Psalm 22
a. [Psalmus David] Dominus regit me, et nihil mihi deerit: in loco pascuae
ibi me collocavit. Super aquam refectionis educavit me: animam meam convertit.
Deduxit me super semitas iustitiae, propter nomen suum.
a. [A psalm for David] The Lord ruleth me: and I shall want nothing. He hath
set me in a place of pasture. He hath brought me up, on the water of refreshment:
he hath converted my soul. He hath led me on the paths of justice, for his own
name's sake.
b. Nam et si ambulavero in medio umbrae mortis, non timebo mala, quoniam tu
mecum es. Virga tua et baculus tuus, ipsa me consolata sunt: parasti in conspectu
meo mensam adversus eos qui tribulant me. Impiguasti in oleo caput meum: et
calix meus inebrians quam praeclarus est.
b. For 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.
Thou hast prepared a table before me against them that afflict me. Thou hast
anointed my head with oil; and my chalice which inebriatheth me, how goodly
is it!
c. Et misericordia tua subsequetur me, omnibus diebus vitae meae. Et ut inhabitem
in domo Domini in longitudinem dierum.
c. And 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.
a. 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.
a. Previously, the Psalmist spoke in the person of Christ concerning his many
tribulations. Here, he speaks of the assistance by which he is preserved in
these (tribulations). He remembers, first, the kindnesses by which he is preserved,
and second, the strength of (his) preservation, at, The
earth is the Lord's (Psalm 23).
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.
This psalm does not have a new title, but seems to describe those walking upon
a path: whence it can signify the return of the people from Babylon, and the
return of Christ to heaven from earth.
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 adiutorio contra mala, ibi, Nam
et si ambulavero. Circa primum tria tangit. Primo commemorat sufficientiam
divinae promissionis. Secundo eius abundantiam, ibi, In
loco pascuae. Tertio eius effectus, ibi, Animam
meam convertit.
Concerning (the present psalm), he does two things. First, he brings past kindnesses
to mind, and then future ones, at, And thy
mercy. Concerning the first he does two things. He brings to mind those
kindnesses which consist, first, in the comfort of goods, and secondly in aid
against evils, at, For though I should walk.
Concerning the first, he does three things. He calls to mind, first, the sufficiency
of the divine promise, second, its fullness, at, In
a place of pasture, and third, its effect, at, He
hath converted my soul.
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: Ioan. 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 etc.. Matth. 6:
Primum quaerite regnum Dei, et haec omnia adiicientur
vobis. Tum in futuro omnem sufficientiam habebimus, quia Nihil
deerit nobis, quoniam habebimus Deum.
Therefore, he first sets forth the divine providence: whence he says, The
Lord ruleth me. Jerome('s version has), The
Lord shepherds me. And this (amounts to) the same (thing), for he who
shepherds, rules. And this is understood on the part of the Church, (and is)
to be said of Christ who is our shepherd: John 10:11: I
am the good shepherd; Matthew 6:26: Behold
the birds of the air etc.; for God is called our shepherd: He Himself
shepherds even the birds of the air, as (His shepherding) is spoken of at Micheas
7:14: (Feed) Shepherd thy people with thy rod,
the flock of thy inheritance: Romans 15:12: He
that shall rise up to rule the Gentiles. And he shepherds sufficiently;
whence (the psalmist) says, I shall want nothing:
namely concerning that which is necessary for (his) salvation; and in temporal
matters, there is Luke 22:35: When I sent you
without purse, and scrip, and shoes, did you want any thing? But they said:
Nothing etc.; Matthew 6:33: Seek ye
first...the kingdom of God...and all these things shall be added unto you. At
that time in the future, we will have every sufficiency, since I
shall want nothing, for we will have God.
Abundantiam omnem designat metaphorice per abundantiam cibi et potus. Quia si
pascit, habet se ad nos sicut pastor ad oves; quae duobus pas ur, scilicet herbis
et aqua. 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.
He describes every abundance metaphorically through an abundance of food and
drink. For if he pastures us, he is related to us as a shepherd to (his) sheep,
who are nourished in two ways, namely by grass and water. With respect to the
first, he says, He hath set me in a place of
pasture, that is, fit for pasture where there is an abundance of grass.
These abundances are the sacred writings of divine scripture and spiritual things:
Ezechiel 34:14: ...on green grass, and be fed
in fat pastures... With respect to the second, he states, He
hath brought me up on the water of refreshment.
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 etc.
And he says He has set, because the
divine word does two things, namely it instructs beginners, and strengthens
the accomplished. With respect to the first, he says, In
a place of pasture. With respect to the second, he says, He
has set me there. As for the second he says, He
hath brought me up on the water of refreshment. This is the water of
baptism: Ezechiel 36:25: I will pour upon you
clean water etc.
Vel est aqua sapientiae sacrae doctrinae; quae quidem et est cibus, quia confortat;
et aqua, quia refrigerat: Eccl. 15: Aqua sapientiae
salutaris potavit illum.
Or, it is the water of the wisdom of holy scripture; which is certainly food
and water, because it strengthens much and refreshes respectively: Ecclesiasticus
15:3: The water of wholesome wisdom to drink.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 etc. Et conversio fit
virtute Dei. Thren. ult.: Converte nos Domine
ad te.He hath converted my soul. Here is the
effect of pasture, that it Hath converted my
soul. Or, he says what these pastures are that (effect this) conversion
of soul. There is a twofold effect of spiritual teaching. The first is interior,
in the conversion of the soul to God, when it draws itself completely from the
things of (this) world. Psalm 18:8: The law
of the Lord is unspotted, converting souls, the testimony (of the Lord is faithful,
giving wisdom to little ones). And conversion is effected by the power
of God. Lamentations 5:21: Convert us, O Lord,
to thee.
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.
The second effect (of spiritual teaching) is external, that he carry out external
works; whence he says, He hath led me on the
paths of justice; these are good works. Isaiah 40:3: Make
straight...the paths of our God.
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.
Or, the paths are counsels. Proverbs
4:11: I will lead thee by the paths of equity;
and this, For his own name's sake, that
is, for the glory of your name. Psalm 78:9: For
the glory of your name...deliver us.b. 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 etc. Sed Umbra
mortis dicitur praesentis vita caligine peccatorum obscura. Iob 3: Occupet
eum caligo etc.
b. For. Here he sets forth the kindnesses
(which aid him) against evils, first in general, and then, specifically, at,
Thy rod. He speaks like a man going
through a dangerous place for whom security is necessary; and he sets forth
these kindnesses here (at), For though I should
walk in the midst of the shadow of death, I will fear no evils, for thou art
with me, as guide and protector; and thus I will be secure. The
shadow of death signifies present trouble: for a shadow is a presage
of the body which follows. Colossians 2:17: Which
are a shadow of things to come,but the body is of Christ; thus tribulation
is a sort of sign of death. Psalm 137:7: If
I shall walk in the midst of tribulation, thou wilt quicken me etc. But,
The shadow of death, signifies the present
life, obscure, full with the mist of sins. Job 3:5: Let
a mist overspread it.
Vel Umbra mortis di ur facta haereticorum
portantium in se imaginem diaboli. Iob 28: Lapidem
caliginis et umbram mortis dividit torrens etc. Dicitur autem Umbra
mortis, quod non infert malum Deo praesente. Iob 17: Pone
me juxta te etc. Isa. 43: Cum transieris
per aquas, tecum ero, ne flumina operiant te: cum ambulaveris in igne, non combureris.
Or, The shadow of death, signifies the
deeds of heretics bearing within themselves the likeness of a devil. Job 28:3:
(He hath set a time for darkness, and the end
of all things he considereth,) the stone also that is in the dark and the shadow
of death etc. It is said, however, that The
shadow of death does not bring evil to those present to God. Job 17:3:
(Deliver me, O Lord, and) set me beside thee
etc.; Isaiah 43:2: 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, and the flames shall not burn
in thee.
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 etc.
But in addition to the aforesaid security, he sets forth three kindnesses which
God does in these conditions. First, he supports: whence he says, Thy
rod and thy staff. And this can be understood in two ways. (In) the first
way, by Rod, let us understand guidance
of life. A rod of direction is the scepter
of thy kingdom (Hebrews 1:9). By Staff,
let us understand a prop. Tobias 5:23: The
staff of our old age. Jerome's version has Support:
as if to say, "(Your) manifestation and sustenance themselves have comforted
me;" that is, they have given me comfort along the way. 2 Corinthians 1:3-4:
(Blessed be the God and Father of our Lord
Jesus Christ, the Father of mercies, and) the God of all comfort. Who comforteth
us (in all our tribulation). In the second way, that this may be shown
to pertain to correction, that the rod corrects. Proverbs 13:24: He
that spareth the rod (hateth his son: but he that loveth him correcteth him
betimes).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. 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).
And thy staff, namely of the discipline
of an elder; as if he were saying, "Your gentle and also firm correction gave
me comfort;" Proverbs 3:12: For whom the Lord
loveth, he chastiseth: and as a father in the son pleaseth himself. With
respect to the second, he says, Thou hast prepared
a table before me, of a twofold doctrine. Proverbs 9:2-3: She
set forth her table. She hath sent her maids to invite to the tower:
where there are diverse dishes, namely diverse spiritual writings. And this,
Before me, because, On
his law he shall meditate day and night (Psalm 1:2).
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.
Or, the sacramental Table, namely of
the altar. Table is found in holy scriptures
in three ways. First, there is the table of the old law. Exodus 25:23, 30: Thou
shalt make a table...of setim wood...And thou shalt set upon the table loaves
of proposition. Next, there is the (table of the) New Testament. 1 Corinthians
10:21: You cannot be partakers of the table
of the Lord, and of the table of devils; and this table was both an actuality
and a symbol. Finally, there is the table in our homeland. Luke 22:29-30: And
I dispose to you...a kingdom; that you may eat and drink at my table, in my
kingdom.
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.
And with each table, we fight against our enemies; whence he says, Against
them that afflict me; for by the table, which is holy scriptures, we
drive away temptations. Ephesians 6:16: In
all things taking the shield of faith, wherewith you may be able to extinguish
all the fiery darts of the most wicked one.
Item corpus Christi contra inimicos tuetur, ut dicit Chrysostomus Super
Ioan.
Again, the body of Christ defends against enemies, as Chrysostom says (in his
Homilies) upon the Gospel of John.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.Thou hast anointed my
head with oil,
that is with joy. (One's head) is marked by two things, namely by anointing
oil, and inebriating wine. And he says that this is similar to the eastern people
of old who on a festive day used to anoint (their) heads with oil. Isaiah 61:3:
To give them a crown for ashes, and the oil
of joy for mourning.Caput meum, idest Christum, impinguasti,
idest replesti abundantissime, oleo
spiritualis gratiae, ut ex eo ad nos gratia diffunderetur. 1 Cor. 8: Unus
Dominus Iesus Christus per quem omnia, et nos per ipsum. Psal. 44: Unxit
te etc.
My head, that is Christ, Thou
hast anointed, that is, you have filled most abundantly, With
oil, (that is) with spiritual grace, so that grace may pour out upon
us from him. 1 Corinthians 8:6: One Lord Jesus
Christ, by whom are all things, and we by him. Psalm 44:8: (God,
thy God,) hath anointed thee etc.
Vel, Caput meum, idest mentem meam.
Matth. 6: Tu autem cum ieiunas, unge caput
tuum, idest mentem oleo, idest spirituali devotione,
Or, My head, that is, my intellect.
Matthew 6:17: When thou fastest anoint thy
head, that is, (your) intellect, With
oil, that is, with spiritual devotion,
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.And your chalice,
or My
(chalice), that is, having been given to me, or Your
(chalice), given by you. This chalice is a gift of divine love which
inebriates. For the person who is drunk is not in control of his faculties,
nor does he speak according to himself, but (rather) according to the impulse
of the wine; in such a manner does the one who is filled with divine love speak
according to God: for he has been enraptured. Canticle of Canticles 5:1: ...eat,
O friends, and drink, and be inebriated. Isaiah 55:10-11: As
the rain and the snow come down from heaven...and inebriate the earth...and
make it to spring; so shall my word be, which shall go forth from my mouth.
Jeremiah 23:9: I am become as a drunken
man, and as a man full of wine, at the presence of the Lord.
Vel calix dicitur sanguis Christi, quia debet inebriare. Et
hic quam praeclarus est, idest maxime clarus.
Or, Chalice, is said of the blood of
Christ, because it ought to inebriate. How
goodly is it, that is, most glorious.
c. Et misericordia etc. Hic ponit beneficia
futura. Et primo quantum ad participationem divinorum donorum; secundo quantum
ad fruitionem ipsius Dei.
c. And thy mercy etc. Here he sets forth
the future kindnesses. First, with respect to (our) participation in the divine
gifts, and second to the enjoyment of God Himself.
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 iuvat ut efficiatur.
Therefore he states, "All these things of which I have spoken, you have given
to me; but I pray (now) so that Your mercy
will follow me." He asks for other things so that he might anticipate
this which follows. And both are necessary, anticipating, because it arouses
the soul, and following, (because) it supports (the soul) so that it may be
effective.
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 etc. Isa. 65: Gaudebitis
et exultabitis usque in sempiternum.And that I may dwell in the house of the
Lord,
that is, within the Church, Unto length of
days, that is, always by grace, and in heaven by glory. Psalm 26:4: One
thing I have asked of the Lord (...that I may dwell in the house of the Lord
all the days of my life); Isaiah 65:18: You
shall be glad and rejoice for ever in these things.
© Stephen Loughlin (sjl1@desales.edu)
The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)
