Psalm xxxiv. (Judica Domine nocentes me.)
Notes & Commentary:
Ver. 1. David.
Some of the Greek copies add, "psalm," and "unto the end." It was composed during the persecutions of Saul, &c., and is
applied by the Fathers to Jesus Christ, who quotes ver. 19, (John xv. 25.; Calmet) and it seems to be in the same state with
several others, which speak of his sufferings. (Berthier) --- The expressions are very animated, and though vengeance was
not so strictly forbidden under the old law, (Matthew v. 44.) yet we may explain them as predictions. (Theodoret) --- David
always evinces the greatest moderation, (Psalm vii. 5.) and treated even Saul with the utmost respect. What he says, therefore,
was dictated by a sincere desire of their conversion, and that they might prevent eternal torments. (Asterius) (Calmet) ---
His name implies one "beloved," &c., inasmuch as he is a figure of Christ, the conqueror of death and hell. (St. Augustine)
(Worthington) --- Judge. Hebrew, "plead." I do not wish them to be condemned unheard. (Calmet) --- A vindictive person
does not thus commit his cause to God. Jesus Christ was all mildness. But in the spiritual warfare, we may well address these
words to God, (Berthier) who is often represented as a mighty warrior, Exodus xv. 3. (Calmet)
Ver. 2. Arms.
Hebrew magen, "buckler," of a smaller size (1 Kings xvii. 6, 7.) than the shield, (tsinna) which was
used to cover the whole body. St. Jerome renders the latter word by hastam, "the spear." (Calmet) --- But this text
speaks of defensive weapons.
Ver. 3. The
way. This may be implied by the word conclude, which Houbigant rejects, observing that St. Jerome has præoccupa,
(Berthier) as it is in the Par. ed. 1583. (Haydock) --- But I fiind præcipita. (Berthier) --- "Prevent" the designs,
stop the passage, or "hurl my persecutors headlong." (Haydock) --- Take offensive weapons. He foretells the ruin of
those who persecuted the Church. (Worthington) --- Salvation, though my enemies deny it, Psalm iii. 2.
Ver. 4. Let
them. So most people render the Hebrew, though it may be understood in the future, (Berthier) as Montanus translates.
(Haydock) --- Me. The wicked shall be confounded in the end, when the just shall triumph. (Worthington)
Ver. 5. Dust.
Hebrew mots, small "chaff," Psalm i. 4. (Vatable) --- Angel. The evil spirits are employed to punish the wicked,
as good protect the just, Psalm xxxiii. 8. Some Fathers have supposed that every man was attended by a good and a bad angel.
(Hermes ii.; Origen xxxv. in Luke; St. Gregory of Nyssa, vit. Mos.; Cassian viii. 17., and xiii. 12.) --- But the Church admits
the power of the wicked spirits only against those who take part with them, or "as far as God allows them" (St. Jerome) to
tempt. The devil is like a dog chained down, which can bite none but those who come within its reach. (St. Augustine) ---
Both good and bad angels are ministers of God's justice. (Haydock)
Ver. 6. Slippery.
The systems of infidels, who deny a future existence are of this nature. If they were even true, the just would have lost
nothing by pursuing a virtuous course. (Berthier)
Ver. 7. Their.
Literally, "the destruction of their net." (Haydock) --- Some would translate shachath, "the pit of," &c. But the
Septuagint is preferable; and chapheru means the have "covered with shame," as well as dug for my soul. (Berthier)
--- Pit ought to be removed to the latter part of the verse. Saul laid many falsehoods to the charge of David, (Calmet)
and insidiously sought his ruin. (Haydock)
Ver. 8. Fall.
He foretells the destruction of Saul, and his own glory. (Calmet)
Ver. 9. Salvation.
In the midst of troubles he is not devoid of hope, and after his deliverance he looks for eternal happiness. (Worthington)
Ver. 10. Lord.
Some Latin copies repeated this, while others in the original passed over the word entirely. (St. Jerome ad. Sun.) --- Be
thou my life whom I always seek." (St. Augustine) --- Poor, in general, or David, who was supplied by Abimelech with
food, 1 Kings xxi. 3. (Calmet)
Ver. 11. Not.
Accusing me of disloyalty, &c. (Flaminius) --- We must not imagine that David was cited to the bar. This is admirably
explained of Jesus Christ at the tribunal of Pilate, (Calmet) and of the high priests. (Haydock) (Matthew xxvi.) --- God knows
not what cannot be; (Worthington) and therefore Christ could not acknowledge what was falsely laid to his charge. (Haydock)
--- The martyrs, &c., have often been exposed to the shafts of calumny. (Berthier)
Ver. 12. Depriving,
sterilitatem. (Haydock) --- Hebrew denotes the condition of one who has lost a husband or father. --- I had exposed my
life for the welfare of the state, and of those who now seek my ruin. (Calmet) --- Yet David was not slain. This was verified
in our Saviour. (Worthington) --- Septuagint have Greek: ateknian, "loss of children;" as Christ was abandoned by his
disciples. (Menochius)
Ver. 13. To
me. Hebrew also signify, "when they were sick," which manifests a more heroic charity; though yet it is more natural to
suppose that David would assume these robes of penance when he was under affliction, as St. Jerome intimates, cum infirmarer
ab eis. (Berthier) --- Our Saviour's life was a continual penance, though he stood in no need of it for himself. (Worthington)
--- David was aware that the best method of avoiding the attacks of his enemies, was to make God his friend, by sentiments
of humility, and by penance. (St. Augustine) (Calmet) --- Bosom. I shall reap the advantage from my prayer, if it be
of no service to my enemies. (Genebrard) (Luke x. 6.) (Menochius) --- May what I wish for my enemies fall to my own lot. I
have prayed for them in secret and with the utmost fervour. (Calmet) --- I have repeatedly urged my request, (Houbigant) or
I am confident my prayer will be of some service, at least to myself. (Berthier)
Ver. 14. Please,
complacebam, "treat lovingly." (Haydock) --- Vulgate follows the regimen of the Septuagint Greek: euerestoun, which
may govern an accusative case. Hebrew is plainer, I walked," (Berthier) or "behaved myself as though he had been my
friend or brother." (Protestants) (Haydock) --- So. Septuagint seem to have explained am, "truly," instead
of mother; as the points would determine the Hebrew, "like one who bewails his mother;" (Berthier) or, "like a mother
mourning, I bowed down in grief." (St. Jerome) --- An ancient Greek interpreter has, "like one mourning for a brother born
of the same mother." I felt the affliction of my enemies and sympathized with them, endeavouring to alleviate their distress
as much as possible. (Calmet) --- Such was the conduct of David, the figure of the Messias; so that the expressions which
seem too strong, must not be taken for imprecations. (Berthier) --- Christ was the good Samaritan who relieved the wounded
man, Luke x. (Worthington) --- St. Paul admonishes us to weep with those who weep, Romans xii. 15. (Menochius)
Ver. 15. Against
me. Hebrew, "in my distress," (Houbigant) or "infirmity." (St. Jerome) --- Thus was my kind attention repaid. (Haydock)
--- My enemies became only the more insolent, and stood beside me, to shew their contempt. (Calmet) --- Scourges. Hebrew
also, "vile men." (Montanus) (Haydock) --- The Roman psalters have "and they were ignorant," ignoraverunt. (Calmet)
--- David could not think that he had given any offence: much less had our Saviour. (Haydock) --- He knew no just cause why
the Jews persecuted him, as they were actuated by malice. (Worthington) --- David knew not personally those who afflicted
him. (Menochius)
Ver. 16. Separated,
and could not agree in their testimonies. This may be one meaning of charak, as it has several. (Berthier) -- "They
did tear me, and ceased not, (16) with hypercritical mockers in feasts, they gnashed," &c. (Protestants)
(Haydock) --- Many of their attempts have been frustrated by thy Providence, yet they do not enter into themselves. (Theodoret)
Ver. 17. One.
Septuagint, "daughter." Aquila, "solitary," Greek: monachen. Protestants, "darling," or my soul which is so desolate,
Psalm xxi. 21. (Haydock) --- So Christ said, Why hast thou abandoned me? (Matthew xxvii.) not affording me such consolation
as other saints enjoy in their agony. (Worthington)
Ver. 18. Strong,
gravi. Hebrew hatsum, numerous, (1 Machabees i. 1.; Menochius) and "weighty," (Haydock) which is the consequence
of great numbers, (Berthier) and of virtue. St. Augustine understands the Church, which is not carried away like chaff before
the wind. Amama dislike this. (Haydock) --- The resurrection is foretold, (ver. 17.) and here the Catholic Church is signified.
(Worthington)
Ver. 19. Wrongfully.
Hebrew, "liars," (St. Jerome; Haydock) alluding to Saul, &c. (Calmet) Christ explains this of himself, John xv. (Worthington)
--- Who. Some supply a negation. (Berthier) --- "Neither let them wink with the eye who." (Protestants) This
sign might indicate friendship, or evil machinations, Proverbs vi. 13., and x. 10. (Calmet) --- "They pretended by their looks
what they did not entertain in their hearts." (St. Augustine) (Menochius)
Ver. 20. Spoke.
Hebrew adds lo, "not." But it may be better explained as an interrogation. "Have they not spoken?" &c., as the
enemies used deceit. (Houbigant) (Berthier) --- Earth. This word is omitted in the Roman Septuagint, St. Augustine,
&c. But Theodoret reads it, and it is in all the other Greek interpreters, and in the Arabic and Syriac. (Calmet) ---
Hebrew, "they devise deceitful matters against them that are quiet (righe, divided, &c.) in the land." (Protestants)
or "in the plunder of the earth they devise deceit." (St. Jerome) (Haydock) --- They appear friendly, but when alone they
talk to the earth, like people in deep study and full of passion. (Calmet) --- This terrestrial anger is the source
of much evil. (Berthier) --- The Jews and Herodians said, Master, &c., designing to inveigle our Saviour, Matthew
xxi. The priests and Pharisees also accused him boldly, and instigated the people to demand his crucifixion. (Worthington)
--- They were split into parties, and invaded those who were the reverse of passionate. (Menochius)
Ver. 21. Done,
euge. Hebrew heach. (Haydock) --- This term occurs ten times in Scripture, and here denotes the joy felt in the
destruction of an enemy. Thus the Jews insulted over Christ expiring on the cross. (Berthier) --- Seen. No farther
reserve is necessary: he is fallen, or we have accused him of nothing but what we have seen. (Calmet)
Ver. 22. Silent.
I have chosen thee for my judge and protector. (Calmet) --- Pronounce sentence if they be in the right; and if not, rescue
me from their fury. (Haydock)
Ver. 23. Attentive.
Hebrew, "watch over." He implores present assistance. (Berthier)
Ver. 24. Thy.
Many copies read "my," with St. Augustine, Euthymius, &c. But thy agrees with the Roman (Calmet) and Alexandrian
Septuagint and Hebrew. (Haydock)
Ver. 25. It
is well, occurs only once in Hebrew, which may be imperfect, as many versions supply the second. (Berthier) --- Mind,
as we could have desired. Protestants, "Oh, (marginal note adds ah) so would we have it." (Haydock) --- Things go on well
according to our mind. (Menochius)
Ver. 26. Great.
St. Augustine reads, "malicious." (Calmet) --- At the day of judgment the wicked will be condemned. (Worthington) --- If this
judgment were not to take place, religion would be a fable: as impiety is not always punished in this world. (Berthier)
Ver. 27. Them.
The blessed in eternal glory. (Worthington) --- Justice. Or wish that sentence may be pronounced in my favour. (Calmet)
--- Delight. Hebrew, "who delights." (St. Jerome) (Haydock) --- But the Greek interpreters read as we do. (Berthier)
Ver. 28. Meditate.
Hebrew word is used to signify speaking with refection. (Calmet)
