Verse 6: Surely Goodness And Mercy Shall Follow Me All The Days Of My Life, And I Shall Dwell In The House Of The Lord Forever
Surely Goodness And Mercy Shall Follow Me
Throughout the study of this Psalm continuous emphasis has been put upon the care exercised by the attentive shepherd. It has been stressed how essential to the welfare of the sheep is the rancher’s diligent effort and labor. All the benefits enjoyed by a flock under skilled and loving management have been drawn in bold lines.
Now, all of this is summed up here by the Psalmist in one brave but simple statement: “Surely goodness and mercy shall follow me all the days of my life.”
SURELY
In the marginal notes of some translations, the word translated “surely” is “only.”
“Only” goodness and mercy shall follow me.”
Not “only” good and mercy shall follow, the literal translation of “follow is to “pursue and overtake.”
We can read it this way: Only goodness and mercy shall follow, pursue, and overtake me.
How confidently he counts upon the continuance of God’s favors. In verse 1 the said, “I shall not want;” but now he speaks more positively more comprehensively: “Surely (only) goodness and mercy shall follow me, pursue me and overtake me all the days of my life.
What’s following you?
GOODNESS
Psalm 25:7
“Do not remember the sins of my youth or my transgressions;
According to Thy lovingkindness remember Thou me,
For Thy goodness' sake, O Lord.” (NASB)
Psalm 31:19
“How great is Thy goodness,
Which Thou hast stored up for those who fear Thee,
Which Thou hast wrought for those who take refuge in Thee,
Before the sons of men! “ (NASB)
Psalm 27:13
“I would have despaired unless I had believed that I would see the goodness of the Lord
In the land of the living.” (NASB)
Romans 2:4
“Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?” (NASB) Romans 2:4
What is the “goodness” of God?
In contrast to the Greek view of the “the good” as an ideal, the biblical concept focuses on concrete experiences of what God has done and is doing in the lives of His people.
Scripture affirms that God does good. (I Chronicles 16:34)(Psalm 119:68)
The goodness of God is experienced in the goodness of God’s creative work. (Genesis 1:31)
His goodness is also experienced in His saving acts:
The liberation of Israel from captivity. (Exodus 18:9)
The return of the remnant from captivity. (Ezra 7:9)
In personal deliverance. (Psalm 34:8)
In salvation. ((Philippians 1:6)
God’s goodness is extended to His:
Name (Psalm 52:9)
His promises (Joshua 21:45)
His commands (Psalm 119:39)
His gifts (James 1:17)
His providential shaping of events (Genesis 50:20)(Romans 8:28)
Jesus, when asked about being good, said that only God is good.
MERCY
In some translations, the word “lovingkindness” is used but it still expresses the word mercy.
Psalm 25:4-7
“Make me know Thy ways, O Lord;
Teach me Thy paths.
Lead me in Thy truth and teach me,
For Thou art the God of my salvation;
For Thee I wait all the day.
Remember, O Lord, Thy compassion and Thy lovingkindnesses,
For they have been from of old.
Do not remember the sins of my youth or my transgressions;
According to Thy lovingkindness remember Thou me,
For Thy goodness' sake, O Lord.” (NASB)
Isaiah 54:10
"For the mountains may be removed and the hills may shake,
But My lovingkindness will not be removed from you,
And My covenant of peace will not be shaken,"
Says the Lord who has compassion on you. (NASB)
Isaiah 14:1
“When the Lord will have compassion on Jacob, and again choose Israel, and settle them in their own land, then strangers will join them and attach themselves to the house of Jacob.” (NASB)
What is “mercy?”
Mercy is a personal characteristic of care for the needs of others. The biblical concept of mercy always involves help to those who are in need or distress. Such help covers a broad range, from assistance in finding a bride to God’s forgiveness of sins.
It is interesting in the story in the gospel of Luke that when the publican prayed, what did he say? “Be merciful to me, a sinner.”
A wide vocabulary is employed in the original languages to express these concepts, and an even wider vocabulary is found in English translations.
There are three main Hebrew root words that involve the idea of mercy.
The first one is “racham/rachamim/” This word family consistently has the meaning of compassion, or showing mercy, or pity.
Related to the word for womb, it may have the connotation of a mother’s affection or of the bond between siblings. This sense of a mother’s compassion for her child is found in 1 Kings 3:26, and a similar expression describes Joseph’s feeling for his brothers in Genesis 43:30.
Likewise, God’s mercy is often likened to family relationships:
As a father to this children (Jeremiah 31:20)(Psalm 103:13)
A husband to a wife (Isaiah 54:6-8)(Hosea 2:19)
A brother to a brother (Amos 1:11)
Even as a mother toward a nursing child (Isaiah 49:15)
God’s mercy is bound up with His covenant with Israel. He is merciful to them because He chose them. (Exodus 33:19)(2 Kings 13:23)
God’s mercy is never just a feeling but is expressed by His action:
Providing for Israel in the wilderness (Nehemiah 9:19)(Isaiah 49:10)
Delivering Israel from enemies (Psalm 69:16-21)((Psalm 79:8-11)
When Israel turned from God, He showed no pity (Isaiah 9:17)(Jeremiah 13:14)
On the other hand He is a forgiving God and shows mercy to a penitent people (Psalm 25: 4-7)(Lamentations 3:31-33)
He is merciful in restoring the nation (Psalm 102:13)(Ezekiel 39:25)
He is merciful in renewing His friendship with them (Hosea 2:19, 23)
God’s mercy is the very source of His people’s life (Psalm 103:4((Psalm 119:77, 156)
The second Hebrew word for mercy is “hesed.” It is used to describe a variety of human relationships:
A husband and a wife (Genesis 24: 49)
Father and son (Genesis 47:29)
Host and guest (Rahab and the spies; Joshua 2:12-14)
Friends like David and Jonathan (1 Samuel 20:8, 14-17)
A King and his subjects (2 Samuel 2:5)
Also like “racham,” it expresses itself in action:
Rahab delivered the spies
Jonathan protected David from Saul.
The relationship is always reciprocal. One who experiences the “hesed” of another is to reciprocate when the opportunity presents itself. Thus, the spies promised protection for Rahab, and David pledged to protect the house of Jonathan.
An element of covenantal fidelity was involved. An element of mercy was involved. Each sought to meet the other’s need. Since one can scarcely meet a need of God, this covenantal aspect of mercy was expressed in God’s requirement to show mercy to others. This was often coupled with a command for justice. (Micah 6:8; compare with Hosea 12:6; Zechariah 7:9)
God expects His people to show “hesed” to one another because He shows “hesed” to them, to individuals such as:
Abraham (Genesis 24:12)
Jacob (Genesis 32:10)
David (2 Samuel 7:15)
Job (Job 10:12)
Above all, He was merciful to His chosen people Israel. (Exodus 15:13)(Psalm 107:8, 15, 21, 31)
The linkage of God’s covenant and His “hesed” is explicit in such phrases as “keeping covenant and showing “hesed.” (1 Kings 8:23)(Deuteronomy 7:9)
A final characteristic of God’s “hesed” is its permanence. (Psalm 25:6)((Psalm 103:17)
This is the Hebrew word used for mercy in Psalm 23:6.
This is often expressed in the set phrase, “for the Lord is good, His mercy (hesed) is everlasting” or “his mercy endureth forever.” (Psalm 100:5)(Ezra 3:11)
The third Hebrew word family involving mercy and pity is “chanan/chen.”
Job used it in appealing for pity and with it the psalmist described one who is generous to the poor. (Job 19:21)(Psalm 37:21; 112:5; compare with Proverbs 14:21-23; 19:17)
The latter examples show how “chanan” involves not only pity but also being gracious. It is in this sense that the word is applied to God, referring to His gracious and generous nature.
It is difficult to draw precise distinction between the various words used in the Old Testament for God’s mercy and grace. All three of the Hebrew words refer to the one gracious, forgiving, loving God who is forever faithful in reaching out to His people in their need.
Nowhere is their interrelatedness more evident than in the recurrent Old Testament liturgy which combines all three:
“God is merciful, (racham) and gracious (chana), slow to anger, and abounding in steadfast love (hesed) and faithfulness.” (Exodus 34:6)(Numbers 14:18)(Nehemiah 9:17)(Psalm 86:15; 103:8; 145:8)(Joel 2:13)(Jonah 4:2)
In the New Testament there are three word families that express the idea of mercy.
The first one is “splagchna,” which literally refers to the upper human organ, the heart, liver, and lungs. This usage appears in the grim depiction of Judas’ death in Acts 1:18.
Much like the Hebrew “rachamim,” “splagcha” developed the derived sense of strong emotional feeling, particularly of compassion and affection.
The word is often used of Jesus’ compassion:
For the multitudes (Matthew 9:36; 14:14; 15:32)
For the blind (Matthew 20:34)
For a leper (Mark 1:41)
For a possessed child ((Mark 9:20)
For a widow’s plight (Luke 7:13)
His parables use the term to describe:
The mercy of master on his indebted servant. (Matthew 18:27)
The compassion of a father for his prodigal son (Luke 15:20)
A Samaritan’s pity for a wounded Jew. (Luke 10:33)
With this word Paul urged the Corinthians to renew their affection for him and exhorted the Philippians to mutual love and concern, and played on the sympathy of Philemon. (2 Corinthians 6:12)(Philippians 2:1-2)(Philemon7, 12, 20)
With it, John reminded his readers that one who closes his heart to a brother’s need scarcely has God’s love. (1 John 3:17)
The second word used is “oikirmos” which also means “pity, mercy, compassion” and it is used together with “splagchna” in Colossians 3:12, Philippians 2:1, and James 5:11
It can be used negatively as in Hebrews 10:28 where it describes the merciless justice of the Law. Paul pointed to the positive side of God as “the Father of mercies,” (2 Corinthians 1:3) and he urged the Romans to sacrificial service based on God’s mercy. (Romans 12:1)
Christian mercy is rooted in God’s mercy, a principle already given by Jesus. (Luke 6:36)
The third word is “eleos.” It is the most common word in the New Testament for mercy. In secular Greek, the word was often viewed as a sign of weakness, a sentimental inclination to be overly lenient. The New Testament does not share in this assessment, having more in common with the Old Testament perspective on God’s mercy.
To be sure, the negative aspect appears. Drawing on Exodus 33:19, Paul showed how God in His sovereign purposes can withdraw His mercies. (Romans 9:15-16, 18, 23)
The total New Testament picture is much brighter. Jesus brought the good news of a merciful, forgiving God. He embodied that good news in Himself, and everywhere cries and expectation for mercy met him:
From two blind men (Matthew 9:27)
A woman with a possessed daughter (Matthew 15:22)
The father of an epileptic boy (Matthew 17:15)
Ten lepers (Luke 17:13)
It can be used negatively as in Hebrews 10:28 where it describes the merciless justice of the Law. Paul pointed to the positive side of God as “the Father of mercies,” (2 Corinthians 1:3) and he urged the Romans to sacrificial service based on God’s mercy. (Romans 12:1)
Christian mercy is rooted in God’s mercy, a principle already given by Jesus. (Luke 6:36)
The third word is “eleos.” It is the most common word in the New Testament for mercy. In secular Greek, the word was often viewed as a sign of weakness, a sentimental inclination to be overly lenient. The New Testament does not share in this assessment, having more in common with the Old Testament perspective on God’s mercy.
To be sure, the negative aspect appears. Drawing on Exodus 33:19, Paul showed how God in His sovereign purposes can withdraw His mercies. (Romans 9:15-16, 18, 23)
The total New Testament picture is much brighter. Jesus brought the good news of a merciful, forgiving God. He embodied that good news in Himself, and everywhere cries and expectation for mercy met him:
From two blind men (Matthew 9:27)
A woman with a possessed daughter (Matthew 15:22)
The father of an epileptic boy (Matthew 17:15)
Ten lepers (Luke 17:13)
In this life the mercy of God is always available for those who approach His throne. (Hebrews 4:16)
The Christian life is lived under this assurance of God’s mercy. This is why mercy is often an element in New Testament greeting and benedictions. (1 timothy 1:2; 2 Timothy 1:2; Galatians 6:16; 2 John 3; Jude 2)
Those who experience God’s mercy are themselves to be merciful. God not desire the external trappings of religiosity but deeds of mercy to others. (Matthew 9:13; 12:7; 23; 23)
One who shows no mercy to others cannot expect God’s mercy. (Matthew 18:33-34)(James 2:13)
Mercy is a mark of discipleship. (Matthew 5:7)
Disciples show deeds of mercy to a neighbor and perform them cheerfully. (Luke 10:36-37)(Romans 12:8)
God is mercy, and one who shares in God’s wisdom shares His mercy. (James 3:17)
As with the Old Testament, the New Testament treatment of God’s mercy cannot be separated from His love, His grace, and His faithfulness. They are all part of the same fabric.
The difference, of course, is that the New Testament writers had come to see the mercy of God in a much brighter light in the face of Jesus Christ.
He was, and still is, the ultimate manifestation of God’s mercy, the assurance of that mercy for believers, and the basis of their own mercy in the relationships with others.
Wow! Is that what is following you all the days of your life?
Observe:
WHAT HE PROMISES HIMSELF:
Goodness and mercy, all the streams of mercy flowing from the fountain, pardoning mercy, protecting mercy, sustaining mercy, supplying mercy.
THE MANNER OF THE CONVEYANCE:
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.
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.
THE CONSTANCY OF IT:
All the days of my life, as duly as the day comes it shall be new every morning (Lamentations 3:22-23) like the manna that was given to the Israelites daily.
THE CERTAINTY OF IT:
Surely it shall.
It is as sure as the promise of God of truth can make it; and we know whom we have believed.
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 it is ended I shall remove to a better world, to dwell in the house of the lord forever, 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! We serve a good Master.
The sheep with such a shepherd knows of a surety that this is a privileged position. No matter what comes, at least and always he can be perfectly sure that goodness and mercy will be in the picture. He reassures himself that he is ever under sound, sympathetic, intelligent ownership.
What more need he care about?
Goodness and mercy will the treatment he receives from his masters’ expert, loving hands. Not only is this a bold statement, but it is somewhat of a boast, an exclamation of implicit confidence in the One who controls his career and destiny.
How many Christians actually feel this way about Christ?
How many of us are truly concerned that no matter what occurs in our lives we are being followed by goodness and mercy?
Of course it is very simple to speak this way when things are going well. If my health is excellent; my income flourishing; my family is well; and my friends are fond of me it is not hard to say, “Surely goodness and mercy shall follow me all the days of my life.”
But what about when one’s body breaks down?
What do I say when I stand by helpless, as I have had to do, and watch a life partner die by degrees under appalling pain?
What is my reaction when my job folds up and there is no money to meet bills?
What happens if my children can’t make their grades in school or get caught running with the wrong gang?
What do I say when suddenly, without good grounds, friends prove false and turn against me?
These are the sort of times that test a person’s confidence in the care of Christ. These are the occasions during which the chips are down and life is more that a list of pious platitudes.
When my little world is falling apart and the dream castles of my ambitions and hopes crumble into ruins can I honestly declare: “Surely, yes, surely, goodness and mercy shall follow me all the days of my life”?
Or is this sheer humbug and a maddening mockery?
In looking back over your own life, can you see His compassion and concern for you in His management of your affairs?
Were there events which at the time seemed like utter calamities?
Were there paths which He led you that appeared like blind alleys?
Were there days He took you through that seemed black as night itself?
But all in the end turned out for your benefit and your well being. With our limited understanding as finite human beings we can not always comprehend His management executed in infinite wisdom. With our natural tendencies to fear, worry and ask “why”, it is not always simple to assume that He really does know what He is doing with us.
Were there times you were tempted to bolt and to leave His care?
Did you have this strange notion that you could survive better on your own?
Despite our perverse behavior, aren’t you glad He did not give up on you?
Are you grateful He did follow us in goodness and mercy?
The only possible motivation was His own love, His care and concern for me as one of His sheep. Despite our doubts and misgivings about His management of our affairs, He has picked us up and borne you back again in great tenderness. The one who is truly in Christ’s care, no difficulty can arise, no dilemma emerge, no deeming disaster descend on the life without eventual good coming out of the chaos. This is to see the goodness and mercy of my Master in my life.
It is the great foundation of faith and confidence in Him.
I love Him because He first loved me. (I John 4:19)
His goodness and mercy and compassion to me are new every day.
My assurance is lodged in these aspects of His character.
My trust is in His love for me as His own.
My serenity has at its basis an implicit, unshakable reliance on His ability to do the right thing, the best thing in any given situation.
This is the supreme portrait of my Shepherd.
Continually there flows out to me His goodness and His mercy, which, even though I do not deserve them, come unremittingly from their source of supply, His own great heart of love. Herein is the essence of all that has gone before in this Psalm.
All the care, all the work, all the alert watchfulness, all the skill, all the concern, all the self-sacrifice are born of His love, the love of One who loves His sheep, loves His work, loves His role as a Shepherd.
“I am the Good Shepherd; the Good Shepherd gives his life for the sheep” (John 10:10)
“Hereby perceive we the love of God, because He laid down His life for us.” (I John 3:16)
With all this in view it is then proper to ask: “Is this outflow of goodness and mercy for me to stop and stagnate in my life?”
“Is there not a way in which it can pass on through me to benefit others?”
Yes, there is a way.
And this aspect is one which eludes many of us.
There is a positive, practical aspect in which my life in turn should be one whereby goodness and mercy follow in my footsteps for the well being of others. Just as God’s goodness and mercy flow to me all the days of my life, so goodness and mercy should follow me, should be left behind me, as a legacy to others, wherever I go.
Sheep can, under mismanagement, be the most destructive livestock. In short order they can ruin and ravage land almost beyond remedy. But in bold contrast they can be the most beneficial of all livestock is properly managed:
Their manure is the best balanced of any produced by domestic stock.
When scattered efficiently over the pastures it proves of enormous benefit to the soil.
The sheep’s habit of seeking the highest rise of ground on which to rest insures that the fertility from the rich low land is re-deposited on the less productive higher ground.
No other livestock consumes a s wide a variety of herbage.
Sheep eat all sorts of weeds and other undesirable plants which might otherwise invade a field.
In a few years a flock of well-managed sheep will clean up and restore a piece of ravaged land as no other creature can do.
In other words, goodness and mercy had followed the sheep. They left behind something worthwhile, productive, beautiful and beneficial to both themselves and others.
Where they had walked there followed fertility and weed-free land.
Where they had lived there remained beauty and abundance.
The question now comes to me pointedly; “Is this true of my life?”
Do I leave a blessing and benediction behind me?
Is this the way people feel about me, that I left behind a blessing?
Do I leave a trail of sadness or of gladness behind?
Is my memory, in other people’s minds, entwined with mercy and goodness, or would they rather forget me altogether?
Do I deposit a blessing behind me or am I a bane to others?
Is my life a pleasure to people or a pain?
Sir Alfred Tennyson wrote in one of his great classic poems, “The good men do lives after them.”
Sometimes it is profitable to ask ourselves such simple questions as:
Do I leave behind peace in lives, or turmoil?
Do I leave behind forgiveness, or bitterness?
Do I leave behind contentment, or conflict?
Do I leave behind flowers of joy, or frustration?
Do I leave behind love, or rancor?
Some people leave such a sorry mess behind them wherever the go that they prefer to cover their tracks.
For the true child of God, the one under the Shepherd’s care, there should never be any sense of shame or fear in going back to where they lived or been before.
Why?
Because there they have left a legacy of uplift, encouragement and inspiration to others.
The life of Jesus Christ can be summed up in the simple, verse, but deeply profound statement; “He went about, doing good!”
His good and kindly acts were always co-mingled with mercy. Where so often other human beings were rude and harsh and vindictive of one another, His compassion and tenderness was always apparent. Even the most flagrant sinners found forgiveness with Him, whereas at the hands of their fellow me they knew only condemnation, censure, and cruel criticism.
Is this my attitude to other people?
Do I sit up on my pedestal of self-pride and look with contempt upon my contemporaries, or do I get down and identify myself with them in their dilemma and there extend a small measure of the goodness and mercy given to me by my Master?
Do I see sinners with the compassion of Christ or with the critical eye of censure?
Am I willing to overlook faults and weaknesses in others and extend forgiveness as God has forgiven me in my failings?
The only real, practical measure of my appreciation for the goodness and mercy of God to me is the extent to which I am, in turn, prepared to show goodness and mercy to others.
If I am unable to forgive and extend friendship to fallen men and women, then it is quite certain I know little or nothing in a practical sense of Christ’s forgiveness and mercy to me.
It is this lack of love amongst Christians, which today makes the church an insipid, lukewarm institution. People come to find affection and are turned off by our tepidity.
But the man or woman who knows firsthand about the goodness and mercy of God in his life, will be warm and affectionate with goodness and mercy to others.
This is to be a benefit to them, but equally important, it is to be a blessing to God.
Yes, a blessing to God!
Most of us think only God can bring a blessing to us.
The Christian life is a two-way proposition.
Most of us forget that our Shepherd is looking for some satisfaction.
This is the benefit we can bring to Him.
He looks upon my life in tenderness for He loves me deeply.
He sees the long years during which His goodness and mercy followed me without slackening.
He longs to see some measure of that same goodness and mercy not only passed on to others by me but also passed back to Him in joy.
He longs for love, my love.
And I love Him, only because He first loved me.
Then He is satisfied.
All the Days of My Life
It is interesting to note that the psalmist said “all” the days of my life.
Not some days when things are going right. Not most of the time. Not only on Fridays.
Not almost all the time.
David, after being anointed by Samuel, spent a good part of his life running from Saul who wanted to kill him. He was chased, hunted like an animal, and wondered aloud in the other Psalms what was going on. But wherever he went, goodness and mercy were following him, pursuing him and overtaking him.
Did David feel like goodness and mercy were following him when his son Absalom took over the throne and David had to flee? It may not seem like it, but they were.
No matter what Bible dictionary you use, the word translated “all” means “all.”
I Shall Dwell In The House Of the Lord Forever
This Psalm opened with the proud, joyous statement; “The Lord is my Shepherd.” Here is a sheep so utterly satisfied with its lot in life, so fully contented with the care it receives, so much “at home” with the shepherd that here is not s shred of desire for change. Stated in simple, direct, rather rough ranch language it would be put like this, “Nothing will ever make me leave this outfit, it’s great!”
Conversely on the shepherd’s side there has developed a great affection and devotions to his flock. He would never think of parting with such sheep. Healthy, contented, productive sheep are his delight and profit. So strong, now, are the bonds between them that it is in very truth, forever.
The word “house” used here in the Psalm has a wider meaning than most people could attach to it. Normally we speak of the house of the Lord as the sanctuary or church or meeting place of God’s people. In one sense David may have had this in mind. And, of course, it is pleasant to think that one would always delight to be found in the Lord’s house.
But it must be kept in mind always, that the Psalmist, writing from the standpoint of a sheep, is reflecting on the recounting the full round of the year’s activities for the flock.
Actually what is referred to by “house” is the family of household or flock of the Good Shepherd.
The sheep is so deeply satisfied with the flock to which it belongs, with the ownership of this particular shepherd that it has no wish to change whatever. It is as if it had finally come home again and was now standing at the fence, bragging to its less fortunate neighbors on the other side. It boasts about the wonderful year it has had and its complete confidence in its owner.
Sometimes I feel we Christians should be much more like this. We should be proud to belong to Christ.
Why shouldn’t we feel free to boast to others of how good our Shepherd is?
How glad we should be to look back and recall all the amazing ways in which He has provided for our welfare.
We should delight to describe, in detail, the hard experiences through which He has brought us.
We should be eager and quick to tell of our confidence in Christ. We should be bold to state fearlessly that we are so glad we are His. By the contentment and serenity of our lives we should show what a distinct advantage it is to be a member of His “household,” of His flock.
What a comparison to the sheep who are not well cared for. Like wise with those apart from Christ. The world is a pretty wretched ranch and Satan is a heartless owner. He cares not a wit for men’s souls or welfare. Under his tyranny there are hundreds of hungry, discontented hearts who long to enter in the household of God, who ache for His care and concern.
Yet there is only one way into this fold. That way is through the owner, Christ Himself, the Good Shepherd.
He boldly declared, “ I am the door; by me if any man enter in, he shall be saved and shall go in and out, and find pasture.” (John 10:9)
Every day we are literally rubbing shoulders with men and women “on the other side of the fence.”
What is my impact on them?
Is my life so serene, so satisfying, so radiant because I walk and talk and live with God, that they become envious?
Do they see in me the benefits of being under Christ’s control?
So they see something of Him reflected in my conduct and character?
Does my life and conversation lead them to Him, and thus into life everlasting?
If so, then I may be sure some of them will also long to dwell in the house of the Lord forever. And there is no reason why this cannot happen if they come under His proper ownership.
There is one other beautiful and final sense in which the psalmist was speaking as a sheep. It is brought out in the Amplified Old Testament where the meaning of the last phrase is; ”I will dwell in the ‘presence’ of the Lord forever.”
It is probable the most significance sentiment that David had in his heart as he ended this hymn of praise to the Lord. Not only do we get the idea of an ever present Shepherd on the scene, but also the concept that the sheep wants to be in full view of his owner at all times.
This theme has run all through our study of this Psalm.
It is the alertness, the awareness, the diligence of a never tiring master which alone assures the sheep of excellent care. And from the sheep’s standpoint it is knowing that the shepherd is there; it is the constant awareness of this presence nearby that automatically eliminates most of the difficulties and dangers while at the same time providing a sense of security and serenity.
It is the sheep’s owner’s presence that guarantees there:
Will be abundant green pastures.
Will be still, clean waters.
New paths into fresh fields.
Safe summers on the high tablelands.
Freedom from fear.
Antidotes for flies and disease and parasites.
Quietness and contentment.
In our Christian lives and experience precisely the same idea and principles applies.
For when all is said and done on the subject of a successful Christian walk, it can be summed up in one sentence: “Live ever aware of God’s presence.”
There is the “ inner” consciousness, which can be very distinct and very real, of Christ’s presence in my life, made evident by His gracious Holy Spirit. It is He who speaks to us in distinct and definite ways about our behavior. For our part is a case of being sensitive and responsive to that inner voice.
There can be a habitual awareness of Christ within me, empowering me to live a noble and richly rewarding life in cooperation with Him. As I respond to Him and move in harmony with His wishes, I discover life becomes satisfying and worthwhile. It acquires great serenity and is made an exciting adventure of fulfillment as I progress in it. This is made possible as I allow His gracious Spirit to control, manage and direct my daily decisions.
I should deliberately ask for His direction even in minute details. Then there is the wider but equally thrilling awareness of God all around me. I live surrounded by His presence.
I am an open person, open individual, and living life open to His scrutiny.
He is conscious of every circumstance I encounter.
He attends me with care and concern because I belong to Him.
And this will continue through eternity.
What an assurance!
I shall dwell in the presence (in the care of) the Lord, YAHWEH, forever.
CONCLUSION
“THE LORD IS MY SHEPHERD”
That is not only the first statement of this song, it is its inclusive statement.
Everything that follows interprets the glory and sufficiency of the fact thus declared.
When this is said, all is said. Whatever may be added, is only to help us to understand the fullness of this great truth.
An adequate interpretation of this affirmation demands recognition of the fact that in all Eastern thought, and very definitely in Biblical literature, a king is a shepherd.
This is the supreme song of the Psalter concerning the Kingship of God in its application to the individual soul.
Other songs set forth the wonders of His Kingship of the nation, and over all peoples.
There are only two persons in this Psalm, YAHWEH and the singer, save where enemies are referred to.
The personal note is immediately struck, “YAHWEH is my Shepherd!” This eternal King, ruling over all the universe, is also the direct, personal, immediate King of every individual soul.
When this is recognized, the glory of the song is discovered. It is a revelation of the nature and method of the Divine government of the individual life.
Pondered in this way, the Psalm becomes a beautiful interpretation of that wonder phrase of Paul, “The good and acceptable and perfect will of God.”
Under His sway there is no lack. Our peaceful days He creates. If we wander, we are not abandoned. In the darkest hours He is still with us. He upholds us and delivers us in conflict.
He entertains us on the pilgrimage, and receives us into His house forever.
All the uttermost of value in this song has been interpreted to us through Him Who said of Himself, “I AM THE GOOD SHEPHERD.”
