The LORD is my shepherd; I shall not want. Sermons | God's Providential Care | C. Short | Psalm 23:1-4 | | A Deep Consciousness of God | Alexander Field. | Psalm 23:1-6 | | A Psalm of Personal Trust in God | A. Maclaren, D. D. | Psalm 23:1-6 | | A Trustful Confidence | J. Jennings. | Psalm 23:1-6 | | Choice Properties of Sheep | O. Sedgwick, B. D. | Psalm 23:1-6 | | Confidence in the Shepherd | Anon. | Psalm 23:1-6 | | David's Confidence in the Prospect of the Future | C. Bradley, M. A. | Psalm 23:1-6 | | Exegesis of the Psalm | T. H. Rich, D. D. | Psalm 23:1-6 | | Jehovah | O. Sedgwick, B. D. | Psalm 23:1-6 | | Jesus as My Shepherd | | Psalm 23:1-6 | | Personal Relationship with God | James Stuart. | Psalm 23:1-6 | | Religious Conceptions Coloured by Secular Vocation | Charles H. Parkhurst, D. D. | Psalm 23:1-6 | | Serenity of Soul | Phillips Brooks, D. D. | Psalm 23:1-6 | | Sufficiency in God | G. S. Reaney. | Psalm 23:1-6 | | The Chiefest Shepherd to be Yours | O. Sedgwick, B. D. | Psalm 23:1-6 | | The Divine Shepherd | T. De Wilt Talmage. | Psalm 23:1-6 | | The Divine Supply of Human Want | O. Sedgwick, B. D. | Psalm 23:1-6 | | The God of the World as Seen by the Good | Homilist | Psalm 23:1-6 | | The Good Shepherd | W. Forsyth | Psalm 23:1-6 | | The Good Shepherd and His Flock | C. Clemance | Psalm 23:1-6 | | The Life of Faith | J. O. Keen, D. D. | Psalm 23:1-6 | | The Lord a Shepherd | John Hill. | Psalm 23:1-6 | | The Lord Our Shepherd | E. H. Hopkins. | Psalm 23:1-6 | | The Lord Our Shepherd | T. Campbell Finlayson. | Psalm 23:1-6 | | The Pasture Gate | Marvin R. Vincent, D. D. | Psalm 23:1-6 | | The Power of Reflection | W. Forsyth | Psalm 23:1-6 | | The Properties of a Good Shepherd | O. Sedgwick, B. D. | Psalm 23:1-6 | | The Psalm of Faith | Talbot W. Chambers, D. D. | Psalm 23:1-6 | | The Shepherd Figure for Jesus | F. B. Meyer, B. A. | Psalm 23:1-6 | | The Shepherd God | L. A. Banks, D. D. | Psalm 23:1-6 | | The Shepherd King of Israel | A. Maclaren, D. D. | Psalm 23:1-6 | | The Shepherd King of Men | George Bainton. | Psalm 23:1-6 | | The Song of the Flock | J. R. Macduff, D. D. | Psalm 23:1-6 | | What the Lord is to the Believer | Arthur T. Pierson D. D. | Psalm 23:1-6 |
This is one of the sweetest of all the psalms. That it was written by him who was raised from having care of a flock to be the king on Israel's throne, there is no reason for doubting, spite of all that destructive critics may say. No amount of Hebrew scholarship can possibly let any one into the deep meaning of this psalm. No attainments in English literature will ever initiate any student into the mysteries of a mother's love, and no attainments in Oriental learning will help any one to learn the secret of the Lord which is here disclosed. There is nothing to equal it in the sacred books of the East; for none but the Hebrews have ever had such a disclosure of God as that in which the writer of this psalm rejoices. Every clause in this psalm is suggestive enough to be the basis of a separate discourse; but in accordance with our plan in this section of the 'Pulpit Commentary,' we deal with it as a unity, indicating the wealth of material for perpetual use therein contained. We have presented to us - Four aspects of the Shepherd-care of God. I. GOD'S SHEPHERD-CARE DISCLOSED IN REVELATION. For the Scripture doctrine of God's relation to his people as their Shepherd, the student may with advantage study and compare the following: Psalm 74:1; Psalm 77:20; Psalm 79:13; Psalm 80:1; Psalm 95:7; Psalm 100:3; Psalm 119:176; Isaiah 40:11; Isaiah 53:6; Jeremiah 31:10; Jeremiah 23:1-3; Ezekiel 34; Micah 7:14; Zechariah 11:16; Zechariah 13:7; Matthew 10:6; Matthew 15:24; Matthew 18:12; Luke 15:4-6; John 10:1-16, 26-29; John 21:16; Acts 20:28; Hebrews 13:20; 1 Peter 2:25; 1 Peter 5:4. These passages summarize Bible teaching on this theme for us. We may set it forth under the following heads: 1. God is related to men as their Shepherd. A purely absolute Being out of relation does not exist. To whatever God has made he stands in the relation of Maker. And when he has made man in his own image, after his likeness, he stands to such a one in a relation corresponding thereto; and of the many names he bears to express that relation, few more tenderly illustrate his watchful care than this word "shepherd." 2. This relation is manifested in Jesus Christ. (John 10:1-16.) He claims to be emphatically "the good Shepherd." The apostle speaks of him as "the Shepherd and Bishop of... souls." 3. As the Shepherd, Jesus came to seek and save the lost. His mission on earth was emphatically for this. He regards men as his wealth, in which he rejoices; and if they ace not under his loving care he misses them - he is conscious of something lacking (Luke 15:4-6). 4. He has risen and ascendent up on high as the great Shepherd of the sheep (Hebrews 13:20). 5. He now appoints under-shepherds to care for the flock. (Acts 20:28.) 6. As the chief Shepherd, he will again appear. Then he will gather in and gather home all the flock (1 Peter 5:4). 7. Only as he gathers men to himself as their Shepherd, do they find safety and rest. (1 Peter 2:25.) Till then they are homeless wanderers, perpetually in danger of stumbling "over the dark mountains." 8. When men return to him they find all they need in his Shepherd-care. (Psalm 23.) 9. This Shepherd-care is for each as well as for all. Each one may say, "He loved me, and gave himself up for me;" "The Lord is my Shepherd." Let us not forget to note the Shepherd's individualizing care. II. GOD'S SHEPHERD-CARE EXERCISED IN ACT. The points of detail are set forth in this psalm with exquisite tenderness and beauty, 1. Repose. "He maketh me to lie down in green pastures." In such a restless age as this, there is no thought which a believer has greater need to appropriate than this (see Mark 6:31). As physically we must find time for sleep, however severe the pressure of work, so spiritually we must find time for repose. And God's gracious arrangements are planned with a view to this. "He maketh me," etc. The good Shepherd says, "I will give you rest." When he gets back the wandering sheep he lays it on his own shoulders (Greek, see Luke 15:5). The Master never expects his servants to be always on the stretch. He tells them to "rest awhile;" and if they are heedless of this kind monition, he will himself call them out of the rush into the hush of life. It would be well if some Christians thought more of rest in Christ; their work would be richer in quality even if less in quantity. 2. Refreshment. "Still waters;" literally, "waters of rest," or refreshment. The believer has no craving thirst: he can ever drink of the living stream, and therewith be refreshed (see John 4:10; Revelation 7:17). Dropping the figure, the truth here conveyed is that there shall be a constant supply of the grace of Christ, and of the Spirit of Christ (cf. John 7:37-39). 3. Restoration. (Ver. 3.) This may either mean renewing the strength when worn down, or bringing back after wandering. We need not omit either thought, though the latter seems principally intended. 4. Leadership. (Ver. 3.) "Paths of righteousness," i.e. straight paths. This follows on the restoration. Having recalled him from "by-paths," the good Shepherd will lead him in the right way. The sheep can wander wide easily enough, but if they are to be kept in the right way that can be only through the Shepherd's care. God guides by (1) his Word; (2) his providence; (3) his Spirit. Sometimes, indeed, the way may be dark, even as death itself; still it is the right way (Psalm 107:7; Ezra 8:21-23). 5. A living presence. "Thou art with me' (ver. 4). This means, "Thou art continually with me," not merely with me in the darkness, but with me always. The sunshine of the living presence of a Guide, Help, Friend, Saviour, is always on the believer's path; and if the mingling of unbelief with faith did not dim the eyesight, he would always rejoice in it. 6. Discipline. (Ver. 4.) The rod and staff are special emblems of the Shepherd's care in tending and ruling the flock. The Shepherd chides us when we rove, and uses sometimes sharp measures ere he recalls us. And this comforts us! Even so. The disciplinary dealings of our God are among our greatest mercies. 7. Ample provision. (Ver. 5.) The riches of God's love and life are the provisions on which we feed, and on which souls can grow and thrive; and these supplies are ministered to the soul through the invisible channels of God's grace, even while enemies prowl around. Yea, we are entertained as guests st the Father's board. The anointing oil is the token of the right royal welcome which the Host delights to give! So rich, so abundant, are the mercies and joys which are vouchsafed, that our "cup runneth over"! III. THIS SHEPHERD-CARE OF GOD IS ACCEPTED, AND IN IT THE NEEDY ONE GLORIES. We can but hint. 1. Here is appropriation. "My Shepherd" (see John 10:11, 27, 28). 2. Here is satisfaction. "I shall not want." 3. Here is loyalty. The psalmist not only consents to but delights in this Divine care, and has no wish but to follow where the Shepherd leads. 4. Here is joy. This thought is (perhaps Intently, but really) in the expression, "Thou art with me." The presence of God is life's exceeding joy. 5. Here is fearlessness. "I will fear no evil." Not even the darkest shade can make him fear, for God is with him there. 6. Here is recognition of the infinite grace of the Shepherd. (Ver. 3.) "For his Name's sake." Not for our sakes, but for his own; having undertaken to be the Shepherd, he will for his own glory's sake do all that a shepherd's care demands. IV. THE SHEPHERD-CARE OF GOD IS CELEBRATED IN SONG. The song has a threefold significance. 1. It is a song of gratitude. "Goodness and mercy" mark every feature of the Divine treatment, and they will, to life's end. 2. It is a song of hope. The psalmist looks forward, without a moment's fear of the Shepherd ever leaving him (ver. 6). 3. It is a song and vow of consecration. "I will dwell in the house of the Lord for ever." To what extent David thought of a future state when he wrote these words, we cannot say. Yet his meaning is to some extent clear. The house of God was the place where God made his home and manifested himself to his people (see Psalm 132:13-16). And the writer says, "Where God makes his home, there shall be mine. He and I will never part company" (see Psalm 61:4; Psalm 48:14; Psalm 73:24-26). It was not the house of God, but the God of the house, that was to be David's home - and the home of all the saints - for ever and for ever! There is a picture by Sir Noel Paten, which is a marvellous illustration of this psalm. It is entitled, 'The Valley of the Shadow of Death.' It is worthy of prolonged study. In the foreground is a dismal and dark valley, through which a blasting wind has swept, laying low alike the warrior and the king; the helmet of the one and the crown of the other lie useless on the ground. In the centre of the picture is the Lord Jesus, with a halo of glory over his head, a crown of thorns around his brow, and in one hand a shepherd's staff. On the left is a young maiden, whose face bears traces of the terror she has felt in coming through the valley, and yet of radiant hope as she now sees the good Shepherd there. She grasps his hand; he holds hers; his feet stand on a gravestone, beneath which lie the remains of the fallen; but where the Shepherd sets his feet, the tombstone is luminous with the words, "Death is swallowed up in victory!" The very sight of that glorious picture weaned one from the vanities of the world, and drew her to Jesus; and in the case of "an old disciple" it completely abolished the fear of death! May we all, by faith, catch a glimpse of our Shepherd, and every fear will vanish quite away! - C. Thou art He that took me out of the womb. 1. He takes notice of common mercies. Such mercies as most men are partakers of. To come safe and sound into the world, and to be persuaded and sustained in it, they are such things as most men have allotted and vouchsafed unto them. But there are very few who are sensible of common mercies, — such is the corruption of our nature and our base ingratitude. 2. He acknowledges ancient mercies. He remembers those mercies which another would have forgotten. The mercies of his infancy and childhood and younger years. We should remember both temporal and spiritual mercies. 3. He remembers primitive or original mercies. Those mercies which he had at first, in the very entrance or beginning of his life when he first came into the world, and were likewise the ground and foundation of all the rest. It is with mercies as with judgments, one makes way for another, and the first is so much the more considerable as it induces and brings in the rest. 4. He takes notice of constant mercies. Those which were continued to him from the first moment of his being till now, through the whole course of his life to this present. He takes notice of the goodness of God to him in the full latitude and extent of it. See now the specification of the several particulars. (1)The blessings of the womb, in his birth and first coming into the world.(2)The blessings of the breast, in his nursery and first sustentation in the world.(3)The blessing of the cradle, in the tutelary care of his orphanage and desolate condition.(4)The blessings of the covenant, in the continued and mutual interest which he had in God and God in him.() Thou didst make me hope when I was upon my mother's breasts To a contemplative mind nothing will suggest more powerful inducements, perhaps, for adoring the wisdom and the goodness of God than a distinct consideration of the many faculties, passions, and propensities with which a human creature is furnished. Exposed to various evils; encompassed with manifold infirmities; subject to pain and labour, to poverty, disease, and death, we might soon feel life a burden unless there were some pervading principle which seems to connect us with futurity, and bids us forget our past calamities and our present sorrows in the bright prospects that are to come. Hence by the goodness of God we are all possessed of that lasting and universal passion, Hope. Now let us consider — I. ITS NATURE AND INFLUENCE. It enters largely into every man's system of happiness, whether they be prosperous or afflicted. It is the spring of men's conduct, the end of their life. It keeps his soul alive within him, invigorates his faculties, purifies his passions, and directs the exertions both of his mind and body to their proper objects. II. BY WHAT PRINCIPLES TO REGULATE IT. A passion so general, and that has such an influence on the sum of life, cannot be too carefully regulated nor disciplined to its proper objects. In this, as in most other cases of moral and religious duty, the folly and the danger of extremes should be avoided. The happy medium, which we should all labour to attain on the present occasion, lies equally remote from silly and extravagant expectations, — from sluggish indifference and helpless despondency, or the dead calm of insensibility. The one is apt to lead to every kind of excess, and to end in misery and disappointment; the other disqualifies us for fulfilling the duties of life, and is, in fact, the destruction or subversion of every virtue. III. THE OBJECTS TO WHICH IT SHOULD BE DIRECTED. These are to be found in the blessed future world. () I. IMPLIES THE GOODNESS OF GOD IN THE CONSTITUTION OF OUR NATURE. For it is one of the chief blessings of humanity. 1. It is one of the most powerful impulses to action. 2. It is one of the chief elements of support under trial. Hope buoys us up beneath the load; gives us a steady anchorage amid the fiercest surgings of the storm. 3. It is a source of joy. The joys of memory and the pleasures of the passing hour are not to be compared with the joys of hope. II. SUGGESTS A FUTURE STATE OF EXISTENCE. It may not prove such existence, but it does much in that direction. For — 1. Analogy supports it. All our senses and appetites have provision made for them — light for the eye, sounds for the ear, etc. And so in our social relations. 2. The Divine goodness leads to belief in it. III. MEANS THAT PROGRESS IN BLESSEDNESS IS THE LAW OF OUR BEING. Hope points not only to the future, but to good in the future. IV. SHOWS THE FITNESS OF CHRISTIANITY TO HUMAN NATURE. For — 1. It reveals eternal blessedness; and — 2. Supplies means of its attainment which are both soul pacifying and purifying. V. INDICATES THE CONGRUITY OF THE RELIGIOUS LIFE WITH OUR NATURE. Therefore, if we quench this hope midnight reigns; and sin tends to do this. ()
People David, PsalmistPlaces JerusalemTopics Care, David, Gt, Lack, Lt, Nothing, Psalm, Sheep, Shepherd, TakesOutline 1. David's confidence in God's grace
Dictionary of Bible Themes Psalm 23:1 1205 God, titles of
1210 God, human descriptions
5409 metaphor
5698 guardian
5707 male and female
5802 care
5942 security
7130 flock, God's
8215 confidence, results
8491 watchfulness, divine Psalm 23:1-2 5580 thirst
8136 knowing God, effects Psalm 23:1-3 1220 God, as shepherd
8129 guidance, examples
8409 decision-making, and providence Psalm 23:1-4 6703 peace, divine OT
7786 shepherd, king and leader Psalm 23:1-6 4019 life, believers' experience
5088 David, character
7125 elect, the Library The Shepherd King of Israel
'The Lord is my shepherd: I shall not want. 2. He maketh me to lie down in green pastures: He leadeth me beside the still waters. 3. He restoreth my soul: He leadeth me in the paths of righteousness for His name's sake. 4. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me; Thy rod and Thy staff, they comfort me. 5. Thou preparest a table before me in the presence of mine enemies: Thou anointest my head with oil; my cup runneth over. 6. Surely …
Alexander Maclaren—Expositions of Holy ScriptureDecember the Thirty-First the Rear-Guard
"Goodness and mercy shall follow me all the days of my life." --PSALM xxiii. But why "follow" me? Why not "go before"? Because some of my enemies are in the rear; they attack me from behind. There are foes in my yesterdays which can give me fatal wounds. They can stab me in the back! If I could only get away from the past! Its guilt dogs my steps. Its sins are ever at my heels. I have turned my face toward the Lord, but my yesterdays pursue me like a relentless hound! So I have an enemy in the …
John Henry Jowett—My Daily Meditation for the Circling Year The Kingdom Undivided
THE POETICAL BOOKS: Psalms Page Song of Solomon Page Proverbs Page THE PSALMS I. The Collection and Divisions: In all probability the book of one hundred and fifty psalms, as it now stands, was compiled by Ezra about 450 B.C. They are divided into five books, each closing with a benediction, evidently added to mark the end of the book. Note the number of psalms in Books 1 and 2. II. The Purposes: 1. They were originally used as songs in the Jewish Temple Worship. …
Frank Nelson Palmer—A Bird's-Eye View of the Bible God's Providence
In facts from Christian and philosophical standpoints it has been demonstrated that the infallible Supreme Ruler of all human spirits has made His final provision for the safety of each and every individual soul for its temporal and eternal welfare. Now I must prove to my readers' perfect satisfaction that to discard all the dignities and privileges of a high priest and become a lowly worker for Christ, it is not a mere accident nor is it an act of necessity as far as temporal necessities are concerned; …
Meletios Golden—Conversion of a High Priest into a Christian Worker In Heavenly Love Abiding,
"I will fear no evil, for thou art with me." -- Psalm 23:4. In Heavenly Love abiding, No change my heart shall fear, And safe is such confiding, For nothing changes here. The storm may roar without me, My heart may low be laid, Bnt God is round about me, And can I be dismayed? Wherever He may guide me, No want shall turn me back; My Shepherd is beside me, And nothing can I lack. His wisdom ever waketh, His sight is never dim, -- He knows the way He taketh, And I will walk with Him. Green pastures …
Miss A. L. Waring—Hymns and Meditations The Wayside Feast
S. B. Ps. xxiii. 5 Bread that camest down from Heaven, Fruit of the eternal tree; Banquet which my God has given Even unto me; Lo, before the world that scorneth, I give thanks and eat, At the table in the desert, Spread with heavenly meat; Wine of the divinest gladness, Milk and honey sweet. In the wilderness unwatered, In the lonely land, This the feast of God made ready By His mighty Hand; Thither came I, spent and weary, Hungry and athirst, From the wastes of thorn and thistle Of the land accursed, …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others Christian Standing and Christian Progress
PHILIPPIANS iii. 12-16 Christian exultation--Christian confidence--"Not in the flesh"--"In Jesus Christ"--The prize in view--No finality in the progress--"Not already perfect"--The recompense of reward--What the prize will be In a certain sense we have completed our study of the first section of the third chapter of the Epistle. But the treatment has been so extremely imperfect, in view of the importance of that section, that a few further remarks must be made. Let us ponder one weighty verse, …
Handley C. G. Moule—Philippian Studies The Valley of the Shadow of Death. --Psalm xxiii. 4
The Valley of the Shadow of Death.--Psalm xxiii. 4. Though I walk the downward shade, Deepening through the vale of death, Yet I will not be afraid, But, with my departing breath, I will glory in my God, In my Saviour I will trust, Strengthen'd by His staff and rod, While this body falls to dust. Soon on wings, on wings of love, My transported soul shall rise, Like the home-returning dove, Vanishing through boundless skies; Then, where death shall be no more, Sin nor suffering e'er molest, All …
James Montgomery—Sacred Poems and Hymns The Lord the Good Shepherd. --Ps. xxiii.
The Lord the Good Shepherd.--Ps. xxiii. The Lord is my Shepherd, nor want shall I know; I feed in green pastures, safe-folded I rest; He leadeth my soul where the still waters flow, Restores me when wandering, redeems when opprest. Through the valley and shadow of death though I stray, Since Thou art my guardian no evil I fear; Thy rod shall defend me, Thy staff be my stay; No harm can befall, with my Comforter near. In the midst of affliction my table is spread; With blessings unmeasured my cup …
James Montgomery—Sacred Poems and Hymns Mercies Remembered and Anticipated. --Ps. xxiii. 4-6.
Mercies remembered and anticipated.--Ps. xxiii. 4-6. Mercy and goodness, O my God! Have follow'd me through all my days; Thy strengthening staff, and guiding rod, Upheld my steps, made straight my ways: Lord, till I reach thy holy hill, Goodness and mercy guard me still. And when I yield this mortal breath, My soul into Thy hands commend, And pass the vale and shade of death, Thy staff and rod my path attend: Mercy and goodness then shall be My song to all eternity. …
James Montgomery—Sacred Poems and Hymns The Lord My Pasture Shall Prepare
[1200]Carey: Henry Carey, 1723 Psalm 23 Joseph Addison, 1712 DOXOLOGY The Lord my pasture shall prepare, And feed me with a shepherd's care; His presence shall my wants supply, And guard me with a watchful eye; My noonday walks he shall attend, And all my midnight hours defend. When in the sultry glebe I faint, Or on the thirsty mountain pant, To fertile vales and dewy meads My weary, wandering steps he leads, Where peaceful rivers, soft and slow, Amid the verdant landscape flow. Though in the …
Various—The Hymnal of the Protestant Episcopal Church in the USA The King of Love My Shepherd Is
[1242]Dominus Regit Me: John Bacchus Dykes, 1868 Psalm 23 Henry W. Baker, 1868 The King of love my Shepherd is, Whose goodness faileth never; I nothing lack if I am his, And he is mine for ever. Where streams of living water flow My ransomed soul he leadeth, And, where the verdant pastures grow, With food celestial feedeth. Perverse and foolish oft I strayed, But yet in love he sought me, And on his shoulder gently laid, And home, rejoicing, brought me. In death's dark vale I fear no ill With …
Various—The Hymnal of the Protestant Episcopal Church in the USA The Shepherd and the Fold
... Thou hast guided them in Thy strength unto Thy holy habitation.' EXODUS XV. 13. What a grand triumphal ode! The picture of Moses and the children of Israel singing, and Miriam and the women answering: a gush of national pride and of worship! We belong to a better time, but still we can feel its grandeur. The deliverance has made the singer look forward to the end, and his confidence in the issue is confirmed. I. The guiding God: or the picture of the leading. The original is 'lead gently.' Cf. …
Alexander Maclaren—Expositions of Holy Scripture The Great Privilege of those that are Born of God
"Whosoever is born of God doth not commit sin." 1 John 3:9. 1. It has been frequently supposed, that the being born of God was all one with the being justified; that the new birth and justification were only different expressions, denoting the same thing: It being certain, on the one hand, that whoever is justified is also born of God; and, on the other, that whoever is born of God is also justified; yea, that both these gifts of God are given to every believer in one and the same moment. In one …
John Wesley—Sermons on Several Occasions Joy
'The fruit of the Spirit is joy.' Gal 5:52. The third fruit of justification, adoption, and sanctification, is joy in the Holy Ghost. Joy is setting the soul upon the top of a pinnacle - it is the cream of the sincere milk of the word. Spiritual joy is a sweet and delightful passion, arising from the apprehension and feeling of some good, whereby the soul is supported under present troubles, and fenced against future fear. I. It is a delightful passion. It is contrary to sorrow, which is a perturbation …
Thomas Watson—A Body of Divinity Out of the Deep of Death.
My heart is disquieted within me, and the fear of death has fallen upon me.--Ps. iv. 4. My flesh and my heart faileth, but God is the strength of my heart.--Ps. lxiii. 25. Yea though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me.--Ps. xxiii. 4. Thou hast delivered my soul from death, mine eyes from tears, and my feet from falling.--Ps. cxvi. 8. What will become of us after we die? What will the next world be like? What is heaven like? Shall I be able …
Charles Kingsley—Out of the Deep Letters of St. Bernard
I To Malachy. 1141.[924] (Epistle 341.) To the venerable lord and most blessed father, Malachy, by the grace of God archbishop of the Irish, legate of the Apostolic See, Brother Bernard called to be abbot of Clairvaux, [desiring] to find grace with the Lord. 1. Amid the manifold anxieties and cares of my heart,[925] by the multitude of which my soul is sore vexed,[926] the brothers coming from a far country[927] that they may serve the Lord,[928] thy letter, and thy staff, they comfort …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh The Shepherd-King
'And the Lord said unto Samuel, How long wilt them mourn for Saul, seeing I have rejected him from reigning over Israel! fill thine horn with oil, and go, I will send thee to Jesse the Beth-lehemite: for I have provided Me a king among his sons. 2. And Samuel said, How can I go? If Saul hear it, he will kill me. And the Lord said, Take an heifer with thee, and say, I am come to sacrifice to the Lord. 3. And call Jesse to the sacrifice, and I will show thee what thou shalt do: and thou shalt anoint …
Alexander Maclaren—Expositions of Holy Scripture The Good Shepherd' and his one Flock' - Last Discourse at the Feast of Tabernacles.
The closing words which Jesus had spoken to those Pharisees who followed HIm breathe the sadness of expected near judgment, rather than the hopefulness of expostulation. And the Discourse which followed, ere He once more left Jerusalem, is of the same character. It seems, as if Jesus could not part from the City in holy anger, but ever, and only, with tears. All the topics of the former Discourses are now resumed and applied. They are not in any way softened or modified, but uttered in accents of …
Alfred Edersheim—The Life and Times of Jesus the Messiah Discourse on the Good Shepherd.
(Jerusalem, December, a.d. 29.) ^D John X. 1-21. ^d 1 Verily, verily, I say to you [unto the parties whom he was addressing in the last section], He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. [In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to …
J. W. McGarvey—The Four-Fold Gospel The Return to Capernaum - Healing of the Centurion's Servant.
We are once again in Capernaum. It is remarkable how much, connected not only with the Ministry of Jesus, but with His innermost Life, gathers around that little fishing town. In all probability its prosperity was chiefly due to the neighbouring Tiberias, which Herod Antipas [2583] had built, about ten years previously. Noteworthy is it also, how many of the most attractive characters and incidents in the Gospel-history are connected with that Capernaum, which, as a city, rejected its own real glory, …
Alfred Edersheim—The Life and Times of Jesus the Messiah Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy …
Arno Gaebelein—The Lord of Glory The Great Shepherd
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. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those …
John Newton—Messiah Vol. 1 Sin Charged Upon the Surety
All we like sheep have gone astray: we have turned every one to his own way, and the LORD hath laid upon Him the iniquity of us all. C omparisons, in the Scripture, are frequently to be understood with great limitation: perhaps, out of many circumstances, only one is justly applicable to the case. Thus, when our Lord says, Behold, I come as a thief (Revelation 16:15) , --common sense will fix the resemblance to a single point, that He will come suddenly, and unexpectedly. So when wandering sinners …
John Newton—Messiah Vol. 1 Links Psalm 23:1 NIV
Psalm 23:1 NLT
Psalm 23:1 ESV
Psalm 23:1 NASB
Psalm 23:1 KJV
Psalm 23:1 Bible Apps
Psalm 23:1 Parallel
Psalm 23:1 Biblia Paralela
Psalm 23:1 Chinese Bible
Psalm 23:1 French Bible
Psalm 23:1 German Bible
Psalm 23:1 Commentaries
Bible Hub
|
