Psalm 23 opens with a line so familiar we can almost miss its power. David dares to say that the covenant God of heaven is not a distant observer but his own personal guide and caregiver. He anchors his entire sense of security and satisfaction in the fact that “the LORD is my shepherd,” and from that reality he concludes that he will lack nothing essential. This is not naïve optimism; it is a hard-won confidence forged in caves, battlefields, and lonely hillsides.

The Shepherd Who Owns Your Story

Before David was king, he was a shepherd, and he knew that a shepherd doesn’t just watch sheep; he claims them. To call the LORD “my shepherd” is to say, “I belong to Him. My life is not random; it’s under His care.” The same God who spoke galaxies into existence stoops low enough to lead, feed, and protect very ordinary people. “He tends His flock like a shepherd; He gathers the lambs in His arms and carries them close to His heart” (Isaiah 40:11). That is not poetic fluff; it is revelation about the character of God toward those who are His.

The Shepherd’s ownership is not cold control; it is covenant love. Jesus picks up David’s language and fulfills it when He says, “I am the good shepherd. The good shepherd lays down His life for the sheep” (John 10:11). The cross is where we see just how far our Shepherd will go to make us His own. He does not merely manage our circumstances from a distance; He steps into our sin, bears our judgment, and rises again so that every twist in our story is now held inside His pierced but sovereign hands.

When the Shepherd Is Enough, the Cravings Quiet

“I shall not want” is not a promise that God will give us everything we might wish for; it is a declaration that, with Him, we will not be left without what He knows we truly need. This cuts straight across our culture of constant dissatisfaction. We are trained to feel incomplete until we get the next thing, the next experience, the next affirmation. But David insists that when the LORD is our shepherd, the deepest emptiness is already addressed. God Himself becomes our sufficiency. “And my God will supply all your needs according to His glorious riches in Christ Jesus” (Philippians 4:19).

This doesn’t mean life will be pain-free; it means that even in painful seasons, we are not abandoned or under-resourced. The Shepherd may lead us through valleys, but never without Himself. So Scripture calls us away from anxious grasping: “Keep your lives free from the love of money and be content with what you have, for God has said: ‘Never will I leave you, never will I forsake you’” (Hebrews 13:5). Our contentment is not built on circumstances that change, but on a Shepherd who doesn’t.

Following the Shepherd Today

To claim “The LORD is my shepherd; I shall not want” (Psalm 23:1) is not a slogan; it is a surrender. Sheep don’t chart their own path; they respond to the shepherd’s voice. Jesus says, “My sheep listen to My voice; I know them, and they follow Me” (John 10:27). Hearing His voice today means submitting to His Word, letting Scripture—not our feelings, not the crowd—define what is true, wise, and good. As we align our choices with His commands, we are not losing freedom; we are finally walking the path we were made for.

This is where the comfort of Psalm 23 becomes intensely practical. Are you facing a decision? The Shepherd leads. Are you weighed down by guilt? The Shepherd restores. Are you fearful about the future? The Shepherd goes before you. “But seek first the kingdom of God and His righteousness, and all these things will be added unto you” (Matthew 6:33). Today, following the Shepherd might mean repenting of self-reliance, prioritizing time in His Word, reconnecting with a faithful church, or obeying in a costly area you’ve been resisting. Every step of trust is a step deeper into the reality: with Him, you will not be left wanting what most matters.

Lord, thank You for being my good Shepherd and for promising that in You I will not lack what I truly need. Help me today to listen to Your voice, follow where You lead, and choose contentment in Your care.

THESE ARE THE TIMES that try men's souls. The Spirit has spoken expressly that in the latter times some should depart from the faith, giving heed to seducing spirits and doctrines of demons; speaking lies in hypocrisy; having their conscience seared with a hot iron. Those days are upon us and we cannot escape them; we must triumph in the midst of them, for such is the will of God concerning us.

Strange as it may seem, the danger today is greater for the fervent Christian than for the lukewarm and the self-satisfied. The seeker after God's best things is eager to hear anyone who offers a way by which he can obtain them. He longs for some new experience, some elevated view of truth, some operation of the Spirit that will raise him above the dead level of religious mediocrity he sees all around him, and for this reason he is ready to give a sympathetic ear to the new and the wonderful in religion, particularly if it is presented by someone with an attractive personality and a reputation for superior godliness.

Now our Lord Jesus. that great Shepherd of the sheep, has not left His flock to the mercy of the wolves. He has given us the Scriptures, the Holy Spirit and natural powers of observation, and He expects us to avail ourselves of their help constantly. "Prove all things; hold fast that which is good," said Paul (1 Thessalonians 5:21) . "Beloved, believe not every spirit," wrote John, "but try the spirits whether they are of God: because many false prophets are gone out into the world" (1 John 4:1) . "Beware of false prophets," our Lord warned, "which come to you in sheep's clothing, but inwardly they are ravening wolves" (Matthew 7:15). Then He added the word by which they may be tested, "Ye shall know them by their fruits."

From this it is plain not only that there shall be false spirits abroad, endangering our Christian lives, but that they may be identified and known for what they are. And of course once we become aware of their identity and learn their tricks their power to harm us is gone. "Surely in vain the net is spread in the sight of any bird" (Proverbs 1:17)

It is my intention to set forth here a method by which we may test the spirits and prove all things religious and moral that come to us or are brought or offered to us by anyone. And while dealing with these matters we should keep in mind that not all religious vagaries are the work of Satan. The human mind is capable of plenty of mischief without any help from the devil. Some persons have a positive genius for getting confused, and will mistake illusion for reality in broad daylight with the Bible open before them. Peter had such in mind when he wrote, "Our beloved brother Paul also according to the wisdom given unto him hath written unto you; as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction" (2 Peter 3:15,16).

It is unlikely that the confirmed apostles of confusion will read what is written here or that they would profit much if they did; but there are many sensible Christians who have been led astray but are humble enough to admit their mistakes and are now ready to return unto the Shepherd and Bishop of their souls. These may be rescued from false paths. More important still, there are undoubtedly large numbers of persons who have not left the true way but who want a rule by which they can test everything and by which they may prove the quality of Christian teaching and experience as they come in contact with them day after day throughout their busy lives. For such as these I make available here a little secret by which I have tested my own spiritual experiences and religious impulses for many years.

Briefly stated the test is this: This new doctrine, this new religious habit, this new view of truth, this new spiritual experience how has it affected my attitude toward and my relation to God, Christ, the Holy Scriptures, self, other Christians, the world and sin. By this sevenfold test we may prove everything religious and know beyond a doubt whether it is of God or not. By the fruit of the tree we know the kind of tree it is. So we have but to ask about any doctrine or experience, What is this doing to me? and we know immediately whether it is from above or from below.

1) One vital test of all religious experience is how it affects our relation to God, our concept of God and our attitude toward Him. God being who He is must always be the supreme arbiter of all things religious. The universe came into existence as a medium through which the Creator might show forth His perfections to all moral and intellectual beings: "I am the Lord: that is my name: and my glory will I not give to another" (Isaiah 42: 8) . "Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created" (Revelation 4:11).

The health and balance of the universe require that in all things God should be magnified. "Great is the Lord, and greatly to be praised; and his greatness is unsearchable." God acts only for His glory and whatever comes from Him must be to His own high honor. Any doctrine, any experience that serves to magnify Him is likely to be inspired by Him. Conversely, anything that veils His glory or makes Him appear less wonderful is sure to be of the flesh or the devil.

The heart of man is like a musical instrument and may be played upon by the Holy Spirit, by an evil spirit or by the spirit of man himself. Religious emotions are very much the same, no matter who the player may be. Many enjoyable feelings may be aroused within the soul by low or even idolatrous worship. The nun who kneels "breathless with adoration" before an image of the Virgin is having a genuine religious experience. She feels love, awe and reverence, all enjoyable emotions, as certainly as if she were adoring God. The mystical experiences of Hindus and Sufis cannot be brushed aside as mere pretense. Neither dare we dismiss the high religious flights of spiritists and other occultists as imagination. These may have and sometimes do have genuine encounters with something or someone beyond themselves. In the same manner Christians are sometimes led into emotional experiences that are beyond their power to comprehend. I have met such and they have inquired eagerly whether or not their experience was of God.

The big test is, What has this done to my relationship to the God and Father of our Lord Jesus Christ? If this new view of truth-this new encounter with spiritual things-has made me love God more, if it has magnified Him in my eyes, if it has purified my concept of His being and caused Him to appear more wonderful than before, then I may conclude that I have not wandered astray into the pleasant but dangerous and forbidden paths of error.

2. The next test is: How has this new experience affected my attitude toward the Lord Jesus Christ? Whatever place present-day religion may give to Christ, God gives Him top place in earth and in heaven. "This is my beloved Son, in whom I am well pleased," spoke the voice of God from heaven concerning our Lord Jesus. Peter, full of the Holy Spirit, declared: "God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2:36). Jesus said of Himself, "I am the way, the truth, and the life: no man cometh unto the Father, but by me." Again Peter said of Him, "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts 4:12) . The whole book of Hebrews is devoted to the idea that Christ is above all others. He is shown to be above Aaron and Moses, and even the angels are called to fall down and worship Him. Paul says that He is the image of the invisible God, that in Him dwells the fullness of the Godhead bodily and that in all things He must have the preeminence. But time would fail me to tell of the glory accorded Him by prophets, patriarchs, apostles, saints, elders, psalmists, kings and seraphim. He is made unto us wisdom and righteousness and sanctification and redemption. He is our hope, our life, our all and all, now and forevermore.

All this being true, it is clear that He must stand at the center of all true doctrine, all acceptable practice and all genuine Christian experience. Anything that makes Him less than God has declared Him to be is delusion pure and simple and must be rejected, no matter how delightful or how satisfying it may for the time seem to be.

Christless Christianity sounds contradictory but it exists as a real phenomenon in our day. Much that is being done in Christ's name is false to Christ in that it is conceived by the flesh, incorporates fleshly methods, and seeks fleshly ends. Christ is mentioned from time to time in the same way and for the same reason that a self-seeking politician mentions Lincoln and the flag, to provide a sacred front for carnal activities and to deceive the simplehearted listeners. This giveaway is that Christ is not central: He is not all and in all.

Again, there are psychic experiences that thrill the seeker and lead him to believe that he has indeed met the Lord and been carried to the third heaven; but the true nature of the phenomenon is discovered later when the face of Christ begins to fade from the victim's consciousness and he comes to depend more and more upon emotional jags as a proof of his spirituality.

If on the other hand the new experience tends to make Christ indispensable, if it takes our interest off our feeling and places it in Christ, we are on the right track. Whatever makes Christ dear to us is pretty sure to be from God.

3. Another revealing test of the soundness of religious experience is, How does it affect my attitude toward the Holy Scriptures? Did this new experience, this new view of truth, spring out of the Word of God itself or was it the result of some stimulus that lay outside the Bible? Tender-hearted Christians often become victims of strong psychological pressure applied intentionally or innocently by someone's personal testimony, or by a colorful story told by a fervent preacher who may speak with prophetic finality but who has not checked his story with the facts nor tested the soundness of his conclusions by the Word of God.

Whatever originates outside the Scriptures should for that very reason be suspect until it can be shown to be in accord with them. If it should be found to be contrary to the Word of revealed truth no true Christian will accept it as being from God. However high the emotional content, no experience can be proved to be genuine unless we can find chapter and verse authority for it in the Scriptures. "To the word and to the testimony" must always be the last and final proof.

Whatever is new or singular should also be viewed with a lot of caution until it can furnish scriptural proof of its validity. Over the last half-century quite a number of unscriptural notions have gained acceptance among Christians by claiming that they were among the truths that were to be revealed in the last days. To be sure, say the advocates of this latter-daylight theory, Augustine did not know, Luther did not, John Knox, Wesley, Finney and Spurgeon did not understand this; but greater light has now shined upon God's people and we of these last days have the advantage of fuller revelation. We should not question the new doctrine nor draw back from this advanced experience. The Lord is getting His Bride ready for the marriage supper of the Lamb. We should all yield to this new movement of the Spirit. So they tell us.

The truth is that the Bible does not teach that there will be new light and advanced spiritual experiences in the latter days; it teaches the exact opposite. Nothing in Daniel or the New Testament epistles can be tortured into advocating the idea that we of the end of the Christian era shall enjoy light that was not known at its beginning. Beware of any man who claims to be wiser than the apostles or holier than the martyrs of the Early Church. The best way to deal with him is to rise and leave his presence. You cannot help him and he surely cannot help you.

Granted, however, that the Scriptures may not always be clear and that there are differences of interpretation among equally sincere men, this test will furnish all the proof needed of anything religious, viz., What does it do to my love for and appreciation of the Scriptures?

While true power lies not in the letter of the text but in the Spirit that inspired it, we should never underestimate the value of the letter. The text of truth has the same relation to truth as the honeycomb has to honey. One serves as a receptacle for the other. But there the analogy ends. The honey can be removed from the comb, but the Spirit of truth cannot and does not operate apart from the letter of the Holy Scriptures.

For this reason a growing acquaintance with the Holy Spirit will always mean an increasing love for the Bible. The Scriptures are in print what Christ is in person. The inspired Word is like a faithful portrait of Christ. But again the figure breaks down. Christ is in the Bible as no one can be in a mere portrait, for the Bible is a book of holy ideas and the eternal Word of the Father can and does dwell in the thought He has Himself inspired. Thoughts are things, and the thoughts of the Holy Scriptures form a lofty temple for the dwelling place of God.

From this it follows naturally that a true lover of God will be also a lover of His Word. Anything that comes to us from the God of the Word will deepen our love for the Word of God. This follows logically, but we have confirmation by a witness vastly more trustworthy than logic, viz., the concerted testimony of a great army of witnesses living and dead. These declare with one voice that their love for the Scriptures intensified as their faith mounted and their obedience became consistent and joyous.

If the new doctrine, the influence of that new teacher, the new emotional experience fills my heart with an avid hunger to meditate in the Scriptures day and night. I have every reason to believe that God has spoken to my soul and that my experience is genuine. Conversely, if my love for the Scriptures has cooled even a little, if my eagerness to eat and drink of the inspired Word has abated by as much as one degree, I should humbly admit that I have missed God's signal somewhere and frankly backtrack until I find the true way once more.

4. Again, we can prove the quality of religious experience by its effect on the self-life.

The Holy Spirit and the fallen human self are diametrically opposed to each other. "The flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would" (Galatians 5:17). "They that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit . . . . Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be" (Romans 8: 5,7).

Before the Spirit of God can work creatively in our hearts He must condemn and slay the "flesh" within us; that is, He must have our full consent to displace our natural self with the Person of Christ. This displacement is carefully explained in Romans 6,7,and 8. When the seeking Christian has gone through the crucifying experience described in chapters 6,7 he enters into the broad, free regions of chapter 8. There self is dethroned and Christ is enthroned forever.

In the light of this it is not hard to see why the Christian's attitude toward self is such an excellent test of the validity of his religious experiences. Most of the great masters of the deeper life, such as Fenelon. Molinos, John of the Cross, Madame Guyon and a host, of others, have warned against pseudoreligious experiences that provide much carnal enjoyment but feel the flesh and puff up the heart with self-love.

A good rule is this: If this experience has served to humble me and make me little and vile in my own eyes it is of God; but if it has given me a feeling of self-satisfaction it is false and should be dismissed as emanating from self or the devil. Nothing that comes from God will minister to my pride or self-congratulation. If I am tempted to be complacent and to feel superior because I have had a remarkable vision or an advanced spiritual experience, I should go at once to my knees and repent of the whole thing. I have fallen a victim to the enemy.

5. Our relation to and our attitude toward our fellow Christians is another accurate test of religious experience.

Sometimes an earnest Christian will, after some remarkable spiritual encounter, withdraw himself from his fellow believers and develop a spirit of faultfinding. He may be honestly convinced that his experience is superior, that he is now in an advanced state of grace, and that the hoi polloi in the church where he attends are but a mixed multitude and he alone a true son of Israel. He may struggle to be patient with these religious worldlings, but his soft language and condescending smile reveal his true opinion of them-and of himself. This is a dangerous state of mind, and the more dangerous because it can justify itself by the facts. The brother has had a remarkable experience; he has received some wonderful light on the Scriptures; he has entered into a joyous land unknown to him before. And it may easily be true that the professed Christians with whom he is acquainted are worldly and dull and without spiritual enthusiasm. It is not that he is mistaken in his facts that proves him to be in error, but that his reaction to the facts is of the flesh. His new spirituality has made him less charitable.

The Lady Julian tells us in her quaint English how true Christian grace affects our attitude toward others: "For of all things the beholding and loving of the Maker maketh the soul to seem less in his own sight, and most filleth him with reverent dread and true meekness; with plenty of charity to his fellow Christians." Any religious experience that fails to deepen our love for our fellow Christians may safely be written off as spurious.

The Apostle John makes love for our fellow Christians to be a test of true faith. "My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him" (1 John 3:18,19). Again he says, "Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love" (1 John 4:7,8).

As we grow in grace we grow in love toward all God's people. "Every one that loveth him that begot loveth him also that is begotten of him" (1 John 5:1) . This means simply that if we love God we will love His children. All true Christian experience will deepen our love for other Christians.

Therefore we conclude that whatever tends to separate us in person or in heart from our fellow Christians is not of God, but is of the flesh or of the devil. And conversely, whatever causes us to love the children of God is likely to be of God. "By this shall all men know that ye are my disciples, if ye have love one to another" (John 13:35).

6. Another certain test of the source of religious experience is this: Note how it affects our relation to and our attitude toward the world.

By "the world" I do not mean, of course, the beautiful order of nature which God has created for the enjoyment of mankind. Neither do I mean the world of lost men in the sense used by our Lord when He said, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved" (John 3:16,17). Certainly any true touch of God in the soul will deepen our appreciation of the beauties of nature and intensify our love for the lost. I refer here to something else altogether.

Let an apostle say it for us: "All that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever" (1 John 2:16,17) .

This is the world by which we may test the spirits. It is the world of carnal enjoyments, of godless pleasures, of the pursuit of earthly riches and reputation and sinful happiness. It carries on without Christ, following the counsel of the ungodly and being animated by the prince of the power of the air, the spirit that works in the children of disobedience (Ephesians 2: 2) . Its religion is a form of godliness, without power, which has a name to live but is dead. It is, in short, unregenerate human society romping on its way to hell, the exact opposite of the true Church of God, which is a society of regenerate souls going soberly but joyfully on their way to heaven.

Any real work of God in our heart will tend to unfit us for the world's fellowship. "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him" (1 John 2:15). "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?" (2 Corinthians 6:140. It may be stated unequivocally that any spirit that permits compromise with the world is a false spirit. Any religious movement that imitates the world in any of its manifestations is false to the cross of Christ and on the side of the devil and this regardless of how much purring its leaders may do about "accepting Christ" or "letting God run your business."

7. The last test of the genuineness of Christian experience is what it does to our attitude toward sin.

The operations of grace within the heart of a believing man will turn that heart away from sin and toward holiness. "For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ" (Titus 2:11-13) .

I do not see how it could be plainer. The same grace that saves teaches that saved man inwardly, and its teaching is both negative and positive. Negatively it teaches us to deny ungodliness and worldly lusts. Positively it teaches us to live soberly, righteously and godly right in this present world.

The man of honest heart will find no difficulty here. He has but to check his own bent to discover whether he is concerned about sin in his life more or less since the supposed work of grace was done. Anything that weakens his hatred of sin may be identified immediately as false to the Scriptures, to the Saviour and to his own soul. Whatever makes holiness more attractive and sin more intolerable may be accepted as genuine. "For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity" (Psalms 5: 4,5).

Jesus warned, "There shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they should deceive the very elect." These words describe our day too well to be coincidental. In the hope that the "elect" may profit by them I have set forth these tests. The result is in the hand of God.

Tozer in the Evening
The Root Appears

Now everyone knows that moisture is necessary to the germination of seeds, to the swelling of buds and to the sprouting of the root buried there in the ground. Where there is no water, life lies suspended in sleepy inaction. Even the desert plant must have a minimal quantity of moisture before there can be any growth at all. No slip of vegetable life has yet pushed up out of soil that was totally arid. No root has yet sprung out of the dry ground.

Yet Isaiah saw a tender plant grow out of ground where no moisture was; that is, he saw it in prophetic vision, and he knew a miracle was at work. Nature could not have wrought this wonder by herself. The arm of the Lord had done this, and let all the world marvel and be still. As certainly as the dry soil must remain barren, so must apostate Israel be fruitless, so must a virgin maid be childless. No root could grow out of a dry ground.

The prophet had said before that His name should be called Wonderful; and His very first wonder was to be born above nature. We do not wish to read into Isaiah's strangely beautiful words meanings that are not there; but the believing heart that sees the Bible an organic spiritual unit will have no trouble finding here the truth long held sacred by all Christians, the truth of the virgin birth.

I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected. - 1 Corinthians 9:27

THE great love of Christ is not contented with simply breaking the bondage of the slaves. It has more to do for them before it reaches its end. Emancipation is not enough. It is only a step in the process, a means towards a more wonderful result. He liberates them that He may ennoble them. He sets them free from the tyrants who held them captive that He may crown them with a crown of glory. He brings them that were bound out of the prison-house, and causes them to have rule among princes. So far-reaching are His great purposes that to loose us from our sins seems inadequate to fulfill the counsel of His love, unless it be followed by the wonderful bestowal of kingly dignity.

And what does that imply? Are we to lose ourselves in dim, vague thoughts of some future millennial reign and vulgar outward glories? I think not. John believed - and any man that has learned the Christian view of life will say "Amen" to the belief - that every man who has become the servant of Christ is the king and lord of everything else; that to submit to Him is to rule all besides. "He hath made us kings" in the act of submission; and on the head that bends before His throne in grateful love and lowly confidence, He stoops to lay lightly a crown, to raise the man up and say, "Arise and reign!"

Reign over what? First of all, over the only kingdom that any man really has, and that is himself. We are meant to be monarchs of this tumultuous and rebellious kingdom within. Vice and lust, fancies, tastes, whims, purposes, desires, they all go boiling and seething in our natures. It is meant that we should keep a tight hand on them, and be lords over them, and not let them run away with us, and carry you whither they would, as so many of us do in our hours of weakness. In our inmost heart and conscience we know that we are meant to be lords of ourselves. There is something in each of us that responds to the noble words - self-control, self-denial; but the difficulty is how to carry them out, how to reign and rule over this rebellious kingdom within us. Law has no power to get itself obeyed. Conscience shares in law’s weakness. It is a voice, authoritative in speech, but without force to compel attention. We cannot curb ourselves. There must be a power without to reinforce our wavering wills and to hold down our rebellious desires. Christ does this for us, and no person or system or power but He can do it thoroughly for any man.