The Church Fathers on this verse

Psalm 57 (56):7Meaning & Commentary from the Church Fathers

They prepared a snare for my feet; and they bowed down my soul. They dug a pit before my face, and they are fallen into it.

Douay-Rheims · Hebrew numbering, Septuagint numbering in brackets.

רֶ֤שֶׁת ׀ הֵכִ֣ינוּ לִפְעָמַי֮ כָּפַ֢ף נַ֫פְשִׁ֥י כָּר֣וּ לְפָנַ֣י שִׁיחָ֑ה נָפְל֖וּ בְתוֹכָ֣הּ סֶֽלָה׃

Hebrew (Masoretic text)

The Church Fathers on this verse

8 Church Fathers comment on this verse

Augustine of Hippo

5th centuryChurch Father

Let your love be attuned to the way the Lord communicates with us and encourages us through His actions: They set a snare for My feet, and bowed down My Soul (Psalm 56:7). They attempted to bring Him down as though He were from above, trying to drag Him to the lowly places: they bowed down My Soul, and they excavated a pit in front of Me, into which they ultimately fell. Did they bring offense to Me, or to themselves? Look, God has ascended beyond the heavens, and His glory encompasses the entirety of the earth. We witness the kingdom of Christ; where is the kingdom of the Jews? Thus, because they engaged in deeds they should not have, the consequences they faced were what they rightfully deserved: they themselves dug the pit and tumbled into it.

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In their persecution of Christ, He remained unharmed, yet they inflicted harm upon themselves. Let us not think, dear brethren, that this misfortune befell them alone. Anyone who seeks to ensnare a brother will find themselves falling into the trap they have set...

Athanasius the Great

4th centuryChurch Father

A trap has been set for my steps. You have caused those who ensnare me with their nets to stumble into the pit they have excavated. Thus, having triumphed in this, "you shall rise up into heaven."

Theodoret of Cyrus

5th centuryChurch Father

The Prophet declares that having captivated and ensnared me, they ultimately found themselves ensnared by their own traps.

Euthymios Zigabenos

11th centuryCommentator

They have created a snare for my steps and dug a pit in my path, yet they themselves have plunged into it. Shadows, as he states, and snares have been devised by my adversaries, which means they have crafted various plots to humble my spirit; they have excavated a pit before me, signifying their design of an unavoidable disaster for me, but they themselves have fallen into it. For I, under the divine shield, have remained safe, while they have suffered misfortune, having stumbled into my grasp. Didymus expresses that they have brought low my soul. This imagery of being brought low reflects that of the woman, a daughter of Abraham, whom Jesus liberated from the shackles of the adversary while she was bound by the spirit of infirmity, unable to rise at all. Furthermore, it could be said that anyone who thinks humbly has a bent soul, incapable of perceiving the heights as long as they remain in such a state.

Nikolaj Velimirovic

20th centuryChurch Father

O my brethren, let us strive that our hearts may soon be ready for God – ready to hear the Word of God, ready to follow the will of God, ready to glorify the Living God.

Irenaeus (Klementjewsky)

18th centuryCommentator

The prophet articulates the rationale for appealing to God for justice against his adversaries: in addition to various injustices, they have ensnared him, as if laying a trap to catch him unexpectedly like a wild animal, ultimately seeking to bring about his demise. He refers to his soul as weary, reflecting the plight of those who, out of cowardice and dread, often shrink back or stand exposed before their oppressors. Similarly, birds ensnared in a fowler's net become paralyzed with fear and crouch low to the ground.

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He further elucidates this imagery by asserting, "They have dug a pit before my face, into which his enemies themselves have fallen." This recalls the narrative of Saul, who intended to end David’s life, yet ironically met his own downfall by unwittingly entering a cave where David had the opportunity to take his life had he chosen to do so.

Ireneus (Orda)

19th centuryCommentator

After cleverly escaping from the Philistines, David took refuge in the cave of Adullam (1 Samuel 22:1) to evade Saul. The psalm reflects the emotions and reflections that occupied David during that period. Some scholars, it appears, do not convincingly associate this psalm with his time spent in the cave at Engedi (1 Samuel 24ff.). The expression "May ye not molest - destroy not (al tashkhet)" likely encapsulates the psalm’s central message, which is a plea for the preservation of life, or it could be interpreted as originating from the theme of "al tashkhet." The Hebrew text of this psalm presents several interpretive challenges, with the parallel structure being notably clearer in the Septuagint compared to the Hebrew version. The psalm seems to have been composed in the evening, prior to retiring for the night.

Psalter with Commentaries (Cave Monastery in Kiew)

19th centuryCommentator

Certain interpretations suggest that the phrase "Thou shalt not molest" echoes an ancient song, indicating that these psalms of David, associated with this title, are meant to be sung. However, a more reliable understanding centers on David, who, hidden in a cave during a perilous time with Saul pursuing him, implores God to prevent him from harming or killing Saul. David's own conscience restrained him from such actions, even though he had the opportunity to take Saul's life numerous times. This act is deemed significant enough to be memorialized on a pillar for future generations.

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Some connect this notion to the inscription on the cross of Christ the Savior, which Pilate, despite Jewish objections, chose not to alter when he stated, "I will write, I will write." This psalm, in essence, prophesies the sufferings and subsequent Resurrection of Christ.

Cross references

Passages read together with this verse.