Psalm 32

Psalm 32
Israel’s Transgressions Confessed and Forgiven, and Happy in Their Restoration
Psalm 32. This is another Psalm of David, and the title indicates that it was a song intended to teach or instruct the people. It is one of the Asherite Psalms, which begin with the word “Blessed”; the Hebrew word “Asher”. Together these Psalms give us the keys to happiness. For instance, Psalm 1 shows us that the happy man is he who walks separate from evil, and who delights in the Word of God. Here in Psalm 32, the happy man is he who confesses his sins and has a sense of God’s forgiveness and grace. Prophetically, this Psalm speaks of the joy of Israel in the Millennium with a sense of Jehovah’s forgiveness after seeing Christ, and confessing their sin (Zech. 12 – 13).  Psalm 32 is also the second of the penitential psalms, which all have to do with repentance from sin. These Psalms (Psa. 25, 32, 38.41, 51) describe the work of repentance growing deeper in the hearts of the remnant. 
Of David. Instruction.
1 “Blessed is he whose transgression is forgiven, whose sin is covered!
2 Blessed is the man unto whom Jehovah reckoneth not iniquity,” [quoted Rom. 4:7-8] and in whose spirit there is no guile!
vv.1-2 Happiness the result of forgiveness. The first two verses give us the scope and character of the Psalm. It is Israel’s happiness at the knowledge of their transgressions forgiven, their sins covered by the blood of Christ. Paul aptly quotes these verses in Romans to show that David who wrote these words, had the assurance of his sins forgiven, the non-imputation of his iniquity. David was guilty of sinning grievously, and he needed forgiveness. He had broken five of the ten commandments in his sin with Bathsheba and in what he did to cover it up. David had tried to cover his own crimes, but now he could rejoice that they were covered by God, or blotted out of His sight. He could speak of the blessedness or happiness of knowing that his sins were gone. However, the settled peace with God that we know in the New Testament after the cross could never be fully known by Old Testament saints. Nevertheless, they did know a sense of governmental forgiveness. Prophetically this looks onto Israel who will have the knowledge of their transgressions forgiven; chiefly of breaking the law, but also in crucifying their Messiah. Their joy will be full when they are restored. This will not take place until they look upon Him whom they have pierced (Zechariah 12:10).
3 When I kept silence, my bones waxed old, through my groaning all the day long.
4 For day and night thy hand was heavy upon me; my moisture was turned into the drought of summer. Selah.
vv.3-4 Suffering when refusing to confess. Remnant acknowledge the inward turmoil that they experienced when they kept silence, refusing to confess their sin. Prophetically it speaks of Israel reflecting on the history, the grief and sadness they experienced all through the day of their refusing pleadings of Jehovah. The hand of the Lord and discipline was heavy on them, and it was part of his governmental ways to press them continually until they came to the point of confession. This is the point of great importance, and the Psalmist calls for the reader to pause and consider.
5 I acknowledged my sin unto thee, and mine iniquity I covered not; I said, I will confess my transgressions unto Jehovah, and “thou” forgavest the iniquity of my sin. Selah.
6 For this shall every one that is godly pray unto thee at a time when thou mayest be found: surely in the floods of great waters they will not reach him.
7 Thou art a hiding-place for me; thou preservest me from trouble; thou dost encompass me with songs of deliverance. Selah.
vv.5-7 The Happy Path of Confession. Israel comes to the point of acknowledging their sin to the Lord. It is a breaking point whenever a soul finally gets to the point of saying “I will confess my transgressions unto Jehovah”. And the beautiful response from the Lord is in the end v.5, “thou forgavest the iniquity of my sin”. David confessed the “sin”, but the Lord forgave all the way down to the root; “the iniquity of my sin”. Again, the psalmist calls for a pause to consider the beauty of forgiveness. The forgiveness of the Lord is a great reason for any of the godly to pray to him. The godly are free to pray to the Lord, and the floods of waters will not reach him, because the Lord will protect them and be a hiding place to them. The result of confessing our sins is that the Lord delivers us, and we can sing the songs of deliverance. Again there is a pause to consider.
8 I will instruct thee and teach thee the way in which thou shalt go; I will counsel thee with mine eye upon thee.
9 Be ye not as a horse, as a mule, which have no understanding: whose trappings must be bit and bridle, for restraint, or they will not come unto thee.
vv.8-9 The Pathway After Confession. The pathway after confession is wonderful. The Lord instructs the faithful in the way they should go. He leads them not with the “bit and bridle” like a disobedient animal, but with His eye. He bring us into the intelligence of His will. With our focus on the Lord, we see the way His eyes move so to speak, and so He directs us.
10 Many sorrows hath the wicked; but he that confideth in Jehovah, loving-kindness shall encompass him.
11 Rejoice in Jehovah, and be glad, ye righteous; and shout for joy, all ye upright in heart.
vv.10-11 The Path of the Wicked Compared to the Righteous. The Psalm concludes with a contrast of the two paths: (1) the path of the wicked who do not turn to the Lord, and (2) the path of the righteous. The wicked inherit “many sorrows”, but the those who trust in Jehovah are surrounded with His “loving-kindness”. The righteous have every reason to be glad and shout for joy, because they know what grace means!