Psalm 7:15Meaning & Commentary from the Church Fathers

Recognizing that many individuals often awaken to their own sins when witnessing the suffering of others, he portrays such examples. Christ similarly warns of Gehenna, presenting those who face judgment, including the rich man who disregarded Lazarus, the foolish virgins, and the servant who buried his talent. He also recalls those who experienced calamity in this life, such as the victims of the fallen tower and those whose blood Pilate mingled with sacrifices (Luke 13:1, 4). Likewise, Peter, while discussing Gehenna, strongly impacts his audience by citing examples of punishment, including the judgment faced by Ananias and Sapphira (Acts 5:1). Paul did likewise with the sorcerer (Acts 13:11). He alludes to those who wandered in the desert by stating, "I do not want you to be uninformed, brethren, that our fathers were all under the cloud and all passed through the sea, and all were baptized into Moses in the cloud and in the sea; and all ate the same spiritual food, and all drank the same spiritual drink: for they drank of that spiritual Rock that followed them, and that Rock was Christ. But God was not pleased with most of them, for they were struck down in the wilderness" (1 Cor. 10:1-5). In foretelling the future consequences of sin, namely Gehenna and torment, he backs his claims with past examples, illustrating the punishment faced by some, either through serpents or through death. David exemplifies this pattern in his references, possibly to Ahithophel or Absalom. Some argue that he speaks of Ahithophel, given it seems contradictory for the same person to lament, "O my son Absalom!" and later express a desire to die in his place (2 Sam. 18:5, 33). The former lament arises from natural affection, while the latter is inspired by the Spirit. Regardless of whether the subject is Absalom or Ahithophel, it is essential to understand the broader message conveyed. The prophet subtly suggests that one who plots harm against another is likely to fall into their own trap. Like women endure pain during childbirth, those who concoct schemes against others torment themselves before any offense is committed, enduring significant suffering. To emphasize this suffering, he refers to it as the pains of childbirth. Generally, when Scripture seeks to portray profound sorrow, it employs the term birth pangs. For reference, it states, "terror overwhelmed the inhabitants of the Philistines" (Ex. 15:14), signifying fear, trembling, and sorrow. Paul remarks, "when they say, 'Peace and safety,' then sudden destruction comes upon them, just like labor pains upon a pregnant woman, and they will not escape" (1 Thess. 5:3). Here, he highlights the unbearable and unexpected nature of suffering. Hezekiah expresses similar feelings by stating, "The children have come to the point of birth, but there is no strength to deliver" (Isaiah 37:3), indicating his overwhelming fear and anxiety. The prophet's articulation is profoundly accurate. No matter how flawed a person may be, the conscience remains alive—implanted by God from the beginning. Despite various attempts to suppress it, the conscience continues to cry out, condemn, and chastise, afflicting those who live wickedly with countless torments that arise both from plotting evil and executing it. Ahab, perhaps the epitome of wickedness, craved Naboth's vineyard; remember the agony he felt. Despite being a king with everything at his disposal, he could not silence the accusations of his conscience and walked around in sadness, face downcast, displaying the anguish of his heart—which did not go unnoticed by his wife (3 Kings 21:5). The traitor, unable to bear his conscience's torturous reminders, ultimately hanged himself, concluding his life tragically. Thus, while the wicked endure incessant torment, the virtuous enjoy peace and serenity. Consider the internal turmoil faced by someone seeking revenge or enacting injustice; they are consumed by resentment, anxiety, and countless conflicting thoughts, fluctuating between fear and excitement about whether their intentions will succeed. In contrast, the person who refrains from anger finds liberation from such distress because they are in control of themselves, unencumbered by the need for scheming or deceit, which often ensnares those inclined towards vice. The contrast vividly illustrates the simplicity of virtue against the complexity and chaos of vice. The prophet aptly notes, "The wicked conceive evil and are pregnant with trouble, and give birth to deceit." This illustrates that unrighteousness is not a part of our innate nature but rather an external affliction that burdens us, leading to the pains of birth. In a similar manner, when a child is conceived, it remains in the womb until it matures—its presence becomes burdensome to the mother at that point. It is the natural urge to expel it as it becomes fully formed. Likewise, in the face of sin, discomfort and torment arise from the moment wicked intentions take root. The moment an individual wishes for something malevolent, confusion and anxiety envelop their spirit. As the seed once sown in a woman takes shape, those who involve themselves in malicious intrigue give rise to a plethora of bad thoughts, compounding daily anxieties and moral pains that afflict their souls. The process resembles birthing not in the traditional sense, but rather with the violence akin to echidnas, where the offspring cause the mother great distress. Though words may fall short of expressing the treachery of sin, it is indeed accurate to suggest that the state of envy, scheming, and coveting others’ possessions inflicts deep wounds upon the soul that surpasses any physical punishment. For this reason, the prophet rightly refers to such thoughts as the pains of childbirth. Just as women bear children through their union with men, so too do the fruits of our thoughts and actions reflect our character. If one's intentions are good, the outcomes tend to be positive; however, if malice prevails, then great harm often follows. The prophet warns, "They were pregnant, they labored, and gave birth to wind" (Isaiah 26:18); he further speaks of the works of evil: "They hatch serpent eggs and weave spider's webs" (Isaiah 59:5). Thus, we must distance ourselves from those who lead wicked lives. Is it not folly to desire to conceive and embody the teachings of God while simultaneously longing for the company of the depraved, much like a woman who, given the chance to unite with a noble king, would instead opt for a thief as her partner?

Thus, “Come unto me, all ye that labor and are heavy laden; for my yoke is good, and my burden is easy.” Labor will persist unless one clings to those treasures that cannot be taken away. When we cherish that which is subject to loss against our will, we toil for it in a wretched manner; striving to secure it amid the burdens of worldly concerns, as each individual seeks to seize it for themselves, often resorting to dishonest means. Therefore, it is only natural that he who conceived labor is tormented by injustice. What does he ultimately generate but the very results of his toil, though he did not directly bring forth that which he conceived? For that which is unimagined does not come into existence; yet the conceived seed leads to the birth of what it forms. Thus, labor serves as the seed of iniquity, and sin embodies the conception of labor, namely, the initial sin of turning away from God, as noted in Sirach 10:12. Hence, the one who envisioned labor endured torment without justification, producing iniquity. Iniquity is equivalent to injustice: he then birthed what he wrestled with. What comes next?

David seems to express his shame in these reflections, acknowledging that he is the progenitor of a lawless offspring. The prophet states, “He is not my son,” but rather the son of the one to whom he has willingly aligned himself through transgression. As John teaches, “he who commits sin is born of the devil” (cf. 1 John 3:8). Consequently, the devil has corrupted him with unrighteousness and has brought him forth, as if embedding him within his deepest nature, within the womb of his inclinations, ultimately giving rise to his iniquity, as his rebellion against his father became publicly known.

How aptly put: “blazing,” for those whose hearts are aflame with desires and passions are easily overtaken by the devil. “He made his arrows blazing,” indicating that it is not merely that his arrows ignite; rather, they are aimed to inflame the hearts of those he seeks to ensnare. The apostle affirms that the devil wields fiery darts (Eph. 6:16). “Behold, he conceived unrighteousness; he formed wickedness, and begat iniquity” (Ps. 7:15). The devil serves as both mother and father in this wickedness, shaping and nurturing it. “A ditch digged, and he dug it, and fell into the pit he made” (Ps. 7:16) is reflective of the devil’s own traps. This ditch, which also acts as a pit, is a symbol of deceit; as Jeremiah notes, it cannot retain water (Jeremiah 2:13), thus it becomes a pit for falling. “A ditch digged” underscores that all assemblies of heretics are indeed pits of the devil.

The Greek term for such distress is οδυνη, derived from the verb οιδαινειν, which connotes swelling or an increase in intensity. When the fetus in the mother’s womb has fully developed, it can no longer stay within and must enter the world, inflicting intense pain upon the woman in labor. This analogy between the moral agony we experience when we give birth to evil and the physical suffering of the birthing mother underscores the idea that evil is not a natural part of our being but is rather imposed upon us from outside. It then gestates within us and ultimately brings forth profound pain, akin to the labor pains of a mother. Conceive corruption and give birth to sin. In the process of childbirth, conception is followed by labor pains once the fetus is fully formed. Previously, both conception and labor pains were discussed together; now, they are addressed as distinct moments in this process. Consequently, Absalom, having brought forth unrighteousness in suffering, later fell ill as a result, compounded by his inability to find the right opportunity to act on his wicked plans. This led him to a new state of affliction, developing a physical illness, for as our soul becomes weary, so too does our body. Thus, Absalom suffered not only internally but also physically, until he ultimately manifested his sin, which stemmed from his contempt for his father, his persecution against him, and his disrespect towards his concubines. Some interpret the agony of birth as the strategic plotting in Absalom’s mind regarding his rebellion against his father, and the conception as the act of rebellion itself. Others suggest that even after enduring such profound inner torment and grappling with his deceitful intentions, he found no rest, leading to an additional affliction that became a new burden, akin to secondary labor pains.

He gives birth to iniquity, or, as expressed in the Hebrew text, to falsehood, illusions, and shadows. Fill in the pit, and let it become permanent. What is the aim? To bring about the downfall of the righteous, whether in secret or in plain sight. However, the guilty party will ultimately stumble into the pit they have prepared for others. This clearly indicates the nature of the sickness afflicting the sinner. The conception of this sickness stems from envy, or animosity toward one’s neighbor, which are the seeds or origins of evil, leading to a harvest of wrongdoing. Hence, it is rightly said that the conception of envy or hatred signifies a malady: for these emotions plague the soul of the one who harbors them. From this vile seed is borne the fruit of depravity, manifesting in actions like murder, theft, deceit, slander, false witness, perjury, and betrayal against God, the Sovereign, the Church, and one’s neighbor. Thus, these words, which emit greater unrighteousness, serve as a semblance of a table of contents and are succinctly expressed through the declaration: a disease is conceived, and lawlessness is birthed. And since it is indicated that the wicked person brings forth lawlessness, that is, animosity directed at the righteous, it is also noted that he has dug a pit: a pit, a pit, a pit, signifying that the wicked man sometimes plots against the righteous both openly and covertly. As birth and digging are arduous tasks, it illustrates that committing evil acts involves struggle and toil. Lastly, the prophecy concludes with: and she shall fall into the pit which she has made. This shows that the harmful actions of sinners ultimately result in their own detriment, as elaborated earlier. The prophet continues to convey the same message in different words, adding: