June 5, 2024
Why is the Lord compared to a shepherd?
Psalm 23
Ryan Gibson
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 23:1, 6
The LORD is my shepherd; I shall not want.
. . .
Surely goodness and mercy shall follow me
all the days of my life,
and I shall dwell in the house of the LORD forever.
Psalm 23
The LORD Is My Shepherd
A Psalm of David.
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.
1
23:2
Hebrew beside waters of rest
3
He restores my soul.
He leads me in paths of righteousness
2
23:3
Or in right paths
for his name's sake.
4
Even though I walk through the valley of the shadow of death,
3
23:4
Or the valley of deep darkness
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
4
23:6
Or Only
goodness and mercy
5
23:6
Or steadfast love
shall follow me
all the days of my life,
and I shall dwell
6
23:6
Or shall return to dwell
in the house of the LORD
forever.
7
23:6
Hebrew for length of days
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Terms in Psalms
| Term | Explanation | Example |
|---|---|---|
| Image | A word or phrase that names a concrete action or thing; by extension, a character, setting, or event in a story is an image—a concrete embodiment of human experience or an idea. | the way (or path); the congregation (or assembly); nature (or harvest) (Psalm 1) |
| Metaphor | An implied comparison that does not use the formula like or as. | “The LORD is my shepherd” (Ps. 23:1). |
| Simile | A figure of speech in which a writer compares two things using the formula like or as. | “He is like a tree planted by streams of water” (Ps. 1:3). |
| Personification | A figure of speech in which human attributes are given to something nonhuman, such as animals, objects, or abstract qualities. | Light and truth are personified as guides in Psalm 43:3. |
| Hyperbole | A figure of speech in which a writer consciously exaggerates for the sake of effect; usually that effect is emotional, and thus, loosely put, hyperbole usually expresses emotional truth rather than literal truth. | “My tears have been my food day and night” (Ps. 42:3). |
| Apostrophe | A figure of speech in which the writer addresses someone absent as though present and capable of responding. By slight extension, an apostrophe might be an address to something nonhuman as though it were human and capable of responding, even if the speaker is in the presence of the object. | The poet in Psalm 148:3 might well be looking up at the sun, moon, or stars as he commands them to praise God. |
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 23:1 shepherd. The Bible often describes the Lord as a shepherd (see Gen. 48:15; 49:24; Ps. 28:9; 80:1; 95:7; 100:3; Rev. 7:17). Want means to lack what one needs.
Terms in Psalms
| Term | Explanation | Example |
|---|---|---|
| Image | A word or phrase that names a concrete action or thing; by extension, a character, setting, or event in a story is an image—a concrete embodiment of human experience or an idea. | the way (or path); the congregation (or assembly); nature (or harvest) (Psalm 1) |
| Metaphor | An implied comparison that does not use the formula like or as. | “The LORD is my shepherd” (Ps. 23:1). |
| Simile | A figure of speech in which a writer compares two things using the formula like or as. | “He is like a tree planted by streams of water” (Ps. 1:3). |
| Personification | A figure of speech in which human attributes are given to something nonhuman, such as animals, objects, or abstract qualities. | Light and truth are personified as guides in Psalm 43:3. |
| Hyperbole | A figure of speech in which a writer consciously exaggerates for the sake of effect; usually that effect is emotional, and thus, loosely put, hyperbole usually expresses emotional truth rather than literal truth. | “My tears have been my food day and night” (Ps. 42:3). |
| Apostrophe | A figure of speech in which the writer addresses someone absent as though present and capable of responding. By slight extension, an apostrophe might be an address to something nonhuman as though it were human and capable of responding, even if the speaker is in the presence of the object. | The poet in Psalm 148:3 might well be looking up at the sun, moon, or stars as he commands them to praise God. |
Ps. 23:3 The restoration of the soul indicates the returning of life or vitality (compare 19:7; Ruth 4:15; Prov. 25:13; Lam. 1:19). Those who are faithful to God will tend to follow the paths that lead to righteousness. This pursuit of morality is a blessing, not a burden.
Ps. 23:4 shadow of death. In a valley in the desert of Judah one can encounter deep shadows. One cannot know what bandits or wild animals are lurking in those shadows. These desert valleys are often dry streambeds (wadis), so there can also be flash floods. But even in such times of suspense and danger, the faithful can know that God is with them, and thus they need not fear.
Psalm Ps. 23. This psalm describes God in two ways: as the Shepherd who cares for the sheep (vv. 1–4), and as the Host who cares for his guest (vv. 5–6). In worship, the faithful celebrate God’s greatness and majesty. He is the shepherd for Israel as a whole, and for each faithful Israelite as well.
Ps. 23:5–6 prepare a table. The psalm now describes the faithful person as God’s guest at a meal. The enemies are powerless to prevent the enjoyment of God’s generous hospitality. For a non-Levite to dwell in the house of the LORD is to have ready access to the sanctuary for worship (compare 27:4).
S3:109 Psalm 23
Listen NowDive Deeper | Psalm 23
When Saul told David that he was too young to fight Goliath, David, in response, shared his experiences as a shepherd. In 1 Samuel 17:34-36, David described striking down bears and lions who attacked his sheep. Then he tells Saul that, just as he did with those lions and bears, he would also do to Goliath because he had "defied the armies of the living God." David adds in 1 Samuel 17:37, "The LORD who delivered me from the paw of the lion and from the paw of the bear will deliver me from the hand of this Philistine." And He did!
Now we have David, a shepherd, referring to God as his shepherd. It's true that, on his own, David could not have faced Goliath and won, but David's confidence did not come from his own experiences or out of arrogance—it came from knowing who his shepherd was. David had no reason to fear evil, because he knew that the Lord was with him.
As a shepherd, David protected his sheep, and he provided for them. So for him to say that the Lord is his shepherd should tell us much about God's character. The Lord as a shepherd is a protector and a provider. He brings us to places we never thought we would be (greener pastures) and leads us down roads we never thought we would go (paths of righteousness), all for the sake of His name. Sheep cannot do anything on their own, but with a good shepherd they will thrive.
Jesus says in John 10:11-18 that HE is the good shepherd. Good shepherds don't just protect their sheep—they go out of their way to save their sheep, even at the cost of their own lives.
And Jesus did just that. He laid his life down on the cross to save His sheep.
A bad shepherd uses sheep for his own good, but the Good Shepherd gave His life for our good. Just as David could face Goliath because he knew who his shepherd was, we can do the same with our own giants.
This month's memory verse
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
– Matthew 28:18-20
Discussion Questions
1. In John 10:14, Jesus says that He knows His sheep, and His sheep know Him. What are some ways you've allowed the Lord to be the shepherd of your life?
2. Being a shepherd is incredibly strenuous, and it requires a tremendous amount of dedication and patience toward one's sheep. Knowing this, how does this affect your view of God's love toward you?
3. Think about a time or a season that felt really difficult to live through, or maybe a situation/circumstance when it was difficult to trust God's plan for you. How has your trust in God grown since that time?
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