Psalm 32:11 Komentář

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," Rom 4:6. We have here a summary, I. Of gospel grace in the pardon of sin (Psa 32:1, Psa 32:2), in divine protection (Psa 32:7), and divine guidance (Psa 32:8). II. Of gospel duty. To confess sin (Psa 32:3-5), to pray (Psa 32:6), to govern ourselves well (Psa 32:9, Psa 32:10), and to rejoice in God (Psa 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. A psalm of David, Maschil.

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 Co1 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, Psa 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.

Be glad in the Lord,.... The Targum renders it, "in the Word of the Lord"; in Christ the essential Word; in him as the Lord their righteousness, and because of his righteousness imputed to them, by which they become righteous; and in him as their Saviour and Redeemer, and because of the salvation which he has wrought out for them; see Isa 61:10; and rejoice, ye righteous; in the Lord, as before; for this is not a carnal, but spiritual joy, which is here exhorted to, the same as in Phi 4:4; and "righteous" ones, who are excited to it, are such who are not righteous in appearance only, or in their own conceit, or by the deeds of the law, or in and of themselves; for there is none righteous this way: but who are made righteous by the obedience of Christ, and are righteousness itself in him; under a sense of which grace they live soberly, righteously, and godly; and these have great reason to rejoice and be glad; and shout for joy all ye that are upright in heart: who have the truth of grace, and the root of the matter in them, oil in the vessels of their hearts, with their lamps; whose faith is unfeigned, whose hope is without hypocrisy, and whose love is without dissimulation; and who worship the Lord in spirit and in truth, and draw nigh to him with true hearts, and call upon him in the simplicity of them; these ought to rejoice, and even shout for joy, because of the grace that is wrought in them, and bestowed upon them, and the glory they shall be partakers of; for both grace and glory are given to these, and no good thing is withheld from them; the end of these upright souls is peace; and when they have done their work, they shall lie down and rest in their beds, and each one shall walk in his uprightness, Psa 84:11. Next: Psalms Chapter 33

"Be glad in the Lord, and rejoice, you righteous:" be glad, and rejoice, you righteous, not in yourselves, but in the Lord. "And glory, all you that are right in heart" [Psalm 32:11]: and glory in Him, all you who understand that it is right to be subject unto Him, that so ye may be placed above all things beside.

So let no one rejoice in his or her own achievements but rather exult in God and find satisfaction in that. This is in keeping with the apostolic statements, “Let the one who boasts boast in the Lord.”

You of good will come to the Lord. Rejoice and exalt in the Lord, you righteous ones, and glorify our Lord Jesus Christ in a right heart.

The just should “be glad in the Lord,” not in themselves, for one who rejoices in himself is deceived by a false presumption … but one who finds joy in the Lord enjoys perpetual delight.

"Rejoice." Now it is the custom in the Penitential Psalms that they begin in weeping and end in joy, because this is what penance does. In this conclusion he exhorts the just and the upright to good action and right intention, saying, "Rejoice in the Lord and exult, you just." As if to say: two things are necessary for a person, namely, right action -- and this justice produces -- and right intention -- and this joy produces. He says therefore, "Rejoice, you just, and exult." According to the Gloss, to rejoice is to be glad with a quiet sweetness; to exult is to be glad with the fervor of an animated spirit. Hence exultation arises from interior joy. But in what? "In the Lord," he says, not in the world: Phil. 4: "Rejoice in the Lord; again I say, rejoice." There follows, "And glory, all you who are upright of heart." The upright of heart are those who conform their will to the divine will; these have cause to glory in God: 2 Cor. 10: "Let the one who glories, glory in the Lord."

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).

The righteous and upright, or those conforming to the divine teaching for securing the divine blessing, may well rejoice with shouting. Next: Psalms Chapter 33

After the doctrine of the Psalm has been unfolded in three unequal groups of verses, there follows, corresponding to the brief introduction, a still shorter close, which calls upon those whose happy state is there celebrated, to join in songs of exultant joy.