Psalm 32:2 Kommentar

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.

Blessed is the man to whom the Lord imputeth not iniquity,.... Or "does not think of it" (n); with respect unto men, at least to the harm of them; his thoughts are thoughts of peace, and not of evil; their sins and iniquities he remembers no more; he does not charge them with them, he does not reckon them, or place them to their account, having imputed them to his Son; see Co2 5:19. The Apostle Paul interprets this as inclusive of the imputation of righteousness without works; even of the righteousness of Christ, in which the blessedness of a man lies, Rom 4:6; for such an one is accepted with God, is justified in his sight, and is secure from condemnation and wrath; it is well with him at all times, in life, at death, and at judgment; he is an heir of eternal life, will enter into it, and be for ever glorified; and in whose spirit there is no guile: for being thoroughly convinced of sin, he is sincere in his repentance for it, without deceit and hypocrisy in his confession of it; as David, the Apostle Paul, and the publican were, when they acknowledged themselves sinners; his faith, in looking to Christ for pardon and righteousness, is from the heart, and is unfeigned, and so is his profession of it before God, angels, and men; and whatever hypocrisy and guile are remaining in the old man, there is none in the new spirit put into him; in the new man, which is created in him, and which sinneth not: as the other phrases are expressive of pardon and justification, this points at internal sanctification, and which serves to complete the description of the happy man; such an one as David himself was; and this happiness he illustrates from his own experience in the following verses. (n) "cogitat", Piscator; "cogitando reputavit", Gejerus; so Ainsworth.

What shall we say then that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. [Psalms 32:1-2] Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.

The person of God is one of that number of the blessed of whom it was foretold: "Blessed is the one to whom the Lord has not imputed sin, and in whose mouth is no guile." For he confesses even sins of the just, asserting that they rather put their hope in the mercy of God than trust in their own justice, and therefore there is no guile in his mouth, or, indeed, in the mouths of all those to whose truthful humility or humble truth he bears witness.

"Blessed is the man to whom the Lord has not imputed sin, nor is there guile in his mouth" [Psalm 32:2]: nor has he in his mouth boastings of righteousness, when his conscience is full of sins.

Although he is a sinner, he does not proclaim that he is entirely holy; sin is a sickness by which humanity is grievously afflicted, but instead he acknowledges his transgressions and constantly perseveres in humble satisfaction. For the one who is not pleasing to himself is pleasing to the Lord. For when we find the fault in ourselves, the truth is spoken, but when we desire to praise ourselves, we speak what is false.

Here begins the fourth decade of the first fifty. And just as in the first decade there are Psalms in which mention is made of the persecution by Absalom, in the second of the persecution by Saul, in the third of the persecution by the people, so in this fourth decade the tribulation that the good suffer from sinners is treated: 2 Pet. 2: "Dwelling among them, he tortured his righteous soul day after day with their lawless deeds." This decade is divided into two parts. First, the dignity of the just is commended. Second, help is implored against the persecutions of the impious, in Ps. 34: "Judge, O Lord, those who wrong me." Concerning the first, he recalls two things. First, justifying grace. Second, the dignity of the just, at Ps. 32: "Rejoice, you just," etc. Third, he admonishes the just to persist in justice, at Ps. 33: "I will bless the Lord." The title of this Psalm is new, namely: "Understanding of David." Jerome has, "Instruction of David." In many of the following Psalms this title is to be found. And it is signified by this that in all the Psalms in which this title is used, some common truth is treated, pertaining not only to one person but, as it were, to the providence of God or to something else that is lofty. And although in all Psalms certain things serve for instruction, these are nevertheless principally ordered to this purpose. Specifically, this Psalm is titled from the understanding that the penitent ought to have, who should understand that he is a sinner and recognize the grace of God that liberates: Lev. 5: "If a man shall understand his offense," etc. This understanding is given by affliction, Is. 28. "Blessed are those whose." This is the second of the Penitential Psalms. In the first he treated contrition of heart; in this one, confession. And it is divided into three parts. In the first, the remission of sins is set forth. In the second, the way to remission, at "Because I was silent," etc. Third, the desire of the saints for remission, at "For this shall every holy one pray." Concerning the first, he does two things. First, he sets forth that which is on God's part. Second, that which is on man's part, at "Nor is there deceit in his spirit." For in sin there is, first, an offense against God; second, a stain; third, the liability to punishment. Against these three he directs three things: because God remits the offense, covers the stain, and removes the liability to punishment by not imputing the sin. As to the first, he says, "Blessed are those whose iniquities are forgiven," etc. But since blessedness is twofold, namely of reality and of hope, such persons, namely those whose iniquities are forgiven, are blessed in hope, and they will ultimately be blessed in reality. For that person is blessed in hope in whom the cause and the way to blessedness -- which is virtue, and especially perfect virtue -- is present. Hence in whomever perfect virtue appears, he can be called blessed in hope, just as a tree blossoming well can be called fruitful. But after the corruption of the first man, there were no such blossoms, but thorns of sins. And therefore the blessedness of the sinner that consists in hope is not of this kind, but rather that God should remit sin, and so the sinner bears fruit: Jer. 4: "Break up for yourselves new ground," etc. "Forgiven": Is. 40: "Her iniquity is pardoned": Lk. 6: "Forgive, and you shall be forgiven." As to the second, he says, "And whose sins are covered." Sins are stains of the soul: Jer. 2: "How vile you have become," etc. When someone has something shameful in himself and it is covered, then the shameful thing does not offend the eyes of the beholder. And God covers the shamefulness of sins. But how? Totally, namely by washing the soul. For in sin there is a twofold deformity. One, namely, from the privation of grace, of which the sinner is deprived; and this is totally removed, and is not merely covered, because grace is given to him. The other stain is from the past act of sin; and this is not erased, because it is not granted to him that he never committed it, but rather that it not be imputed to him as guilt; and this is covered. As to the third, he says, "Blessed is the man to whom the Lord has not imputed sin." This is understood of the liability to punishment, because punishment is not reserved for him on account of sin: Dan. 3: "You have brought all these things upon us," etc. According to the Gloss, a threefold sin is indicated here: original sin, actual mortal sin, and actual venial sin. The first is signified by "iniquity," which is a certain inequality; and this is in original sin, inasmuch as in it the powers of the soul recede from the equality of innocence. And this is remitted and diminished, because it is taken away as to guilt but remains as to act. He says "iniquities" in the plural, because in different persons there are different original sins, and in one person, one. The second is signified by actual mortal sin. For actual mortal sins are said to be covered when they are no longer imputed to the sinner as guilt. The third is signified by venial sin, which the Lord does not impute. For venial sin is not imputed to eternal punishment. Or, the first is said on account of sin before Baptism; the second on account of sins after Baptism; the third after confession, because sin will not be imputed to punishment. But on man's part, it is required that he confess without pretense; otherwise he does not obtain grace: Wis. 1: "The Holy Spirit of discipline will flee from the deceitful." And therefore, "Nor is there deceit in his spirit," so that he has one thing interiorly and pretends another exteriorly.

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).

imputeth--charge to him, and treat him accordingly. no guile--or, deceit, no false estimate of himself, nor insincerity before God (compare Rom 8:1).