Psalm 23 Devotional:

GNV: 1 Because the Prophet had proved the great mercies of God at divers times, and in sundry manners, he gathereth a certain assurance, fully persuading himself that God will continue the very same goodness towards him forever.

A Psalm of David.

23:1 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 dost prepare a table before me in the presence of mine enemies: thou dost anoint my head with oil; and my cup runneth over.

6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.

We saw before the covenantal nature of this Psalm and the restrictions God has placed on the comfortable passages in the word, so that if we believe the word of God, it is all the same as to believe all of it at once, the doctrine, commands, rebukes, condemnations threatenings and promises. And if we deny but one point which is as a fabric in the tapestry of salvation, it is all the same as to tear it down all together and trample it under our feet. For God’s word is not divided but whole, and to believe the word of God is to believe God Himself speaking therein, as Christ Himself speaks saying, “He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.” and again, “Heaven and earth shall pass away, but my words shall not pass away.” Therefore if we are to derive comfort from the word of God, it must be received with meekness, and submission. We ought then to see what David meaneth here by, I shall not want. For we should not vainly imagine that David who was exalted to the throne of Israel and has access to all sorts of delights and pleasures, meant to restrict this passage to himself and bar other Christians from deriving comfort form it. When we say that some are restricted from access into the invincible comfort that this passage affords, we do not mean to restrict access to true believers, even those walking out of the way, in any pattern of sin or disorderliness. Nay, but this passage rather than being an encouragement to continue in unprofitable ways rather exhorts us to return to Christ as a Shepherd inasmuch as “I shall not want” comprehends all good things we receive at the hands of God, chief of which are sanctification, repentance, and the forgiveness of sins. Therefore we ought not to suppose that David’s life was free from trouble or that He means to say that it is only the king of Israel who shall not want any good thing. For we ought to be well assured in our minds that although God does not give us all things we immediately desire or ask, yet He gives us as much as we need, and withholds things from us only insofar as they would not benefit us spiritually. As David says in another place, “Delight thyself also in the Lord: and he shall give thee the desires of thine heart.” which intimates that when our desires are founded upon the word of God and spiritual delights, God will not shut up His mercies towards us but will open the windows of heaven and pour out such a blessing that there will not be room to receive it. Then we have discovered the meaning of, “I shall not want” when we take our rest in God alone, and know that whatsoever we have is from His hand, and whatsoever we have not, it is good for us not to have it and then may our soul say, “I shall not want.” which affection the command implieth saying, “thou shalt not covet”, and the scripture also saith in another place, “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.” and again it is written, “Therefore let no man glory in men. For all things are your’s; Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are your’s; And ye are Christ’s; and Christ is God’s.”

Henry,
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, Psalms 23:1; Psalms 23:1. 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 (Psalms 78:70; Psalms 78:71), 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 (Psalms 80:1), is the shepherd of every particular believer; the meanest is not below his cognizance, Isaiah 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.”

Augustine, “The Church speaks to Christ: The Lord feeds me, and I shall lack nothing. The Lord Jesus Christ is my Shepherd, and I shall lack nothing.”

Opening Prayer.

Intro.
John Calvin, Institutes of the Christian Religion.
CHAPTER 2
A Comparison of the False and the True Church
(Departure from true doctrine and worship invalidates the Roman Church’s claim to be the true church, 1-6)

1. The Basic Distinction
It has already been explained how much we ought to value the ministry of the Word and sacraments, and how far our reverence for it should go, that it may be to us a perpetual token by which to distinguish the church. That is, wherever the ministry remains whole and uncorrupted, no moral faults or diseases prevent it from bearing the name “church.” Secondly, it is not so weakened by trivial errors as not to be esteemed lawful. We have, moreover, shown that the errors which ought to be pardoned are those which do not harm the chief doctrine of religion, which do not destroy the articles of religion on which all believers ought to agree; and with regard to the sacraments, those which do not abolish or throw down the lawful institution of the Author. But, as soon as falsehood breaks into the citadel of religion, and the sum of necessary doctrine is overturned, and the use of the sacraments is destroyed, surely the death of the church follows—just as a man’s life is ended when his throat is pierced or his heart mortally wounded. And that is clearly evident from Paul’s words when he teaches that the church is founded upon the teaching of the apostles and prophets, with Christ himself the chief cornerstone (Ephesians 2:20). If the foundation of the church is the teaching of the prophets and apostles, which bids believers entrust their salvation to Christ alone—then take away that teaching, and how will the building continue to stand? Therefore, the church must tumble down when that sum of religion dies, which alone can sustain it. Again, if the true church is the pillar and foundation of truth (1 Timothy 3:15), it is certain that no church can exist where lying and falsehood have gained sway.

2. The Roman Church and Its Claim.
Since conditions are such under popery, one can understand how much of the church remains there. Instead of the ministry of the Word, a perverse government compounded of lies rules there, which partly extinguishes the pure light, partly chokes it. The foulest sacrilege has been introduced in place of the Lord’s Supper. The worship of God has been deformed by a diverse and unbearable mass of superstitions. Doctrine (apart from which Christianity cannot stand) has been entirely buried and driven out. Public assemblies have become schools of idolatry and ungodliness. In withdrawing from deadly participation in so many misdeeds, there is accordingly no danger that we be snatched away from the church of Christ. The communion of the church was not established on the condition that it should serve to snare us in idolatry, ungodliness, ignorance of God, and other sorts of evils, but rather to hold us in the fear of God and obedience to truth.

They indeed gloriously extol their church to us to make it seem that there is no other in the world. Thereupon, as if the matter were settled, they conclude that all who dare withdraw from the obedience with which they adorn the church are schismatics; that all who dare mutter against its doctrine are heretics. But what are their reasons to prove that they have the true church? From ancient chronicles they allege what once took place in Italy, France, and Spain. They claim to take their origin from those holy men who, with sound doctrine, founded and raised up churches, and by their blood established the very doctrine and upbuilding of the church. Moreover, they say that the church was so consecrated both by spiritual gifts and by the blood of martyrs among them, and preserved by an unending succession of bishops, in order that it should not perish. They recall how much Irenaeus, Tertullian, Origen, Augustine, and others made of this succession.

But I shall easily enable those willing to consider these claims for a moment with me to understand how trifling and plainly ludicrous they are. Indeed, I would urge them also to give serious attention to this if I were confident that I could benefit them by so teaching. But since their one purpose is to defend their own cause in any way they can, without regard for truth, I shall say only a few things by which good men and those zealous for truth can extricate themselves from their deceits.

First, I ask them why they do not mention Africa, Egypt, and all Asia. The reason is that in all these districts this sacred succession of bishops, by virtue of which they boast that the churches have been maintained, has ceased to be. They therefore revert to the point that they have the true church because from its beginning it has not been destitute of bishops, for one has followed another in unbroken succession. But what if I confront them with Greece? I therefore ask them once more why they say that the church perished among the Greeks, among whom the succession of bishops (in their opinion, the sole custodian and preserver of the church) has never been interrupted. They make the Greeks schismatics; with what right? Because in withdrawing from the apostolic see, they lost their privilege. What? Would not they who fall away from Christ deserve to lose it much more? It therefore follows that this pretense of succession is vain unless their descendants conserve safe and uncorrupted the truth of Christ, which they have received at their fathers’ hands, and abide in it.

3. The False Church, Despite Its High Pretensions, Shows That It Does Not Hear God’s Word.
The Romanists, therefore, today make no other pretension than what the Jews once apparently claimed when they were reproved for blindness, ungodliness, and idolatry by the Lord’s prophets. For like the Romanists, they boasted gloriously of temple, ceremonies, and priestly functions, and measured the church very convincingly, as it seemed to them, by these. So in place of the church, the Romanists display certain outward appearances, which are often far removed from the church and without which the church can very well stand. Accordingly, we are to refute them by the very argument with which Jeremiah combatted the stupid confidence of the Jews. That is, “Let them not boast in lying words, saying, ‘This is the Temple of the Lord, the Temple of the Lord, the Temple of the Lord’” (Jeremiah 7:4). For the Lord nowhere recognizes any temple as his save where his Word is heard and scrupulously observed. So, although the glory of God sat between the cherubim in the sanctuary (Ezekiel 10:4), and he promised his people that this would be his abiding seat, when the priests corrupt his worship with wicked superstitions, he moves elsewhere and strips the place of holiness. If that temple, which seemed consecrated as God’s everlasting abode, could be abandoned by God and become profane, there is no reason why these men should pretend to us that God is so bound to persons and places, and attached to external observances, that he has to remain among those who have only the title and appearance of the church (Romans 9:6).

And this is Paul’s contention in chapters 9 to 12 of the letter to the Romans. For this fact sorely troubled weak consciences, that, while the Jews seemed to be God’s people, they not only rejected the teaching of the gospel but also persecuted it. Accordingly, after Paul has expounded the doctrine, he disposes of this difficulty, denying those Jews (as enemies of truth) to be the church, even though they lacked nothing which could otherwise be desired for the outward form of the church. He denies it, then, because they would not embrace Christ. He speaks somewhat more explicitly in the letter to the Galatians, where, in comparing Ishmael with Isaac, he states that many have a place in the church to whom the inheritance does not apply, for they are not the offspring of a free mother (Galatians 4:22 ff.). From this, Paul goes on to the comparison of the two Jerusalems. For just as the law was given on Mount Sinai, so the gospel came forth from Jerusalem. Thus, many born and brought up as slaves boast without hesitation that they are children of God and of the church. Indeed, they haughtily despise God’s real children, even though they themselves are bastards. We also, on the contrary, while we once heard it declared from heaven, “Cast out this slave woman with her son” (Genesis 21:10), rely on this inviolable decree and stoutly reject their insipid boastings. For if they boast of outward profession, Ishmael also was circumcised; if they contend for antiquity, he was the firstborn; yet we see him repudiated. If a reason be sought, Paul points out that only those born of the pure and lawful seed of doctrine are accounted God’s children (Romans 9:6-9).

According to this reasoning, God denies that he is bound to wicked priests by the fact that he covenanted with their father Levi to be His angel or interpreter. Indeed, he turns back upon them that false glorying with which they habitually rose up against the prophets—that the dignity of the priesthood was to be held in peculiar esteem. God willingly admits this and disputes with them on the ground that he is ready to keep the covenant, but that when they do not reciprocate, they deserve to be repudiated. See what value this succession has unless it also includes a true and uninterrupted emulation on the part of the successors! For they,

as soon as they are convicted of degenerating from their origin, are deprived of all honor (Malachi 2:1-9). Unless, perhaps, because Caiaphas succeeded many devout priests (indeed, from Aaron to him there was an unbroken succession), that wicked assembly deserved the name “church”! Yet not even in earthly dominions was it tolerable that the tyranny of Caligula, Nero, Heliogabalus, or the like should be considered a true state of the commonwealth just because they succeeded a Brutus, a Scipio, or a Camillus. But especially in the organization of the church, nothing is more absurd than to lodge the succession in persons alone to the exclusion of teaching.

Nothing was farther from the minds of the holy doctors (whom they falsely thrust upon us) than to prove absolutely, as if by right of inheritance, that the church exists wherever bishops succeed one another. But while it was uncontroverted that no change in doctrine had occurred from the beginning down to that age, they adopted this principle as sufficient to guard against all new errors; that is, they opposed them with the teaching firmly and with unanimous agreement maintained since the time of the apostles. Accordingly, there is no reason why men should any longer endeavor to deceive in the name of the church, which we reverently honor as we ought. But when they come to the definition of it, not only does water (as the saying goes) cleave to them, but they are stuck in their mire, for they put a foul harlot in place of Christ’s sacred bride. That this substitution may not deceive us, let this admonition of Augustine’s (besides others) come to mind. Speaking of the church, he says, “She herself is sometimes obscured, as if beclouded by a multitude of scandals; sometimes appears quiet and free in a time of tranquillity; sometimes is covered and tossed by waves of tribulations and temptations.” He brings forward examples to show that often the strongest pillars valiantly suffered exile for the faith, or lay in hiding throughout the world.

To the True and Faithful Members of Christ’s Church.
Lesson 8. Unity and Love Established on Truth

1. What shall need then any more witness to prove this matter, when you see so many years ago, whole armies and multitudes, thus standing against the Pope? who though they be termed here for heretics and schismatics, yet in that, which they call heresy, served they the living Lord, within the Ark of his true spiritual and visible Church.

And where is then the frivolous brag of the Papists, which make so much of their painted sheath, and would needs bear us down, that this government of the Church of Rome which now is, hath been of such an old standing, time out of mind, even from the primitive Antiquity, and that never was any other church demonstrable here in earth for men to follow, besides the said only Catholic mother church of Rome? when as we have sufficiently proved before by the continual descent of the Church till this present time, that the said Church, 2. after the doctrine which is now reformed, is no new begun matter, but even the old continued Church, by the providence and promise of Christ, still standing, which albeit it hath been of late years repressed by the tyranny of Roman Bishops, more than before: yet notwithstanding it was never so oppressed but God hath ever maintained in it the truth of his Gospel, against heresies and errors of the Church of Rome, as in this history more at full is to be seen.

3. Let us now proceed farther as we began, deducing this descent, of the Church unto the 1501. year. In which year the Lord began to show in the parts of Germany wonderful tokens, and bloody marks of his Passion, as the bloody Cross, his nails, spear, and Crown of thorns, which fell from heaven upon the garments and caps of men, and rocks of woman, as you may further read in this book pag. 816. By the which tokens Almighty God (no doubt) presignified what grievous afflictions and bloody persecutions should then begin to ensue upon his Church for his Gospel’s sake, according as in this history is described, wherein is to be seen what Christian blood hath been spilt, what persecutions raised, what tyranny exercised, what torments devised, what treachery used against the poor flock and Church of Christ, in such sort as since Christ’s time greater hath not been seen.

And now by revolution of years we are come from the time of 1501. to that year now present 1570. In which the full seventy years of the Babylonical captivity draweth now well to an end, if we count from the first appearing of these bloody marks above mentioned. Or if we reckon from the beginning of Luther, and his persecution, then lacketh yet sixteen years. 4. Now what the Lord will do with this wicked world, or what rest he will give to his Church after these long sorrows, he is our father in heaven, his will be done in earth, as seemeth best to his divine majesty.

5. In the meantime let us for our parts with all patient obedience wait upon his gracious leisure and glorify his holy name, and edify one another with all humility. And if there cannot be an end of our disputing, and contending one against another: yet let there be a moderation in our affections. And forasmuch as it is the good will of our God, that Satan thus should be let loose amongst us for a short time: yet let us strive in the meantime what we can to amend the malice of the time with mutual humanity. 6. They that be in error, let them not disdain to learn. They which have greater talents of knowledge committed, instruct in simplicity them that be simple. No man liveth in that commonwealth where nothing is amiss. But yet because God hath so placed us Englishmen here in one commonwealth, also in one Church as in one ship together: let us not mangle or divide the ship, which being divided perisheth: but every man serve in his order with diligence, wherein he is called. They that sit at the helm, keep well the point of the needle, to know how the ship goes, and whether it should. Whatever weather betides, the needle well touched with the stone of God’s word will never fail. Such as labor at the oars, start for no tempest, but do what they can to keep from the rocks. Likewise they which be inferior rooms, take heed they move no sedition, nor disturbance against the rowers and mariners. No storm so dangerous to a ship on the sea, as is discord and disorder in a weal public. What countries and nations, what kingdoms and Empires, what Cities, towns, and houses discord hath dissolved, in stories is manifest: I need not spend time in rehearsing examples. 7. The Lord of peace, who hath power both of land and Sea, reach forth his merciful hand to help them up that sink, to keep them up that stand, to still these winds and surging seas of discord and contention among us: that we professing one Christ, may in one unity of doctrine gather ourselves into one Ark of the true Church together, where we continuing steadfast in faith may at the last luckily be conducted to the joyful port of our desired landing place by his heavenly grace. To whom both in heaven and in earth be all power and glory, with his father and the holy spirit forever. Amen.

1. The present number though small, yet altogether the saints are as a great army, which through Christ shall conquer and reign. Rev. 7:9-10

2. The Reformed Church is the only true Church of Christ, the Reformed religion the only true religion.

3. The Church has suffered great persecution on account of the profession of the truth,

4. A brief recounting of the history of Puritanism, and the apostasy that followed the noon day of the gospel.

5. An exhortation to brotherly love. 2 Pet. 2:3-9 NGB>

6. Teach the humble and unlearned, rebuke the scoffers and obstinate.

7. May God’s grace continue to preserve His church and keep us from falling into apostasy.

Conclusion.

Closing Prayer.

YouTube Audio: https://youtu.be/IOSJKsx9DHw