Catholic Commentary
Cry from the Depths of Distress
3The cords of death surrounded me, the pains of Sheol got a hold of me. I found trouble and sorrow.4Then I called on Yahweh’s name: “Yahweh, I beg you, deliver my soul.”
Psalms 116:3–4 describes a person surrounded by the inescapable grip of death, binding them like a snare with no exit. The speaker's only recourse is to call upon God's name, invoking divine power and presence as the sole means of deliverance from total entrapment.
When death itself has circled you with no escape, the only power left is to speak the Name—and that cry alone ruptures the trap.
In the moral/tropological sense, every soul that has descended into serious sin or spiritual desolation rehearses this drama. The Catechism of the Catholic Church (§2559) insists that "prayer is the raising of one's mind and heart to God," but the condition for authentic prayer is precisely the recognition of one's poverty, one's entrapment. The "cords of death" are thus the necessary precondition for the cry of verse 4: we call with full earnestness only when we know we cannot save ourselves.
Catholic tradition uniquely illuminates these verses through three convergent lenses: the Christological, the sacramental, and the eschatological.
Christological: Peter's Pentecost sermon (Acts 2:24) explicitly quotes the "pangs of death" (ōdines thanatou) in reference to Christ, identifying the Risen Lord as the one whom God freed from death's cords. This apostolic exegesis, received and amplified by the Fathers, makes Psalm 116:3–4 a lens through which to read the Paschal Mystery itself. Christ did not merely escape death; He called on the Father from within death's grip and was heard (Hebrews 5:7 — "He was heard because of His reverence"). The Catechism (§2606) points to Christ as the definitive fulfillment of all the psalms of petition.
Sacramental: The Council of Trent and subsequent Magisterium have connected the invocation of the divine Name especially to the Sacrament of Baptism, wherein the Name of the Trinity is called over the candidate, freeing them from the "cords" of original sin. The Church Fathers (notably Cyril of Jerusalem in his Mystagogical Catecheses) describe Baptism as the moment when death's snare is cut. The Rite of Christian Initiation itself echoes this psalm's movement: entrapment acknowledged, Name invoked, freedom granted.
Eschatological: St. John of the Cross (Dark Night of the Soul, Book II) describes the spiritual state depicted in verse 3 as a graced desolation — the soul stripped of all consolation until it has nothing left but to cry the Name. This is not punishment but purification: God allows the cords so that the cry will be total. The Catechism (§2725) acknowledges that prayer faces the "battle" of aridity and discouragement, and that perseverance in calling on the Name is itself a participation in Christ's own prayer.
Contemporary Catholics face their own configurations of "the cords of death": addiction that tightens its grip despite repeated resolve; a medical diagnosis that forecloses the future; a marriage or vocation in crisis; moral failure that feels irreversible; the slow suffocation of acedia that makes even opening a Bible feel impossible. These verses offer not a technique but a revelation: the correct response to total encirclement is not a better strategy but a cry.
Practically, this means recovering what the tradition calls prayer of petition from necessity — not the polished prayers of our better moments, but the raw, wordless or barely-worded appeal: "Lord." One practical application is the ancient Jesus Prayer ("Lord Jesus Christ, Son of God, have mercy on me, a sinner"), which the Eastern and Western Catholic traditions alike recommend precisely for moments of spiritual extremity. It is nothing other than Psalm 116:4 made incarnate in a Name.
Parishes and confessors would do well to point penitents and the suffering toward this psalm when formal prayer has become impossible. The verse teaches that even a single invocation of the Name — fragile, desperate, barely articulate — is sufficient to begin the rescue. God does not require eloquence from those in cords.
Commentary
Psalms 116:3 — "The cords of death surrounded me"
The Hebrew ḥeḇlê māwet (חֶבְלֵי מָוֶת) carries a visceral double meaning: ḥeḇel can denote both a rope or snare used to trap prey, and the writhing pangs or birth-throes of anguish. The Septuagint renders it ōdines thanatou — "the birth-pangs of death" — a translation that would reverberate powerfully through apostolic preaching (cf. Acts 2:24, where Peter uses nearly identical language of Christ's resurrection). The psalmist is not employing polite metaphor. He is describing an experience of being physically or spiritually bound, as a hunted animal is bound by a hunter's snare, with death itself as the hunter. The parallel phrase in Psalm 18:4–5 ("the cords of death entangled me, the torrents of destruction overwhelmed me") confirms this is a topos of total entrapment, a man who cannot free himself by any effort of his own.
The word sāḇaḇ ("surrounded") is important: it implies encirclement with no exit. There is no direction the psalmist can run. Death is not approaching from one side; it has completed its circuit. This is the geography of despair: hemmed in, with no human resource remaining.
Psalms 116:4 — "Then I called on Yahweh's name"
The conjunction wûbēšem-YHWH ("and/then in the Name of Yahweh") is the hinge of the entire psalm. The psalmist does not describe a process of reasoning, marshaling courage, or devising an escape plan. The only action narrated is invocation — calling on the Name. This is theologically decisive. In Hebrew thought, the Name of God (šem YHWH) is not merely a label but a disclosure of divine identity, presence, and saving power (cf. Exodus 3:14–15). To call on the Name is to appeal to everything God has revealed Himself to be: faithful, merciful, the living God who hears.
The verb qārāʾ ("to call") is the same verb used of the first invocation of God's name in Genesis 4:26 and of Moses' intercession throughout the Exodus narrative. It carries the weight of the whole covenantal tradition of prayer. The psalmist does not produce an elaborate petition; he simply calls. This brevity is itself the point: when death has you in its cords, prayer need not be polished — it need only be directed.
Typological and Spiritual Senses
The Fathers read Psalm 116 (LXX Psalm 114–115) as supremely Christological. Augustine, in his , identifies the speaker as the — head and members together — with Christ Himself crying from the cross when death's cords (sin, the curse of the Law) surrounded His humanity. The "cords of death" thus become, in the allegorical sense, the very bonds of human sinfulness that Christ allowed to encircle Him in the Passion, in order to shatter them from within by His resurrection. The "calling on the Name" in verse 4 then prefigures Christ's cry from the cross — "My God, my God" (Psalm 22:1) — and His final commendation in Luke 23:46.