Annotations Upon the Books of Poetry, Psalms · Psalm 32
PSALM XXXII.
The Title. A Pſalm of David, Maſchil.] Some ſay that Maſchil was the name of ſome muſicall Inſtrument, or ſome Song to the tune whereof this Pſalm was to be ſung: But rather I conceive it is added to ſignifie the matter of this Pſalm, and that it was compoſed to give inſtruction, according to the ſignification of the word ſet in the margin, A Pſalm of David giving inſtruction.
Verſ. 1. Bleſſed is he whoſe tranſgreſsion is forgiven, whoſe ſin is covered.] To wit, from the ſight of God, by the imputation of Chriſts righteouſneſſe, ſo that the Lord looks upon him no more as lying under the guilt of his ſin. And the word covered ſeems to be uſed as in relation to the filthineſſe of ſin, making men loathſome in Gods ſight. David having been long ſorely oppreſſed with the burden of his ſins, and the fear of Gods wrath, breaks forth into this patheticall expreſſion concerning the bleſſedneſſe of the man whoſe ſins are forgiven.
Verſ. 2. Bleſſed is the man unto whom the Lord imputeth not iniquity, and in whoſe ſpirit there is no guile.] By guile here may be meant all hypocriſie in generall; and then this laſt clauſe is added, that he is bleſſed alſo in whoſe ſpirit there is no guile, becauſe ſincerity and unfeigned purity of heart is the neceſſary effect of juſtification and remiſſion of ſins, and ſo they that have truly obtained pardon do alwaies manifeſt their juſtification by their ſanctification, even by their ſincere endeavours to walk in all holineſſe and righteouſneſſe before God. Or elſe it may be meant of that hypocriſie in particular, whereby men are kept from turning unfeignedly to God, that they may obtain remiſſion of ſins and reconciliation; as namely when men do vainly embolden themſelves againſt all fear of Gods wrath, though they be never ſo profane, or when men beguile themſelves with falſe flatteries, as by excuſing or extenuating their ſins, or by truſting in the obſervation of any outward rites which God requires in his worſhip, &c. In a word, whatever it be, whereby thoſe that do not humble themſelves before God in the acknowledgement of their ſins do deceive themſelves, and would as it were deceive God, that is the guile here ſpoken of. And this, I conceive, indeed is principally intended; and that David mentions this here out of a deteſtation of thoſe falſe flatteries, wherewith for a time he had deceived himſelf, and ſo put off his repentance.
Verſ. 3. When I kept ſilence, my bones waxed old; through my roaring all the day long.] It is evident, I conceive, that by keeping ſilence here David meant his not confeſſing his ſins, becauſe, as in oppoſition to this, it is ſaid verſ. 5. that he did at length acknowledge his ſins. And becauſe in the following words he ſaith, that his bones waxed old through his roaring all the day long, I conceive it as evident, that he intends hereby to ſhew, that it was whilſt he was ſorely terrified in conſcience, and perhaps alſo under the heavy preſſure of ſome ſickneſſe, or ſome other outward affliction, that he kept ſilence, and confeſſed not his ſins to God. So that the meaning of the words is this; When I kept ſilence, that is, As long as I forbear to goe to God, confeſſing my ſin, and begging mercy at his hand, but did ſtill diſſemble and conceal my ſins, and ſought eaſe otherwaies, my bones waxed old, that is, my ſtrength decayed, or my inward parts were pained and withered and parched; (ſee the Note Job 30.17. he alludes to ſores that corrupt and feſter, whilſt they are concealed from the Chirurgeon) through my roaring all the day long, to wit, by reaſon of the terrours of Gods wrath that were upon him; as if he had ſaid, though I powred forth my ſorrow with cries, more like the roaring of a beaſt, then the complaints of a reaſonable man, neither that nor any thing elſe gave me any eaſe, but rather encreaſed my miſery, as long as I neglected to acknowledge my ſins.
Verſ. 4. For day and night thy hand was heavy upon me, &c.] To wit, in terrours of conſcience, and perhaps likewiſe in ſome grievous outward affliction; ſee the foregoing Note: my moiſture is turned into the drought of ſummer; that is, my radicall moiſture is dried up, as the moiſture of the earth is dried up in the heat of ſummer: ſee the Note Pſal. 22.15.
Verſ. 5. I acknowledged my ſin unto thee, and mine iniquity have I not hid, &c.] David repeats it here thrice, and with three ſeverall expreſſions, that at length he acknowledged his ſins to God, thereby to imply how full his confeſſion was, and that he hid nothing from him. And again, by that word I ſaid in the third clauſe, I ſaid I will confeſſe my tranſgreſsions, the freedome of his confeſſion is alſo implyed, namely, that after ſome deliberation with himſelf he voluntarily reſolved upon it, as believing aſſuredly that he ſhould find mercy with God: and thou forgaveſt the iniquity of my ſin; that is, thou didſt remit the puniſhment of my ſin, (for ſo the word iniquity is ſometimes taken, ſee the Note Pſal. 31.10.) thou didſt withdraw the ſtroke of thine hand that was upon me; or thou forgaveſt the evil and guilt that was in my ſin, that is, thou didſt aſſure me that thou hadſt pardoned it, and ſo my torment was preſently eaſed.
Verſ. 6. For this, &c.] That is, ſay ſome Expoſitours, for the pardon of ſin. But rather we muſt underſtand it thus: For this, that is, Becauſe thou doſt ſo readily forgive thoſe that confeſſe their ſins, and ſeek to thee for mercy; or becauſe thou haſt dealt thus graciouſly with me: therefore shall every one that is godly pray unto thee in a time when thou mayeſt be found; that is, whilſt yet there is grace offered, before death, (for after death there is no ſeeking for mercy, yea indeed at the hour of death men are hardly wonne to ſeek God in a right manner) or before thou haſt pronounced an irrevocable ſentence againſt them, or before thou doſt withdraw thy ſpirit and grace from them, even whilſt they feel their hearts ſtirred within them to fly to the Lord for mercy, and ſo they ſeek the Lord with all their hearts; for then is the Lord near at hand to hear mens prayers, Iſa. 66.2. Jer. 29.13. whereas if they quench theſe motions of Gods ſpirit, the Lord perhaps may reſolve never ſo to ſtrive with them any more. Surely in the flouds of great waters, that is, in the greateſt troubles, ſee 2 Sam. 22.17. they shall not come nigh unto him, that is, to overwhelm, or hurt him: ſo far ſhall he be from being puniſhed in wrath for his ſins, that even when there is in the place where he lives a deluge of overflowing calamities, though he may be in very deſperate dangers, God will ſecure him. And this therefore David applyes to himſelf in the next verſe, or proves it from his own example.
Verſ. 7. Thou art my hiding place, &c.] See the foregoing Note, and likewiſe the Notes Pſal. 17.8, and 27.5: thou shalt compaſse me about with ſongs of deliverance; that is, by affording me many deliverances on all ſides, thou ſhalt give me occaſion to ſing many ſongs of praiſe unto thee. It may alſo imply, that God would give to thoſe that were about him, or to the whole people of God, occaſion to praiſe him, both on his and their own behalf.
Verſ. 8. I will inſtruct thee, &c.] Some take this to be inſerted, as Gods anſwer to the profeſſion David had made in the foregoing verſe of his confidence in God; as if he had ſaid, Thou mayeſt well rely upon me, for I will inſtruct thee, &c. (ſee the Note Pſal. 25.4.) I will guide thee with mine eye, that is, by keeping a watchfull provident eye over thee; or by diſcovering to thee my watchfull care over thee, which ſhall put thee in mind to avoid every evil way, as Chriſt counſelled Peter, by caſting his eye upon him, Luk. 22.61. But I rather take theſe to be ſtill the words of David. As Pſal. 51.13. upon his own repentance David promiſeth to ſtir up others to repent too, Then will I teach tranſgreſſours thy waies, &c. ſo here likewiſe, having repented, and obtained pardon from God, and found great comfort therein, he undertakes to inſtruct others, and to perſwade them likewiſe, directing his ſpeech as to every man apart by himſelf, I will inſtruct thee, &c. I will guide thee with mine eye, that is, by that which I have ſeen, and whereof I have had experience in my ſelf; or rather, by keeping a watchfull eye, and looking to thee with much ſolicitous care, as indeed Gods people ought to watch over one another.
Verſ. 9. Be ye not as the horſe or mule, that have no understanding, &c.] As if he had ſaid▪ Hearken to my counſell, and by my example be brought to repent, and to turn unto the Lord: Be not like brute beaſts that will not be ordered by words, whoſe mouth muſt be held in with bit and bridle, leſt they come near to hurt thee, to wit, to bite or kick thee; implying, that God had alſo waies to tame men, if they would be ſtubborn againſt him; which are the ſorrows mentioned in the following words.
Verſ. 10. Many ſorrows shall be to the wicked, &c.] As if he had ſaid, If wicked men will not repent, and turn unto the Lord, their conſciences will be often galled with the apprehenſions of Gods wrath; and beſides, many outward plagues will the Lord bring upon them; (the bit and bridle wherewith God ſubdues ſuch refractory ſpirits) and at laſt they muſt expect the weeping and wailing of hell: but he that truſteth in the Lord, mercy shall compaſſe him about; that is, he ſhall have comforts and bleſſings on all ſides, and ſhall be preſerved from all dangers, the Lords protection compaſſing him as with a shield, Pſal. 5.12.
Verſ. 11. Be glad in the Lord, &c.] Hereby he implyes what exceeding joy follows upon faith, when men are thereby reconciled unto God, and are aſſured of the pardon of their ſins: for of that he ſpeaks in this whole Pſalm.