Der 23. Psalm ist eines der bekanntesten und beliebtesten literarischen Werke der Welt, und es ist vielleicht das beste Gedicht, das je geschrieben wurde. Er ist auch ein schönes Beispiel für die Kraft der figurativen Sprache: Wir lesen tief in die Vision von uns selbst als Schafe hinein, die von einem gütigen Schäfer zu grünen Weiden und gutem Wasser geführt werden. Es ist befähigend, die Zuversicht zu spüren, furchtlos in das Tal des Todesschattens zu gehen, und die Liebe und Fürsorge eines vom Herrn vorbereiteten Tisches und eines so vollen Kelchs zu spüren.

Was die Leute jedoch nicht wissen, ist, dass diese Sprache tatsächlich genaue innere Bedeutungen hat, und dass, wenn wir sie sehen, eine noch tiefere Schönheit in dem Gedicht liegt. Denn was es tatsächlich beschreibt, ist der Weg in den Himmel, und das heftige Verlangen, dass der Herr uns dorthin führen soll.

Der erste Schritt ist, den Herrn unseren Hirten sein zu lassen - seine Lehre und seine Führung anzunehmen. Die grünen Weiden und die stillen Wasser stehen für die Dinge, die Er uns auf der Reise lehren wird. Dann beginnt Er, in unserem Inneren zu arbeiten und unser geistliches Leben in Ordnung zu bringen, so dass wir den Wunsch haben, das Gute zu tun und einander zu lieben. Das bedeutet, unsere Seelen wiederherzustellen und uns auf die Pfade der Gerechtigkeit zu führen.

Aber wir werden immer noch vor Herausforderungen stehen. Wir führen immer noch ein Leben im Äußeren, draußen in der Welt, und wir sind den Wünschen unterworfen, die in diesem Äußeren, in unserem Körperleben, entstehen. Das ist das Tal des Todesschattens. Aber der Stab und die Rute repräsentieren sowohl auf der äußeren als auch auf der inneren Ebene die Wahrheit des Herrn, Ideen, die uns gegen diese Wünsche verteidigen können.

Und wenn wir weiter folgen, wird der Herr einen Tisch für uns vorbereiten - einen Ort in uns, den er mit Liebe (das Salbungsöl) und Weisheit (der überfließende Kelch) füllen kann. So verwandelt, können wir in den Himmel eintreten, mit Liebe zu anderen ("Güte") und Liebe vom Herrn ("Barmherzigkeit") und können bis in die Ewigkeit lieben und geliebt werden.

Eines der vielen schönen Dinge daran ist die Tatsache, dass es der Herr ist, der wirklich die ganze Arbeit macht. Im gesamten Text ist die einzige Handlung der Schafe das Gehen durch das Tal des Todesschattens. Ansonsten folgen sie dem Herrn, vertrauen dem Herrn und nehmen die Segnungen des Herrn an. Und das ist wirklich wahr! In äußeren Zuständen (im Tal) scheinen wir die Arbeit vielleicht selbst zu tun, aber innerlich, geistlich, müssen wir uns einfach dem Herrn hingeben und uns von ihm segnen lassen.

Der Grundgedanke ist, dass der Herr uns geschaffen hat, damit er uns lieben kann, dass er uns lieben will, dass er uns glücklich machen will, dass er weiß, dass unser größtes Glück aus der Verbindung mit ihm im Himmel kommt, und dass er selbst nichts mehr will, als mit uns verbunden zu sein. Alles, was Er in jedem Augenblick eines jeden Tages für jeden Menschen auf dem Planeten tut, ist also auf das Ziel ausgerichtet, diesen Menschen in den Himmel zu bringen. Er will jeden einzelnen von uns im Himmel mehr, als wir uns vorstellen können. Wir müssen einfach nur kooperieren.

(Verweise: Die Offenbarung Erklärt 375 [34], 727 [2]; The Inner Meaning of the Prophets and Psalms 273)

482. Verse 17. For the Lamb who is in the midst of the throne shall feed them, signifies that the Lord will instruct them out of heaven. This is evident from the signification of "the Lamb," as being the Lord in relation to Divine truth (of which see above, n. 297, 343, 464); also from the signification of "throne," as being heaven (of which also above, n. 253; "in the midst of the throne" signifies in the universal heaven, for "in the midst" signifies in each and every thing, that is, in the whole, see above, n. 213; also from the signification of "to feed" as being to instruct (of which presently). This makes evident that "the Lamb who is in the midst of the throne shall feed them" signifies that the Lord will instruct them out of heaven. It is here said, "the Lamb who is in the midst of the throne shall feed them," and above, "He who sitteth on the throne shall dwell over them" which makes it very clear that it is the Lord who is meant both by "He who sitteth on the throne," and by "the Lamb in the midst of the throne," but "He who sitteth on the throne" means the Lord in relation to Divine good, and "the Lamb in the midst of the throne" means the Lord in relation to Divine truth; for "to dwell," which is said of Him that sitteth upon the throne, is predicated of good (See above, n. 470); and "to feed," which is said of the Lamb, is predicated of truths; for "to feed" signifies to instruct in truths.

[2] In the Word of the Old Testament mention is frequently made of "Jehovah" and "God," also of "Jehovah" and "the Holy One of Israel," and both mean the Lord alone, "Jehovah" the Lord in relation to Divine good, and "God" and "the Holy One of Israel" the Lord in relation to Divine truth; it is thus said because of the marriage of Divine good and Divine truth in every particular of the Word. That "to feed" signifies to instruct can be seen without further explanation, since it is a custom derived from the Word to call those who teach "pastors" (or feeders), and those who are instructed "a flock;" but why they are so called is not yet known, and shall therefore be told. In heaven where all things that appear before the eyes are representative, representing under a natural appearance the spiritual things that angels think and by which they are affected; thus are their thoughts and affections presented before their eyes in such forms as exist in the world, that is, in forms similar to natural things, and this by virtue of the correspondence that is established by the Lord between spiritual things and natural. (This correspondence has been treated of in many places; also in the work Heaven and Hell, n. 87-102, and 103-115.) It is from this correspondence that in heaven flocks of sheep, lambs, and goats appear feeding in green pastures, and also in gardens; and these appearances spring from the thoughts of those who are in the goods and truths of the church, and who from these think intelligently and wisely. It is from this that mention is so often made in the Word of "flock," "pasture," as also of "feeding," and "feeder" (or shepherd); for the Word in the letter consists of such things as appear in heaven before the eyes, and these signify correspondent spiritual things.

[3] As it is known in the church that "to feed" signifies to instruct, "pasture" instruction, and "shepherd" an instructor, a few passages only in which "feeding" and "pasture" are mentioned shall be quoted without further explanation. In Isaiah:

In that day shall thy cattle feed in a broad meadow (Isaiah 30:23).

He shall feed His flock like a shepherd; He shall gather the lambs into His arm, and shall gently lead them that give suck (Isaiah 40:11).

He shall say to the bound, Go forth; to them that are in darkness, Reveal yourselves. They shall feed upon the ways, and in all the bare hills shall be their pasture (Isaiah 49:9).

In Jeremiah:

Against the shepherds that feed My people, ye have scattered My flock. Because of cursing the land mourneth; the pastures of the desert are dried up (Jeremiah 23:2, 10).

He shall feed Israel on Carmel and Bashan (Jeremiah 50:19).

In Ezekiel:

I will seek My flock and I will search them out. I will feed them upon the mountains of Israel by the watercourses, and in all the inhabited places of the land. I will feed them in a good pasture, and upon the mountains of the height of Israel shall their sheepcote be; there shall they lie down in a good sheepcote, and in a fat pasture shall they feed upon the mountains of Israel (Ezekiel 34:11, 13, 14).

In Hosea:

I did know thee ¹ in the wilderness, in a land of drought; where they had pasture (Hosea 13:5, 6).

In Joel:

The droves of cattle are perplexed, because they have no pasture; and the droves of sheep are made desolate (Joel 1:18).

In Micah:

Out of Bethlehem of Ephrathah shall go forth one who shall stand and feed in the strength of Jehovah (Micah 5:2, 4).

Feed Thy people with Thy rod, the flock of Thine heritage; they shall feed in Bashan and Gilead (Micah 7:14).

In Zephaniah:

The remnants of Israel shall feed and lie down (Zephaniah 3:13).

In David:

Jehovah is my Shepherd, I shall not want; He will make me to lie down in pastures of herbage (Psalms 23:1, 2).

The Lord chose David; from following the ewes giving suck He brought him to feed Jacob His people, and Israel His inheritance; and he fed them in the integrity of his heart (Psalms 78:70-72).

Jehovah hath made us His people, and the flock of His pasture [keri]. Therefore we are His people and the flock of His pasture (Psalms 100:3).

In John:

Jesus said to Peter, Lovest thou Me? He said that he loved Him. He said unto him, Feed My lambs. He said a second time, Feed My sheep. Again He said a third time, Feed My sheep (John 21:15-17).

Also in many other passages, in which "to feed" signifies to instruct in truths, and "pasture" truths in which they are instructed.

Fußnoten: