. Craigie particularly notes the similar language in Psalm 78:19, where Yahweh is described as “spreading a table in the desert” (cf. 23:5) as he provided for the Exodus Israelites.

Craigie goes on to connect this backward glance at the Exodus with anticipation of future eschatological feasting at God’s table. To me it seems more likely that the twin themes of provision in the desert and anticipation of dwelling in the temple resonate most strongly with the experience of exilic pilgrims on their journey (whether actually or mentally) from their Diaspora homes to celebrate communion with God and his gathered people in the Jerusalem temple. To these travelers—pointed toward the temple—the images of the guiding, protective shepherd and of the provisioning Exodus God offer the hope necessary to sustain them during their rough pilgrimage to Jerusalem and their lives in exile as well.

Thus, these exilic pilgrims, with their remembrance of the past and anticipation of the future, provide the necessary “glue” to bind the two halves of Psalm 23 together—provision in the desert and dwelling in God’s house. Regardless of which interpretation one assumes, to dwell with God is a potent image of eternal security and ongoing relationship.