서론
無標題
英文原文
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.
1-6
The Divine Shepherd
神聖的牧者
大衛的詩。
¹ 耶和華是我的牧者，我必不致缺乏。 ² 他使我躺臥在青草地上，領我在可安歇的水邊。 ³ 他使我的靈魂甦醒；為自己的名引導我走義路。 ⁴ 我雖然行過死蔭的幽谷，也不怕遭害；因為你與我同在；你的杖、你的竿都安慰我。 ⁵ 在我敵人面前，你為我擺設筵席；你用油膏了我的頭，使我的福杯滿溢。 ⁶ 我一生一世必有恩惠慈愛隨著我；我且要住在耶和華的殿中，直到永遠。
大衛在這篇詩中，由三個極其令人得安慰的前提，推出三個極其令人得安慰的結論，並教導我們也如此行。我們因盼望而得救，而這盼望不至於叫我們羞愧，因為它是根基穩固的。基督徒的本分就是在主他們的神裏面激勵自己；此處我們被引導，既從他與我們所立的關係中、又從我們已經歷過的他照著那關係所施的恩典中得著激勵。
一、從「神是他的牧者」這一事實，他推論自己必不致缺乏任何對他有益的事（詩二十三1）。當在此看見：1. 神對信徒所施的極大看顧。他們的牧者就是他，他們也可以如此稱呼他。大衛自己曾作過牧人；他原是從跟隨乳養小羊的母羊旁被取來的（詩七十八70、71），所以憑經驗深知好牧人對羊群那體貼的看顧與溫柔的情感。他記得羊群何等需要牧人，而一位靈巧又忠心的牧人之於他們是何等大的恩惠；他曾冒著生命危險去救一隻羊羔。因此，他便以此描繪神對他百姓的看顧；我們的救主所說*「我是羊的牧人，是好牧人」（約十11），似乎正是引用此處。那作以色列的牧者、作全教會之牧者的（詩八十1），也是每一位信徒的牧者；最卑微的人也不在他的視線之外（賽四十11）。他將他們收入自己的圈中，然後看顧他們、保護他們、供應他們，其周到與恆久更勝過那以看羊為業的牧人。神若作我們的牧者，我們就當作他的羊——無害、溫柔、恬靜，在剪毛的人手下默默無聲，甚至在宰殺的人面前也是如此；既是有用的，又是合群的；我們當認得牧人的聲音，並跟隨他。2. 信徒對神所存的極大信心：「耶和華既是我的牧者、我的供養者，我就可以斷定，凡真正必需、對我有益的事，我必不致缺乏。」大衛若是在登基之前（雖已被指定為王）寫下這篇詩，他怕缺乏的理由並不少於任何人。他一次曾打發僕人為他向拿八求食，又一次自己親自向亞希米勒求食；然而當他想到神是他的牧者之時，他卻能放膽說：「我必不致缺乏。」讓那些靠神養活、以他為供養者的人，不要怕挨餓。此中所含之意勝於字面，不僅是「我必不致缺乏」*，更是：「我必蒙供應一切所需用的；並且我若沒有我所願的一切，我可以斷定那要麼是不適合我、要麼是對我無益，要麼就是到了時候我必得著。」
二、從他向自己盡了好牧人的職分，他推論在自己可能遭遇的最大危險與艱難中也不必懼怕任何兇惡（詩二十三2-4）。他如今已經歷了神與他同在、看顧他的益處，因此期望在他最需要的時候也能得著這益處。當在此看見：
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活著的聖徒所得的安慰。神是他的牧者、他的神——在一切意圖與目的上都全備充足的神。大衛發現他是如此，我們也發現他是如此。當看聖徒作為神草場之羊的福分。（1）他們所在之處美好、所安臥之地美好：「他使我躺臥在青草地上。」我們從神美善的手中得著今生的供應與安慰——我們日用的飲食乃是由他作為我們的父而賜下。對惡人而言，再大的豐盛也不過是乾旱的草場，因為他們在其中只嚐到悅人感官的滋味；但對敬虔人而言，他在一切的享受中都嚐到神的恩慈、又因信而品味這恩慈，那麼即便他在世上所有的極少，那也是青草地（詩三十七16；箴十五16、17）。神的典章是信徒在其中得著供應的青草地；生命之道是新人所需的糧。它是嬰孩的奶、是羊的草場，永不荒蕪、永不被啃盡、永不枯焦，總是信心在其上得著餵養的青草地。神使他的聖徒躺臥；無論際遇如何，他賜他們在心中得享寧靜與知足；他們的心靈在他裏面安然居住，這便使每一片草地都成為青草地。我們既因典章而得著青草地的福分，就當不要以在其中經過為足，而要躺臥其中、住在其中——「這是我永遠安息之所」。惟有藉著恆常使用恩典的途徑，靈魂才得餵養。（2）他們所受的引導美好、所走的路美好。以色列的牧者引導約瑟如同引導羊群；每一位信徒也都受同樣的引導：「他領我在可安歇的水邊。」那些以神的恩慈為糧的人，必須順從他的指引；他藉他的護理、他的話語、他的靈引導他們，按他的旨意為他們安排凡事至善，又按他的誡命調整他們的情感與行動，將他們的眼目、道路與心靈引入他的愛中。他所領他們到達的平靜水邊，不僅賜他們悅目的景致，更在他們乾渴疲乏之時賜他們許多清涼的飲料、許多振奮心靈的良劑。神不但供應他百姓食物與安息，也供應他們清涼與愉悅。神的安慰、聖靈的喜樂，就是這些聖徒被引領所到的平靜水邊——是從那活水泉源流出、使神的城歡喜的溪流。神領他的百姓，不是到那積存敗壞與污穢的死水，不是到那翻騰的海，也不是到那洶湧奔流的洪水，而是到那無聲涓流的清水；因為那平靜而流動的水，最適合那些向神湧流、卻又是靜默而流的靈。他們所受的屬天引導在此脫去比喻（詩二十三3）：「他為自己的名引導我走義路」——就是本分的道路；在其中他以他的話教訓我，又以良心與護理引導我。這是一切聖徒所渴望受引導、被保守、永遠不偏離的道路。並且惟有那些行在義路之中的人，才被引領到安慰的平靜水邊。本分之路才是真正可喜樂的路。「公義的效驗必是平安」。在這些道路上，我們若非蒙神既引導我們進入、又引導我們在其中行走，便不能行走。（3）他們在遭難之時得著美好的幫助：「他使我的靈魂甦醒。」〔一〕「我偏行之時，他使我回轉。」沒有別的受造物比羊更快迷失自己——它如此容易走迷，又如此不容易找到歸路。最好的聖徒也深知自己易於*「如迷失的羊走迷」（詩一一九176）；他們迷失了路，轉入旁徑；但當神向他們顯明他們的錯誤、賜他們悔改、並將他們領回本分之中時，他便使靈魂甦醒；若非他如此行，他們必無止境地流浪、終至滅亡。當大衛犯了一件罪後心中自責，又犯了另一件後拿單被差來對他說「你就是那人」*之時，神使他的靈魂甦醒了。神或許容讓他的百姓陷入罪中，卻不容他們在其中安然躺臥。〔二〕「我患病之時他使我痊愈，我衰弱之時他使我振奮，如此便甦醒那將要離去的靈魂。」醫治我們的，是耶和華我們的神（出十五26）。我們多次若不是因信，必然早已昏厥；而保守我們不至昏厥的，正是那位好牧人。
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當在此看見將死之聖徒的勇氣（詩二十三4）：「我既一生經歷了神的恩慈，在六次患難中、在第七次之中也不會失信於他——更何況他至今為我所行的一切，並非因我的功勞或功績，而是單為他名的緣故，為要成就他的話語、履行他的應許，並為他自己屬性的榮耀、並他與百姓之關係的榮耀。因此，那名仍要作我的堅固臺，並要向我保證：那一生引導我、餵養我的，最終必不丟棄我。」此處有：
（1）所假設的迫切危險：「我雖然行過死蔭的幽谷」——就是說，雖然我陷在死亡的危險中，雖然在患難之中——深如幽谷、暗如陰影、可畏如死亡本身；或更當說：「雖然我已在死亡的拘禁之下，在我自己裏面已經領了死的判決，並且有十足的理由把自己看作將死的人，我卻安然無懼。」患病的人、年邁的人，都有理由把自己看作是在死蔭的幽谷之中。此處確有一個聽來可怕的詞，就是死——這是我們人人都當計算在內的；「在那場爭戰中沒有免役。」但即使在這患難的假設之中，也有四個詞減輕了它的可怖：在我們面前的確是死；但〔一〕那不過是死的陰影——其中沒有實質的惡；蛇的影子不能咬人，刀的影子不能殺人。〔二〕那是死蔭的幽谷——誠然深邃、黑暗、泥濘；但幽谷是肥沃的，死本身之於神的百姓也是結出安慰之果的。〔三〕那不過是在這幽谷中行過——一次溫和愉快的行走。惡人被逐出世界，他們的靈魂被索取；但聖徒卻是行走到另一個世界去，如同他們欣然離開這個世界一般。〔四〕那是行過其中——他們不會迷失在這幽谷之中，必安全到達另一邊的香料之山。
（2）這危險被輕看、並被誇勝——是有充分根據的。死是恐怖之王，卻不是基督之羊的恐怖；他們對死的戰兢，不過如同那些被指定要宰殺的羊一般。「我雖然行過死蔭的幽谷，也不怕遭害。這些事沒有一件能搖動我。」當留意：神的兒女可以迎見死的使者，並以聖潔的安然與寧靜領受它的傳喚。吃奶的孩子可以在虺蛇的洞口玩耍；那因恩典已經從這世界斷奶的孩子，可以把手放在毒蛇的穴上，向死亡發出聖潔的挑戰——正如保羅所說：「死啊，你的毒鉤在哪裏？」這信心有充足的根據：〔一〕因為死之於神的兒女其中沒有惡；死不能叫我們與神的愛隔絕，因此不能真正傷害我們；它能殺身體，卻不能摸靈魂。既然其中毫無傷人之物，又有何可畏？〔二〕因為聖徒在臨終之時有神恩典的同在；那時他在他們的右手邊，所以他們為何要被搖動？好牧人不但引導他的羊經過幽谷——在那裏他們有被猛獸、被貪婪之狼襲擊的危險——更護送他們經過；他不僅護送他們，更在他們最需要安慰之時安慰他們。他的同在要安慰他們：「你與我同在。」他的話語與聖靈要安慰他們——「你的杖、你的竿」，這是引用牧人的杖，或引用羊被數點時所經過的杖之下（利二十七32），或引用牧人用來驅散那些要分散或撕咬羊群的狗的杖。聖徒臨終之時可得的安慰是：神記念他們（「他認識那些是他的人」），他必斥責仇敵，他必用他的杖引導他們、用他的竿扶持他們。福音被稱為*「你能力的杖」（詩一一零2），其中所有的足以在聖徒臨終之時安慰他們，並且在他們底下有永遠的膀臂*。
三、從神如今在恩典的賞賜上向他顯明的厚恩，他推論神憐憫的恆久與永遠（詩二十三5、6）。此處我們可以觀察到：
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他何等高地稱頌神向他所施恩典的賞賜（詩二十三5）：「你在我敵人面前為我擺設筵席」——你為我預備了關乎生命與敬虔的一切、關乎身體與靈魂的一切、關乎今世與永世的一切必需：神對他一切百姓就是如此豐盛的施恩者；他們也當如大衛在此那樣，大大地宣揚他的大恩。大衛承認：（1）他得了便利的食物——筵席已擺設、杯已斟滿，飢餓有肉、渴有飲。（2）這一切是為他謹慎而周到地預備的。他的筵席不是用隨手可得的東西擺設的，而是經過預備、並在他面前預備的。（3）他沒有被限制、沒有被窘迫，而是豐盛有餘：「我的福杯滿溢」——足夠我自己，也足夠我的朋友。（4）他不僅有必需之物，更有裝飾與喜樂之物：「你用油膏了我的頭。」撒母耳膏他作王，那是進一步恩寵的確實憑據；但此處更當看作神所賜豐盛的一個例證，或是引用待特別之友的格外款待——他們用油膏他們的頭（路七46）。有人甚至以為，他在此仍看自己為一隻羊，但卻是如那窮人的母羊羔一般（撒下十二3）——吃他自己的飯、喝他自己的杯、躺在他懷中；神的兒女就是如此尊貴、又如此溫柔地被看顧。為他們的身體、為他們的靈魂、為今世的生命、為那將來的生命，都有豐盛的預備。若護理沒有為我們今世肉身的生活如此豐盛地賞賜，那麼我們若沒有在屬靈的福分中得著補足，便是我們自己的過失了。
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他何等有把握地指望神恩典的延續（詩二十三6）。他曾說（詩二十三1）「我必不致缺乏」；如今他說得更肯定、更完備：「我一生一世必有恩惠慈愛隨著我。」他的盼望升高了，他的信心因操練而得了堅固。當留意觀察：（1）他所指望的是甚麼——恩惠與慈愛，就是那從泉源流出的憐憫的一切溪流：赦罪的憐憫、保護的憐憫、扶持的憐憫、供應的憐憫。（2）它傳遞的方式：它必隨著我——正如那從磐石流出來的水隨著以色列的營經過曠野一般；它必隨我進入一切境遇、一切狀況之中，常常備妥。（3）它的延續：它必隨著我一生一世，直到末了；因為神所愛的，他必愛到底。（4）它的恆常：「我一生一世」，每日如是，按時臨到；它必每早晨都是新的（哀三22、23），如同賜給以色列人的嗎哪每日降下一般。（5）它的確實：「必有」——這是真理之神藉其應許所能使之成為的確實；我們知道我們所信的是誰。此處還有：（6）對將來境界中完全福樂的展望。有人將末了一句如此理解：「恩惠慈愛既已一生一世隨著我在這地上，當那日子完結之時，我便要遷到一個更美的世界，住在耶和華的殿中，直到永遠——住在我們天父在上面那有許多住處的家裏。*「我已有的，我已大得滿足；我所盼望的，我得更得滿足。」*這一切，再加上天堂！那我們所事奉的，實在是一位美好的主。」
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他何等堅決地定意依附神、並盡自己的本分。我們將末了一句讀作大衛與神所立的約：「我且要住在耶和華的殿中，直到永遠」（只要我活著），並要趁我還有氣息之時讚美他。我們當作為僕人住在他的家中——那些情願把自己的耳朵在門框上鑽通、永遠事奉他的僕人。若神待我們的恩慈如同晨光，越照越明，直到日午，那麼我們待他的，就不可如同雲彩與甘露，转瞬消逝。那些要在神家的肥甘中得滿足的人，必須緊緊持守其中的本分。
英文原文
The Divine Shepherd
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, Ps 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 (Ps 78:70,71), 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, Joh 10:11. He that is the shepherd of Israel, of the whole church in general (Ps 80:1), is the shepherd of every particular believer; the meanest is not below his cognizance, Isa 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, Ps 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, Ps 37:16, Pr 15:16,17. 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 (Ps 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 (Ps 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, Ex 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 (Ps 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 (Le 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 (Ps 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, Ps 23:5,6. Here we may observe,
1. How highly he magnifies God's gracious vouchsafements to him (Ps 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, Lu 7:46. Nay, some think he still looks upon himself as a sheep, but such a one as the poor man's ewe-lamb (2Sa 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, Ps 23:6. He had said (Ps 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 (La 3:22,23) 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.
大衛的許多詩篇充滿訴苦，本篇卻充滿安慰，以及對神極大良善的喜樂表達與對祂的倚靠。這是一篇歷來為敬虔基督徒所歌唱、且只要世界存留就必繼續被歌唱的詩篇，使人從中得著極大的喜樂與滿足。一、詩人在此宣告他與神的關係——以神為他的牧者（詩 23:1）。二、他述說自己經歷過神作他牧者時所施的恩慈之事（詩 23:2-3、5）。三、他由此推論：他必不至缺乏（詩 23:1），他不必懼怕任何災禍（詩 23:4），神在施恩的路上必永不離棄他；因此他決意在盡本分的路上永不離棄神（詩 23:6）。在此他無疑不僅仰望神護理的賜福——這使他的外在境遇亨通——更仰望神恩典的賞賜，憑活潑的信心領受，並以熱切的敬虔回獻，這使他的靈魂充滿說不出來的喜樂。並且，正如他在前一篇描繪了基督為祂的羊捨命，在此他描繪了基督徒如何領受那位偉大而良善的牧者一切看顧與體恤的益處。