142046904 psalm-23-commentary

PEASE
I quote many different authors in this study. Some are old and some are new, but all
add a great deal to the whole commentry. If anyone I quote does not want their
valued imput to be shared in this way, they can let me know, and I will delete it
from this study. My email address is gdpease1@gmail.com
I

, "There is no inspired title to this psalm, and none is needed, for it
records no special event, and needs no other key than that which every Christian
may find in his own bosom. It is David's Heavenly Pastoral; a surpassing ode, which
none of the daughters of music can excel. The clarion of war here gives place to the
pipe of peace, and he who so lately bewailed the woes of the Shepherd tunefully
rehearses the joys of the flock. Sitting under a spreading tree, with his flock around
him, like Bunyan's shepherd-boy in the Valley of Humiliation, we picture David
singing this unrivalled pastoral with a heart as full of gladness as it could hold; or, if
the psalm be the product of his after-years, we are sure that his soul returned in
contemplation to the lonely water-brooks which rippled among the pastures of the
wilderness, where in early days she had been wont to dwell. This is the pearl of
psalms whose soft and pure radiance delights every eye; a pearl of which Helicon
need not be ashamed, though Jordan claims it. Of this delightful song it may be
affirmed that its piety and its poetry are equal, its sweetness and its spirituality are
unsurpassed.
The position of this psalm is worthy of notice. It follows the twenty-second, which is
peculiarly the Psalm of the Cross. There are no green pastures, no still waters on the
other side of the twenty-second psalm. It is only after we have read, "My God, my
God, why hast thou forsaken me?" that we come to "The Lord is my Shepherd."
We must by experience know the value of blood-shedding, and see the sword
awakened against the Shepherd, before we shall be able truly to know the Sweetness
of the good Shepherd's care.
It has been said that what the nightingale is among birds, that is this divine ode
among the psalms, for it has sung sweetly in the ear of many a mourner in his night
of weeping, and has bidden him hope for a morning of joy. I will venture to compare
it also to the lark, which sings as it mounts, and mounts as it sings, until it is out of
sight, and even then is not out of hearing.

ote the last words of the psalm—"I will
dwell in the house of the Lord for ever;" these are celestial notes, more fitted for the
eternal mansions than for these dwelling places below the clouds. Oh that we may
enter into the spirit of the psalm as we read it, and then we shall experience the days
of heaven upon the earth!

BEECHER, "Whole Psalm. David has left no sweeter Psalm than the short twenty-third.
It is but a moment's opening of his soul; but, as when one, walking the winter
street sees the door opened for some one to enter, and the red light streams a
moment forth, and the forms of gay children are running to greet the comer, and
genial music sounds, though the door shuts and leaves the night black, yet it cannot
shut back again all that the eyes, the ear, the heart, and the imagination have seen—
so in this Psalm, though it is but a moment's opening of the soul, are emitted truths
of peace and consolation that will never be absent from the world. The twenty-third
Psalm is the nightingale of the Psalms. It is small, of a homely feather, singing shyly
out of obscurity; but, oh! it has filled the air of the whole world with melodious joy,
greater than the heart can conceive. Blessed be the day on which that Psalm was
born! What would you say of a pilgrim commissioned of God to travel up and down
the earth singing a strange melody, which, when one heard, caused him to forget
whatever sorrows he had? And so the singing angel goes on his way through all
lands, singing in the language of every nation, driving away trouble by the pulses of
the air which his tongue moves with divine power. Behold just such an one! This
pilgrim God has sent to speak in every language on the globe. It has charmed more
griefs to rest than all the philosophy of the world. It has remanded to their dungeon
more felon thoughts, more black doubts, more thieving sorrows, than there are
sands on the sea-shore. It has comforted the noble host of the poor. It has sung
courage to the army of the disappointed. It has poured balm and consolation into
the heart of the sick, of captives in dungeons, of widows in their pinching griefs, of
orphans in their loneliness. Dying soldiers have died easier as it was read to them;
ghastly hospitals have been illuminated; it has visited the prisoner, and broken his
chains, and, like Peter's angel, led him forth in imagination, and sung him back to
his home again. It has made the dying Christian slave freer than his master, and
consoled those whom, dying, he left behind mourning, not so much that he was gone,
as because they were left behind, and could not go too.

or is its work done. It will
go singing to your children and my children, and to their children, through all the
generations of time; nor will it fold its wings till the last pilgrim is safe, and time
ended; and then it shall fly back to the bosom of God, whence it issued, and sound
on, mingled with all those sounds of celestial joy which make heaven musical for
ever. Henry Ward Beecher, in "Life Thoughts."
TRAPP, 'This Psalm may well be called David's bucolicon, or pastoral, so daintily
hath he struck upon the whole string, through the whole hymn. Est Psalmis
honorabilis, saith Aben-ezra; it is a noble Psalm, written and sung by David, not
when he fled into the forest of Hareth (1 Samuel 22:5), as some Hebrews will have it;
but when as having overcome all his enemies, and settled his kingdom, he enjoyed
great peace and quiet, and had one foot, as it were, upon the battlements of heaven.
The Jews at this day use for most part to repeat this Psalm after they are sat down
to meat. John Trapp.
PLUMER, " Some pious souls are troubled because they cannot at all times, or
often, use, in its joyous import, the language of this Psalm. Such should remember

that David, though he lived long, never wrote but one twenty-third Psalm. Some of
his odes do indeed express as lively a faith as this, and faith can walk in darkness.
But where else do we find a whole Psalm expressive of personal confidence, joy, and
triumph, from beginning to end? God's people have their seasons of darkness and
their times of rejoicing. William S. Plumer.
Bob Deffinbaugh, "The shepherd image was very common in the ancient

ear
East78 and very obviously based upon one of the principal occupations of that day.
The Israelites, in particular, were known as shepherds (cf. Gen. 46:28-34). The term
“shepherd” came to be used in a much broader way,79 describing leadership either
of an individual or a group. Jacob spoke of God as “The God who has been my
shepherd all my life …” (Gen. 48:15; cf. 49:24). The title of shepherd was given to
kings, especially David (2 Sam. 5:2; 7:7; Ps. 78:71), and the Messiah who was to
come, of whom David was a type (Ezek. 34:23-24; Mic. 5:4). Thus the Lord Jesus
identified himself as the Good Shepherd (John 10:11; cf. Heb. 13:20; 1 Pet. 2:25;
5:4).
DR. WARRE

WIERSBE, "This psalm is a summary of the Christian life. Verses 1
and 2 speak of childhood. Children need protection and provision. God loves and
watches over them. Verse 3 speaks of youth. Teenagers need direction and
discipline. The Great Shepherd finds these wandering youth and brings them back.
Verses 4 and 5 talk about the middle years. These are not easy years, when the
children are growing up and there are bills to pay. Verse 6 speaks of the mature
years.
David H. Roper, "This, of course, is a psalm of David. We know something of the
circumstances of its composition. In the fifteenth chapter of Second Samuel there is
recorded the instance in David's life when his own son rebelled against him and
toppled him from the throne. David was forced to flee into the Judean wilderness
with his family and servants, and for a period of time he was unable to reclaim his
throne. His life was in jeopardy and he was hunted and hounded for a number of
months. Perhaps, because so much of his early life had been spent as a shepherd in
that same wilderness, the circumstances recalled his shepherd life. The images in
this psalm are drawn right out of his experience as a young shepherd.
This is a psalm for people who, like David, are experiencing a major upheaval in
their life. Perhaps you too have children who are rebelling, or your home is in
turmoil, or some long-standing relationship in your life is breaking up. This psalm is
written for you. It is a psalm for people who are shaken and in turmoil.
Tom Steller, "The 23rd Psalm is the John 3:16 of the Old Testament. Almost every
Christian has memorized John 3:16. "For God so loved the world that He gave His
only begotten Son that whoever believes in Him should not perish but have eternal
life." The same is true for Psalm 23. It is probably the most memorized text of the

old Testament."
J. R. MILLER, "IT is worthy of our thought how much poorer
the world would be if the little Twenty-third
Psalm had never been written. Think what a
ministry this psalm has had these three thousand
years, as it has gone up and down the world,
singing itself into men's hearts, and breathing
its quiet peace into their spirits. How many
sorrows has it comforted! How many tears has
it dried! How many pilgrims has it lighted
through life's dark valleys! Perhaps no other
single portion of the Bible not even the four
teenth of St. John's Gospel is read so often or
has so wrought itself into religious experience.
It is the children's psalm, to many the first
words of Holy Scripture learned at a mother's
knee. Then, it is the old people's psalm ; oft-times,
with quivering voice, it is repeated by
aged saints as the night comes on. Then, all the
years between youth and old age. this psalm is
read. It is the psalm of the sick-room ; how
many sufferers have been quieted and comforted
by its words of assurance and peace ! It is the
psalm for the death-bed ; scarcely ever does a
Christian die, but these sweet words are said or
sung Thousands of times it has been repeated
by dying Christians themselves, especially the
words about the valley of the shadow of death,
as they passed into the valley. It is the psalm
for the funeral service, read countless times
beside the coffin where a Christian sleeps in
peace.
I cannot think of anything in all the list of
the world's achievements that I would rather
have done than write the Twenty-third Psalm.
To compose any sweet hymn that lives, and
sings itself into people's hearts, giving cheer, com
fort, or hope, making men and women stronger,
truer, and braver, is a noble privilege. It is a
great thing to have written "Bock of Ages, cleft
for me," "Jesus, Lover of my soul," or "

earer,
my God, to thee;" but, of all hymns which have
been born into this world, I think I would rather
have written David's Shepherd's Psalm. I would

rather be the author of this little song than be
the builder of the pyramids. Earth's noblest,
divinest achievement is to start songs in the
world's wintry air, to sing into its weary hearts
something of heaven's music.

ot many of us
will be permitted to write a twenty-third psalm
to bless men with its strains of sweet peace; but
we may at least make our life a song, a sweet
hymn of peace, whose music shall gladden, com
fort, and cheer weary pilgrims as they pass along
life's rough ways.
OUTLI

E
David's Shepherd
The Shepherd's presence
YHWH is the shepherd (v. 1a)
His sheep never lack (v. 1b)
The Shepherd's provision
Rest (v. 2a)
Refreshment (v. 2b)
Restoration (v. 3a)
The Shepherd's protection
Guidance (v. 3b)
Safe passage (v. 4)
Confidence before enemies (v. 5a)
Personal touch (v. 5b)
Abundant blessing (v. 5c)
The Shepherd's purpose
Lifelong devotion (v. 6a)
Eternal relationship (v. 6b)
A psalm of David.
1 The Lord is my shepherd, I lack nothing.

1. We tend to think of the shepherd as first of all a guider, but here we see that he is
pictured first as a provider. Sheep need things, and so do believers. All God's people
have needs for survival and for pleasure, and this Psalm makes it clear that the
shepherd considers it his responsibility and duty to provide what makes life possible
and enjoyable with food and a pleasant environment. As you read through this
Psalm you will see that the Shepard provides provisions, peace, protection, pardon,
purpose and paradise. Or, in other words, everything we need for time and eternity.
He is the ultimate provider.
Pastor R. I. Williams telephoned his sermon topic to the

orfolk Ledger Dispatch
saying, "The Lord is my Shepherd." "Is that all," he was asked. He replied, "That's
enough." On the church page his topic was listed as "The Lord is my Shepherd-
That's Enough." The pastor liked it, and chose the expanded version for his topic in
the church bulletin. When you consider what the Shepherd provides in this Psalm,
you will have to agree that if he is your Shepherd, that is enough, for he provided it
all. Here in awesome simplicity is the essence of all Biblical theology. If Jesus is your
Shepherd, you have it all.
Steven Cole wrote, "But the Bible says that God has provided us with everything
pertaining to life and godliness (2 Pet. 1:3), and we are to be content with His
provision. Psalm 23 is the psalm of a contented heart." The uncontented heart never
has its wants met. He concludes his sermon on this Psalm like this-
A 14-year-old wiser than his or her years wrote this poem
(from an Operation Mobilization newsletter, 10/91):
It was spring, but it was summer I wanted—
The warm days and the great outdoors.
It was summer, but it was fall I wanted—
The colorful leaves and the cool, dry air.
It was fall, but it was winter I wanted—
The beautiful snow and the joy of the holiday season.
It was winter, but it was spring I wanted—
The warmth and the blossoming of nature.
I was a child, but it was adulthood I wanted—
The freedom and the respect.
I was twenty, but it was thirty I wanted—
To be mature and sophisticated.
I was middle-aged, but it was twenty I wanted—
The youth and the free spirit.
I was retired, but it was middle-age I wanted—
The presence of mind without limitations.
My life was over—but I never got what I wanted!
Real contentment comes from experiencing all that the Good
Shepherd has provided for you. It’s available in Christ, for every
one of His sheep. Don’t miss it!
Joseph Parker points out that the Shepherd represents the infinite God, but he is

beyond our comprehension, and so he has to be scaled down to where we can have
an understanding of who he is. He is like a map that scales distance down so we can
get an idea of how far away places are. We can't draw lines that are hundreds of
miles long, for that would be incomprehensible, but if we scale it down to one inch
representing a hundred miles, we get the picture and understand. The Shepherd
image of God is the Biblical was of scaling God down to our level of comprehension.
This truth will be stressed by others, but let me point out the importance of that
little word "my." The Lord is a shepherd, but if he is not my shepherd we lose the
whole point of the Psalm. This is about a personal relationship with the Lord, and it
motivates people to write poetry like this-
That little word "my" in the warfare of life
Is a marvelous helper of envy and strife;
And oft that diminutive source has supplied
The streams of contention,and passion, and pride.
But honor'd, and holy, and happy are they
Who like the sweet Psalmist,sincerely can say
"The Lord is my Shepherd" though many His sheep,
Even me, I believe and am sure He will keep.
I trust to His guidance and wisdom divine;
I know this adorable Shepherd is mine!
John Piper wrote, "The psalm is very personal. There is no "we" or "us" or "they,"
but only "my" and "me'' and "I" and "he" and "you." It is an overflow of David's
personal experience with God. One of the reasons it has such an attraction for us is
that we all hunger for such authentic experience with God, and a personal witness to
that experience brings us a step closer ourselves."
If it is not personal, it is not profitable to claim Jesus as Shephard. Steven Cole put
it, "Jesus made it clear that this is not a blanket truth.

ot everyone has Jesus as his
or her personal Shepherd. Some of His critics
said, “If you are the Christ, tell us plainly.” Jesus replied, “I told
you and you do not believe; the works that I do in My Father’s
name, these bear witness of Me. But you do not believe, because
you are not of My sheep. My sheep hear my voice, and I know
them, and they follow Me; and I give eternal life to them, and they
shall never perish” (John 10:25-28)."
George Adam Smith adds, "This Psalm is a psalm for the individual.
The Lord is _my_ shepherd: He maketh _me_ to lie down:
He leadeth _me_: He restoreth _my_ soul. Lay your attention upon the
little word. Ask yourself, if since it was first put upon your lips you
have ever used it with anything more than the lips: if you have any right

to use it: if you have ever taken any steps towards winning the right to
use it. To claim God for our own, to have and enjoy Him as ours, means, as
Christ our Master said over and over again, that we give ourselves to Him,
and take Him to our hearts. Sheep do not choose their shepherd, but man
has to choose--else the peace and the fulness of life which are here
figured remain a dream and become no experience for him."
Geoff Anderson has captured the same spirit of David in this Psalm in his poem
My God.
My God protects and cares for me
As a shepherd tends his sheep.
The lake is clear and still for me
And by its banks I sleep.
My God renews my soul for me
And guides my wayward feet.
His name's a shining light for me,
His love for me's complete.
My God is with me in the vale
As death's dark shadows grow.
And as the evening light turns pale,
The more His strength I know.
My God prepares a meal for me,
Invites my foes to sup.
His blessings pour like oil on me,
His love spills from my cup.
My God will watch me evermore,
His care will never cease.
He'll call to me at heaven's door:
'Come in and share my Peace!'
What we have in this great Psalm is the essence of the happy life, for David
expresses optimism and a self image that would make anyone's life a pleasure to
live.
He has the powerful gift of self-accptance. Someone wrote this about that gift:
"Self acceptance is the key to contentment. People who have to act more important
than they really are cannot accept themselves as they really are. If conflict begins to
dominate your life you are struggling with your self-image. People are often
unhappy because they refuse to accept it as a fact of life.

ot everyone is always
happy. It is a normal part of life to be unhappy, lonely, or sad. Self fulfilling
prophecy is what the negative self-image does. I cannot get a better job, so I don't
try, and then I say I was right. I will fail at this, and then I do, and then I say I was

right. If you predict a negative future you will guarantee the future will be
negative.
An enemy I had, whose mien
I stoutly strove in wain to know;
For hard he dogged my steps, unseen
Wherever I might go.
My plans he balked; my aims he foiled;
He blocked my every onward way.
When for some lofty goal I toiled,
He grimly said me nay.
Come forth! I cried, Lay bare thy guise!
They wretched features I would see.
Yet always to my straining eyes
He dwelt in mystery.
Until one night I held him fast,
The veil from off his form did draw;
I gazed upon his face at last
And, lo! myself I saw. Edwin L. Sabin
If we can read this Psalm and quote it as how we really feel about our relationship
to the Shepherd, we will have the same optimism and self-acceptance that David
had. We can stop being our own worst enemy, and become our own best friend by
an honest acceptance of who we are in Christ, and as a follower of the Lamb of God.
This Psalm forces us to deal with the paradox of selfishness. It is bad to be selfish, as
we all know, and yet there is a very positive side to this negative reality of being
selfish. This whole Psalm is self centered in its language. It is my shepherd, and it is
I who will lack nothing, and it is me who is made to lie down in green pastures, and
it is me he leads beside the still waters, and it is my soul he restores, and so on and so
forth. There are ways in which you need to be selfish in order to be the best you can
be for God and others. The Prodigal was selfish and left home and blew it, but is
was also selfishness that led him back home to a new life. He did it for himself and it
was good that he did, for he had no future. It can be wise and good to be selfish and
do what is best for you, for it is also best for those who love you. It is being selfish
even to seek your own salvation, but nothing could be wiser. The point is, it is a good
thing to be selfish when it helps you be what God wants you to be.
1B. U

PASTOR, " In Genesis 49:24, it was promised "the
Shepherd, the stone of Israel," would come from "the mighty God of Jacob."
Indeed, our Shepherd is the mighty God of Jacob.
The prophet Isaiah (Isa. 40:11), tells us what Christ would do for his sheep, when he
revealed himself as our Shepherd. "He shall feed his flock like a shepherd; he shall
gather the lambs with his arm, and carry them in his bosom, and shall gently lead

those that are with young."
In Ezekiel 34:23, God promised that in this gospel age he would gather his elect
from the four corners of the earth, both Jews and Gentiles, under one great
Shepherd. "I will set up one Shepherd over them, and he shall feed them, even my
servant David; he shall feed them, and he shall be their shepherd." In chapter 37,
verse 24, the prophet tells us plainly that God’s elect "all shall have one Shepherd."
Then, in Zechariah 13:7, we have a plain prophecy of Christ’s death, the good
Shepherd laying down his life for his sheep. God himself cries out, "Awake, O
sword, against my shepherd, and against the man that is my fellow!...Smite the
Shepherd and the sheep shall be scattered; and I will turn mine hand upon the little
ones."
You are all familiar with the passage in John 10, where our Lord Jesus Christ
describes himself as our Shepherd. "I am the good Shepherd; the good Shepherd
giveth his life for the sheep" (v. 11). "I am the good Shepherd, and know my sheep,
and am known of mine" (v. 14).
The apostle Paul describes Christ as "Our Lord Jesus, that great Shepherd of the
sheep," and calls His blood "the blood of the everlasting covenant" (Heb. 13:20).
And the apostle Peter says, "Ye were as sheep going astray; but are now returned
unto the Shepherd and Bishop of your souls" (I Pet. 2:25). And he assures us that
"when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth
not away" (I Pet. 5:4).
The Lord Jesus Christ was called and appointed by his Father to be our Shepherd
in the covenant of grace, before the world began. And by an act of great,
condescending grace and infinite love, he freely, voluntarily agreed to be our
Shepherd. Thus, from old eternity, Christ assumed all responsibility for the
redemption, salvation, and eternal welfare of God’s elect, his sheep (John 10:14-18).
John 10:14-18 "I am the good shepherd, and know my sheep, and am known of
mine. (15) As the Father knoweth me, even so know I the Father: and I lay down my
life for the sheep. (16) And other sheep I have, which are not of this fold: them also I
must bring, and they shall hear my voice; and there shall be one fold, and one
shepherd. (17) Therefore doth my Father love me, because I lay down my life, that I
might take it again. (18)

o man taketh it from me, but I lay it down of myself. I
have power to lay it down, and I have power to take it again. This commandment
have I received of my Father."
Our great and glorious Lord Jesus Christ is abundantly qualified to be our
Shepherd. He is the omniscient God. He knows all his sheep, all our maladies, and
all our needs. He knows where his sheep are, what their case is, and what must be

done for them. Christ, our Shepherd, is omnipotent. He is the almighty God. He has
all power in heaven and earth. He can do all things for us.

one of his sheep are in
danger. This Shepherd can and will provide for his sheep, protect his sheep, defend
his sheep and save his sheep. In him are hidden all the treasures of wisdom and
knowledge. He will guide and direct his sheep in the best path and bring them all at
last to the heavenly fold. Oh, may God the Holy Spirit teach us to trust our Savior as
the Lord our Shepherd!
It is one thing for the Shepherd to say "This is my sheep." But it is another thing for
the sheep to say, "This is my shepherd." When David says, "The Lord is my
Shepherd," he is expressing his:
Faith in Christ,
Affection for Christ,
Joy because of Christ.
1C. BAR

ES, "The Lord is my shepherd - Compare Gen_49:24, “From thence is
the shepherd, the stone of Israel;” Psa_80:1, “Give ear, O Shepherd of Israel.” See also
the notes at Joh_10:1-14. The comparison of the care which God extends over his people
to that of a shepherd for his flock is one that would naturally occur to those who were
accustomed to pastoral life. It would be natural that it should suggest itself to Jacob
Gen_49:24, and to David, for both of them had been shepherds. David, in advanced
years, would naturally remember the occupations of his early life; and the remembrance
of the care of God over him would naturally recall the care which he had, in earlier years,
extended over his flocks. The idea which the language suggests is that of tender care;
protection; particular attention to the young and the feeble (compare Isa_40:11); and
providing for their wants. All these things are found eminently in God in reference to his
people.
I shall not want - This is the main idea in the psalm, and this idea is derived from
the fact that God is a shepherd. The meaning is, that, as a shepherd, he would make all
needful provision for his flock, and evince all proper care for it. The words shall not
want, as applied to the psalmist, would embrace everything that could be a proper object
of desire, whether temporal or spiritual; whether pertaining to the body or the soul;
whether having reference to time or to eternity. There is no reason for supposing that
David limited this to his temporal necessities, or to the present life, but the idea
manifestly is that God would provide all that was needful for him always. Compare Psa_
34:9, “There is no want to them that fear him.” This idea enters essentially into the
conception of God as the shepherd of his people, that all their real wants shall be
supplied.
1D, SCRIPTURE, ""The Lord is my Shepherd; I shall not want," for "My God shall supply all your
needs
according to His riches in Glory by Christ Jesus." "For your Father knoweth what things ye have

need of before you ask Him." And "The Spirit Himself maketh intercession for us with groanings
which cannot be uttered." And Jesus tells us, "If ye abide in me and my words abide in you, ye
shall ask what ye will and it shall be done unto you." "Ask and ye shall receive; seek and ye shall
find, knock and it shall be opened unto you, for every one that asketh receiveth; and he that seeketh
findeth; and to him that knocketh it shall be opened." Therefore, the Lord is my Shepherd; I shall
not want.
A. I shall not want any temporal good thing.
None of Christ’s sheep lack anything in this world that is good, needful, and useful for them (Ps.
37:25; Mk. 10:29-30; Lk. 22:35). Sheep do not feed, clothe, and protect themselves. They are
fed, clothed, and protected by their Shepherd.
Psalms 37:25 "I have been young, and now am old; yet have I not seen the righteous forsaken,
nor his seed begging bread."
Mark 10:29-30 "And Jesus answered and said, Verily I say unto you, There is no man that hath
left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake,
and the gospel's, (30) But he shall receive an hundredfold now in this time, houses, and brethren,
and sisters, and mothers, and children, and lands, with persecutions; and in the world to come
eternal life."
Luke 22:35 "And he said unto them, When I sent you without purse, and scrip, and shoes, lacked
ye any thing? And they said, Nothing."
B. More importantly, I shall not want any spiritual good thing (Eph. 1:3; Col. 2:9-10).
Ephesians 1:3 "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with
all spiritual blessings in heavenly places in Christ:"
Colossians 2:9-10 "For in him dwelleth all the fulness of the Godhead bodily. (10) And ye are
complete in him, which is the head of all principality and power:"
Christ is the One in whom all fullness dwells. And we have all our needs supplied from him.
Our souls shall never want for spiritual food, for by Him we go in and out and find pasture
(John 10:9).
He is the Bread of Life. In Him we have bread enough and to spare. He is the Fountain of Living
Water. Those who drink at this Fountain never thirst for another.
2. We shall never want for clothing, for he is "The Lord our Righteousness," and we are clothed
with the robe of his righteousness (Jer. 23:6).
3. Our hearts shall never want rest, for he is our resting place, our sabbath, in whom we find rest

for our souls (Matt. 11:28-30).
Matthew 11:28-30 "Come unto me, all ye that labour and are heavy laden, and I will give you
rest. (29) Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye
shall find rest unto your souls. (30) For my yoke is easy, and my burden is light."
1E. Pastor Alvin Glassford, "Sheep often want more of a good thing then they need. They will
eat old grapes until they get stone drunk. They will eat fresh alfalfa grass that tastes good but gives
them tremendous intestinal gas. Causing them to blow up like balloons and suffocate. They like to
run free from the protection of the flock and shepherd. In some cases bells are hung on restless ones
so the shepherd can keep track of them. If this does not curb their wandering often times they are
shot so that they do not lead other sheep into perilous situations.Really a sheep’s needs are very
simple. A sheep needs nourishing food, clean water and safe rest. That is all! Much more than this
and trouble is the result.Shepherds know these needs and strive day and night to make sure they are
met."
1F. Major Allen Satterlee OF SALVATIO

ARMY, "In this psalm David departs
from the fearsome image of a distant, dominating God, impossible to please and ever
looking out for wrongdoing. Like a child nestled in his mother’s arms, he draws
close, calling God in loving confidence “my shepherd.” He speaks of God not as a
king, a deliverer, a sword, a shield or a high tower but a gentle shepherd. The image
is one of the shepherd with a little lamb tucked safely and securely beneath his arm.
2. Clarke, “The Lord is my shepherd - There are two allegories in this Psalm
which are admirably well adapted to the purpose for which they are produced, and
supported both with art and elegance. The first is that of a shepherd; the second, that of
a great feast, set out by a host the most kind and the most liberal. As a flock, they have
the most excellent pasture; as guests, they have the most nutritive and abundant fare.
God condescends to call himself the Shepherd of his people, and his followers are
considered as a flock under his guidance and direction.
1. He leads them out and in, so that they find pasture and safety.
2. He knows where to feed them, and in the course of his grace and providence leads
them in the way in which they should go.
3. He watches over them and keeps them from being destroyed by ravenous beasts.
4. If any have strayed, he brings them back.
5. He brings them to the shade in times of scorching heat; in times of persecution
and affliction, he finds out an asylum for them.
6. He takes care that they shall lack no manner of thing that is good.
But who are his flock? All real penitents, all true believers; all who obediently follow
his example, abstaining from every appearance of evil, and in a holy life and
conversation showing forth the virtues of Him who called them from darkness into his
marvellous light. “My sheep hear my voice, and follow me.”
But who are not his flock! Neither the backslider in heart, nor the vile Antinomian,
who thinks the more he sins, the more the grace of God shall be magnified in saving him;
nor those who fondly suppose they are covered with the righteousness of Christ while

living in sin; nor the crowd of the indifferent and the careless, nor the immense herd of
Laodicean loiterers; nor the fiery bigots who would exclude all from heaven but
themselves, and the party who believe as they do. These the Scripture resembles to
swine, dogs, wandering stars, foxes, lions, wells without water, etc., etc. Let not any of
these come forward to feed on this pasture, or take of the children’s bread. Jesus Christ
is the good Shepherd; the Shepherd who, to save his flock, laid down his own life.
I shall not want - How can they? 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 old Psalter both translates and paraphrases this clause well: Lord
governs me, and nathing sal want to me. In stede of pastour thare he me sett. “The
voice of a rightwis man: Lord Crist es my kyng, and for thi (therefore) nathyng sal me
want: that es, in hym I sal be siker, and suffisand, for I hope in hymn gastly gude and
endles. And he ledes me in stede of pastoure,that es, understandyng of his worde, and
delyte in his luf. Qwar I am siker to be fild, thar in that stede (place) he sett me, to be
nurysht til perfectioun.” Who can say more, who need say less, than this?
3. Gill, “This is to be understood not of Jehovah the Father, and of his feeding the
people of Israel in the wilderness, as the Targum paraphrases it, though the character of
a shepherd is sometimes given to him, Psa_77:20; but of Jehovah the Son, to whom it is
most frequently ascribed, Gen_49:24. This office he was called and appointed to by his
Father, and which through his condescending grace he undertook to execute, and for
which he is abundantly qualified; being omniscient, and so knows all his sheep and their
maladies, where to find them, what is their case, and what is to be done for them; and
being omnipotent, he can do everything proper for them; and having all power in heaven
and in earth, can protect, defend, and save them; and all the treasures of wisdom and
knowledge being in him, he can guide and direct them in the best manner; wherefore he
is called the great shepherd, and the chief shepherd, and the good shepherd. David calls
him "my shepherd"; Christ having a right unto him, as he has to all the sheep of God, by
virtue of his Father's gift, his own purchase, and the power of his grace; and as owning
him as such, and yielding subjection to him, following him as the sheep of Christ do
wheresoever he goes; and also as expressing his faith of interest in him, affection for
him, and joy because of him: and from thence comfortably concludes,
I shall not want; not anything, as the Targum and Aben Ezra interpret it; not any
temporal good thing, as none of Christ's sheep do, that he in his wisdom sees proper and
convenient for them; nor any spiritual good things, since a fulness of them is in him, out
of which all their wants are supplied; they cannot want food, for by him they go in and
out and find pasture; in him their bread is given them, where they have enough and to
spare, and their waters are sure unto them; nor clothing, for he is the Lord their
righteousness, and they are clothed with the robe of his righteousness; nor rest, for he is
their resting place, in whom they find rest for their souls, and are by him led to waters of
rest, as in Psa_23:2, the words may be rendered, "I shall not fail", or "come short" (s);
that is, of eternal glory and happiness; for Christ's sheep are in his hands, out of which
none can pluck them, and therefore shall not perish, but have everlasting life, Joh_
10:27.
4. Henry, “From three very comfortable premises David, in this psalm, draws three

very comfortable conclusions, and teaches us to do so too. We are saved by hope, and
that hope will not make us ashamed, because it is well grounded. It is the duty of
Christians to encourage themselves in the Lord their God; and we are here directed to
take that encouragement both from the relation wherein he stands to us and from the
experience we have had of his goodness according to that relation.
I. From God's being his shepherd he infers that he shall not want anything that is good
for him, Psa_23:1. See here, 1. The great care that God takes of believers. He is their
shepherd, and they may call him so. Time was when David was himself a shepherd; he
was taken from following the ewes great with young (Psa_78:70, Psa_78:71), and so he
knew by experience the cares and tender affections of a good shepherd towards his flock.
He remembered what need they had of a shepherd, and what a kindness it was to them
to have one that was skilful and faithful; he once ventured his life to rescue a lamb. By
this therefore he illustrates God's care of his people; and to this our Saviour seems to
refer when he says, I am the shepherd of the sheep; the good shepherd, Joh_10:11. He
that is the shepherd of Israel, of the whole church in general (Psa_80:1), is the shepherd
of every particular believer; the meanest is not below his cognizance, Isa_40:11. He takes
them into his fold, and then takes care of them, protects them, and provides for them,
with more care and constancy than a shepherd can, that makes it his business to keep
the flock. If God be as a shepherd to us, we must be as sheep, inoffensive, meek, and
quiet, silent before the shearers, nay, and before the butcher too, useful and sociable; we
must know the shepherd's voice, and follow him. 2. The great confidence which believers
have in God: “If the Lord is my shepherd, my feeder, I may conclude I shall not want any
thing that is really necessary and good for me.” If David penned this psalm before his
coming to the crown, though destined to it, he had as much reason to fear wanting as
any man. Once he sent his men a begging for him to Nabal, and another time went
himself a begging to Ahimelech; and yet, when he considers that God is his shepherd, he
can boldly say, I shall not want. Let not those fear starving that are at God's finding and
have him for their feeder. More is implied than is expressed, not only, I shall not want,
but, “I shall be supplied with whatever I need; and, if I have not every thing I desire, I
may conclude it is either not fit for me or not good for me or I shall have it in due time.”
5. Jamison, “Under a metaphor borrowed from scenes of pastoral life, with which
David was familiar, he describes God’s providential care in providing refreshment,
guidance, protection, and abundance, and so affording grounds of confidence in His
perpetual favor.
Christ’s relation to His people is often represented by the figure of a shepherd (Joh_
10:14; Heb_13:20; 1Pe_2:25; 1Pe_5:4), and therefore the opinion that He is the Lord
here so described, and in Gen_48:15; Psa_80:1; Isa_40:11, is not without some good
reason.
6. SPURGEO

, “"The Lord is my shepherd." What condescension is this, that the
infinite Lord assumes towards his people the office and character of a Shepherd! It
should be the subject of grateful admiration that the great God allows himself to be
compared to anything which will set forth his great love and care for his own
people. David had himself been a keeper of sheep, and understood both the needs of
the sheep and the many cares of a shepherd. He compares himself to a creature
weak, defenceless, and foolish, and he takes God to be his Provider, Preserver,
Director, and, indeed, his everything.

o man has a right to consider himself the

Lord's sheep unless his nature has been renewed for the scriptural description of
unconverted men does not picture them as sheep, but as wolves or goats. A sheep is
an object of property, not a wild animal; its owner sets great store by it, and
frequently it is bought with a great price. It is well to know, as certainly David did,
that we belong to the Lord. There is a noble tone of confidence about this sentence.
There is no "if" nor "but," nor even "I hope so;" but he says, "The Lord is my
shepherd." We must cultivate the spirit of assured dependence upon our heavenly
Father. The sweetest word of the whole is that monosyllable, "My." He does not say,
"The Lord is the shepherd of the world at large, and leadeth forth the multitude as
his flock," but "The Lord is my shepherd;" if he be a Shepherd to no one else, he is
a Shepherd to me; he cares for me, watches over me, and preserves me. The words
are in the present tense. Whatever be the believer's position, he is even now under
the pastoral care of Jehovah.
The next words are a sort of inference from the first statement—they are
sententious and positive—"I shall not want." I might want otherwise, but when the
Lord is my Shepherd he is able to supply my needs, and he is certainly willing to do
so, for his heart is full of love, and therefore "I shall not want." I shall not lack for
temporal things. Does he not feed the ravens, and cause the lilies to grow? How,
then, can he leave his children to starve? I shall not want for spirituals, I know that
his grace will be sufficient for me. Resting in him he will say to me, "As thy day so
shall thy strength be." I may not possess all that I wish for, but "I shall not want."
Others, far wealthier and wiser than I, may want, but "I shall not." "The young
lions do lack, and suffer hunger: but they that seek the Lord shall not want any
good thing." It is not only "I do not want," but "I shall not want." Come what may,
if famine should devastate the land, or calamity destroy the city, "I shall not want."
Old age with its feebleness shall not bring me any lack, and even death with its
gloom shall not find me destitute. I have all things and abound; not because I have a
good store of money in the bank, not because I have skill and wit with which to win
my bread, but because "The Lord is my shepherd." The wicked always want, but
the righteous never; a sinner's heart is far from satisfaction, but a gracious spirit
dwells in the palace of content.
7. TREASURY OF DAVID BY SPURGEO

, “ Verse 1. "The Lord is my shepherd;
I shall not want." Let them say that will, "My lands shall keep me, I shall have no
want, my merchandise shall be my help, I shall have no want;" let the soldier trust
unto his weapons, and the husbandman unto his labour; let the artificer say unto his
art, and the tradesman unto his trade, and the scholar unto his books, "These shall
maintain me, I shall not want." Let us say with the church, as we both say and sing,
"The Lord is my keeper, I shall not want." He that can truly say so, contemns the
rest, and he that desires more than God, cannot truly say, the Lord is his, the Lord
is this shepherd, governor and commander, and therefore I shall not want. John
Hull, B.D., in "Lectures on Lamentations," 1617.
Verse 1. "The Lord is my shepherd; I want nothing:" thus it may be equally well
rendered, though in our version it is in the future tense. J. R. Macduff, D.D., in
"The Shepherd and his Flock," 1866.

Verse 1. "The Lord is my shepherd." We may learn in general from the metaphor,
that it is the property of a gracious heart to draw some spiritual use or other from
his former condition. David himself having sometimes been a shepherd, as himself
confesseth when he saith, "he took David from the sheepfold from following the
sheep," etc., himself having been a shepherd, he beholds the Lord the same to him.
Whatsoever David was to his flock— watchful over them, careful to defend them
from the lion and the bear, and whatsoever thing else might annoy them, careful of
their pasturage and watering, etc., the same and much more he beholds the Lord to
himself. So Paul: "I was a persecutor, and an oppressor: but the Lord had mercy on
me." This we may see in good old Jacob: "With this staff," saith he, "I passed over
Jordan;" and that now God had blessed him and multiplied him exceedingly. The
doctrine is plain; the reasons are, first, because true grace makes no object amiss to
gather some gracious instruction: it skills not what the object be, so that the heart be
gracious; for that never wants matter to work upon. And secondly, it must needs be
so, for such are guided by God's Spirit, and therefore are directed to a spiritual use
of all things. Samuel Smith's "Chiefe Shepheard," 1625.
Verse 1. "Shepherd." May this sweet title persuade Japhet to dwell in the tents of
Shem: my meaning is, that those who as yet never knew what it was to be enfolded
in the bosom of Jesus, who as yet were never lambs nor ewes in Christ's fold,
consider the sweetness of this Shepherd, and come in to him. Satan deals seemingly
sweet, that he may draw you into sin, but in the end he will be really bitter to you.
Christ, indeed, is seemingly bitter to keep you from sin, hedging up your way with
thorns. But he will be really sweet if you come into his flock, even notwithstanding
your sins. Thou lookest into Christ's fold, and thou seest it hedged and fenced all
about to keep you in from sin, and this keeps thee from entering; but, oh! let it not.
Christ, indeed, is unwilling that any of his should wander, and if they be unwilling
too, it's well. And if they wander he'll fetch them in, it may be with his shepherd's
dog (some affliction); but he'll not be, as we say, dogged himself.

o, he is and will
be sweet. It may be, Satan smiles, and is pleasant to you while you sin; but know,
he'll be bitter in the end. He that sings syren-like now, will devour lion-like at last.
He'll torment you and vex you, and be burning and bitterness to you. O come in
therefore to Jesus Christ; let him be now the shepherd of thy soul. And know then,
he'll be sweet in endeavouring to keep thee from sin before thou commit it; and he'll
be sweet in delivering thee from sin after thou hast committed it. O that this
thought—that Jesus Christ is sweet in his carriage unto all his members, unto all his
flock, especially the sinning ones, might persuade the hearts of some sinners to come
in unto his fold. John Durant, 1652.
Verse 1 (first clause). Feedeth me, or is my feeder, my pastor. The word
comprehendeth all duties of a good herd, as together feeding, guiding, governing,
and defending his flock. Henry Ainsworth.
Verse 1. "The Lord is my shepherd."

ow the reasons of this resemblance I take to
be these:—First, one property of a good shepherd is, skill to know and judge aright
of his sheep, and hence is it that it is a usual thing to set mark upon sheep, to the end
that if they go astray (as of all creatures they are most subject to wander), the

shepherd may seek them up and bring them home again. The same thing is affirmed
of Christ, or rather indeed Christ affirmeth the same thing of himself, "I know
them, and they follow me." John 10:27. Yea, doubtless, he that hath numbered the
stars, and calleth them all by their names, yea, the very hairs of our head, taketh
special notice of his own children, "the sheep of his pasture," that they may be
provided for and protected from all danger. Secondly, a good shepherd must have
skill in the pasturing of his sheep, and in bringing them into such fruitful ground, as
they may battle and thrive upon: a good shepherd will not suffer his sheep to feed
upon rotten soil, but in wholesome pastures . . . . Thirdly, a good shepherd, knowing
the straying nature of his sheep, is so much the more diligent to watch over them,
and if at any time they go astray, he brings them back again. This is the Lord's
merciful dealing towards poor wandering souls. . . . Fourthly, a good shepherd must
have will to feed his sheep according to his skill: the Lord of all others is most
willing to provide for his sheep. How earnest is Christ with Peter, to "feed his
sheep," urging him unto it three several times! Fifthly, a good shepherd is provided
to defend his flock. . . . The Lord is every way provided for the safety and defence of
his sheep, as David confesseth in this Psalm (verse 4), "Thy rod and thy staff they
comfort me." And again, "I took unto me two staves" (saith the Lord), "the one I
called Beauty, and the other I called Bands; and I fed the flock." Zechariah 11:7.
Sixthly, it is the property of a good shepherd, that if any of his sheep be weak and
feeble, or his lambs young, for their safety and recovery he will bear them in his
arms. The Lord is not wanting to us herein. Isaiah 40:11. And lastly, it is the
property of a good shepherd to rejoice when the strayed sheep is brought home. The
Lord doth thus rejoice at the conversion of a sinner. Luke 15:7. Samuel Smith.
Verse 1. "The Lord is my shepherd." I notice that some of the flock keep near the
shepherd, and follow whithersoever he goes without the least hesitation, while
others stray about on either side, or loiter far behind; and he often turns round and
scolds them in a sharp, stern cry, or sends a stone after them. I saw him lame one
just now.

ot altogether unlike the good Shepherd. Indeed I never ride over these
hills, clothed with flocks, without meditating upon this delightful theme. Our
Saviour says that the good shepherd, when he putteth forth his own sheep, goeth
before them, and they follow. John 10:4. This is true to the letter. They are so tame
and so trained that they follow their keeper with the utmost docility. He leads them
forth from the fold, or from their houses in the villages, just where he pleases. As
there are many flocks in such a place as this, each one takes a different path, and it
is his business to find pasture for them. It is necessary, therefore, that they should
be taught to follow, and not to stray away into the unfenced fields of corn which lie
so temptingly on either side. Any one that thus wanders is sure to get into trouble.
The shepherd calls sharply from time to time to remind them of his presence. They
know his voice, and follow on; but, if a stranger call, they stop short, lift up their
heads in alarm, and, if it is repeated, they turn and flee, because they know not the
voice of a stranger. This is not the fanciful costume of a parable, it is simple fact. I
have made the experiment repeatedly. The shepherd goes before, not merely to point
out the way, but to see that it is practicable and safe. He is armed in order to defend
his charge, and in this he is very courageous. Many adventures with wild beasts
occur, not unlike that recounted by David (1 Samuel 27:34-36), and in these very

mountains; for though there are now no lions here, there are wolves in abundance;
and leopards and panthers, exceeding fierce, prowl about the wild wadies. They not
unfrequently attack the flock in the very presence of the shepherd, and he must be
ready to do battle at a moment's warning. I have listened with intense interest to
their graphic descriptions of downright and desperate fights with these savage
beasts. And when the thief and the robber come (and come they do), the faithful
shepherd has often to put his life in his hand to defend his flock. I have known more
than one case in which he had literally to lay it down in the contest. A poor faithful
fellow last spring, between Tiberias and Tabor, instead of fleeing, actually fought
three Bedawin robbers until he was hacked to pieces with their khanjars, and died
among the sheep he was defending. Some sheep always keep near the shepherd, and
are his special favorites. Each of them has a name, to which it answers joyfully, and
the kind shepherd is ever distributing to such, choice portions which he gathers for
that purpose. These are the contented and happy ones. They are in no danger of
getting lost or into mischief, nor do wild beasts or thieves come near them. The great
body, however, are mere worldlings, intent upon their mere pleasures or selfish
interests. They run from bush to bush, searching for variety or delicacies, and only
now and then lift their heads to see where the shepherd is, or, rather where the
general flock is, lest they get so far away as to occasion a remark in their little
community, or rebuke from their keeper. Others, again, are restless and
discontented, jumping into everybody's field, climbing into bushes, and even into
leaning trees, whence they often fall and break their limbs. These cost the good
shepherd incessant trouble. W. M. Thomson, D.D., in "The Land and the Book."
Verse 1. "Shepherd." As we sat the silent hillsides around us were in a moment
filled with life and sound. The shepherds led their flocks forth from the gates of the
city. They were in full view, and we watched them and listened to them with no little
interest. Thousands of sheep and goats were there, grouped in dense, confused
masses. The shepherds stood together until all came out. Then they separated, each
shepherd taking a different path, and uttering as he advanced a shrill peculiar call.
The sheep heard them. At first the masses swayed and moved, as if shaken by some
internal convulsion; then points struck out in the direction taken by the shepherds;
these became longer and longer until the confused masses were resolved into long,
living streams, flowing after their leaders. Such a sight was not new to me, still it
had lost none of its interest. It was perhaps one of the most vivid illustrations which
human eyes could witness of that beautiful discourse of our Lord recorded by John,
"And the sheep hear the shepherd's voice: and he calleth his own sheep by name,
and leadeth them out. And when he putteth forth his own sheep, he goeth before
them, and the sheep follow him: for they know his voice. And a stranger will they
not follow, but will flee from him: for they know not the voice of strangers," chapter
10:3-5. The shepherds themselves had none of that peaceful and placid aspect which
is generally associated with pastoral life and habits. They looked more like warriors
marching to the battle-field—a long gun slung from the shoulder, a dagger and
heavy pistols in the belt, a light battle-axe or ironheaded club in the hand. Such
were the equipments; and their fierce flashing eyes and scowling countenances
showed but too plainly that they were prepared to use their weapons at any
moment. J. L. Porter, A.M., in "The Giant Cities of Bashan," 1867.

Verse 1. "I shall not want." You must distinguish 'twixt absence, and 'twixt
indigence. Absence is when something is not present; indigence or want, is when a
needful good is not present. If a man were to walk, and had not a staff, here were
something absent. If a man were to walk, and had but one leg, here were something
whereof he were indigent. It is confessed that there are many good things which are
absent from a good person, but no good thing which he wants or is indigent of. If the
good be absent and I need it not, this is no want; he that walks without his cloak,
walks well enough, for he needs it not. As long as I can walk carefully and cheerfully
in my general or particular calling, though I have not such a load of accessories as
other men have, yet I want nothing, for my little is enough and serves the turn. . . .
Our corruptions are still craving, and they are always inordinate, they can find
more wants than God needs to supply. As they say of fools, they can propose more
questions than twenty wise men need to answer. They in James 4:3, did ask, but
received not; and he gives two reasons for it:—1. This asking was but a lusting: "ye
lust and have not" (verse 4): another, they did ask to consume it upon their lusts
(verse 3). God will see that his people shall not want; but withal, he will never
engage himself to the satisfying of their corruptions, though he doth to the supply of
their conditions. It is one thing what the sick man wants, another what his disease
wants. Your ignorance, your discontents, your pride, your unthankful hearts, may
make you to believe that you dwell in a barren land, far from mercies (as
melancholy makes a person to imagine that he is drowning, or killing, etc.); whereas
if God did open your eyes as he did Hagar's, you might see fountains and streams,
mercies and blessings sufficient; though not many, yet enough, though not so rich,
yet proper, and every way convenient for your good and comfort; and thus you have
the genuine sense, so far as I can judge of David's assertion, "I shall not want."
Obadiah Sedgwick.
Verse 1. "I shall not want." Only he that can want does not want; and he that
cannot, does. You tell me that a godly man wants these and these things, which the
wicked man hath; but I tell you he can no more be said to "want" them than a
butcher may be said to want Homer, or such another thing, because his disposition
is such, that he makes no use of those things which you usually mean. 'Tis but only
necessary things that he cares for, and those are not many. But one thing is
necessary, and that he hath chosen, namely, the better part. And therefore if he have
nothing at all of all other things, he does not want, neither is there anything wanting
which might make him rich enough, or by absence whereof, his riches should be
said to be deficient. A body is not maimed unless it have lost a principal part: only
privative defects discommend a thing, and not those that are negative. When we say,
there is nothing wanting to such-and-such a creature or thing that a man hath
made, we mean that it hath all that belongs necessarily to it. We speak not of such
things as may be added for compliments or ornaments or the like, such as are those
things usually wherein wicked men excel the godly. Even so it is when we say that a
godly man wanteth nothing. For though in regard of unnecessary goods he be "as
having nothing," yet in regard of others he is as if he possessed all things. He wants
nothing that is necessary either for his glorifying of God (being able to do that best
in and by his afflictions), or for God's glorifying of him, and making him happy,

having God himself for his portion and supply of his wants, who is abundantly
sufficient at all times, for all persons, in all conditions. Zachary Bogan.
Verse 1. "I shall not want." To be raised above the fear of want by committing
ourselves to the care of the Good Shepherd, or by placing our confidence in worldly
property, are two distinct and very opposite things. The confidence in the former
case, appears to the natural man to be hard and difficult, if not unreasonable and
impossible: in the latter it appears to be natural, easy, and consistent. It requires,
however, no lengthened argument to prove that he who relies on the promise of God
for the supply of his temporal wants, possesses an infinitely greater security than the
individual who confides in his accumulated wealth. The ablest financiers admit that
there must be appended to their most choice investments, this felt or expressed
proviso—"So far as human affairs can be secure." . . . Since then no absolute
security against want can be found on earth, it necessarily follows, that he who
trusts in God is the most wise and prudent man. Who dare deny that the promise of
the living God is an absolute security? John Stevenson.
Verse 1. "I shall not want." The sheep of Christ may change their pasture, but they
shall never want a pasture. "Is not the life more than meat, and the body than
raiment?" Matthew 6:25. If he grant unto us great things, shall we distrust him for
small things? He who has given us heavenly beings, will also give us earthly
blessings. The great Husbandman never overstocked his own commons. William
Secker.
Verse 1. "I shall not want." Ever since I heard of your illness, and the Lord's mercy
in sustaining and restoring, I have been intending to write, to bless the Lord with
my very dear sister, and ask for some words to strengthen my faith, in detail of your
cup having run over in the hour of need. Is it not, indeed, the bleating of Messiah's
sheep, "I shall not want"? "shall not want," because the Lord is our Shepherd! Our
Shepherd the All-sufficient! nothing can unite itself to him; nothing mingle with
him; nothing add to his satisfying nature; nothing diminish from his fulness. There
is a peace and fulness of expression in this little sentence, known only to the sheep.
The remainder of the Psalm is a drawing out of this, "I shall not want." In the
unfolding we find repose, refreshment, restoring mercies, guidance, peace in death,
triumph, an overflowing of blessings; future confidence, eternal security in life or
death, spiritual or temporal, prosperity or adversity, for time or eternity. May we
not say, "The Lord is my Shepherd?" for we stand on the sure foundation of the
twenty-third Psalm. How can we want, when united to him! we have a right to use
all his riches. Our wealth is his riches and glory. With him nothing can be withheld.
Eternal life is ours, with the promise that all shall be added; all he knows we want.
Our Shepherd has learned the wants of his sheep by experience, for he was himself
"led as a sheep to the slaughter." Does not this expression, dictated by the Spirit,
imply a promise, and a full promise, when connected with his own words, "I know
my sheep," by what painful discipline he was instructed in this knowledge,
subjected himself to the wants of every sheep, every lamb of his fold, that he might
be able to be touched with a feeling of their infirmities? The timid sheep has nothing
to fear; fear not want, fear not affliction. fear not pain; "fear not;" according to

your want shall be your supply, "The Lord is my portion, saith my soul; therefore
will I trust in him." Theodosia A. Howard, Viscountess Powerscourt (1830) in
"Letters," etc., edited by Robert Daly, D.D., 1861.
Verse 1. "I shall not want." One of the poor members of the flock of Christ was
reduced to circumstances of the greatest poverty in his old age, and yet he never
murmured. "You must be badly off," said a kind-hearted neighbour to him one day
as they met upon the road, "you must be badly off; and I don't know how an old
man like you can maintain yourself and your wife; yet you are always cheerful!"
"Oh no!" he replied, "we are not badly off, I have a rich Father, and he does not
suffer me to want." "What! your father not dead yet? he must be very old indeed!"
"Oh!" said he, "my Father never dies, and he always takes care of me!" This aged
Christian was a daily pensioner on the providence of his God. His struggles and his
poverty were known to all; but his own declaration was, that he never wanted what
was absolutely necessary. The days of his greatest straits were the days of his most
signal and timely deliverances. When old age benumbed the hand of his industry,
the Lord extended to him the hand of charity. And often has he gone forth from his
scanty breakfast, not knowing from what earthly source his next meal was to be
obtained. But yet with David he could rely on his Shepherd's care, and say, "I shall
not want;" and as certainly as he trusted in God, so surely, in some unexpected
manner was his necessity supplied. John Stevenson.
Verse 1. In the tenth chapter of John's gospel, you will find six marks of Christ
sheep: 1. They know their Shepherd; 2. They know his voice; 3. They hear him
calling them each by name; 4. They love him; 5. They trust him; 6. They follow him.
In "The Shepherd's King," by the Authoress of "The Folded Lamb" {Mrs.
Rogers.}, 1856.
Verses 1-4. Come down to the river; there is something going forward worth seeing.
Yon shepherd is about to lead his flock across; and as our Lord says of the good
shepherd—you observe that he goes before, and the sheep follow.

ot all in the same
manner, however. Some enter boldly, and come straight across. These are the loved
ones of the flock, who keep hard by the footsteps of the shepherd, whether
sauntering through green meadows by the still waters, feeding upon the mountains,
or resting at noon, beneath the shadow of great rocks. And now others enter, but in
doubt and alarm. Far from their guide, they miss the ford, and are carried down the
river, some more, some less; and yet, one by one, they all struggle over and make
good their landing.

otice those little lambs. They refuse to enter, and must be
driven into the stream by the shepherd's dog, mentioned by Job in his "parable."
Poor things! how they leap, and plunge, and bleat in terror! That weak one yonder
will be swept quite away, and perish in the sea. But no; the shepherd himself leaps
into the stream, lifts it into his bosom, and bears it trembling to the shore. All safely
over, how happy they appear! The lambs frisk and gambol about in high spirits,
while the older ones gather round their faithful guide, and look up to him in
subdued but expressive thankfulness.

ow, can you watch such a scene, and not
think of that Shepherd who leadeth Joseph like a flock; and of another river, which
all his sheep must cross? He, too, goes before, and, as in the case of this flock, they

who keep near him "fear no evil." They hear his sweet voice, saying, "When thou
passest through the waters, I will be with thee; and through the rivers, they shall not
overflow thee." Isaiah 43:2. With eye fastened on him, they scarcely see the stream,
or feel its cold and threatening waves. W. M. Thomson.
6B. SPURGEO

, "First, then, we say There Is A Certain Confession

ecessary
Before A Man Can Join In These Words; we must feel that there is something in us
which is akin to the sheep; we must, acknowledge that, in some measure, we exactly
resemble it, or else we cannot call God our Shepherd.
I think the first, apprehension we shall have, if the Lord has brought us into, this
condition, is this, — we shall be, conscious of our own folly; we shall feel how
unwise we always are. A sheep is one of the most unwise of creatures. It. will go
anywhere except, in the right direction; it will leave a fat pasture to wander into a
barren one; it will find out many ways, but not the right way; it would wander
through a wood, and find its way through ravines into the wolf’s jaws, but never by
its wariness turn away from the wolf; it could wander near his den, but it would not
instinctively turn aside from the place of danger; it, knoweth how to go. astray, but,
it, knoweth not how to come home again. Left to itself, it, would not know in what
pasture to feed in summer, or whither to, retire in winter.
Have we ever been brought to feel that, in matters of providence, as well as in things
of grace, we are truly and entirely foolish? Me-thinks, no. man can trust,
providence, till he distrusts himself; and no one can say, “The Lord is my Shepherd,
I shall not want,” until he has given up every idle notion that he can control himself,
or manage his own interests. Alas! we are, most of us wise, above that which is
written, and we are too vain to acknowledge the wisdom of God. In our self-esteem,
we fancy our reason can rule: our purposes, and we never doubt our own power to
accomplish our own intentions, and then, by a little maneuvering, we think to
extricate ourselves from our difficulties. Could we steer in such a direction as we
have planned, we entertain not a doubt that we should avoid at once the Scylla and
the Charybdis, and have fair sailing all our life long. O beloved, surely it, needs but
little teaching in the school of grace to make out that, we are fools. True wisdom is
sure to set folly in a strong light.
I have heard of a young man who went to college; and when he had been there a
year, his father said to him, “Do you know more than when you went?” “Oh, yes!”
said he, “I do.” Then he went the second year, and was asked the same question,
“Do you know more than when you went?” “Oh, no!” said he, “I know a great deal
less.” “Well,” said the father, “you are getting on.” Then he went the third year, and
was asked, “What do you know now?” “Oh!” said he, “I don’t think I know
anything.” “That is right,” said the father; “you have now learnt to profit, since you
say you know nothing.” He who, is convinced that he knows nothing as he ought to
know, gives up steering his ship, and lets God put. his hand on the rudder. He lays
aside his own wisdom, and cries, “O God, my little wisdom is cast at thy feet. Such
as it is, I surrender it to thee. I am prepared to renounce it, for it hath caused me,
many an ill, and many a tear of regret, that I should have followed my own devices,

but, henceforth I will delight in thy statutes. As the, eyes of servants look unto the
hand of their masters, and as the eyes of a maiden unto the hand of her mistress, so
shall mine eyes wait upon the Lord my God. I will not trust in horses or in chariots;
but the name of the God of Jacob shall be my refuge. Too long, alas! here I sought
my own pleasure, and labored to do everything for my own gratification.

ow
would I ask, O Lord, thy help, that I may seek first the kingdom of God, and his
righteousness, and leave all the rest to thee.” Do you, O my friends, feel persuaded
that you are foolish? Have, you been brought to confess the sheepishness of your
nature? Or are you flattering your hearts with the: fond conceit that you are wise?
If so, you are indeed fools. But if brought to see yourself like Agur when he said, “I
am more brutish than any man, and have not the understanding of a man,” then
even Solomon might pronounce thee wise. And if thou art thus brought to confess,
“I am a silly sheep,” I hope thou wilt be able to say: “The Lord is my Shepherd, I
cannot have any other, I want none other; he is enough for me.”
“Well now,” some, may say, “what is this truth worth?” Beloved, if we could change
this truth for a world of gold, we would not; we had rather live; on this truth than
live, on the finest fortune in creation; we reckon that, this is an inheritance that
makes us rich indeed: “The Lord is my Shepherd; I shall not want..” Give me ten
thousand pounds, and one, reverse, of fortune may scatter it all away; but let me
have a spiritual hold of this divine assurance, “The Lord is my Shepherd, I shall not
want,” then I am set up for life. I cannot, break with such stock as this in hand; I
never can be a bankrupt, for I hold this security: “The Lord is my Shepherd; I shall
not want.” Do not give me ready money now; give me, a cheque-book, and let, me
draw what I like. That is what God does with the believer. He does not immediately
transfer his inheritance to him, but lets him draw what he needs out of the riches of
his fullness in Christ Jesus. The Lord is his Shepherd; he shall not want. What a
glorious inheritance! Walk up, and down it, Christian; lie down upon it, it will do
for thy pillow; it will be soft as down for thee to lie upon: “The Lord is my
Shepherd; I shall not want,” Climb up that creaking staircase to the top of thy
house, lie down on thy hard mattress, wrap thyself round with a blanket, look out
for the winter when hard times are coming, and say not, “What shall I do?” but just
hum over to thyself these words, “The, Lord is my Shepherd; I shall not want.”
That will be like the hush of lullaby to your poor soul, and you will soon sink to
slumber. Go, thou business man, to thy counting-house again, after this little hour of
recreation in God’s house, and again cast up those wearisome books. Thou art
saying, “How about business? These prices may be my ruin. What shall I do?”
When. thou hast cast up thine accounts, put this down against all thy fears, and see
what a balance it, will leave, “The Lord is my Shepherd; I shall not want.” There is
another man. He does not, lack anything, but still he feels that some great loss may
injure him considerably. Go and write this down in thy cash-book. If thou hast.
made out thy cash-account truly, put this down: “The Lord is my Shepherd; I shall
not want.” Put this down for something better than £.s.d., something better than
gold and silver: “The Lord is my Shepherd; I shall not want.” He who disregards
this truth, knows nothing about its preciousness, but he who apprehends it, says,
“Ah, yes! it is true, “The Lord is my Shepherd; I shall not want.’” He will find this

promise like China wind of which the ancients said that it was flavored to the lip of
him that tasted it; so this truth shall taste sweet to thee if thy spiritual palate is pure,
yet it shall be worth not.hint to thee but mere froth if thy taste, is not healthy.
7. Dr. Erwin W. Lutzer, "If people would repeat Psalm 23 seven times before they
go to sleep each night, we would rarely see an emotional breakdown," said Charles
Alien, a thoughtful Christian psychiatrist. He considers Psalm 23 to be God's
psychiatry. If we knew that God cared for us like a shepherd cares for his sheep, we
would find rest for our weary souls!
Few words are better loved than the simple phrase, "The Lord is my shepherd."
The imagery helps us understand the relationship between the Creator and His
creatures; The Care-giver and the needy recipient.
This shepherd not only owns His sheep, but knows them. He knows their different
characteristics. He knows their parents and grandparents. He knows their sisters,
brothers and cousins. He knows all about the cold nights and the hot days when
pesky insects embedded themselves in their wool. He understands their joys their
sorrows, their gladness and loneliness. This shepherd makes the sheep His number
one responsibility.
He also knows the terrain. He has calculated the number of miles the sheep have
traveled; He knows how many sheep begin on a particular journey, how many of
them will try to get themselves lost and even how many will die along the way.
He sees beyond the hills to the water holes. He discerns the difference between
healthy and poisonous grass. He knows the scratches and sores of His sheep. He
fathoms their fears and their deepest longings.
Every sheep matters. We read of Jehovah, "Like a shepherd He will tend His flock.
In His arms He will gather the lambs. And carry them in His bosom; He will gently
lead the nursing ewes" (Isaiah 40:11). David knew that a sheep's lot in life depended
largely on its shepherd. Some shepherds were gentle, kind and brave; others were
selfish and careless.
The Good Shepherd is a responsible shepherd. He lives to please the owner of the
sheep, but also takes delight in each individual sheep because He loves them. He
knows they are incapable of finding their own food and water. The shepherd is the
guide and map; the leader and supplier.

o domesticated animal is as helpless as sheep. But don't tell them that! Shepherds
tell us that most sheep think that they are quite capable of living on their own. They
are stubborn, manipulative and determined to find their own pasture and water.

o
matter how many years the shepherd has cared for them, they still act as though he
might do them wrong. That's why sheep need strong leadership and discipline.

Home.net, "When God was preparing a nation of people to bear his name,
the image of the shepherd was already applicable and was recorded in scripture.

umbers 27:15-17 "And Moses spake unto the LORD, saying, Let the LORD, the
God of the spirits of all flesh, set a man over the congregation, which may go out
before them, and which may go in before them, and which may lead them out, and
which may bring them in; that the congregation of the LORD be not as sheep which
have no shepherd." Moses made this request since he was going to rest with his
fathers without entering the Promised Land, and Joshua was then appointed by the
Lord to lead Israel into the land. It is interesting to note that both the Hebrew name
translated as Joshua in English in the Old Testament; and the Greek taken from the
Hebrew, translated as Jesus in English in the

ew Testament, mean Jehovah is
salvation. The writer of Hebrews gave us another reference regarding the great
shepherd who guarantees the absolute peace and safety of our souls that we might
follow his leading while we are in the world, until he gathers us to himself. Hebrews
13:20-21 "

ow the God of peace, that brought again from the dead our Lord Jesus,
that great shepherd of the sheep, through the blood of the everlasting covenant,
make you perfect in every good work to do his will, working in you that which is
wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever.
Amen." If we are thinking clearly with the mind of faith, there is no significant want
for us in the world, if we have the assurance of eternity. Mark 8:36-37 "For what
shall it profit a man, if he shall gain the whole world, and lose his own soul? Or
what shall a man give in exchange for his soul?" Therefore, we trust our great
shepherd to meet our needs.
9. Bob Deffinbaugh, "As a young boy I was troubled by the language of this verse
and thought the expression, “I shall not want,” meant that David didn’t want the
shepherd.

ow I understand that David meant that since he had the Lord as his
shepherd, he had no other want; he was lacking nothing. The significance of this
statement can hardly be overemphasized. All through the ages Satan has attempted
to portray God as a begrudging giver who only provides when He must. Satan
desires to deceive those who trust in God, and wants them to believe they are lacking
and deprived of the good things in life. This is the picture Satan tried to paint in
suggesting that God had withheld the fruit of every tree of the garden from Adam
and Eve (Gen. 3:1). God is also portrayed as a begrudging giver in the temptation of
our Lord (Matt. 4:1-11) and in the warning of Paul concerning the doctrine of
demons (1 Tim. 4:1-4).
The mentality behind David’s words is completely opposed to the Madison Avenue
propaganda where we are constantly being told that we have many needs, all of
which can be met by buying some new (or old) product. We need “sex appeal” so we
must buy a new toothpaste, a new kind of mouthwash and a new brand of soap. We
need self-confidence and a better self-image, therefore we must wear stylish clothing
determined by the garment industry. Our whole mode of thinking is “want-centered.”
David tells us that to have God as our shepherd is indeed to have
everything we want. He who is all-knowing, all-powerful, and all-caring, is enough;

He is sufficient. With Him we need nothing else (cf. Ps. 73:25-26).
Israel had found God to be a faithful provider of their needs during their years in
the wilderness: “For the Lord your God has blessed you in all that you have done;
He has known your wanderings through this great wilderness. These forty years the
Lord your God has been with you; you have not lacked a thing” (Deut. 2:7).
The Israelites also had God’s assurance that they would lack nothing when they
possessed the land of Canaan:
For the Lord your God is bringing you into a good land, a land of brooks of water,
of fountains and springs, flowing forth in valleys and hills; a land of wheat and
barley, of vines and fig trees and pomegranates, a land of olive oil and honey; a land
where you shall eat food without scarcity, in which you shall not lack anything; a
land whose stones are iron, and out of whose hills you can dig copper (Deut. 8:7-9).
We must be very careful here, however, that we do not go too far. We should not
understand David to mean that with God as his shepherd he had everything one
could possibly desire or possess; this would be as wrong as to think that Israel never
did without anything while in the wilderness (cf. Deut. 2:7, above). In Deuteronomy
8 Moses told the Israelites that God “let them be hungry” to test them and to teach
them (vv. 2-3). The clear implication of David’s statement in Psalm 23:1 is that as
one of God’s sheep he will lack nothing which is necessary for his best interest.
Verses 4 and 5 confirm this as well. As David wrote elsewhere: The young lions do
lack and suffer hunger; but they who seek the Lord shall not be in want of any good
thing (Ps. 34:10, emphasis mine; cf. also Ps. 84:11).
In verses 2-4 David describes those things for which he, as God’s sheep, will never
lack. It is necessary to give a word of caution as we approach these verses filled with
poetic imagery and therefore susceptible to abuse. David is describing God’s
relationship to him in terms of a kindly shepherd’s relationship to one of his sheep.
It is to be expected that he will speak of God’s care in sheep-like terms. We must be
careful, however, not to restrict David’s meaning only to a literal, non-spiritual
sense. Conversely, we must not let the imagery be carried too far so that we begin to
see too much. There is a very delicate balance required when we attempt to
interpret this kind of poetic imagery.
10. EDWARD MARKQUART, "The Lord is my shepherd. “I shall not want.” I
shall not be “in want.” An Old Testament scholar by the name of Delitsch said that
this proved that King David was an old man when he wrote this psalm; that he was
old man; that he was no longer wanting anything. As a young man, King David
would have wanted our modern equivalent to cars, boats, houses, computers; he
would have wanted all the latest junk of his time in history. That’s the way it is, isn’t
it? You get a house and you fill it up with junk and then more junk. How many of
you have enough room in your storage area in your house? How many of you have
enough room in your cupboards? Enough space in your closets? In space in your

garages? You spend the primary portion of your life stuffing yourself, your closets,
your cupboards, your garages with things. Then you reach an apex to your life and
then move to another house, a smaller house and you sell half of your junk. They
call these events “garage sales” but they are really “garbage sales” and junk sales
and you are glad to unload your junk to get rid of your stuff. You later make
another move into a smaller apartment. And perhaps towards the end of your life,
you make another move into one room. Your kids then perhaps sell off your stuff
when you are no longer around to watch the garage sell; they sell your stuff and
then give all the rest away or take the leftovers to the garbage dump. By the end of
your life, you don’t have very much stuff at all. The only thing that you have left is
the hospital gown that you have on, and then you die.
And the wealth that you have around you are not material things but the wealth of
love from your husband or wife, kids, grandkids, friends, loved ones who are
standing gathered around your death bed. You have finally learned that God’s
wealth is the wealth of love of people around you … This is what you eventually
learn from life: the happiness of life does not come from material things but from
human relationships. Happiness does not come from the accumulation of pile of
things but happiness comes from the depth of relationships. The psalmist says it
well: “The Lord is my shepherd, I shall not want … more material things.” We all
learn that lesson, eventually."
11. The Lord Is My Shepherd;
I Shall

ot Want
I shall not want rest.
He maketh me to lie down in green pastures.
I shall not want refreshment.
He leadeth me beside the still waters.
I shall not want forgiveness.
He restoreth my soul.
I shall not want guidance.
He leadeth me in the paths of righteousness for His name's sake.
I shall not want companionship.
Yea, though I walk through the valley of the shadow of death, I will fear no evil: for
Thou art with me.
I shall not want comfort.
Thy rod and Thy staff they comfort me.
I shall not want food.

Thou preparest a table before me in the presence of mine enemies.
I shall not want joy.
Thou anointest my head with oil.
I shall not want anything.
My cup runneth over.
I shall not want anything in this life.
Surely goodness and mercy shall follow me all the days of my life.
I shall not want anything in eternity.
And I will dwell in the house of the Lord for ever.
AUTHOR U

12. BibleFocus.net, "Sheep In the Prophets
At the time of Ahab, king of Israel, Ahab inqured whether he should go into battle
for Ramothgilead against the Syrians. He first asked all of his own prophets, who
said that he shoule go into battle, because he would win. But Jehoshaphat, the king
of Judah, who was allied at the time, suggested,
1 Kings 22:7: And Jehoshaphat said, Is there not here a prophet of the LORD
besides, that we might enquire of him? 8. And the king of Israel said unto
Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may
enquire of the LORD: but I hate him; for he doth not prophesy good concerning me,
but evil. And Jehoshaphat said, Let not the king say so.
When Micaiah came to the king, he said,
1 Kings 22:17: And he said, I saw all Israel scattered upon the hills, as sheep that
have not a shepherd: and the LORD said, These have no master: let them return
every man to his house in peace.
So under the rule of Ahab, these people were lost. In the wilderness, Moses had a
concern that the people of Israel would become lost in this way,

umbers 27:15: And Moses spake unto the LORD, saying, 16 Let the LORD, the
God of the spirits of all flesh, set a man over the congregation, 17 Which may go out
before them, and which may go in before them, and which may lead them out, and
which may bring them in; that the congregation of the LORD be not as sheep which
have no shepherd. 18 And the LORD said unto Moses, Take thee Joshua the son of

un, a man in whom is the spirit, and lay thine hand upon him;
In this case, God provided a shepherd in the form of Joshua the son of

he was to supply the second Joshua, the good shepherd. This good shepherd, Jesus,
also spoke of the people as being sheep without a shepherd.
Matthew 9:35: And Jesus went about all the cities and villages, teaching in their
synagogues, and preaching the gospel of the kingdom, and healing every sickness
and every disease among the people. 36. But when he saw the multitudes, he was
moved with compassion on them, because they fainted, and were scattered abroad,
as sheep having no shepherd.
These were a people who were lost --- not in the sense of not knowing physically
where they were, but spiritually lost due to a lack of positive leadership. Jesus had
compassion on them as he knew what their circumstances were. Jesus was, of course
able to supply the needed leadership, as we see in Mark,
Mark 6:32: And they departed into a desert place by ship privately. 33. And the
people saw them departing, and many knew him, and ran afoot thither out of all
cities, and outwent them, and came together unto him. 34. And Jesus, when he came
out, saw much people, and was moved with compassion toward them, because they
were as sheep not having a shepherd: and he began to teach them many things.
Here Jesus wanted to get away from the crowds and be with his disciples privately,
but the people saw where they had gone and followed after them. They had heard
the teachings of Jesus and seen his works and miracles and wanted to see more. It
was in this situation that Jesus again saw them as being sheep without a shepherd.
His response was to teach them and herd them in the right direction.
In his first epistle, Peter used the same language to describe the transition when
people took up faith in Jesus.
1 Peter 2:11: Dearly beloved, I beseech you as strangers and pilgrims, abstain
from fleshly lusts, which war against the soul; ... 25. For ye were as sheep going
astray; but are now returned unto the Shepherd and Bishop of your souls.
Again, in their days of ignorance, they were as sheep without a shepherd, but having
taken on the faith in Jesus, they now had a shepherd and gardian.
During the last supper, Jesus spoke of a time when his own disciples would be like
scattered sheep. (also Mark 14:27)
Matthew 26:29: But I say unto you, I will not drink henceforth of this fruit of the
vine, until that day when I drink it new with you in my Father's kingdom. 30. And
when they had sung an hymn, they went out into the mount of Olives. 31. Then saith
Jesus unto them, All ye shall be offended because of me this night: for it is written, I
will smite the shepherd, and the sheep of the flock shall be scattered abroad.
This quote was from Zechariah,

Zechariah 13:6: And one shall say unto him, What are these wounds in thine
hands? Then he shall answer, Those with which I was wounded in the house of my
friends. 7. Awake, O sword, against my shepherd, and against the man that is my
fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be
scattered: and I will turn mine hand upon the little ones.
Jesus knew that it would be a difficult time for his disciples after his death. Up until
that time he had been their visible leader, and a shepherd to them --- leading them
to the green pastures and still water. But afterward, that leadership would be gone
and they would be scattered as the sheep without a shepherd.
Ezekiel 34
The prophet Ezekiel was also critical of the performance of the shepherds of Israel,
just as Micaiah had been,
Eze 34:1: And the word of the LORD came unto me, saying, 2. Son of man,
prophesy against the shepherds of Israel, prophesy, and say unto them, Thus saith
the Lord GOD unto the shepherds; Woe be to the shepherds of Israel that do feed
themselves! should not the shepherds feed the flocks?
The shepherds of Israel were the leaders of the people. Here Ezekiel is passing on a
warning to these leaders, the kings, priests, advisors and so on. Instead of feeding
the flocks, they were feeding themselves. Instead of taking the proper care of the
common people, they were spending their efforts on themselves. However, Ezekiel
goes on to say that they will pay the price,
Ezekiel 34:10: Thus saith the Lord GOD; Behold, I am against the shepherds;
and I will require my flock at their hand, and cause them to cease from feeding the
flock; neither shall the shepherds feed themselves any more; for I will deliver my
flock from their mouth, that they may not be meat for them.
While for now they would get away with their irresponsibility, the time would come
when they will be punished. The prophet goes on to say that the sheep also have a
better future,
Eze 34:11: For thus saith the Lord GOD; Behold, I, even I, will both search my
sheep, and seek them out. 12. As a shepherd seeketh out his flock in the day that he
is among his sheep that are scattered; so will I seek out my sheep, and will deliver
them out of all places where they have been scattered in the cloudy and dark day.
13. And I will bring them out from the people, and gather them from the countries,
and will bring them to their own land, and feed them upon the mountains of Israel
by the rivers, and in all the inhabited places of the country.
Under the irresponsible shepherds, the people were scattered as sheep without a
shepherd, but the time will come when the sheep are gathered back together in their
own land.

Amos 3:12: Thus saith the LORD; As the shepherd taketh out of the mouth of the
lion two legs, or a piece of an ear; so shall the children of Israel be taken out that
dwell in Samaria in the corner of a bed, and in Damascus in a couch.
Ezekiel then goes on to differentiate between parts of the flock
Eze 34:17: And as for you, O my flock, thus saith the Lord GOD; Behold, I judge
between cattle and cattle, between the rams and the he goats. 18. Seemeth it a small
thing unto you to have eaten up the good pasture, but ye must tread down with your
feet the residue of your pastures? and to have drunk of the deep waters, but ye must
foul the residue with your feet? 19. And as for my flock, they eat that which ye have
trodden with your feet; and they drink that which ye have fouled with your feet. 20.
Therefore thus saith the Lord GOD unto them; Behold, I, even I, will judge between
the fat cattle and between the lean cattle.
So not only were the rulers at fault, but the common people were a mixture also.
After having enjoyed the good pasture, they destroyed it for others, and drunk of
the water while fouling it for the others. The prophet laments that the rest of the
flock have to eat and drink of these contaminated resources. This is not about abuse
of power by the leaders, it is about inconsiderate and harmful influences by the
common people. It is anything that can cause your brother to stumble, and God
states that he will judge between the fat and the lean. The chapter goes on to say
how in the future, there will be a good shepherd,
Ezekiel 34:23: And I will set up one shepherd over them, and he shall feed them,
even my servant David; he shall feed them, and he shall be their shepherd.
The Good Shepherd
The most notable parable concerning sheep and shepherds was the one told by Jesus
about the Good Shepherd.
John 10:1: Verily, verily, I say unto you, He that entereth not by the door into the
sheepfold, but climbeth up some other way, the same is a thief and a robber. 2. But
he that entereth in by the door is the shepherd of the sheep. 3. To him the porter
openeth; and the sheep hear his voice: and he calleth his own sheep by name, and
leadeth them out. 4. And when he putteth forth his own sheep, he goeth before them,
and the sheep follow him: for they know his voice. 5. And a stranger will they not
follow, but will flee from him: for they know not the voice of strangers. 6. This
parable spake Jesus unto them: but they understood not what things they were
which he spake unto them.
This parable contrasts the shepherd with a robber. Theft is now, and always was a
problem and at the time of Jesus, shepherds had to guard against robbers stealing
their sheep. As protection they would build secured sheepfolds, and keep watch with

142046904 psalm-23-commentary

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Viewers also liked

Viewers also liked (7)

Similar to 142046904 psalm-23-commentary

Similar to 142046904 psalm-23-commentary (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (16)

142046904 psalm-23-commentary