Psalms 30

Verse 1. Ecstacy. This word is not in Hebrew nor in some of the best Greek copies. Theod.—It seems to be taken from verse 23. ( Calmet.) and intimates that the just may recite this psalm in the latter times, ( Worthington.) when they shall be in the greatest perplexity. Bible.—David composed it when he was obliged to flee from court, (1 Kennicott. 19:1 and 27:1. Calmet.) or in the desert of Moan, seeing himself in the most imminent danger; (1 Kennicott. 23:25. Kimchi. Du Pin) though some refer this psalm to the conspiracy of Absalom, (Theod. Menochius.) or to the unpremeditated fall of David, (Euseb.) or to the captives. Saint John Chrysostom—Our Saviour repeated part of verse 6 upon the cross; and he may perhaps be the object of the whole psalm. The Church prescribes only the six first verses to be recited at Complin. Bert.

Verse 2. Justice. Sym. “mercy.” Thou art the judge between us. Calmet.—How grievous soever I may be afflicted, yet I trust in thee. Worthington.—“I fear that confusion which lasts for ever.” Saint Augustine D.

Verse 3. A God. Hebrew “a rock of strength.” Septuagint “a God who holdeth his shield over me,” υπερασπιστην. Bible.—Refuge. Hebrew “fortress.” Calmet.

Sheol is the place of the dead.

Verse 4. Nourish. Hebrew guide. Bible.—Sym. “take care of me.” Calmet.

Verse 5. Snare. The order to appear at court, after Saul had manifested his ill-will, could be considered in no other light. Calmet.

Verse 6. Spirit. Hebrew ruach. Our Saviour determines the signification of this word, and shews that the saints of the Old Testament believed that the soul survived after its separation from the body, which some commentators have unguardedly said could not be clearly proved. This text may be applicable both to David and to Jesus Christ in a literal sense, as nothing contradictory would ensue, no more than from the prediction, out of Egypt I have called my son, being verified both in the Israelites and in the Messias; as both may truly be styled sons of God, though in a different sense. It is not so with that other prophecy, Behold a virgin, and so forth which some say related both to the wife of the prophet and to the blessed Virgin: which cannot be, as they would not both have children, and still remain virgins. When two literal senses are admitted, they must not be contradictory. The verb is here in the future, both in Hebrew Septuagint and in the common Greek of the New Testament; (Lu. 23:46) though some MSS. of the latter have the present tense, which is adopted by Prot. and so forth Bert.—David commits his cause to God, being convinced that his promises would not be in vain. S. Stephen said in like manner, Lord receive my spirit; (Acts 7:58) and “the saints use this prayer when they leave the body,” (Saint Jerome Calmet.) as well as on any other important occasion, particularly when they receive the holy sacrament. Worthington.—Redeemed, by freeing me from many dangers. The resurrection of Christ might be called a redemption; for which he had paid the price. Bert.

Verse 7. Vanities. Idols, ( Calmet.) superstitious practices, (Hammond) and lies. It may refer to Saul, who performed his promises so ill, and neglected the laws which he had made against witches. Calmet.—Prot. “I have hated them that regard lying vanities.” Bible.—The ancient interpreters, with S. Jerom, seem not to have seen the i, which changes the second into the first person, though here it would be less agreeable to the context. This i would appear unnecessary, if the present Hebrew were correct. Bert. Houbig.

Verse 8. Humility. Hebrew “affliction, thou hast known the tribulations of my soul.” Saint Jerome Bible.—Thou hast often rescued me from my enemies; and canst thou behold my present distress without pity? Calmet.—When God knows his friend to be in misery, he does not fail to relieve him. Bert.

Verse 9. Place. The psalms were commonly composed after the danger was over. David had escaped the lance and the servants of Saul. Calmet.

Verse 10. Belly, or entrails. Menochius. Lamentations 1:20. Sirach 51:29. Bible.—David was filled with indignation at the conduct of his enemies. Calmet.—Both soul and body felt the effects of his great sorrow, ( Bible.) which pervaded every part. Worthington.

Verse 11. Poverty. Septuagint have read ani instead of haoni, “my iniquity,” which seems less accurate, as David had not offended Saul. Sym. has “malice,” ( Calmet.) or “ill-treatment,” κακωσιν. Bible.—We may form some judgment of David’s distress, from his being obliged to eat the consecrated bread at Nobe. Calmet.—Yet without making any change to the Hebrew we may explain it in the sense of the Vulg. as áve signifies to be “bent down.” Bert.—“Chastisements waste my strength.” Pr. disc.—Jesus was a man of sorrows. Bert.

Verse 12. Among. Lit. “above;” super. Bible.—Houbigant would exchange l for m, in Hebrew “to all,” and so forth which seems more agreeable to the sequel, and does not contradict the Vulg. Bert.—David complains that none of his enemies were treated so severely as himself, ( Bible.) though they were very wicked. Menochius.—They all looked upon him with disdain, and even his friends fled from him. This is the picture of the world. A man fallen into distress is the object of general contempt. Calmet.—Yet we ought rather to remember that such a one is sacred: sacra res est miser: and that he ought to excite our compassion. Bible.—Fear. People are afraid to have it known that they were ever acquainted with me, ( Calmet.) lest they should be involved in my misery. Bible.—My friends dare not converse with me. Worthington.

Si malè res cedit, superest tibi nullus amicus:

Omnia fortunæ sunt inimica malæ. Lucian Anthol.

If fortune frown, no friend dares shew his face,

All flee the wretched, and abhor their place.