Commentary on the Psalms (In Psalmos Davidis Expositio)

The Psalmist above, in the person of Christ, spoke much of his tribulation; here, however, he speaks of the remedy by which he is sustained in it. And first he recalls the benefits by which he is sustained. Second, the power of the sustaining, there: The earth is the Lord's. This psalm has no new title, but it seems to designate certain ones walking on the way: whence 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 recalls past benefits. Second he recalls future benefits, there: and thy mercy. Concerning the first he does two things. First he recalls the benefits which consist in the consolation of good things. Second, those which consist in help against evils, there: for even if I shall walk. Concerning the first he touches on three things. First he recalls the sufficiency of the divine promise. Second, its abundance, there: in a place of pasture. Third, its effect, there: he hath converted my soul. He sets down, therefore, first the divine provision: whence he says, the Lord ruleth me. Jerome: the Lord feedeth me. And it is the same thing; because he who feeds, rules. And it is understood, in the person of the Church, to be said of Christ who is our shepherd: John 10: I am the good shepherd; Matthew 6: behold the birds of the air, etc., because God is called our shepherd: for he himself feeds even the birds of the air, as is said in Micah 7: feed thy people with thy rod, the flock of thy inheritance; Romans 15: who shall rise up to rule the Gentiles. And he feeds sufficiently; whence he says, nothing shall be wanting to me: namely of that which is necessary for salvation: and in temporal things, Luke 22, when I sent you without purse and scrip, etc., did you want anything? and so on; Matthew 6: seek first the kingdom of God, and all these things shall be added unto you. Then in the future we shall have every sufficiency, since nothing shall be wanting to us, for we shall have God. He designates every abundance metaphorically through the abundance of food and drink. For if he feeds, he holds himself to us as a shepherd to sheep; which are fed by two things, namely grasses and water. As to the first he says, he hath set me in a place of pasture, that is, a place abounding in pasture, where there is an abundance of grasses. This abundance is the sacred documents of divine Scripture and the abundance of spiritual things: Ezekiel 34: they shall be fed in the green grass and in the fat pastures. As to the second he says, he hath brought me up upon the water of refreshment. And he says he hath set me, because the divine word does two things: namely it instructs beginners, and it strengthens those who are being perfected. On account of the first he says, in a place of pasture. On account of the second he says, there he hath set me. As to the second he says, he hath brought me up upon the water of refreshment. This is the water of Baptism: Ezekiel 36: I will pour upon you clean water, etc. Or it is the water of the wisdom of sacred doctrine; which indeed is both food, because it strengthens, and water, because it refreshes: Ecclesiasticus 15: he gave him to drink the water of wholesome wisdom. He hath converted my soul. Here is the effect of the pasture, because he hath converted my soul. Or he says what these pastures are; because it is 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 draws itself wholly away from the things of the world. Psalm 18: the law of the Lord is unspotted, converting souls, the testimony, etc. And the conversion happens by the power of God. Lamentations, last chapter: convert us, O Lord, to thee. The other effect is exterior, that it may carry out exterior works; whence he says: he hath led me on the paths of justice; and these are good works. Isaiah 40: make straight the paths of our God. Or the paths are counsels. Proverbs 4: I will lead thee by the paths of equity; and this, for thy name's sake, that is, for the glory of thy name. Psalm 43: for the glory of thy name, deliver us. For. Here he sets down the benefits against evils. And first in general; second in particular, there: thy rod. And he speaks after the likeness of a man going through dangerous places, for whom security is necessary; and these benefits he sets down here: for if I shall walk in the midst of the shadow of death, I will not fear evils, for thou art with me, as a guide and protector; and thus I shall be secure. The shadow of death is called present tribulation: for a shadow is the presage of the body that follows. Colossians 2: the law is a shadow of things to come, but the body is Christ's; so tribulation is as it were an indication of death. In the midst, that is, in the innermost part or in the vehemence of the tribulation. Psalm 137: if I shall walk in the midst of tribulation, thou wilt quicken me, etc. But the shadow of death is also called the present life, darkened by the fog of sins. Job 3: let darkness seize upon it, etc. Or the shadow of death is called the deeds of heretics who bear in themselves the image of the Devil. Job 28: the torrent divideth the stone of darkness and the shadow of death, etc. Now it is called the shadow of death, because it brings no evil with God present. Job 17: set me beside thee, etc. Isaiah 43: when thou shalt pass through the waters, I will be with thee, and the rivers shall not cover thee: when thou shalt walk in the fire, thou shalt not be burnt. But besides the aforesaid security he sets down three benefits which God works in them. First he sustains: whence he says, thy rod and thy staff. And this can be understood in two ways. In one way, that by the rod we understand the direction of the way. Psalm 44: the rod of direction is the rod of thy kingdom. By the staff we understand a support. Tobit 5: the staff of our old age. Jerome's text has, a support: as if he were to say, the very showing of it and the sustaining have consoled me; that is, they gave me consolation on the way. 2 Corinthians 1: the God of all consolation, who comforteth us. In the other way, that this be expounded as pertaining to correction, because the rod effects correction. Proverbs 13: he that spareth the rod, etc. And thy staff, namely of the discipline of an elder; as if he were to say: thy gentle and hard correction has given me consolation: Proverbs 3: whom he loveth he chastiseth, and as a father is well pleased in a son. As to the second he says, thou hast prepared a table in my sight, of a twofold doctrine indeed. Proverbs 9: she hath set forth her table, she hath sent her maids to invite to the tower: where there are diverse courses, namely diverse spiritual documents. And this, in my sight, because he meditates in the law day and night, Psalm 1. Or it is 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. Exodus 25: thou shalt make a table of setim wood: and thou shalt set upon the table loaves of proposition. Another is of the New Testament. 1 Corinthians 10: you cannot be partakers of the table of the Lord, and of the table of devils; and this table was both the thing and the figure. The third table is in the fatherland. Luke 22: I dispose to you a kingdom, that you may eat and drink at my table in my kingdom. And by both tables we fight against our enemies; whence he says, against them that afflict me; because through the table, which is sacred Scripture, we drive out temptations. Ephesians, last chapter: in all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one. Likewise the body of Christ defends against enemies, as Chrysostom says upon John: thou hast made fat my head with oil, that is, with gladness. Now this is signified by two things, namely by the oil that anoints, and the wine that inebriates. And he says this after the likeness of the ancient Orientals who at their feasts anointed their heads with oil. Isaiah 61: that he might give them a crown for ashes, and the oil of joy for mourning. My head, that is, Christ, thou hast made fat, that is, thou hast filled most abundantly, with the oil of spiritual grace, that from him grace might be diffused unto us. 1 Corinthians 8: one Lord Jesus Christ, by whom are all things, and we by him. Psalm 44: he hath anointed thee, etc. Or, my head, that is, my mind. Matthew 6: but thou, when thou fastest, anoint thy head, that is, anoint thy mind with oil, that is, with spiritual devotion, and thy chalice, or my chalice, that is, given to me, or thine, that is, given by thee. This chalice is the gift of divine love which inebriates: because he who is drunk is not in himself, nor does he speak according to himself, but according to the impulse of the wine; so he who is full of divine love speaks according to God: for he is made to be in ecstasy. Song of Songs 5: eat, O friends, and be inebriated. Isaiah 55: as the rain and the snow come down from heaven, and inebriate the earth, and make it bring forth and bud; so shall the word be that shall go forth from my mouth. Jeremiah 23: I am become as a drunken man, and as a man full of wine, before the face of the Lord. Or the chalice is called the blood of Christ, because it ought to inebriate. And here how goodly is it, that is, most exceedingly clear. And thy mercy, etc. Here he sets down the future benefits. And first as to the participation of the divine gifts; second as to the enjoyment of God himself. He says therefore, all these aforesaid things thou hast done to me; but I ask that thy mercy may follow me. Elsewhere he asked that it might go before, here that it may follow: and each is necessary: because a preceding mercy is necessary, since it inspires the mind, and a following mercy helps that it may be brought to effect. That I may dwell in the house of the Lord, that is, in the Church, unto length of days, that is, always through grace, and in heaven through glory. Psalm 26: one thing have I asked of the Lord, etc. Isaiah 65: you shall rejoice and exult for ever and ever.