Psalm 23

An Exegetical Essay From Leadership Perspective

By
YESHWANTH.B. V
 CONTENTS
Contents .................................................................................................................................... 2
I. Introduction........................................................................................................................... 3
II. Translation ........................................................................................................................... 3
II. Form ..................................................................................................................................... 4
1. classification and explanation of genre ........................................................................... 4
III. Structutre............................................................................................................................. 5
IV. Setting ................................................................................................................................. 6
V. Analysis of the keywords .................................................................................................... 6
A. Lexical data ....................................................................................................................... 6
1. ‫רעה‬- “to lead; cause to graze, guard.” .............................................................................. 7
i. Metaphorical usage ........................................................................................................ 7
2. ‫נחל‬- “to lead, guide.” ........................................................................................................ 8
3. ‫נחה‬- Lead, guide ............................................................................................................... 8
B. Dictionary data ................................................................................................................ 9
1. ‫רעה‬- “to lead; cause to graze, guard.” .............................................................................. 9
2. ‫נחל‬- “to lead, guide.” ........................................................................................................ 9
3. ‫ נחה‬...................................................................................................................................... 9
VI. Synthesis of the passage ................................................................................................... 10
A. Exegetical outline .......................................................................................................... 10
VII. Theological analysis ........................................................................................................ 10
VIII. Expository and homilitical arrangement ..................................................................... 11
IX. Application: a perspectival reading of the Psalm 23 ...................................................... 13
X. Conclusion ......................................................................................................................... 14
Bibliography ........................................................................................................................... 15

2
I. INTRODUCTION
Psalm 23 is a very profound and pastoral Psalm that might have assured and
comforted us in times of distress. This Psalm basically talks about the care, providence
and protection assured by God to the believers and this gives every reason for the
believers to rejoice and celebrate in thanksgiving. This is something that has been
portrayed through the mixture of metaphorical language merged with the realities of life.
To have a deeper and comprehensive understanding of Psalm 23, we will first look into
the worked out translation from the Hebrew text and then we will analyse its form,
structure and setting. We will also pick up some keywords in the passage and we will
analyse them and see that how these keywords enhances the meaning of the passage. We
will also propose an exegetical outline which will be later elaborated in the paper. We
would also look into the theology of this Psalm and apply this to the contemporary idea
of leadership. We would also look at Psalm 23 from a Sensus plenor approach to draw a
complete meaning of this Psalm.

II. TRANSLATION

Psalm 23
1
A melody of1 David.
Yahweh is my shepherd, I shall not lack (I shall not be in want).
2
In Pastures of grown grass,
He shall cause me to lie down,
By the water of resting-place,
He shall lead me with care. (He shall lead me to a state of rest)
3
My soul (life) he restores (he shall bring to a state of life),
He shall cause to lead me in the paths of righteousness for the sake of his name.
4
Even though I shall walk in the midst of valley of death shadow,
I shall not fear,

1
We also need to point out that this Psalm belongs to individual Psalms and by the superscript we may
assume a Davidic authorship to this Psalm. However, we do have some problems in attributing this Psalm
to David because of varied meaning to the Hebrew word “‫ ”לְדָ ו ִד‬which can be translated as “for David,
or of David.” If we observe from the text we observe first person usage for the Psalmist which leads us to
think this Psalm is “of David.”

3
For you are with me,
Your rod and your staff,
They comfort me.
5
You arrange (prepare), indeed before me,
A table (weapon) in front of my adversaries,
You cause yourself to anoint me with the oil,
(And) my cup overflows.
6
Surely goodness and loving kindness (your loving kindness) shall follow me,
All (the) days of my life,
And I shall dwell/ returns in the house of Yahweh,
For long days. (Forever).

II. FORM
The form of Psalm 23 generally can be classified as Psalm of trust or Psalm of
confidence.2 However, there is no consensus among scholars. Kraus points out to L.
kohler who opines that Psalm 23 is a “continuously uniform hymn”3 with predominant
imagery of the Lord as shepherd. Kraus observes a transition of Psalm 23 from being a
prayer song to a thanksgiving song of an individual.4 The reason is because of the
confessional tone in vv. 2-3. According to Bruggeman’s classification, this Psalm can be
categorized as the Psalms of orientation.
1. CLASSIFICATION AND EXPLANATION OF GENRE

There are many differences among the scholars about the genre of the Psalm 23.
Some scholars opine that this Ps. 23 is s Psalm of thanksgiving. Some, they proposed that
this Psalm is a Psalm of confidence and trust, a royal Psalmody. However, this Psalm
seems to be a Psalm of faith and confession or a confession of Faith by the people of
Israel. It resonate Yahweh’s role in the Exodus redemption. We can therefore classify this
Psalm as hymn which portrays the trust, confidence and protection in Yahweh’s

2
Gunkel classifies Psalm 23 as Psalm of trust or confidence, Peter C Craigie, “Psalms 1-50,” in Word Biblical
Commentary (Waco, TX: Word Books, 1983), in Psalms 1-50, 19:204.
3
Hans-Joachim Kraus, Psalms 1-59 (trans. Hilton C. Oswald; A Continental Commentary; Minneapolis:
Fortress Press, 1993), 304.
4
Ibid., 305.

4
shepherding care. This Psalm can be classified as a hymn because as we see some allusions
of sanctuary of God, and a reference to cultic meal.

III. STRUCTUTRE
The structure of Psalm can be divided in to two main sections- 1. The Lord as shepherd
(Ps. 23: 1-4) and 2. The Lord as host (Ps. 23: 5—6). Ron Tappy considers V. 1 as an
introduction of the theme of the passage and v. 6 as the closure of the passage.5 V. 1, 4, 6
are very strategic and self-contained verses which holds the whole Psalm together in
terms of the transition of the image of Yahweh from being a shepherd to being a host
and also a “passage”6 from one situation of an individual life to another situation. Some
scholars do disagree with this idea of transition of the imagery as they opine that the
imagery of the shepherd is retained in Vv. 5-6.7 A tripartite structure of the Psalms 23
was proposed as the Lord who was depicted before the Psalmist (Vv.1-3), The Lord with
the Psalmist (V. 4), and the Lord following the Psalmist (Vv. 5-6).8 The structure of the
Psalm 23 can be divided as
I. The role of Yahweh as a shepherd (Vv. 1-4)
II. Experience of contentment, trust and confidence in Yahweh through the vicissitudes
of life (Vv. 5-6)
Let us closely observe the structure of the psalm. Vv. 1-3- Yahweh as shepherd
who is mentioned in third person (a); v. 4 – Yahweh as shepherd who is mentioned in 2nd
person (b); v. 5- Yahweh as host who is mentioned in 2nd person (b’); Yahweh as
shepherd who is mentioned in third person (a’). We have observed this by looking at
how Psalmist referred to Yahweh. The structure of the Psalm then is abb’a’.
If we see from a thematic point of view:
Vv. 1-3- Shepherding care (a)
V. 4. Protection given by the shepherd (b)

5
Ron E. Tappy, “Psalm 23 : Symbolism and Structure.,” Catholic Biblical Quarterly 57, no. 2 (April 1, 1995):
260.
6
The author in this article considers Psalm 23 as a song of passage as it describes God’s providence and care
in all the seasons of life in an individual lives, see, Jack R. Lundbom, “Psalm 23 : song of passage.,”
Interpretation 40, no. 1 (January 1, 1986): 7.
7
Craigie, “Psalms 1-50,” in Psalms 1-50, 19:205.
8
Mark S. Smith, “Setting and rhetoric in Psalm 23.,” Journal for the Study of the Old Testament, no. 41 (June
1, 1988): 62-63.

5
Vv. 5a and 6a- protection and hospitality (b’)
Vv. 5b and 6b- protection and hospitality (a’)
The structure is then abb’a’. This is a rhetorical structure in which the role of Yahweh is
emphasized.9

IV. SETTING
It is difficult to place Psalm 23 to one particular setting as it is very ambiguous. However,
there are some hypothetical proposals in relation to the setting of this Psalm. These
hypothetical explanations can be classified as cultic, non-cultic, pilgrimage, royal
interpretation and exilic setting. It can be of a cultic setting as we see in v. 6 a reference
to the “house of the Lord” which can also presume a pilgrimage setting.10 Therefore this
Psalm can also be called as “Psalm of Pilgrimage.”11 The other probable setting of this
song is that of an exilic time. This may well be the reason we see a movement towards
the temple, most probably for a feast.12 With the mention of enemies in V. 5, we may
assume a setting where the Psalmist was protected from enemies by Yahweh and out of
that experience he thanks Yahweh. From Mowinckel’s point of view we can classify this
Psalm as a “song of thanksgiving.”13
Keeping in view the said arguments regarding the setting of Psalm 23, I would
like to classify this Psalm to a setting of an individual’s journey of life in which he/she is
confident of Yahweh’s shepherding protection, care and also guidance. This breaks forth
into a longing for worship among the people of God in the temple.

V. ANALYSIS OF THE KEYWORDS

A. LEXICAL DATA

9
John Goldingay, Psalms (ed. Tremper Longman III; Baker Commentary on the Old Testament Wisdom
and Psalms; Grand Rapids, MI: Baker Academic, 2006), 346.
10
Ibid., 23.
11
Ibid.
12
Ibid., 63.
13
Kraus, Psalms 1-59, 306.

6
 1. ‫רעה‬- “TO LEAD; CAUSE TO GRAZE, GUARD.”
The Qal participle form of the above word can be translated as “shepherd.”14 It is used
168 times in qal form in OT. In a larger context of AWA, this word is used for kings and
rulers.15 This metaphor of “shepherd” has been used as a title for the kings and gods in
Mesopotamian, and Egyptian but this word differs in meaning in Greece as we see there
are variant words used for this metaphor.16 The other meaning for this word is “to get
involved with” as in Hos. 12: 2; 2 Kgs. 10: 12.17 We see this word in “shepherd” chapters
(Ezk. 34; 23:7” 24; Zech. 11). Depending on the subject and object there are variant
translations of this verb in Qal.18
a) Sub: people- “to drive cattle to pasture, let graze, pasture.” (Gen. 29: 7; 30: 31, 36
etc)

b) Abs- “to be a shepherd, to guard” esp in ptcpl (Gen. 37: 2, 13, 16; 1 Sam. 16: 11
etc).

c) Fig: “to guard (people), to govern (2 Sam. 7: 7= 1Chron. 17: 6; Jer. 3: 15 etc)

d) Personified- Sub- “to nourish, refresh” etc (Hosea 9: 2, threshing floor and
winepress; Prov. 10: 21).

i. Metaphorical usage

The metaphor of “shepherd” in Psalm 23 can be understood from religious and cultural
point of view. In a community where the economy is mainly dominated by farming and
rearing cattle, the title “shepherd” is very common title that can easily be attributed to
God, King and authorities in general.19 This usage of the title is very old that goes back
to patriarchal religions (Isa. 63: 11; Jer. 13: 17; 23: 1-4; 31: 10; 50: 19, Ezek. 34: 11 ff).

14
J. A Soggin, “‫רעה‬,” ed. Ernst Jenni and Claus Westermann, trans. Mark E. Biddle, Theological Lexicon of
the Old Testament (Peabody, MA: Hendrickson Publishers, 1997), 3:1246.
15
Wallis, “‫רָ עָה‬,” ed. G. Johannes Botterweck, Helmer Ringgren, and Heinz-Josef Fabry, trans. David E.
Green, Theological Dictionary of the Old Testament (Grand Rapids, MI; Cambridge, UK: William B.
Eerdmans Publishing Company, 2004), XIII:544.
16
Ibid., XIII:547–549.
17
Soggin, “3:1246 ”,‫רעה‬.
18
Ibid.
19
Ibid., 3:1247.

7
However, Wallis opines that the metaphor “shepherd” was used hesitantly to connect
with leadership.20 In other words the word “shepherd” as title was never used for a king
in Israel, as there are no such evidences of such usage.21 However, we do see an explicit
expression of Yahweh as a shepherd which presents us a high probability of such usage
for the leadership in Israel.
2. ‫נחל‬- “TO LEAD, GUIDE.”

The Lexical meaning of the above word is “lead, guide to a watering-place or

station and cause to rest there; bring to a station or place of rest.”22 This particular word
is used in Isaiah 40: 11 and Psalm 23: 2 which portrays the helpless state of the sheep
which depend on the providence and the care of the Shepherd. Another meaning of this
word is “lead to a watering-place, and cause to rest there with subject as Shepherd (Isa.
49: 10, Ps. 23: 2, Isa. 40: 11).23 In other words this word means to “give rest or bring to
rest.”24
3. ‫נחה‬- LEAD, GUIDE

This verb in Qal and Hip means “to lead/ guide.” Its Arab equivalent means “to
wend one’s way…turns go into the direction.”25 To talk more precisely as per the Psalm
23: 3, it can mean “Yahweh self initiation to lead his sheep in a right way.” The word, in
this particular context highlights the action of the Shepherd to lead his flock in a right
way. Therefore the word can be interpreted as to “lead someone in the right way, show
someone the right way.”26 We see a poetic parallelism in the usage of the two different
words which sound similar – ‫ נהל‬in Ps. 23: 2 and ‫נחה‬- in Ps. 23: 3. This word
encompasses past, present and future dimensions. This word is used in the wilderness

20
Wallis, “‫רָ עָה‬,” XIII:549.
21
Ibid., XIII:550.
22
F Brown, Driver S. R., and Briggs C. A., A Hebrew and English Lexicon of the Old Testament (Oxford:
Clarendon Press, 1907), 624.
23
Ibid., 625.
24
Kapelrud, “‫נָהַל‬,” XIII:260.
25
E Jenni, “‫נחה‬,” ed. Ernst Jenni and Claus Westermann, trans. Mark. E Biddle, Theological Lexicon of the
Old Testament (Peabody, MA: Hendrickson Publishers, 1997), 2:729.
26
Barth, “‫נָחָה‬,” ed. G. Johannes Botterweck, Helmer Ringgren, and Heinz-Josef Fabry, trans. David E.
Green, Theological Dictionary of the Old Testament (Grand Rapids, MI; Cambridge, UK: William B.
Eerdmans Publishing Company, 2004), XIII:312.

8
stories where God has led the people of Israel in the wilderness. In Psalm 23: 3, this word
connotes a confession of trust which depicts Yahweh as the upholder of those who
laments. This also has an anticipatory dimension of Yahweh’s “protective
accompaniment.”27 The context of this verb’s usage is its application of shepherd image
to Yahweh. This verb is used in parallel to ‫( רעה‬Ps.23: 2); 31: 4 parallel to 77: 21- “like a
flock”; 78: 72. Antonym- “to lead astray.”- (Jer. 50: 6).

B. DICTIONARY DATA

1. ‫רעה‬- “TO LEAD; CAUSE TO GRAZE, GUARD.”

The word ‫( רֹעִי‬participle) occurs 60 times in Old Testament. The primary

meaning of this word is “feed.” The later versions translated this verse as “kept” as in Gen.
29: 9 (KJV and RSV), then to “tend” (JPS). However, there is a great degree of confusion
among the translators of different versions regarding this word. The actual meaning of
this word is “pastured” or “herded.”
In the Ancient Near Eastern culture this word is used to qualify the ability of a
king who “pastures” his people. “Shepherd” is an attribute that is ascribed to God which
is a mark of OT offices of Prophet, Priest and King. This paradigm of “shepherding” has
to be maintained. Any failure to fulfil this role is viewed as a gross transgression (Ezek.
24: 2ff). Isa. 40: 11 portrays God as a caring and loving shepherd. This theological idea of
Good shepherd in OT (Jer. 3: 15) becomes prominent in NT (Jh. 10: 11).
2. ‫נחל‬- “TO LEAD, GUIDE.”

This verb here in piel or Hithpael connotes a meaning of “shepherd’s loving

concern” in leading his flock. The basic meaning of this root is “leading by the hand (Isa.
51: 18) - to lead someone who is helpless. The other basic meaning which is parallel to
‫ רעה‬connotes the loving care of the Shepherd who would carry the lambs in his arms

(Isa. 40: 11).

3. ‫נחה‬

27
Ibid., XIII:318.

9
 The root of this word means “conducting one’s path in a right path.” It occurs 39
times. It also means “to heard” to a predetermined destination. It is used equally with the
verb “to lead tenderly (Ps. 31: 3; Job. 31: 18).” This verb points out to the destination
also. It means that “God going before and showing the way.” (Ps. 5: 8, Prov. 6: 22; Prov
11: 3; Ps. 67: 4; Ps. 31: 3).

VI. SYNTHESIS OF THE PASSAGE

A. EXEGETICAL OUTLINE

1. Psalmist’s contentment in Yahweh’s providential care. V.1

a. Yahweh’s providential care. V.1 a
b. Psalmist’s contentment. V. 1 b
2. Yahweh’s loving care in the vicissitudes of life of the Psalmist. V.2
a. Yahweh’s loving care. V. 2a
b. Yahweh’s leading through the vicissitudes of life. V. 2b
3. Yahweh’s restoration of psalmist’s life and guidance into the right paths.
a. Psalmist’s life restored by Yahweh. V. 3a
b. Psalmist is guided into right paths by Yahweh. V. 3b
4. Psalmist’s security in Yahweh’s presence V. 4
a. Fearlessness in death 4a
b. Yahweh’s presence as a reason to be fearless. 4b

5. Psalmist’s security from adversaries in the presence of Yahweh V. 5

a. Psalmist’s confidence of Yahweh’s protection in the future V. 5b
b. Celebration of Yahweh’s protection. V. 5c
6. Psalmist’s assurance of and gratitude to Yahweh’s providential care. V. 6
a. Psalmist’s self-assurance of Yahweh’s protection V. 6a
b. Psalmist anticipation to rejoice in the temple V. 6b

VII. THEOLOGICAL ANALYSIS

The OT theology of Shepherding role of Yahweh has completely been fulfilled
in Christ. In John 10: 11- 18 Jesus explains more explicitly about the role of a “Good
shepherd.” He himself being the gate (Jh. 10: 7), he was able to lead the sheep into his
10
fold and thereby giving them protection, contentment and assurance of hope both
individually to the people of Israel and also to those who are not of his fold. Here, NT
theology of a good shepherd goes an extra mile than OT theology of a good shepherd.
OT theology is of Jewish particularity to universality of all. Therefore the role of
Yahweh as a good shepherd is fulfilled in Christ who extended this role to all the peoples
of the earth. (Jh. 10: 16).

VIII. EXPOSITORY EXPLANATION

I. Psalmist’s contentment in Yahweh’s providential care. V.1

Psalm 23 starts with the Tetragramaton “‫ ”י ְהו ָה‬and the same word occurs at the
end (v. 6) which would form an inclusion.28 The main theme of this psalm is Yahweh as
shepherd to his flock. The metaphor of Shepherd is used to project a relationship and also
Yahweh’s providential care to his sheep. The phrase “I shall not lack” points out to
Psalmist’s contentment in Yahweh’s providential care. In other words this verse is a faith
affirmation of Psalmist who lacks nothing as a consequence of being in the shepherding
care of Yahweh.
2. Yahweh’s loving care in the vicissitudes of life of the Psalmist. V.2
If we observe Hebrew translation and NRSV translation we find significant differences.
In NRSV the phrase “he makes me lie down” sounds so superficial because it is not so
clear about the state of condition of the Psalmist. But the wooden translation of this
phrase throws more light into it. The appropriate translation would be “he shall cause me
to lie down.” What does it mean? It points out to the helpless condition of the Psalmist to
help himself. It is God who “causes” him to lie down. So, therefore it is not David’s effort
to act but it is God’s act of grace and care caused him to lie down in green pastures. The
word “‫ ”נחל‬which means “to lead or to guide.” This is not just leading or guiding. Here,
we see a priestly care of looking back and leading by the hand. This verb here in piel or
Hithpael connotes a meaning of “shepherd’s loving concern” in leading his flock. The
basic meaning of this root is “leading by the hand (Isa. 51: 18) - to lead someone who is

28
Craigie, “Psalms 1-50,” in Psalms 1-50, 19:206.

11
helpless. The other basic meaning which is parallel to “‫ ”רעה‬connotes the loving care of
the Shepherd who would carry the lambs in his arms. (Isa. 40: 11).
3. Yahweh’s restoration of psalmist’s life and guidance into the right paths. V. 3
NRSV translation misses the “causative” aspect. It simply says “he restores my
soul,” and “he leads me in …” It doesn’t present the state of condition. The Hebrew
wooden translation gives us a vivid picture. This verse means God brings Psalmist’s life
to a state of life and he causes him to walk in the paths of righteous. It is God’s act.
Psalmist was is in helpless state of condition but it is God who causes him to come to a
state of life and who causes him to walk in the paths of righteous just as God did to the
people of Israel in the wilderness. To understand this phenomenon we need to
understand the word “‫נחה‬.” This word means “conducting one’s path in a right
direction, going before to show the right path.” This needs confrontation whenever we
go astray. This same word is used as an antonym in Jer. 50: 6- “to lead astray.” So, God
acts as a “shepherding- prophet” who by himself confronts us when we go astray and
causes us to walk in righteous paths by making a way before us.
4. Psalmist’s security in Yahweh’s presence V. 4
This verse portrays a precariousness of life and also Psalmist’s trust in God’s
shepherding protection and care in such times. The expression “death shadow” is a
metaphor closely associated with the Shepherd and his flock. This may simply means
“total darkness” in the events of life. This expression as a metaphor may also conveys the
wilderness experience of the people of Israel.29 The rod and staff are used to drive away
wild animals and also to control the sheep respectively.30These two can be understood as
the symbols of authority and defensive tool in leading the flock.
5. Psalmist’s security from adversaries in the presence of Yahweh V. 5
This verse serves as a transition of imagery of Yahweh as shepherd to Yahweh as
host in the midst of Psalmist’s adversaries. This verse also serves as mixture of
metaphorical language in Vv. 1-4 and reality of life in vv. 5-6. It may well be assumed
that Psalmist by reminiscing the redemptive acts of Yahweh in the past, he anticipates

29
Ibid., in Psalms 1-50, 19:207.
30
Ibid.

12
God’s hospitality as a shepherd and as host in the midst of Psalmist’s adversaries. The
phrase “You cause yourself to anoint me with the oil” conveys a meaning of a “traditional
anointing ceremony of preparation”31 or it may also mean host pouring out oil on the
guest’s head.32 Either ways both convey a joyous situation or a celebration of Psalmist as
he reminisces and anticipates Yahweh’s unfailing love which he is experiencing at the
present which is conveyed in the phrase “(And) my cup overflows.”
6. Psalmist’s assurance of and gratitude to Yahweh’s providential care. V. 6
The saving presence of Yahweh in the past and the present gave rise to
confidence of Yahweh’s unfailing love to the Psalmist. This was well expressed in the
covenantal terms like ‫ הסד‬loving kindness. In other words the God who bountifully
dealt with the Psalmist in the past and present would continue to do so in the future.33
This gives every reason for the Psalmist to worship and celebrate in the midst of the
people of God in the house of Yahweh.

IX. APPLICATION: A PERSPECTIVAL READING OF THE PSALM 23

Psalm 23 can be read from a leadership perspective as we have observed Yahweh’s
shepherding role in protecting, providing, comforting and confronting. Therefore,
Psalm 23 presents us “a paradigm of leadership.” We can categorize the role of Yahweh
in being a Shepherd played a role of a king who provided and protected his flock, as a
priest who led his flock with utmost care, and comfort and as a prophet who guided his
flock in righteous path and also as a host who would demonstrate his providential care
towards his flock in the midst of adverse times and adversaries.
How do we apply this paradigm for leadership in Psalm 23 to our present day
context? We will apply this individually and corporately. Everyone called to be a leader
in their own respective areas. Yahweh’s role as a shepherd presents a paradigm for
leadership to be imitated. We all have a king, a priest and a prophet in us. I may be good
as a king but weak in other two areas. What I need to do is to make space for those two
areas to show my weakness with their strengths and strengthen me wherever I am weak.

31
Ibid., in Psalms 1-50, 19:208.
32
Goldingay, Psalms, 352.
33
Craigie, “Psalms 1-50,” in Psalms 1-50, 19:208.

13
I need to learn and willing to be corrected in order to grow. Grow into what? Into
Christ-likeness. Corporately in any institution or in any church in order to deal with the
crisis in leadership it has to make space for each of its departments like HR (which is
equivalent to priestly office), board advisors (prophetic office) and administration (royal
office) in order to grow mutually by strengthening each other growing into the likeness
of the Kingdom of God. Besides this, we need to show hospitality towards each other
especially in difficult times. This is where a pastoral dimension becomes very much
relevant. So, individually and corporately we need to apply this paradigm in Psalm 23 in
order for us to grow into Christ-likeness in order to enter into his kingdom. This
paradigm has been fulfilled in person of Christ.

X. CONCLUSION
Psalm 23 is all about God’s providential care and protection through the
vicissitudes of life which calls us to rejoice and celebrate in the community of people of
God. The role of God as shepherd presents us a paradigm for leadership for us today.
Psalm 23 reassures us and invokes confidence in us as it helps us reminisce the saving
presence of God in the past, present and the future. Psalm 23 presents is one of those texts
which present a rich and higher concept of “leadership” in metaphorical language. The
first three verses present a picture of God as a shepherd metaphorically. It is not just a
metaphor. It presents Yahweh’s act of grace and providence in the past and his continual
providential care at the present and assured security and hope in the future. This is
something profound meaning arising out of this metaphor. So, therefore by experiencing
God’s providential care, as believers we should acknowledge God’s Shepherding love
with thanksgiving. By the Sensus Plenor approach, Psalm 23 can be fully understood
through the re-reading of the text from the Gospels point of view. Jesus Christ has
personified this metaphor of “shepherd” and gave us the meaning and reason to worship
in thanksgiving.

14
BIBLIOGRAPHY

Barth. “‫נָחָה‬.” Edited by G. Johannes Botterweck, Helmer Ringgren, and Heinz-Josef

Fabry. Translated by David E. Green. Theological Dictionary of the Old Testament.
Grand Rapids, MI; Cambridge, UK: William B. Eerdmans Publishing Company,
2004.
Brown, F, Driver S. R., and Briggs C. A. A Hebrew and English Lexicon of the Old
Testament. Oxford: Clarendon Press, 1907.
Craigie, Peter C. “Psalms 1-50.” Word Biblical Commentary. Vol. 19. Waco, TX: Word
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