Psalms 34 Commentary

George Leo Haydock Catholic Bible Commentary (28 verse expositions)

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18

Psalms 34:1Lemma: “David”

“A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed. I will bless the LORD at all times: his praise shall continually be in my mouth. Abimelech: or, Achish”

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; as well as to set the conduct of God in a proper light, and to encourage the virtuous. (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)

Psalms 34:2Lemma: “Arms”

“My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad.”

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.

Psalms 34:3Lemma: “The way”

“O magnify the LORD with me, and let us exalt his name together.”

The way. This may be implied by the word conclude, which Houbigant rejects, observing that St. Jerome has prĉoccupa, (Berthier) as it is in the Par. ed. 1533. (Haydock) — But I fiind prĉcipita. (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.

Psalms 34:5Lemma: “Dust”

“They looked unto him, and were lightened: and their faces were not ashamed. were lightened: or, they flowed unto him”

Dust. Hebrew mots, small “chaff,” Psalm i. 4. (Vatable) — Angel. The evil spirits are employed to punish the wicked, as the good [angels] 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)

Psalms 34:7Lemma: “Their”

“The angel of the LORD encampeth round about them that fear him, and delivereth them.”

Their. Literally, “the destruction of their net.” (Haydock) — Some would translate shachath, “the pit of,” &c. But the Septuagint is preferable; and chapheru means they 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)

Psalms 34:11Lemma: “Not”

“Come, ye children, hearken unto me: I will teach you the fear of the LORD.”

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)

Psalms 34:12Lemma: “Depriving, sterilitatem”

“What man is he that desireth life, and loveth many days, that he may see good?”

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 ateknian, “loss of children;” as Christ was abandoned by his disciples. (Menochius)

Psalms 34:13Lemma: “To me”

“Keep thy tongue from evil, and thy lips from speaking guile.”

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)

Psalms 34:14Lemma: “Please, complacebam”

“Depart from evil, and do good; seek peace, and pursue it.”

Please, complacebam, “treat lovingly.” (Haydock) — Vulgate follows the regimen of the Septuagint 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)

Psalms 34:15Lemma: “Against me”

“The eyes of the LORD are upon the righteous, and his ears are open unto their cry.”

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,” (Berthier) necim, people stricken, gathered themselves upon me, and I knew not.” (Mont.) (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)

Psalms 34:16Lemma: “Separated”

“The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth.”

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 hypocritical 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)

Psalms 34:17Lemma: “One”

“The righteous cry, and the LORD heareth, and delivereth them out of all their troubles.”

One. Septuagint, “daughter.” Aquila, “solitary,” 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)

Psalms 34:18Lemma: “Strong, gravi”

“The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. unto: Heb. to the broken of heart of a contrite: Heb. contrite of spirit”

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 dislikes this. (Haydock) — The resurrection is foretold, (ver. 17.) and here the Catholic Church is signified. (Worthington)

Psalms 34:19Lemma: “Wrongfully”

“Many are the afflictions of the righteous: but the LORD delivereth him out of them all.”

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)

Psalms 34:20Lemma: “Spoke”

“He keepeth all his bones: not one of them is broken.”

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 xxii. 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)

Psalms 34:21Lemma: “Done, euge”

“Evil shall slay the wicked: and they that hate the righteous shall be desolate. desolate: or, guilty”

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)