Psalms 32:1

PSALM XXXII

True blessedness consists in remission of sin, and purification

of the heart, 1, 2.

What the psalmist felt in seeking these blessings, 3-5.

How they should be sought, 6, 7.

The necessity of humility and teachableness, 8, 9.

The misery of the wicked, 10.

The blessedness of the righteous, 11.

NOTES ON PSALM XXXII

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 AEthiopic, are the same in meaning as the Hebrew.

Verse Psalms 32:1. Blessed is he whose transgression is forgiven] In this and the following verse four evils are mentioned:

1. Transgression, פשע pesha.

2. Sin, חטאה chataah.

3. Iniquity, עון avon.

4. Guile, רמיה remiyah.

The first signifies the passing over a boundary, doing what is prohibited. The second signifies the missing of a mark, not doing what was commanded; but is often taken to express sinfulness, or sin in the future, producing transgression in the life. The third signifies what is turned out of its proper course or situation; any thing morally distorted or perverted. Iniquity, what is contrary to equity or justice. The fourth signifies fraud, deceit, guile, c. To remove these evils, three acts are mentioned: forgiving, covering, and not imputing.

1. TRANSGRESSION, פשע pesha, must be forgiven, נשוי nesui, borne away, i.e., by a vicarious sacrifice for bearing sin, or bearing away sin, always implies this.

2. SIN, חטאה chataah, must be covered, כסוי kesui, hidden from the sight. It is odious and abominable, and must be put out of sight.

3. INIQUITY, עון anon, which is perverse or distorted, must not be imputed, לא יחשב lo yachshob, must not be reckoned to his account.

4. GUILE, רמיה remiyah, must be annihilated from the soul: In whose spirit there is no GUILE. The man whose transgression is forgiven; whose sin is hidden, God having cast it as a millstone into the depths of the sea; whose iniquity and perversion is not reckoned to his account; and whose guile, the deceitful and desperately wicked heart, is annihilated, being emptied of sin and filled with righteousness, is necessarily a happy man.

The old Psalter translates these two verses thus: Blissid qwas wikednes es for gyven, and qwas synnes is hyled (covered.) Blisful man til qwam Lord retted (reckoneth) noght Syn: ne na treson es in his gast (spirit.) In vain does any man look for or expect happiness while the power of sin remains, its guilt unpardoned, and its impurity not purged away. To the person who has got such blessings, we may say as the psalmist said, אשרי ashrey, O the blessedness of that man, whose transgression is forgiven! c.

St. Paul quotes this passage, Romans 4:6, to illustrate the doctrine of justification by faith where see the notes.