Exposition Upon Select Psalms, Biblical commentary · Psalm 23
THE ARGVMENT Of the XXIII. PSALME.
A Pſalme it is of doctrine, in which David glorying, openeth vp his confidence and ſecuritie. Alſo this ſecuritie which is to continue for all time to come, proceedeth from the confidence and preſent fruition of the mercy of God toward him, and of his Paſtoral care over him. Two things therfore ar propoſed in this Pſalme. This firſt, a confidence and apprehenſion of the preſent favour of God. The other, is a ſecurity in time to come, aryſing of the confidence, that God will with the ſame gracious favour in all poſterities to come, follow him. Both theſe things are ſhortly ſee downe in the firſt verſe. Then they are opened vp in the verſes following: Confidence ſpecially vntounto the ſixt verſe, and Security in the ſixt verſe.
THE XXIII. PSALME.
1 A Pſalme of DAVID. Iehova i… my ſheepheard, I cannot lacke.
2 He maketh mee to reſt in foldes repleniſhed with graſſe, he leadeth me by the ſoft running waters.
3 He maketh my ſoule to be quiet, hee leadeth me in the waies of righteouſneſſe, for his owne names ſake.
4 Although I walked through the valley of the deadly ſhaddow, I would not feare evill, becauſe thou art with mee, thy rodde and ſhepheardes crooke, they comfort mee.
5 Thou furniſheſt a table before me, ouer againſt mine enemies, thou plentifullie anoyntes mine head with oyntment: my cup is very full.
6 Surely, goodneſſe and merciemercy ſhall follow me all the dayes of my life, and I ſhal be at reſt in the houſe of Iehova, ſo long as times ſhall indure.
IEhova is my ſheapheard] This is the propoſition of a glorying,The propoſition of the firſt part. firſt of confidence, and as it were, the Paſtorall care of God toward him: Then of ſecuritie in time to come. In the firſt parte of the propoſition, hee expreſſeth Gods care, borrowing the words from a ſheapheard & a flock; comparing God with a Sheapheard, and himſelfe vntounto a ſheepe. Iehova (ſaith he) is my Sheepheard] That is,The other part of the prepoſitiō ▪ as the ſhepheard feedeth his ſheepe, ſo Iehova feedeth mee. I cannot lacke] The other part of the propoſition, in which is ſet downe the ſecuritie in time to come: Alſo, this ſecuritie in time to come, is gathered & brought in from the preſent confidence & apprehenſion of the care of GOD toward him, as if he ſhould ſay, GOD feedeth me for the time preſent, and by all meanes taketh care of mee: Therefore I ſhal never want his help in time to come; neither ſhall it ever come to paſſe, that I in any time cō ming, ſhall lacke any thing. The like glor…ing we hauehave of Paule: Rom. 8. 10.God is on our ſide, who is againſt vsus? So much hitherto then wee hauehave ſpoken of the propoſition, ſet downe by waye of glorying, wherby we ſee confidence in God preſent (for confidence is the apprehenſion of a thing preſente) to bring out ſecuritie, wherby any godly man promiſeth vntounto himſelfe, that God will be preſent with him for all time to come. There is no other thing vnleſſe we will except God, which by the owne preſence thereof, can make vsus ſo ſecure: I ſpeak of that true & ſpirituall ſecuritie. For I grant that the trāſitory things of this world ingender in mens mindes a certaine ſecuritie, which we call carnall, ſuch as was that of that rich man, which after that his barnes were enlarged and repleniſhed ſaide to his ſoule.Luk. 12. 19. Soule, thou haſt much goodes, layd vp for many yeares: liue at eaſe, drink and take thy paſtime. But what heard hee from God? O foole (ſayeth he) they will take thy ſoule from thee this ſame very night. And Paule ſheweth, what followeth vponupon this fleſhlie ſecuritie.1 Theſ. 5. 3. When they ſhall ſay peace, and all thinges quiet, then ſhall come vponupon them ſuddaint deſtruction, as the ſorrow of a woman like to travell, and they ſhall not eſcape. Therefore this carnall ſecuritie is deceavable, but that ſpirituall quietnes ſhall never deceive vsus, neither yet can wee glorie ſufficientlie of ſpiritual ſecuritie, neither yet can we at any time to come, promiſe things great ynough to our ſelues, of God, and of his mercy to all poſterities, of that ſpirituall quietneſſe. He maketh me] He openeth vp the firſt part of the propoſition, firſt by allegorical ſpeeches, vntounto the fifth verſe, then in proper ſpeeches, in the fifth verſe. Then to the end hee might declare that Iehova is his ſhepheard, he maketh an induction, firſt of the partes of a good Paſtour. Now there are fiue parts of the office of a ſheepheard reackoned out;Fiue parts of a paſ… rll duty. whereof the firſt two pertaine to the bodie of the ſheepe; the third to the ſoule, the fourth & fifth to the waies in which it walketh. Then the firſt part of the duty of a good ſheepheard is conteined in theſe words. In foldes repleniſhed with graſſe] In which two things are comprehended: The firſt is,1 Nuriſhmēt the office that he maketh the ſheep to bee ſatiſfied in foldes abunding with graſſe: The other is, that the ſheepe now being filled, hee maketh them to lie downe and reſt, that is, he maketh to enjoye an exceeding ſoft quietneſſe. For in this latter, that former is to be vnderſtood; for the ſheep vſeth not to lye downe & reſt while it be filled firſt. DAVID applyeth this part of the dutie of the Paſtor to him ſelfe; as if he ſhould ſay: None otherwaies then the ſhepheard maketh the ſheepe, to fill the ſelfe in the foldes abounding with graſſe, and then to lie down & reſt, ſo none other waies, ſay I, doth GOD refreſh my bodie, with meate and moſt ſweete reſt.2 Refreſhment. He leadeth by the ſoft running waters] The ſecond part of the duty of a ſhepheard, bêlonging alſo to the bodie of the ſheepe. Now it is ſeene in that, that the Paſtor careth to quench the thirſt of the ſheepe, by giving vntounto it the commoditie of drinke and refreſhment. Even ſo, ſayeth DAVID, Iehova quencheth my thirſt, and refreſheth my bodie. Then this much hitherto DAVID hath commended the care of God, as of a ſheephearde toward his bodie. Learne therefore what the care of GOD is towarde our body: None there is of all the godly whom he ſatisfieth not with meate & drink: alſo this ſatisfaction is not ſomuch to be defined by a full bellie, as by a full heart, or contented with thinges in modeſtie.1. Tim. … Godlineſſe is great gaine, with a heart content of the own lot. By which ſaying, the Apoſtle would ſignifie, that thoſe two things are conjoyned together; Godlines, and a contented heart within the ſelfe, or a mind content of the owne portion. Whoſoever then is godly, is content of mean thinges, hee is oft content with one hungrie bellie, I hauehave learned (ſayeth the Apoſtle) In what ſoeuer eſtate I am, therewith to be content. And I can be abaſed, and I can abound: every where in all things, Phil. 4. ….I am inſtructed both to be full, & to be hungrie, & to abound & to hauehave wante I am able to do all things through the helpe of Chriſt, which ſtrengtheneth me. Then he in whome Chriſt dwelleth by faith, hath all ſufficiencie within himſelfe, and a ſoule which is content not onelyonly of ſmall thinges, but of ſuch as are al-to-gether no things. But he who hath not Chriſt, he hath not ſufficiencie within himſelfe, yea, or a minde content with the greateſt thinges. For the more that the vngodly man poſſeſſeth, ſo much the more hee doth ſeeke after. We muſt not in this place pas by in ſilence, with what mind DAVID recommendeth this liberalitie of God, in nuriſhing of his body. For there is no godly man able to hold his peace concerning the bountifulnes of God; for he eſteemeth more of any meane and common faire received at Gods handes, then the vngodly man doth of the moſt daintie diſhes: For it cō meth to paſſe (I cannot tel how) that while the godly man eateth or drinketh, he doth it al to the glory of his God & while he hungreth & thirſteth for thoſe earthly things, in the meane time that hee is eating and drinking, he taſteth therewith thoſe heauenly and ſpirituall things: It commeth to paſſe, I ſaye, that whileſt his minde is eating and drinking in that grace, which vſeth to ſeaſon with a wounderfull ſweetneſſe, yea, the very bodelie and common meate, ſo that any common meat ſavoreth better in the mouth of the godly man, then the moſt daintie meate,The third part of a paſtor… duty. otherwaies ſavoreth in the mouth of the wicked man. He maketh my ſoule] This is the thirde parte of the office of a ſhephearde, which concerneth the life or ſoule of the ſheepe. For that beaſt is of nature fearefull, and vſeth to bee troubled and diſturbed in ſpirit, with the moſt light thing that can bee. Therefore it is the dutie of a good Paſtour, not onelyonly to hauehave a conſideration of the bodie, but alſo of the ſoule or life of his ſheepe, that hee make it to be at reſt and quietneſſe: Even ſo ſayeth DAVID, God doth, that I may be of a quiet and ſetled minde. For to what purpoſe ſhal man hauehave his body to be wel taken care of, whileſt in the mean time, the ſoule is neglected, which is the preciouſer part of man, & which is not in a good caſe?What the true life & peace of the ſoule …. ſurely, it cannot be well then with the body. For what delight can the body take of meate, drinke, & the reſt of that ſorte, when the ſoule is in ſome exceeding grieuous feare, eſpecially when it is tormented with thoſe horroures of hell. Therefore DAVID ſayeth, that GOD taketh thought of his ſoule, and that it is quieted of him. Everie godly man alſo feeleth the ſame care of God, and feeleth that quietneſſe and peace of the minde, which ſurpaſſeth all vnderſtanding. I ſpeak of the peace of God, not of the peace of the world: For this peace and fleſhly ſecuritie of the world, which creepeth vppon men, is not to be accounted among the benefites of God, but directlie contrarie, it is to bee reckoned among Gods curſes. I ſpeak then of that peace of God, which aryſeth from a good conſcience, that is, a conſcience perſwaded of the forgiueneſſe of ſinnes. For looke how ſoone God doth juſtifie vsus, our ſoules then begin to be at reſt, and to be ſtrengthned with the peace of GOD, as by a certaine fortreſſe. For ſo ſpeaketh the Apoſtle of this peace,Phil. 4…. And the peace of God (ſaith he) which ſurepaſſeth al vnderſtanding, ſhall be a preſervation vntounto your hearts. But conſider, how much DAVID maketh of this peace, & how he commendeth the ſame. For it is not poſſible, that any godly man can conteine this peace of minde, within his ſoule, but he will preaſe the ſame to the glory of God in Chriſt: Alſo the wicked man, commendeth his owne peace,…. 5. 3. Peace (ſayeth he) and all things at quiet. But in the meane time neuer one word ſpeaketh he of God, But every godly man while hee is glorying, hee aſcribeth that whole peace and tranquillitie vntounto GOD, which thing, when the wicked man heareth, he conceiveth it not to be of that peace, which rejoyceth in the Lord. For that it is a peace, which over-commeth the whole vnderſtanding of the natural and carnal mind. He leadeth me in the waies] The fourth part of the duty of a good ſhepheard which belongeth vntounto the wayes in which the ſheepe walketh.The fourth paſtorall duty. For the ſheepe is a beaſt, by nature wandring (ſuch is the ſimplicitie of it) ſubjecte to many by-waies, therefore it is the duty of a good Paſtour, to take heed leaſt it wander away from the place and ſtraight way: even ſo, ſayeth DAVID Iehova leadeth me by the path… of righteouſneſſe, that is, by righte waies.The fifth qaſtorall duty. Although I walked] This is the fifth part of the duty of a good ſheipheard. But if it fall out, that the ſheep wander frō the waye, & lay the ſelfe open to danger, let him hauehave a rod in readineſſe, whereby he may cal back, and a ſheepe-crooke, whereby hee may draw it backe againe. So DAVID confeſſeth, that hee was called and drawen backe, with the rod & ſheep-crook of Gods holy Spirit, by his God as by a faithfull Paſtor, after the ſame maner, doth God take heed to every way whatſoever, of every godly man that loveth him, not only by a generall providence, whereby all men without difference, liue by him, are and mooue: But much more, by that particular providence of his, wherby he ruleth them by his holy Spirite, whereby, as by a hand they are guided in all their waies, and if it fall out ſo, that they goeaſtray from the way, they are brought again into the way by that ſelfe ſame Spirite. You ſee how much DAVID commendeth the providēce & preſēce of God: the ſame thing doe all the godly, while they feele they do nothing without God, and while they feele alſo after what manner they attaine vntounto the Butt, that they themſelues ar taken hold on by God, and that they are led on vntounto that ſelfe ſame Butt: while they feele alſo GOD to be preſent with them in all their waies moſte dangerous whatſoever, whereby they muſt of neceſſitie paſſe vntounto the heauens. For there is no ſolide ioy in doing of any thing, vnleſſe wee feele the holy Spirite of God to be the directer and the moover. Moreover, it is to bee marked in this place, that no daungers, no afflictiones, no, not death it ſelfe can ſeparate vsus from God.The ſure confidēce of the godly. For he ſaieth: Although I walk through the valley of the deadly ſhaddow, I would not feare, becauſe thou art with me] Commonlie it is thought, that God is abſent from that man, who is brought to ſome extreame danger, who hath his abiding in the middeſt of death. For they perceiue not howe thoſe thinges can ſtande with the providence of God: even as though God were not able to hold vsus vp, vnleſſe he vpheld this body and this preſent life. Alſo, this is the moſt ſure ſigne of Gods preſence in perils, that the godly are voyde of all feare, and that they are of a bold & couragious ſpirit. For, for this he ſayeth. I would not feare, becauſe thou art with mee] Thou ſeeſt then, to ſpeake it in one ſumme, how particular the care of GOD is toward his owne: For ſeeing in man, three things are to be conſidered; the bodie, the ſoule, the actiones; God leaveth none of thoſe deſtitute of his preſence; to the bodie he furniſheth nuriſhment and governement, hee maketh the ſoule to be at reſt, he directeth the actions of the body: Neither yet onelyonly hath he this particular care of his owne: But (which thing I hauehave ever reckoned amongſte the chiefeſt of Gods benefites) he perpetually cauſeth them to feele ſome ſenſe of his providence and care towarde them, ſo that they are able to declare particularlie the ſortes of Gods providence, and to attribute fullie to God, the whole glory of the ſame. Thou furniſheſt] Hee openeth vp in proper wordes, the former allegorie, borrowed from the cuſtome of a good ſheepheard, and hee comprehendeth that whole care of God toward him, in thoſe three parts, as it were. The firſt is: That he furniſheth a table before him] The ſecond, That he annoynteth his head with oyle. The third,2. Sam. 12▪ 20. That he maketh his cup very full] The firſt and the third parte,Mat. 6. 17. belong to the neceſſary nuriſhment:2. Sam. 13. 12. The ſecond, to the decorement; for the auncientes for the moſt parte, were annoynted with oyles and oyntments for braverie and ſeemelineſſe cauſe, and not for any neceſſity. Wherefore thoſe who were in the mourning eſtate, abſteyned from annoyntings. That which he ſayeth in the firſt part is to be marked. Thou furniſheſt a table before mee, over againſt mine enemies] Wherby he ſignifieth, that in deſpite of his enemies, he was fed & nuriſhed of God, by the which great honour redounded vntounto him, and the greater was the confuſion of his enemies, while in the meane time that they are looking on, he is ſo honoured of GOD. Then wee are to note in the third part, that which he ſayeth, That God maketh his cup to abound] For hee vnderſtandeth the aboundance and increaſe of thinges neceſſarie to this life, as of drink. Conſidder therefore of the care of God toward his owne, and howe liberallie he dealeth with them: he beſtoweth vponupon them, not only thoſe things which belong vntounto neceſſitie, but thoſe things which are for decorement: againe, he furniſheth not the thinges niggardlye, which belong vntounto neceſſitie, but aboundantly and liberally. And all thoſe thinges ſurely he doth for their cauſe, their enemies in the meane time, looking on, and ſore againſte their willes, whereby the greater glorie may redound vntounto them, and that the confuſion of their enemies may be the greater, while they ſee thoſe to be honoured of God, whom they earneſtly deſired to be deſtroyed. So God honoureth eueryevery waye thoſe, who honour him. Surely goodneſſe and mercy] An expoſition of the ſeconde part of the propoſition, that is, of the ſecuritie for the time to come: For he gloryeth of the ſecuritie, and hee promiſeth vntounto himſelfe, both all good things in this life, and alſo the everlaſting kingdome in the life to come. Concerning this ſecuritie, we hauehave obſerved ſome thing vponupon the firſt verſe before; now this one thing I adde to this only, And I ſeeke the cauſe from whence it commeth to paſſe, that anye man gloryeth ſo ſecurely, of the feeling of the preſente favour of God, & promiſeth ſo ſurely to himſelfe, that he ſhall never be deſtitute of that favor in time to come? The cauſe is, not any thing in vsus, nor that louelove whereby we louelove God: for there is nothing in vsus that can make vsus to be at reſt, ſuch is our inconſtācy by very naturall diſpoſition: but the cauſe is that free favour of God, who loveth him, whom he hath begun to louelove forever, in that his welbeloved ſonne Ieſus Chriſt. PAVLE gloryeth ſecurely, not indeede of the ſenſe of that louelove, whereby he himſelf loved God, but of the Feeling of that louelove, whereby God in Chriſt had embraced him.Rom. …. Who ſhall ſeparate vsus (ſayeth he) from the louelove of God? For this is that ground of all glorying and ſecurity, the louelove of God toward vsus, from the which, by no kinde of force, wee are able to be pulled away. The glorie therefore of al ſecuritie, be vntounto God in Chriſt for ever. Amen.