Psalms · Chapter 23

Verse 1. The Lord is my shepherd] There are two allegories in this Psalm which are admirably well adapted to the purpose for which they are produced, and supported both with art and elegance. The first is that of a shepherd; the second, that of a great feast, set out by a host the most kind and the most liberal As a flock, they have the most excellent pasture; as guests, they have the most nutritive and abundant fare. God condescends to call himself the Shepherd of his people, and his followers are considered as a flock under his guidance and direction. 1. He leads them out and in, so that they find pasture and safety. 2. He knows where to feed them, and in the course of his grace and providence leads them in the way in which they should go. 3. He watches over them and keeps them from being destroyed by ravenous beasts. 4. If any have strayed, he brings them back. 5. He brings them to the shade in times of scorching heat; in times of persecution and affliction, he finds out an asylum for them. 6. He takes care that they shall lack no manner of thing that is good.

But who are his flock? All real penitents, all true believers; all who obediently follow his example, abstaining from every appearance of evil, and in a holy life and conversation showing forth the virtues of Him who called them from darkness into his marvellous light. “My sheep hear my voice, and follow me.”

But who are not his flock! Neither the backslider in heart, nor the vile Antinomian, who thinks the more he sins, the more the grace of God shall be magnified in saving him; nor those who fondly suppose they are covered with the righteousness of Christ while living in sin; nor the crowd of the indifferent and the careless, nor the immense herd of Laodicean loiterers; nor the fiery bigots who would exclude all from heaven but themselves, and the party who believe as they do. These the Scripture resembles to swine, dogs, wandering stars, foxes, lions, wells without water, &c., &c. Let not any of these come forward to feed on this pasture, or take of the children’s bread. Jesus Christ is the good Shepherd; the Shepherd who, to save his flock, laid down his own life.

I shall not want.] How can they? He who is their Shepherd has all power in heaven and earth; therefore he can protect them. The silver and gold are his, and the cattle on a thousand hills; and therefore he can sustain them. He has all that they need, and his heart is full of love to mankind; and therefore he will withhold from them no manner of thing that is good. The old Psalter both translates and paraphrases this clause well: Lord governs me, and nathing sal want to me. In stede of pastour thare he me sett. “The voice of a rightwis man: Lord Crist es my kyng, and for thi (therefore) nathyng sal me want: that es, in hym I sal be siker, and suffisand, for I hope in hymn gastly gude and endles. And he ledes me in stede of pastoure, that es, understandyng of his worde, and delyte in his luf. Qwar I am siker to be fild, thar in that stede (place) he sett me, to be nurysht til perfectioun.” Who can say more, who need say less, than this?

Verse 1. The Lord is my shepherd — He hath showed himself to be so by his gracious providences toward me; and he hath kindly taken upon himself that office, and condescended to stand in that relation to me, having entered into covenant with me, and thereby engaged to rule, feed, and preserve, and heal me, and do all for me that shepherds do, or are under an obligation of doing for their flocks. David himself had been a shepherd, and, doubtless, well understood, and had carefully performed his duty, as such, to his flock. He knew by experience the cares and tender affections of a good shepherd toward his sheep, and was not unmindful what need they had of a shepherd, and what advantage it was to them to have one that was skilful and faithful. By this, therefore, he illustrates God’s care of his people, and by this he strengthens his own faith and confidence in him, and assists the faith and confidence of every pious reader. For he that is the Shepherd of Israel, of the whole church in general, Psalm 80:1, is the shepherd of every particular believer; the meanest is not below his cognizance. He gathers even the lambs with his arm, Isaiah 40:11; nay, and carries them in his bosom. He takes them into the fold of his church, and then takes care of them: he protects and provides for them with more care and constancy than any shepherd can his sheep. If God be to us a shepherd, we must be to him as sheep, inoffensive, meek, and quiet, silent before the shearers; “nay,” says Henry, “before the butcher too;” useful and sociable, we must know the shepherd’s voice, and follow him. I shall not want — Namely, any thing that is really necessary for me, either for this life, or for the next. But foolish men may think many things to be necessary for them, which the all-wise God knows to be, not only unnecessary, but hurtful, and therefore mercifully denies what men ignorantly desire to their hurt.

1. The Lord is my shepherd—One of the most endearing and comprehensive titles known to an Asiatic nomad. Our Saviour enumerates the duties of a shepherd to be “feeding the little lambs,” “tending, or taking care of the flock,” and “feeding the sheep.” See notes on John x and 21:15-17. I shall not want—The shepherd anticipates and cares for every need. “The phrase comprehends not only a negation of penury, but an abundance of all things.”—Phillips.

V. 2. Lie down-To repose myself at noon, as the manner was in those hot countries. Green-Where there is both delight and plenty of provisions.

Verse 2. He maketh me to lie down in green pastures] avd twanb binoth deshe, not green pastures, but cottages of turf or sods, such as the shepherds had in open champaign countries; places in which themselves could repose safely; and pens thus constructed where the flock might be safe all the night. They were enclosures, and enclosures where they had grass or provender to eat.

Beside the still waters.] Deep waters, that the strongest heat could not exhale; not by a rippling current, which argues a shallow stream. Or perhaps he may here refer to the waters of Siloam, or Shiloah, that go softly, Isaiah 8:6, compared with the strong current of the Euphrates. Thou hast brought us from the land of our captivity, from beyond this mighty and turbulent river, to our own country streams, wells, and fountains, where we enjoy peace, tranquillity, and rest. The old Psalter gives this a beautiful turn: On the water of rehetyng forth he me broght. On the water of grace er we broght forth, that makes to recover our strengthe that we lost in syn. And reheteis (strengthens) us to do gude workes. My saule he turned, that es, of a synful wreche, he made it ryghtwis, and waxyng of luf in mekeness. First he turnes our sautes til hym; and then he ledes and fedes it. Ten graces he telles in this psalme, the qwilk God gyfs til his lufers, (i.e., them that love him.)

Verse 2. He maketh me to lie down — Not only to feed, but to rest, and enjoy tranquillity, peace, and safety; in green pastures — Where there are both delight and plenty. “The loveliest image afforded by the natural world is here represented to the imagination; that of a flock feeding in verdant meadows, and reposing in quietness by the rivers of water running gently through them. It is selected to convey an idea of the provision made for the souls as well as bodies of men by His goodness who openeth his hand and filleth all things living with plenteousness.” — Horne. He leadeth me — Lest I should wander and perish, Hebrew, ynlhny, jenahaleeni, He leadeth me, commode et leniter, says Buxtorf, fitly and gently; accommodating himself to my infirmities, as shepherds do to their sheep; beside — Or, to the still waters, Hebrew, tkwnm ym, mee menuchoth, waters of rests, or refreshments: quiet and gentle waters, running in small and shallow channels, which are opposed to great rivers, which both affright the sheep with their great noise, and expose them to be carried away by their swift and violent streams, while they are drinking at them. Such is the difference between the gentle waters of the sanctuary, the waters of Shiloah that go softly, and the rapid, muddy, and noisy torrents and overflowing floods of worldly and carnal enjoyments. God provides for his people, not only food and rest, but refreshment also, and pleasure. The waters by and to which he leads them afford them both a pleasant prospect and many a cooling and refreshing draught, when they are thirsty and weary. The consolations of God, the joys of the Holy Ghost, are those still waters by which the saints are led, streams which flow from the fountain of living waters, and make glad the city of our God.

Verse. 2. The still waters. The refreshing or abundant waters; the waters of Shiloh, which flow softly.

2. Green pastures—Pastures of budding or tender grass. The word desheh denotes the tender shoots, (Deuteronomy 32:2; 2 Samuel 33:4,) as distinguished from ripe grass, which is expressed by another word. Hence, delicious and luxuriant pasture. To lie down—That is, for rest in the heat of the day. “Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon.” Sol. Song 1:7. For this booths were often constructed. Genesis 33:7. Grazing and resting on rich meadow bottoms convey to the shepherd a high idea of ease and plenty. Still waters—Waters of rest or quietness, as opposed to the noisy, turbulent mountain torrent. Either living fountains or gently flowing streams. Isaiah 49:10; Revelation 7:17.

V. 3. Restoreth-Heb. He bringeth it back; from its errors and wandering. For-Not for any worth in me, but for the glory of his justice, and faithfulness, and goodness.

Verse 3. He restoreth my soul] Brings back my life from destruction; and converts my soul from sin, that it may not eternally perish. Or, after it has backslidden from him, heals its backslidings, and restores it to his favour. See the old paraphrase on this clause in the preceding note. In the paths of righteousness] qdx במעגלי bemageley tsedek, “in the circuits” or “orbits of righteousness.” In many places of Scripture man appears to be represented under the notion of a secondary planet moving round its primary; or as a planet revolving round the sun, from whom it receives its power of revolving, with all its light and heat. Thus man stands in reference to the Sun of righteousness; by his power alone is he enabled to walk uprightly; by his light he is enlightened; and by his heat he is vivified, and enabled to bring forth good fruit. When he keeps in his proper orbit, having the light of the glory of God reflected from the face of Jesus Christ, he is enabled to enlighten and strengthen others. He that is enlightened may enlighten; he that is fed may feed.

For his name’s sake.] To display the glory of his grace, and not on account of any merit in me. God’s motives of conduct towards the children of men are derived from the perfections and goodness of his own nature.

Verse 3. He restoreth my soul — Hebrew, bbwvy yvpn, naphshi jeshobeb, my soul he bringeth, or, will bring back, namely, from its errors or wanderings. No creature is more ready to go astray than a sheep, or more at a loss to find its way back. And all we like sheep have gone astray, and are still too prone so to do; to leave the right way of truth and duty, and to turn aside into by-paths. But when God shows us our errors, gives us repentance, and brings us back to our duty again, he restores our souls; and if he did not do so, we would wander endlessly and be undone. He leadeth me in the paths of righteousness — In the plain, straight, and safe paths, in which the sheep of the Lord’s pasture are neither hurt, nor wearied, nor in danger of wandering. By his word and his providence he directs me to the right ways of truth and holiness, and by his Spirit he inclines and enables me to choose those ways, and to continue to walk therein; for his name’s sake — Not for any merit in me, but merely for the demonstration and glory of his mercy, faithfulness, and goodness.

Ver. 3. He restoreth my soul. Symmachus reads anekthsato me, he refreshes me, or renovates my soul.

3. He restoreth my soul—He bringeth back my soul, as a sheep that had strayed. Matthew 18:12, 13; 1 Peter 2:25. The word for “restoreth” means, to return, bring back, or, figuratively, convert. At this time of David’s life he could praise the restoring care and grace of God. Of all animals the sheep is least able to defend itself, either by resistance or flight; is most given to wander away; and has the least sagacity in finding its way back to the fold. Paths of righteousness—Right paths are opposed to intricate and unsafe ways, (Lamentations 3:9-11,) and to ways of disobedience and perversity. Psalm 125:5; Proverbs 2:15. For his name’s sake—For his own sake, the glory of his attributes, and the moral effect of his dispensations to man—not for the merit or rectitude of the creature.

V. 4. Thy rod and thy staff-Two words denoting the same thing, and both designing God’s pastoral care over him.

Verse 4. Yea, though I walk through the valley of the shadow of death] The reference is still to the shepherd. Though I, as one of the flock, should walk through the most dismal valley, in the dead of the night, exposed to pitfalls, precipices, devouring beasts, &c., I should fear no evil under the guidance and protection of such a Shepherd. He knows all the passes, dangerous defiles, hidden pits, and abrupt precipices in the way; and he will guide me around, about, and through them. See the phrase shadow of death explained on Matthew 4:16. “Thof I ward well and imang tha, that nouther has knowyng of God, ne luf or in myddis of this lyf, that es schadow of ded; for it es blak for myrkenes of syn; and it ledes til dede and il men, imang qwam gude men wones:—I sal nout drede il, pryve nor apert; for thu ert with me in my hert, qwar I fele thu so, that eftir the schadow of dede, I be with the in thi vera lyf.”—Old Psalter. For thou art with me] He who has his God for a companion need fear no danger; for he can neither mistake his way, nor be injured. Thy rod and thy staff] Ëcbv shibtecha, thy sceptre, rod, ensign of a tribe, staff of office; for so cbv shebet signifies in Scripture. And thy staff, Ëומשענת umishantecha, thy prop or support. The former may signify the shepherd’s crook; the latter, some sort of rest or support, similar to our camp stool, which the shepherds might carry with them as an occasional seat, when the earth was too wet to be sat on with safety. With the rod or crook the shepherd could defend his sheep, and with it lay hold of their horns or legs to pull them out of thickets, boys, pits, or waters. We are not to suppose that by the rod correction is meant: there is no idea of this kind either in the text, or in the original word; nor has it this meaning in any part of Scripture. Besides, correction and chastisement do not comfort; they are not, at least for the present, joyous, but grievous; nor can any person look forward to them with comfort. They abuse the text who paraphrase rod correction, &c. The other term שענ shaan signifies support, something to rest on, as a staff, crutch, stave, or the like. The Chaldee translates thus: “Even though I should walk in captivity, in the valley of the shadow of death, I will not fear evil. Seeing thy WORD (Ërmym meymerach, thy personal Word) is my Assistant or Support; thy right word and thy law console me.” Here we find that the WORD, rmym meymar, is distinguished from any thing spoken, and even from the law itself. I cannot withhold the paraphrase of the old Psalter, though it considers the rod as signifying correction: “Sothly I sal drede na nylle; for thy wande, that es thi lyght disciplyne, that chasties me as thi son: and thi staf, that es thi stalworth help, that I lene me til, and haldes me uppe; thai have comforthed me; lerand (learning, teaching) me qwat I suld do; and haldand my thaught in the, that es my comforth.”

Verse 4. Though I walk through the valley of the shadow of death — Through a dark and dismal valley, full of terrors and dangers, as this phrase signifies, Job 24:17; Psalm 44:19; Jeremiah 2:6; that is, though I am in peril of death, though in the midst of dangers, deep as a valley, dark as a shadow, and dreadful as death itself: or rather, though I am under the arrests of death, and have received the sentence of death within myself, and have every reason to look upon myself as a dying man: I will fear no evil — I will not give way to my fears, but will confidently rely upon the word and promise of God, persuaded that his grace shall be sufficient for me, and that he will make even death itself work for my good. Observe, reader, a child of God may meet the messengers of death, and receive its summons, with a holy security and serenity of mind. He may bid it defiance, and say with Paul, O death where is thy sting? For thou art with me — Here is the ground of a true Christian’s confidence when in the valley of the shadow of death, God is with him, and his presence inspires him with confidence and comfort, hope and joy. It affords him light amidst the darkness of the valley, and life in the death of it. Thy rod and thy staff — Thy word and thy Spirit; comfort me — His gospel is the rod of his strength, and there is enough in that to comfort the saints, both while they live, even in their greatest troubles, and also when they are dying. And his Spirit is the Comforter himself, and where he is, support and comfort cannot be wanting. His rod of chastisement and correction also ministers to the comfort of his people, and much more his staff of support, his upholding grace, which, under all their trials, and even in their last and greatest trial, is sufficient for them. Or the rod may signify his pastoral care, and inspection of the flock, (alluding to the shepherd’s crook, or rod, under which the sheep passed when they were counted, Leviticus 27:32,) and the staff, the defence, and protection afforded them, the shepherd with his staff being wont to defend his sheep from the dogs and wolves that would worry them. Or, as others interpret the words, the rod here, in allusion to the rod of Moses, may be considered as an emblem of power, especially as the word cbv, shebet, here translated rod, often signifies a sceptre, or some other ensign of authority. And the word translated staff, hn[vm, mishgneneh, properly signifies what a person leans upon for support. Thus interpreted, the clause means, The sceptre of thy kingdom, or thy power protects me, and thy support upholds me, and so both minister to my comfort.

Ver. 4. Valley of the shadow of death. There is a place of that name: “Waad-el ajal, four hours distant from Carmel along the coast. The passage is cut through the bed of a rock, just wide enough to admit a narrow-wheeled carriage, or a loaded camel.” Buckingham’s Travels. See on the word hell, Psalm 16:10.—Hebrews Though I shall walk through the valley of the shadow of death; the dreadful valley where robbers and wild beasts lie in wait for spoil, I will fear no evil. What then has the christian to fear; the presence of the Lord is light and life to the soul. Death is ours to open the gates of immortality. Thy rod; that is, thy sceptre, as Psalm 2:9, which rules both heaven and earth; and thy staff, the crozier of support, console me. Therefore the king, the conqueror of death and hell, being with me, I will fear no evil. The momentary eclipse of dying will suddenly brighten with the full sunbeams of the Sun of righteousness.

4. Shadow of death—Being so near to death that its shadow falls over him. “For he is not far from the substance who has come up with the shadow.”—Bythner. The “valley of the shadow of death,” seems to have been suggested by those deep mountain gorges through which David was sometimes obliged to lead his flocks, though at the hazard of death from the wild beasts, who made the caves therein abounding their shelter. When the walks of duty lie along through dangers which fall around like death shadows, then I will not fear evil. Such confidence has he in his Shepherd. But the “shadow of death” may also mean the darkness of sheol, or region of the dead, as Job 10:21, 22; and this gives an outlook of confident hope upon the dying hour and the future life. This entire psalm must be understood, not of the providential life of David only, but of his spiritual life and relations as well. Rod and… staff—The emblems at once of the office of the shepherd and his protection of the sheep.

V. 5. A table-Thou furnishest me with plenty of provisions and comforts. Oil-With aromatic ointments, which were then used at great feasts; thy comforts delight my soul. Runneth over-Thou hast given me a plentiful portions, signified by the cup, given to the guests by the master of the feast.

Verse 5. Thou preparest a table before me] Here the second allegory begins. A magnificent banquet is provided by a most liberal and benevolent host; who has not only the bounty to feed me, but power to protect me; and, though surrounded by enemies, I sit down to this table with confidence, knowing that I shall feast in perfect security. This may refer to the favour God gave the poor captive Israelites in the sight of the Chaldeans who had grievously treated them for seventy years; and whose king, Cyrus, had not only permitted them now to return to their own land, but had also furnished them with every thing requisite for their passage, and for repairing the walls of Jerusalem, and rebuilding the temple of the Lord, where the sacrifices were offered as usual, and the people of God feasted on them.

Thou anointest my head with oil] Perfumed oil was poured on the heads of distinguished guests, when at the feasts of great personages. The woman in the Gospel, who poured the box of ointment of spikenard on the head of our Lord (see Matthew 26:6, 7; Mark 14:8; Luke 7:46,) only acted according to the custom of her own country, which the host, who invited our Lord, had shamefully neglected.

My cup runneth over.] Thou hast not only given me abundance of food, but hast filled my cup with the best wine.

Verse 5. Thou preparest a table before me — Thou furnishest me with plenty and variety of provisions and comforts. In the presence of mine enemies — Who seeing, envying, and fretting at it, are not able to hinder it. Thou anointest my head with oil — Or ointment, as the Syriac and Arabic interpreters render it, namely, with aromatic ointments, which were then used in great feasts. The sense is, Thy comforts delight my soul. See Psalm 45:7. My cup runneth over — Thou hast given me a very plentiful portion, signified by the cup given to the guests by the master of the feast. Thus “another set of images, borrowed from a feast, is introduced to give us ideas of those cordials and comforts prepared to cheer and invigorate the fainting soul; while, surrounded by enemies, it is accomplishing its pilgrimage through life; during which time its sorrows and afflictions are alleviated and sweetened by the joys and consolations of the Holy One; by the feast of a good conscience; by the bread of life; the oil of gladness, and the cup of salvation still full and running over.” — Horne.

Ver. 5. Thou anointest my head with oil; by Samuel in Bethlehem. 1 Samuel 16:13. Also in Hebron, when the tribe of Judah made him king. 2 Samuel 2:4. David was probably anointed a third time, when all the tribes called him to the throne. 2 Samuel 5:3. But in a spiritual sense, Thou anointest my head by crowning me with lovingkindness and tender mercy, and with the unction of the Holy Spirit, in all his characters of grace and truth.

5. Thou preparest a table—The figure changes. To prepare a table for one, is, in oriental custom, a mark of favour and friendship. Here the psalmist describes the ceremony observed in the entertainment of a distinguished guest, in the bountiful provisions of the table, the overflowing cup, and the anointing the head with oil. God had prepared this banquet for David as a mark of special honour and favour, and this in the presence of his enemies, who looked on but were not invited to partake. This was David’s answer to those who, in his affliction, had said, “There is no help for him in God;” “God hath forsaken him.” Psalm 3:2; 71:11.

Verse 6. Goodness and mercy shall follow me] As I pass on through the vale of life, thy goodness and mercy shall follow my every step; as I proceed, so shall they. There seems to be an allusion here to the waters of the rock smitten by the rod of Moses, which followed the Israelites all the way through the wilderness, till they came to the Promised Land. God never leaves his true followers providential mercies gracious influences, and miraculous interferences, shall never be wanting when they are necessary. I will dwell in the house, ytbvw veshabti, “and I shall RETURN to the house of the Lord,” for ever, ימים Ëral leorech yamim, “for length of days.” During the rest of my life, I shall not be separated from God’s house, nor from God’s ordinances; and shall at last dwell with him in glory. These two last verses seem to be the language of a priest returned from captivity to live in the temple, and to serve God the rest of his life.

Verse 6. Surely goodness and mercy — That is, God’s favour, and the blessed and comfortable effects of it; shall follow me — Hebrew, ynwpdry, jirdepuni, shall pursue me, by which emphatical expression he signifies God’s wonderful freeness and readiness to do good to his people, and that his blessings not only prevent us, but even pursue them who flee from them, or that they follow us in our journey through life, as the water out of the rock followed the camp of Israel through the wilderness. All the days of my life — From the former instances of God’s favour to him, he justly concludes that he would continue to show him favour in a similar way; for nothing can separate us from the love of God, if we do not separate ourselves from it: and the experience we have had of his goodness and mercy, already so often vouchsafed, naturally tends to beget an assurance of their being continued to the end. And I will dwell in the house of the Lord for ever — Whereas I have formerly been driven from God’s house, I rest assured that I shall now constantly enjoy that blessed privilege of worshipping and enjoying God in his sanctuary, which I prize more than all my dominions. David’s words here, however, look still further, even to a perfection of bliss in a future state: as if he had said, The divine goodness and mercy having followed me all the days of my life, when that is ended, I shall remove to a better world, to dwell in the house of the Lord for ever, the house of my heavenly Father, in which there are many mansions, where the church of God will constitute one fold, under one shepherd, “the fold into which no enemy enters, and from which no friend departs; where the servants of God rest from all their labours, and see a period to all their sorrows; where the voice of praise and thanksgiving is heard continually; where all the faithful, from Adam to his last-born son, shall meet together, to behold the face of Jesus, and to be blessed with the vision of the Almighty; where they shall hunger no more, neither thirst any more, neither shall the sun light on them, or any heat. But the Lamb who is in the midst of the throne shall feed them, and lead them to living fountains of waters, Revelation 7:16, 17.” — Horne.

6. Goodness and mercy—From a retrospect of God’s faithful love and care, David gathers assurance of perpetual “goodness and mercy.” Dwell in the house of the Lord for ever—Hebrew, for length of days; for days without number. In Psalm 24:4, by another form of speech, he says, “All the days of my life.”