Psalms 23:1 
The LORD is my shepherd; I shall not want.
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. And,
6. That they shall no more be deprived of God's worship, but shall all their days have access to his temple.
[The Lord is my shepherd] There are two allegories in this Psalm which are admirably well adapted to the purpose for which they are produced, and supported both with art and elegance. The first is that of a shepherd; the second, that of a great feast, set out by a host the most kind and the most liberal. As a flock, they have the most excellent pasture; as guests, they have the most nutritive and abundant fare. God condescends to call himself the Shepherd of his people, and his followers are considered as a flock under his guidance and direction.
1. He leads them out and in, so that they find pasture and safety.
2. He knows where to feed them, and in the course of his grace and providence leads them in the way in which they should go.
3. He watches over them, and keeps them from being destroyed by ravenous beasts.
4. If any have strayed, he brings them back.
5. He brings them to the shade in times of scorching heat; in times of persecution and affliction, he finds out an asylum for them.
6. He takes care that they shall lack no manner of thing that is good.
But who are his flock? All real penitents, all true believers; all who obediently follow his example, abstaining from every appearance of evil, and in a holy life and conversation showing forth the virtues of Him who called them from darkness into his marvelous light. "My sheep hear my voice, and follow me."
But who are not his flock! Neither the backslider in heart, nor the vile Antinomian, who thinks the more he sins, the more the grace of God shall be magnified in saving him; nor those who fondly suppose they are covered with the righteousness of Christ while living in sin; nor the crowd of the indifferent and the careless; nor the immense herd of Lacdicean loiterers; nor the fiery bigots who would exclude all from heaven but themselves, and the party who believe as they do. These the Scripture resembles to swine, dogs, wandering stars, foxes, lions, wells without water, etc., etc. Let not any of these come forward to feed on this pasture, or take of the children's bread. Jesus Christ is the good Shepherd; the Shepherd who, to save his flock, laid down his own life.
[I shall not want.] How can they? He who is their Shepherd has all power in heaven and earth, therefore he can protect them. The silver and gold are his, and the cattle on a thousand hills; and therefore he can sustain them. He has all that they need, and his heart is full of love to mankind, and therefore he will withhold from them no manner of thing that is good. The old Psalter both translates and paraphrases this clause well: "Lord governs me, and nathing sal want to me. In stede of pastour thare he me sett." "The voice of a rightwis man: Lord Crist es my kyng, and for thi (therefore) nathyng sal me want: that es, in hym I sal be siker, and suffisand, for I hope in hymn gastly gude and endles. And he ledes me in stede of pastoure, that es, understandyng of his worde, and delyte in his luf. Qwar I am siker to be fild, thar in that stede (place) he sett me, to be nurysht til perfectioun." Who can say more, who need say less, than this?

(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

Ps 23
	
Psalms 23 
(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

Psalms 23:1 
The LORD is my shepherd; I shall not want.
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. And,
6. That they shall no more be deprived of God's worship, but shall all their days have access to his temple.
[The Lord is my shepherd] There are two allegories in this Psalm which are admirably well adapted to the purpose for which they are produced, and supported both with art and elegance. The first is that of a shepherd; the second, that of a great feast, set out by a host the most kind and the most liberal. As a flock, they have the most excellent pasture; as guests, they have the most nutritive and abundant fare. God condescends to call himself the Shepherd of his people, and his followers are considered as a flock under his guidance and direction.
1. He leads them out and in, so that they find pasture and safety.
2. He knows where to feed them, and in the course of his grace and providence leads them in the way in which they should go.
3. He watches over them, and keeps them from being destroyed by ravenous beasts.
4. If any have strayed, he brings them back.
5. He brings them to the shade in times of scorching heat; in times of persecution and affliction, he finds out an asylum for them.
6. He takes care that they shall lack no manner of thing that is good.
But who are his flock? All real penitents, all true believers; all who obediently follow his example, abstaining from every appearance of evil, and in a holy life and conversation showing forth the virtues of Him who called them from darkness into his marvelous light. "My sheep hear my voice, and follow me."
But who are not his flock! Neither the backslider in heart, nor the vile Antinomian, who thinks the more he sins, the more the grace of God shall be magnified in saving him; nor those who fondly suppose they are covered with the righteousness of Christ while living in sin; nor the crowd of the indifferent and the careless; nor the immense herd of Lacdicean loiterers; nor the fiery bigots who would exclude all from heaven but themselves, and the party who believe as they do. These the Scripture resembles to swine, dogs, wandering stars, foxes, lions, wells without water, etc., etc. Let not any of these come forward to feed on this pasture, or take of the children's bread. Jesus Christ is the good Shepherd; the Shepherd who, to save his flock, laid down his own life.
[I shall not want.] How can they? He who is their Shepherd has all power in heaven and earth, therefore he can protect them. The silver and gold are his, and the cattle on a thousand hills; and therefore he can sustain them. He has all that they need, and his heart is full of love to mankind, and therefore he will withhold from them no manner of thing that is good. The old Psalter both translates and paraphrases this clause well: "Lord governs me, and nathing sal want to me. In stede of pastour thare he me sett." "The voice of a rightwis man: Lord Crist es my kyng, and for thi (therefore) nathyng sal me want: that es, in hym I sal be siker, and suffisand, for I hope in hymn gastly gude and endles. And he ledes me in stede of pastoure, that es, understandyng of his worde, and delyte in his luf. Qwar I am siker to be fild, thar in that stede (place) he sett me, to be nurysht til perfectioun." Who can say more, who need say less, than this?

(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

Psalms 23 
The Lord is the Shepherd of His people; therefore it may be inferred that they shall never lack, v. 1.
How He guides, feeds, and protects them, v. 2-3.
Even in the greatest of dangers they may be confident of his support, v. 4.
His abundant provision for them, v. 5.
The confidence that they may have of God's continual mercy, and their eternal happiness.

(from Adam Clarke's Commentary, Electronic Database. Copyright (c) 1996 by Biblesoft)

Psalms 23:1 
The LORD is my shepherd; I shall not want.
Verse 1. [The LORD is my shepherd] Compare Gen 49:24, "From thence is the shepherd, the stone of Israel;" Ps 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 (Gen 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 Isa 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 Ps 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.

(from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)

Psalm 23 
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 Ps 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 Sam 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, Ps 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, Ps 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, Ps 23:1.
II. The grounds or reasons for this confidence, Ps 23:2-6. These are twofold:
(1) An argument derived from the care of God over him as a shepherd, Ps 23:2-4.
(a) The statement of the fact, Ps 23:2-3.
(b) The argument, Ps 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, Ps 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, Ps 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, Ps 23:6.
APPENDIX NOTES ON PSALM 23 
The delightful picture of domestic piety that imparts such a charm to the Book of Ruth is a memorial of the manners prevalent among David's immediate ancestors, and of the benign and heavenly influences that blessed his infancy and boyhood. I do not suppose that the twenty-third psalm was written in the psalmist's childhood, but it is at least a reminiscence of it, and brings vividly before us the scenes and the feelings which his memory recalled when it reverted to the golden morning of his life. We have good reason to believe that the regenerating hallowing grace of God's free Spirit accompanied-if indeed it did not anticipate-the teaching and godly nurture he received from his parents. -Binnie.
David has left no sweeter psalm than the short twenty-third psalm! It is but a moment's opening of his soul; but, as when one, walking the winter street, sees the door opened for some one to enter, and the red light streams a moment forth and the forms of joyful children are running to greet the comer, and genial music sounds, though the door shuts and leaves the night black, yet it cannot shut back again all that the eyes, the ear, the heart, and the imagination have seen-so in this psalm, though it is but a moment's opening of the soul, are emitted truths of peace and consolation that will never be absent from the world. Ps 23 is the nightingale of the Psalms. It is small, of a homely feather, singing shyly out of obscurity; but, oh, it has filled the air of the whole world with melodious joy, greater than the heart can conceive. Blessed be the day on which that psalm was born! What would you say of a pilgrim commissioned of God to travel up and down the earth singing a strange melody, which, when one heard, caused him to forget whatever sorrow he had?
And so the singing angel goes on his way through all lands, singing in the language of every nation, driving away trouble by the pulses of the air which his tongue moves with divine power. Behold just such an one! This pilgrim God has sent to speak in every language on the globe. It has charmed more griefs to rest than all the philosophy of the world. It has remanded to their dungeon more felon thoughts, more black doubts, more thieving sorrows, than there are sands on the sea-shore. It has comforted the noble host of the poor. It has sung courage to the army of the disappointed. It has poured balm and consolation into the heart of the sick, of captives in dungeons, of widows in their pinching griefs, of orphans in their loneliness. Dying soldiers have died easier as it was read to them; ghastly hospitals have been illuminated; it has visited the prisoner, and broken his chains, and, like Peter's angel, led him forth in imagination and sung him back to his home again. It has made the dying Christian slave freer than his master, and consoled those whom, dying, he left behind mourning, not so much that he was gone, as because they were left behind, and could not go too. Nor is its work done. It will go singing to your children and my children, and to their children, through all the generations of time; nor will it fold its wings until the last pilgrim is safe, and time ended; and then it shall fly back to the bosom of God, from where it was issued, and sound on, mingled with all those sounds of celestial joy which make heaven musical forever. -Beecher's Life Thoughts.
It has been said that what the nightingale is among birds, that is this divine ode among the Psalms, for it has sung sweetly in the ear of many a mourner in his night of weeping, and has bidden him hope for a morning of joy. I will venture to compare it also to the lark, which sings as it mounts, and mounts as it sings, until it is out of sight, and even then is not out of hearing. Note the last words of the psalm-"I will dwell in the house of the Lord forever;" these are celestial notes, more fitted for the eternal mansions than for these dwelling-places below the clouds. Oh that we may enter into the spirit of the psalm as we read it, and then we shall experience the days of heaven upon the earth! -Spurgeon.
It is unnecessary to refer this psalm to any particular period of David's history. As the outpouring of a heart which has found perfect rest in God, it was most probably written in advanced years, after a long experience of God's goodness. Its language is colored by the reminiscences of his past life. His own shepherd experience no doubt suggested the image of the former part; and in the latter we may perhaps trace a recollection, more or less distinct, of the circumstances mentioned in 2 Sam 17:27-29, when, on David's coming to Mahanaim, during Absalom's rebellion, he and his party were succored and refreshed in their faintness and weariness through the kindness of Barzillai and other friends, who supplied their wants. -Perowne.
Of all the figures that are applied to God in the Old Testament, that of a shepherd is the most beautiful. "The other names sound somewhat too gloriously and majestically, and bring, as it were, an awe and fear with them when we hear them uttered. This is the case when the Scriptures call God our Lord, King, Creator. This, however, is not the case with the sweet word "shepherd." It brings to the godly, when they read it or hear, it, as it were, a confidence, a consolation or security, like the word "father." We cannot better understand this consoling and lovely word than by going to nature, and learning carefully from her what are the dispositions and the properties of the sheep, and what the duty, the labor, the care of a good shepherd. A sheep can only live through the help, protection, and care of its shepherd. As soon as it loses him it is exposed to dangers of every kind, and must perish, for it cannot help itself. The reason is, it is a poor, weak, silly creature. But, weak creature though it be, it has the habit of keeping diligently near its shepherd, of depending upon his help and protection; it follows wherever he leads, and, if it can only be near him, it cares for nothing, is afraid of no one, but feels secure and happy, for it wants for nothing." -Luther.
Verse 1. [The Lord is my shepherd] I never ride over these hills, clothed with flocks, without meditating upon this delightful theme. Our Saviour says that the good shepherd, when he putteth forth his own sheep, goeth before them, and they follow. This is true to the letter. They are so tame and so trained that they follow their keeper with the utmost docility. He leads them forth from the fold, or from their houses in the villages, just where he pleases. As there are many flocks in such a place as this, each one takes a different path, and it is his business to find pasture for them. It is necessary, therefore, that they should be taught to follow, and not to stray away into the unfenced fields of grain which lie so temptingly on either side. Any one that thus wanders is sure to get into trouble. The shepherd calls sharply from time to time, to remind them of his presence. They know his voice and follow on; but if a stranger call, they stop short, lift up their heads in alarm, and if it is repeated, they turn and flee, because they know not the voice of a stranger.
This is not the fancy costume of a parable: it is simple fact. I have made the experiment repeatedly. The shepherd goes before, not merely to point out the way, but to see that it is practicable and safe. He is armed, in order to defend his charge; and in this he is very courageous. Many adventures with wild beasts occur not unlike that recounted by David (1 Sam 17:34-36), and in these very mountains, for, though there are now no lions here, there are wolves in abundance; and leopards and panthers, exceeding fierce, prowl about these wild wadies. They frequently attack the flock in the very presence of the shepherd, and he must be ready to do battle at a moment's warning. I have listened with intense interest to their graphic descriptions of downright and desperate fights with these savage beasts. And when the thief and the robber come (and come they do), the faithful shepherd has often to put his life in his hand to defend his flock. I have known more than one case in which he had literally to lay it down in the contest. A poor faithful fellow last spring, between Tiberias and Tabor, instead of fleeing, actually fought three Bedawin robbers, until he was hacked to pieces with their khanjars, and died among the sheep he was defending. -The Land and the Book.
Verse 2. [He maketh me to lie down in green pastures ...] This is but one of many beautiful passages of Scripture alluding to the practice of the eastern shepherds in leading their flocks from one region to another in search of green pasture. In winter and early spring the rains compel the roots and seeds of the desert to shoot, which in summer were kept down by excessive drought. But the moisture clothes the wilderness with verdure, and with the succulent and nutritive herbage on which the flocks luxuriate and prosper. And when the periodical drought returns to the wilderness, the shepherd leads off his flocks to the mountains, the streams, and the habitable districts, where herbage yet remains. Thus it is an important part of the eastern shepherd's character that he should possess such a knowledge of the country and its pasture-grounds as may enable him to move his flock from one point to another with the moral certainty of finding good pasturage in the place where he is going. The bad, that is the ignorant shepherd, exposes his flock to the danger of perishing from hunger or fatigue: from hunger, if no pasture is found in the expected places; from fatigue, in hurrying the flock from one place to another, in the vague expectation of finding that which he knows not where to find. -Pictorial Bible.
Verse 4. [Thy rod and thy staff they comfort me] The shepherd invariably carries a staff or rod 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 hands 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. This staff is associated as inseparably with the shepherd as the goad is with the plowman. David has an extended reference to the shepherd and his kind offices, and among them is an allusion to this rod: "Thy rod and thy staff they comfort me"-in every way in which these are employed by the good shepherd in the discharge of his office. -The Land and the Book.
Verse 5. [Thou anointest my head with oil] This does not appear to refer to the regal anointing, but to the custom of anointing the head with oil and fragrant unguents on occasions of festivity and rejoicing. To anoint the head also was an honor paid to a distinguished guest; and, in Luke 7:46, our Saviour seems to refer to the omission of it as rather inhospitable in his host, the Pharisee. The same customs as to anointing the head were in operation among the Greeks and Romans. At present, in Western Asia, people generally shave their heads, which has there put an end to these ancient usages. But they still subsist, more to the east, in India. "At their marriages and other festive times (says Roberts), the young and old may be seen with their long black tresses tied neatly on the crown of the head, shining and smooth, like polished ebony." The custom here alluded to is remarkably illustrated by a ceremony of which Captain Wilson describes himself as having been the object in India: "I once had this ceremony performed on myself, in the house of a rich Indian, and in the presence of a large company. The gentleman of the house poured upon my hands and arms a delightful odoriferous perfume, put a golden cup into my hand, and poured wine into it until it ran over, assuring me at the same time that it was a great pleasure for him to receive me, and that I should find a rich supply in his house. I think the divine poet expressed his sense of the goodness of God by an allusion to this ceremony, or to one that very closely resembled it." -Pictorial Bible.

(from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)

Psalms 23:1 
The LORD is my shepherd; I shall not want.
Verse 1. [The LORD is my shepherd] Compare Gen 49:24, "From thence is the shepherd, the stone of Israel;" Ps 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 (Gen 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 Isa 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 Ps 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.

(from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)

Psalm 23 
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 v. 1.
II. He recounts his experience of the kind things God had done for him as his shepherd v. 2-3,5.
III. Hence he infers that he should want no good v. 1, that he needed to fear no evil v. 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 v. 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.

(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)

Psalms 23:1 
The LORD is my shepherd; I shall not want.
Verse 1. [The LORD is my shepherd] Compare Gen 49:24, "From thence is the shepherd, the stone of Israel;" Ps 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 (Gen 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 Isa 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 Ps 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.

(from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)

Psalm 23 
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 v. 1.
II. He recounts his experience of the kind things God had done for him as his shepherd v. 2-3,5.
III. Hence he infers that he should want no good v. 1, that he needed to fear no evil v. 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 v. 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.

(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)

Psalms 23:1 
The LORD is my shepherd; I shall not want.
PSALM 23-The Lord's Shepherd-like Care for His People.
The image (Ps 23:1-2); the reality, the spritual history of even redeemed, one (Ps 23:3-6). The 22nd, 23rd, and 24th Psalms form a Trilogy: Ps 22, Christ on the cross; Ps 23, God the Father's Shepherd-like care of Him, even in dying, and His anticipation of heaven; Ps 24, His ascension there. So Christ's followers (John 10:2,14; Heb 13:20; 1 Peter 2:25; 5:4; cf. Gen 48:15; 49:24 the first use of the image).
[The Lord is my Shepherd, I shall not want.] The Hebrew is emphatic: `I want nothing.' This implies a supply of every possible want of body, soul, and spirit, in the Lord. Compare Isa 40:11; Ps 80:1. All that Yahweh did for His people in the Old Testament, He did through the Mediating Angel of the covenant, the Word, who subsequently was made flesh. In Zech 11:7-11 this Angel of the Lord is spoken of as the Shepherd of Israel.

(from Jamieson, Fausset, and Brown Commentary, Electronic Database.  Copyright (c) 1997 by Biblesoft)

Psalm 23 
Praise of the Good Shepherd 
The arrangement, by which a Psalm that speaks of a great feast of mercy prepared for mankind is followed by a Psalm that praises Jahve as the Shepherd and Host of His own people, could not possibly be more sensible and appropriate. If David is the author, and there is no reason for doubting it, then this Psalm belongs to the time of the rebellion under Absolom, and this supposition is confirmed on every hand. It is like an amplification of Ps 4:8; and 3:7 is also echoed in it. But not only does it contain points of contact with this pair of Psalms of the time mentioned, but also with other Psalms belonging to the same period, as 27:4, and more especially 63, which is said to have been composed when David had retreated with his faithful followers over Kidron and the Mount of Olives into the plains of the wilderness of Judah, whither Hushai sent him tidings, which counselled him to pass over Jordan with all possible haste. It is characteristic of all these Psalms, that in them David years after the house of God as after the peculiar home of his heart, and, that all his wishes centre in the one wish to be at home again. And does not this short, tender song, with its depth of feeling and its May-like freshness, accord with David's want and wanderings to and fro at that time?
It consists of two hexastichs with short closing lines, resembling (as also in Isa 16:9-10) the Adonic verse of the strophe of Sappho, and a tetrastich made up of very short and longer lines intermixed.
Psalms 23:1-3 
The LORD is my shepherd; I shall not want.
Verse 1-3. The poet calls Jahve ro`iy (OT:7462), as He who uniformly and graciously provides for and guides him and all who are His. Later prophecy announces the visible appearing of this Shepherd, Isa. 40:11, Ezek. 34:37, and other passages. If this has taken place, the ro`iy h' from the mouth of man finds its cordial response in the words egoo' (NT:1473) eimi' (NT:1510) ho (NT:3588) poimee'n (NT:4166) ho (NT:3588) kalo's (NT:2570). He who has Jahve, the possessor of all things, himself has all things, he lacks nothing; viz., kaal-Towb, whatever is good in itself and would be good for him, Ps 34:11; 84:12. deshe' (OT:1877) n¦'owt (OT:4999) are the pastures of fresh and tender grass, where one lies at ease, and rest and enjoyment are combined. naa'aah (OT:4998) (naawaah (OT:5115)), according to its primary meaning, is a resting- or dwelling-place, specifically an oasis, i.e., a verdant spot in the desert. m¦nuwchot (OT:4496) meey (OT:4325) are waters, where the weary finds a most pleasant resting-place (according to Hitzig, it is a plural brought in by the plural of the governing word, but it is at any rate a superlative plural), and can at the same time refresh himself. niheel is suited to this as being a pastoral word used of gentle leading, and more especially of guiding the herds to the watering-places, just as hir¦biyts is used of making them to rest, especially at noon-tide, Song 1:7; cf. hodeegei'n (NT:3594), Apoc. Ps 7:17. nepesh (OT:5315) showbeeb (OT:7728) (elsewhere heeshiyb (OT:7725)) signifies to bring back the soul that is as it were flown away, so that it comes to itself again, therefore to impart new life, recreare. This He does to the soul, by causing it amidst the dryness and heat of temptation and trouble, to taste the very essence of life which refreshes and strengthens it.
The Hiph. hin¦chaah (OT:4503) (Arabic: to put on one side, as perhaps in Job 12:23) is, as in 143:10 the intensive of naachaah (OT:5117) (77:21). The poet glories that Jahve leads him carefully and without risk or wandering in ma`¦g¦leey-tsedeq, straight paths and leading to the right goal, and this sh¦mow (OT:8034) l¦ma`an (OT:4616) (for His Name's sake). He has revealed Himself as the gracious One, and as such He will prove and glorify Himself even in the need of him who submits to His guidance.

(from Keil & Delitzsch Commentary on the Old Testament: New Updated Edition, Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)

Psalms 23:1-6 
The divine shepherd 
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, v. 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, John 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, v. 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; Prov 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 (v. 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 (v. 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 (Lev 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, v. 5, 6. Here we may observe,
1. How highly he magnifies God's gracious vouchsafements to him (v. 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 Sam 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, v. 6. He had said (v. 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 (Lam 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.

(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)

Psalm 23 
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 v. 1.
II. He recounts his experience of the kind things God had done for him as his shepherd v. 2-3,5.
III. Hence he infers that he should want no good v. 1, that he needed to fear no evil v. 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 v. 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.

(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)

Psalms 23:5-6 
Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.
God as the Gracious Host. Thou preparest a table. The writer introduces a secondary metaphor to further express his trust. The scene changes to show the psalmist as the guest of honor at God's house, enjoying the warm hospitality characteristic of the East. He is under God's protection. His head is anointed with perfumed oil. His every need is completely satisfied. On the basis of this trust, every moment of his life will be filled with God's richest blessings. The greatest blessing will be an intimate fellowship with God through continued worship of Him.

(from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

Psalms 23:1 
The LORD is my shepherd; I shall not want.
Verse 1. [The LORD is my shepherd] Compare Gen 49:24, "From thence is the shepherd, the stone of Israel;" Ps 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 (Gen 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 Isa 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 Ps 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.

(from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)

Psalm 23 
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 v. 1.
II. He recounts his experience of the kind things God had done for him as his shepherd v. 2-3,5.
III. Hence he infers that he should want no good v. 1, that he needed to fear no evil v. 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 v. 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.

(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)

Psalms 23:1 
The LORD is my shepherd; I shall not want.
PSALM 23-The Lord's Shepherd-like Care for His People.
The image (Ps 23:1-2); the reality, the spritual history of even redeemed, one (Ps 23:3-6). The 22nd, 23rd, and 24th Psalms form a Trilogy: Ps 22, Christ on the cross; Ps 23, God the Father's Shepherd-like care of Him, even in dying, and His anticipation of heaven; Ps 24, His ascension there. So Christ's followers (John 10:2,14; Heb 13:20; 1 Peter 2:25; 5:4; cf. Gen 48:15; 49:24 the first use of the image).
[The Lord is my Shepherd, I shall not want.] The Hebrew is emphatic: `I want nothing.' This implies a supply of every possible want of body, soul, and spirit, in the Lord. Compare Isa 40:11; Ps 80:1. All that Yahweh did for His people in the Old Testament, He did through the Mediating Angel of the covenant, the Word, who subsequently was made flesh. In Zech 11:7-11 this Angel of the Lord is spoken of as the Shepherd of Israel.

(from Jamieson, Fausset, and Brown Commentary, Electronic Database.  Copyright (c) 1997 by Biblesoft)

Psalm 23 
Praise of the Good Shepherd 
The arrangement, by which a Psalm that speaks of a great feast of mercy prepared for mankind is followed by a Psalm that praises Jahve as the Shepherd and Host of His own people, could not possibly be more sensible and appropriate. If David is the author, and there is no reason for doubting it, then this Psalm belongs to the time of the rebellion under Absolom, and this supposition is confirmed on every hand. It is like an amplification of Ps 4:8; and 3:7 is also echoed in it. But not only does it contain points of contact with this pair of Psalms of the time mentioned, but also with other Psalms belonging to the same period, as 27:4, and more especially 63, which is said to have been composed when David had retreated with his faithful followers over Kidron and the Mount of Olives into the plains of the wilderness of Judah, whither Hushai sent him tidings, which counselled him to pass over Jordan with all possible haste. It is characteristic of all these Psalms, that in them David years after the house of God as after the peculiar home of his heart, and, that all his wishes centre in the one wish to be at home again. And does not this short, tender song, with its depth of feeling and its May-like freshness, accord with David's want and wanderings to and fro at that time?
It consists of two hexastichs with short closing lines, resembling (as also in Isa 16:9-10) the Adonic verse of the strophe of Sappho, and a tetrastich made up of very short and longer lines intermixed.
Psalms 23:1-3 
The LORD is my shepherd; I shall not want.
Verse 1-3. The poet calls Jahve ro`iy (OT:7462), as He who uniformly and graciously provides for and guides him and all who are His. Later prophecy announces the visible appearing of this Shepherd, Isa. 40:11, Ezek. 34:37, and other passages. If this has taken place, the ro`iy h' from the mouth of man finds its cordial response in the words egoo' (NT:1473) eimi' (NT:1510) ho (NT:3588) poimee'n (NT:4166) ho (NT:3588) kalo's (NT:2570). He who has Jahve, the possessor of all things, himself has all things, he lacks nothing; viz., kaal-Towb, whatever is good in itself and would be good for him, Ps 34:11; 84:12. deshe' (OT:1877) n¦'owt (OT:4999) are the pastures of fresh and tender grass, where one lies at ease, and rest and enjoyment are combined. naa'aah (OT:4998) (naawaah (OT:5115)), according to its primary meaning, is a resting- or dwelling-place, specifically an oasis, i.e., a verdant spot in the desert. m¦nuwchot (OT:4496) meey (OT:4325) are waters, where the weary finds a most pleasant resting-place (according to Hitzig, it is a plural brought in by the plural of the governing word, but it is at any rate a superlative plural), and can at the same time refresh himself. niheel is suited to this as being a pastoral word used of gentle leading, and more especially of guiding the herds to the watering-places, just as hir¦biyts is used of making them to rest, especially at noon-tide, Song 1:7; cf. hodeegei'n (NT:3594), Apoc. Ps 7:17. nepesh (OT:5315) showbeeb (OT:7728) (elsewhere heeshiyb (OT:7725)) signifies to bring back the soul that is as it were flown away, so that it comes to itself again, therefore to impart new life, recreare. This He does to the soul, by causing it amidst the dryness and heat of temptation and trouble, to taste the very essence of life which refreshes and strengthens it.
The Hiph. hin¦chaah (OT:4503) (Arabic: to put on one side, as perhaps in Job 12:23) is, as in 143:10 the intensive of naachaah (OT:5117) (77:21). The poet glories that Jahve leads him carefully and without risk or wandering in ma`¦g¦leey-tsedeq, straight paths and leading to the right goal, and this sh¦mow (OT:8034) l¦ma`an (OT:4616) (for His Name's sake). He has revealed Himself as the gracious One, and as such He will prove and glorify Himself even in the need of him who submits to His guidance.

(from Keil & Delitzsch Commentary on the Old Testament: New Updated Edition, Electronic Database. Copyright (c) 1996 by Hendrickson Publishers, Inc.)

Psalms 23:1-6 
The divine shepherd 
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, v. 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, John 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, v. 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; Prov 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 (v. 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 (v. 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 (Lev 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, v. 5, 6. Here we may observe,
1. How highly he magnifies God's gracious vouchsafements to him (v. 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 Sam 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, v. 6. He had said (v. 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 (Lam 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.

(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)

Psalm 23 
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 v. 1.
II. He recounts his experience of the kind things God had done for him as his shepherd v. 2-3,5.
III. Hence he infers that he should want no good v. 1, that he needed to fear no evil v. 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 v. 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.

(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)

Psalms 23:5-6 
Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.
God as the Gracious Host. Thou preparest a table. The writer introduces a secondary metaphor to further express his trust. The scene changes to show the psalmist as the guest of honor at God's house, enjoying the warm hospitality characteristic of the East. He is under God's protection. His head is anointed with perfumed oil. His every need is completely satisfied. On the basis of this trust, every moment of his life will be filled with God's richest blessings. The greatest blessing will be an intimate fellowship with God through continued worship of Him.

(from The Wycliffe Bible Commentary, Electronic Database. Copyright (c) 1962 by Moody Press)

Ps 79:13-80:1
13So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations.
KJV

Ps 80:1
1Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.
KJV

Isa 40:11
He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.
KJV

Jer 23:3-4
And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase.

4And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the LORD.
KJV

Ezek 34:11-12
1For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out.

12As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.
KJV

Ezek 34:23-24
And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.

24And I the LORD will be their God, and my servant David a prince among them; I the LORD have spoken it.
KJV

Mic 5:2
2But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.
KJV

John 10:11
I am the good shepherd: the good shepherd giveth his life for the sheep.
KJV

John 10:14
4I am the good shepherd, and know my sheep, and am known of mine
KJV

John 10:27-30
My sheep hear my voice, and I know them, and they follow me:

28And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

29My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand.

30I and my Father are one.
KJV

Heb 13:20
Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,
KJV

1 Peter 2:25
For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
KJV

1 Peter 5:4
And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.
KJV

Rev 7:17
For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.
KJV
Ps 34:9-10
O fear the LORD, ye his saints: for there is no want to them that fear him.

10The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good thing.
KJV

Ps 84:11
1For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly
KJV

Matt 6:33
But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
KJV

Luke 12:30-32
For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.

31But rather seek ye the kingdom of God; and all these things shall be added unto you.

32Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.
KJV

Rom 8:32
He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
KJV

Phil 4:19
But my God shall supply all your need according to his riches in glory by Christ Jesus.
KJV

Heb 13:5-6
Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

6So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
KJV

Gen 48:15
And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,
KJV

Ps 95:7
For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,
KJV

Ps 149:5
Let the saints be joyful in glory: let them sing aloud upon their beds.
KJV

Eccl 12:11
The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.
KJV

Song 1:7
Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?
KJV

Isa 49:9
That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places.
KJV

Ezek 34:14
4I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel.
KJV

Mic 5:4
And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.
KJV

Mic 7:14
Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old.
KJV

Luke 22:35
And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.
KJV

John 10:2
But he that entereth in by the door is the shepherd of the sheep.
KJV

John 10:9
I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
KJV
Ps 34:9-10
O fear the LORD, ye his saints: for there is no want to them that fear him.

10The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good thing.
KJV

Ps 84:11
1For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly
KJV

Matt 6:33
But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.
KJV

Luke 12:30-32
For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.

31But rather seek ye the kingdom of God; and all these things shall be added unto you.

32Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.
KJV

Rom 8:32
He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
KJV

Phil 4:19
But my God shall supply all your need according to his riches in glory by Christ Jesus.
KJV

Heb 13:5-6
Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee.

6So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.
KJV

Gen 48:15
And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,
KJV

Ps 95:7
For he is our God; and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice,
KJV

Ps 149:5
Let the saints be joyful in glory: let them sing aloud upon their beds.
KJV

Eccl 12:11
The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.
KJV

Song 1:7
Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?
KJV

Isa 49:9
That thou mayest say to the prisoners, Go forth; to them that are in darkness, Shew yourselves. They shall feed in the ways, and their pastures shall be in all high places.
KJV

Ezek 34:14
4I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel.
KJV

Mic 5:4
And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.
KJV

Mic 7:14
Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old.
KJV

Luke 22:35
And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing.
KJV

John 10:2
But he that entereth in by the door is the shepherd of the sheep.
KJV

John 10:9
I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
KJV

Ps 23:6
	
6 'Ak    Towb     waacheced yirdªpuwniy     
  ^aE    fob      `w#j#sd   ]y+r+DpW]ny     
  389    2896     2617      7291            
  Surely goodness and mercy shall follow me 
kaal- yªmeey      chayaay  wªshabtiy        
*KlÁ  +y@my       ^j`Yy    +w^v=b!Ty        
3605  3117        2416     3427             
all   the days of my life: and I will dwell 
bªbeeyt-        Yahweh   lª'orek yaamiym 
=B@bytÁ         +yh`wh   =l)a#rE `y!my<. 
1004            3068     753  3117       
in the house of the LORD for ever.       
(Interlinear Transliterated Bible. Copyright (c) 1994 by Biblesoft)