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Many of David's psalms are full of complaints, but this is full of comforts, and the expressions of delight in God's great goodness and dependence upon him. It is a psalm which has been sung by good Christians, and will be while the world stands, with a great deal of pleasure and satisfaction. I. The psalmist here claims relation to God, as his shepherd, Ps 23:1. II. He recounts his experience of the kind things God had done for him as his shepherd, Ps 23:2,3,5. III. Hence he infers that he should want no good (Ps 23:1), that he needed to fear no evil (Ps 23:4), that God would never leave nor forsake him in a way of mercy; and therefore he resolves never to leave nor forsake God in a way of duty, Ps 23:6. In this he had certainly an eye, not only to the blessings of God's providence, which made his outward condition prosperous, but to the communications of God's grace, received by a lively faith, and returned in a warm devotion, which filled his soul with joy unspeakable. And, as in the foregoing psalm he represented Christ dying for his sheep, so here he represents Christians receiving the benefit of all the care and tenderness of that great and good shepherd.

This psalm is asserted in the title to have been composed by David, and there is nothing in its contents contrary to this supposition, as there is nothing in it that would lead us necessarily to ascribe it to him. The contents of the psalm indeed correspond with the facts of his history, and with the recollections of his early life as a shepherd; but it is such as might have been composed by anyone who had been, and in fact by anyone though he had not been, a shepherd, as the images in it are such as are common in all poetry. Still, there is nothing to lead us to doubt that it was written by David.

It is wholly uncertain on what occasion the psalm was composed, since there are in the psalm no historical references, no indications of time, and no allusions to any circumstances in the life of the author. It is impossible even to determine whether it was composed in a time of prosperity or adversity; whether when the author was persecuted, or when he was prosperous and triumphant. The only apparent allusion to any circumstance of the poet's life is in Psalm 23:6, where he says, as the crowning joy which he anticipated, that he would "dwell in the house of the Lord forever," from which it has been inferred by some that he was then in exile. But this allusion is of too general a character to justify this inference with certainty. Such a hope might be expressed by anyone in any circumstances, as the highest desire of a pious heart. Kimchi supposes that the psalm was composed by David in the wilderness of Hareth 1 Samuel 22:5; and that it pertained to the people of Israel, and to their return from exile. But this is mere conjecture. The Aramaic Paraphrase applies the psalm to the Hebrew people when delivered from captivity and exile, as a song of triumph on their return to their own land. Rudinger, and John D. Michaelis, suppose that it refers to the time when David had obtained a complete victory over all his enemies - when the rebellion of Absalom was quelled, when he was seated quietly on throne. Probably, if we are to to fix a time, it was at that period of life - an advanced period - when the recollection of the merciful interpositic of God in his behalf so often would suggest the brightest image of his earlier years, the watchful care which he as a shepherd had extended over his own flock - a care which God had now extended over him in the perils of his own life. Still, all this is no more than conjecture.

The psalm has always been regarded as one of exquisite beauty. The main subject is the watchful care which God had extended over the author, and the consequent assurance which he felt that God would still watch over him, and supply all his need. The leading thought - the essential idea - is, his full belief that God would provide for him, and that he would never be left to want. This is the thought with which the psalm commences: "The Lord is my shepherd; I shall not want:" and this thought is carried through the psalm. It is illustrated by two facts or images:

(a) That God was his shepherd; that He had always manifested toward him (David) the care which a shepherd takes of his flock, Psalm 23:1-3; and

(b) That God had prepared a table before him (David) in the very presence of his enemies, or that he had abundantly led for him in their very sight, when they were endeavoring to destroy him - thus giving him the assurance that God never would leave him, Psalm 23:5.

The psalm, therefore, may be regarded as consisting of two main parts:

I. The general subject of the psalm - the confidence of the author in God - the assurance that he would always so provide for him that he would not want, Psalm 23:1.

II. The grounds or reasons for this confidence, Psalm 23:2-6. These are twofold:

(1) An argument derived from the care of God over him as a shepherd, Psalm 23:2-4.

(a) The statement of the fact, Psalm 23:2-3.

(b) The argument, Psalm 23:4. From his experience of the divine care in the past, he says that he would not be afraid even to descend into the valley of death.

(2) an argument derived from the fact that God had provided for him in the very presence of his enemies, Psalm 23:5-6.

(a) The statement of the fact; or a reference to his life, during which God had shown the same care and goodness as if He had spread a table for him even in the sight of his enemies, Psalm 23:5.

(b) The confident assurance, derived from that fact, that God would follow him with goodness and mercy all the days of his life; that his future course would be as if he were always to dwell in the house of the Lord, Psalm 23:6.

The Lord is the Pastor of his people; therefore it may be inferred that they shall not want, Psalm 23:1. How he guides, feeds, and protects them, Psalm 23:2, Psalm 23:3. Even in the greatest dangers they may be confident of his support, Psalm 23:4. His abundant provision for them, Psalm 23:5. The confidence they may have of his continual mercy, and their eternal happiness, Psalm 23:6.

There is nothing particular in the title; it is simply attributed to David; but as it appears to be a thanksgiving of the Israelites for their redemption from the Babylonish captivity, it cannot with propriety be attributed to David. Some think it was written by David in his exile, which is not likely; others, that he penned it when he was finally delivered from the persecution of Saul. I rather incline to the opinion that it was written after the captivity. The Chaldee seems to suppose that it was written to celebrate the goodness of God to the Israelites in the desert. It is a truly beautiful Psalm. Supposing it to have been written after the captivity, we see,

1. The redeemed captives giving thanks to God for their liberty.

2. Acknowledging that God had brought back their lives from the grave.

3. They represent themselves in Judea as a flock in an excellent pasture.

4. They declare that from the dangers they have passed through, and from which God had delivered them, they can have no fear of any enemy.

5. They conclude, from what God has done for them, that his goodness and mercy shall follow them all their days.

6. That they shall no more be deprived of God's worship, but shall all their days have access to his temple.

INTRODUCTION TO Psalm 23

A Psalm of David. Thus psalm was written by David, either when he was in distressed circumstances, being persecuted by Saul, and was in the forest of Hareth, 1 Samuel 22:5; as some think (r); wherefore he comforts himself with the Lord's being his shepherd, so that he should not want; nor would he fear, was he in worse circumstances than he at present was; or rather, when he was settled upon the throne of Israel, and in the most prosperous and flourishing state of his reign, as the latter part of the psalm shows; he speaks not in his own person only, but in the name of all believers; for Christ, who is the shepherd spoken of, is a common shepherd to all the saints, who are all the sheep of his pasture, as well as David; and the prophet here makes use of similes very familiar with him; he having been a shepherd himself, and knew what it was to do all the parts of that office, which are herein expressed; and very pertinently does this psalm follow the former; for as there Christ is prophesied of as laying down his life for the sheep, as the good shepherd does; and of his being brought again from the dead, as the great shepherd of the sheep, as Christ has been; so here of his performing his office as such, in all its parts, to the great comfort, refreshment, and safety of his people.

(r) Jarchi & Kimchi.

XXIII.

Under two images equally familiar in Hebrew poetry—that of the shepherd watching over his flock, and of the banquet where Jehovah presides over the just—this psalm expresses the tranquility and happiness of those who are conscious of the Divine protection. But, after the Hebrew lyric manner, direct allusions to circumstances mingle with the images. We think therefore of some real person and some actual experience, and not of an allegorical reference to the return of the people of Israel from exile, or of the guidance of the rescued nation from Egypt through the wilderness, which were favourite modes of explanation among the Rabbis. The mention of the house of Jehovah seems decisive against the Davidic authorship, which else it would be fascinating to accept, breathing, as the exquisite verse does, the freshness and beauty of the “sweet singer’s” early shepherd days. The feast, too, under the enemies’ eyes, might have been a reminiscence of Mahanaim; but if David’s fortunes have thus coloured the psalm, it must have been through the mind of some later writer. The rhythm of the poem is as tender as the thought.

The grateful praise of Jehovah (i) as the Good Shepherd who tends (Psalm 23:1-2), and guides (Psalm 23:3-4) the Psalmist, providing for every want, and protecting him in every danger: (ii) as the bountiful host (Psalm 23:5-6), who entertains the Psalmist as his guest with gracious liberality.

The Psalm is unrivalled for calm serenity and perfect faith. Under Jehovah’s loving care the Psalmist knows neither want nor fear. His words admit of the most universal application to all needs, temporal and spiritual, in every age. Their meaning grows in depth as the love of God is more fully revealed through the teaching of the Spirit in the experience of life (Ephesians 3:17-19; Romans 8:35 ff.).

The Targum explains the Psalm of God’s care for the nation of Israel. This however, though justifiable as a secondary application, can hardly be the original meaning. Its tone is strongly personal. It is an individual realisation and appropriation of the blessings involved in the covenant-relation of Jehovah to His people. Each sheep can claim the care which is promised to the whole flock (Luke 15:4 ff.).

Was David the author? Many have thought that Psalm 23:1-4 are based on the recollections of his early shepherd life; and that Psalm 23:5 reflects his entertainment by Barzillai (2 Samuel 17:27-29). Nor is Psalm 23:6 decisive against the Davidic authorship. The language is figurative, and the phrase ‘house of the Lord’ does not necessarily imply the existence of the temple (Exodus 23:19; Jdg 18:31; 1 Samuel 1:7), though it must be admitted that it seems to point to it.

The kindred Psalms 27 should be carefully compared.

Ps 23:1-6.

Under a metaphor borrowed from scenes of pastoral life, with which David was familiar, he describes God's providential care in providing refreshment, guidance, protection, and abundance, and so affording grounds of confidence in His perpetual favor.

1. Christ's relation to His people is often represented by the figure of a shepherd

(Joh 10:14; Heb 13:20; 1Pe 2:25; 5:4),

and therefore the opinion that He is the Lord here so described, and in

Ge 48:15; Ps 80:1; Isa 40:11,

is not without some good reason.

The Lord is my shepherd - Compare Genesis 49:24, "From thence is the shepherd, the stone of Israel;" Psalm 80:1, "Give ear, O Shepherd of Israel." See also the notes at John 10:1-14. The comparison of the care which God extends over his people to that of a shepherd for his flock is one that would naturally occur to those who were accustomed to pastoral life. It would be natural that it should suggest itself to Jacob Genesis 49:24, and to David, for both of them had been shepherds. David, in advanced years, would naturally remember the occupations of his early life; and the remembrance of the care of God over him would naturally recall the care which he had, in earlier years, extended over his flocks. The idea which the language suggests is that of tender care; protection; particular attention to the young and the feeble (compare Isaiah 40:11); and providing for their wants. All these things are found eminently in God in reference to his people.

I shall not want - This is the main idea in the psalm, and this idea is derived from the fact that God is a shepherd. The meaning is, that, as a shepherd, he would make all needful provision for his flock, and evince all proper care for it. The words shall not want, as applied to the psalmist, would embrace everything that could be a proper object of desire, whether temporal or spiritual; whether pertaining to the body or the soul; whether having reference to time or to eternity. There is no reason for supposing that David limited this to his temporal necessities, or to the present life, but the idea manifestly is that God would provide all that was needful for him always. Compare Psalm 34:9, "There is no want to them that fear him." This idea enters essentially into the conception of God as the shepherd of his people, that all their real wants shall be supplied.