Psalm 23 – What does it mean that the LORD is our Shepherd?
This article was first published in French at TPSG.
Psalm 23 is probably the most famous psalm in the Bible, yet when we examine afresh something we think we know well, we often discover new treasures. I hope this will be the case with Psalm 23.
Psalm 23 in the Context of Book 1 of the Psalter
Psalm 23 is the middle of three psalms commonly known to Christians as the Shepherd Psalms.
· Psalm 22: The Good Shepherd Psalm speaks of one who lays down his life for the sheep (Jn 10:11).
· Psalm 23: The Great Shepherd Psalm speaks of one who satisfies all our needs with his goodness and mercy (He 13:20).
· Psalm 24: The Chief Shepherd Psalm speaks of a triumphant king of glory who will reign forever (1 Pe 5:4).
Chiastic Structure of Book 1
In the case of Book 1 of the psalms, we see four chiasms that culminate in a climactic psalm each. Psalm 23, which is in the second chiasm, mirrors Psalm 16. Both are psalms of trust. Both employ the imagery of a cup to speak of God’s abundant generosity and covenant faithfulness. And both express eternal hope in the LORD.
Shepherd Imagery in the Bible
Shepherding is a recurring theme in biblical theology, appearing approximately 100 times.[i] Shepherds keep their flocks as they feed, water, protect, gather, and lead them. They protect their flock from drought and dry winds, wild animals, and thieves.[ii]
A Word about Sheep
Sheep, on the other hand, are completely dependent creatures. What is more, they are both contrary and singularly unintelligent, inclined to wander and incapable of finding their way to a sheepfold even when it is within sight. In short, sheep cannot survive long without a shepherd.[iii]
Biblical Theology: The Shepherd Motif throughout the Scriptures
The Pentateuch
The first shepherd in the Bible is Abel (Ge 4:2). Abraham, Lot, Isaac, Jacob and his twelve sons are all shepherds. As is Moses. And so are Rachel and Zipporah. In fact, Zipporah, one of seven daughters who tends her father’s flock (Ex 2:16), is the reason Moses becomes a shepherd.
Early in the Scripture, the image begins to be used in a spiritual sense. In Genesis 48:15, while on his death bed, Jacob describes God as one who “has been my shepherd all the days of my life.” In the book of Exodus, the vocabulary used to describe his care for the nation of Israel is consistent with that of a shepherd’s care for his sheep: leading, feeding, protecting, etc.[iv]
The Psalter
The shepherd motif appears again in reference to God’s care in the psalter on numerous occasions.[v] In Psalm 78:70–72, however, the focus shifts to David, whom God chooses to shepherd his people “with integrity of heart.”
The Prophets
First, the prophets use the term as a rebuke directed towards spiritual leaders who have abandoned the sheep (Ez. 34:1-10).[vi] At other times, the prophets foretell a coming day when the Lord will send a Shepherd to tend the flock of his people (Isa. 40:11).[vii]
New Testament
During his earthly ministry, Jesus is moved to compassion for the crowds, who are “like sheep without a shepherd” (Mt 9:36). The apostle John provides the most extensive treatment of Christ as the Good Shepherd who lays down his life for the sheep (Jn 10:1-18). John returns to this imagery in Revelation 7:17, in which Christ is the fulfillment of the Davidic covenant who will reign as the promised Shepherd-King.
And, finally, while this imagery speaks foremost of Christ, the shepherd motif appears frequently in the New Testament in reference to the under-shepherds called to tend Christ’s flock. Following his resurrection, our Lord exhorted Peter to feed his sheep (Jn 21:15-17). Later, in the first epistle that bears his name, Peter sets forth Christ as the Shepherd and Overseer of our souls (1 Pt 2:21-25) and the Chief Shepherd (1 Pt 5:4). At the same time, he calls upon the elders among them to shepherd the flock of God (1 Pt 5:1-4).
The Structure of Psalm 23
I. The LORD as Shepherd
Wanting Nothing
Verse 1 introduces the section, not only because it names the LORD as our shepherd, but also because it describes him in terms of his limitless provision. In a sense, everything that follows flows from that one all-encompassing statement, “I shall not want.”
Green Pastures
David goes on to delineate just how that provision fleshes out in v. 2. A sheep’s two greatest physical needs are grass and water. The picture of lush, green grass emphasizes the plenteous provision of God for his people.
Still Waters
The quiet waters paint a portrait of the Shepherd leading his flock through a rocky, barren wilderness to an oasis crystal waters, the greatest destination imaginable.
The quiet waters are a place not only of refreshment for parched throats but also of healing. For there, at the water’s edge, the shepherd can clean and mend his sheep’s wounds. And most importantly, the quiet waters are a place of rest. In Hebrew, the word translated “quiet” is the same word used for the rest the Lord promises his people in Canaan (Dt 12:9). And the implication of the psalm, as we see from its concluding verse, is that the LORD himself is that place of rest.
Souls Restored
The healing that begins by the water’s edge continues as the Shepherd restores our souls (v. 3). In Hebrew thought, the soul is the seat of our appetites, and the idea this verse conveys is that he satisfies those longings with himself. He gives us a desire for righteousness and then he leads us in its path.
He does so, in the most concrete sense, by bringing us back when we stray. In the parable of the lost sheep, the shepherd leaves the ninety-nine behind to go after the one who is lost until he finds it, puts it on his shoulders, and carries it home (Lk 15:1-7). He is faithful to bring us back to his fold and keep us walking in righteousness – for our joy and for his glory, i.e. for his name’s sake.
The Dark Valley
The valley of the shadow of death (v. 4) refers to dry, craggy ravines and wadis where steep and narrow slopes opaque the light.[viii] These are normally frightening places for sheep, but they are in peace because they are guided by the skilled shepherd, who is with them every step of the way, protecting them with his rod and staff. The former refers to a club used to fend off predators and the latter to a crook used to guide and control the sheep by securing its hook around the sheep’s chest.[ix] Similarly, Christ walks with us and guides us in dark places, by his Word, his Spirit, and his undershepherds.
II. The LORD as Host
A Banqueting Table and an Overflowing Cup
This verse introduces the imagery of a conquering king who sets a feast before his vassals as honoured guests in his home, while judging those who had long opposed him. This latter word picture points us toward our gracious God who delivers us from life’s adversities. It may not happen overnight. But he will bring us safely to a place of rest and celebration at his side.
There, anoints us with oil before ushering us to a banquet table laden with the richest of foods and finest of drinks. The overflowing cup speaks of God’s extreme generosity for his children. That cup never runs dry. But that cup of blessing came at a great price: Jesus bore the cursed cup of God’s wrath on the cross so that we could enjoy the overflowing cup of his blessing forever.
III. The Response of Faith
Covenant Goodness and Mercy
The terms “goodness and lovingkindness” describe God’s covenant faithfulness to his people. They speak of his commitment to bless. The entire psalm up to this point is in the present tense, but this verse speaks of the believer’s future hope. It begins in this life, as we live with rock-solid certainty that God will always be with us, following, pursuing us. Goodness and mercy will be like two bodyguards, one on each side of us, always watching over us. And this confident assurance carries on into the next life, where we will “dwell in his house forever.”
Implications
· In Christ, we find perfect protection, provision, comfort, physical and spiritual refreshment, and guidance. The world may offer ephemeral versions of these, but none of them endure. Let us look to our Shepherd for all these things and not to the hired hands who abandon us when they see the wolf coming (Jn 10:12).
· Our shepherd knows us by name. We know his voice because it echoes on every page of Scripture. What a joy to be known and loved by such a wonderful Saviour. He watches over us no matter where we wander.
· In Christ, we also find our ultimate rest, the Sabbath rest we read of in Hebrews 4:9. What a comfort to know that we can rest knowing that God has finished his work and kept his promises in Jesus Christ. He invites us all to enjoy that rest in him.
· In Christ, we are all in a process of soul restoration. It doesn’t happen overnight. So, if you’re walking through what feels like a dark valley, know that the Good Shepherd is leading you and will bring you safely to his rest in his time. Trials and temptation are part of his plan for us, but so is the feast he is preparing for us.
· Some of us may have walked through a period of difficulty in which we felt like God’s goodness and lovingkindness did not follow us. If so, I still derive comfort from the poem, “Footprints in the Sand.”
My precious child, I love you and would never leave you, never, ever. During your times of trials and testings, when you saw only one set of footprints, it was then that I carried you.
[i] Leland Ryken et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 782.
[ii] Martin H. Manser, Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies (London: Martin Manser, 2009).
[iii] Leland Ryken et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 782.
[iv] Ex. 15:13, Dt. 32:10-12, 23:14, 32:29, Ps 77:20.
[v] Psalms 68:7, 74:1, 78:52, 79:13, 80:1, 110:3.
[vi] Zechariah 10:2, Ezekiel 34:1-10, Jeremiah 10:21 ,23:1, 50:6.
[vii] Jeremiah 23:1-6, Ezekiel 34:11-31, Micah 2:12-13
[viii] Willem A. VanGemeren, “Psalms,” in The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs, ed. Frank E. Gaebelein, vol. 5 (Grand Rapids, MI: Zondervan Publishing House, 1991), 216.
[ix] Peter C. Craigie, Psalms 1–50, 2nd ed., vol. 19, Word Biblical Commentary (Nashville, TN: Nelson Reference & Electronic, 2004), 207.
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