Psalm 23:1–6. 1 The LORD is my shepherd; I shall not want. 2 He makes me lie down in green pastures. He leads me beside still waters.3 He restores my soul. He leads me in paths of righteousness for his name’s sake. 4 Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. 5 You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. 6 Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the LORD forever. (ESV)
Over the past couple of weeks, my wife and I had the opportunity to take our longest road trip ever. After receiving a family invitation for a wedding in Texas, we decided to take the opportunity to drive down. We made sure that we took advantage of the various scenic routes and locations along our way. What we noticed is that the further we traveled south, the greater the frequency of churches. We were often wondering how even such small communities could have such a large number of churches? It was obvious that for many areas, church was a true community gathering.
Christianity itself centers in Jesus Christ and a called community—the people chosen by God to be faithful to God’s purposes and standards. God’s people, chosen in Christ, are a special treasure of God and are intended to be a redemptive witness to the good news of Christ. There are both wonderful joys and distracting dangers as the people of God journey together by faith.
Psalm 23 reflects a journey of faith for David. The psalm is written consistently from the perspective of the sheep; that is, its expression of trust and confidence presupposes an awareness of helplessness and need on the part of the one who trusts. In a distinctive fashion, the psalmist has set forth the fundamentals of the covenant relationship, not in terms of Lord and servant, but in the more intimate language of shepherd and sheep (Craigie, P. C. (1998). Psalms 1–50 (Vol. 19, p. 209). Dallas: Word, Incorporated.).
The inspired superscription of Psalm 23 is entitled “A Psalm of David”. It can be considered a Psalm from, for or to David. It can be ascribed to him reflecting his faith because of his vocation as a shepherd (1 Sam. 16:11), and because of the intense personal relationship with God evidenced here. Scholars have categorized this psalm as a “psalm of confidence,” because it expresses a faith stemming from a confidence in God. David’s faith is centered on the person of God knowing who God is and what He can be counted on to do. From this, we can understand how to have a faith that can be strong regardless of the circumstances. In “The Journey of Faith” from Psalm 23, we experience: 1) God’s provision (Psalm 23:1–3) and 2) God’s protection (Psalm 23:4–6).
In “The Journey of Faith” from Psalm 23, we experience:
1) God’s Provision (Psalm 23:1–3)
Psalm 23:1–3. 1 The LORD is my shepherd; I shall not want. 2 He makes me lie down in green pastures. He leads me beside still waters.3 He restores my soul. He leads me in paths of righteousness for his name’s sake. (ESV)
“The LORD” is God, the covenant making God of Israel. The compound names of God in the Old Testament reflect the contents of this psalm. “I shall not want”—Jehovah-Jireh, the Lord will provide” (Gen. 22:14) “still waters”- Jehovah-Shalom, “the Lord our peace” (Judg. 6:24) “restores my soul”—Jehovah-Rophe, “the Lord who heals” (Ex. 15:26) “paths of righteousness”—Jehovah-Tsidkenu, “the Lord our righteousness” (Jer. 33:16) “you are with me”—Jehovah-Shammah, “the Lord is there” (Ezek. 48:35) “presence of my enemies”—“Jehovah-Nissi, “the Lord our banner” (Ex. 17:15) and “anoint my head”—Jehovah-M’Kaddesh, “the Lord who sanctifies” (Lev. 20:8) (Wiersbe, W. W. (2004). Be worshipful (1st ed., pp. 94–95). Colorado Springs, CO: Cook Communications Ministries.)
The personal confession with which David begins his meditation establishes the thesis for the rest of the prayer. In effect Psalm 23 answers the question: “What does it mean for Yahweh to be my shepherd?” The metaphor is not only a designation or name of the Lord, but it points toward the relation between God and his covenant-children (VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 215). Grand Rapids, MI: Zondervan Publishing House.)
Since David knows well how to care for sheep, he is able gracefully and powerfully to apply this metaphor to his relationship with God. David expresses his relationship with God as “my.” God. Faith in God is personal. God is known in His individual relationships. He is the God of Abraham, Isaac, and Jacob (Ex. 3:6). When David was anointed king, God spoke to Samuel, “Arise, anoint him; for this is the one!” then “the Spirit of the Lord came upon David from that day forward” (1 Sam. 16:12–13). The Psalter witnesses to the intimacy of David’s relationship with the Lord. Indeed, for David He is “my shepherd.” The shepherd metaphor, which contains within it reminiscences of the Exodus provides hope for an exiled community cut off from home and temple. (Craigie, P. C. (1998). Psalms 1–50 (Vol. 19, p. 205). Dallas: Word, Incorporated.)
• If God is not your personal shepherd, then all the guidance, provision, and protection mentioned in this Psalm are not promised you. The good news, is this shepherd wants you to trust Him so he can be your shepherd.
Please turn to John 10
The word “shepherd” is often applied to God in the Old Testament. In Psalm 80:1 God is addressed: “Give ear, O Shepherd of Israel, You who lead Joseph like a flock” (see Gen. 49:24; Ezek. 34:11ff.). Israel’s kings are also called shepherds. After denouncing the unfaithful shepherds of His people, God promises, “I will set up shepherds over them who will feed them; and they shall fear no more, nor be dismayed, nor shall they be lacking” (Jer. 23:4; cf. Ezek. 34:2). And Jesus identifies Himself as the “good shepherd,” the Messianic King (John 10:11). His goodness is in His giving His life for the sheep.
John 10:11-16. 11 I am the good shepherd. The good shepherd lays down his life for the sheep. 12 He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. 13 He flees because he is a hired hand and cares nothing for the sheep. 14 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father; and I lay down my life for the sheep. 16 And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. (ESV)
• Jesus describes Jews and Gentiles, united in one messianic community, for whom he shows such love, that He lays down His life for them. He cares for them and they know Him in a personal, trusting relationship. He does this because He is the “I am”, employing the covenant name of God.
For David to call God “shepherd,” is to acknowledge God as his King, his Savior, the One who meets all of his needs. Verse 1 concludes with the direct inference from confessing the Lord as his shepherd: “I shall not want.” Left to themselves, sheep lack everything. They are the most helpless animals. But if we belong to the one who is self-sufficient, inexhaustible, and utterly unchanged by time, we will lack nothing. He is sufficient for all things and will provide for us (Boice, J. M. (2005). Psalms 1–41: An Expositional Commentary (pp. 208–209). Grand Rapids, MI: Baker Books.).
Every need will be met by the guiding, providing hand of God. How then will this happen? First, verse two shows how the shepherd rests His sheep: “He makes me lie down in green pastures.” Sheep do not lie down easily. In fact, “It is almost impossible for them to be made to lie down unless four requirements are met. Owing to their timidity they refuse to lie down unless they are free of all fear. Because of the social behavior within a flock sheep will not lie down unless they are free from friction with others of their kind. If tormented by flies or parasites, sheep will not lie down. Only when free of these pests can they relax. Lastly, sheep will not lie down as long as they feel in need of finding food. They must be free from hunger.” Fear. Friction. Flies. Famine. Sheep must be free from each of these to be contented. Only the shepherd can provide the trust, peace, deliverance, and pasture that is needed to free the sheep from them (Phillip Keller, A Shepherd Looks at Psalm 23 (Grand Rapids: Zondervan, 1970), 35.).
The “green pastures” are the rich and fertile pastures, where the sheep need not move from place to place to be satisfied (cf. Ezek 34:14; John 10:9). The “green pastures” were a seasonal phenomenon. The fields, even parts of the desert, would green during the winter and spring. But in summer and fall the sheep would be led to many places in search of food. God’s care is not seasonal but constant and abundant. The sheep have time to rest, as the shepherd makes them to “lie down.” (VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 216). Grand Rapids, MI: Zondervan Publishing House.).
• Many don’t like change and wonder why God leads them like He does. People get accustomed to a particular place, yet God will often compel His sheep to another pasture for greater refreshing.
Second, the shepherd directs his sheep: “He leads me beside still waters.” The verb for “lead” means to “lead to a watering place.” The pools of water allow the sheep to drink freely. These waters are not merely drinking water, but choice water; not only satisfying thirst, but giving refreshment. As our good shepherd, Jesus provides us with rest, food, and water. When we come to Him we enter His “Sabbath rest” or salvation (Heb. 4:1–11). He feeds us with Himself because He is the bread which has come down from heaven. As Jesus tells the multitudes, “I am the bread of life. He who comes to Me shall never hunger, and he who believes in Me shall never thirst” (John 6:35). Then Jesus gives us His Spirit to quench our thirst. Again He promises, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water” (John 7:37–38). John comments, “But this He spoke concerning the Spirit” (John 7:39). By the rich provision for eating and drinking, He revives, strengthens, restores to full activity and enjoyment. The combination of “green pastures” and “still waters” portrays God’s “refreshing care” for his own (Briggs, C. A., & Briggs, E. G. (1906–1907). A critical and exegetical commentary on the book of Psalms (p. 208). New York: C. Scribner’s Sons.)
• Today we are so goal-oriented and competitive that we feel guilty when we rest. We need the delight of a personal quiet time of being in God’s presence. When God rests us, there is no guilt—only the divine hand.
Next, in verse 3, David asserts: “He restores my soul.” The verb for “restore” (šûb) includes “to return, to refresh.” As the Lord shepherds us it is not merely our body which is cared for; it is our restored soul. Paul reminds us, “Even though our outward man is perishing, yet the inward man is being renewed day by day” (2 Cor. 4:16). The Good Shepherd gives his people rest when he delivers them from the burden of sin and from futile efforts to save themselves by their own works. He says, “Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28). His Word revives their souls whenever the assurance of forgiveness brings peace and joy to their hearts (Brug, J. F. (1989). Psalms 1–72 (2nd ed., p. 113). Milwaukee, WI: Northwestern Pub. House.).
Thus David continues: “He leads me in paths of righteousness, for His name’s sake.”
After grazing and resting, the sheep have to find their way home. But sheep have no sense of direction, do not recognize landmarks and have to be led. The shepherd performs this ministry also. The hill country of Judah is broken up by narrow and steep ravines, or wadys, difficult to descend and ascend, dark, gloomy, and abounding in caves, the abode of wild beasts and robbers. To pass through these wadys was still more difficult than to find the right path over the hills (Briggs, C. A., & Briggs, E. G. (1906–1907). A critical and exegetical commentary on the book of Psalms (p. 209). New York: C. Scribner’s Sons.)
• God’s people need guidance, not just in matters like careers and marriage, but in how to live day by day, which is what the paths of righteousness are, cf. Prov. 3:5f; Eph. 2:10 (Lane, E. (2006). Psalms 1-89: the lord saves (p. 116). Scotland: Christian Focus Publications ) Isaiah said: We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all (Isa. 53:6). (Boice, J. M. (2005). Psalms 1–41: An Expositional Commentary (p. 210). Grand Rapids, MI: Baker Books.) This gives a picture of the godly life as a journey, which consists of searching for spiritual food, serving the Lord in the activities of daily life and battling against sin, the world and the devil. The Lord knows about this, gives his sheep peace of mind (Phil. 4:7) and refreshes them with the waters of his grace (John 4:13–14). (Lane, E. (2006). Psalms 1-89: the lord saves (p. 116). Scotland: Christian Focus Publications.)
Through our transformed lives the name of God is glorified. We are to walk the paths of righteousness “for His name’s sake.” The verb ‘leads’ (nâhal) re-echoes the use of the same verb at the Exodus (Exod. 15:13), while ‘for his name’s sake’ (lema?an shemô) is also used of the Exodus experience (Ps. 106:8) (Harman, A. (2011). Psalms: A Mentor Commentary (Vol. 1–2, p. 226). Ross-shire, Great Britain: Mentor.).
The shepherd (God) acts in ways that reveal and confirm his character and nature. In the Hebrew culture, a personal name was often thought to reveal the character of the individual named. God’s revelation to Israel of his personal name Yahweh at the time of the Exodus gave her unprecedented knowledge of his nature and access to him. This knowledge and access had to be protected by the prohibition against abusive use of the divine name (Cf. Ex. 20:7; Deut. 5:11.). Closely related to this idea is the concept of reputation. To have a “name” is to bear a good reputation (Cf. Prov. 22:1,), while to be disreputable is to have no name at all (Job 30:8). Here, however, the shepherd/Yahweh acts to benefit the sheep, not just in order to preserve his character or reputation but in a way that is consistent with the nature the name reveals (Wilson, G. H. (2002). Psalms (Vol. 1, p. 433). Grand Rapids, MI: Zondervan.).
• When we take “His name” we are to do His will. We pray that the name of God may be vindicated in us: “Hallowed be Your name” (Matt. 6:9).
Illustration: The mother of a young boy who was dying of cancer taught him the Twenty-third Psalm, having him repeat “the LORD is my shepherd” by counting these five words with his fingers starting with his thumb. His ring finger was the word “my.” When he got to that word, his mother taught him to hold that finger in his fist, symbolizing the personal relationship which Jesus had for him. When the boy died, he was found holding his ring finger. He died in the shepherd’s arms. All of us must come to the place where we can say that the Lord is “my shepherd.”
Finally, in “The Journey of Faith” from Psalm 23, we experience:
2) God’s Protection (Psalm 23:4–6)
Psalm 23:4–6. 4 Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. 5 You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. 6 Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the LORD forever. (ESV)
David now turns from God’s provision to God’s protection. As his shepherd, the Lord protects him in “the valley of the shadow of death,” from “evil,” and “enemies.” The “paths of righteousness” mentioned in verse 3, do not prevent us from having to go through the valley, but it is the Lord who leads us through that dark gloom. Though we are in the place of ultimate risk, where the darkness conceals those who do evil and death casts its shadow, our fear is eclipsed by the presence of God. “For You are with me.” As in all life, it is the Lord’s presence alone which can give us complete comfort and security. When God sends His people from Egypt to the Promised Land He gives them one absolute guarantee: “My Presence will go with you, and I will give you rest” (Ex. 33:14). The God who saves us from our past sins does not leave us to face the troubles of life on our own. He does not miraculously enable us to avoid them (Acts 14:22), but each one of us can say you are with me in them (Isa. 43:2; Heb. 13:5) (Lane, E. (2006). Psalms 1-89: the lord saves (p. 117). Scotland: Christian Focus Publications.).
Please turn to Luke 15
The Lord grants us even more than His presence. He also grants us His power: “Your rod and Your staff, they comfort me.” The “rod” chases away the external enemy, while the crooked “staff” snatches us from harm’s way. Figuratively, it protects us from the internal enemy—our own wandering foolishness. As we have seen, Jesus is the good shepherd, who lays down His life for the sheep. Knowing that our Lord has the power to defeat His enemies gives us great comfort in this life. Jesus promised in John 10 that: “My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand” (John 10:27–28). The rod and staff represent God’s constant vigilance over his own and bring “comfort” because of his personal presence and involvement with his sheep (VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 216). Grand Rapids, MI: Zondervan Publishing House.)
In the Parable of the Lost Sheep in Luke 15, we are the lost sheep brought home on the shepherd’s shoulders:
Luke 15:1–7. Now the tax collectors and sinners were all drawing near to hear him. 2 And the Pharisees and the scribes grumbled, saying, “This man receives sinners and eats with them.” 3 So he told them this parable: 4 “What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? 5 And when he has found it, he lays it on his shoulders, rejoicing. 6 And when he comes home, he calls together his friends and his neighbors, saying to them, ‘Rejoice with me, for I have found my sheep that was lost.’ 7 Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. (ESV)
• Jesus came as a shepherd to seek and save the lost (Lk. 19:10). The problem is the vast majority in the world (pictured here as the ninety-nine) already consider themselves as these so called “righteous persons” who need no repentance. The lost are pictured here as a sheep that must be picked up and carried to the sheep already under the shepherd’s care. Those who are lost cannot on their own respond to the Gospel (Jn. 6:44). They are supernaturally drawn through the word of God by the Spirit of God.
In verse 5 the metaphor changes as David deals with his enemies. Rather than being a shepherd, the Lord now becomes a host. The enemies are powerless to prevent the enjoyment of God’s generous hospitality (perhaps they are there as captives at a victory celebration). (Crossway Bibles. (2008). The ESV Study Bible (p. 966). Wheaton, IL: Crossway Bibles.)
The psalmist had endured affliction in the past at the hands of enemies and had risen above that affliction in confidence. Now, as he anticipates the future, he has no illusions; there would still be enemies, perhaps even enemies present in the temple when he offered thanks, but God’s provision would come, even in the presence of those enemies (Craigie, P. C. (1998). Psalms 1–50 (Vol. 19, p. 208). Dallas: Word, Incorporated.).
God seats us, in the presence of our enemies, at His banqueting “table,” He anoints us with “oil” as a sign of celebration, and He fills our “cup” to overflowing. In the New Testament, the banquet “table” is a sign of salvation. ‘Table’ is not to be understood as like Western wooden ones, but a skin or hide spread on the ground, though the verb ‘to prepare’ (?ârak) implies thoughtful preparation. The shepherd lavishes his care on his children. He anoints the head, and gives so liberally that it is like an overflowing cup. Oil was used on festive occasions and, along with perfumes, symbolised joy (cf. Ps. 133:2). The anointing “oil” is often related to the gift of the Spirit. When Samuel took oil to anoint David king over Israel, the Spirit of the Lord came upon him (1 Sam. 16:13).All this is because of the covenantal relationship (Harman, A. (2011). Psalms: A Mentor Commentary (Vol. 1–2, pp. 226–227). Ross-shire, Great Britain: Mentor.).
The psalmist does not say that our cup shall always be full or that our heads will always be anointed with oil, but we do have the promise that God’s beneficence will be our lifelong companion (VanGemeren, W. A. (1991). Psalms. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5, p. 218). Grand Rapids, MI: Zondervan Publishing House.)
Such celebration will never end as David affirms in verse 6: “Surely goodness and mercy shall follow me all the days of my life.” “Goodness” (tôb) is the fulfillment and perfection of God’s will. “Mercy” (?esed) is His covenant-love, redemptive power, and faithfulness. The goodness of God and the love of God will “follow” or “pursue” David throughout his lifetime. Since it is impossible for God to lie (Heb 6:18), his covenant is sure. His goodness and mercy, blessing and love, are a promise to be enjoyed with the utmost confidence. (Since this was true of the old covenant, how much greater cause for joy and confidence in the new, seeing that it was sealed by the blood of God’s own Son! (cf. Heb 8:6–13.) (Tesh, S. E., & Zorn, W. D. (1999). Psalms (p. 213). Joplin, MO: College Press.)
David ends with a final promise: “And I shall/will dwell in the house of the LORD / Forever.” To have a sure home was always a desire of the nomadic people who occupied the area of the Near East bordered by the Mediterranean Sea, the Red Sea, and the great Arabian desert. We too long for such a home. Only our home is not Damascus. It is the place the Lord himself, our Good Shepherd, has gone to prepare for us. “I am going … to prepare a place for you,” he said. “And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am” (John 14:2–3). (Boice, J. M. (2005). Psalms 1–41: An Expositional Commentary (p. 212). Grand Rapids, MI: Baker Books.)
The Psalmist initially is referring to the “house of the LORD” is God’s tabernacle. Later it became the temple built in Jerusalem by Solomon. For the Christian, the temple now is the risen body of Christ through whom we have direct access into God’s presence (John 2:19–22). David will “dwell” or remain in God’s house forever. “Forever,” literally “to length of days,” means through all the days. For the Hebrews, eternity is not a timeless state, but endless days. Here is where David will be, before the Lord forever and ever. Throughout Psalm 23 we have the revelation of God’s provision and protection. His purpose is to bring us into His house, His presence, forever. To do that He gives us His salvation; He feeds us with Himself; He gives us His Spirit to quench our thirst; He renews our soul and guides our steps in His way. This world, however, is fallen and evil, so the Lord protects us with His presence and power even in death’s shadow. Moreover, we celebrate in front of our enemies, and are pursued by God’s goodness and mercy throughout our lifetime. The goal through all is to be before Him forever. (Format Note: Outline & some base commentary from Williams, D., & Ogilvie, L. J. (1986). Psalms 1–72 (Vol. 13, pp. 191–197). Nashville, TN: Thomas Nelson Inc.)
