The LORD is our shepherd. Therefore, He has authority over us humble sheep. Moreover, He protects and provides, sustains and secures, guards and guides. Even in trouble, we need not fear; for God is with us. Our ultimate desire should not be God’s presents but God’s presence.
The psalmist sings confidently that the LORD’s goodness and loyal love will pursue him continually. The psalmist longs to return to the house of the LORD (i.e., the Temple) time and time again. For God’s presence is the ultimate present.
In these lines, the picture switches from God the Shepherd to God the Host. Here, the LORD shows His generosity and hospitality — even in the presence of the psalmist’s enemies. The psalmist sings confidently of God’s presence and protection in hostile circumstances (Ps 23:4) and from hostile people (Ps 23:5).
In metaphorically dark moments in life, the psalmist fears no evil. Neither should we, for God is with us. This divine withness entails guarding and guidance, as well as to practical encouragement. The Shepherd will never leave nor forsake His sheep.
The psalmist sings that the LORD refreshes the soul — our vitality and liveliness. He leads His sheep to walk with right conduct on track to right consequences. And He does this for the sake of His reputation — for His Name that implies unfailing faithfulness.
The psalmist sings that the LORD makes it possible to enjoy restful sleep — like a full-stomached nap one takes after a delicious meal. Moreover, the psalmist declares that the LORD gently guides to waters of complete rest — again using vocabulary that recalls the Exodus.
The psalmist confidently declares, “The LORD is my shepherd”. Acknowledging the LORD as one’s shepherd implies a sheep-shepherd relationship — where the Shepherd is the One with the authority. As the Divine Shepherd of His sheep, the LORD provides protection and provision, sustenance and security. Because of the LORD, the psalmist does not lack (anything). While using language that recalls the Exodus, the psalmist expresses His great trust in the LORD.
Though scholars debate the length of the prologue, Mk 1:1-8 is largely about John the Baptist while Mk 1:9-15 is largely about Jesus. The transition from John the Baptist to Jesus the Christ (i.e., the Messiah) indicates the transition from the old era to the dawning of a new age in redemptive history.
John the Baptist proclaimed the coming of the Stronger One — one of whom he was not even worthy of being a slave. John’s repentance-baptism paved the way and prepared people for the greater baptism of Jesus Christ — who would metaphorically immerse believers with the Holy Spirit, whom Christ would send (cf. Jn 15:26, 16:7, 12-15 cf. Jn 14:26).
John the Baptist has a popular ministry of repentance-baptism in the wilderness at the Jordan River, a location with a rich Old Testament history. The people of Jerusalem were coming out in droves, confessing their sin.
Moreover, John is dressed like a prophet — likely the prophet Elijah, who was prophesied to come before the coming of the LORD Himself (as John comes before the Lord Jesus).
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