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)

The enemy had reduced me to the greatest misery. (Calmet)

But God has admitted me to his table. (Menochius)

This may be explained of the sacred mysteries received in the Church, (St. Ambrose) or of the Scriptures, which nourish our souls. (St. Jerome)

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, &c. 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.

Oil. Christians are also strengthened by the sacraments of confirmation, penance, holy orders, matrimony, and extreme unction. (Worthington)

Three of these are administered with oil. (Haydock)

It was customary to anoint the head of guests with perfumes, (Matthew xxvi. 7., and Luke vii. 46.) both among the Jews and Gentiles. But the Fathers explain this text of chrism, used in confirmation. (St. Athanasius; Theodoret) (Calmet)

Chalice. The blessed sacrament and sacrifice of Christ’s body and blood. (Worthington)

Inebriateth. Hebrew, “overflowing;” being constantly replenished (Canticle of Canticles vii. 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 xliii. 34. “Thy chalice inebriating me,” occurs in most copies of the Septuagint, in Sixtus V., &c. But the more correct edition of the Septuagint and all the Greek interpreters, (St. Jerome, ep. ad Sun.) agree with the Hebrew and Vulgate.

How, &c., is added by way of explanation; or rather, the Septuagint have taken two words from the following verse, ac tob, verumtamen bonum. (Calmet)

Protestants, “surely goodness and mercy,” &c. (Haydock)

Theodotion and Symmachus were not acquainted with this division, which seems less accurate, though the sense be much the same. (Berthier)