Commentari biblici

This psalm, though it speaks not of Christ, as many of the psalms we have hitherto met with have done, has yet a great deal of gospel in it. The apostle tells us that David, in this psalm, describes "the blessedness of the man unto whom God imputes righteousness without words," Ro 4:6. We have here a summary, I. Of gospel grace in the pardon of sin (Ps 32:1,2), in divine protection (Ps 32:7), and divine guidance, Ps 32:8. II. Of gospel duty. To confess sin (Ps 32:3-5), to pray (Ps 32:6), to govern ourselves well (Ps 32:9,10), and to rejoice in God, Ps 32:11. The way to obtain these privileges is to make conscience of these duties, which we ought to think of—of the former for our comfort, of the latter for our quickening, when we sing this psalm. Grotius thinks it was designed to be sung on the day of atonement.

This psalm is ascribed to David, and there is no reason to doubt the correctness of the superscription to that effect.

The "occasion" on which it was composed, however, is not intimated, nor is there any way now of ascertaining it. That David refers to his own experience is manifest from the psalm itself, Psalm 32:3-5; but whether to his experience at the time of his conversion, or to his experience in the matter of Bathsheba and Uriah - his deep guilt - his anguish of spirit on that occasion - the remorse of conscience which he felt when the guilt of that sin was brought home to his conscience; or whether he refers to some other occasion of his life when he was troubled at the remembrance of sin, it is impossible now to determine.

The "design" of this psalm is manifest. It is to show the blessedness of the forgiveness of sin. This is done by showing, in the first place, the pain, distress, and anguish, resulting from the conviction of guilt. Then follows a statement of the effects consequent on a frank and full confession of guilt in giving peace to the mind, and relieving the distress caused by the remembrance of guilt. It is remarkable that this psalm refers so much to the "inward" feelings; and that it contains no reference to any external acts - to Jewish sacrifices and offerings. It pertains to the soul and to God; to the inward work of penitence and pardon; to the sorrow of conviction and to the peace of forgiveness; and it shows that there was among the Hebrews a just idea of the nature of religion as a spiritual transaction between the soul and God. Even DeWette recognizes this, and sees in the psalm an illustration of the nature of faith and its bearing on salvation, and an illustration of the nature of true reconciliation with God. "In this psalm," says he, "as well as in Psalm 51:and others, Judaism nears itself - nahert sich - to Christianity; it elevates itself from the mere legal to the moral." The psalm thus furnishes an illustration of the nature of true conversion to God, and is of value - as such an illustration - to all men; while it also shows that true religion, under all dispensations, is essentially the same.

The psalm is composed of the following parts:

I. A statement of the blessings of forgiveness, as the leading thought of the psalm, Psalm 32:1-2.

II. A description of the state of mind, when under conviction for sin, Psalm 32:3-4.

III. The effect of confession of sin, resulting in a sense of forgiveness and peace, Psalm 32:5.

IV. Encouragement to others in similar circumstances, derived from the example of the psalmist, or from the fact that He found peace and pardon when he called upon God, Psalm 32:6.

V. An expression of confidence in God as a refuge and hiding-place in time of trouble, Psalm 32:7.

VI. The proper spirit which they should have who are thus brought up from the depths of guilt; and the way in which they should receive the guidance and direction which will be afforded them, Psalm 32:8-9. The psalmist undertakes to instruct them; and says that they should cherish a spirit of humility and docility - not the fierce spirit of the untamed horse, or the spirit of the obstinate mule.

VII. The blessedness of trusting in the Lord, as the result of the experience of the psalmist in this time of sorrow for sin, Psalm 32:10-11.

The word "Maschil" in the title - משׂכיל maśkı̂yl, is derived from the verb - שׂכל śâkal - meaning properly "to look at, to behold, to view;" and then, to be prudent, circumspect; to act prudently or circumspectly, as one does who looks attentively and carefully at objects; then it means to be intelligent, prudent, wise. The participle, which is the form used here (causitive of the Hiphil), means "making wise or prudent," or "conveying instruction;" and this title is given to this psalm, as well as to many others, as conveying the idea that the psalm was adapted "to make wise," or to impart instruction; and the sense would be well expressed by our phrase, "didactic song." The title is prefixed also to the following psalms: Psalm 42:1-11; Psalm 44; Psalm 45; Psalm 52:1-9; Psalm 53:1-6; Psalm 54:1-7; Psalm 55; Psalm 74; Psalm 88; Psalm 89; Psalm 142:1-7. It would be difficult now, however, to discover from the contents of the psalms themselves why the title was affixed to these particularly rather than to many others. Probably this was determined, by those who collected and arranged the psalms, according to some rules that are not now known to us.

True blessedness consists in remission of sin, and purification of the heart, Psalm 32:1, Psalm 32:2. What the psalmist felt in seeking these blessings, Psalm 32:3-5. How they should be sought, Psalm 32:6, Psalm 32:7. The necessity of humility and teachableness, Psalm 32:8, Psalm 32:9. The misery of the wicked, Psalm 32:10. The blessedness of the righteous, Psalm 32:11.

The title of this Psalm is significant, לדוד משכיל ledavid maskil, A Psalm of David, giving instruction, an instructive Psalm; so called by way of eminence, because it is calculated to give the highest instruction relative to the guilt of sin, and the blessedness of pardon and holiness or justification and sanctification. It is supposed to have been composed after David's transgression with Bath-sheba, and subsequently to his obtaining pardon. The Syriac entitles it, "A Psalm of David concerning the sin of Adam, who dared and transgressed; and a prophecy concerning Christ, because through him we are to be delivered from hell." The Arabic says, "David spoke this Psalm prophetically concerning the redemption." The Vulgate, Septuagint, and Ethiopic, are the same in meaning as the Hebrew.

INTRODUCTION TO Psalm 32

A Psalm, of David, Maschil. This is the first of the psalms that bears this title: some think it is the name of a musical instrument, on which this psalm was sung; others the first word of a song, to the tune of which it was sung, as Aben Ezra; some say it is so called, because it was explained by an interpreter, as Jarchi; and the Rabbins (k) say, that every psalm that is called "Maschil" was dictated by an interpreter: the Targum renders it "a good understanding"; and the word properly signifies "instruction", or "causing to understand" (l); and it may be the apostle has some reference to this title in 1 Corinthians 14:15; It is an instructive psalm; a didascalic ode, as Junius renders it: it gives an account how the psalmist was instructed under a dispensation of Providence; and was brought to a sense of sin, and acknowledgment of it; and was favoured with a discovery of pardoning grace; and in it he takes upon him to instruct others, Psalm 32:8, and does instruct in the doctrine of the pardon of sin by the grace of God.

(k) Elias Levita in Tishbi, p. 271. (l) "erudiens", Musculus, Munster, Vatablus, Montanus; "informans", Gejerus; "an instructing psalm", Ainsworth.

XXXII.

No other Old Testament saint that we know of could have written this psalm except David. And yet at the outset we are met by the fact that the history makes David’s repentance after each of his great sins turn on the reproof of a prophet. Before this voice from without reached him he appears, as far as the historical narrative can tell us, to have been quite unconscious of having done wrong. Moreover, the last half of the psalm (Psalm 32:7-11) represents quite a different situation from the first, not that of a penitent mourning his sin, but of a just and godly man rejoicing in the guidance of a good Providence, and contrasting the state of peace and security enjoyed under that guidance with the condition of the ungodly. But even a prophetic glance from the outside cannot read the whole history of a soul, while one who can feel profoundly is not unlikely, when reviewing the past, to dwell exclusively on the intense sense of guiltiness before God, without referring to the outward circumstance which may have suddenly brought it home to him. “The song is plainly ancient, original throughout, the token of a powerful mind.” This is Ewald’e judgment, not lightly to be set aside. And if we are not led away by the interest of a particular situation, but consider how David, wishing to express in song the happiness of penitence, might colour his half-didactic purpose with the recollection of his own personal experience of sin and forgiveness, a recollection still vivid with him, we shall not wonder at the apparent contradiction between the beginning and end of the psalm, and may readily allow the correctness of the inscription. The versification is fine.

“Augustine used often to read this psalm with weeping heart and eyes, and had it before his death written on the wall over his sick-bed, that he might exercise himself therein, and find comfort therein in his sickness.” (Quoted by Perowne from Selnecker.)

Title.—Maschil (maskhîl), a title prefixed to thirteen psalms, and in several cases joined to musical directions. By derivation it might indicate a didactic poem. So the LXX., “a psalm of understanding” or “for understanding;” the Vulg., intellectus; and Jerome, intellectus or eruditio. (Comp. the margin.) Against this, “however, must be set the fact that only two out of the thirteen hymns with this title can possibly be considered didactic. But in Psalm 47:7, the word is joined to a term meaning to play or sing (Authorised Version, “sing ye praises with understanding”) in such a way as to indicate a musical reference, a reference fully borne out by some of the titles, and also by the description of the Levitical musicians, 2Chronicles 30:22, by the participle of this verb, as “those who play skilfully with good taste.” Hence render “a skilful song.”

With a fervour which is unmistakably the fruit of experience the Psalmist describes the blessedness of forgiveness, and teaches that penitence is the indispensable condition for receiving it (Psalm 32:1-2). He had sinned grievously, and so long as he refused to acknowledge his sin he suffered inward torture (Psalm 32:3-4). But confession brought instant pardon (Psalm 32:5). Arguing then from his own experience he exhorts the godly to timely prayer (Psalm 32:6). Professing his trust in Jehovah, he receives from Him a gracious promise of guidance (Psalm 32:7-8). Then addressing himself to men in general, he warns them against the folly of resisting God’s will (Psalm 32:9), and contrasts the lot of the godly and the wicked (Psalm 32:10). The Psalm concludes with an exhortation to the righteous to rejoice (Psalm 32:11).

This Psalm is generally thought to have been composed by David after his adultery with Bathsheba and the murder of Uriah. For almost a year he stubbornly refused to acknowledge his sin, in spite of the accusing voice of conscience, and, it may be, the admonitions of sickness (Psalm 32:3-4); until the prophet’s message struck home to his heart, and opened the fountain of penitential tears. Psalms 51 may be the first heartfelt prayer for pardon; while this Psalm, written somewhat later, when he had had time calmly to survey the past, records his experience for the warning and instruction of others, in fulfilment of the promise in Psalm 51:13.

The lessons of the Psalm are summed up in Proverbs 28:13; or 1 John 1:8-9.

It is the second of the seven ‘Penitential Psalms’ (see Introd. to Psalms 6), and is appointed for use on Ash-Wednesday. It was a favourite with St Augustine, who “often read this Psalm with weeping heart and eyes, and before his death had it written upon the wall which was over against his sick—bed, that he might be exercised and comforted by it in his sickness.” His words “intelligentia prima est ut te noris peccatorem”—the beginning of knowledge is to know thyself to be a sinner—might be prefixed to it as a motto.

On the title Maschil see Introd. p. xix.

Ps 32:1-11.

Maschil--literally, "giving instruction." The Psalmist describes the blessings of His forgiveness, succeeding the pains of conviction, and deduces from his own experience instruction and exhortation to others.

1, 2. (Compare

Ro 4:6).

forgiven--literally, "taken away," opposed to retain

(Joh 20:23).

covered--so that God no longer regards the sin

(Ps 85:3).

Blessed is he ... - On the meaning of the word "blessed," see the notes at Psalm 1:1. See the passage explained in the notes at Romans 4:7-8. The word "blessed" here is equivalent to "happy." "Happy is the man;" or "happy is the condition - the state of mind - happy are the prospects, of one whose sins are forgiven." His condition is happy or blessed:

(a) as compared with his former state, when he was pressed or bowed down under a sense of guilt;

(b) in his real condition, as that of a pardoned man - a man who has nothing now to fear as the result of his guilt, or who feels that he is at peace with God;

(c) in his hopes and prospects, as now a child of God and an heir of heaven.

Whose transgression is forgiven - The word rendered "forgiven" means properly to lift up, to bear, to carry, to carry away; and sin which is forgiven is referred to here "as if" it were borne away - perhaps as the scapegoat bore off sin into the wilderness. Compare Psalm 85:2; Job 7:21; Genesis 50:17; Numbers 14:19; Isaiah 2:9.

Whose sin is covered - As it were "covered over;" that is, concealed or hidden; or, in other words, so covered that it will not appear. This is the idea in the Hebrew word which is commonly used to denote the atonement, - כפר kâphar - meaning "to cover over;" then, to overlook, to forgive; Genesis 6:14; Psalm 65:3; Psalm 78:38; Daniel 9:24. The original word here, however, is different - כסה kâsâh - though meaning the same - "to cover." The idea is, that the sin would be, as it were, covered over, hidden, concealed, so that it would no longer come into the view of either God or man; that is, the offender would be regarded and treated as if he had not sinned, or as if he had no sin.