Verse-by-Verse Bible Commentary
Psalms 23:4

Clarke's Commentary

Verse Psalms 23:4. 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 — שבטך shibtecha, thy sceptre, rod, ensign of a tribe, staff of office; for so שבט shebet signifies in Scripture. And thy staff, ומשענתך 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 שען 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 (מימרך meymerach, thy personal Word) is my Assistant or Support thy right word and thy law console me." Here we find that the WORD, מימר 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."

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

Yea, though I walk through the valley of the shadow of death - The meaning of this in the connection in which it occurs is this: “God will lead and guide me in the path of righteousness, even though that path lies through the darkest and most gloomy vale - through deep and dismal shades - in regions where there is no light, as if death had cast his dark and baleful shadow there. It is still a right path; it is a path of safety; and it will conduct me to bright regions beyond. In that dark and gloomy valley, though I could not guide myself, I will not be alarmed; I will not be afraid of wandering or of being lost; I will not fear any enemies there - for my Shepherd is there to guide me still.” On the word here rendered “shadow of death” - צלמות tsalmâveth - see Job 3:5, note; and Isaiah 9:2, note. The word occurs besides only in the following places, in all of which it is rendered “shadow of death:” Job 10:21-22; Job 12:22; Job 16:16; Job 24:17 (twice); Job 28:3; Job 34:22; Job 38:17; Psalms 44:19; Psalms 107:10, Psalms 107:14; Jeremiah 2:6; Jeremiah 13:16; Amos 5:8. The idea is that of death casting his gloomy shadow over that valley - the valley of the dead. Hence, the word is applicable to any path of gloom or sadness; any scene of trouble or sorrow; any dark and dangerous way. Thus understood, it is applicable not merely to death itself - though it embraces that - but to any or all the dark, the dangerous, and the gloomy paths which we tread in life: to ways of sadness, solitude, and sorrow. All along those paths God will be a safe and certain guide.

I will fear no evil - Dark, cheerless, dismal as it seems, I will dread nothing. The true friend of God has nothing to fear in that dark valley. His great Shepherd will accompany him there, and can lead him safely through, however dark it may appear. The true believer has nothing to fear in the most gloomy scenes of life; he has nothing to fear in the valley of death; he has nothing to fear in the grave; he has nothing to fear in the world beyond.

For thou art with me - Thou wilt be with me. Though invisible, thou wilt attend me. I shall not go alone; I shall not be alone. The psalmist felt assured that if God was with him he had nothing to dread there. God would be his companion, his comforter, his protector, his guide. How applicable is this to death! The dying man seems to go into the dark valley alone. His friends accompany him as far as they can, and then they must give him the parting hand. They cheer him with their voice until he becomes deaf to all sounds; they cheer him with their looks until his eye becomes dim, and he can see no more; they cheer him with the fond embrace until he becomes insensible to every expression of earthly affection, and then he seems to be alone. But the dying believer is not alone. His Saviour God is with him in that valley, and will never leave him. Upon His arm he can lean, and by His presence he will be comforted, until he emerges from the gloom into the bright world beyond. All that is needful to dissipate the terrors of the valley of death is to be able to say, “Thou art with me.”

Thy rod and thy staff - It may not be easy to mark the difference between these two words; but they would seem probably to refer, the latter to the “staff” which the shepherd used in walking, and the former to the “crook” which a shepherd used for guiding his flock. The image is that of a shepherd in attendance on his flock, with a staff on which he leans with one hand; in the other hand the “crook” or rod which was the symbol of his office. Either of these also might be used to guard the flock, or to drive off the enemies of the flock. The “crook” is said (see Rosenmuller, in loc.) to have been used to seize the legs of the sheep or goats when they were disposed to run away, and thus to keep them with the flock. “The shepherd invariably carries a rod or staff with him when he goes forth to feed his flock. It is often bent or hooked at one end, which gave rise to the shepherd’s crook in the hand of the Christian bishop. With this staff he rules and guides the flock to their green pastures, and defends them from their enemies. With it also he corrects them when disobedient, and brings them back when wandering.” (The land and the book, vol. i., p. 305.)

They comfort me - The sight of them consoles me. They show that the Shepherd is there. As significant of his presence and his office, they impart confidence, showing that he will not leave me alone, and that he will defend me.

Calvin's Commentary on the Bible

4.Though I should walk. True believers, although they dwell safely under the protection of God, are, notwithstanding, exposed to many dangers, or rather they are liable to all the afflictions which befall mankind in common, that they may the better feel how much they need the protection of God. David, therefore, here expressly declares, that if any adversity should befall him, he would lean upon the providence of God. Thus he does not promise himself continual pleasures; but he fortifies himself by the help of God courageously to endure the various calamities with which he might be visited. Pursuing his metaphor, he compares the care which God takes in governing true believers to a shepherd’s staff and crook, declaring that he is satisfied with this as all-sufficient for the protection of his life. As a sheep, when it wanders up and down through a dark valley, is preserved safe from the attacks of wild beasts and from harm in other ways, by the presence of the shepherd alone, so David now declares that as often as he shall be exposed to any danger, he will have sufficient defense and protection in being under the pastoral care of God.

We thus see how, in his prosperity, he never forgot that he was a man, but even then seasonably meditated on the adversities which afterwards might come upon him. And certainly, the reason why we are so terrified, when it pleases God to exercise us with the cross, is, because every man, that he may sleep soundly and undisturbed, wraps himself up in carnal security. But there is a great difference between this sleep of stupidity and the repose which faith produces. Since God tries faith by adversity, it follows that no one truly confides in God, but he who is armed with invincible constancy for resisting all the fears with which he may be assailed. ⁽⁵³⁵⁾ Yet David did not mean to say that he was devoid of all fear, but only that he would surmount it so as to go without fear wherever his shepherd should lead him. This appears more clearly from the context. He says, in the first place, I will fear no evil; but immediately adding the reason of this, he openly acknowledges that he seeks a remedy against his fear in contemplating, and having his eyes fixed on, the staff of his shepherd: For thy staff and thy crook comfort me. What need would he have had of that consolation, if he had not been disquieted and agitated with fear? It ought, therefore, to be kept in mind, that when David reflected on the adversities which might befall him, he became victorious over fear and temptations, in no other way than by casting himself on the protection of God. This he had also stated before, although a little more obscurely, in these words, For thou art with me. This implies that he had been afflicted with fear. Had not this been the case, for what purpose could he desire the presence of God? ⁽⁵³⁶⁾ Besides, it is not against the common and ordinary calamities of life only that he opposes the protection of God, but against those which distract and confound the minds of men with the darkness of death. For the Jewish grammarians think that צלמות, tsalmaveth, which we have translated the shadow of death, is a compound word, as if one should say deadly shade. ⁽⁵³⁷⁾ David here makes an allusion to the dark recesses or dens of wild beasts, to which when an individual approaches he is suddenly seized at his first entrance with an apprehension and fear of death. Now, since God, in the person of his only begotten Son, has exhibited himself to us as our shepherd, much more clearly than he did in old time to the fathers who lived under the Law, we do not render sufficient honor to his protecting care, if we do not lift our eyes to behold it, and keeping them fixed upon it, tread all fears and terrors under our feet. ⁽⁵³⁸⁾

(535) “Celuy qui est arme d’une constance invincible pour resister a toutes les fraycurs qui penvent survenir.” — Fr.

(536) “Car s’il n’y eust point en de crainte, a quel propos desireroit il la presence de Dieu ?” —Fr.

(537) “The original, כניא צלמות, is very emphatic, ‘In or through the valley of death-shade.’ This expression seems to denote imminent danger, (Jeremiah 2:6,) sore affliction, (Psalms 44:19,) fear and terror, (Psalms 107:10; Job 24:17,) and dreadful darkness, (Job 10:21.) —Morison’s Commentary on the Psalms.

(538) “Si non qu’eslevans la nos yeux et les y ayans fichez, nons foullions aux pieds craintes et espouantemens.” — Fr.

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

Protection is the fourth blessing for which David gave God praise. The promises of the Lord’s presence assure us of His protection in times of danger when we fear (Matthew 28:20; Hebrews 13:5). The shepherd’s rod (a cudgel worn at the belt) beat off attacking animals, and his staff (walking stick) kept the sheep away from physical dangers such as precipices. [Note: See ibid., "The Imagery of Shepherding in the Bible, Part 2," Bibliotheca Sacra 163:650 (April-June 2006):158-75.] Likewise, God comes to the defense of His people when our spiritual enemies attack us. He also prevents us from getting into spiritually dangerous situations that would result in our destruction (cf. Matthew 6:13).

Gann's Commentary on the Bible

Psalms 23:4

A. One of the most dangerous of all valleys or gorges in Palestine was one just east of Jerusalem, between Jerusalem and the Dead Sea, it was called the Shadow of Death Valley. It was very rough, if you missed you step on the sides of this gorge, you were a goner, and in addition there were in the days of David an extra number of wild beasts in that section.

B. This phrases speaks of going into the valley of a threatening situation, one lined with dangers and predators.

C. Notice the word “through”. We like this Psalms when sick, but one of these times we will be called to “go through” and not just “into” the valley of shadow of death.

D. “Rod and Staff” The club and crook, they give comfort to the sheep.

1) The club for fighting off wild beasts.

    2) The staff was for rescuing the sheep when he fell into some ditch and for prodding him along in the right direction.

Gill's Exposition of the Whole Bible

Yea, though I walk through the valley of the shadow of death,.... Which designs not a state of spiritual darkness and ignorance, as sitting in the shadow of death sometimes does, since the psalmist cannot be supposed to be at this time or after in such a condition; see Isaiah 9:2; nor desertion or the hidings of God's face, which is sometimes the case of the people of God, and was the case of the psalmist at times; but now he expressly says the Lord was with him; but rather, since the grave is called the land of the shadow of death, and the distresses persons are usually in, under apprehensions of immediate death, are called the terrors of the shadow of death; see Job 10:21; the case supposed is, that should his soul draw nigh to the grave, and the sorrows of death compass him about, and he should be upon the brink and borders of eternity, he should be fearless of evil, and sing, "O death! where is thy sting? O grave! where is thy victory?" 1 Corinthians 15:55, though it seems best of all to interpret it of the most severe and terrible affliction or dark dispensation of Providence it could be thought he should ever come under, Psalms 44:19. The Targum interprets it of captivity, and Jarchi and Kimchi of the wilderness of Ziph, in which David was when pursued by Saul; and the latter also, together with Ben Melech, of the grave, and of a place of danger and of distress, which is like unto the grave, that is, a place of darkness; and Aben Ezra of some grievous calamity, which God had decreed to bring into the world. Suidas w interprets this phrase of danger leading to death; afflictions attend the people of God in this life; there is a continued series of them, so that they may be said to walk in them; these are the way in which they walk heaven, and through which they enter the kingdom; for though they continue long, and one affliction comes after another, yet there will be an end at last; they will walk and wade through them, and come out of great tribulations; and in the midst of such dark dispensations, comparable to a dark and gloomy valley, covered with the shadow of death, the psalmist intimates what would be the inward disposition of his mind, and what his conduct and behaviour:

I will fear no evil; neither the evil one Satan, who is the wolf that comes to the flock to kill and to destroy, and the roaring lion that seeks whom he may devour, since the Lord was his shepherd, and on his side: nor evil men, who kill the body and can do no more, Psalms 27:1; nor any evil thing, the worst calamity that could befall him, since everything of this kind is determined by God, and comes not without his knowledge and will, and works for good, and cannot separate from the love of Christ; see Psalms 46:1;

for thou [art] with me; sheep are timorous creatures, and so are Christ's people; but when he the shepherd is them, to sympathize with them under all their afflictions, to revive and comfort them with the cordials of his love and promises of his grace, to bear them up and support them with his mighty arm of power, to teach and instruct them by every providence, and sanctify all unto them; their fears are driven away, and they pass through the dark valley, the deep waters, and fiery trials, with courage and cheerfulness; see Isaiah 41:10;

thy rod and thy staff they comfort me; not the rod of afflictions and chastisements, which is the sense of some Jewish x as well as Christian interpreters; though these are in love, and the saints have often much consolation under them; but these are designed by the valley of the shadow of death, and cannot have a place here, but rather the rod of the word, called the rod of Christ's strength, and the staff of the promises and the provisions of God's house, the whole staff and stay of bread and water, which are sure unto the saints, and refresh and comfort them. The Targum interprets the rod and staff of the word and law of God; and those interpreters who explain the rod of afflictions, yet by the staff understand the law; and Jarchi expounds it, of the mercy of God in the remission of sin, in which the psalmist trusted: the allusion is to the shepherd's crook or staff, as in other places; see Micah 7:14; which was made use of for the telling and numbering of the sheep, Leviticus 27:32; and it is no small comfort to the sheep of Christ that they have passed under his rod, who has told them, and that they are all numbered by him; not only their persons, but the very hairs of their head; and that they are under his care and protection: the shepherd with his rod, staff, or crook, directs the sheep where to go, pushes forward those that are behind, and fetches back those that go astray; as well as drives away dogs, wolves, bears, c. that would make a prey of the flock and of such use is the word of God, attended with the power of Christ and his Spirit; it points out the path of faith, truth, and holiness, the saints should walk in; it urges and stirs up those that are negligent to the discharge of their duty, and is the means of reclaiming backsliders, and of preserving the flock from the ravenous wolves of false teachers: in a word, the presence, power, and protection of Christ, in and by is Gospel and ordinances, are what are here intended, and which are the comfort and safety of his people, in the worst of times and cases.

w In voce σκια. x Shirhashirim Rabba, fol. 9. 2. Jarchi & Kimchi in loc.

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.