Dominus regit me. God’s spiritual benefits to faithful souls.
A forme of thankesgeuing for al spiritual benefites (described vnder the metaphor of temporal prosperitie) euen from a sinners first conuersion, to final perseuerance, and eternal beatitude.
1A psalm for David. The Lord ruleth me: and I shall want nothing.Salmo di Davidde. Il Signore mi governa, e niuna cosa a me mancherà:The Psalme of Dauid. OVR Lord ruleth me, and nothing shal be wanting to me:Psalmus David. Dominus regit me, et nihil mihi deerit: 2He hath set me in a place of pasture. He hath brought me up, on the water of refreshment:Egli mi ha posto in luoghi di pascolo abbondante. Mi ha condotto a un'acqua, che riconforta:in place of pasture there he hath placed me. Vpon the water of refection he hath brought me vp:in loco pascuæ, ibi me collocavit. / Super aquam refectionis educavit me; 3He hath converted my soul. He hath led me on the paths of justice, for his own name’s sake.Richiamò a se l'anima mia. Mi ha condotto pe' sentieri della giustizia per amore del suo nome.he hath conuerted my soule. He hath conducted me vpon the pathes of iustice, for his name.animam meam convertit. / Deduxit me super semitas justitiæ / propter nomen suum. 4For though I should walk in the midst of the shadow of death, I will fear no evils, for thou art with me. Thy rod and thy staff, they have comforted me.Imperocché quand'anche io camminassi in mezzo all'ombra di morto, non temerò disastri, perché meco sei tu. La tua verga stessa, e il tuo bastone mi han consolato.For, although I shal walke in the middes of the shadow of death, I wil not feare euils: because thou art with me. Thy rod and thy staffe: they haue comforted me.Nam etsi ambulavero in medio umbræ mortis, / non timebo mala, quoniam tu mecum es. / Virga tua, et baculus tuus, / ipsa me consolata sunt. 5Thou hast prepared a table before me against them that afflict me. Thou hast anointed my head with oil; and my chalice which inebriateth me, how goodly is it!Hai imbandita dinanzi a me una mensa, in faccia di quelli, che mi perseguitano. Hai asperso il mio capo di unguento; ma quanto è mai buono il mio calice esilarante!Thou hast prepared in my sight a table, against them; that truble me. Thou hast fatted my head with oyle: and my chalice inebriating how goodlie is it!Parasti in conspectu meo mensam / adversus eos qui tribulant me; / impinguasti in oleo caput meum: / et calix meus inebrians, quam præclarus est ! 6And thy mercy will follow me all the days of my life. And that I may dwell in the house of the Lord unto length of days.E la tua misericordia mi seguirà, per tutti i giorni della mia vita. Affinchè io abiti nella casa del Signore pe' lunghi giorni.And thy mercie shal folow me al the dayes of my life: And that I may dwel in the house of our Lord, in longitude of dayes.Et misericordia tua subsequetur me / omnibus diebus vitæ meæ; / et ut inhabitem in domo Domini / in longitudinem dierum.
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Haydock
David. This psalm most beautifully describes the consolation which the just find in God's protection. (Haydock)
Calmet
It may be applied to the Israelites in the desert, (Chaldean) to David persecuted by Saul, or rather (Calmet) settled quietly upon the throne, (Muis) or to the Jews returned from Babylon. (St. Athanasius) (Calmet)
Calmet
The Fathers explain it mystically of Jesus Christ, the Shepherd of our souls. (Didymus, St. Augustine, etc.) The allegories of a shepherd and of a person giving a feast to his guests, are well supported. (Calmet)
Challoner
Ruleth, in Hebrew. Is my shepherd; viz., to feed, guide, and govern me. (Challoner)
Paneg. in Orig
Septuagint poimainei, pascit, as St. Augustine and St. Jerome read. St. Gregory Thaumaturgus understands this of the angel guardian. (Paneg. in Orig.)
Calmet
Jesus Christ conducts us into the pastures of his Church, and feeds us (Worthington) with his own body, etc. (Calmet)
Berthier
The saints never complain of want. (Berthier)
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Haydock
Place. Mont.[Montanus?], in the huts of grass, (or of young trees, germinis) he will make me lie down." See Canticle of Canticles 1:6., and Ezechiel 34:15. (Haydock)
Shepherds were accustomed to conduct their flocks to shady places, during the heat of the day.
Calmet
Refreshment. Hebrew, "still waters," like the pond of Siloe, (Isaias 8:6.) in opposition to the great streams of the Euphrates, etc. The fathers understand it of baptism; (St. Chrysostom, etc.) or of the truths of salvation. (Eusebius) (Calmet)
Worthington
Baptism is the first justification. (Worthington)
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Berthier
Converted. Protestants, "restoreth my soul" (Haydock) to her former tranquility, or bringeth me back from my wanderings. (Berthier)
Haydock
Justice. Those who have received baptism, must observe the law of Christ, (Worthington) as all indeed are bound to do. (Haydock)
Haydock
Sake. Not on account of man's deserving (Calmet) by the force of nature. God must begin and carry on the work of our conversion, by his grace; with which we must co-operate. (Haydock)
Calmet
The captives had been in the greatest distress among idolaters. They rejoice at the sight of the promised land, where they will fear no dangers. (Calmet)
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Worthington
Walk. In the greatest temptations, we may resist by God's grace. (Worthington)
Midst. Hebrew, "in the valley." The greatest darkness, and the most horrible precipices, give no alarm to those who are under God's protection.
Calmet
Comforted me, as they have kept all enemies at a distance. The shepherd's staff or crook is designed for that purpose; and though it may be used to bring back the wandering sheep by beating them, yet it is not under that idea an object of consolation, but rather of terror. (Calmet)
Haydock
The effects of timely correction are, however, comfortable; and it is a great mercy of God to chastise the sinner, lest he should run astray to his eternal ruin. (Haydock)
St. Jerome
Some distinguish the rod from the staff, and say that the former is to punish, and the latter to support. (St. Jerome; Muis)
We are generally too backward in having recourse to God in our distresses, though he invites us so pressingly, Isaias 41:10, etc.
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Haydock
Thou. Here the allegory of a shepherd seems less discernible, though it may allude to the provisions for winter; (Berthier) or rather it ceases, as feasts are made for men; (Menochius) and the second allegory of a guest here commences. (Haydock)
Calmet
The enemy had reduced me to the greatest misery. (Calmet)
Menochius
But God has admitted me to his table. (Menochius)
St. Jerome
This may be explained of the sacred mysteries received in the Church, (St. Ambrose) or of the Scriptures, which nourish our souls. (St. Jerome)
Berthier
No mention is made of the ancient sacrifices; and as this psalm must be understood in the spiritual sense, the prophet speaks of the blessed Eucharist, which imparts the unction of grace, etc. The enemy strives to make us keep at a distance from it. (Berthier)
Christ has himself prepared this table (St. Cyprian, ep. 63.; Euthymius) against all spiritual adversaries.
Worthington
Oil. Christians are also strengthened by the sacraments of confirmation, penance, holy orders, matrimony, and extreme unction. (Worthington)
Haydock
Three of these are administered with oil. (Haydock)
Calmet
It was customary to anoint the head of guests with perfumes, (Matthew 26:7., and Luke 7:46.) both among the Jews and Gentiles. But the Fathers explain this text of chrism, used in confirmation. (St. Athanasius; Theodoret) (Calmet)
Worthington
Chalice. The blessed sacrament and sacrifice of Christ's body and blood. (Worthington)
Inebriateth. Hebrew, "overflowing;" being constantly replenished (Canticle of Canticles 7:2.; Homer, Iliad iv.) with wine; as people are not inebriated with water. This term, however, only means to take as much as is requisite, Genesis 43:34. "Thy chalice inebriating me," occurs in most copies of the Septuagint, in Sixtus V., etc. But the more correct edition of the Septuagint and all the Greek interpreters, (St. Jerome, ep. ad Sun.) agree with the Hebrew and Vulgate.
Calmet
How, etc., is added by way of explanation; or rather, the Septuagint have taken two words from the following verse, ac tob, verumtamen bonum. (Calmet)
Haydock
Protestants, "surely goodness and mercy," etc. (Haydock)
Berthier
Theodotion and Symmachus were not acquainted with this division, which seems less accurate, though the sense be much the same. (Berthier)
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Calmet
Follow me, like provisions from the king's table, 2 Kings 11:8. (Calmet)
St. Augustine
"The grace of God prevents the unwilling to make him willing; and it follows the person who is in good dispositions, that they may not be in vain." (St. Augustine, Ench. 32.)
Worthington
Praevenit per fidem, subsequitur in custodiendo mandata Dei. (St. Jerome) Continual and final perseverance is a special grace of God. (Worthington)
Berthier
And that. Hebrew, "and I shall." The Vulgate expresses the effect of worthy participation of God's table, which leads to a happy eternity. (Berthier)
Calmet
This is particularly applicable to priests, both of the old and of the new law. (Calmet)
Haydock
Only those who remain in the house of God, in his church on earth, can expect felicity. (Haydock)
Worthington
Days, in eternal life. (Worthington)
Haydock
David always desired to be near the ark, (Psalm xxvi., and lxxxiii.; Menochius) as the figure of heaven. (Haydock)
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Ruleth me.... In Hebrew, Is my shepherd, viz., to feed, guide, and govern me.
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Christ the good pastor, gouerneth, protecteth,
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and feedeth his faithful flocke.
Baptisme of regeneration,
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which is the first iustification.
Gods precepts which the baptised must obserue. Mat. 28. v. 20.
Saluation is in the name and powre of Christ, not in mans owne merites.
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in great dangers of tentations to mortal sinne,
yet by Gods grace we may resist.
Gods direction and law is streight,
and strong.
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Christ hath prepared for our spiritual foode the B. Sacrament of the Eucharist. S. Cyprian. Epist. 63. Eutim. in hunc Psal.
against al spiritual enemies, the world, the flesh, and the diuel.
Christian soules are also streingthned by the Sacraments of Confirmation, Penance, holie-Orders, Matrimonie, and Extreme Vnction.
The B. Sacrament and Sacrifice of Christs bodie and bloud.
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continual and final peseuerance is by Gods special grace.
in eternal life.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 1.6
… Nourish thy soul with sacred readings; for the Lord hath prepared for thee a spiritual table; therefore say thou also after the Psalmist, The Lord is my shepherd, and I shall lack nothing: in a place of grass, there hath He made me rest; He hath fed me beside the waters of comfort, He hath converted my soul
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… To what industrious study of the word of God on the part of our opponent do not these words bear testimony! None of the Prophets or Apostles has spoken of our Lord as Bread, or a Stone, or a Fountain, or an Axe, or Light, or a Shepherd! What, then, saith David, and of whom? “The Lord shepherds me.” “Thou Who shepherdest Israel, give ear
St Ambrose of Milan † AD 397 On the Mysteries 8
… He hath led me forth by the water of refreshment.” And later: “For though I walk in the midst of the shadow of death, I will fear no evils, for Thou art with me. Thy rod and Thy staff have comforted me. Thou hast prepared in my sight a table against them that trouble me. Thou hast anointed my head with oil, and Thy inebriating cup, how excellent it is!”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 20
… And he that is stripped of that, though he clothe himself with the whole wealth of the world, is of all men most poor: and so he who is the poorest of all, if he have this, is the wealthiest of all. For “the Lord” (it is said) “is my shepherd, and I shall lack nothing.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 23.1
1. The Church speaks to Christ: “The Lord feedeth me, and I shall lack nothing” (
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Testimony of the Holy Hippolytus, Bishop and Martyr, from his discourse on
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 1
… Do you on your side offer to God and to us obedience to your Pastors, dwelling in a place of herbage, and being fed by water of refreshment;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.2
… he has departed with all his excellence, and all the power of pastoral organization, which he had gathered in a long time, full of days and wisdom, and crowned, to use the words of Solomon, with the hoary head of glory. His flock is desolate and downcast, filled, as you see, with despondency and dejection, no longer reposing in the green pasture,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… the effect of which is that That which anoints is called Man, and makes that which is anointed God. He is The Way, because He leads us through Himself; The Door, as letting us in; the Shepherd, as making us dwell in a place of green pastures,
St Gregory of Nyssa † AD 395 Against Eunomius 10.1
… that enter, and in Himself He saves those who have come within, and again by Himself He leads them forth to the pasture of virtues, and becomes all things to them that are in the way of salvation, that so He may make Himself that which the needs of each demand,—both way, and guide, and “door of encompassing,” and “house of defence,” and “water of comfort
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.16
16. There is also a certain water which we put into the basin of our soul, water from the fleece and from the Book of Judges; water, too, from the Book of Psalms.
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… and to utter the words of the prophet, “As the eyes of a maiden look unto the hands of her mistress, even so our eyes look unto the Lord our God until He have mercy upon us. Have pity upon us, O Lord, have pity upon us, for we have been utterly filled with contempt.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 17
… But when even in spiritual you are in the same plight what excuse is there left remaining for you, when you are not minded to yield God even as much honor as you have yourself from your servants? For even the slave “looketh to the eyes of his master” (
St John Chrysostom † AD 407 Homilies on Philippians 6
… But why need I say these things? I could wish the things concerning the kingdom to be ever my discourse, of the rest, of the waters of rest, of the green pastures, as the Scripture says, “He maketh me to lie down in green pastures, He leadeth me beside the still waters” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 23.2
2. “In a place of pasture there hath He placed me” (
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 23.3
3. “He hath converted my soul: He hath led me forth in the paths of righteousness, for His Name’s sake” (
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St Irenaeus of Lyons † AD 202 Against Heresies 5.31
… For as the Lord “went away in the midst of the shadow of death,”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… ‘Who was led as a sheep to the slaughter, and was dumb as a lamb before her shearers ;’ being purified by His precious blood, which speaketh better things than that of Abel, having our feet shod with the preparation of the Gospel, holding in our hands the rod and staff of the Lord, by which that saint was comforted, who said
St Gregory of Nyssa † AD 395 Against Eunomius 2.15
… For to none other than to God does it belong to implant courage in the fearful, saying to the faint-hearted, “Fear not, for I am with thee, be not dismayed ,” as says the Psalmist, “Yea though I walk through the valley of the shadow of death I will fear no evil, for Thou art with me
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
For were He distant from us in place, thou mightest well doubt, but if He is present everywhere, to him that strives and is in earnest He is near. Wherefore also the prophet said, “I will fear no evil, for Thou art with me;
St John Chrysostom † AD 407 Homilies on Second Corinthians 25
… he was “in deaths oft” that he might deliver from grievous deaths; “five times he received forty stripes save one” that he might free those that inflicted them from the scourge of the devil; he was “beaten with rods” that he might bring them under “the rod and the staff” of Christ; (
St John Chrysostom † AD 407 Homilies on Philippians 3
… he said not, I will buy them land; but, “it may be that they have renounced God in their hearts.” For what profit is there in those things? None at all, in those that remain here. I will make the King of all things favorable to them, and then they will no more want any thing. “The Lord,” saith one, “is my Shepherd, I shall not want.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… cxix. 164 .): and, “At midnight will I rise to give thanks unto Thee, because of Thy righteous judgments” ( Ps. cxix. 62 .): and, “God will redeem my soul from the power of the grave” ( Ps. xlix. 15 .): and, “Though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
Think, what thou singest on that occasion, “Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.” ( Ps. cxvi. 7 .) And again, “I will fear no evil, for Thou art with me.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 23.4
4. “Yea, though I walk in the midst of the shadow of death” (
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.6
… ix. 4 ), is well signified by that ark of the tabernacle, in which, together with the tables, there as a rod and manna; because, if with knowledge of sacred Scripture in the good ruler’s breast there is the rod of constraint, there should be also the manna of sweetness. Hence David says, Thy rod and thy staff, they have comforted me (
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 62.11
… The Holy Spirit also is not silent in the Psalms on the sacrament of this thing, when He makes mention of the Lord’s cup, and says, “Thy inebriating cup, how excellent it is!”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 22.7
7. Also the blessed David shall advise thee the meaning of this, saying, Thou hast prepared a table before me in the presence of them that afflict me
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 18.22
… Who with such unbiassed judgment, and with the scales of justice, either decided a suit, or hated vice, or honoured virtue, or promoted the most excellent? Who was so compassionate for the sinner, or sympathetic towards those who were running well? Who better knew the right time for using the rod and the staff,
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… So, then, your soul shall grow fat and its virtues also by the spiritual richness of fasting, and your fruits shall be multiplied by the fertility of your mind, so that there may be in you the inebriation of soberness, like that cup of which the Prophet says: “Thy cup which inebriates, how excellent it is!”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 67
Now who is there that so easily overcomes his enemies as he that sets up a trophy while at his dinner? Therefore also the prophet saith, “Thou hast prepared a table before me, in the presence of them that trouble me.”
St Jerome † AD 420 The Letters of St. Jerome 44
… The cups also warn us to mortify the flesh and always to be ready for martyrdom. “How bright,” says the psalmist, “is the cup of the Lord, intoxicating them that drink it!”
St Augustine of Hippo † AD 430 The Confessions 13.21
… as the sea has been the cause that they wrought upon the moving creatures that have life, and the fowls that fly under the firmament of heaven, of which the earth hath now no need; although it feeds on the fish which was taken out of the deep, upon that table which Thou hast prepared in the presence of those that believe.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 4.9
… For the corn is God’s: inasmuch as He is “the living bread which came down from heaven.” The wine too is God’s: for, “they shall be inebriated,” he says, “with the fatness of thine house.” The oil too is God’s: of which it is said, “Thou hast fattened my head with oil.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 23.5
5. “Thou hast prepared a table in my sight, against them that trouble me” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 36.12
… for when shall have been received that ineffable joy, then shall be lost in a manner the human soul, it shall become Divine, and be satiated with the fulness of God’s House. Wherefore also in another Psalm it is said, “Thy cup inebriating, how excellent is it!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.4
… The first cluster in the winefat pressed is Christ. When that cluster by passion was pressed out, there flowed that whence “the cup inebriating is how passing beautiful!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.13
13. “Thou hast visited the earth, and hast inebriated it” ( ver. 9 ). Whence hast inebriated the earth? “Thy cup inebriating how glorious it is!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 75.11
… All sinners shall drink, but see, who the dreg, who the wine. For those by drinking the dreg have come to nought: these by drinking the wine have been justified. I would dare to speak of them even as inebriated, and I shall not fear: and O that all ye were thus inebriated. Call to mind, “Thy cup inebriating, how passing beautiful!”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.20
20. “And wine maketh glad the heart of man” ( ver. 15 ). Let no man prepare himself for intoxication; nay, let every man prepare him for intoxication. “How excellent is Thy cup which maketh inebriate!”
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St Basil the Great † AD 379 The Hexæmeron 2.8
… a custom which you will find throughout Scripture. Everywhere the measure of time is counted by days, without mention of nights. “The days of our years,” says the Psalmist. “Few and evil have the days of the years of my life been,” said Jacob, and elsewhere “all the days of my life.”
St Augustine of Hippo † AD 430 The Enchiridion 32
… For the man’s righteousness of will precedes many of God’s gifts, but not all; and it must itself be included among those which it does not precede. We read in Holy Scripture, both that God’s mercy “shall meet me,” and that His mercy “shall follow me.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 35
… He anticipates us that we may lead godly lives; He will follow us that we may always live with Him, because without Him we can do nothing. Now the Scriptures refer to both these operations of grace. There is both this: “The God of my mercy shall anticipate me,” and again this: “Thy mercy shall follow me all the days of my life.”
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 2.21
… in which if God does not precede us, not only is it not perfected, but it is not even begun, from us. For, if without Him we are able to do nothing actually, we are able neither to begin nor to perfect,—because to begin, it is said “His mercy shall prevent me;” to finish, it is said, “His mercy shall follow me.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 36.10
… Those days without an end are called both “days,” and “a day.” For one when he was speaking of those days, saith, “That I may dwell in the house of the Lord for length of days.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 23.6
6. “And Thy mercy shall follow me all the days of my life:” that is, as long as I live in this mortal life, not Thine, but mine. “That I may dwell in the house of the Lord for length of days” (
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Psalmista supra in persona Christi dixit de sua tribulatione multa; hic autem dicit de remedio quo in ea sustentatur. Et primo commemorat beneficia quibus sustentatur. Secundo potentiam sustentationis, ibi, domini est terra. Psalmus iste non habet novum titulum, sed videtur designare aliquos in via ambulantes: unde potest significare reditum populi de Babylone, et signat reditum Christi de mundo ad caelum. Circa hoc duo facit. Primo commemorat beneficia praeterita. Secundo commemorat beneficia futura, ibi, et misericordia tua. Circa primum duo facit. Primo commemorat beneficia quae consistunt in consolatione bonorum. Secundo ea quae consistunt in adjutorio contra mala, ibi, nam et si ambulavero. Circa primum tria tangit. Primo commemorat sufficientiam divinae promissionis. Secundo ejus abundantiam, ibi, in loco pascuae. Tertio ejus effectus, ibi, animam meam convertit. Ponit ergo primo divinam provisionem: unde dicit, dominus regit me. Hieronymus, dominus pascit me. Et idem est; quia qui pascit, regit. Et intelligitur in persona Ecclesiae, dici de Christo qui est pastor noster: Joan. 10: ego sum pastor bonus: Matth. 6: respicite volatilia caeli etc. quia Deus dicitur pastor noster: ipse enim pascit etiam volatilia caeli, ut dictum est Mich. 7: pasce populum tuum in virga tua, gregem hereditatis tuae: Rom. 15: qui exurget regere gentes. Et sufficienter pascit; unde dicit, nihil mihi deerit: scilicet de eo quod est necessarium ad salutem: et in temporalibus Luc. 22, quando misi vos sine sacculo et pera etc. numquid aliquid et cetera. Matth. 6: primum quaerite regnum Dei, et haec omnia adjicientur vobis. Tum in futuro omnem sufficientiam habebimus, quia nihil deerit nobis, quoniam habebimus Deum. Abundantiam omnem designat metaphorice per abundantiam cibi et potus. Quia si pascit, habet se ad nos sicut pastor ad oves; quae duobus pascuntur, scilicet herbis et aqua.
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Quantum ad primum dicit, in loco pascuae ibi me collocavit, idest pascuoso, ubi est abundantia herbarum. Haec abundantia sunt sacra documenta divinae Scripturae et spiritualium abundantia: Ezech. 34: in herbis virentibus et in pascuis pinguibus pascentur. Quantum ad secundum dicit, super aquam refectionis educavit me. Et dicit collocavit, quia sermo divinus duo facit: scilicet incipientes instruit, et perficientes firmat. Propter primum dicit, in loco pascuae. Propter secundum dicit, ibi me collocavit. Quantum ad secundum dicit, super aquam refectionis educavit me. Haec est aqua Baptismi: Ezech. 36: effundam super vos aquam mundam et cetera. Vel est aqua sapientiae sacrae doctrinae; quae quidem et est cibus, quia confortat; et aqua, quia refrigerat: Eccl. 15: aqua sapientiae salutaris potavit illum. Animam meam convertit. Hic est effectus pascuae, quia animam meam convertit. Vel dicit, quae sint haec pascua; quia conversio animae. Est autem duplex effectus spiritualis doctrinae. Primus est interior, in conversione animae ad Deum, quando totaliter se a rebus mundi trahit. Psal. 18: lex domini immaculata convertens animas, testimonium et cetera. Et conversio fit virtute Dei. Thren. ult.: converte nos domine ad te.
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Alius effectus est exterior, ut opera exteriora exequatur; unde dicit: deduxit me super semitas justitiae; haec autem sunt bona opera. Isa. 40: rectas facite semitas Dei nostri. Vel semitae sunt consilia. Prov. 4: deducam te per semitas aequitatis; et hoc, propter nomen tuum, idest gloriam nominis tui. Psal. 43: propter gloriam nominis tui libera nos.
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Nam. Hic ponit beneficia contra mala. Et primo in generali; secundo in speciali, ibi, virga tua. Et loquitur ad similitudinem hominis euntis per loca periculosa, cui necesse est securitas; et haec beneficia ponit hic, nam et si ambulavero in medio umbrae mortis, non timebo mala, quoniam tu mecum es, tamquam dux et protector; et sic securus ero. Umbra mortis dicitur praesens tribulatio: est enim umbra praesagium corporis subsequentis. Col. 2: lex umbra futurorum, corpus autem Christi; sic tribulatio est quasi mortis indicium. In medio, idest in intimo sive vehementia tribulationis. Psal. 137. Si ambulavero in medio tribulationis vivificabis me et cetera. Sed umbra mortis dicitur praesentis vita caligine peccatorum obscura. Job 3: occupet eum caligo et cetera. Vel umbra mortis dicuntur facta haereticorum portantium in se imaginem Diaboli. Job 28: lapidem caliginis et umbram mortis dividit torrens et cetera. Dicitur autem umbra mortis, quod non infert malum Deo praesente. Job 17: pone me juxta te et cetera. Isa. 43: cum transieris per aquas, tecum ero, ne flumina operiant te: cum ambulaveris in igne, non combureris. Sed praeter dictam securitatem ponit tria beneficia quae Deus facit in eis. Primo sustentat: unde dicit, virga tua et baculus tuus. Et hoc potest dupliciter intelligi. Uno modo, ut per virgam intelligamus directionem viae. Ps. 44: virga directionis, virga regni tui. Per baculum intelligamus sustentaculum. Tob. 5: baculum senectutis nostrae. Littera Hieronymi habet, fulcimentum: quasi dicat, ostensio et sustentatio ipsa me consolata sunt; idest dederunt mihi consolationem in via. 2 Cor. 1: Deus totius consolationis qui consolatur nos. Alio modo, ut exponatur hoc pertinere ad correctionem, quia virga fit correctio. Prov. 13: qui parcit virgae et cetera. Et baculus tuus, scilicet senioris disciplinae; quasi dicat. Mitis et dura correctio tua dedit mihi consolationem: Prov. 3: quem diligit corripit, et quasi pater in filio complacet sibi.
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Quantum ad secundum dicit, parasti in conspectu meo mensam, duplicis quidem doctrinae. Prov. 9: proposuit mensam, misit ancillas suas vocare ad arcem: ubi sunt diversa fercula, scilicet diversa documenta spiritualia. Et hoc, in conspectu meo, (quia) in lege meditatur die ac nocte, Ps. 1. Vel mensam sacramentalem, scilicet altaris. Triplex enim mensa legitur in sacra Scriptura. Prima est mensa veteris legis. Exod. 25: facies mensam de lignis setim: et pones super mensam panes propositionis. Alia est novi testamenti. 1 Cor. 10: non potestis mensae domini esse participes, et mensae Daemoniorum; et haec mensa fuit res et figura. Tertia mensa est in patria. Luc. 22: ego dispono vobis regnum, ut edatis et bibatis super mensam meam in regno meo. Et utraque mensa pugnamus contra inimicos nostros; unde dicit, adversus eos qui tribulant me; quia per mensam, quae est sacra Scriptura, expellimus tentationes. Eph. ult.: in omnibus sumentes scutum fidei, in quo possitis omnia tela nequissimi ignea extinguere. Item corpus Christi contra inimicos tuetur, ut dicit Chrysostomus super Joan.: impinguasti in oleo, idest laetitia, caput meum. Hoc autem per duo signatur, scilicet per oleum inungens, et vinum inebrians. Et hoc dicit ad similitudinem antiquorum Orientalium qui in festis ungebant capita oleo. Isa. 61: ut daret eis coronam pro cinere, et oleum gaudii pro luctu. Caput meum, idest Christum, impinguasti, idest replesti abundantissime, oleo spiritualis gratiae, ut ex eo ad nos gratia diffunderetur. 1 Cor. 8: unus dominus Jesus Christus per quem omnia, et nos per ipsum. Psal. 44: unxit te et cetera. Vel, caput meum, idest mentem meam. Matth. 6: tu autem cum jejunas, unge caput tuum, idest mentem oleo, idest spirituali devotione, et calix tuus, vel meus, idest mihi datus, vel tuus, idest a te datus. Hic calix est donum divini amoris qui inebriat: quia ebrius non est in se, nec secundum se loquitur, sed secundum impetum vini; sic ille qui est plenus divino amore, loquitur secundum Deum: est enim in extasim factus. Cant. 5: comedite amici, et inebriamini. Isa. 55: quomodo descendit imber et nix de caelo, et inebriat terram, et germinare eam facit; sic erit verbum quod egredietur de ore meo. Hier. 23: factus sum quasi vir ebrius, et quasi homo madidus vino a facie domini. Vel calix dicitur sanguis Christi, quia debet inebriare. Et hic quam praeclarus est, idest maxime clarus. Et misericordia et cetera. Hic ponit beneficia futura. Et primo quantum ad participationem divinorum donorum; secundo quantum ad fruitionem ipsius Dei. Dicit ergo, haec omnia praedicta mihi fecisti; sed rogo ut, misericordia tua subsequatur me. Alias petivit ut praeveniat, hic quod subsequatur: et utraque est necessaria: quia praeveniens est necessaria, quia inspirat animum, subsequensque juvat ut efficiatur.
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Ut inhabitem in domo domini, hoc est in Ecclesia, in longitudinem dierum, idest semper per gratiam, et in caelo per gloriam. Psal. 26: unam petii a domino et cetera. Isa. 65: gaudebitis et exultabitis usque in sempiternum.
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v. 1 dictum est : nihil mihi deerit. Ad rem notat Calm. : « aliam nune promit allegoriam psalmista, ut Dei erga se miserantis clementiam narret; hactenus pastor fuit gregem suum agens ac defendens; hic hospes est vel amicus amicum patrocinio deficienti ». In conspectu inimicorum, ante oculos eorum, ita ut bona et prosperitatem eius et benedictionem a Deo ei factam cernere debeant, conspectu meo mensam adversus eos qui tribulant me, hebr paras ante me mensam in conspectu hostium meorum, vel, ut Hier, ex adverso hostium meorum ; isti itaque confunduntur, cum debeant videre, quanta lauto enim convivio quod Deus psalmistae instruere dicitur, quam maxime depingitur benignitas et amicitia et liberalitas Dei. Convivium tus est : impinguasti in oleo caput meum; ubere, imo abundanti unc- Matth. 26, 1 : accessit ad eum mulier habens alabastrum unguenti | pretiosi et effudit super caput ipsius recumbentis, et Luc. 7, 46 oleo caput meum non unxisti. Convivium lautissime instructum Aeon vel ubertas), et calir meus inebrians quam praeclarus est, etiam Hier pore nihil sibi desit; immo habet bonorum ubertatem, cuius testes inviti et invidi hostes sunt; nunc subdit quomodo etiam pro futuro nihil sibi defuturum sit; et quidem ex hebr tantum felicitas et gratia dia subsequitur me; in רדף exprimitur notio studiose sequendi, cum fervore prosequendi; e£ misericordia tua subsequetur me omnibus diebus vitae meae et quid praeprimis exoptet, enuntiat : e£ ut inhabitem in rio, in quo sacerdotes et levitae singulis diebus suis muneribus fun- Domini; ita midrasch habet : redibo in templum, quod utinam diebus nostris mox exstruatur, amen, amen. Hac lectione psalmus adscribitur tempori exsilu ; at huic tempori totum. psalmi argumentum vehementer contradicit. Et revera LXX, syr, Sym exprimunt sicut Hier notionem habitandi, χαὶ τὸ χατοιχεῖν με LXX, ἡ χατοίχησίς μου Sym ; habitabo syr; uti etiam Ps. 27, 4 hebr suadetur et recentiores assumunt. e Maiestate Dei postulatur hominis integritas et magnificentia sancτς tuarii: 5 Describitur v. 1.2 maiestas Dei proposito dominio in omnes et E omnia quibus orbis terrarum impletur : Domini est terra, mea est E | omnis terra (Ex. 19,5. Ps. 49,12) et plenitudo eius i.e. et quidquid —— . terram implet ; cf. Deut. 10,14 Dei est terra et omnia quae in ea sunt; 1 et eius dominium et proprietatem speciatim extendi ad homines mem- = ὃ bro parallelo declaratur: orbis et habitatores eius(Hier). Et assignatur iam nobis propositam in creatione, conservatione, summo omnium quis ascendet in montem Domini ; cf. 14, 1 seq. quem psalmum ad hune psalmum pertinere eumque complere et absolvere docent - Peters (Zeitschrift für kath. Theologie XXIII, 364 seq.) et Wies. ; aut quis stabit in loco sancto eius ? sancti eritis, quia ego sanctus sum (Lev. 11,45); non Deus volens iniquitatem tu es neque habitabit iuxta te malignus (Ps. 5,5) : innocens manibus et mundo corde, ad Deum et sanctuarium accedere potest, qui operibus et cogitationibus se immunem servat a peccato; qui non accepit in vano animam suam, qui non exaltavit ad vanum animam suam (hebr), cuius desideria non feruntur in res vanas, nec iuravit in dolo (proximo suo), qui itaque cogitationibus, operibus, verbis se praestat virum probum, absque macula. Talis acceptus est Deo, et accedens ad sanctuarium v. D hic accipiet benedictionem ἃ Domino et misericordiam (iustitiam, hebr Hier) a Deo salutari suo, a Deo salutis suae, a Deo qui est auctor et largitor salutis pro tali viro. Notiones : benedictio, iustitia, salus, declarant beneplacitum divinum, fontem omnis probitatis et felicitatis. lio quaerentium eum, quaerentium faciem Dei lacob, quaerentium faciem tuam, Iacob (hebr, Hier), sed corrige : faciem tuam, Deus Iacob (cf. LXX, syr); talis est indoles animorumque dispositio eorum, qui vere et sincere Deum: colere desiderant et ad eum accedere appetunt ; quaerere faciem, eius vultum benignum, favorem exquirere, coram eo - Quale autem sanctuarium requiritur pro tanta Dei maiestate ? Respondetur adhortatione ad aedificium magnificum erigendum v. 7 attollite portas, principes vestras (ita LXX et Sym μετάρατε πύλας, oi ἄρχοντες ὑμῶν) : portas altas erigite; in hebr autem audaci quadam sed iucunda tur et ipsae portae admonentur, ut maiestatem Dei sentientes et venerantes in maiorem sese erigant molem et altitudinem : levate, portae, capita vestra (Hier, syr, Aq. ἄρατε, πύλαι, χεφαλὰς ὑμῶν) et. elevamini, portae aeternales, in maiorem sublimitatem,erigimini, portae aeternae, seu veneranda antiquitate nobiles; scribi vult Perles אולם portae vestibuli; cf. 2 Par. 29,7; et introibit rer gloriae, elevamini, ut prout decet regem gloriae, introeat in aedificium magnificum per arcum et portam triumphalem sua insignem magnificentia. Cum admiratione interrogant portae ; v. ὃ quis est iste rez gloriae ? et respondetur : Iahve, Dominus fortis et potens, Dominus potens in praelio, Iahve fortis, heros, Iahve heros belli. Ad dignitatem et maiestatem Dei efferendam 626-| titur eum magna sollemnitate 1118-80 portas facta admonitio v. 9 attollite ete. ; repetitur interrogatio v. 10 et respondetur : Dominus virtutum, lahve exercituum (Dominus sabaoth), ipse est rez gloriae; describitur Deus tamquam vir pugnator pro suo populo, qui currus Pharaonis et exercitum eius proiecit in mare (Ex. 15,3); in nomine Domini exercituum progreditur David contra Goliath: dabit te Dominus in manu mea, ut sciat omnis terra, quia est Deus in Israel (1 Reg. 17,45); . .. et suscitabit super Assur Dominus exercituum flagellum (Is. 10,25; — .68,1 ego propugnator ad salvandam ; cf. Hab. 3,13) ; est quippe Dominus Deus agminum Israel (1 Reg. 17,45) et nova bella elegit Dominus — et portas hostium ipse subvertit (Iud. 5,8) et bella Israel dicuntur . bella Domini (1 Reg. 18,17. 1 Par. 5, 22), Deus enim ipse pugnabit -- pro populo (Ex. 14,25. Deut. 1,30; 3,22; 28,1. los. 10,42.2 Par. 20,29. . Neh. 4,20. Iudith 5,16. 20. Uti Iustinus refert, Iudaei psalmum hunc ad Salomon, alii ad Ezechiam regem applicarunt (Dialog c. Tryph. n. 81); alii pariter cogitarunt de translatione arcae in civitatem David, vel de dedicatione templi salomonici et arcae collocatione, vel de ingressu in sanctuarium post reditum ex expeditione militari victoria parta. Equidem fateor mihi nullam ex hisce: sententiis satis probari. Nam non video quomodo ad eiusmodi occasionem accommodetur prima et altera pars v. 1.2 et v. 3-6. Celebratur enim Dei maiestas et - dominatio et affirmatur virum ab omni scelere purum admitti in. montem Domini. Haec non est descriptio neque dedicationis templi neque translationis arcae; ergo solum remanet pars tertia v. 7-10, quae itaque ab antece- - dentibus et a contextu avellitur. Sed tum peribit unitas psalmi et haberemus, uti aliqui putabant, duo fragmenta (Ewald, Baethgen). Ad hanc unitatem habendam argumentum psalmi puto cerni posse 1n maiestate Dei, qua requiratur in homine sanctitas, in sanctuario magnificentia; vel exponitur cultus internus et quaedam eius exhibitio externa, qualis deceat maiestatem Dei. Quam acceptionem fere etiam in argumento proponit Ag. — Tertiam . psalmi partem iam Iustinus exposuit de ascensione Christi in coelum (]. c. ) nti Ps. 24. v. 1. In finem, psalmus D^vvid. א Ad fe levavi animam meam. | 2. Deus meus... | ב in te confido, non erubescam In ordine alphabetico, quo hic psalmus est compositus, bis | deprehenditur defectus in hebr; deest distichon, deest distichon ק cuius loco unum distichon ^ abundat. Prior defectus facile sanatur; namin v. ὃ legitur LXX, syr, vulg disticho iam completo : ef 16 sustinui tota die; ibi ergo etiam in hebr * erit ponendum; alter autem | stchus promendus erit ex fine v. 7, ubi stichus ille tertius abundat. Unde conficitur distichon ו et te sustinui tota die | propter bonita- | tem tuam, Domine. Stichus p coniectura restitui postet; nam, > uti Duhm proponit, pone v. 19 ante v. 18 et corrige v. 19 קדם praeveni inimicos meos (uti habetur Ps. 17,13 praeveni eum et 18,19 hebr) 1.6. 115 resiste. Cum cuivis litterae attributum sit distichon, apparet in . primo versu aliquid deesse. | Magna cum fiducia petit David, ut protegatur ab inimicis, % in via - recta dirigatur, veniam peccatorum et liberationem ab angustiis accipiat. i Primum distichon mancum est; potest cum Bickell suppleri ex ultimo sticho
Dominus optimi pastoris partes circa me agit (v. 1-4); optatis bonis et protectione divina abunde mihi provisum est (v. 5.6). E Dominus tamquam pastor, qui populum suum, gregem suum pascit, frequenter in sacris htteris describitur ; iam lacob patriarcha, Deus, inquit, qui pascit me ab adolescentia mea usque in praesentem diem (Gen. 48,15), pastor Israel (Gen. 49,24), Dominus sicut pastor gregem suum pascet (Is. 40,11), custodit Israel sicut pastor gregem suum (Ier. 31, 10; cf. Ez. 34, 13. Os. ^, 16. Mich. 7, 14). Comparatio haec plane enascitur ex vita et consuetudine populi pastoritia, cuius opes et divitiae potissimum 1n gregibus consistebant. Sicut pastor curam agit gregis, ei providet bona pascua, eum ducit, protegit, defendit a lupis, ita Deus populo suo prospicere, ei terram bonam, fluentem lacte et melle, tradere, eumque tueri et ab hostibus protegere, optimi pastoris partes agere exhibetur. Hanc Dei laudem cum grati animi significatione David praedicat expertus curam et sollicitudinem et benignissimam providentiam; quare magno animi affectu cum iubilatione exclamat : Iahve pastor meus, non indigeo, vel nihil mihi deerit (hebr; Hier Dominus pascit me) LXX Κύριος ποιμαίνει με, vulg Dominus regit me, intelligi debere de pastore regente gregem suum, statim liquet ex
22:2
v. 2; sub tali autem pastore 5101 optime fore provisum cum gaudio et plena fiducia profitetur et agnoscit psalmista : nihil mihi deerit ; habes, si placet, argumentum duarum partium psalmi : Iahve pastor meus, declaratur v. 2.3.4, nihil deerit v. 5.6. | Prima pastoris cura est de bonis pascuis v. 2 in loco pascuae ibi me collocavit, hebr מג pascuis graminis (herbarum, Hier); me accubare facit, adclinavit me (Hier) ; hebr imperfectum explica, uti saepe assolet, de actione temporis praesentis continua; optima pascua mihi contnuo tribuit. Praeter pascua opus est ut greges opportuno tempore aquatum ducantur et placida quiete fruantur ; unde super aquam refeclionis educavit me, ad aquas requietionum me ducit (hebr), in calore scil. et aestu die; cf. Cant. 1, 6 1ndica mihi, ubi eubes in meridie; de aquatione cf. Gen. 29, 2; 30, 41; Ex. 2, 16; 1am potu salubri et quiete vires recreantur et refocillantur :
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v. 3 animam meam convertit reficit, recreat ; novum vitae vigorem mihi largitur. Sub eura Dei magna usus est prosperitate ditatus bonis; insuper deducit me, ducit me, super semitas iustitiae in viis rectis, ne scil. aberrem, ne grex per avia et devia dispergatur, propter nomen suum, propter suam pastoris glotur; in viis rectis, in quibus scil. perveniatur ad pascua, ad puteos, ad Ae quieta et tuta. Sub tali pastore nihil est timendum, etsi grex quandoque per valles angustas et fauces caliginosas migrare debebit, ubi pericula et incursus bestiarum rapacium imminere possunt v. ὦ nam et si ambulavero in medio umbrae mortis, in tenebris, hebr etsi incedo in valle tenebricosa, non timebo mala, non ullum timeo malum ; et huius fiduciae ac et symbolum directionis, protectionis, defensionis; itaque consolationi perieula avertenda et depellenda cognoscitur. Iam exponitur alterum quod in
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… The three essential texts of the Old Testament are: Prov. 9, 5 ff., Ps. 22, 5 and Cant. 5, 1 (see J. Daniélou, Les repas de la Bible et leur signification, in La Maison-Dieu, 18, pp. 8-12). G. comments on them in a eucharistic sense. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.