Psalm 31 (30):1Meaning & Commentary from the Church Fathers

At the conclusion is a psalm composed by David, the Mediator, who stands firm amid trials. The term ‘ecstasy’ included in the title refers to a state of overwhelming emotion, arising from either fear or divine revelation. However, this psalm primarily illustrates the alarm felt by the people of God, troubled by the hostility of the nations and the waning of faith across the earth. Initially, the Mediator speaks; then he offers gratitude to those redeemed through his sacrifice; ultimately, in moments of anguish, he expresses himself at length, which reflects a state of ecstasy. Yet, the identity of the Prophet is evident on two occasions, towards the conclusion and at the very end.

David composes the psalm as if he remains in a state of repentance for his transgressions and yearns for liberation from them; yet, as if he has already received assurance, he expresses gratitude and recounts his experiences throughout his period of contrition. The term 'expiation' refers specifically to the sin that caused the soul to become distressed and disoriented; thus, it no longer expects to be welcomed back but rather declares: "But I say in my expiation, I am rejected out of Thy sight." (Ps. 30: 23)

The entirety of the psalm can be interpreted as a historical account of David while simultaneously serving as a prophetic message regarding the Lord.

For the leader of the choir. A psalm by David, originating from moments of turmoil. This is a concluding psalm attributed to David, a commentary that I have not discovered in the original Hebrew text or among other interpreters, yet it appears in certain lists. It seems to point to the act concerning Uriah. In the psalm, the Prophet expresses: “But I say, ‘In my transgression, I am cast away from Thy presence’” (Psalms 30:23); meaning I believed I had sinned and forfeited Your attention. This psalm appears to have been composed by the blessed David during the time of Absalom’s rebellion against him. A clearer understanding of the words themselves will enhance the interpretation.

This psalm bears the inscription 'to the end' as it encompasses a prophecy regarding the conclusion of all things, and refers to 'transgressions' due to its mention of transgression, specifically David's wrongdoing in relation to Bathsheba and the murder of Uriah. Some scholars suggest that transgression can be interpreted as a deviation from righteousness and common sense. Additionally, this psalm was composed by David during his time of being pursued by his son Absalom, a fact corroborated by Theodoret. However, the themes expressed in this psalm are relevant to all Christians.

The utterances of Christ resonate throughout the psalm, embodying the voice of the Savior. Initially, He petitions the Father for rescue from looming disaster, and subsequently, He expresses joy, assured of being heard. In the subsequent section, He reflects upon His Passion, employing a remarkable narrative enriched with various allegories to recount the events that transpired. However, in the final part, He offers heartfelt thanksgiving, not only for Himself but also for His devoted followers, as He abundantly shares His gracious gifts with the entire Church. He further encourages the saints, who have previously been reminded of both the rewards for righteousness and the consequences for wickedness, to remain committed to the love of the Lord.

TITLE. This Psalm attributed to David concludes with an exposition (In Hebrew, to the chief musician, the song of David). The unique aspect of this title is the inclusion of the term "exposition," which is absent in the original Hebrew text but appears in the translation, possibly added by the Seventy or other interpreters. Theodoret notes that he discovered this term in only some manuscripts. This term seems to be derived from verse 23 of the Psalm, which states, "But I have spoken in my exposition." The term "exposition" refers to a state of deep contemplation where the spirit feels as if it transcends the physical being.

This psalm reflects the innocent trust of an individual facing severe peril, possibly composed during the time of Saul's pursuit. The term "tempers" does not appear in the Hebrew text, nor in the original version of the Septuagint. Instead, it is derived from verse 23. Here, "tempers" - εκστασις - signifies a condition arising from despair; frequently, its origins are linked to the events described in 1 Samuel 23:26.

The prophet, confronted with death and intense persecution, was engulfed by profound dread and experienced a wretched decline, symbolizing horror. Yet, with unyielding hope, he turned to God, seeking divine assistance, and, in doing so, foreshadowed Christ the Lord amidst the anguish and suffering of His earthly supplication to God the Father during His holy Passion.