Psalm 23 (ESV)
The Lord Is My Shepherd
A Psalm of David1 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.
The book of Psalms, located in the third canon of the Hebrew bible called Writings, has been described as a poetic “articulation of Israel’s faith”.[1] It is an expressive book that is not only central to Israel’s worship, but one that also proves popular among regular and irregular bible readers.[2] Due to this popularity many of the Psalms appear to be known but not fully understood. This paper attempts to perform exegesis i.e. a critical interpretation on Psalm 23 and seeks to provide further theological understanding. Four areas are examined: (a) main themes (b) historical and cultural significance (c) relevance for New Testament readers and (d) a personal challenge and application for the author.
Main Themes
Psalms 23 is a popular passage that is often classified as a sacred hymnal prayer of trust, confidence,[3] provisions[4] and one that highlights God’s goodness and mercy in times of crisis. Using comprehensive and intimate analogies, the psalmist characterises the God of Israel as an ever-present help, both nationally and personally (for Israel and himself). Using a series of similes relevant to his time, the author depicts the Lord as both committed shepherd (vv1-4) and intimate host (vv5-6). In vv1-4, the Lord as a shepherd provides sustenance, refreshing, restoration, leadership and comfort for his journeying sheep.[5] In vv5-6, this imagery is extended, and the Lord becomes an intimate host who welcomes (and protects) his guest in the midst of his enemies, whilst bestowing anointing and abundance upon him. This shepherd-like and host-like protective provision occurs on a journey much like when the Israelites came out of Egypt. Pastures, still waters, paths and valleys are all encountered with a goodness and mercy that “follows” him. The psalmist purposefully moves the reader through the shepherd’s field, into the valley, and back into the house of the Lord[6] – a poetic motion that further emphasises Yahweh’s faithfulness in the passing seasons of life. Although the notion of shepherding and feasting appears to be abstract within western culture. The agrarian metaphor would have been understood within the ancient Israeli community. To get a better understanding of this passage it may prove useful to further discuss what this passage may have meant to this middle eastern society.
Them
Psalms 23 would have been significant to the ancient Israeli community. It is traditionally thought to have been written by their first successful King, David.[7] Although there is no direct indication of date,[8] the ambiguity surrounding the date of authorship does not appear to be a major exegetical problem as the psalms are applicable to all generations.[9]Nevertheless, despite the passages generational relevance, the familiar middle eastern concepts would have been of particular significance to those living in ancient Israel. Culturally, common imagery like shepherding (vv1-4) and feasting (v5-6),[10] illustrate the character and nature of God. Shepherding was common in the agricultural lands of the ancient Near East. Often living with their flock, shepherds enjoyed long term relationship with their sheep,[11] he was everything to them: guide, physician and protector.[12] It would not be uncommon for shepherds to carry tired helpless lambs in their arms or on their shoulders.[13]
In addition to being a pastoral society, Israelites were also familiar with the psalmists feasting analogy. Hospitality in the ancient Near East required more than a meal, the host was also responsible for protecting his guest (referred to in v5). Customarily oil was used to welcome guests (also referred to in v5), a custom often used to anoint kings (a role later fulfilled by the suggested author David). In this feasting simile God is characterised as a host, one who fellowships, honours and abundantly blesses his guest. In addition, this passage also appears to reference to Israel’s past Exodus deliverance (where God protected his helpless people, led them through the wilderness and fed them with manna in the midst of enemy nations).[14] The emotional comfort, brought about by these historically and culturally familiar metaphors, would have been further emphasised by the writing style chosen. Poetry was deliberately used to stir the heart, emotions and mind,[15] whilst making divine truths accessible to the illiterate majority within ancient Israel. The passage is also relevant to the New Testament Christian community and we will now consider how these truths apply.
Us
Psalm 23 is significant to us, the New Testament Christian community, because it points to Jesus and his role as our good shepherd. In John 10:11 Jesus says “I am the good shepherd” one who “lays down his life for the sheep”. By referring back to Psalms 23 the Christian disciple understands the character and nature of Jesus. Similar to ancient shepherds, Jesus leads, protects and makes sacrifices for his flock. Our access to this good shepherd is made possible through Jesus’ death and resurrection, a point that is further emphasised by noting the content of the proceeding Psalm. Psalm 22 depicts the horrors of Jesus’ crucifixion,[16] while Psalm 23 emphasises the comfort gained from having access to a good shepherd.[17] To the Christian community this chronological order would suggest, that through the horrors of Psalm 22 we gained access to the privilege of Psalms 23.[18]
Further to this, a New Testament reader may also note the shepherd’s role is fulfilled by the Holy Spirit. In John chapter 16 (KJV) the Holy Spirit is described as one who “guides” and is categorised as a “comforter”, whose imagery the Psalmist uses to describe the ancient shepherd. Additionally, the passage has further significance to the Christian community, because it highlights the suggested character of Christ’s ambassadors. Psalms 23 exemplifies and depicts the desired nature that all Christians are to adhere to. This imitative challenge also has personal significance and it is to that consideration will now give ourselves.
Me
The passage also challenges me as an individual and as a pastor. It exemplifies the Christocentric attributes necessary for any authentic leader. In this text I have a guide on how people should be cared for and imagery that can be imitated in Christ. I am therefore required to develop and practice the same kind of committed love the good shepherd has shown to me. I am also challenged to trust in God’s presence throughout the seasons of my life. Having recently emigrated to Australia, and having left the church my wife and I pioneered, the passages emphasis on God’s guidance proves particularly comforting. I am assured that the Christian journey, despite the many unknown paths, is led by a God who is in control. I can therefore embrace the paths of life with trust and hope. Similarly, I am confronted by the idea that paths of righteousness often include valley experiences but my valleys are as much a right path as my green pastures. I am therefore inspired to think differently about the diverse circumstances found in this current season and I am emboldened to know that God’s presence is with me throughout. Also, the passages emphasis on God’s provision brings personal reassurance. Major decisions often require large financial sacrifice. Despite this fact the passage assures me that, if I follow the leading of the good shepherd, I will not lack anything.
Conclusion
Psalms 23 has been exegetically examined. Main themes have been highlighted and consideration has also given to the three communities of faith the Old Testament has significance to (them, us, me). Thematically, Psalms 23 appears to inspire trust, confidence and assures to the reader His all-encompassing provision – goodness and mercy that follows them on their journey. The images and concepts used speak directly to the ancient Near Eastern community and help illustrate the dependable character and loving nature of God. This imagery has even greater meaning for New Testament reader, as it poetically points to Christ, the good shepherd. The ideas represented in this essay have also challenged the author – trust has been inspired, confidence received and hope released.
[1] Walter Brueggemann and Tod Linafelt, An Introduction to the Old Testament: The Canon and Christian Imagination, 2. ed. (Louisville, Ky: Westminster John Knox Press, 2012).
[2] David Pawson and Andy Peck, Unlocking the Bible, 2015.
[3] Peter W. Flint et al., The Book of Psalms: Composition and Reception (BRILL, 2005).
[4] Allen P Ross, A Commentary on the Psalms (Grand Rapids, MI: Kregel Academic & Professional, 2011).
[5] Bruce K. Waltke, J. M. Houston, and Erika Moore, The Psalms as Christian Worship: A Historical Commentary(Grand Rapids, Mich: William B. Eerdmans Pub. Co, 2010).
[6] C. Hassell Bullock, Encountering the Book of Psalms: A Literary and Theological Introduction (Grand Rapids, Mich: Baker Academic, 2005).
[7] Gerald Henry Wilson, Psalms. Volume 1, The NIV application commentary (Grand Rapids, Mich: Zondervan, 2002).
[8] Some think this passage was written either: when David was young, during Absalom’s rebellion or at the end of his life. The later stages of David’s life appear to be more probable, his children’s rebellion would have been a distant memory and the kingdom would have been established against unfriendly nations. Some suggest that the reference to “the house of the lord” dates the Psalm to the temple period.
[9] Gordon D. Fee and Douglas K. Stuart, How to Read the Bible for All Its Worth, Fourth edition. (Grand Rapids, Michigan: Zondervan, 2014).
[10] Jacqueline Grey, Them, Us, and Me: How the Old Testament Speaks to People Today (Eugene, Or.: Wipf & Stock Publishers, 2010).
[11] Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Baker Book House, 1988).
[12] Derek Kidner, Psalms 1-72: An Introduction and Commentary (Nottingham, England; Downers Grove, Ill.: Inter-Varsity Press ; Intervarsity Press, 2008).
[13] Vancil, J. W, The Anchor Bible Dictionary (New York: Doubleday, 1992).
[14] David C. Mitchell, The Message of the Psalter: An Eschatological Programme in the Book of Psalms, Journal for the study of the old Testament Supplement series 252 (Sheffield: Sheffield Academic Press, 1997).
[15] Grey, Them, Us, and Me.
[16] C. Hassell Bullock, Mark L Strauss, and John H Walton, Psalms 1-72, 2015.
[17] Peter W. Flint et al., eds., The Book of Psalms: Composition and Reception, Supplements to Vetus Testamentum, Formation and interpretation of Old Testament literature v. 99. 4 (Leiden ; Boston: Brill, 2005).
[18] Phil Moore, Straight to the Heart of Psalms: 60 Bite-Sized Insights, 1st New edition edition. (Monarch Books, 2013).