Psalms 23:1-4 - Homiletics

The Shepherd of Israel.

To a countryman of David, an ancient Israelite, the shepherd with his flock was no poetical figure, but a most familiar object. From Carmel to Gilead, from Hermon to the pastures of the wilderness of Paran, the green hills of Canaan were covered with flocks. On these same hills and plains the forefathers of the nation—Abraham, Isaac, Israel—had pitched their camps and fed their flocks, when as yet they could not call a rood of land their own. With us the shepherd's trade is a very humble calling. The shepherd, though he may tend the sheep as faithfully as if they were his own, is a hired servant, "whose own the sheep are not." We must dismiss all such associations if we would understand either the poetry or the parables of Scripture. Abraham and his descendants were not the only wealthy chiefs who fed their own flocks and herds. In Homer's poetry, princes and princesses are seen tending their flocks, and kings and rulers are called, as in Scripture, "shepherds of the people." Rightly understood, it is an image of as great dignity as tenderness by which the Lord is spoken of as "the Shepherd of Israel; ' and each believer is encouraged to say, with David, "The Lord is my Shepherd."

I. DIVINE OWNERSHIP . ( Psalms 100:3 , Revised Version.) This is a sublime contemplation, full of comfort, but also of awe. "I belong to God." God is the only absolute Owner. "The earth; etc. ( Psalms 24:1 ; Psalms 95:5 ; Psalms 115:16 ). We talk largely about our possessions —" My money, business, home; my time, labour, life." All well enough—for he "giveth us all," etc. ( 1 Timothy 6:17 )—if only we never forget that all is his, that we belong to him. "Despotism "— q.d. absolute, unlimited, lordship—is a word of terror and degradation among men, because of the cruel, selfish, tyrannical use men have made of it. Doubtful if there lives a man who could safely be trusted with it. But in Divine lordship is no shadow of terror, except for the wilfully, wickedly disobedient, no taint of degradation, no suggestion of tyranny or arbitrary caprice. It would be absurd to suppose there can be a right to do wrong with God any more than with man. God's wisdom, love, righteousness, are a law to himself. That he is Lord of all is our safety, glory, joy. God must cease to be himself before he can inflict the lightest wrong on the weakest or unworthiest of his creatures.

II. DIVINE GOODNESS , COMPASSION , TENDER AND WATCHFUL CARE . Religion, worthy of the name, cannot subsist on the bare relation of Creator and creature, any more than flowers and fruit on granite; it must be "rooted and grounded in love." The assurance that God cannot possibly inflict wrong might free us from the slavery of fear, which otherwise the thought of his absolute ownership might bring with it, but would not suffice to fill our life with Brightness and joy, our heart with trust and courage. To feel in any measure the force and beauty of the similitude, and get into sympathy, with the soul of the psalmist, we must get rid of all that is mean, hard, mercenary in our modern English notions, and dress our thoughts in the bright colours of Eastern life; we must see the shepherd opening the well-guarded fold and walking at the head of his own flock, calling now one, now another, by its name, while the sheep willingly follow, for they know and love their shepherd's voice; see him in dewy morning choosing their pasture, at hot noon leading them to some tranquil pool or hidden well, ever on the watch; ready, like David, to do battle with lion, bear, or wolf, in their defence; rather laying down his life than leaving them to perish ( John 10:11 ). "The Lord is my Shepherd," etc. ( Psalms 23:1 , Psalms 23:2 ). In Psalms 23:3 , Psalms 23:4 the spiritual meaning shines through the figure, as in Psalms 23:5 , Psalms 23:6 it is laid aside altogether; yet still the psalmist speaks of the "rod and staff." "Rod," the shepherd's crook, the received emblem of authority, guidance, and discipline. "Staff," that on which one leans, emblem of Divine strength and support. (Only one word would be used of a real shepherd; the two are employed for the full spiritual meaning.) All is not ease and brightness in the lives which God has in his wisest, tenderest care. Divine shepherding means more than green pastures and still waters; it sometimes means "the valley of the shadow of death." "Paths of righteousness' may be taken to include both the way of duty and the leading of God's providence. In both, the right path must be, in the highest sense, the safe path, but it may be the path of deadly peril and anguish ( Psalms 34:19 ). Oar blessed Lord's own path led through Gethsemane to Calvary. "The valley of the shadow of death" must not be limited to mean only the actual approach and experience of death; it may stand for any crisis of danger, suffering, or weakness, bodily or spiritual Travellers tell of a desolate gorge near Ispahan, "the valley of the angel of death." Through such a ravine, trackless, waterless, gloomy with overhanging precipices, where in every cleft wild beasts or robbers may lurk, the psalmist imagines himself led. But the Divine Shepherd is with him: this forbids fear. In Bunyan's glorious dream the valley is placed midway in Christian's pilgrimage—the image of fierce spiritual conflict ( Psalms 18:5 ). The hardest trial that can befall the believer is, when tempted to doubt God's goodness, to deem himself forsaken. The answer to all doubt is, "Thou art with me" ( Isaiah 50:10 ). The same trials are not appointed for all God's children. Faithful, whom martyrdom awaited in Vanity Fair, had sunshine all through the valley. But there is a point to which all paths converge. If we must not limit the figure, still less must we exclude that one application common to all, that experience in which we must he absolutely alone , unless we can say, "Thou art with me." Death. Here, again, experience wonderfully varies. To some the approach of death is a valley of sunshine, not shadow, or only such as falls from a summer cloud; to some, a momentary passage—through before they know it; to some, dark and rough with long suffering; to a few (even real Christians), gloomy with spiritual conflict. Here, then, above all, we need (both for ourselves and others) that highest application of this comforting image taught by our Lord himself ( John 10:1-18 , John 10:26-29 ).

III. THE SAVIOUR 'S CONSTANT PRESENCE AND REDEEMING GRACE . (comp. Psalms 23:1 , Psalms 23:2 with John 10:9 ; John 7:37 .) It is his to restore the soul, to reclaim the lost sheep ( Luke 15:3-7 ), raise the fallen, refresh the weak, to lead in the path of duty ( John 8:12 ). But especially in times of urgent need is his presence to Be claimed and felt. With Paul and his companions it was a veritable valley of the shadow of death, when "all hope … was taken away" (see Acts 27:20 , Acts 27:23 ; again 2 Timothy 4:16 , 2 Timothy 4:17 ). Above all, in the hour and moment of death he has passed through it; he has "the keys;" he alone can be with us. Gentle and tranquil often is the actual approach of death; weakness and unconsciousness prevent fear; but take away the gospel , take away Christ , and who in health and strength can calmly face death, and say, "I will fear no evil"? You may be an unbeliever. Suppose the gospel not true, it does not follow there is nothing beyond death. But the believer has a right to say this—knows what is beyond ( John 14:2-4 ; Revelation 7:15-17 ).