Good 1-Volume Bible Commentary for iPhone

I looked up NIBC and it's a multivolume commentary.My favorite one volume commentary is Believer's Bible.

I looked up NIBC and it's a multivolume commentary.My favorite one volume commentary is Believer's Bible.

Here is a list of ones to look at and an example (Psalm 23) from all of them. The all have strengths and weaknesses Believers is much more of a devotional commentary than BKC.  I hope this helps you decide which one(s) best serve your needs, btw even though I wouldn't consider it one of the better one volumes i have included Wiersbe's short "With the Word" at the bottom.

Zondervan NIBC( has a one volume commentary by the same initials as hendricksens New International Biblical Commentary, 18 vol.). http://www.logos.com/product/5409/new-international-bible-commentary

Psalm 23. THE GOOD SHEPHERD

A psalm of trust which celebrates the gracious care of Yahweh; and in which the needs and troubles of the psalmist are touched on only incidentally. Most commentators find two pictures of Yahweh here: the Shepherd looking after His sheep (vv. 1–4), and the Host providing for His guest (vv. 5, 6). Certainly vv. 5, 6 do not maintain the sheep metaphor, but there is no need to assume the conscious introduction of another metaphor; the psalm is a unified expression of what God does for the psalmist. Verses 5, 6 suggest that it was written for, and most suitably used at, a sacrificial meal in the temple, probably a thanksgiving banquet (see on 22:25; cf. 36:8; 65:4; 116:17 f.) after an experience of deliverance.

It is not surprising, especially in the light of Jn 10 (cf. Heb. 13:20; 1 Pet. 2:25), that Christians have applied this psalm to Jesus Christ; nor that it has been paraphrased a number of times to be sung as a hymn: e.g. ‘The Lord’s my Shepherd, I’ll not want’ (Whittingham, etc.); ‘The God of love my shepherd is’ (Herbert); and ‘The king of love my shepherd is’ (Baker).

Title: see Introduction III. 1, 2. 1. shepherd: used metaphorically in Israel and in other ancient Near Eastern nations as a title for a king or leader (cf. 2 Sam. 5:2; 1 Kg. 22:17; Jer. 23:1 ff.; Ezek. 34:1 ff.), it contains the ideas of authority and care. In the OT Yahweh is usually thought of as the shepherd of Israel, rather than of the individual (80:1; cf. 28:9; 100:3; Isa. 40:11; Jer. 23:3; Ezek. 34:11 ff.). 3. my soul: see on 3:2; 19:7. righteousness: conveys the ideas of ‘straightness’, ‘conformity to law’, and ‘deliverance’ (see on 33:5; 5:8). for his name’s sake: because it is His nature to do so (see on 5:11; 20:1). 4. the shadow of death: the word ‘death’ may act as a superlative, i.e. ‘total darkness’ (cf. nivmg), ‘dark as death’ (neb). It could apply to any terrifying experience (see on 9:13). rod: a club (often iron-tipped) used for protection from wild animals. staff: used for support and guidance. comfort: there is no promise of immunity from trouble or suffering.

5. enemies: presumably fellow Israelites, also in the temple. anoint: lit. ‘make fat’ (cf. neb ‘hast richly bathed’); not the word used for anointing a king but of entertaining a guest (cf. Lk. 7:46). 6. love: Heb. ḥesed (see on 5:7). follow: ‘or ‘pursue’ (cf. the enemies of v. 5). I will dwell: niv follows the ancient versions; MT reads ‘I shall return (to)’. In either case it expresses the worshipper’s ideal of continual communion with God (see on 15:1): ‘your house will be my home as long as I live’ (gnb). house: see on 5:7. forever: lit. ‘to length of days; cf. neb ‘my whole life long’.

KJV Parallel http://www.logos.com/product/1202/kjv-bible-commentary

W. The Shepherd Psalm. 23:1–6.

THEME: The Chief Shepherd leads His own even as a shepherd tends his flocks.

This is the pearl of the Psalms. No other pastoral poem is loved so well and is so highly prized as Psalm 23. As observed by Maclaren, “The world could spare many a large book better than this sunny little psalm.”

To attack Davidic authorship of Psalm 23 is foolish; the subject matter and poetic style are clearly that of David. But at what period in David’s life did he compose this psalm? Only two possibilities exist: in his early shepherd’s life or in his later years. We cannot judge which it is for certain, but the question has no bearing on the spiritual impact of the psalm.

23:1. The Lord is my shepherd. The metaphor of the shepherd is frequently found in Scripture (Isa 40:11; 49:9–10; Jer 31:10; Ezk 34:6–19). That the Lord Jesus chose to show His relation to His people by the figure of a shepherd (Jn 10:11–19, 26–28; Heb 13:20; I Pet 2:25; 5:4; Rev 7:17) makes it evident that the Lord spoken of here is the Lord Jesus Christ.

What condescension that the infinite Lord would characterize Himself as a finite shepherd. But the most important element in this phrase is the little word my. What right does the psalmist, or any man, have to call the Lord Jehovah my shepherd? The answer is found in the preceding psalm, which depicted the death of the Lord Jesus on the cross. The Lord Jesus said, “I am the good shepherd: the good shepherd giveth his life for the sheep” (Jn 10:11). No one has the right to consider himself a sheep of the Lord unless his nature has been renewed by the Spirit of God. Unconverted men are never pictured as sheep, but as goats.

I shall not want. Each of us is aware of the four freedoms, enumerated by U.S. President Franklin D. Roosevelt: the freedom from want, the freedom from fear, the freedom of speech, and the freedom of religion. However, the psalmist goes one better. The sheep of the Lord’s pasture possess five freedoms. The first is freedom from want. Those who abide in the presence of the shepherd never lack for temporal things (cf. 50:10; 84:11; Phil 4:19).

2. In continuing the thought that the Good Shepherd brings us freedom from want, the psalmist notes, He maketh me to lie down in green pastures. Interpretations of this phrase have generally followed along two lines. Some, like Spurgeon, have understood green pastures to be the place of most substantial feeding for the sheep. Others see a reference to the Lord’s rest in the phrase he maketh me to lie down in green pastures. Since the green pastures of Palestine are so few and far between, the sheep must be led from pasture to pasture. When once a pasture is found, it is there they rest before moving on to the next pasture. Coupled with the expression, he leadeth me beside the still waters, we see the perfect balance between rest and activity.

He leadeth me beside the still waters. The reaffirming metaphor of the still waters assumes the same role as that of the green pastures. Just as the grass of the green pastures is deep enough to lie in, so also we must understand that still waters run deep. Any deep experience with the Shepherd can only be accomplished by time spent with the Shepherd, as the words lie down indicate.

3. He restoreth my soul. Not only is physical sustenance provided by the Good Shepherd, but spiritual restoration is provided as well. When the soul becomes sorrowful, He revives it. When our spirit becomes weak, He reinvigorates it. We have freedom from depletion, for every time we would stray, as a sheep would, He brings us back.

He leadeth me in the paths of righteousness. The word translated paths (Heb ma˓gal) means the ways clearly marked by wheeled traffic. These are not rabbit trails to oblivion but are the paths of pleasantness and peace (Prov 3:17). For what purpose does the Good Shepherd lead us in the paths of righteousness? For his name’s sake. The leading of the Lord is accomplished out of pure grace. It is to the honor of the Great Shepherd that we keep the commandments of the Word and walk in the narrow way of righteousness.

4. Yea, though I walk through the valley of the shadow of death. In the course of the late afternoon, the shepherd may find himself walking through deep ravines overhung with high cliffs which cause intermittent shadows. The sheep would naturally have an aversion to this darkness as a cover for beasts of prey; yet with the shepherd to lead them, there is nothing to fear.

I will fear no evil. The shadow of death is nothing to fear. As the shadow of the sword cannot kill, the shadow of death cannot destroy. Because the Lord Jesus has taken the sting out of death, we can say with the psalmist, I will fear no evil.

But how is it that we do not fear evil? Previously, the psalmist referred to God as he; now he refers to Him with a more intimate thou. For thou art with me. The intimacy of the statement The Lord is my shepherd is now seen in his direct address to the God of heaven. When we come to know God personally through His Son Jesus Christ, the death barrier is shattered. All who have trusted in Christ as Saviour are not only free from want, but have freedom from the fear of death as well.

Thy rod and thy staff they comfort me. The rod (Heb shēbet) and staff (Heb mish˓enet) are symbols of the shepherd’s office. By them, he guides the sheep. Perhaps a crook and a club, these are the ensigns of the sovereignty of the shepherd over his sheep. When passing through the shadowy ravine, the sheep know that the gentle tap of the shepherd’s crook or of his rod is designed for their safe passage. Thus, they heed that gentle leading.

5. Thou preparest a table before me in the presence of mine enemies. Unlike the account of Gideon and his three hundred soldiers (Jud 7:6), the Lord does not command us to hastily snatch a meal in the presence of our enemies, but actually prepares a table before us in the presence of our enemies. Nothing is hurried; there is no confusion. We are with the Great Shepherd, and even in the midst of our enemies there is perfect peace.

Thou anointest my head with oil. The shepherd would carry a small flask of oil to anoint the scratched face of sheep that had to find their food among the thorns and thistles. But in the imagery of the psalmist, with relation to the Christian today, the anointing of our heads with oil must be taken to mean the filling of the Holy Spirit of God. It is by Him that we have an unction (I Jn 2:20) without which we cannot be a believer-priest.

My cup runneth over. This expressive metaphor means that not only has our cup been filled to the brim, but it runs over the brim, indicating a state of bliss rarely experienced in this life. If this statement relates to the preceding one, in the life of the believer it means that we may be continually filled to overflowing with the Spirit of God.

6. Surely goodness and mercy shall follow me all the days of my life. So certain is the psalmist that these twin graces will follow him that he begins his summary statement with a heavenly “verily” or surely. Goodness and mercy will not simply follow, but will pursue him. The verb used here (Heb radap) is used elsewhere in a predominantly hostile sense. That it is given a benevolent sense here makes its usage even more striking. These graces actively seek us out when we walk with the Good Shepherd. They are present with us in times of feasting, as well as times of fasting all the days of my life.

And I will dwell in the house of the Lord for ever. The prayer of 27:4 is a certain reality to the psalmist. The house of the Lord does not indicate a temple or church, but rather communion with God. The fact that we shall dwell in the house of the Lord forever indicates sonship, for a servant never abides in the house. As a child of God who walks in the path of the Good Shepherd, I am always at home with God. This is the fifth of the five freedoms: freedom from desertion. The Shepherd has promised me, “… I will never leave thee, nor forsake thee” (Heb 13:5); and whether through the green pastures, the still waters, through the valley of death, or in the presence of mine enemies, I know He is always there.

Nelson's Ilustrated. http://www.logos.com/product/2265/nelsons-new-illustrated-bible-commentary

Psalm 23 is a psalm of trust. Within the six verses there is a development of the single theme of the first verse: David has no fear or concern, for the Lord is his Shepherd. This psalm of trust presents David in two ways. On the one hand, he is the “sheep” whose Shepherd is the Lord. At the same time, one of the most common descriptions of kingship in the ancient world is that of shepherd. In this sense, David as king was shepherd over the flock of Israel. This means that Ps. 23 is also a royal psalm. Even though the word “king” does not appear in it, this psalm is a description of what it means to be a good ruler. Moreover, the psalm prophetically speaks of Jesus. He is the Good Shepherd whose flock trusts in Him (John 10) and the King whose perfect rule will be established (Luke 23:2, 3; Rev. 17:14). The psalm has two movements: (1) a description of the Lord as Shepherd caring for the psalmist’s every need (vv. 1–4); (2) a description of the Lord as Shepherd extending His mercy to all (vv. 5, 6).

23:1 The Lord is my shepherd: The word pictures David uses for God come from his own life and experience. He had been a shepherd in his youth (1 Sam. 16:19).

23:2 Any disturbance or intruder scares sheep. They are very fearful animals and cannot lie down unless they feel totally secure. green pastures: David uses eloquent language to express his view of the abundant care God gives to His people. still waters: Sheep are afraid of fast-flowing streams. God’s provision of still waters has a soothing effect and calms the sheep.

23:3 He restores my soul: God refreshes His people with His quiet voice and gentle touch. For this reason, the sheep know the Shepherd and are known by Him (John 10:14). For His name’s sake: The loving actions of the Shepherd proceed from His nature.

23:4 The valley of the shadow of death can refer to any distressing time in our lives. The awareness of our own mortality often comes with sickness, trials, and hardship. But the Lord, our Protector, can lead us through these dark and difficult valleys to eternal life with Him. There is no need to fear death’s power (1 Cor. 15:25–27). You are with me: The Good Shepherd is with us even in what seem the most difficult and troubling situations. Your rod and Your staff: Ancient shepherds used the rod and staff to rescue, protect, and guide the sheep. Thus, they become symbols of the Good Shepherd’s loving care over His flock. The sheep are not alone, their Shepherd is standing over them, guiding them into safety—just as the Lord stands over us and protects us.

23:5 a table before me: God’s provision is so luxurious, it is as though He has prepared a banquet. anoint: Typically an honored guest in the ancient Middle East was anointed with olive oil that contained perfumes. My cup: God’s provision is as abundant as the wine offered to a guest by a generous host. The lavish treatment of the guest is indicative of the loving care of God for His people.

23:6 The use of both mercy and goodness to describe God’s loyal love intensifies the meaning of the two words. What is described in v. 5 is God’s overabundant mercy—love that is in no way deserved. The Hebrew verb follow describes an animal in pursuit. When the Lord is our Shepherd, instead of being stalked by wild beasts we are pursued by the loving care of the Lord. the house of the Lord forever: God’s promise for the Israelites was not just for the enjoyment of this life in the land of promise (6:1–3); it was also for the full enjoyment of the life to come in His blessed presence (16:9–11; 17:15; 49:15).

Believers Bible Commentary http://www.logos.com/product/1186/believers-bible-commentary

Psalm 23: The Great Shepherd

The Twenty-Third Psalm is probably the best-loved poem in all literature. Whether sung to the stately measures of Crimond or recited in a Sunday School program, it has a charm that is perennial and a message that is deathless. “Blessed is the day,” wrote an old theologian, “when Psalm 23 was born!”

J. R. Littleproud’s outline is hard to improve upon:

The secret of a happy life—every need supplied.

“The Lord is my shepherd; I shall not want.”

The secret of a happy death—every fear removed.

“Yea though I walk through the valley of the shadow of death, I shall fear no evil; for You are with me.”

The secret of a happy eternity—every desire fulfilled.

“Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the house of the Lord forever.”

23:1 Despite its worldwide popularity, the Psalm is not for everyone. It is applicable only to those who are entitled to say, “The Lord is my Shepherd.” It is true that the Good Shepherd died for all, but only those who actually receive Him by a definite act of faith are His sheep. His saving work is sufficient for all, but it is effective only for those who actually believe on Him. Everything therefore hinges on the personal pronoun my. Unless He is my Shepherd, then the rest of the Psalm does not belong to me. On the other hand, if He is really mine and I am really His, then I have everything in Him!

23:2 I shall not lack food for my soul or body because He makes me to lie down in green pastures.

I shall not lack refreshment either because He leads me beside the still waters.

23:3 I shall not lack vitality because He restores my soul.

I shall not lack moral direction because He leads me in the paths of righteousness for His name’s sake.

We smile at the youngster who panicked when reciting this Psalm and came up with the novel version, “The Lord is my shepherd: I should not worry.” But he was more right than wrong. He missed the exact words but caught the exact sense. If the Lord is our Shepherd, we need not worry!

23:4 And we need not be afraid of death. In the valley of the shadow of death there is no need to fear, because the Shepherd is right there with us. The sting of death is sin—sin unconfessed and unforgiven. But Christ has robbed death of its sting for the believer. He has put away our sins once for all. Now the worst thing that death can do to us is really the best thing that can happen to us! Thus we can sing:

O death, O grave, I do not fear your power;

The debt is paid.

On Jesus in that dark and dreadful hour

Our sins were laid.

—Margaret L. Carson

It is true that Christians may have a certain foreboding about the suffering that so often accompanies death. As one old saint was overheard to say, “I don’t mind the Lord taking down my tent, but I hope He takes it down gently!”

It is also true that we usually do not get dying grace until we need it. But the fact still remains that death has lost its terror for us because we know that dying means going to be with Christ—and this is far better. “To die is gain.”

The Shepherd’s rod and staff are sources of comfort, protection, and guidance. Whenever necessary He may use the rod for correction also. Most sheep need this ministry from time to time

23:5 In the meantime, the Shepherd prepares a table before us in the presence of our enemies. On the table are spread all the spiritual blessings which He purchased for us with His precious blood. The table pictures everything that is ours in Christ. Though surrounded by enemies, we enjoy these blessings in peace and security.

J. H. Jowett illustrates:

Eastern hospitality guarantees the security of the guest. “All the hallowed sanctions of hospitality gather around him for his defense. He is taken into the tent, food is placed before him, while his evaded pursuers stand frowningly at the door.”

He also anoints our heads with oil. Shepherds anoint the heads of their sheep to soothe the scratches and wounds. For priests the anointing oil speaks of consecration to their work. For kings the anointing oil is associated with coronation. Every believer is anointed with the Holy Spirit the moment he receives the Savior. This anointing guarantees him the teaching ministry of God the Spirit.

When we think of all the riches of grace which we have in Christ Jesus, we burst forth with the grateful acknowledgment, “My cup runs over!”

His love has no limit,

His grace has no measure,

His power has no boundary known unto men:

For out of His infinite riches in Jesus

He giveth, and giveth, and giveth again.

—Annie Johnson Flint

23:6 Finally there is the secret of a happy eternity. Escorted through all of life by God’s goodness and mercy, we reach the Father’s house at last, our eternal dwelling place. As we think of it all, we have to agree with Guy King when he said, “What lucky beggars we are!”