
23:1 The Lord is often referred to as the shepherd of his people, Israel (74:1; 80:1; Is 40:11; Ezk 34:11–16). In the ancient Near East, kings were commonly known as the shepherds of their people. Since the Lord is the true King, the title shepherd is most appropriate.[1]
23:1 This psalm is one of the most beloved passages of the Bible, one of the crown jewels of Scripture. Although it is customarily thought of as the “Shepherd Psalm,” and rightly so, this psalm of David actually encompasses three distinct scenes: (1) the shepherd scene (vv. 1–4), (2) the host or banquet scene (v. 5), and (3) the home or heavenly scene (v. 6). The shepherd motif is used here and elsewhere in the O.T. (cf. Is. 40:11; Ezek. 34:11) to characterize God, and it is also a marvelous foreshadowing of the “Good Shepherd,” who loves the flock (v. 1; cf. John 10:11–15), feeds the flock (v. 2; cf. John 10:9; 21:15–17; Acts 20:28), tends and cares for the flock (“restores my soul,” v.3; cf. Is. 40:11; John 21:15–17; 1 Pet. 5:1–4), protects the flock (“rod,” v. 4; cf. John 10:11–15; Acts 20:29–32), and seeks the lost and straying sheep (“staff,” v. 4; cf. Luke 15:3–7). The sense of the second line might be paraphrased, “What more could I want?”[2]
23:1 shepherd. The image of God as shepherd is inexhaustibly rich. The shepherd stays with the flock (Is. 40:11; 63:9–12). His sheep are totally dependent upon him for food, water, and protection from wild animals. In the New Testament, Jesus is revealed as the shepherd of His people (John 10:11, 14), fulfilling the prophecy that God will come to shepherd His people (Ezek. 34:7–16, 23).[3]
23:1 Yahweh is my shepherd The psalmist portrays Yahweh as a shepherd, a common depiction throughout the ot. The metaphor emphasizes His care for and protection of His people (28:9; Isa 40:11). He is also called the shepherd of Israel (Ps 80:1). Several times, the title is specifically applied to His care of Israel in the wilderness (77:20; 78:52–53).[4]
23:1 shepherd. The deity-as-shepherd motif is common in the Bible (e.g., Gen. 48:15; 49:24; Ps. 28:9; 80:1; 95:7; 100:3; Rev. 7:17; cf. Ps. 49:14). The Lord is the Shepherd of the people as a whole, as well as individual members; and in this psalm the particular member is in view. want. That is, to lack what one needs.
23:1 Jesus is the good shepherd (John 10:11–18, 27–29) who embodies God’s care for his people.[5]
23:1 The Lord is my shepherd. Cf. Ge 48:15; 49:24; Dt 32:6–12; Pss 28:9; 74:1; 77:20; 78:52; 79:13; 80:1; 95:7; 100:3; Is 40:11; Jer 23:3; Eze 34; Hos 4:16; Mic 5:4; 7:14; Zec 9:16 on the image of the Lord as a Shepherd. This imagery was used commonly in kingly applications and is frequently applied to Jesus in the NT (e.g., Jn 10; Heb 13:20; 1Pe 2:25; 5:4).[6]
23:1 — The Lord is my shepherd; I shall not want.
If you have the Lord, you have everything; if you don’t have the Lord, you have nothing. Is the Lord your shepherd? Is Jesus your Savior? Are you a part of God’s flock?[7]
23:1 The Lord is my shepherd: The word pictures David uses for God come from his own life and experience. He had been a shepherd in his youth (1 Sam. 16:19).[8]
23:1 Despite its worldwide popularity, the Psalm is not for everyone. It is applicable only to those who are entitled to say, “The Lord is my Shepherd.” It is true that the Good Shepherd died for all, but only those who actually receive Him by a definite act of faith are His sheep. His saving work is sufficient for all, but it is effective only for those who actually believe on Him. Everything therefore hinges on the personal pronoun my. Unless He is my Shepherd, then the rest of the Psalm does not belong to me. On the other hand, if He is really mine and I am really His, then I have everything in Him![9]
23:1. The psalmist employed the figure of a shepherd to recall the blessings he enjoyed from the Lord (cf. God as Shepherd in 28:9; 80:1). The metaphor was a natural one for David, the shepherd-king. It was also a common metaphor in the ancient Near East, as many kings compared themselves to shepherds in their leadership capacity. The prophecy of the coming Messiah incorporated the same (Isa. 40:11), and Jesus identified Himself as that expected “Good Shepherd” (John 10:14). He is also called the “Great Shepherd” (Heb. 13:20) and “the Chief Shepherd” (1 Peter 5:4). Because the Lord was David’s Shepherd, his needs were met.[10]
1. “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. No 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 as 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.[11]
1. The Lord, as often in the Psalms, occupies here the first and emphatic place, and the my reveals a pledged relationship which dares to link The Lord (is) … with the incongruous I shall … Everything in the psalm flows from that. In the word shepherd, David uses the most comprehensive and intimate metaphor yet encountered in the Psalms, preferring usually the more distant ‘king’ or ‘deliverer’, or the impersonal ‘rock’, ‘shield’, etc.; whereas the shepherd lives with his flock and is everything to it: guide, physician and protector.[12]
Ver. 1.—The Lord is my Shepherd. This metaphor, so frequent in the later Scriptures (Isa. 40:11; 49:9, 10; Jer. 31:10; Ezek. 34:6–19; John 10:11–19, 26–28; Heb. 13:20; 1 Pet. 2:25; 5:4; Rev. 7:17), is perhaps implied in Gen. 48:15, but first appears, plainly and openly, in the Davidical psalms (see, besides the present passage, Pss. 74:1; 77:20; 78:52; 79:13; 80:1—psalms which, if not David’s, belong to the time, and were written under the influence, of David). It is a metaphor specially consecrated to us by our Lord’s employment and endorsement of it (John 10:11–16). I shall not want. The Prayer-book Version brings out the full sense, “Therefore can I lack nothing” (comp. Deut. 2:7; 8:9; and Matt. 6:31–33).[13]
1. When we consider in how many parts of Scripture the Lord Jesus is described under the character of a Shepherd, we shall not be at a loss immediately to make application, through every part of this Psalm, as it concerns ourselves to him. I stay not to observe also how, and in what sense, Christ himself, in his mediatorial character, might call Jehovah his shepherd; but I shall confine what is here said concerning the shepherd, in reference to him. God had promised in the Old Testament scripture, to raise up a faithful Shepherd, meaning Christ. And it is well worth our inquiry, under how many descriptions the several writers of the word of God had it in commission to point him out. He is called God’s Shepherd, Zech. 13:7. And that no possible mistake concerning him might arise, he is called One Shepherd, Ezek. 34:23. He is called also the Chief Shepherd, 1 Peter 5:4. And the Great Shepherd, Heb. 13:20. And Christ himself takes the appellation of the Good Shepherd. John 10:11. Reader, how delightful, if you and I, like David, can with the same authority say, ‘The Lord is my Shepherd.’ Depend upon it, if so, we shall never want either food or raiment, neither chastisement nor support, either blessings in providence nor grace. He that is the Good Shepherd, and the Great Shepherd, and Jehovah’s Shepherd, will never suffer his sheep to be unprovided for.[14]
The Lord is my shepherd, I shall lack nothing (v. 1). The covenantal nature of this psalm is emphasised by the fact that the opening word is the distinctive covenantal name for God. The psalmist makes the declaration that this Lord is his own shepherd. He is appropriating language for himself that applied to the nation as a whole (see Pss. 79:13; 95:7; 100:3; Isa. 40:11; Ezek. 34). In the same way Christian believers can speak in personal terms of Christ’s work (cf. Gal. 2:20b: he ‘loved me and gave himself for me’). Just as God saw to it that the children of Israel lacked no good thing after the Exodus, so also the individual believer will lack nothing (cf. Deut. 2:7).[15]
1 The first word of the psalm, “The Lord” (Yahweh), evokes rich images of the provision and protection of the covenantal God. He promised to take care of his people and revealed himself to be full of love, compassion, patience, fidelity, and forgiveness (Ex 34:6–7). The psalmist exclaims, “Yahweh is my shepherd,” with emphasis on “my.” The temptation in ancient Israel was to speak only about “our” God (cf. Dt 6:4) in forgetfulness that the God of Israel is also the God of individuals. The contribution of this psalm lies, therefore, in the personal, subjective expression of ancient piety. For this reason, Psalm 23 is such a popular psalm. It permits individual believers to take its words on their lips and express in gratitude and confidence that all the demonstrations of God’s covenantal love can be claimed not only corporately by the group but also personally by each of its members.
The metaphor of the shepherd has a colorful history, as it was applied to kings and gods. King Hammurabi called himself “shepherd” (ANET, 164b). The Babylonian god of justice, Shamash, is also called “shepherd”—“Shepherd of the lower world, guardian of the upper” (ANET, 388). The metaphor is not only a designation or name of the Lord, but it also points toward the relationship between God and his covenantal children (cf. 74:1–4; 77:20; 78:52, 70–72; 79:13; 80:1; Isa 40:11; Mic 7:14). The people of God were well acquainted with shepherds. David himself was a shepherd (1 Sa 16:11), as the hills around Bethlehem were suitable for shepherding (cf. Lk 2:8).
The psalmist moves quickly from “my shepherd” to a description: “I shall not be in want.” Dahood, 1:146, may stretch its meaning when he writes, “Implying neither in this life nor in the next”; but so do those commentators who find allusions to the Lord’s provisions, guidance, and protection of Israel in the wilderness (cf. A. A. Anderson, 1:196–97; Craigie, 206–7). The conclusion of the psalm (v. 6) gives at least some support to Dahood’s contention; however, the psalm should not be narrowly interpreted in terms of “the eternal bliss of Paradise” (Dahood, 1:145).[16]
[1] Warstler, K. R. (2017). Psalms. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. 837). Holman Bible Publishers.
[2] Criswell, W. A., Patterson, P., Clendenen, E. R., Akin, D. L., Chamberlin, M., Patterson, D. K., & Pogue, J., eds. (1991). Believer’s Study Bible (electronic ed., Ps 23:1). Thomas Nelson.
[3] Sproul, R. C., ed. (2005). The Reformation Study Bible: English Standard Version (p. 756). Ligonier Ministries.
[4] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Ps 23:1). Lexham Press.
[5] Crossway Bibles. (2008). The ESV Study Bible (p. 966). Crossway Bibles.
[6] MacArthur, J. F., Jr. (2006). The MacArthur study Bible: New American Standard Bible. (Ps 23:1). Thomas Nelson Publishers.
[7] Stanley, C. F. (2005). The Charles F. Stanley life principles Bible: New King James Version (Ps 23:1). Nelson Bibles.
[8] Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 663). T. Nelson Publishers.
[9] MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments (A. Farstad, Ed.; p. 580). Thomas Nelson.
[10] Ross, A. P. (1985). Psalms. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 811). Victor Books.
[11] Spurgeon, C. H. (n.d.). The treasury of David: Psalms 1-26 (Vol. 1, pp. 353–354). Marshall Brothers.
[12] Kidner, D. (1973). Psalms 1–72: an introduction and commentary (Vol. 15, p. 127). InterVarsity Press.
[13] Spence-Jones, H. D. M., ed. (1909). Psalms (Vol. 1, p. 163). Funk & Wagnalls Company.
[14] Hawker, R. (2013). Poor Man’s Old Testament Commentary: Job–Psalms (Vol. 4, p. 235). Logos Bible Software.
[15] Harman, A. (2011). Psalms: A Mentor Commentary (Vols. 1–2, p. 225). Mentor.
[16] VanGemeren, W. A. (2008). Psalms. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Psalms (Revised Edition) (Vol. 5, p. 253). Zondervan.












