When you’re really struggling and open your Bible in search of a comforting passage, chances are you’ll end up in the Psalms, with Psalm 23 one of the most likely choices, and for good reason.

 

 

Few biblical pictures are more pleasing than the image of God as a shepherd caring for a flock of beloved sheep. [DD] The psalm was probably written at least 2,500 years ago, but its story of trust can also be our story. Whether we find ourselves at rest beside the still water, following in the paths of righteousness, or struggling through valleys of deep shadow, this psalm has a word for us.

 

 

 

 

 

 

Israel’s pastoral background made it only natural for a Hebrew poet to picture God as a shepherd. The metaphor identifies the worshiper with the sheep and implies a willingness to follow the shepherd’s leading. [DD]

 

 

In this relationship, the psalmist says, “I shall not want.” This is no promise that we will never desire more than we have, but that we will not lack God’s care. [DD]

 

 

The psalmist knew that we all have work to do, for God does not rain manna from heaven when grain fields are available. But he also believed it was God who brought the sun and the rain to bear upon the grain. The Good Shepherd is concerned with our physical, emotional, and spiritual needs. [DD]

 

 

Sheep need more than food and water. Left to their own, sheep in the midst of a lush pasture might eat far more than is good for their health, even as humans may confuse meeting basic needs with overindulgence or acquiring luxuries.

 

 

Smart shepherds periodically direct the animals to lie down to chew their cud and promote complete digestion. It would be a stretch to suggest that God brings disease or tragedy to “make us lie down” and take stock of our lives. Still, God can use difficult times to help us reflect on or “digest” what has been happening in our lives, making us stronger and better people.

 

 

God not only provides food, water, and guidance, but also “restores my soul,” the psalmist said. The word for “restore” is an intensive form of the verb “to (re)turn,” and it means “to bring back.” The word translated as “soul” is the Hebrew nephesh, which speaks of one’s whole life, both physical and spiritual.

 

 

Sheep are among the world’s most stress-prone animals, often in need of reassurance and encouragement. When a shepherd scratches the animal or calls it by name, the sheep’s sense of security and belonging increases. In such cases, the shepherd “refreshes the spirit” of the sheep.

 

 

In some cases, the shepherd must literally save the life of an animal, rescuing it from being lost, falling into danger, or rolling over and being “cast” so that it can’t get up. [DD]

 

Christians have no difficulty in thinking of ways in which God “restores our soul” or “brings back our life.” Christ, the good shepherd, saves us from those things that would “steal, and kill, and destroy” so that we “might have life, and have it to the full” (John 10:10).

 

 

Sheep, left to their own devices, will inevitably wander – as humans also do. Isaiah once declared: “All of us, like sheep, have gone astray, each of us has turned to his own way” (Isa. 53:6). Knowing the sheep need guidance, the shepherd leads them “in the right paths.” [DD]

 

 

The Good Shepherd leads us properly “for his name’s sake,” because that reflects God’s nature. Humans cannot walk rightly in their own strength any more than sheep can always choose the correct pathway home. [DD]

 

 

 

 

 

 

A notable shift takes place in v. 4. Instead of speaking about God as shepherd (“He leads me,” “He restores my soul”), the psalmist begins speaking to God: “Even though I walk through the darkest valley, I fear no evil, for you are with me – your rod and your staff, they comfort me.”

 

 

The author appears to know what a deep, dark valley looks like. This verse may be a personal testimony of bleak times he had known, and of the Good Shepherd’s comforting presence.

 

 

We must be careful not to divorce v. 4 entirely from the reference to following right paths in v. 3b, however. We may stray into a valley of deep darkness, but even the right path may involve shadowy or dangerous places. [DD]

 

 

When Middle Eastern shepherds take their sheep to the summer grazing lands, they often go into the mountains, and there are no mountains without valleys, places that may be deep in shadow and frequented by wild animals or thieves. We also will walk in deep, dark valleys. All of us. [DD]

 

 

Some interpreters make a great deal of the word “through” in the translation “Even though I walk through the darkest valley. . .” (NRSV). The prepositional prefix used can indicate “through,” but far more commonly means “in” or “into.” There will be at least one valley we will walk into but not out from. The psalmist, after all, is talking about “the valley of the shadow of death.” [DD]

 

 

The important thing about this valley is not how deep or dark or dangerous it is. The significant thing is that in the midst of the dark valley, God is with us. “I fear no evil, for you are with me.” This is a strong, intensive phrase in Hebrew, reflecting God’s promises to the patriarchs. As Jacob undertook the dangerous journey to Haran, for example, Yahweh appeared to him and made this promise: “Know that I am with you and will keep you wherever you go . . .” (Gen. 28:15, see also the promise to Isaac in Gen. 26:3).

 

 

There is great power in presence. The timorous sheep can feel safe, even in a dark and dangerous place, because the shepherd is near, and will not desert the flock. [DD]

 

 

To describe his sense of security, the psalmist says “I will fear no evil.” The psalm does not promise that we will face no harm in this life, only that we need not fear it. The Lord who is present with us has ultimate power over all that is evil.

 

 

The shepherd analogy concludes with a reference to two potent sticks that shepherds typically carried. The “rod” was a club that could also be thrown to frighten away predators or to bring a straying sheep back into the safety of the group.

 

 

The “staff” calls to mind a tall walking stick the shepherd might use to guide a sheep’s direction, or to scratch its stomach in a show of affection.

 

God’s rod and staff call to mind discipline, protection, and guidance. The beauty of nature, the love of friends, and the touch of the Spirit all speak of God’s presence.

 

 

 

 

 

 

With v. 5, there is another dramatic shift. The author no longer speaks from the perspective of a sheep, but as a guest in God’s house, where Yahweh is no longer the ideal shepherd, but the perfect host.

 

Preparing a table, anointing with oil, and filling the cup are all clear images of a joyful meal in which the psalmist finds himself an honored guest at the Lord’s table. [DD]

 

 

The poet paints a remarkable picture. God has not only “set in order” a table before him, but has done so in the very presence of hostile opponents. While the image is different, the verse carries forward the same themes found in the previous verses: God provides not only food and rest, but protection.

 

 

The joy of this special fellowship is indicated by the reference to anointing with scented oil, a ceremony used for the anointing of kings or the welcoming of honored visitors. [DD] The final picture also echoes the theme: the psalmist’s joy, symbolized by an overflowing cup of wine, has filled him to the point of spiritual satiation.

 

 

Having reflected on God’s past provision and present fellowship, the psalmist turned toward the future, using an intriguing metaphor: the goodness and the steadfast love of God would “follow” him throughout his life.

 

 

This picture is comforting. Some interpreters like the impressive image of God going before the psalmist to the green pastures, walking beside him in the dark valley, and following behind him (in goodness and love) throughout life.

 

 

Another image is also appealing. The word translated “follow after me” derives from the verb that most commonly means “to pursue,” or “to chase.” God’s dependable goodness and steadfast love not only follow us into the future, but chase us into closer fellowship. [DD]

 

 

Some writers interpret “house of the Lord” as a strict reference to the temple, suggesting that the psalmist intends to establish his permanent residence there. This view misses the point: the poet is not just talking about a place, but confidently expressing his hope of future fellowship with God, a fellowship based not on his own goodness but on the goodness and love of God.

 

 

This confidence in the future extends as far as the psalmist can imagine: forever (literally, “for the length of days”).

 

 

Psalm 23 begins and ends on a note of confident joy in the presence of God. This joy is not fleeting or temporary, like a butterfly that we see and delight in for a short time. We know the joy of God’s presence through the Spirit of Christ, who called himself “the Good Shepherd.” God’s caring pursuit of the beloved flock will last as long as time itself.