The Divine Shepherd – Psalm 23

A Psalm of David.

¹ The Lord is my shepherd, I shall not want.
²     He makes me lie down in green pastures;
he leads me beside still waters;
³     he restores my soul.
He leads me in right paths
    for his name’s sake.

⁴ Even though I walk through the darkest valley,
    I fear no evil;
for you are with me;
    your rod and your staff—
    they comfort me.

⁵ You prepare a table before me
    in the presence of my enemies;
you anoint my head with oil;
    my cup overflows.
⁶ Surely goodness and mercy shall follow me
    all the days of my life,
and I shall dwell in the house of the Lord
    my whole life long.

New Revised Standard Version Bible: Catholic Edition, copyright © 1989, 1993 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

What to do with this educator’s commentary

This commentary invites you as a teacher to engage with and interpret the passage. Allow the text to speak first. The commentary suggests that you ask yourself various questions that will aid your interpretation. They will help you answer for yourself the question in the last words of the text: ‘what does this mean?’.

This educator’s commentary is not a ‘finished package’. It is for your engagement with the text. You then go on to plan how you enable your students to work with the text.

Both you and your students are the agents of interpretation. The ‘Worlds of the Text’ offer a structure, a conversation between the worlds of the author and the setting of the text; the world of the text; and the world of the reader. In your personal reflection and in your teaching all three worlds should be integrated as they rely on each other.

In your teaching you are encouraged to ask your students to engage with the text in a dialogical way, to explore and interpret it, to share their own interpretation and to listen to that of others before they engage with the way the text might relate to a topic or unit of work being studied.

Structure of the commentary:

The World Behind the Text

The Book of Psalms has often been described as ancient Israel’s ‘hymnbook’—a collection of unwavering devotion to the ineffable Lord.

The Psalms, also known as the Psalter, are a collection of prayers, with the term itself deriving from the Greek word for “songs” and the Hebrew word for “praises.” The 150 Psalms were likely intended to be sung (and some accompanied by instruments).

These ‘songs’ were composed in ancient Israel and developed over centuries, beginning with their most well-known association with King David and continuing into the post-exilic period when Israel no longer had a monarchy. It is widely believed that they were used in worship at Solomon’s Temple, covering a historical span from approximately 1000 BC to 400 BC. New Testament references show that the earliest Christians used the Psalms in worship and that Psalms have remained an important part of worship in all Christian Churches. Because of their connection to the royal house, scholars have often viewed the Psalms as a form of royal hymnody, where references to “I” may signify the king himself. While the precise authorship of many Psalms remains unknown, tradition attributes a significant section (Psalms 1–41) to King David. These Psalms reflect various themes, including petitions for deliverance from enemies, divisions, and trials. Others serve as poetic expressions of praise, thanksgiving, and supplication (laments). They frequently emphasise victory granted by Yahweh, gratitude for divine blessings, and the prosperity bestowed upon Israel’s kings through God’s covenant. 

The world of the text

Text & textual features

Understanding Psalm 23 requires examining its relationship to Psalm 22, which transitions from a lament to a song of trust. In Psalm 22, the psalmist moves from deep despair—“My God, my God, why have you abandoned me?” (v.1)—through a series of grievances to a firm conviction that God has indeed heard him: “For dominion belongs to the Lord, and he rules over the nations” (v.28).

As a poetic and literal composition, Psalm 23 is a complete song of trust. It depicts King David being shepherded and cared for by the Lord:

“The Lord is my shepherd, I shall not want. He makes me lie down in green pastures. He leads me beside still waters; he restores my soul. He leads me in paths of righteousness for his name’s sake. Even though I walk through the valley of the shadow of death, I fear no evil; for you are with me; your rod and your staff, they comfort me.” (Ps. 23:1–4)

These verses reveal that while David acknowledges God’s protection and provision, he also conveys an underlying anxiety: “Even though I walk through the valley of the shadow of death.” Some commentators suggest that Psalm 23 reflects David’s persecution by Saul. Despite this looming danger, David places his unwavering trust in God’s guidance. Thus, Psalm 23 serves as a prayer of gratitude and praise, reaffirming David’s rightful kingship, which was divinely anointed: “You anoint my head with oil” (Ps. 23:5), a reference to his anointing by the prophet Samuel (1 Samuel 16:13).

Characters & setting

The first king of Israel was Saul, who ruled over ancient Israel and Judah. According to the Hebrew Bible and Old Testament, he was the first ruler of the United Monarchy.  His reign, traditionally dated to the late 11th century BCE, is believed to have marked the Israelites’ shift from a loosely organized tribal society to a more centralized kingdom.

For various reasons, Saul was succeeded by King David, the second ruler of the united kingdom of Israel and Judah. As a young shepherd,  David famously defeated Goliath in an early confrontation with the Philistines. David established the Judaean dynasty and unified all the Israelite tribes under a single monarch. His son Solomon later expanded the empire David had built. Revered in Judaism, Christianity, and Islam, David is known for his bravery and military successes. His transfer of the Ark of the Covenant to Jerusalem played a key role in connecting the Psalms to priestly and liturgical traditions associated with Melchizedek and temple worship. As a devout leader, David attributed his success to Yahweh, believing that the people’s prosperity depended on fidelity.

David’s son, Solomon, succeeded him and became renowned for his wisdom. He is most famously credited with building the First Temple in Jerusalem, a central place of worship in ancient Israel, and remains a significant figure in both Judaism and Christianity.

Ideas/phrases/concepts

Philistines – During the 11th century BCE, the Philistines posed a significant threat to the Israelite tribes. The lack of unity and centralized leadership among the Israelites allowed the Philistines to dominate. However, through his military victories over the Philistines and other enemies, David succeeded in uniting Israel into a stronger, more cohesive kingdom.

The Ark of the Covenant – Also known as the Ark of God, the Ark of the Covenant was the most sacred religious relic of the Israelites. It was revered as the holiest object in their faith, serving as a divine symbol of Yahweh’s presence and power.

Anointed – The Hebrew term for “to anoint” is mashach, from which the word Messiah is derived. It signified being chosen by Yahweh, a concept that became central during the time of David and shaped future religious and messianic beliefs.

Questions for the teacher:

The world in front of the text

Questions for the teacher:

Please reflect on these questions before reading this section and then use the material below to enrich your responsiveness to the text.

Meaning for today/challenges

Anyone who has attended a Catholic Requiem Mass has likely encountered one of the versions of the standard The Lord is My Shepherd. This timeless hymn of the Psalm expresses spiritual trust: “The Lord is my shepherd, I shall not want” (Ps. 23:1), echoing Jesus’ words in John’s Gospel: “I am the Good Shepherd” (John 10:11). Unlike in Australia, where sheep are herded by working dogs and prepared for shearing or export, in the Middle East, sheep are considered valuable goods of the household, individually cared for and deeply known by their shepherd. In John’s Gospel, this imagery signifies divine protection against the threats of the world, including robbers and thieves.

Not only are the sheep protected, but they are also allowed to rest in “green pastures.” This phrase conveys a sense of abundance, much like the Greek term perisson in John’s Gospel, meaning “overflowing” or “superabundant.” The passage continues: “He makes me lie down in green pastures. He leads me beside still waters.” This theme of divine generosity appears again in Mark’s Gospel account of the feeding of the five thousand, where Jesus commands the crowds to “sit down in groups on the green grass” (Mark 6:39). This deliberate detail reflects the imagery of Psalm 23, illustrating Jesus as the Good Shepherd who not only provides for His people but does so with overwhelming generosity.

For students, the concept of “life to the full”—derived from the Psalm of the Divine Shepherd and John’s Gospel—is frequently referenced in educational frameworks and school newsletters. But what does it truly mean? Through Psalm 23, we hope students will discover a profound prayer of trust. Additionally, we aim for them to grasp a deeper spiritual interpretation—one that highlights the boundless gifts and graces that God bestows upon them. Ultimately, through the shepherd imagery, we hope students come to understand God’s unwavering care and love for them. We remind students that when we pray the Psalms, we are using the same prayers that Jesus learned as a child, which deeply shaped his own relationship with God. As Pope Benedict stated regarding the Psalms, “God gives us words to speak to him, to pl; ace our lives before him, and thus to make life itself a path to God”.

Church interpretation & usage

N. 2586 of the Catechism of the Catholic Church states: The Psalms both nourished and expressed the prayer of the People of God gathered during the great feasts at Jerusalem and each Sabbath in the synagogues. Their prayer is inseparably personal and communal; it concerns both those who are praying and all men. The Psalms arose from the communities of the Holy Land and the Diaspora, but embrace all creation. Their prayer recalls the saving events of the past, yet extends into the future, even to the end of history; it commemorates the promises God has already kept, and awaits the Messiah who will fulfil them definitively. Prayed by Christ and fulfilled in him, the Psalms remain essential to the prayer of the Church. Praying of a Psalm as Responsorial during Mass unites believers across generations, linking them to the faith of the Church from its earliest days.he wise men who bring Christmas gifts to children. This occurs on January 6.

Liturgical Use

Positioned within the Liturgy of the Word during the Sunday Eucharist, the Psalm holds a significant role, as it is carefully selected to correspond with the themes of the First Reading and the Gospel. Additionally, the Psalms are an integral part of the Liturgy of the Hours and have been central to the Church’s liturgical life since the beginning of the Christian tradition.