Psalms 23

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.

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."

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"?

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.

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.

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.

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.

"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.

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!"

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.

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."

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.

He whom the Lord loves, he corrects.

"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.

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!"

"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!

"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.

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.

The Church speaks to Christ: "The Lord feedeth me, and I shall lack nothing" (ver. 1). The Lord Jesus Christ is my Shepherd, "and I shall lack nothing."

Therefore, He governs you, who carries you. For when you say, The Lord is my shepherd; there is nothing of your own to trust in yourself. Therefore, be careful not to boast of your merits. For there were none, when the Lord came to lift you up. He found you naked, not clothed; wounded, not healthy; lying down, not standing; wandering, not returning. Beware of arrogance, beware; for He who mercifully lifted you from the earth half-dead, carries the humble, but hurls down the proud. When you say fearfully, and walk in innocence: The Lord is my shepherd; you will confidently add, and I shall not want. Because nothing is lacking to those who fear Him; and the Lord will not deprive of good those who walk in innocence.

"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.

"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.

"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.

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.

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.

"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.

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.

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.

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.

We have in the previous psalm the tribulation of the passion. In this one let us receive the joy of the resurrection.

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.

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.

"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.

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.

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.

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.

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.

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.

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.

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.

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.

He designates all abundance metaphorically through the abundance of food and drink. For if He feeds us, He stands in relation to us as a shepherd to his sheep, which are nourished by two things, namely grass and water. With regard to the first he says, "in a place of pasture there He has placed me," that is, a place of grazing, where there is an abundance of grasses. This abundance consists in the sacred teachings of divine Scripture and in the abundance of spiritual things. Ezek. 34: "They shall feed on green pastures and in rich meadows." With regard to the second he says, "beside the water of refreshment He has led me forth." And he says "He has placed me," because the divine word does two things: namely, it instructs beginners and confirms the advanced. On account of the first he says, "in a place of pasture." On account of the second he says, "there He has placed me." With regard to the second he says, "beside the water of refreshment He has led me forth." This is the water of Baptism. Ezek. 36: "I will pour out clean water upon you," etc. Or it is the water of the wisdom of sacred doctrine, which is both food, because it strengthens, and water, because it refreshes. Sir. 15: "She gave him the water of wholesome wisdom to drink."

With regard to the second he says, "you have prepared a table before me," a table of twofold doctrine. Prov. 9: "She has set forth her table; she has sent her handmaids to call to the tower," where there are diverse courses, namely, diverse spiritual teachings. And this "before me," because he meditates on the law day and night, Ps. 1. Or the sacramental table, namely of the altar. For a threefold table is read of in sacred Scripture. The first is the table of the Old Law. Ex. 25: "You shall make a table of setim wood, and you shall set upon the table the loaves of proposition." Another is of the New Testament. 1 Cor. 10: "You cannot be partakers of the table of the Lord and of the table of demons." And this table was both reality and figure. The third table is in our homeland. Lk. 22: "I dispose to you a kingdom, that you may eat and drink at my table in my kingdom." And with both tables we fight against our enemies; hence he says, "against those who trouble me." Because through the table that is sacred Scripture, we repel temptations. Eph. 6: "In all things taking up the shield of faith, with which you may be able to extinguish all the fiery darts of the most wicked one." Likewise the body of Christ protects against enemies, as Chrysostom says on John. "You have anointed my head with oil," that is, with gladness. This is signified by two things, namely, oil that anoints and wine that inebriates. And he says this after the likeness of the ancient Orientals, who at feasts used to anoint their heads with oil. Is. 61: "To give them a crown instead of ashes, and the oil of gladness instead of mourning." "My head," that is, Christ, "you have anointed," that is, filled most abundantly with the oil of spiritual grace, so that from Him grace might be diffused to us. 1 Cor. 8: "One Lord Jesus Christ, through whom are all things, and we through Him." Ps. 44: "He anointed you," etc. Or "my head," that is, my mind. Mt. 6: "But when you fast, anoint your head," that is, your mind, with oil, that is, with spiritual devotion. "And your cup" -- or "my cup," that is, given to me -- or "your cup," that is, given by you. This cup is the gift of divine love which inebriates, because one who is drunk is not in himself, nor does he speak according to himself, but according to the impulse of wine. So one who is full of divine love speaks according to God; for he has been made ecstatic. Song 5: "Eat, friends, and be inebriated." Is. 55: "As the rain and the snow come down from heaven and inebriate the earth and make it bud forth; so shall my word be that goes forth from my mouth." Jer. 23: "I have become like a drunken man, and like a man soaked with wine, before the face of the Lord." Or the cup is called the blood of Christ, because it ought to inebriate. "And how excellent it is," that is, most exceedingly bright.

"For." Here he sets forth the benefits against evils. And first in general; second, in particular, at "your rod." And he speaks after the likeness of a man going through dangerous places, for whom security is necessary. And he sets forth these benefits here: "for even though I should walk in the midst of the shadow of death, I will fear no evils, because you are with me" -- as a guide and protector. And thus I shall be secure. The shadow of death is called the present tribulation; for a shadow is the portent of a body that follows. Col. 2: "The law is a shadow of things to come, but the body is Christ's." Thus tribulation is, as it were, an indication of death. "In the midst," that is, in the depth or intensity of tribulation. Ps. 137: "If I shall walk in the midst of tribulation, you will revive me," etc. But the shadow of death is also called the present life, dark with the gloom of sins. Job 3: "Let darkness seize upon it," etc. Or the shadow of death is called the deeds of heretics bearing within themselves the image of the Devil. Job 28: "The torrent divides the stone of darkness and the shadow of death," etc. Now it is called the shadow of death because it does not inflict harm when God is present. Job 17: "Set me beside you," etc. Is. 43: "When you pass through the waters, I will be with you, lest the rivers overwhelm you; when you walk through fire, you shall not be burned." But beyond this security, he sets forth three benefits that God bestows in these circumstances. First, He sustains; hence he says, "your rod and your staff." And this can be understood in two ways. In one way, so that by the rod we understand the direction of the way. Ps. 44: "The rod of direction is the rod of your kingdom." By the staff we understand a support. Tob. 5: "The staff of our old age." Jerome's text has "a prop." As if to say: the showing of the way and the support itself "have comforted me," that is, they have given me consolation on the way. 2 Cor. 1: "The God of all consolation, who comforts us." In another way, this can be expounded as pertaining to correction, because the rod serves for correction. Prov. 13: "He who spares the rod," etc. "And your staff," namely of senior discipline. As if to say: your gentle and your severe correction have given me consolation. Prov. 3: "Whom He loves He corrects, and as a father He takes delight in his son."

Above, the Psalmist, speaking in the person of Christ, spoke much of his tribulation; here he speaks of the remedy by which he is sustained in it. And first he commemorates the benefits by which he is sustained. Second, the power of that sustaining, at "the earth is the Lord's." This Psalm does not have a new title, but seems to designate certain persons walking on a journey. Hence it can signify the return of the people from Babylon, and it signifies the return of Christ from the world to heaven. Concerning this he does two things. First he commemorates past benefits. Second, he commemorates future benefits, at "and your mercy." Concerning the first he does two things. First he commemorates benefits that consist in the consolation of good things. Second, those that consist in help against evils, at "for even though I should walk." Concerning the first he touches on three things. First he commemorates the sufficiency of the divine promise. Second, its abundance, at "in a place of pasture." Third, its effects, at "He has converted my soul." He sets forth therefore, first, the divine provision; hence he says, "the Lord rules me." Jerome: "the Lord feeds me." And it is the same thing, because he who feeds, rules. And it is understood as said in the person of the Church, concerning Christ, who is our shepherd. Jn. 10: "I am the good shepherd." Mt. 6: "Behold the birds of the air," etc., because God is said to be our shepherd, for He feeds even the birds of the air, as was said. Mic. 7: "Feed your people with your rod, the flock of your inheritance." Rom. 15: "He who shall rise up to rule the nations." And He feeds sufficiently; hence he says, "nothing shall be wanting to me" -- namely, of what is necessary for salvation. And in temporal things: Lk. 22: "When I sent you without purse or scrip," etc., "did you lack anything?" etc. Mt. 6: "Seek first the kingdom of God, and all these things shall be added unto you." And in the future we shall have all sufficiency, because nothing shall be wanting to us, since we shall have God.

"He has converted my soul." This is the effect of the pasture, because "He has converted my soul." Or he says what these pastures are: namely, the conversion of the soul. Now there is a twofold effect of spiritual doctrine. The first is interior, in the conversion of the soul to God, when it completely withdraws itself from the things of the world. Ps. 18: "The law of the Lord is undefiled, converting souls; the testimony," etc. And the conversion is accomplished by the power of God. Lam. 5: "Convert us, O Lord, to yourself." The other effect is exterior, that one may carry out outward works; hence he says: "He has led me along the paths of justice." These are good works. Is. 40: "Make straight the paths of our God." Or the paths are the counsels. Prov. 4: "I will lead you through the paths of equity." And this, "for the sake of your name," that is, for the glory of your name. Ps. 43: "For the glory of your name, deliver us."

"And your mercy," etc. Here he sets forth future benefits. And first, with regard to participation in divine gifts; second, with regard to the enjoyment of God Himself. He says therefore: you have done all these aforementioned things for me; but I ask that "your mercy may follow me." Elsewhere he asked that it might go before; here, that it might follow. And both are necessary, because the prevenient mercy is necessary because it inspires the mind, and the subsequent helps so that it may take effect. "That I may dwell in the house of the Lord" -- this is the Church -- "for length of days," that is, always through grace, and in heaven through glory. Ps. 26: "One thing I have asked of the Lord," etc. Is. 65: "You shall rejoice and exult forever."