THE SHEPHERD of OUR SOULS

Psalm 23

A Psalm that reveals, in the most sublime way, the “peace that passeth all understanding” a peace that comes from knowing God as the shepherd of our souls (John 10:11-14; 1 Peter 2:25 c.f. John14: 26-27).

Psalm 23:

“The LORD is my shepherd; I shall not want.”

There is so much grace, purpose and power encompassed in the name (the person) of the LORD yehovah, that when ‘shepherd’ is applied to him it attains a quality that is absolute, for Jehovah is the self existent Creator; above and beyond his creation, with knowledge of all things past, present and future and able “to do exceeding abundantly above all that we ask or think” (Ephesians 3:20). 

Shepherd ra’ah to tend or pasture a flock, was a profession requiring diligence and care; care for the lives, the well being and the productivity of the flock.  The shepherd led his sheep into the open unprotected pastures where their defences against wild animals lay in his shepherd’s staff, a club or heavy rod and, as with David, his sling.  This means that the shepherd not only shared the dangers but also stood between his flock and those dangers.

When we read Colossians 1:13-17, we find God’s Son (our Lord Jesus Christ) to be the incarnation of Jehovah for he is the very image of the invisible God (in his nature), the firstborn of creation (in his pre-eminence in creation), and creator, “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether thrones, or dominions, principalities, or powers: all things were created by him, and for him:  And he is before all things, and by him all things consist.”   This passage is an inspired summary of the deity of Christ and shows that, while he was a man (pure and undefiled) he was also Jehovah.

The point being stressed here (that Christ Jesus is Jehovah) is that, as Jehovah was a shepherd to Israel, so also is Christ a shepherd to his church, a fact that the scriptures confirm (Genesis 48:15; Psalm 80:1; Isaiah 40:11; Isaiah 49: 10; Ezekiel 34:12-14, Ezekiel 34:31; compare John 10:14; Hebrews 13:20; 1Peter 2:25, 1Peter 5:4).

The task of shepherding the sheep of God’s flock has been passed down throughout the Church age, to certain men gifted of the Holy Spirit, for the purpose of leading God’s people into the green pastures and still waters of Christian maturity.  This pasturing of God’s people entails teaching the milk and meat of the word of God (1 Corinthians 3:2; Hebrews 5:12), and also strong defence and protection from the wolves that desire dominion in the Church (Acts 20:27-31).

I shall not want:  ‘Want’ chaser, means to be without, to have a need.  Here it is in the negative therefore ‘I shall not have a need’.  With such a Shepherd how is it possible for his people to lack any good thing, to be needy?  Clarke writes “He who is their Shepherd has all power in heaven and earth; therefore he can protect them. The silver and gold are his, and the cattle on a thousand hills; and therefore he can sustain them. He has all that they need, and his heart is full of love to mankind; and therefore he will withhold from them no manner of thing that is good.”              

The common use of ‘want’ today implies a desire for, a craving after, yet nowhere in scripture does it say God will supply our wants.  In fact James writes a very strong refutation of such an idea; he puts this very strongly in his condemnation of those who allowed sin (in the form of lust) to rule them; “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts”  (James 4:3).  God supplies those things necessary for spiritual growth and happiness, not for physical and emotional stimulation.   

God will provide all things necessary for our temporal existence if we will but trust him “… seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you”  (Mat 6:33).  See also Psalm 34:9, Psalm 34:10, Psalm 84:11; Luke 12:30-32; Romans 8:32; Philippians 4:19; Hebrews 13:5.

Psalm 23:2 

“He maketh me to lie down in green pastures: he leadeth me beside the still waters.”

It is the LORD who causes the believer to rabats - be caused to lie down; he it is who is the source of contentment of soul, which allows a believer to enter into his rest (Hebrews 3:18 – 4:16). 

In arid lands, sheep without a shepherd are subject to the extremes of the natural world and suffer physical hardship, yet when they are led to plentiful pastures they become a picture of contentment and peace.  In our turn we human beings suffer hardship and stress in this greedy and selfish world and undergo pressures brought about by others and by our own shortcomings.  Without a shepherd in the Devil’s world we are subject to the dictates of selfishness and greed. The ‘green pastures’ will elude us, and the peace and contentment expressed in this phrase will not be ours.

However, being subjected to selfishness and greed does not mean we need be overwhelmed by them: Even in the midst of pressure God is able to ‘make us lie down’ in perfect peace when our minds are stayed on him (Isaiah 26:3, see also Job 22:21; Psalm 85:8; Isaiah 48:18; John 14:27, John 16:33; Romans 5:1).  The green pastures speak primarily of that ‘perfect peace’, which comes from knowledge of God and of Jesus Christ whom God has sent (John 17:3). 

Such knowledge is not something man attains by means of any natural ability: Man’s natural understanding leads him to such notions as polytheism, evolution, pantheism, fatalism, naturalism, rationalism empiricism, legalism and even atheism.  Knowledge of God comes from revelation, and over time God has revealed himself to mankind and has had that information written in the scriptures, the Bible (2 Timothy 3:16).  In Ephesians 4:11 the gift of Pastor poimen - shepherd, is given so that the church might be led to those green pastures of knowing God: It is the associated gift of Teacher didaskalos that opens God’s word to a believers understanding. 

 In a secondary sense, ‘green pastures’ speaks of life’s material necessities, and it is secondary because God promises those necessities to all who seek first the kingdom, to all who have their minds stayed on him (Matthew 6:33).

He leadeth me beside the still waters:  Pasture and water are the basic needs of sheep; therefore both terms are analogous to our basic needs.  There is a saying “Still waters run deep” which seems to be the meaning intended here, for the verse speaks of abundance; it is not some shallow turbulent stream muddied by its destructive action but a deep, quiet, clear river, flowing between settled well pastured banks: A grand yet tranquil pastoral scene to illustrate the Spirit of God in the lives of his people. 

Matthew Henry makes the statement, “The consolations of the Holy Spirit are the still waters by which the saints are led; the streams which flow from the Fountain of living waters”, which statement when viewed in the light of John 7:37-39 is perfectly reasonable.  And it is a patent truth that all men need those ‘living waters’; need the Holy Spirit, for Jesus said we “must be born again” of the Spirit (John 3:3-6).

Psalm 23:3 

“He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake.”

 The word restore shub, is used here, not in the sense of salvation or even of restoration to fellowship at repentance of sin, but in the sense of ‘refreshing’, as it is used in Proverbs 25:13. 

As we are brought to the place of utter dependence on God, we are ‘caused’ to enter into his rest (the ‘green pastures’ and ‘still waters’ of verse 2), entering into a lifestyle that should be the standard of Christian maturity.  But even the mature Christian in fellowship with the Lord can end the day feeling emotionally worn out and a trifle sordid just simply by dealing with worldly issues.  It is at these times that a moment of quiet meditation on the word of God and of communion with the Lord in prayer refreshes and washes clean the soul.

This ‘refreshing’ was acted out by our Lord when he rose from supper, laying aside his garments, and with water and a towel began to wash the disciples feet (John 13:4-10).  In answer to Peter’s objection, our Lord made two points, 1. The Christian has no need of cleansing (from the penalty of sin) for that has already been accomplished (John 13:10); and 2.  The Christian who does not allow the Lord to cleanse him from the defilement of the world (analogous to the dust on Peter’s feet) are not as close to him as they should be and are unable to be refreshed by him (John 13:8).

Leadeth me in the paths of righteousness: The paths of righteousness refer to a way of life, because paths (ma’gal) means an entrenchment, something firmly established, a track.  The LORD’S paths are ‘entrenched’ in his word.  They are found in his Law (the Ten Commandments are an example) and are the guide for righteousness, a Godly lifestyle.  They form therefore, an established guide to the will of God and it is in such a path that David is being led.

For his name's sake:  The LORD’S leading is to establish his people in a lifestyle of right living, the sake or purpose of which is to make his name (shem – his reputation, all that he is) known to the world; for it is in the ‘showing forth’ of all that God is, that glorifies God.

In “a usage which is practically confined to the Old Testament, Yahweh glorifies Himself, that is, secures the recognition of His honor and majesty, by His direction of the course of history, or by His interposition in history, either the history of His own people or of the world at large (Leviticus 10:3; Isaiah 26:15; Ezekiel 28:22; Haggai 1:8).”  ISBE

The LORD interposes in the lives of his people by refreshing and leading them into ‘paths of righteousness’.

Psalm 23:4 

“Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.”

Valley or gay’ is a steep valley, a narrow gorge in contrast to ‘emeq a vale (a broad open depression).  The steep sides and narrow passage illustrated by this word add to the gloom and foreboding nature of the word tsalmaveth - shadow of death.

The shadow of death: This phrase is used in several ways. 

a)              To designate death itself (Job 10:21 c.f. 38:17), “Before I go whence I shall not return, even to the land of darkness and the shadow of death”.

b)              To signify individual or national hardship (Jeremiah 2:6 c.f. Psalm 44:19), “Where is the LORD that brought us up out of the land of Egypt… through the wilderness… of deserts and pits… a land of drought, and of the shadow of death”

c)              To represent spiritual blindness (Isaiah 9:2 c.f. Matthew 4:16)  “The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined”.

The context of this psalm allows for both a) or b), but because the subject is still the Shepherd and the scene is one of a believer’s life in righteousness goodness and mercy, b) is the most suitable application.  Through the trials and hardships of life I will fear no evil. 

The phrase does have spiritual application in regard to physical death, for there is no evil that need be feared and only joy to be anticipated as we approach death because God has said  “to be absent from this body is to be present with the Lord” (Psalm 17:15; 2Corinthians 5:8; Philippians 1:20-24; John 14:3). 

Fear no evil:  This is not to say that evil ra’ will not make itself felt in life, for the god of this world is evil and the system by which he rules his kingdom is a system of evil. 

Lewis Sperry Chafer, in his Systematic Theology, Volume 2 page 100, speaks of the world as cosmos diabolicus, an apt description of a world ruled by Satan.  He writes: 

“Next to the lie itself (that we too can be like God), the greatest delusion Satan imposes – reaching to all unsaved and to a large proportion of Christians – is the supposition that only such things as society considers evil could originate with the Devil – if, indeed, there be any devil to originate anything. 

It is not the reason of man, but the revelation of God, which points out that governments, morals, education, art, commercialism, vast enterprises and organizations, and much religious activity are included in the cosmos diabolicus.”

He maintains that Satan (to satisfy the self-righteousness of man) incorporates all the good he possibly can into his system while remaining fixed in his objective, the overthrow of God’s authority.  This is why the ‘good’ that mankind produces in his attempt to establish his own righteousness is evil; in arrogance it sets itself on a level with God’s goodness, replacing God’s perfect laws with corrupt and therefore inadequate versions of its own and so promoting injustice.  With Christ as our shepherd we are able to be fearless even in the presence of such gross evil.  

Chafer continues:

  ”A serious question arises whether the presence of gross evil in the world is due to Satan’s intentions to have it so, or whether it indicates Satan’s inability to execute all he has designed.  The probability is great that Satan’s ambition has led him to undertake more than any creature could ever administer.”

This tiny portion of Chafer’s systematic theology has been included in a desire to help in the understanding of the all-pervasiveness of sin and evil in the world, and the inevitability of believers encountering that evil in their dealings with the world. 

An inordinate love, Gk. Agapao, the much-love of the things that are in the world, also constitutes evil and it is vital for believers to recognize this and keep themselves pure from a ‘love of the world’.  We are exhorted to “Love not the world, neither the things that are in the world. If any man loves the world, the love of the Father is not in him.  For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1Jo 2:15-16).  This is comparable to 1Timothy 6:10 where Paul writes, “For the love of money is the root of all evil”.  

Evil men will mislead, swindle and even destroy others, yet if the Lord is my shepherd, I need not fear them, for he is with me even when I experience the greed and hatred of those who would take what is mine.  Also, in application to a believer’s life such evil as originates from the love (‘agapao’) of money can and does seduce even God’s people, yet if the Lord is our shepherd we can have confidence that it will not overpower us. 

For thou art with me:  ‘With’ is immad and speaks of a closeness, of being alongside; a phrase compatible with the New Testament ‘comforter’ Gk. parakletos which Thayer’s Greek Definitions defines as, summoned, called to one’s side, especially called to one’s aid; a term our Lord Jesus Christ used in reference to the Holy Spirit (John 14:26).

Thy rod and thy staff they comfort me:  The shepherd’s staff mish’enah is support (of every kind) and as such, could, as with the rod, relate to ‘the Fathers correction of his wayward child’, but it seems to the present writer that the difference in meaning of the two words is enough to view the staff as an illustration of the tenderness, the love and guidance of the LORD for his sheep, and the rod shebet as an illustration of God’s authority; his demands; his justice. 

Vine’s has the ‘rod’ as a tool, which is used by the shepherd (Leviticus 27:32) and the teacher (2 Samuel 7:14).  “It is a symbol of authority in the hands of a ruler, whether it is a sceptre (Amos 1:5,8) or an instrument of warfare and oppression “thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel” (Psalm 2:9 c.f. Zechariah 10:11).”  However, in the illustration before us the rod of the LORD is a comfort, and as Paul writes, “if God be for us who can be against us” (Romans 8:31 and context).  In the hands of a shepherd the rod then becomes an instrument for chastisement (and guidance) to his sheep, and a weapon of destruction (of judgment) to any who dare to interfere with his sheep. 

Psalm 23:5 

“Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.”

The word ‘prepare’ arak, to arrange, to set in order is orderliness and deliberation.  It is the LORD doing the preparing therefore it is done with perfection and it has purpose.  It is a ‘table’ that is prepared, which by implication is a ‘meal’, which by implication is ‘providence’.  The LORD sets in place every provision believers need to sustain them in this the Devil’s world.

Psalm 78:12-20 relates the historical reality of this during the wilderness wanderings of the nation of Israel, yet the nation by their complaints, showed their refusal to recognize God’s abilities and providence.  David does not make the same mistake.  The nation was an example of disbelief and subsequent toil, David is an example of faith and rest (Hebrews chap.4). 

 In the presence of mine enemies: There is a provocative saying today, which mirrors what is being said in this verse.  ‘In your face’ is a challenging defiant comment showing scant regard for the opposition’s wishes.  ‘Presence’ neged means exactly that:  In the face of all and any enemy (tsarar – opposition) the LORD prepares every provision for the needs of his child.

Thou anointest my head with oil; my cup runneth over:  David had already been anointed mashach consecrated (as King) but this anointing dashen is the parallelism of ‘my cup runneth over’, a super abundance.  Dashen means to be fat, grow fat, become fat, become prosperous, and because oil shemen means oil or fat, this phrase could be read ‘You make me fat with fat’ the connotation of which is prosperity.

My cup is analogous to the provisions and events of life, allotted by God to the individual (Psalm16:5; Psalm 23:5; Psalm 116:13).  It is more frequently used in regards to judgment and sorrow as in Psalm 11:6; Psalm 75:8; Isaiah 51:17; Revelation 14:10, and of the judgment Christ was asked to bear in his role as redeemer (Matthew 26:39).     

Runneth over signifies satisfaction, saturation, an abundance over and above the needs and even the wants of the individual. 

Psalm 23:6 

“Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD forever.”

The psalmist, in a moment of contemplation is inspired to write a simple but beautiful poem describing the one who has been the source of courage and hope all the days of his life: The one who has been a shepherd to him, leading, guiding, reprimanding and providing his needs.  Courage and hope are his because they are founded in the one and only LORD of creation, the everlasting God. 

Courage and hope and the peace that is inherent in them are gifts; and every good and perfect gift comes from him who is the Father of lights, with whom is no variableness, neither shadow of turning (James 1:17, c.f. Isaiah 60:19; John 1:9; John 8:12; 2Corinthians 4:6; Ephesians 1:18; 1John 1:5; Revelation 21:23, Revelation 22:5): and peace, “peace that passes knowledge” belongs to them who look to the Lord (Philippians 4:4-7).  Such was David’s experience.

His conclusion is, that as the LORD has been, and is his shepherd, as the LORD has provided and continues to provide every need, surely (ak – assuredly) such things will continue all the days of my life. 

Goodness and mercy: Goodness tob, describes everything that is good, pleasant and agreeable, and mercy chesed - goodness, kindness and faithfulness reveal its source, for there is only one source of mercy, God himself (Deuteronomy 5:10; 2Chronicles 30:9; Nehemiah 9:17; Psalm 86:5, Psalm 103:8-13, Psalm 112:4).

And I will dwell in the house of the LORD forever:  There have been those who ascribe this Psalm to a member of the priestly tribe, one who anticipates a return to priestly service in the Temple (presumably from the Babylonian captivity).  However, to ‘dwell in the house of the LORD forever’ cannot in any way be taken literally as it was not a custom for any individual to do so: The priests took turns in ministering in the Temple.

The phrase, ‘I will dwell in the house of the Lord’, is used in other psalms reputedly written by David (Psalm 27:4, Psalm 26:8, Psalm 65:4), and because he was not of the priestly line and had no part in the Tabernacle services, the phrase must be taken in a metaphorical sense as being an attitude of the heart.  Barnes writes: “His (David’s) life would be spent as if in the constant service of God; his joy and peace in religion would be as if he were always within the immediate dwelling-place of the Most High.”

Forever is the combination of two Hebrew words; orek- yom or ‘length of days’ which does not refer to heaven, but is, as Barnes rightly puts it, “parallel with the former expression ‘All the days of my life’; that is, he would dwell in the house of the Lord as long as he lived.”  In the word ‘forever’, there is the suggestion of ‘long life’, which is not in the phrase ‘all the days of my life’.