Psalm 57 (56):1Meaning & Commentary from the Church Fathers

The danger intensifies when we reach the pinnacle, where those who stand at such heights are filled with dread, knowing that the only way to remain safe is to avoid looking down; otherwise, they become overwhelmed with vertigo. This is why the prophet continually reminds us, ‘Thou shalt not destroy (that thou mayest not molest),’ urging us to rouse our slumbering spirits and safeguard them from the temptation to fall.

Initially, we may require just a slight nudge to remain diligent. Why is that? Even the least industrious individual begins with great enthusiasm and vigor and readily embraces the task at hand. However, as we progress along the journey and our fervor diminishes, we may find our strength waning, making us susceptible to falls. In those moments, the prophet arrives at the opportune time, like a supportive staff, to remind us, ‘Thou shalt not destroy (lest thou molest).’ The adversary then intensifies his attacks. For just as pirates do not assault ships departing empty from the dock, seeing no benefit in sinking an unladen vessel, they wait until those ships return brimming with cargo to unleash their cunning; similarly, the wicked adversary targets those who have amassed virtue through fasting, prayer, charity, and purity, seeking to strip them of their spiritual treasures as they approach the safety of the harbor, prompting a great loss. Thus, the prophet implores us, ‘Thou shalt not destroy (lest thou molest).’

Rebounding from a fall can be immensely challenging; as wisdom instructs, ‘When the wicked come into the depth of wickedness, he does not care’ (Proverbs 18:3). We tend to forgive those who stumble initially due to inexperience, but those who fall after many successes face scrutiny and are often viewed as negligent. This situation is not only unfortunate for the individual but leads many others into temptation, rendering such sin even more grave. Aware of this, let us heed the words of the prophet, and avoid alarming our lives ‘to the end.’ This is also why Ezekiel states that if a righteous person falls into sin, ‘his righteousness shall not be remembered to him, but he shall die in his sin’ (cf. Ezekiel 3:20, Ezekiel 18:24). He stresses the importance of the end. Conversely, he also highlights the power of transformation, saying if a sinner repents, ‘he shall live, he shall not die’ (Ezek. 18:21-22).

Observe how he emphasizes the significance of the conclusion. To prevent even the righteous from becoming complacent in their righteousness, the prophet instills fear regarding the ending; to encourage the sinner, despairing after his failings, he offers hope by redirecting focus to what lies ahead. He assures the sinner that despite their many transgressions, hope remains if they choose a different trajectory moving forward. To the righteous, he warns not to be overconfident in their good deeds, for one can still fall if they do not maintain the same passion until the journey's conclusion. Thus, he effectively dispels negligence in one while alleviating despair in the other.

It directs us to none other than the one mentioned in the declaration, "The end of the law is Christ for righteousness to every one that believeth" (Rom. 10:4). Therefore, when you hear of Christ, be cautious not to hastily reach the conclusion.

So, who are these individuals distanced from the holy ones as noted in the Title? Let the Title reveal their identity. On the occasion of the Lord's Passion, when He was crucified, a Title was inscribed that stated in Hebrew, Greek, and Latin, "Jesus of Nazareth, King of the Jews" (John 19:19). This Title was expressed in three languages, as if corroborated by three witnesses, because "in the mouth of two or three witnesses every word shall be established."

What does it signify that the allophiles held it in Geth? Geth was a city of foreigners, people who were distanced from the sacred. All who deny Christ as King become estranged. What, then, is the reason for their estrangement? That vine, though planted by Him, became withered; who is it that has made it sour, O foreign vine? (Jer. 2:21). It is not referred to as "My vine," for if it were mine, it would be sweet; if it is sour, it is not mine; if it is not mine, it certainly belongs to someone else. Thus, it was held by the allophiles in Geth. We observe that David, son of Jesse, king of Israel, once found himself amongst foreigners while fleeing from Saul in that city, but there is no record of him being captured (1 Sam. 21:10). Therefore, our David, the Lord Jesus Christ, of the lineage of David, was not merely held by them in the past but continues to be held by the allophiles in Geth. We have noted that Geth represents a city, and its name, when interpreted, signifies the press.

In what manner is He held in Geth? Within the press, His Body, which is His Church, is maintained. What resides in the lathe? The fruit within the press. However, in the sharpening-press, there is abundant yield. The grapes on the vine may seem whole but do not release their potential; they are cast into the lathe, crushed, and pressed—appearing harmed, yet this suffering is not without purpose. Indeed, had no injury occurred, they would remain unfruitful.

On the night Saul rested in the cave, David approached him stealthily with a bare sword and cut off a piece of Saul’s cloak, reflecting on the phrase 'Thou shalt not destroy.' In doing so, David restrained his anger, choosing not to take Saul's life. St. Gregory of Nyssa offers an alternate perspective, noting that Saul entered the larger cave—which housed 400 of David’s select warriors—to attend to a necessity (as the Scripture states: και εισηλθε Σαουλ παρασκευασασθαι 1 Samuel 24:4). Different interpretations exist, with Aquila suggesting Saul came in for a natural need, while Josephus remarked it was for bodily relief. Saul took off his outer garment and placed it nearby, while David and his men, concealed in the darker recess of the cave, realized by the light that it was Saul. Consequently, David’s soldiers wanted to strike him down, believing God had delivered Saul into their grasp, but David intervened, asserting that it was unlawful to kill the Lord's anointed.

Despite his anger, David drew his sword, approached Saul quietly, and cut off a portion of Saul’s outer garment, choosing this act as evidence of his mercy, unseen due to the cave’s darkness. By doing so, David not only conquered his own rage but also prevented one of his soldiers, who was eager for revenge, from committing murder, reminding him, "Thou shalt not destroy the Lord’s anointed." The Scripture doesn’t provide this statement verbatim; perhaps the interpreters derived it from tradition. This statement was not made by David while Saul entered the cave but later, on a hill named Echelah, when Saul was asleep in his chariot with his spear beside him, surrounded by his men. That night, David, accompanied by Abishai, stealthily entered Saul’s camp. Abishai insisted that now was the time to strike, saying he could pierce Saul’s body with a single thrust, but David replied, "Thou shalt not destroy him: for who lifts a hand against the Lord's anointed and remains guiltless?" (See 1 Sam. 26:8).

Thus, David wrote this Psalm to express his profound trust in God, not relying on the defeat and demise of his enemies, particularly Saul, but believing in a secure refuge in God for himself and the lives of his enemies. The title's essence, inscribed as if on a pillar within the soul, serves as a reminder that when provoked to wrath and vengeance, one could temper their anger through the understanding of prohibitions against murder. The soul's recollection stands as a pillar, with examples of righteous deeds etched within it. This psalm also pertains to Christ, who at the culmination of earthly existence eliminated destruction for us. In the psalm's heading, this expression was included to illustrate how David controlled his rage, while simultaneously advising all against succumbing to unchecked anger. It’s essential to observe that David composed this psalm upon exiting the cave and created Psalm 141 while still inside, as he faced peril from Saul, present at the cave’s entrance while David remained hidden within. In Psalm 141, David lamented, "Escape is lost to me, and no one seeks the salvation of my soul."

Some scholars, possibly including Chrysostom, interpret the phrase "to the end" together with "do not destroy," suggesting that while many start well, few maintain their course to the end. The Holy Spirit exhorts us, through David's example, not to abandon our own journey. In the beginning, motivation is often abundant; even the laziest tend to exhibit fervor initially. Yet, as they progress and their zeal diminishes, the prophet reminds us, "do not destroy to the end." At this later stage, temptation intensifies, and forgiveness is often more readily given to those who falter early in their endeavors; however, it becomes more challenging to extend mercy to someone who has accomplished much but later falls. Some unnamed commentator notes that David penned the 56th Psalm during his time in the cave of Adullam, as recorded in the 22nd chapter of 1 Samuel, 23rd of 2 Samuel, and the 11th of 1 Chronicles, and he composed Psalm 141 while in Engeddi. Yet, it is more fitting to attribute these insights to Euthymius, whose thoughts are supported by Scripture in 1 Samuel 24, which, while mentioning the cave of Adullam, does not indicate that Saul entered there.

Blessed Augustine and Jerome interpret this in relation to the inscription on the cross of Christ, which Pilate was reluctant to alter at the behest of the Jews. Theodoret and Euthymius view it as referring to David, who, despite having the opportunity, chose not to harm Saul. Some believe that David is petitioning God to protect him from being slain by Saul. Others argue that this term alludes to the musical instrument upon which this psalm was rendered. If there are differing interpretations, individuals may choose to follow their own understanding.

Additionally, some see a prophetic significance in the inscription on Christ's cross, which Pilate was reluctant to alter despite the Jewish leaders' demands, as he insisted, "I will write, I will write." This psalm foretells the suffering and Resurrection of Christ.