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1 The LORD is my shepherd; I shall not want. 2 He maketh me to lie down in green pastures: he leadeth me beside the still waters. 3 He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. 4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. 6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.
[AD 235] Hippolytus of Rome on Psalms 23:1
And, moreover, the ark made of imperishable wood was the Saviour Himself. For by this was signified the imperishable and incorruptible tabernacle of (the Lord) Himself, which gendered no corruption of sin. For the sinner, indeed, makes this confession: "My wounds stank, and were corrupt, because of my foolishness." But the Lord was without sin, made of imperishable wood, as regards His humanity; that is, of the virgin and the Holy Ghost inwardly, and outwardly of the word of God, like an ark overlaid with purest gold.

[AD 397] Ambrose of Milan on Psalms 23:1
How often have you heard Psalm 23 and not understood it! See how it is applicable to the heavenly sacraments: “The Lord feeds me, and I shall want nothing; he has set me in a place of pasture; he has brought me on the water of refreshment; he has converted my soul. He has led me on the paths of justice for his own name’s sake. For though I should walk in the midst of the shadow of death, I will fear no evils, for you are with me.… Your rod is power, the staff suffering, that is, the eternal divinity of Christ, but also corporeal suffering; the one created, the other redeemed. You have prepared a table before me against them that afflict me. You have anointed my head with oil; and my chalice that inebriates me, how goodly it is!”

[AD 430] Augustine of Hippo on Psalms 23:1
The Church speaks to Christ: "The Lord feeds me, and I shall lack nothing" [Psalm 23:1]. The Lord Jesus Christ is my Shepherd, "and I shall lack nothing."

[AD 430] Augustine of Hippo on Psalms 23:1
When you say, “The Lord is my shepherd,” no proper grounds are left for you to trust in yourself.

[AD 458] Theodoret of Cyrus on Psalms 23:1
Having said in the psalm before this, “The needy eat and will be filled, and those who seek him out will praise the Lord,” and again, “All the prosperous of the earth ate and adored him,” here he suggests the provider of such food and calls the feeder shepherd. This in fact is the name Christ the Lord also gave himself: “I am the good shepherd, I know my own, and I am known by my own.” It is also what he called himself through the prophet Ezekiel. So here, too, all who enjoyed the saving food cry out, “The Lord shepherds me, and nothing will be wanting for me”: this shepherd regales those shepherded by him with enjoyment of good things of all kinds.

[AD 460] Arnobius the Younger on Psalms 23:1
We have in the previous psalm the tribulation of the passion. In this one let us receive the joy of the resurrection.

[AD 585] Cassiodorus on Psalms 23:1
Throughout the entire psalm, the speaker is the most faithful Christian, who has been reborn through water and the Holy Spirit, for whom the old age of the first man has been set aside. He gives thanks that he has been brought from the dryness of sin to places of pasture and to restoring water through the Lord’s generosity. We should also observe that, as he accepted the Ten Commandments of the Law, so here he rejoices that he has been enriched with ten kindnesses. These kindnesses are not related in separate verses, but are described briefly in phrases.

[AD 430] Augustine of Hippo on Psalms 23:2
"In a place of pasture there has He placed me" [Psalm 23:2]. In a place of fresh pasture, leading me to faith, there has He placed me to be nourished. "By the water of refreshing has He brought me up." By the water of baptism, whereby they are refreshed who have lost health and strength, has He brought me up.

[AD 430] Augustine of Hippo on Psalms 23:2
The pastures that this good shepherd has prepared for you, in which he has settled you for you to take your fill, are not various kinds of grasses and green things, among which some are sweet to the taste, some extremely bitter, which as the seasons succeed one another are sometimes there and sometimes not. Your pastures are the words of God and his commandments, and they have all been sown as sweet grasses. These pastures had been tasted by that man who said to God, “How sweet are your words to my palate, more so than honey and the honeycomb in my mouth!”

[AD 458] Theodoret of Cyrus on Psalms 23:2
He hints at the water of rebirth, in which the baptized person longs for grace and sheds the old age of sin and is made young instead of being old.

[AD 460] Arnobius the Younger on Psalms 23:2
The Lord leads me. That is the word of the one who the church, settled in a place of pasture and drawn from the water of reflection, has received, the one who is made complete from the suffering of the Lord. When the stream flows, it pours forth from deep veins, there freshness, there pleasantness, there renewal. These things will happen to me because he has transformed my soul through his suffering.

[AD 585] Cassiodorus on Psalms 23:2
“The water of refreshment” is the baptismal font through which the soul, barren because of the dryness of sin, is watered by divine gifts in order that it may produce good fruits.

[AD 430] Augustine of Hippo on Psalms 23:3
"He has converted my soul: He has led me forth in the paths of righteousness, for His Name's sake" [Psalm 23:3]. He has brought me forth in the narrow ways, wherein few walk, of His righteousness; not for my merit's sake, but for His Name's sake.

[AD 430] Augustine of Hippo on Psalms 23:3
“He has converted my soul.” This is a confession rightly to boast about.… You will make it truly … and with an unalterable conscience, if you say it, not on account of your merits but for the sake of his name.

[AD 253] Origen of Alexandria on Psalms 23:4
To walk in the midst of the shadow of death is not the same as to sit in the shadow of death; one who sits in the shadow of death is firmly fixed in that shadow and strengthened in evil. On account of this, he is in darkness and lacks mercy so that the light may rise for him. He who does not sit, but who passes or walks through the midst of the shadow of death, not standing and hurrying across, does not walk alone because the Lord goes through with him.

[AD 253] Origen of Alexandria on Psalms 23:4
Scripture is a witness that “rod” speaks of punishments and scourges. If you have sinned and you see the rod of God threatening you, know that the mercy of God will not be far from you.

[AD 399] Evagrius Ponticus on Psalms 23:4
One who cultivates pure prayer will hear noises, crashings, voices and tormenting screams that come from the demons; yet he will not suffer collapse or surrender his thoughts if he says to God, “I shall fear no evil, for you are with me.”

[AD 420] Jerome on Psalms 23:4
He whom the Lord loves, he corrects.

[AD 430] Augustine of Hippo on Psalms 23:4
"Yea, though I walk in the midst of the shadow of death" [Psalm 23:4]. Yea, though I walk in the midst of this life, which is the shadow of death. "I will fear no evil, for You are with me." I will fear no evil, for You dwell in my heart by faith: and You are now with me, that after the shadow of death I too may be with You. "Your rod and Your staff, they have comforted me." Your discipline, like a rod for a flock of sheep, and like a staff for children of some size, and growing out of the natural into spiritual life, they have not been grievous to me; rather have they comforted me: because You are mindful of me.

[AD 430] Augustine of Hippo on Psalms 23:4
As long as you remain in this present life, you are walking in the midst of vices, of worldly pressures, which are the shadow of death. Let Christ shine in your heart, who lights the lamp of our minds with the love of God and neighbor; and you will not fear any evils, since he is with you.

[AD 458] Theodoret of Cyrus on Psalms 23:4
“Your rod and your staff comforted me”: with one he supports my weakness, with the other he guides toward the right way. You would not be wrong, however, to apply this to the saving cross: by its seal and remembrance we are rid of the hostile demons and guided to the true path. This is the meaning of “your rod and your staff comforted me”: the cross is assembled from two rods, with the upright staff confirming and directing those who believe in him and strengthening those who are weak, and using the crossbar as a rod against the demons.

[AD 585] Cassiodorus on Psalms 23:4
The shadow of death … is the devil, who lays traps for us in secret so that, once we have been misled by the mists, we might fall headlong into eternal death. But this situation is not feared by the true believer, even if, while relying on divine mercy, he ventures to walk in the midst of these traps.

[AD 585] Cassiodorus on Psalms 23:4
The rod refers to the justice and strength of the Lord Savior, as he says in another psalm: “A rod of fairness is the rod of your kingdom.” The staff evokes the notion of support for human beings. With the staff, the foot itself is planted securely and the whole body of those who lean on it with their weight from above is supported.… The faithful claim that they have found consolation in these two things.… There is no doubt that the staff brings consolation; it is always taken up to bring help for human weakness. What should we say about the rod, which strikes, beats and punishes our vices with the courtroom’s severity? This too also clearly consoles the faithful when improvement results, and it leads people back to the Lord’s path. It is appropriate to say that everything that helps us comforts us, even if something saddens us for the sake of correction.

[AD 253] Origen of Alexandria on Psalms 23:5
Just as certain rewards are given to the contender in mighty contests, so also in any trial, when that which afflicts is nearby and the powers of the adversaries bring tribulation, know that a spiritual and intellectual table is prepared on account of this trial. Therefore, however many times you will be afflicted, equally many times a spiritual table is placed before you. Fix firm your eyes attentive only to my tables, and, giving thanks, you may say with the apostle, “Not I alone, but we are made glorious in tribulation.”

[AD 253] Origen of Alexandria on Psalms 23:5
This bread that God the Word declares is his body is the word that feeds souls, word proceeding from God the Word and bread from heavenly Bread. It has been placed on the table about which was written, “You have prepared a table in my sight against those who afflict me.” And this drink that God the Word declares is his blood is the word that gives drink and wonderfully intoxicates the hearts of those who drink. This is the cup concerning which was written, “and your intoxicating cup, how glorious it is!” Also, this drink is the fruit of the true Vine, who said, “I am the true vine,” and it is the blood of that Grape that produced this drink when it was cast into the winepress of the passion, just as the bread too is the word of Christ, made from that Wheat that “falling into the earth … produces much fruit.” For God the Word was not saying that the visible bread that he was holding in his hands was his body, but rather the Word, in whose mystery the bread was to be broken. He was not saying that the visible drink was his blood, but the Word, in whose mystery the drink was to be poured out. For what else could the body and the blood of God the Word be except the Word that nourishes and the Word that “makes glad the heart”?

[AD 258] Cyprian on Psalms 23:5
Since, then, neither the apostle himself nor an angel from heaven can preach or teach any otherwise than Christ has once taught and His apostles have announced, I wonder very much whence has originated this practice, that, contrary to evangelical and apostolical discipline, water is offered in some places in the Lord's cup, which water by itself cannot express the blood of Christ. 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!" Now the cup which inebriates is assuredly mingled with wine, for water cannot inebriate anybody. And the cup of the Lord in such wise inebriates, as Noe also was intoxicated drinking wine, in Genesis. But because the intoxication of the Lord's cup and blood is not such as is the intoxication of the world's wine, since the Holy Spirit said in the Psalm, "Thy inebriating cup," He added, "how excellent it is," because doubtless the Lord's cup so inebriates them that drink, that it makes them sober; that it restores their minds to spiritual wisdom; that each one recovers from that flavour of the world to the understanding of God; and in the same way, that by that common wine the mind is dissolved, and the soul relaxed, and all sadness is laid aside, so, when the blood of the Lord and the cup of salvation have been drunk, the memory of the old man is laid aside, and there arises an oblivion of the former worldly conversation, and the sorrowful and sad breast which before was oppressed by tormenting sins is eased by the joy of the divine mercy; because that only is able to rejoice him who drinks in the Church which, when it is drunk, retains the Lord's truth.

[AD 339] Eusebius of Caesarea on Psalms 23:5
In place of the ancient sacrifices and whole burnt offerings the incarnate presence of Christ … was offered. And this very thing he proclaims to his church as a great mystery expressed with prophetic voice.… As we have received a memorial of this offering that we celebrate on a table by means of symbols of his body and saving blood according to the laws of the new covenant, we are taught again by the prophet David to say, “You have prepared a table before me.” … Here plainly the mystic chrism and the holy sacrifices of Christ’s table are meant, by which we are taught to offer to almighty God through our great High Priest all through our life the celebration of our sacrifices, bloodless, reasonable and well-pleasing to him.

[AD 397] Ambrose of Milan on Psalms 23:5
“You have prepared a banquet in my sight.” This banquet consists of the living Bread, the Word of God. At this banquet there is the oil of sanctification, poured richly over the head of the just. This oil strengthens the inner senses. It does away with the oil of the sinner that fattens the head. In this banquet, too, you have the cup that inebriates: “how excellent” it is, or “how powerful,” for the Greek has kratiston, meaning most mighty, strong or powerful. Surely it is a powerful cup that washes away every stain of sin.

[AD 412] Theophilus of Alexandria on Psalms 23:5
I am the true vine, … intoxicating like the most powerful antidote, joy, against the grief that sprouted in Adam. Behold, I have prepared a table for you over against those who afflict you. Opposite Eden I settled Adam, who had violated that celebrated place, that by his seeing the delight no longer permitted he might suffer a ceaselessly smoldering distress. Again, over against those who afflict you have I given you a table, life-giving and joy-creating, which offers in exchange for distress unspeakable joy before those who have envied you. Eat the bread that renews your nature. Drink the wine, the exultation of immortality. Eat the bread that purges away the old bitterness, and drink the wine that eases the pain of the wound. This is the healing of your nature; this is the punishment of the one who did the injury.

[AD 430] Augustine of Hippo on Psalms 23:5
"You have prepared a table in my sight, against them that trouble me" [Psalm 23:5]. Now after the rod, whereby, while a little one, and living the natural life, I was brought up among the flock in the pastures; after that rod, I say, when I began to be under the staff, You have prepared a table in my sight, that I should no more be fed as a babe with milk, [1 Corinthians 3:2] but being older should take meat, strengthened against them that trouble me. "You have fattened my head with oil." You have gladdened my mind with spiritual joy. "And Your inebriating cup, how excellent is it!" And Your cup yielding forgetfulness of former vain delights, how excellent is it!

[AD 533] Fulgentius of Ruspe on Psalms 23:5
The word cup is to be understood as the perfect grace of charity by which the strength for undergoing suffering for the name of Christ is infused. This is given in such a way that even if the opportunity by which anyone may undergo suffering for Christ is lacking, there is still such great strength in the heart by a divine gift that nothing is lacking for putting up with punishment, scorning life and undergoing death for the name of Christ. This is well understood in that text in the psalm where it is said, “My cup overflows,” and he had just said before, “You anoint my head with oil.” What must be understood by “head anointed with oil” except a mind strengthened by the gift of the Holy Spirit? The shining quality of this oil is the unconquerable fortitude of spiritual grace by which the holy drunkenness is poured into the inner depths of the heart so that every affection of the heart, overcome, is consigned to oblivion. Filled with this drunkenness, the spirit learns to rejoice always in the Lord and to consign to contempt whatever he loved in the world. We drink this drunkenness when, having received the Holy Spirit, we possess the grace of perfect charity that drives out fear.

[AD 585] Cassiodorus on Psalms 23:5
The cup is … the Lord’s blood, which inebriates in such a way that it heals the mind, restraining it from wrongs, not inducing it to sins. This intoxication renders us sober; this fullness empties us of evils. He who is not filled from this cup ends up hungry and in perpetual need.

[AD 585] Cassiodorus on Psalms 23:5
It is a blessed drunkenness, a fullness that brings salvation; the more abundantly it is consumed, the more apt it is to grant sobriety to the minds of the recipients.

[AD 585] Cassiodorus on Psalms 23:5
The head of the faithful is the Lord Christ; he is described rightly as anointed with oil, since he does not become dry by the dryness of the sinner.

[AD 397] Ambrose of Milan on Psalms 23:6
When do you not have something that you owe to God? Or when are you without a gift of God, since your daily enjoyment of living is from God? “For what have you, that you have not received?” Therefore, because you always receive, always call on God; and since what you have is from God, always acknowledge that you are his debtor. I prefer that you pay your debts rather through love than as one forced to do so.

[AD 430] Augustine of Hippo on Psalms 23:6
"And Your mercy shall follow me all the days of my life:" that is, as long as I live in this mortal life, not Yours, but mine. "That I may dwell in the house of the Lord for length of days" [Psalm 23:6]. Now Your mercy shall follow me not here only, but also that I may dwell in the house of the Lord for ever.

[AD 430] Augustine of Hippo on Psalms 23:6
In the sacred Eloquence we read, “His mercy goes before me,” and, “His mercy shall follow me.” It predisposes a person before he wills, to prompt his willing. It follows the act of willing, lest one’s will be frustrated. Otherwise, why are we admonished to pray for our enemies, who are plainly not now willing to live piously, unless it is that God is even now at work in them and in their wills? Or again, why are we admonished to ask in order to receive, unless it is that he who grants us what we will is he through whom it comes to pass that we will? We pray for enemies, therefore, that the mercy of God should go before them, as it goes before us; we pray for ourselves that his mercy shall follow us.

[AD 458] Theodoret of Cyrus on Psalms 23:6
Providing these good things is your ineffable lovingkindness, not awaiting our request but closely following us like fugitives, anticipating our needs, giving us a share in salvation, providing residence in the divine dwellings, one in the present life, one in the future.

[AD 460] Arnobius the Younger on Psalms 23:6
What he now has, let us look within the church. He has a rod with which he warns the delinquent ones. He has a staff by which he succors the penitent. He has a table where he gives bread to the believing. He has oil with which he anoints the head of those being present for freedom of conscience. He has a cup from which he will drink preaching the word in such a way that when it is the third hour of the day he is thought to be drunk in his preaching. He has mercy that follows him all the days of his life so he may dwell the length of his days in the house of the Lord, praising the Lord Jesus Christ who rules forever. Amen.

[AD 585] Cassiodorus on Psalms 23:6
Even though the Lord’s mercy always goes before us, he says here, “it will follow me.” It follows, particularly to guard, but it goes in front to grant grace. For if it were merely following, no one would perceive the gifts that are granted. If it were only going in front, then no one would be able to preserve the gifts that had been received. For the ambushes that the devil prepares behind us are quite substantial, and unless the Lord’s mercy follows, our human weakness is very easily deceived. For precisely when a person believes that he has moved beyond a vice, he is more easily deceived because of his unwary ignorance. For this reason, it is most essential both that the Lord’s grace go before us and that his mercy follows us.

[AD 585] Cassiodorus on Psalms 23:6
For this is the final perfection of all good things.… “The house of the Lord indicates the Jerusalem to come, which endures “for the length of days,” without uncertainty, for it is an enduring blessedness and a joy that never ends.