Ps 23 – My Shepherd

Much fear and trepidation is upon me as I come to this psalm. The 23rd psalm is the most quoted passage from the entire bible. There is good reason for this. The psalm has comforted many men through the most difficult of times and it has taught us to depend on God’s good mercy. I still remember when the former president, George W. Bush, addressed the nation on the afternoon of the terrorist attacks of September 11, 2001. He had the whole nation, even the world, looking to him to see how he would respond. In that moment of spotlight, while our eyes were still filled with tears and our eyes filled with the images of the fallen towers, on national television, with eyes peering at their television sets, the president gave the most comforting words he could think of: “Though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me.” I think that the man could no better words than those of Scripture and it was a wise choice. The psalm is commonly memorized by children. I remember the psalm being part of the curriculum for the A.W.A.N.A. program. It would be an understatement to say that the psalm has been used by millions of Christians to bring comfort to their soul. Despite the psalm using antiquated imagery, the psalm is still just as strong today as it was written by the hand of David. 

The psalm divides easily into two parts. The division is based upon where the metaphor of the shepherd ends and one of a hospitable host begins. In vv. 1-4, we see the LORD acting as a shepherd; being benevolent unto his flock. Some argue that the motif continues throughout the entire psalm. I would disagree and say that the motif of the shepherd ends in v. 4. Verses 5 and 6 begins a new metaphor of a host. Another interesting note is the change in person for the pronouns. Verses 1-3 use a third person pronoun (i.e. he). Verses 4 through 6 use a second person pronoun. The change of pronouns may suggest a meditation upon the character of the LORD in the first half of the psalm and a personal prayer directed to the LORD in the second half. This creates a good precedent of meditation and prayer for the Christian’s devotional life. 

23:1. The metaphor of calling the LORD a shepherd is scattered throughout the Bible. There is good reason for use of the metaphor. In the beginning we see that Abel was a “keeper of sheep” (Gen. 4:2). The patriarchs were also shepherds. The shepherd was an occupation that was seen on a daily basis. For the author of this psalm, David, taking care of sheep was something very familiar for him. It may be that David was the first to use this metaphor. When we first see David in Scripture, we see attending his father’s flock. Later on, David is confident that God would deliver Goliath the giant into his hand and assured king Saul by telling of his experience of delivering a sheep from the mouth of a lion and then killing the lion (1 Sam. 17:34). David knew what came with the job of being a shepherd. He was aware of how the sheep needed to be cared for. He was aware of the tools employed by the shepherd. He was aware of the risks that came with the job. He was even aware of the fact that the job was considered to be for the lowly esteemed. Therefore, whenever the Israelites read this motif being used in scripture, they were familiar with the imagery and the connotations. 

However, there is something that is unique about how David uses this motif in this psalm compared to when the shepherd metaphor is being used. With the exception of psalm 23, every occurrence of the motif is impersonal. David, on the other hand, is not afraid to make it this personal and cause it to be something shocking and soothing. David does not simply claim that God is a like a shepherd. David claims that the LORD is his shepherd. Spurgeon noted this well, “What condescension is this, that the Infinite LORD assumes towards his people the office and character of a shepherd!”1 David uses the most holy name of God to say that God takes on the role of one of the most lowly jobs of the day. Only the cross exceeds the condescension that Spurgeon spoke of. And what more, David claims that almighty God is his shepherd. The One who is timeless, without beginning, is the One who is taking care of David. 

David’s next statement makes sense if we are to keep God as the infinite creator and sustainer in mind. The conclusion is simple. If God, the almighty, the Alpha and Omega, is my shepherd and takes care of me then I shall not want. 

For some of us who are not familiar with usage of words in old English, the phrase, “I shall not want,” needs to be explained. In today’s usage, the word “want” usually conveys the ideas of desiring something. So this first line makes no sense in the modern-day usage of the word. Why would we not want the LORD as our shepherd? No one could ask for a better shepherd.  The old English usage of the word meant to be in lack of something. The Hebrew for “want” is חָסֵר (ḥāsēr) meaning “to not have enough of what is needed.”2 Therefore a more modern translation would be: “I shall not lack” or “I am not in need.” Hence David is talking about the LORD is ultimately his provider and sustainer. There will never be a time when he is lacking something that God cannot provide. 

23:2. David explains what he means by his confidence that he will never lack anything but he does this first by using the imagery provided. There are two parallel lines that in this verse that convey a fairly similar idea. Both of them mainly speak of gentle care for the flock. 

Something should be noted of the verbs in verses 1-3. The verbs are considered to be a habitual imperfect. These are actions that are done on a regular and continual basis. 

The first line of the verse speaks of the shepherd making sure his flock has food and rest. Sheep are picky when it comes to grazing. They prefer the shorter grass. Goats may eat everything that is handed to them but sheep prefer the best. The word “pastures” is דֶשֶׁא (ḏešeʾ) which is “new tender green grass and vegetation.”3 This would be difficult for a shepherd to provide on a regular basis. “In much of the land the grass all but disappears in the heat of the summer, but in the spring time even the normally barren hills have fresh green grass.”4 However, such things are not difficult for the LORD. He is able to provide the best grass at all times so that we will never be lacking.

The second line says much about a skilled shepherd. First of all a shepherd leads his sheep to where they need to be. A shepherd does not drive sheep from behind like a cowboy with a herd of cattle. The sheep trust the shepherd so much that they always depend on the shepherd to bring good care for them. 

The second line also tells us of how the shepherd would find still waters for the sheep. Sheep need still water in order to drink and bathe. Rushing waters would not do well for sheep. They would be too scared to try to drink from the water. Rushing water also would not provide a suitable place for the sheep to bathe. They would falter and be washed away by the current. 

23:3. Thankfully David takes the time to help explain the connotation behind the imagery that is being used. David explains this at first with a general statement: “He restoreth my soul.” The Hebrew for “restoreth” is שׁוּב (šûḇ) which generally means to return to one’s original state. The verb can be used to speak of repairing a broken wall. Therefore, David is speaking of restoration. The LORD makes things how they are supposed to be in the first place. This ultimately means a restored relationship with God, one that is free from the hindrance of sin. This restoration should be the longing of every Christian. The Christian understands that salvation is restoration of his soul to the state that it was before sin had entered into the human race—a return to the innocence, purity and holiness that was in the Garden of Eden. 

The first line spoke of returning to the proper place and then the second speaks to continuance of the proper path. These are paths that are dependable. The Hebrew for “paths” is מַעְגָּל (maʿgāl) which is a “rutted path, i.e. verbal teaching as a figurative extension of a well-worn path…or wheel tracks.”5 These are paths that are trustworthy. You know that other travelers have taken these roads and have arrived at the desired destination. It is the paths that stray away from the well-worn road that you be weary of for they have not been deemed as trustworthy. 

One should notice the short phrase, “for his name’s sake.” The phrase can be easily missed but the implications of the phrase are heavy. This explains why He leads us down paths of righteousness. God leads us down these paths of righteousness for the sake of His name. This is talking about God’s reputation. This is talking about the glory of God. God leads us in righteousness for God’s glory. Through the righteous deeds that He leads us, God is magnified. Our actions are supposed to be a reflection of His character and when true righteousness is shown, God is glorified. Yes, the paths of righteousness are good for us but they ultimately brings glory to the Shepherd. If it were not for the shepherd, we would not know which path to take; but He takes us down the righteous path so that God might be lifted up. 

One should also note that David only speaks of a physical provision while using the metaphor of the shepherd in verse 3. When David explains what these metaphors mean in verse 4, we see nothing concerning physical provision but everything to do with spiritual restoration. When David was spoke of green pastures, he was not concerned about food but about spiritual nourishment. When David spoke of the still water, he was not concerned about refreshment but spiritual restoration with God. David was more concerned about righteous living and a harmonious relationship with his LORD. And what it beautiful is that God provides the paths for righteous living for David. God leads David so that David need not guess about righteousness. 

23:4. God did never promised that we would live an easy life. We were never told that the Christian life was going to be a walk in the park. In matter of fact, Jesus guaranteed that we will be hated by unbelievers. So there will at times when will need to walk through the valley of the shadow of death. We will find ourselves in trouble, though David is not talking about trouble he has caused. First of all know that the earth we live is riddled with sin and is plagued by the consequence of sin. Natural disasters, disease and aging are due to the fact that this world suffers from the effects of sin. Also know that the world hates God and it will hate the believer therefore trouble, turmoil and persecution will find us when we are not looking for it. David knew this well. He was anointed to be king over Israel but Saul’s jealousy for David almost ended David’s life on a number of occasions. David did not do anything to provoke Saul. David was only trying to be a good soldier, yet he was persecuted for his righteous actions. 

However, David would not fear those times that he had to walk trough the valley. He knew that his LORD was with him. If God is for us, who can be against us? This is a promise that is given to us as well. “I am with alway, even to the end of the earth” (Matt. 28:20). 

The rod and the staff were common tools for the shepherd in David’s day. The rod was meant for beating off the beasts and the staff was to direct the flock. “The Palestinian shepherd normally carried two implements, a club (or rod) to fend off wild beasts and a crook (or staff) to guide and control the sheep.”6 Therefore is referring to God’s providential protection against our enemy/enemies and care to keep us on the correct path. We may be in the dark valley but we have the greatest Shepherd with us. He is able to protect us from all enemies and keep us in the paths of righteousness. 

23:5. From here the metaphor of the shepherd seems to disappear. Some will argue that it still continues, even to the point of translating some words to fit the metaphor. Others will argue that verses 5 and 6 pick up a new metaphor—a gracious and hospitable host. 

David is not taking literally making a table but preparing a spread for dinner. This gives the image of taking one’s time and thoughtfully laying out a meal for a guest. Yet this time consuming task is done while the enemies of guest demand his life. All of this is supposed to help us understand that there is a sense of safety and security. It was customary that a host would protect his guest from all dangers. Lot’s hospitality for the angels is a good example of this. 

The anointing with oil spoken of here is not talking about anointing a person for designating him as king. This anointing is talking a common gesture that was done for a guest of honor; as was the case when Mary anointed Jesus (John 12:3). The gesture was done so that putrid smells of the day would be overpowered by something more delightful to the nose. We still do the same thing with perfume. 

The cup was symbolic for one’s lot in life. Here, David is stating that God gives blessings over abundantly what he deserves or is in need of. His cup is not able to contain all that God gives to him. 

23:6. “The experience of the past and the rejoicing of the present gave rise to the magnificent expression of confidence in the future in v. 6.”7 David knows that the LORD will continue with His actions. The words “goodness and mercy” form a hendiadys and would be better translated as “good loyal love.”8 Mercy comes חֶסֶד speaking of God’s loyal or covenant love. David concludes his psalm with a desire to live in the temple forever. David wanted to remain in the presence of God. 

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1. Charles H. Spurgeon, The Treasury of David: Classic Reflections on the Wisdom of the Psalms (Peabody, MA: Hendrickson Publishers, 2011), 1:1:353.

2. James Swanson, Dictionary of Biblical Languages with Semantic Domains: Hebrew (Old Testament) (Oak Harbor, WA: Logos Research Systems, 1997), 2893. (DBLH)

3. DBLH, 2013.

4. Allen P. Ross, A Commentary on the Psalms, Kregel Exegetical Library (Grand Rapids: Kregel, 2011-5), 1:561n24.

5. DBLH, 5047.

6. Peter C. Craigie and Marvin E. Tate, Psalms 1-50, Word Biblical Commentary, vol. 19, 2nd ed. (Nashville: Thomas Nelson, 2004), 207.

7. Craigie and Tate, Psalms 1-50, 208. 

8. Ross, A Commentary on the Psalms, 1:568.