Psalm 7:16Meaning & Commentary from the Church Fathers

Pharaoh, who plotted against the infants, ultimately met his own demise through his own schemes; his decree led Moses' mother to place her child in the river, which Pharaoh's daughter discovered, thus raising the very one who would bring about their downfall (Ex. 2:3). Herein lies the clear goodness of divine Providence, offering a stern warning to the wicked and comfort to those who turn away from evil.

Similarly, consider the tale of Joseph. His brothers sold him into bondage yet ended up causing themselves great suffering while inadvertently aiding his rise. Such instances abound. Consider those who misappropriate another’s belongings; they bring ruin upon themselves while possibly benefiting the wronged party, as is often the case. When one insults another, they inflict harm upon their own soul. True calamity arises not from enduring wrong but from committing it. Thus, Paul advised that it is preferable to endure wrongs rather than to perpetrate them (1 Cor. 6:7). Likewise, Christ instructed that if one is struck on the cheek, they should not retaliate but should voluntarily accept another blow (Matthew 5:39). This exemplifies supreme strength, fostering patience and fortifying the soul, elevating it above base passions. The one who insults, strikes, or dishonors another first becomes ensnared by their own passions, subjecting themselves to profound moral degradation, even as they seek to harm their neighbor.

Moses, having fled from Egypt, found rest at the treasure of the well (see Exodus 2:15). Solomon gave counsel to draw water from one's own cisterns and reserves (cf. Proverbs 5:15). Moreover, our Saviour speaks about divine mysteries with the Samaritan woman.

The distinction between the negative connotation of a pit and the positive nature of a reservoir can be understood by considering that water in pits is sourced from precipitation, while in wells, it is drawn from underground springs, released when the earth covering them is removed. This mirrors the condition of souls; when virtuous elements fall within, they can become distorted and mixed when individuals expel the good within themselves, turning it to evil and rejecting any inherent goodness. Conversely, a treasury of the soul emerges once the unwholesome barriers are cleared away, illuminating a source of pure water in the truth and teachings of the word. Therefore, it is imperative for each individual to establish a reservoir within themselves to adhere to the aforementioned commandment: Drink water from your own cistern and from your well-spring (Proverbs 5:15). In this respect, we are indeed descendants of those who have created such reservoirs—Abraham, Isaac, and Jacob. However, we must avoid digging a pit, lest we fall into it, as referenced in the psalms, and heed Jeremiah’s admonitions about the sinners, where God condemns them with the words: They have forsaken Me, the fountain of living water, and have created for themselves broken cisterns that cannot hold water (Jeremiah 2:13).

This term “blazing” is significant, indicating that those whose hearts are aflame with desires and passions fall prey to the devil’s influence. The phrase “he made his arrows blazing” is particularly striking; it does not say “made blazing” as if the arrows themselves ignite others, but rather shows that he pierces the hearts he seeks to set ablaze. The apostle further affirms that the enemy employs fiery arrows (Eph. 6:16). “Behold, he conceived unrighteousness; he formed wickedness and begat iniquity” (Ps. 7:15). Such is the character of the devil as both mother and father in his harmful creations. “A ditch dug, and he fell into the pit he made” (Ps. 7:16). This ditch represents the devil’s schemes, which ultimately lead to destruction. According to Jeremiah (Jeremiah 2:13), since this ditch cannot hold water, it becomes a pit. “A ditch dug and dug,” signifies that all gatherings of heretics are traps set by the devil.

The birth of iniquity, or as the original language suggests, the manifestation of lies, illusions, and phantoms.

Cast aside the pitiful ditch that he has dug. For what purpose? To seek the downfall of the righteous, whether in secret or in plain sight. Yet what becomes of this endeavor? It is the transgressor who will stumble into the very pit intended for someone else. This demonstrates the nature of the affliction troubling the sinner. The inception of this malady is found in envy or ill will toward a neighbor, which are the roots of all wickedness; and from this, corruption is birthed. Righteously, he refers to the gestation of envy or hatred as the inception of disease, for such sentiments gnaw at the soul of the one who harbors them. From this malicious seed arises the fruit of moral decay, including heinous acts like murder, theft, deceit, slander, false testimony, perjury, and treason against God, the ultimate Sovereign, as well as against the Church and fellow man. Thus, these unrighteous actions serve as a grim outline, succinctly summarized in the phrase: disease is conceived, and lawlessness is brought forth.

As he states that the wicked produce lawlessness, which manifests as animosity toward the righteous, he further indicates that the wicked also engage in digging ditches. Through this repeated imagery, he signifies how the unrighteous may plot against the just both overtly and covertly. Given that both birthing and digging are arduous tasks, this implies that engaging in evil actions is fraught with struggle and suffering. The narrative continues with the assertion that the wicked will indeed fall into the pit they have created. Here, the Prophet underscores that the malevolent acts of sinners ultimately inflict harm upon themselves, a theme he reiterates with additional expressions.