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

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. ⁵³⁴⁵³⁴     Walford adopts and defends this view. His reading is, “He leadeth me in straight paths.” “This version,” says he, “may perhaps prove not altogether agreeable to the feelings of the reader in consequence of his being accustomed to a different expression in the English Bible. But the consistency of the imagery requires the alteration; as otherwise, we have an incongruous mixture of physical and moral figures. A careful shepherd leads his sheep to verdant pastures, conducts them near peaceful waters, affords them the means of refreshment when wearied, and guides them away from r ugged and tortuous paths to such as are direct and easy.” 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. ⁵³⁵⁵³⁵     “Celuy qui est arme d’une constance invincible pour resister a toutes les fraycurs qui penvent survenir.” — Fr. 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? ⁵³⁶⁵³⁶     “Car s’il n’y eust point en de crainte, a quel propos desireroit il la presence de Dieu?” — Fr. 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. ⁵³⁷⁵³⁷     “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, (Psalm 44:19,) fear and terror, (Psalm 107:10, 14; Job 24:17,) and dreadful darkness, (Job 10:21, 22.) — Morison’s Commentary on the Psalms. 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. ⁵³⁸⁵³⁸     “Si non qu’eslevans la nos yeux et les y ayans fichez, nons foullions aux pieds craintes et espouantemens.” — Fr.

5. Thou wilt prepare. These words, which are put in the future tense, here denote a continued act. David, therefore, now repeats, without a figure, what he has hitherto declared, concerning the beneficence of God, under the similitude of a shepherd. He tells us that by his liberality he is supplied with all that is necessary for the maintenance of this life. When he says, Thou preparest a table before me, he means that God furnished him with sustenance without trouble or difficulty on his part, just as if a father should stretch forth his hand to give food to his child. He enhances this benefit from the additional consideration, that although many malicious persons envy his happiness, and desire his ruin, yea, endeavor to defraud him of the blessing of God; yet God does not desist from showing himself liberal towards him, and from doing him good. What he subjoins concerning oil, has a reference to a custom which then prevailed. We know that in old time, ointments were used at the more magnificent feasts, and no man thought he had honourably received his guests if he had not perfumed them therewith. Now, this exuberant store of oil, and also this overflowing cup, ought to be explained as denoting the abundance which goes beyond the mere supply of the common necessaries of life; for it is spoken in commendation of the royal wealth with which, as the sacred historian records, David had been amply furnished. All men, it is true, are not treated with the same liberality with which David was treated; but there is not an individual who is not under obligation to God by the benefits which God has conferred upon him, so that we are constrained to acknowledge that he is a kind and liberal Father to all his people. In the meantime, let each of us stir up himself to gratitude to God for his benefits, and the more abundantly these have been bestowed upon us, our gratitude ought to be the greater. If he is ungrateful who, having only a coarse loaf, does not acknowledge in that the fatherly providence of God, how much less can the stupidity of those be tolerated, who glut themselves with the great abundance of the good things of God which they possess, without having any sense or taste of his goodness towards them? David, therefore, by his own example, admonishes the rich of their duty, that they may be the more ardent in the expression of their gratitude to God, the more delicately he feeds them. Farther, let us remember, that those who have greater abundance than others are bound to observe moderation not less than if they had only as much of the good things of this life as would serve for their limited and temperate enjoyment. We are too much inclined by nature to excess; and, therefore, when God is, in respect of worldly things, bountiful to his people, it is not to stir up and nourish in them this disease. All men ought to attend to the rule of Paul, which is laid down in Philippians 4:12, that they “may know both how to be abased, and how to abound.” That want may not sink us into despondency, we need to be sustained by patient endurance; and, on the other hand, that too great abundance may not elate us above measure, we need to be restrained by the bridle of temperance. Accordingly, the Lord, when he enriches his own people, restrains, at the same time, the licentious desires of the flesh by the spirit of confidence, so that, of their own accord, they prescribe to themselves rules of temperance. Not that it is unlawful for rich men to enjoy more freely the abundance which they possess than if God had given them a smaller portion; but all men ought to beware, (and much more kings,) lest they should be dissolved in voluptuous pleasures. David, no doubt, as was perfectly lawful, allowed himself larger scope than if he had been only one of the common people, or than if he had still dwelt in his father’s cottage, but he so regulated himself in the midst of his delicacies, as not at all to take pleasure in stuffing and fattening the body. He knew well how to distinguish between the table which God had prepared for him and a trough for swine. It is also worthy of particular notice, that although David lived upon his own lands, the tribute money and other revenues of the kingdom, he gave thanks to God just as if God had daily given him his food with his own hand. From this we conclude that he was not blinded with his riches, but always looked upon God as his householder, who brought forth meat and drink from his own store, and distributed it to him at the proper season.

6. Surely goodness and mercy. Having recounted the blessings which God had bestowed upon him, he now expresses his undoubted persuasion of the continuance of them to the end of his life. But whence proceeded this confidence, by which he assures himself that the beneficence and mercy of God will accompany him for ever, if it did not arise from the promise by which God is accustomed to season the blessings which he bestows upon true believers, that they may not inconsiderately devour them without having any taste or relish for them? When he said to himself before, that even amidst the darkness of death he would keep his eyes fixed in beholding the providence of God, he sufficiently testified that he did not depend upon outward things, nor measured the grace of God according to the judgment of the flesh, but that even when assistance from every earthly quarter failed him, his faith continued shut up in the word of God. Although, therefore, experience led him to hope well, yet it was principally on the promise by which God confirms his people with respect to the future that he depended. If it is objected that it is presumption for a man to promise himself a continued course of prosperity in this uncertain and changing world, I answer, that David did not speak in this manner with the view of imposing on God a law; but he hoped for such exercise of God’s beneficence towards him as the condition of this world permits, with which he would be contented. He does not say, My cup shall be always full, or, My head shall be always perfumed with oil; but in general he entertains the hope that as the goodness of God never fails, he will be favorable towards him even to the end.

I will dwell in the house of Jehovah. By this concluding sentence he manifestly shows that he does not confine his thoughts to earthly pleasures or comforts; but that the mark at which he aims is fixed in heaven, and to reach this was his great object in all things. It is as if he had said, I do not live for the mere purpose of living, but rather to exercise myself in the fear and service of God, and to make progress daily in all the branches of true godliness. He makes a manifest distinction between himself and ungodly men, who take pleasure only in filling their bellies with luxuriant fare. And not only so, but he also intimates that to live to God is, in his estimation, of so great importance, that he valued all the comforts of the flesh only in proportion as they served to enable him to live to God. He plainly affirms, that the end which he contemplated in all the benefits which God had conferred upon him was, that he might dwell in the house of the Lord. Whence it follows, that when deprived of the enjoyment of this blessing, he made no account of all other things; as if he had said, I would take no pleasure in earthly comforts, unless I at the same time belonged to the flock of God, as he also writes in another place,

“Happy is that people that is in such a case: yea, happy is that people whose God is the Lord,” (Psalm 144:15.)

Why did he desire go greatly to frequent the temple, but to offer sacrifices there along with his fellow-worshippers, and to improve by the other exercises of religion in meditation upon the celestial life? It is, therefore, certain that the mind of David, by the aid of the temporal prosperity which he enjoyed, was elevated to the hope of the everlasting inheritance. From this we conclude, that those men are brutish who propose to themselves any other felicity than that which arises from drawing near to God.