Ps 33:7

“Christ is more capable of protecting his servants than the devil is capable of stirring up our enemies. For although the same devil gathers for himself hoards and arms them with cruel rage, they are still easily destroyed, because the Savior surrounds his people with his auxiliaries, for the prophet says: "The Angel of the Lord places himself in the midst of those who fear him, and he will rescue them." If the Angel of the Lord rescues those who fear him from dangers, one who fears the Savior is not able to fear the barbarian, nor is someone who has kept the commandments of Christ able to fear the attack of an enemy. The commandments of Christ are the armor of the Christian, and the fear of God drives the fear of the enemy from us. These are our weapons, with which the Savior has equipped us: prayer, mercy and fasting. For fasting guards us more effectively than a wall, mercy liberates us more easily than pillaging, and prayer can wound from a greater distance than an arrow. For an arrow hits the enemy only when he is close at hand, but prayer wounds the enemy even when he is positioned far away.”

“Second, when he says, "The Angel of the Lord shall encamp," he promises a similar benefit; as if to say, others are heard just as this poor man was. Many manuscripts have, "The Angel of the Lord shall encamp." Jerome has, "The Angel of the Lord encamps round about those who fear him." He says therefore, "The Angel of the Lord shall encamp," protecting with the splendor of his light, "round about": Ps. 124: "Mountains are round about him," namely the Angels: 2 Kgs. 6: "There are many more with us than with them." And below: "Behold, the mountain," etc. He shall encamp, therefore, that is, he shall make an encampment: Heb. 1: "All are ministering spirits." "And he shall deliver them," namely from the attack of enemies and demons: Jdt. 7: "The children of Israel do not trust in lance or arrow, but the mountains defend them," namely the Angel, or Christ: Is. 9. According to the translation of the Seventy Interpreters, "He shall be called the Angel of great counsel." Because he was sent by God insofar as he is man. Or, Angel is understood as a prelate of the Church: Mal. 2: "He is the angel of the Lord of hosts." For the prelates of the Church ought to guard their flock.”

“(Heb.: 34:8-11) This praise is supported by a setting forth of the gracious protection under which God's saints continually are. The מלאך יהוה, is none other than He who was the medium of Jahve's intercourse with the patriarchs, and who accompanied Israel to Canaan. This name is not collective (Calvin, Hupfeld, Kamphausen, and others). He, the One, encampeth round about them, in so far as He is the Captain of the host of Jahve (Jos 5:14), and consequently is accompanied by a host of inferior ministering angels; or insofar as He can, as being a spirit not limited by space, furnish protection that covers them on every side. חנה (cf. Zac 9:8) is perhaps an allusion to מחנים in Gen 32:2., that angel-camp which joined itself to Jacob's camp, and surrounded it like a barricade or carrago. On the fut. consec. ויחלּצם, et expedit eos, as a simple expression of the sequence, or even only of a weak or loose internal connection, vid., Ewald, 343, a. By reason of this protection by the Angel of God arises (Psa 34:9) the summons to test the graciousness of God in their own experience. Tasting (γεύσαστηαι, Heb 6:4., Pe1 2:3) stands before seeing; for spiritual experience leads to spiritual perception or knowledge, and not vice versa. Nisi gustaveris, says Bernard, non videbis. David is desirous that others also should experience what he has experienced in order that they may come to know what he has come to know, viz., the goodness of God. (Note: On account of this Psa 34:9, Γεύσασθε καὶ Ἴδετε κ. τ. λ., Ps 33 (34) was the Communion Psalm of the early church, Constit. Apost. viii. 13, Cyril,. Catech. Myst. v 17.) Hence, in Psa 34:10, the call to the saints to fear Jahve (יראוּ instead of יראוּ, in order to preserve the distinction between veremini and videbunt, as in Jos 24:14; Sa1 12:24); for whoso fears Him, possesses everything in Him. The young mature lions may sooner lack and suffer hunger, because they have no prey, than that he should suffer any want whatsoever, the goal of whose striving is fellowship with God. The verb רוּשׁ (to lack, be poor, once by metaplasm ירשׁ, Sa1 2:7, root רשׁ, to be or to make loose, lax), elsewhere used only of men, is here, like Psa 104:21 בּקּשׁ מאל, transferred to the lions, without כּפירים being intended to refer emblematically (as in Psa 35:17; Psa 57:5; Psa 17:12) to his powerful foes at the courts of Saul and of Achish.”