1. Jehovah is my shepherd. Although God, by his benefits, gently allures us to himself, as it were by a taste of his fatherly sweetness, yet there is nothing into which we more easily fall than into a forgetfulness of him, when we are in the enjoyment of peace and comfort. Yea, prosperity not only so intoxicates many, as to carry them beyond all bounds in their mirth, but it also engenders insolence, which makes them proudly rise up and break forth against God. Accordingly, there is scarcely a hundredth part of those who enjoy in abundance the good things of God, who keep themselves in his fear, and live in the exercise of humility and temperance, which would be so becoming.³ For this reason, we ought the more carefully to mark the example which is here set before us by David, who, elevated to the dignity of sovereign power, surrounded with the splendor of riches and honors, possessed of the greatest abundance of temporal good things, and in the midst of princely pleasures, not only testifies that he is mindful of God, but calling to remembrance the benefits which God had conferred upon him,⁴ makes them ladders by which he may ascend nearer to Him. By this means he not only bridles the wantonness of his flesh, but also excites himself with the greater earnestness to gratitude, and the other exercises of godliness, as appears from the concluding sentence of the psalm, where he says, "I shall dwell in the house of Jehovah for a length of days." In like manner, in the 18th psalm, which was composed at a period of his life when he was applauded on every side, by calling himself the servant of God, he showed the humility and simplicity of heart to which he had attained, and, at the same time, openly testified his gratitude, by applying himself to the celebration of the praises of God.

Under the similitude of a shepherd, he commends the care which God, in his providence, had exercised towards him. His language implies that God had no less care of him than a shepherd has of the sheep who are committed to his charge. God, in the Scripture, frequently takes to himself the name, and puts on the character of a shepherd, and this is no mean token of his tender love towards us. As this is a lowly and homely manner of speaking, He who does not disdain to stoop so low for our sake, must bear a singularly strong affection towards us. It is therefore wonderful, that when he invites us to himself with such gentleness and familiarity, we are not drawn or allured to him, that we may rest in safety and peace under his guardianship. But it should be observed, that God is a shepherd only to those who, touched with a sense of their own weakness and poverty, feel their need of his protection, and who willingly abide in his sheepfold, and surrender themselves to be governed by him. David, who excelled both in power and riches, nevertheless frankly confessed himself to be a poor sheep, that he might have God for his shepherd. Who is there, then, amongst us, who would exempt himself from this necessity, seeing our own weakness sufficiently shows that we are more than miserable if we do not live under the protection of this shepherd? We ought to bear in mind, that our happiness consists in this, that his hand is stretched forth to govern us, that we live under his shadow, and that his providence keeps watch and ward over our welfare. Although, therefore, we have abundance of all temporal good things, yet let us be assured that we cannot be truly happy unless God vouchsafe to reckon us among the number of his flock. Besides, we then only attribute to God the office of a Shepherd with due and rightful honor, when we are persuaded that his providence alone is sufficient to supply all our necessities.⁵ As those who enjoy the greatest abundance of outward good things are empty and famished if God is not their shepherd; so it is beyond all doubt that those whom he has taken under his charge shall not want a full abundance of all good things. David, therefore, declares that he is not afraid of wanting any thing, because God is his Shepherd.

2. He maketh me to lie down in pastures of grass. With respect to the words, it is in the Hebrew, pastures, or fields of grass, for grassy and rich grounds. Some, instead of translating the word twan, 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 Pbr, 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.

3. He restoreth my soul As it is the duty of a good shepherd to cherish his sheep, and when they are diseased or weak to nurse and support them, David declares that this was the manner in which he was treated by God. The restoring of the soul, as we have translated it, or the conversion of the soul, as it is, literally rendered, is of the same import as to make anew, or to recover, as has been already stated in the 19th psalm, at the seventh verse. By the paths of righteousness, he means easy and plain paths.⁶ As he still continues his metaphor, it would be out of place to understand this as referring to the direction of the Holy Spirit. He has stated a little before that God liberally supplies him with all that is requisite for the maintenance of the present life, and now he adds, that he is defended by him from all trouble. The amount of what is said is, that God is in no respect wanting to his people, seeing he sustains them by his power, invigorates and quickens them, and averts from them whatever is hurtful, that they may walk at ease in plain and straight paths. That, however, he may not ascribe any thing to his own worth or merit, David represents the goodness of God as the cause of so great liberality, declaring that God bestows all these things upon him for his own name's sake. And certainly his choosing us to be his sheep, and his performing towards us all the offices of a shepherd, is a blessing which proceeds entirely from his free and sovereign goodness, as we shall see in the sixty-fifth psalm.

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.⁷ 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?⁸ 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 twmlu, tsalmaveth, which we have translated the shadow of death, is a compound word, as if one should say deadly shade.⁹ 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.¹⁰