Psalm 23 — The Good Shepherd
23 The Lord is my shepherd; I shall not want.
2 He maketh me to lie down in green pastures: he leadeth me beside the still waters.
3 He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake.
4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.
5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.
6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.
Simplicity meets subtle literary power in Psalm 23. William Holladay wrote, “The Twenty-Third Psalm is the nightingale of the psalms…It has charmed more griefs to rest than all the philosophy of the world.” In this exemplary Psalm of trust and confidence, King David reflects on his relationship with YHWH, the God of Israel. His statements have encouraged countless numbers of people to live fearless lives. Most commonly heard at funerals, an ironic fact, Psalm 23 primarily speaks of YHWH’s protection and provision for the living Psalmist. David, the shepherd/king of Israel, represents the whole nation of God’s chosen people.
The structure of the Psalm has been debated because of the nature of the mega-metaphor, “shepherd.” Some see the metaphor throughout the Psalm and others observe additional metaphors for YHWH. Although we agree with the dominant “shepherd” imagery, the concepts of YHWH as “guide” and “host” are too obvious to ignore. Therefore, the dividing of the text will follow these YHWH-centered subjects: shepherd (vv. 1–3); guide (v. 4); and host (vv. 5–6). Psalm 23 is the centerpiece of the shepherd Psalms (22–24). In addition, the “house of YHWH” imagery will dominate the next seven Psalms (23–30).
David declared he lacked nothing because YHWH was his Shepherd (v. 1). “The Lord” is actually the name of God, “YHWH is my Shepherd.” Stated here, and in verse six, the name “YHWH” forms an inclusio. YHWH has been understood as the “Shepherd of Israel” since Genesis 48. Although it was viewed as a lowly profession in the ancient near east, King Hammurabi of Babylon was referred to as a shepherd. The Babylonian god, Shamash, was also referenced as a shepherd.
David, himself, was a shepherd from Bethlehem of Judah on the edge of the Judean Wilderness. Later, Jesus Christ self-titled Himself, “the Good Shepherd (John 10:1–18).” The writer of Hebrews reflected on the resurrection and referred to Jesus as the “Great Shepherd of the sheep, Jesus our Lord (Hebrews 13:20–21).” The shepherd/king motif is as important the shepherd alone. Jesus, shepherd-king of Israel, is ascribed as the Chief Shepherd (1 Peter 5:4) instructing under-shepherds (John 21:15–17; 1 Pet 5:1–4) to care for His flock.
The pronoun “my” is significant because it individualizes Psalm 23. Later the Psalm was used in communal liturgy. The personal pronoun also aids the modern reader to claim Psalm 23 for his own positive statement of assurance.
“I shall not want” is not the most helpful translation because it suggests a current state of discontent. “I do not lack” is a preferred and prolific declaration in a needy world. The implications are stupendous. If YHWH is one’s Shepherd, every need is cared for by a Good Shepherd, in contrast with false shepherds (Ezekiel 34). These wanting shepherds use the sheep for their own gain. In contrast, the Good Shepherd lays down His life for His sheep (Jn 10:11, 15).
David claimed YHWH provided food, drink, and rest for him (v. 2). Four claims occupy the next two verses. First, “He makes me lie down in green pastures.” Sheep will not lie down if frightened or hungry. The Hebrew grants a better image of “grassy pastures.” The picture of abundance and security is immediately conjured. God, our Father, knows we have need of these things. The Christian life is abundant in simplicity, “with food and clothing be ye content.”
Second, the still or quiet waters are necessary for sheep to drink. The danger of drowning in flowing water is never worth the risk. In the wilderness background of this Psalm, rainfall was seasonal. Wadis, Middle Eastern dry riverbeds, fill during the early and latter rains; but it would be the shepherd who separated water for a pool of still water for his sheep to drink. The imagery expands to “rivers of living water” given by Jesus, the fountain of life.
The conditions for sheep to actually lie down must be pristine. It requires a shepherd with the utmost love and power to accomplish this difficult feat. Jesus Himself is our shalom (Eph 2:14). The writer of Hebrews calls Him our Sabbath rest (Heb. 4:9). Rest in the biblical sense is more than physical reclining. It suggests a state of wholeness or completeness. Man has no peace apart from God, demanding reconciliation as a prerequisite to peace. Peace for the child of God is to be in the presence of Almighty God and to call Him, “Father.”
David argued YHWH’s reputation was the reason for his refreshment and direction (v. 3). Third, the soul is brought back. Food, water, and rest comfort the physical self. The soul has an internal spiritual barometer. Spiritual depression demands external help for an internal remedy. Where does our help come from? It comes from YHWH, the restorer of my soul (Jer 31:25).
Fourth, “He guides me in the paths of righteousness.” Shepherds in the West “drive” their sheep, but this is not the habit of the East, where sheep follow their shepherd. The guide leads and the travelers follow him. The right path anticipates Jesus’ claim, “I am the way (Jn 14:6).” Jesus’ sheep trust Him, and it is imputed to them as righteousness. Faith is the right path for the follower of the Good Shepherd. The sheep know their shepherd’s voice. Where they are mingled with other flocks, the shepherd can call them and separate them because they know His voice and they follow him. The Father gives the Son His sheep, and He loses none of them.
The reason YHWH guides, restores, leads, and makes His sheep to rest is for His reputation. His unblemished name is the consequence of His unfailing lovingkindness. The world takes Jesus’ name in vain, but there is no other Name so exalted by those in His protective care. His name is most famous among those who hear His voice in His Word. God, His Father, has given Him the name above every other name, and soon every knee will bow at His name and every tongue will confess the truth about Him, “Jesus Christ is Lord, to the glory of the Father (Phil 2:11).”
David explained his fearless trust through dangerous journeys, resulting from YHWH being armed and with him (v. 4). David’s address turns from talking about YHWH to a direct address to Him. The shepherd guides on paths of righteousness, but nothing prevents those from being dangerous paths. The journey includes, “the valley of the shadow of death.” Alternative readings fail by comparison. Death is the key to this reading. Sheep are vulnerable to death. They possess no offensive nor defensive gifts for survival. Prone to wander for no reason, sheep are often found in a predicament demanding the shepherd’s attention and salvation.
The shepherd leads and the sheep follow in the wilderness canyons that hide the daylight with dark shadows throughout the day. Canyon paths are used to reach grassy oasis, where pools of water can also be found from underground rivers or springs. Here is the setting for the introduction of enemies of the sheep (v. 5). Sheep are safe in the shadowlands, as long as they remain near their shepherd.
The sheep may say, as David did, “I fear no evil.” Fear in the immediate sense is a reality for all. It is designed into us to fear when danger looms. Evil is the operation of sinful rebellion. It is the work of wickedness. It is dark labor. It is covert in order to surprise its victim. It glories in producing fear in its helpless prey. It is the perfect love of the trusted shepherd that casts out fear from the sheep. The crucial dimension is again the presence of the shepherd, “who is with me.” Here is one of the most dynamic and repeated exclamations in all of Scripture, “The Lord was with him,” or “Lo, I am with you.”
The presence of YHWH, the shepherd of Israel (Ps. 80:1), is complemented by the fact He is armed. Sheep are comforted by His crook and rod. The rod is a club. It is a weapon for use against the predator, not to beat the sheep. The hooked staff is most symbolic of the profession. Sheep tend to prefer grass in the most inescapable places. The rocky ledge they jump down to offers the most vivid scene. It is instructive for us that when a sheep has lodged himself on a deathly perch, the shepherd will sometimes wait days to rescue the poor bleating ewe. Why? The appearance of the crook can frighten the sheep into a death drop. Instead, the shepherd waits until all the grass has been eaten and the sheep is famished and fatigued. Then, without fear or resistance his skillful hands and strength are able to rescue the troubled lamb. So, it is with Jesus’ sheep, when we have come to the end of ourselves.
David expressed YHWH’s hospitality toward him in the midst of his enemies (v. 5). The subject metaphor changes from shepherd, to guide, to host. YHWH prepares a table for His people. The journey has now localized. The table is in the presence of David’s enemies, who are the enemies of Israel and YHWH, the God of Israel. The enemies have been pursuing David and are located behind him. Before him is the table. His host, YHWH, welcomes him face to face with the table between them. YHWH looks beyond David and catches the eye of the tiger, who keeps his distance.
YHWH recognizes the pilgrim’s depreciation because of the wilderness wandering. Oil anoints the traveler, who has endured the sun and wind. His refuge includes an overflowing cup, a metaphor for superabundance. The enemy is shamed by the treatment of the visitor as a son.
David uttered his climactic statement of temporal and eternal blessings which pursue him instead of his enemies (v. 6). Blessed assurance flows from David’s proclamation. The twin escorts are goodness and mercy, or lovingkindness. These words exude covenant imagery. Replacing enemies, these attributes of God are now following the beloved guest. Time and eternity are included in the extent of these graces. The location of the blessed shelter is “in the house of the Lord.” YHWH’s house is the safe house. The sojourner is not just a guest, but he has taken up permanent residence, forever.
In summary, we seem to have a personal journey, metaphorical and literal, that remembers the Exodus of Israel from Egypt. Others see the Exilic pilgrimage back to Jerusalem as a reflective theme to parallel and help with interpretation. Either image can be made to fit the context.
Consider the Exodus. The problem is the helpless people of God wandering in dangerous places. Death haunts them. YHWH shepherds His people, as a pillar of fire by night and cloud by day. Moses’ staff is visible and powerful to deliver. Manna falls as food from heaven. The rock is struck for still waters in the desperate desert. Israel is vulnerable, yet safe while in the presence of enemy nations. Israel is a spectacle in the wilderness. God provides and protects, supernaturally, a peculiar people. In the house of the Lord, albeit a portable tabernacle, there is a table set with bread and a laver of water. There is oil in the lamps. “We do not lack because YHWH is our Shepherd,” is the claim of the voyagers. He promised they would not lack for anything in the wilderness (Neh 9:21), nor lack for anything when they entered the Promised Land (Deut 8:9).
In conclusion, we have a theology for living life in a world that is not our home. Jesus, the Good Shepherd, told His disciples to “seek first the kingdom of God and His righteousness, and all these things will be added unto you (Mt 6:33). He has said, “I will never leave you nor forsake you. So, we can say, ‘The Lord is my helper, and I will not be afraid. What can man do to me (Heb. 13:5–6)?’” Jesus said, “I am the bread of life,” and “I will give you rivers of living water,” and “Come to me you who are weary and heavy laden and I will give you rest (Mt. 11:28),” and “I have come so that they may have life and may have it more abundantly (Jn 10:10),” and “I am the good shepherd. I know my own and my own know me (Jn 10:14),” and “There are many dwelling places in my Father’s house. Otherwise, I would have told you, because I am going away to make a place for you (Jn 14:2).” Provision and protection now and forever, for better is one day in Your courts than a thousand elsewhere! And Jesus said to you, “Come, follow me.”
David Norczyk
Spokane Valley, Washington
June 12, 2021
