Verse-by-Verse Bible Commentary
Psalms 23:2

Clarke's Commentary

Verse Psalms 23:2. He maketh me to lie down in green pastures — בנאות דשא 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.)

Bridgeway Bible Commentary

Psalms 23:0 Divine shepherd and host

God’s relationship with his people is like that of a shepherd to his sheep. He provides what is best for them, refreshes them continually, and guides them in the way that he knows is right. In so doing he proves himself faithful to his own nature as the covenant God of his chosen people (1-3).
Despite God’s provision and guidance, there will be dangers along the way. But as a shepherd uses his club (rod) to beat off wild animals, and his crook (staff) to rescue the troubled sheep, so will God care for his people (4). Wild animals may surround them, but they can feed in safety under the protection of the heavenly shepherd. In view of God’s provision of the best food for those in his care, the picture changes from the divine shepherd to the divine host. God gives special attention to his guests, just as a host in ancient times gave special honour to a guest by anointing his head with oil. The guests in God’s house, however, never have to leave. They are with him for ever (5-6).

Coffman's Commentaries on the Bible

"Jehovah is my shepherd; I shall not want. He maketh me to lie down in green pastures; He leadeth me beside the still waters. He restoreth my soul: He guideth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; Thy rod and thy staff they comfort me."

"The Lord is my shepherd" (Psalms 23:1). The word "lord" is far preferable in every way to the synthetic word "Jehovah." It is indeed God Himself who here appears as the Shepherd of Israel; and in the New Testament, when Jesus Christ said, "I am the good shepherd" (John 10:14), the words were a bold and undeniable claim of Divinity.

"I shall not want" (Psalms 23:1). Barnes identified this as the topic sentence of the whole psalm. "This is the leading thought, the essential idea; and it is carried throughout the psalm."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), p. 209.

"He maketh me to lie down in green pastures" (Psalms 23:2). Any person who knows anything about sheep knows that they will never lie down when they are hungry. Therefore, the scene here is the green pastures where the sheep have eaten their fill and then when no longer hungry they lie down.

"He leadeth me beside the still waters" (Psalms 23:2). The literal Hebrew here reads "waters of rest."The Cross-Reference Bible (New York: The Cross-Reference Bible Company, 1910) in loco. This entire verse speaks of the tranquillity that belongs to one in fellowship with God. As far as the metaphor goes, "the still waters" would refer to any undisturbed watering place for the sheep; but the human application to a life of tranquillity appears to be very much in mind. This is the Old Testament equivalent of that "peace which passeth understanding."

Although two metaphors appear in the psalm, the one dominating thought is that of "all" that God does for his people. "The seven-fold activity of God is here: (1) he satisfies our hunger; (2) he leads us by the still waters; (3) he restores us when we have fallen away; (4) he guides us in the way of righteousness; (5) he abides `with us' even through death; (6) he gives us `a table' in his kingdom; and (7) he cares for us eternally."Adapted from The New Bible Commentary, Revised, p. 465.

"He restoreth my soul" (Psalms 23:3). This is the thought of the shepherd metaphor in Jesus' parable of the lost sheep. The human application is that of converting Christians who have fallen away from duty. Some writers would soften what is said here by rendering "refresheth" instead of "restoreth"; but as Kidner pointed out, "The verb used here refers to `repentance,' or `conversion.'"Derek Kidner, p. 110. In this context, the "restoring" or "bringing back" of the sheep, "Pictures the deeper renewal of the man of God, spiritually perverse or ailing as he may be."Ibid.

"He leadeth me… for his name's sake" (Psalms 23:3). This passage is where many commentators have missed it altogether. Why does God perform all these wonderful activities for men? It is not for the purpose, "Of upholding his reputation for fair dealings with his people."H. C. Leupold, p. 212. "It is not merely because it is his nature to do so."The New Layman's Bible Commentary, p. 615. It is because the ones cared for are called by God's name." The prophet Isaiah gave the correct answer thus: "I have redeemed thee… thou art mine… I have called thee by my nameAdam Clarke's Commentary on the Bible (London: T. Mason and G. Lane, 1837), p. 172.… I have created thee for my glory" (Isaiah 43:1-7).

Yes indeed, the plan of salvation is in this psalm. Those persons who are the object of the kind of protection and guidance assured in this psalm, in the present dispensation, are Christians. No one is "called by God's name" (Isaiah 43:7) who has not been baptized into it; and although the ancient Israelites were, in their day, called by God's name, it was for an utterly different reason from that which prevails now. Nothing in the Bible emphasizes the exclusiveness of these marvelous promises quite as effectively as Isaiah 43:1-7.

"The valley of the shadow of death" (Psalms 23:4). The shepherd metaphor in this reference envisions an occasion when the shepherd might be required to lead his sheep through some dangerous, forested valley, where lions and other enemies of the sheep were lurking; but the safety of the sheep was assured by the presence of the shepherd. In the human application of it, the soul that trusts in the Lord will most surely pass through many dark valleys, even that of death itself at last; but no fear will be felt because the Lord will be with his own, "Even unto the end of the world" (Matthew 18:20).

"Thy rod and thy staff they comfort me" (Psalms 23:4). "The rod was a short oaken club for defense; the staff was a longer pole used for climbing or leaning upon it. Eastern shepherds still carry both."J. R. Dummelow's Commentary, p. 339. Beigent added that, "The rod was often tipped with iron."The New Layman's Bible Commentary, p. 615.

In Zechariah, when that prophet appeared as a type of Jesus Christ the Good Shepherd, he carried two such devices as the "rod" and the "staff," to which he gave two names, Beauty and Bands. In the breaking of these staves, that prophet prophesied that Jesus Christ would (1) break the covenant with fleshly Israel, and (2) that he would break away the "true Israel" from the "racial Israel." (See my full comment on this in Vol. 4 of the minor prophets, pp. 166-172.)

We like Matthew Henry's comment that "the rod and the staff" here are, "The rod of correction and the staff of support."Matthew Henry's Commentary, on Zechariah, p. 1454.

Barnes' Notes on the Whole Bible

He maketh me to lie down in green pastures - Margin, “Pastures of tender grass.” The Hebrew word rendered “pastures” means usually “dwellings,” or “habitations.” It is applied here properly to “pastures,” as places where flocks and herds lie down for repose. The word rendered in the margin “tender grass” - דשׁא deshe' - refers to the first shoots of vegetation from the earth - young herbage - tender grass - as clothing the meadows, and as delicate food for cattle, Job 6:5. It differs from ripe grass ready for mowing, which is expressed by a different word - חציר châtsı̂yr. The idea is that of calmness and repose, as suggested by the image of flocks “lying down on the grass.” But this is not the only idea. It is that of flocks that lie down on the grass “fully fed” or “satisfied,” their wants being completely supplied. The exact point of contemplation in the mind of the poet, I apprehend, is that of a flock in young and luxuriant grass, surrounded by abundance, and, having satisfied their wants, lying down amidst this luxuriance with calm contentment. It is not merely a flock enjoying repose; it is a flock whose wants are supplied, lying down in the midst of abundance. Applied to the psalmist himself, or to the people of God generally, the idea is, that the wants of the soul are met and satisfied, and that, in the full enjoyment of this, there is the conviction of abundance - the repose of the soul at present satisfied, and feeling that in such abundance want will always be unknown.

Calvin's Commentary on the Bible

2.He maketh me to lie down in pastures of grass. With respect to the words, it is in the Hebrew, pastures, orfields of grass, for grassy and rich grounds. Some, instead of translating the word נאות,neoth, which we have rendered pastures, render it shepherds’ cots or lodges. If this translation is considered preferable, the meaning of the Psalmist will be, that sheep-cots were prepared in rich pasture grounds, under which he might be protected from the heat of the sun. If even in cold countries the immoderate heat which sometimes occurs is troublesome to a flock of sheep, how could they bear the heat of the summer in Judea, a warm region, without sheepfolds? The verb רבף, rabats, to lie down, or repose, seems to have a reference to the same thing. David has used the phrase, the quiet waters, to express gently flowing waters; for rapid streams are inconvenient for sheep to drink in, and are also for the most part hurtful. In this verse, and in the verses following, he explains the last clause of the first verse, I shall not want. He relates how abundantly God had provided for all his necessities, and he does this without departing from the comparison which he employed at the commencement. The amount of what is stated is, that the heavenly Shepherd had omitted nothing which might contribute to make him live happily under his care. He, therefore, compares the great abundance of all things requisite for the purposes of the present life which he enjoyed, to meadows richly covered with grass, and to gently flowing streams of water; or he compares the benefit or advantage of such things to sheep-cots; for it would not have been enough to have been fed and satisfied in rich pasture, had there not also been provided waters to drink, and the shadow of the sheep-cot to cool and refresh him.

Smith's Bible Commentary

Psalms 23:1-6

Psalms 23:1-6 , the prayer of David, or a psalm of David, rather. And it is a psalm in which he sees God in three aspects. He sees God first as a shepherd; secondly as a guide; and thirdly as a host. There is a very interesting commentary called, "A Shepherd Looks at the Twenty-third Psalm." And you might want to read this book. It is a fascinating book, as it goes into many of the aspects of a shepherd, and the character and the nature of sheep. And you'll find it an excellent commentary on the twenty-third psalm, "A Shepherd Looks at the Twenty-third Psalm." But in reality, a guide could look at it too, and a host could look at it, because he sees God in all three capacities, not just as a shepherd, but also as a guide and as a host. God is a shepherd.

Jehovah is my shepherd; I shall not want ( Psalms 23:1 ).

I shall not want, actually, for provision.

For he makes me to lay down in green pastures ( Psalms 23:2 ):

I shall not want for refreshment, for

he leads me beside the still waters ( Psalms 23:2 ).

I shall not want for strength, for

He restoreth my soul ( Psalms 23:3 ):

So God is a shepherd. Watching over me, leading me into green pastures, leading me to the still waters, restoring my soul.

But now God is a guide.

he leadeth me in the paths of righteousness [or in the right path] for his name's sake. And yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me ( Psalms 23:3-4 );

Now, God is leading me through my path of life. He leadeth me. "In all thy ways acknowledge Him, He will direct your path" ( Proverbs 3:6 ). God will lead you through your path of life. But each one of you the path of life will one day, barring the rapture of the church, lead into the valley of the shadow of death. When it does, I will fear no evil, for Thou art with me. Death doesn't hold any terror or fear for the child of God.

A survey was recently done among morticians; 2000 of them responded to it. And it was a survey that dealt with the preparation of bodies of those people who they knew to be truly born again and those who were not. And you can ask a mortician, and it's almost impossible for a mortician to put a smile on a person's face when they are dead. Did you know that? Next to impossible, unless the person was a born again Christian. And they had observed this phenomena, and so they made sort of a survey among morticians, and it all came back, yes, they had all observed the same phenomena. You bet there will be a smile on my face! All right, you know.

"For death has been swallowed up in victory. O death where is thy sting? O grave where is thy victory? For the sting of death was sin, but sin has been removed. Thanks be unto God, who gives us the victory through Jesus Christ our Lord" ( 1 Corinthians 15:55-57 ). So, even though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me. Oh, the presence of God. Taking me by the hand, leading me through the valley.

Now God is seen as a host.

Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over ( Psalms 23:5 ).

God is just really a great host. He is a gracious host. He takes care of you fabulously. Preparing a table before you, anointing your head with oil, causing your cup to overflow. The glorious overflowing life of the child of God. "If any man thirsts," Jesus cried, "let him come to Me and drink. And he who drinks of the water that I give, out of his innermost being, there will gush torrents of living water" ( John 7:37-38 ). The cup will overflow.

Surely goodness and mercy should follow me all the days of my life ( Psalms 23:6 ):

Wherever I go, throughout my pilgrim journey on this earth. Goodness and mercy. The goodness of God, the mercy of God, attending my path. And at the end of the path, all the days of my life having been completed,

I shall then dwell in the house of the LORD for ever ( Psalms 23:6 ).

That house that Jesus spake of, when He said, "In my Father's house there are many mansions. And I'm going to prepare a place for you." Now I look at this world and I love to go to Hawaii, and I love to go to Yosemite, and I love to go into any areas where you have beautiful woods and ferns and rivers, and streams and flowers and fauna. I love it! I love the beauty. And I look at the beauties of Grand Canyon. I look at the beauties of the oceans. I look at the beauties of the lakes and the rivers and the streams and the woods, the deserts. And I realize that He created the whole thing in six days. Now, it was about 1900 years ago that He said He was going to prepare a place for me. If He could do all of this in six days, what must that place be like that He has been working on for 1900 years? You bet there will be a smile on my face. As I shall dwell in the house of the Lord forever. "

Dr. Constable's Expository Notes

1. God as leader 23:1-4

Dr. Constable's Expository Notes

Psalms 23

David reflected on God’s many blessings to him and concluded that God would continue to be faithful to him and grant him fellowship in the future. This is a psalm of trust and confidence in God’s goodness in the present and in the future.

"Depth and strength underlie the simplicity of this psalm. Its peace is not escape; its contentment is not complacency: there is readiness to face deep darkness and imminent attack, and the climax reveals a love which homes towards no material goal but to the Lord Himself." [Note: Kidner, p. 109.]

Dr. Constable's Expository Notes

As his shepherd, God provided David with spiritual rest and nourishment. Food for the soul is the Word of God (Hebrews 5:12-14; 1 Peter 2:2) that the Lord’s under-shepherds are responsible to give His people (Ezekiel 34:1-10; John 21:15-17; Acts 20:28; 1 Peter 5:2).

Dr. Constable's Expository Notes

The Lord also provides spiritual refreshment and restoration. These benefits come to us as we take advantage of God’s provision of the water of life, which is the living and written Word of God (John 4:10-14; Ephesians 5:26). God renews our strength and cleanses us through these instruments.

Gann's Commentary on the Bible

Psalms 23:2

3.    HE MAKETH ME TO LIE DOWN IN GREEN PASTURES ...

A. He leads to the green pastures where there is ample food.

B. The shepherd is very interested in the welfare of his sheep for he makes them lie down before taking them to water.

1) The sheep need to “ruminate” - to chew the cud; to meditate.

2) They would get sick if they drank on a full stomach, so they are given rest and allowed to chew their chud before drinking.

3) We need to meditate – to stay well mentally and physically we need to take time to rest and ponder.

4.    HE LEADETH ME BESIDE THE STILL WATERS ...

A. It is very dangerous to water sheep in a rushing, running stream. Their wool will soak up water, get to heavy for them to swim and drown.

B. The shepherd will usually dam up a stream and let water form a still pool.

C. The shepherd won’t lead his flock into something dangerous for them.

D. He delivered us from evil, nether does he tempt us.

Gill's Exposition of the Whole Bible

He maketh me to lie down in green pastures,.... Or "pastures of tender grass" t; this is one part of the shepherd's work, and which is performed by Christ, Ezekiel 34:14; by these "green pastures" may be meant the covenant of grace, its blessings and promises, where there is delicious feeding; likewise the fulness of grace in Christ, from whence grace for grace is received; also the flesh and blood, righteousness and sacrifice, of Christ, which faith is led unto and lives upon, and is refreshed and invigorated by; to which may be added the doctrines of the Gospel, with which Christ's under-shepherds feed his lambs and sheep, there being in them milk for babes and meat for strong men; and likewise the ordinances of the Gospel, the goodness and fatness of the Lord's house, the feast of fat things, and breasts of consolation: here Christ's sheep are made to "lie down", denoting their satiety and fulness; they having in these green pastures what is satisfying and replenishing; as also their rest and safety, these being sure dwellings and quiet resting places, even in the noon of temptation and persecution; see Song of Solomon 1:7;

he leadeth me beside the still waters, or "waters of rest and quietness" u; not to rapid torrents, which by reason of the noise they make, and the swiftness of their motion, the sheep are frightened, and not able to drink of them; but to still waters, pure and clear, and motionless, or that go softly, like the waters of Shiloah, Isaiah 8:6; and the "leading" to them is in a gentle way, easily, as they are able to bear it; so Jacob led his flock, Genesis 33:14; and Christ leads his,

Isaiah 40:11; by these "still waters" may be designed the everlasting love of God, which is like a river, the streams whereof make glad the hearts of his people; these are the waters of the sanctuary, which rise to the ankles, knees, and loins, and are as a broad river to swim in; the pure river of water of life Christ leads his sheep to, and gives them to drink freely of: also communion with God, which the saints pant after, as the hart pants after the water brooks, and Christ gives access unto; moreover he himself is the fountain of gardens, and well of living waters, and streams from Lebanon; and the graces of his Spirit are also as rivers of living water, all which he makes his people partakers of; to which may be added, that the Scriptures, and the truths of the Gospel, are like still, quiet, and refreshing waters to them, and are the waters to which those that are athirst are invited to come, Isaiah 55:1; and in the immortal state Christ will still be a shepherd, and will feed his people, and lead them to fountains of living water, where they shall solace themselves for ever, and shall know no more sorrow and sighing, Revelation 7:17.

t דשא "tenerae herbae", Piscator, Amama, Gejerus, Michaelis; "in folds of budding grass", Ainsworth. u מי מנוחת "aquas requietum", Pagninus, Montanus; "quietum", Vatablus, Michaelis; "vel quietis", Gejerus; so Ainsworth;

αμπαυματος, Apollinar.

Henry's Complete Commentary on the Bible

A psalm of David.

      1 The LORD is my shepherd; I shall not want.   2 He maketh me to lie down in green pastures: he leadeth me beside the still waters.   3 He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake.   4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.   5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.   6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

      From three very comfortable premises David, in this psalm, draws three very comfortable conclusions, and teaches us to do so too. We are saved by hope, and that hope will not make us ashamed, because it is well grounded. It is the duty of Christians to encourage themselves in the Lord their God; and we are here directed to take that encouragement both from the relation wherein he stands to us and from the experience we have had of his goodness according to that relation.

      I. From God's being his shepherd he infers that he shall not want anything that is good for him, Psalms 23:1; Psalms 23:1. See here, 1. The great care that God takes of believers. He is their shepherd, and they may call him so. Time was when David was himself a shepherd; he was taken from following the ewes great with young (Psalms 78:70; Psalms 78:71), and so he knew by experience the cares and tender affections of a good shepherd towards his flock. He remembered what need they had of a shepherd, and what a kindness it was to them to have one that was skilful and faithful; he once ventured his life to rescue a lamb. By this therefore he illustrates God's care of his people; and to this our Saviour seems to refer when he says, I am the shepherd of the sheep; the good shepherd,John 10:11. He that is the shepherd of Israel, of the whole church in general (Psalms 80:1), is the shepherd of every particular believer; the meanest is not below his cognizance, Isaiah 40:11. He takes them into his fold, and then takes care of them, protects them, and provides for them, with more care and constancy than a shepherd can, that makes it his business to keep the flock. If God be as a shepherd to us, we must be as sheep, inoffensive, meek, and quiet, silent before the shearers, nay, and before the butcher too, useful and sociable; we must know the shepherd's voice, and follow him. 2. The great confidence which believers have in God: "If the Lord is my shepherd, my feeder, I may conclude I shall not want any thing that is really necessary and good for me." If David penned this psalm before his coming to the crown, though destined to it, he had as much reason to fear wanting as any man. Once he sent his men a begging for him to Nabal, and another time went himself a begging to Ahimelech; and yet, when he considers that God is his shepherd, he can boldly say, I shall not want. Let not those fear starving that are at God's finding and have him for their feeder. More is implied than is expressed, not only, I shall not want, but, "I shall be supplied with whatever I need; and, if I have not every thing I desire, I may conclude it is either not fit for me or not good for me or I shall have it in due time."

      II. From his performing the office of a good shepherd to him he infers that he needs not fear any evil in the greatest dangers and difficulties he could be in, Psalms 23:2-4; Psalms 23:2-4. He experiences the benefit of God's presence with him and care of him now, and therefore expects the benefit of them when he most needs it. See here,

      1. The comforts of a living saint. God is his shepherd and his God--a God all-sufficient to all intents and purposes. David found him so, and so have we. See the happiness of the saints as the sheep of God's pasture. (1.) They are well placed, well laid: He maketh me to lie down in green pastures. We have the supports and comforts of this life from God's good hand, our daily bread from him as our Father. The greatest abundance is but a dry pasture to a wicked man, who relishes that only in it which pleases the senses; but to a godly man, who tastes the goodness of God in all his enjoyments, and by faith relishes that, though he has but little of the world, it is a green pasture, Psalms 37:16; Proverbs 15:16; Proverbs 15:17. God's ordinances are the green pastures in which food is provided for all believers; the word of life is the nourishment of the new man. It is milk for babes, pasture for sheep, never barren, never eaten bare, never parched, but always a green pasture for faith to feed in. God makes his saints to lie down; he gives them quiet and contentment in their own minds, what ever their lot is; their souls dwell at ease in him, and that makes every pasture green. Are we blessed with the green pastures of the ordinances? Let us not think it enough to pass through them, but let us lie down in them, abide in them; this is my rest for ever. It is by a constancy of the means of grace that the soul is fed. (2.) They are well guided, well led. The shepherd of Israel guides Joseph like a flock; and every believer is under the same guidance: He leadeth me beside the still waters. Those that feed on God's goodness must follow his direction; he leads them by his providence, by his word, by his Spirit, disposes of their affairs for the best, according to his counsel, disposes their affections and actions according to his command, directs their eye, their way, and their heart, into his love. The still waters by which he leads them yield them, not only a pleasant prospect, but many a cooling draught, many a reviving cordial, when they are thirsty and weary. God provides for his people not only food and rest, but refreshment also and pleasure. The consolations of God, the joys of the Holy Ghost, are these 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. God leads his people, not to the standing waters which corrupt and gather filth, not to the troubled sea, nor to the rapid rolling floods, but to the silent purling waters; for the still but running waters agree best with those spirits that flow out towards God and yet do it silently. The divine guidance they are under is stripped of its metaphor (Psalms 23:3; Psalms 23:3): He leadeth me in the paths of righteousness, in the way of my duty; in that he instructs me by his word and directs me by conscience and providence. Theses are the paths in which all the saints desire to be led and kept, and never to turn aside out of them. And those only are led by the still waters of comfort that walk in the paths of righteousness. The way of duty is the truly pleasant way. It is the work of righteousness that is peace. In these paths we cannot walk unless God both lead us into them and lead us in them. (3.) They are well helped when any thing ails them: He restoreth my soul. [1.] "He restores me when I wander." No creature will lose itself sooner than a sheep, so apt is it to go astray, and then so unapt to find the way back. The best saints are sensible of their proneness to go astray like lost sheep (Psalms 119:176); they miss their way, and turn aside into by-paths; but when God shows them their error, gives them repentance, and brings them back to their duty again, he restores the soul; and, if he did not do so, they would wander endlessly and be undone. When, after one sin, David's heart smote him, and, after another, Nathan was sent to tell him, Thou art the man, God restored his soul. Though God may suffer his people to fall into sin, he will not suffer them to lie still in it. [2.] "He recovers me when I am sick, and revives me when I am faint, and so restores the soul which was ready to depart." He is the Lord our God that heals us, Exodus 15:26. Many a time we should have fainted unless we had believed; and it was the good shepherd that kept us from fainting.

      2. See here the courage of a dying saint (Psalms 23:4; Psalms 23:4): "Having had such experience of God's goodness to me all my days, in six troubles and in seven, I will never distrust him, no, not in the last extremity; the rather because all he has done for me hitherto was not for any merit or desert of mine, but purely for his name's sake, in pursuance of his word, in performance of his promise, and for the glory of his own attributes and relations to his people. That name therefore shall still be my strong tower, and shall assure me that he who has led me, and fed me, all my life long, will not leave me at last." Here is,

      (1.) Imminent danger supposed: "Though I walk through the valley of the shadow of death, 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, have received the sentence of death within myself, and have all the reason in the world to look upon myself as a dying man, yet I am easy." Those that are sick, those that are old, have reason to look upon themselves as in the valley of the shadow of death. Here is one word indeed which sounds terrible; it is death, which we must all count upon; there is no discharge in that war. But, even in the supposition of the distress, there are four words which lessen the terror:--It is death indeed that is before us; but, [1.] It is but the shadow of death; there is no substantial evil in it; the shadow of a serpent will not sting nor the shadow of a sword kill. [2.] It is the valley of the shadow, deep indeed, and dark, and dirty; but the valleys are fruitful, and so is death itself fruitful of comforts to God's people. [3.] It is but a walk in this valley, a gentle pleasant walk. The wicked are chased out of the world, and their souls are required; but the saints take a walk to another world as cheerfully as they take their leave of this. [4.] It is a walk through it; they shall not be lost in this valley, but get safely to the mountain of spices on the other side of it.

      (2.) This danger made light of, and triumphed over, upon good grounds. Death is a king of terrors, but not to the sheep of Christ; they tremble at it no more than sheep do that are appointed for the slaughter. "Even in the valley of the shadow of death I will fear no evil. None of these things move me." Note, A child of God may meet the messengers of death, and receive its summons with a holy security and serenity of mind. The sucking child may play upon the hole of this asp; and the weaned child, that, through grace, is weaned from this world, may put his hand upon this cockatrice's den, bidding a holy defiance to death, as Paul, O death! where is thy sting? And there is ground enough for this confidence, [1.] Because there is no evil in it to a child of God; death cannot separate us from the love of God, and therefore it can do us no real harm; it kills the body, but cannot touch the soul. Why should it be dreadful when there is nothing in it hurtful? [2.] Because the saints have God's gracious presence with them in their dying moments; he is then at their right hand, and therefore why should they be moved? The good shepherd will not only conduct, but convoy, his sheep through the valley, where they are in danger of being set upon by the beasts of prey, the ravening wolves; he will not only convoy them, but comfort then when they most need comfort. His presence shall comfort them: Thou art with me. His word and Spirit shall comfort them--his rod and staff, alluding to the shepherd's crook, or the rod under which the sheep passed when they were counted (Leviticus 27:32), or the staff with which the shepherds drove away the dogs that would scatter or worry the sheep. It is a comfort to the saints, when they come to die, that God takes cognizance of them (he knows those that are his), that he will rebuke the enemy, that he will guide them with his rod and sustain them with his staff. The gospel is called the rod of Christ's strength (Psalms 110:2), and there is enough in that to comfort the saints when they come to die, and underneath them are the everlasting arms.

      III. From the good gifts of God's bounty to him now he infers the constancy and perpetuity of his mercy, Psalms 23:5; Psalms 23:6. Here we may observe,

      1. How highly he magnifies God's gracious vouchsafements to him (Psalms 23:5; Psalms 23:5): "Thou preparest a table before me; thou hast provided for me all things pertaining both to life and godliness, all things requisite both for body and soul, for time and eternity:" such a bountiful benefactor is God to all his people; and it becomes them abundantly to utter his great goodness, as David here, who acknowledges, (1.) That he had food convenient, a table spread, a cup filled, meat for his hunger, drink for his thirst. (2.) That he had it carefully and readily provided for him. His table was not spread with any thing that came next to hand, but prepared, and prepared before him. (3.) That he was not stinted, was not straitened, but had abundance: "My cup runs over, enough for myself and my friends too." (4.) That he had not only for necessity, but for ornament and delight: Thou anointest my head with oil. Samuel anointed him king, which was a certain pledge of further favor; but this is rather an instance of the plenty with which God had blessed him, or an allusion to the extraordinary entertainment of special friends, whose heads they anointed with oil, Luke 7:46. Nay, some think he still looks upon himself as a sheep, but such a one as the poor man's ewe-lamb (2 Samuel 12:3), that did eat of his own meat, and drank of his own cup, and lay in his bosom; not only thus nobly, but thus tenderly, are the children of God looked after. Plentiful provision is made for their bodies, for their souls, for the life that now is and for that which is to come. If Providence do not bestow upon us thus plentifully for our natural life, it is our own fault if it be not made up to us in spiritual blessings.

      2. How confidently he counts upon the continuance of God's favours, Psalms 23:6; Psalms 23:6. He had said (Psalms 23:1; Psalms 23:1), I shall not want; but now he speaks more positively, more comprehensively: Surely goodness and mercy shall follow me all the days of my life. His hope rises, and his faith is strengthened, by being exercised. Observe, (1.) What he promises himself--goodness and mercy, all the streams of mercy flowing from the fountain, pardoning mercy, protecting mercy, sustaining mercy, supplying mercy. (2.) The manner of the conveyance of it: It shall follow me, as the water out of the rock followed the camp of Israel through the wilderness; it shall follow into all places and all conditions, shall be always ready. (3.) The continuance of it: It shall follow me all my life long, even to the last; for whom God loves he loves to the end. (4.) The constancy of it: All the days of my life, as duly as the day comes; it shall be new every morning (Lamentations 3:22; Lamentations 3:23) like the manna that was given to the Israelites daily. (5.) The certainty of it: Surely it shall. It is as sure as the promise of the God of truth can make it; and we know whom we have believed. (6.) Here is a prospect of the perfection of bliss in the future state. So some take the latter clause: "Goodness and mercy having followed me all the days of my life on this earth, when that is ended I shall remove to a better world, to dwell in the house of the Lord for ever, in our Father's house above, where there are many mansions. With what I have I am pleased much; with what I hope for I am pleased more." All this, and heaven too! Then we serve a good Master.

      3. How resolutely he determines to cleave to God and to his duty. We read the last clause as David's covenant with God: "I will dwell in the house of the Lord for ever (as long as I live), and I will praise him while I have any being." We must dwell in his house as servants, that desired to have their ears bored to the door-post, to serve him for ever. If God's goodness to us be like the morning light, which shines more and more to the perfect day, let not ours to him be like the morning cloud and the early dew that passeth away. Those that would be satisfied with the fatness of God's house must keep close to the duties of it.