Psalms 32
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
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. (Psa 32:1-11) (Compare Rom 4:6). forgiven--literally, "taken away," opposed to retain (Joh 20:23). covered--so that God no longer regards the sin (Psa 85:3).
Open source ↗Blessed is he whose transgression is forgiven,.... Or "lifted up" (m); bore and carried away: sin is a transgression of the law; the guilt of it charged upon the conscience of a sinner is a heavy burden, too heavy for him to bear, and the punishment of it is intolerable: forgiveness is a removal of sin, guilt, and punishment. Sin was first taken off, and transferred from the sinner to Christ, the surety; and who laid upon him really and judicially, as the sins of the people of Israel were put upon the scapegoat typically; and was bore by him, both guilt and punishment, and taken away, finished, and made an end of; and by the application of his blood and sacrifice it is taken away from the sinner's conscience; it is caused to pass from him, and is removed afar off, as far as the east is from the west; it is so lifted off from him as to give him ease and peace, and so as never to return to the destruction of him; wherefore such a man is a happy man; he has much peace, comfort, calmness, and serenity of mind now can appear before God with intrepidity, and serve him without fear; no bill of indictment can hereafter be found against him; no charge will be exhibited, and so no condemnation to him. The same is expressed, though in different words, in the next clause; whose sin is covered; not by himself, by any works of righteousness done by him; for these are a covering too narrow; nor by excuses and extenuations; for prosperity and happiness do not attend such a conduct, Pro 28:13; but by Christ; he is the mercy seat, the covering of the law; who is the covert of his people from the curses of it, and from the storm of divine wrath and vengeance, due to the transgressions of it; his blood is the purple covering of the chariot, under which the saints ride safe to heaven; the l…
Open source ↗The Psalm begins with the celebration of the happiness of the man who experiences God's justifying grace, when he gives himself up unreservedly to Him. Sin is called פּשׁע, as being a breaking loose or tearing away from God; חטאה, as a deviation from that which is well-pleasing to God; עון, as a perversion, distortion, misdeed. The forgiveness of sin is styled נשׂא (Exo 34:7), as a lifting up and taking away, αἴρειν and ἀφαιρεῖν, Exo 34:7; כּסּה (Psa 85:3, Pro 10:12, Neh 4:5), as a covering, so that it becomes invisible to God, the Holy One, and is as though it had never taken place; לא חשׁב (Sa2 19:20, cf. Arab. ḥsb, to number, reckon, ου ̓ λογίζεσθαι, Rom 4:6-9), as a non-imputing; the δικαιοσύνη χωρὶς ἔργων is here distinctly expressed. The justified one is called נשׂוּי־פּשׁע, as being one who is exempted from transgression, praevaricatione levatus (Ges. ֗135, 1); נשׂוּי, instead of נשׁא, Isa 33:24, is intended to rhyme with כּסוּי (which is the part. to כּסּה, just as בּרוּך is the participle to כּרך); vid., on Isa 22:13. One "covered of sin" is one over whose sin lies the covering of expiation (כּפּר, root כף, to cover, cogn. Arab. gfr, chfr, chmr, gmr) before the holy eyes of God. The third designation is an attributive clause: "to whom Jahve doth not reckon misdeed," inasmuch as He, on the contrary, regards it as discharged or as settled. He who is thus justified, however, is only he in whose spirit there is no רמיּה, no deceit, which denies and hides, or extenuates and excuses, this or that favourite sin. One such sin designedly retained is a secret ban, which stands in the way of justification.
Open source ↗This psalm is entitled Maschil, which some take to be only the name of the tune to which it was set and was to be sung. But others think it is significant; our margin reads it, A psalm of David giving instruction, and there is nothing in which we have more need of instruction than in the nature of true blessedness, wherein it consists and the way that leads to it - what we must do that we may be happy. There are several things in which these verses instruct us. In general, we are here taught that our happiness consists in the favour of God, and not in the wealth of this world - in spiritual blessings, and not the good things of this world. When David says (Psa 1:1), Blessed is the man that walks not in the counsel of the ungodly, and (Psa 119:1), Blessed are the undefiled in the way, the meaning is, "This is the character of the blessed man; and he that has not this character cannot expect to be happy:" but when it is here said, Blessed is the man whose iniquity is forgiven, the meaning is, "This is the ground of his blessedness: this is that fundamental privilege from which all the other ingredients of his blessedness flow." In particular, we are here instructed, I. Concerning the nature of the pardon of sin. This is that which we all need and are undone without; we are therefore concerned to be very solicitous and inquisitive about it. 1. It is the forgiving of transgression. Sin is the transgression of the law. Upon our repentance, the transgression is forgiven; that is, the obligation to punishment which we lay under, by virtue of the sentence of the law, is vacated and cancelled; it is lifted off (so some read it), that by the pardon of it we may be eased of a burden, a heavy burden, like a load on the back, that makes us stoop, or a load on the stomach, that makes…
Open source ↗Ps 32 This wisdom psalm of confession and thanksgiving encourages and exhorts the godly to learn from the psalmist’s experience of sin, denial, confession, and forgiveness. This psalm was one of the seven psalms of penitence used in the early church (also Pss 6, 38, 51, 102, 130, 143). 32:1-2 The Lord’s forgiveness restores people to fellowship with him, clears them of guilt, and gives them great joy. Paul quoted this text when explaining justification by faith alone (Rom 4:4-8).
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
דָּוִד (Dâvid, H1732) — David, the youngest son of Jesse מַשְׂכִּיל (maskîyl, H4905) — instructive, i.e. a didactic poem אֶשֶׁר (ʼesher, H835) — happiness; only in masculine plural construction as interjection, how happy! פֶּשַׁע (peshaʻ, H6588) — a revolt (national, moral or religious) נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative חֲטָאָה (chăṭâʼâh, H2401) — an offence, or a sacrifice forit כָּסָה (kâçâh, H3680) — properly, to plump, i.e. fill up hollows; by implication, to cover (for clothing or…
Open source ↗אֶשֶׁר (ʼesher, H835) — happiness; only in masculine plural construction as interjection, how happy! אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God חָשַׁב (châshab, H2803) — properly, to plait or interpenetrate, i.e. (literally) to weave or (generally) to… עָוֺן (ʻâvôn, H5771) — perversity, i.e. (moral) evil רוּחַ (rûwach, H7307) — wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively,… רְמִיָּה (rᵉmîyâh, H7423) — remissness, treachery
Open source ↗חָרַשׁ (chârash, H2790) — to scratch, i.e. (by implication) to engrave, plough; hence (from the use of tools) to… עֶצֶם (ʻetsem, H6106) — a bone (as strong); by extension, the body; figuratively, the substance, i.e. (as pron.)… בָּלָה (bâlâh, H1086) — to fail; by implication to wear out, decay (causatively, consume, spend) שְׁאָגָה (shᵉʼâgâh, H7581) — a rumbling or moan יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to…
Open source ↗יוֹמָם (yôwmâm, H3119) — daily לַיִל (layil, H3915) — properly, a twist (away of the light), i.e. night; figuratively, adversity יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), כָּבַד (kâbad, H3513) — to be heavy, i.e. in a bad sense (burdensome, severe, dull) or in a good sense (numerous,… לְשַׁד (lᵉshad, H3955) — (figuratively) vigor; also a sweet or fat cake הָפַךְ (hâphak, H2015) — to turn about or over; by implication, to change, overturn, return, pervert חֲרָבוֹן (chărâbôwn, H2725) — parching heat קַיִץ (qayits, H7019) — harvest (as the crop), whether the product (grain or fruit) or the (dry) season סֶלָה (çelâh, H5542) — suspension (of music), i.e. pause
Open source ↗יָדַע (yâdaʻ, H3045) — to know (properly, to ascertain by seeing); used in a great variety of senses,… חַטָּאָה (chaṭṭâʼâh, H2403) — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or… עָוֺן (ʻâvôn, H5771) — perversity, i.e. (moral) evil כָּסָה (kâçâh, H3680) — properly, to plump, i.e. fill up hollows; by implication, to cover (for clothing or… אָמַר (ʼâmar, H559) — to say (used with great latitude) יָדָה (yâdâh, H3034) — physically, to throw (a stone, an arrow) at or away; especially to revere or worship… פֶּשַׁע (peshaʻ, H6588) — a revolt (national, moral or religious) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative סֶלָה (çelâh, H5542) — suspension (of music), i.e. pause
Open source ↗חָסִיד (châçîyd, H2623) — properly, kind, i.e. (religiously) pious (a saint) פָּלַל (pâlal, H6419) — to judge (officially or mentally); by extension, to intercede, pray עֵת (ʻêth, H6256) — time, especially (adverb with preposition) now, when, etc. מָצָא (mâtsâʼ, H4672) — properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or… שֶׁטֶף (sheṭeph, H7858) — a deluge (literally or figuratively) רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) מַיִם (mayim, H4325) — water; figuratively, juice; by euphemism, urine, semen נָגַע (nâgaʻ, H5060) — properly, to touch, i.e. lay the hand upon (for any purpose; euphemistically, to lie with…
Open source ↗סֵתֶר (çêther, H5643) — a cover (in a good or a bad, a literal or a figurative sense) נָצַר (nâtsar, H5341) — to guard, in a good sense (to protect, maintain, obey, etc.) or a bad one (to conceal,… צַר (tsar, H6862) — narrow; (as a noun) a tight place (usually figuratively, i.e. trouble); also a pebble ;… סָבַב (çâbab, H5437) — to revolve, surround, or border; used in various applications, literally and figuratively רֹן (rôn, H7438) — a shout (of deliverance) פַּלֵּט (pallêṭ, H6405) — escape סֶלָה (çelâh, H5542) — suspension (of music), i.e. pause
Open source ↗שָׂכַל (sâkal, H7919) — to be (causatively, make or act) circumspect and hence, intelligent יָרָה (yârâh, H3384) — properly, to flow as water (i.e. to rain); transitively, to lay or throw (especially an… דֶּרֶךְ (derek, H1870) — a road (as trodden); figuratively, a course of life or mode of action, often adverb זוּ (zûw, H2098) — this or that יָלַךְ (yâlak, H3212) — to walk (literally or figuratively); causatively, to carry (in various senses) יָעַץ (yâʻats, H3289) — to advise; reflexively, to deliberate or resolve עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)
Open source ↗סוּס (çûwç, H5483) — a horse (as leaping); also a swallow (from its rapid flight) פֶּרֶד (pered, H6505) — a mule (perhaps from his lonely habits) בִּין (bîyn, H995) — to separate mentally (or distinguish), i.e.(generally) understand עֲדִי (ʻădîy, H5716) — finery; generally an outfit; specifically, a headstall בָּלַם (bâlam, H1102) — to muzzle מֶתֶג (metheg, H4964) — a bit רֶסֶן (reçen, H7448) — a halter (as restraining); by implication, the jaw בַּל (bal, H1077) — properly, a failure; by implication nothing; usually (adverb) not at all; also lest קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose
Open source ↗רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) מַכְאֹב (makʼôb, H4341) — anguish or (figuratively) affliction רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person בָּטַח (bâṭach, H982) — figuratively, to trust, be confident or sure יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God חֵסֵד (chêçêd, H2617) — kindness; by implication (towards God) piety; rarely (by opposition) reproof, or… סָבַב (çâbab, H5437) — to revolve, surround, or border; used in various applications, literally and figuratively
Open source ↗שָׂמַח (sâmach, H8055) — probably to brighten up, i.e. (figuratively) be (causatively, make) blithe or gleesome יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God גִּיל (gîyl, H1523) — properly, to spin round (under the influence of any violent emotion), i.e. usually… צַדִּיק (tsaddîyq, H6662) — just רָנַן (rânan, H7442) — properly, to creak (or emit a stridulous sound), i.e. to shout (usually for joy) יָשָׁר (yâshâr, H3477) — straight (literally or figuratively) לֵב (lêb, H3820) — the heart; also used (figuratively) very widely for the feelings, the will and even the…
Open source ↗Cross-references
Other passages the community most often connects to this one. Tap to read.
I have blotted out your transgressions like a cloud, and your sins like a mist. Return to Me, for I have redeemed you.
You forgave the iniquity of Your people; You covered all their sin. Selah
I, yes I, am He who blots out your transgressions for My own sake and remembers your sins no more.
Blessed are those who wash their robes, so that they may have the right to the tree of life and may enter the city by its gates.
“Come now, let us reason together,” says the LORD. “Though your sins are like scarlet, they will be as white as snow; though they are as red as crimson, they will become like wool.
Blessed is the man who has made the LORD his trust, who has not turned to the proud, nor to those who lapse into falsehood.
Blessed are those who uphold justice, who practice righteousness at all times.
But He replied, “Blessed rather are those who hear the word of God and obey it.”
The fool says in his heart, “There is no God.” They are corrupt; their ways are vile. There is no one who does good.
As the deer pants for streams of water, so my soul longs after You, O God.