(extract of the psalm 52 associated to this generation, verses 1 and 2 – title of the psalm – )
- For the conductor, a maskil of David.
- When Doeg the Edomite came and told Saul and said to him, « David came to the house of Ahimelech. »
In his flight to escape from Saul’s troops, David found refuge in Nob, where the ark of the covenant and the priests who worship it are. Hungry, he asks to consume the breads consecrated. Priest Ahimelech accepts David’s request. Doeg, who witnessed the scene with Ahimelech, warns Saul, who then decides to take revenge on the priests who assisted David in his pursuit. But the servants of Saul refused to execute the priests. Saul then turns to Doeg, who executes the priests.
- For  the old fathers (of the church), the thing was simple: the first gospel had been written by the Apostle Matthew “for believers from Judaism” (Origen). Many still think so, although modern criticism is more attentive to the complexity of the problem. Several factors make it possible to locate the first gospel. It seems clear that the current text reflects Aramaic or Hebrew traditions: typically Palestinian vocabulary (binding and loosening, yoke to wear, reign of heaven …) expressions that Matthew considers it useless to explain to his readers, various uses ( 5.23, 12.5, 18.104.22.168). On the other hand, it does not seem to be the simple translation of an Aramaic original, but to testify to a Greek writing. Although typically steeped in Jewish tradition, it can not be said to be of Palestinian origin. Ordinarily, it is thought that it was written in Syria, perhaps in Antioch (Ignatius refers to it at the beginning of the second century) or in Phenicia, because in these countries lived a large number of Jews. Finally, we can see a controversy against the Orthodox Judaism of the Pharisees, as it manifests itself at the synagogal assembly of Jamnia (Yavne) in the 80s. In these conditions, many authors date the first gospel of the years 80-90, perhaps a little earlier; we can not reach complete certainty on the subject.
The split had already come to light during the destruction of the Temple. The  Judeo-Christians had disassociated themselves from the other Jews during the great Jewish revolt against the Romans of 66; they had preferred to flee to Pella in Transjordan rather than fighting in Jerusalem. The confrontation cited in the Gospel according to Matthew about the Pharisees, seems more adapted to the new rules of holiness defined by the school of Yavné to which the first Christians refuse.
- Where  begins to manifest in the history of the nascent Church a state of mind hostile to the Jews? It is necessary to find the origin back quite high. He was born as soon as Christian preaching turned away from Israel, where it recorded more setbacks than successes, to the Gentiles and found in them compensation for its initial setbacks. It is amplified when the later expansion of Christianity has become the practice of preachers born in paganism, and the Church is no longer essentially, on the sidelines of the Jewish people stiffened in its refusal, but the redeemed kindness. Absent from the epistles of Paul, disappointed by his compatriots, but incapable of hating them, he is clearly manifested in the Fourth Gospel, where the very name of the Jew takes on a pejorative meaning. Christian anti-Semitism is first and foremost the expression of the frustration aroused by Israel’s resistance. It accompanies the pretensions of the nascent Church to supplant the chosen people. It also translates the need to explain the refusal of the Jews to the message intended for them.
(extract of the psalm 52 associated to this generation, verses 3 to 9 )
- Why do you boast of evil, you mighty man? God’s kindness is constant.
- Your tongue plots destruction, as a sharpened razor, working deceit.
- The writers of the Gospels by introducing the arguments of their own struggle prepare a future that is both fatal for the Jewish people and for the world by distorting the divine message of its original significance.
- You loved evil more than good, falsehood more than speaking righteousness forever.
- You loved all destructive words, a deceitful tongue.
- In wanting to bring down the “Jewish competition” of this generation, the authors will generate much more harm than desired,
- God, too, shall tear you down forever; He will break you and pluck you from [your] tent, and uproot you from the land of the living forever.
- David recalls the final fate of the house of Esau which will eventually have to recognize the supremacy, at least vis-à-vis God of Jacob,
- And righteous men will see and fear, and laugh at him.
- « Behold the man who does not place his strength in God and trusts his great wealth; he strengthened himself in his wickedness. »
- Christianity throughout the centuries that follow will not be content to be a spiritual power, all the empires of the West will be under its control. It is this power that will be constantly used towards the Jewish communities of Christian empires.
- If some  of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root,
- do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you.
- You will say then, “Branches were broken off so that I could be grafted in.”
- Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble.
- For if God did not spare the natural branches, he will not spare you either.
- Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off.
- And if they do not persist in unbelief, they will be grafted in, for God is able to graft them in again.
- After all, if you were cut out of an olive tree that is wild by nature, and contrary to nature were grafted into a cultivated olive tree, how much more readily will these, the natural branches, be grafted into their own olive tree!
(extract of the psalm 52 associated to this generation, verses 10 and 11 )
- But I am like a fresh olive tree in the house of God; I have trusted in the kindness of God forever and ever.
- I will thank You forever and ever when You have done [this], and I will hope for Your name, for it is good, in the presence of Your devoted ones.
 New Testament / Complete Edition TOB / Stag Publishing / Introduction to the Gospel according to St. Matthew. (French: Nouveau Testament/édition intégrale TOB/Éditions du Cerf/Introduction à l’évangile selon Saint-Matthieu ).
 Dan Jaffé / Judaism and the advent of Christianity / General Introduction (French: “Le judaïsme et l’avènement du christianisme”/Introduction générale (pages 39/40 et 78) ).
 Marcel Simon: “Verus Israel” / Chapter “The conflict of orthodoxies / Christian anti-Semitism” (French: “Verus Israel”/Chapitre « Le conflit des orthodoxies/L’antisémitisme Chrétien » (II, page 245) ).
 Romans 11 ( New International Version (NIV) ), Chapter 11, verses 19 to 24.