10:11 The good shepherd. This metaphor is deeply Messianic. It was a symbol for royalty in the Biblical mind. YHWH was thought of as the shepherd of his people, and the image was used for the most important Biblical figures from Moses to David (see Nu 27:17; 2Sa 5:2; Ps 23; 78:70–72). Jesus may have been alluding more specifically to Eze 34, an entire chapter condemning the shepherds (leaders) of Judah.

Psalm 23. The Good Shepherd

A psalm of trust which celebrates the gracious care of Yahweh; and in which the needs and troubles of the psalmist are touched on only incidentally. Most commentators find two pictures of Yahweh here: the Shepherd looking after His sheep (vv. 1–4), and the Host providing for His guest (vv. 5, 6). Certainly vv. 5, 6 do not maintain the sheep metaphor, but there is no need to assume the conscious introduction of another metaphor; the psalm is a unified expression of what God does for the psalmist. Verses 5, 6 suggest that it was written for, and most suitably used at, a sacrificial meal in the temple, probably a thanksgiving banquet (see on 22:25; cf. 36:8; 65:4; 116:17 f.) after an experience of deliverance.

It is not surprising, especially in the light of Jn 10 (cf. Heb. 13:20; 1 Pet. 2:25), that Christians have applied this psalm to Jesus Christ; nor that it has been paraphrased a number of times to be sung as a hymn: e.g. ‘The Lord’s my Shepherd, I’ll not want’ (Whittingham, etc.); ‘The God of love my shepherd is’ (Herbert); and ‘The king of love my shepherd is’ (Baker).

TITLE: see Introduction III. 1, 2. 1. shepherd: used metaphorically in Israel and in other ancient Near Eastern nations as a title for a king or leader (cf. 2 Sam. 5:2; 1 Kg. 22:17; Jer. 23:1 ff.; Ezek. 34:1 ff.), it contains the ideas of authority and care. In the OT Yahweh is usually thought of as the shepherd of Israel, rather than of the individual (80:1; cf. 28:9; 100:3; Isa. 40:11; Jer. 23:3; Ezek. 34:11 ff.). 3. my soul: see on 3:2; 19:7. right paths: conveys the ideas of ‘straightness’, ‘conformity to law’, and ‘deliverance’ (see on 33:5; 5:8). for his name’s sake: because it is His nature to do so (see on 5:11; 20:1). 4. the darkest valley: It could apply to any terrifying experience (see on 9:13). rod: a club (often iron-tipped) used for protection from wild animals. staff: used for support and guidance. comfort: there is no promise of immunity from trouble or suffering.

5. enemies: presumably fellow Israelites, also in the temple. anoint: lit. ‘make fat’ (cf. NEB ‘hast richly bathed’); not the word used for anointing a king but of entertaining a guest (cf. Lk. 7:46). 6. love: Heb. ḥesed (see on 5:7). follow: ‘or ‘pursue’ (cf. the enemies of v. 5). I will dwell: NIV follows the ancient versions; MT reads ‘I shall return (to)’. In either case it expresses the worshipper’s ideal of continual communion with God (see on 15:1): ‘your house will be my home as long as I live’ (GNB). house: see on 5:7. forever: lit. ‘to length of days; cf. NEB ‘my whole life long’.

13:20 blood of the eternal covenant. The first covenant was inaugurated by the blood of the covenant (Ex 24:8), which Jewish tradition sometimes called the eternal covenant (a designation Scripture applied more clearly to earlier covenants such as Ge 9:16; 17:7,13; Ps 105:8 – 10; though cf. Lev 24:8; Nu 18:19). But the promised future covenant would also be eternal or everlasting (Isa 55:3; 61:8; Jer 32:40; 50:5; Eze 16:60; 37:26); it is the blood of this new covenant to which the author of Hebrews refers (Heb 9:12 – 22). great Shepherd of the sheep. See note on Jn 10:1 – 18. The Greek translation of Isa 63:11 says that God brought up the “shepherd of the sheep” (Moses) from the sea. The prophets had also prophesied a new exodus (cf. note on Ro 10:7).