Bible Commentaries

1. Covered—This is the literal signification of the Hebrew word, and is here used synonymously with forgiven, as if, when sin is pardoned, it is hidden, put out of sight; that is, it was without further judicial recognition. In this sense it is equal to כפר, (kaphar,) to cover, which is the standing word for to atone, to expiate, as Nehemiah 4:5; (compare Hebrews 3:37;) Psalms 85:2. The Hebrews knew of no pardon without atonement. Expiation annihilated guilt, and was the basis of all communion with God. In this case, as David offered no animal sacrifice of expiation, a higher and more prototypical view of the subject must have sustained his faith. See on Psalms 51:16

2. Imputeth not iniquity—Quoted by Paul as identical with “imputeth righteousness.” Romans 4:6; Romans 4:8.

Guile—Deceit, falsehood. “Iniquity,” in previous line, is used in the sense of guiltiness, liability to punishment. Thus, the spirit—the seat of all moral good or evil—is expiated of guilt and purged from all deceit. No more evangelical view of atonement, pardon and regeneration are found in Holy Scripture.

3. When I kept silence—When I repressed confession of my sin. This David had done for about one whole year, while his grievous backsliding was hid from all but God, the partner of his guilt, and his own soul. Psalms 32:3-4 describe David’s mental sufferings during all this time, while both the guilt and guile just mentioned held their dark dominion. See Proverbs 28:13. The particle “when” might be rendered because—Because “I kept silence,” etc., as in Psalms 32:4, “For, because, day and night,” etc.; but the common version is preferable.

Roaring—The word is used for the roaring of lions, or any loud thundering or threatening sound; but here, as in Job 3:24; Psalms 22:1; Psalms 38:8, it means loud moaning, or groaning.

4. For day and night—Here is the reason of what is stated in Psalms 32:3. “Day and night” indicates a long continuance of these sufferings, as also that they were unintermitted.

Drought of summer—In summer the grass upon the hills and fields of Palestine, except in well watered places, becomes sear and dry by the heat, giving an aspect of barrenness, wholly different from the freshness and verdure of March and April.

5. I acknowledged my sin—This evidently dates from the faithful reproof of the prophet Nathan. 2 Samuel 12:13. As the first verb of the verse is in the Hebrew future, (I will acknowledge, etc.,) and all the others in the past tense, some suppose it to be expressive of a promise made in the past which he now fulfils; and this accords with the second part of the verse, I said, I will confess. But no intimation is elsewhere given of such a promise, and the text indicates that the resolve to “confess” was immediately followed by the confession, and this soon after, and in regular sequence, by pardon. It is better, therefore, to follow the common version, and most interpreters, and explain the verb in the past tense.

Iniquity of my sin—Sin has a perverse and polluting effect upon the soul, as well as a penal relation to God’s law. To forgive the “iniquity of sin” is not only to remit its penalty, but to obliterate from mind and character its existence and evil effect.

6. For this—Because of this signal answer to prayer, shall every one that is godly be encouraged to pray.

In a time when thou mayest be found— Literally, During a time of finding; that is, as long as the time of grace lasts. See Psalms 69:13; Isaiah 49:8; Isaiah 55:6; 2 Corinthians 6:2

7. My hiding place—My place of safety. In the previous verse the psalmist mentions the general effect of his great restoration; here he speaks of the enlargement of his personal faith and joy.

8. I will instruct thee—The current of modern criticism supposes David to be here speaking. The psalm is a “maschil,” (see on title.) He rebukes those of “no understanding,” (Psalms 32:9,) and this instructive discourse is what he promised after restoration. Psalms 51:13. It is the dictate as well as duty of a renewed heart to teach others the way. See Psalms 34:11; Luke 22:32.

Guide thee with mine eye—The marginal reading is better: “I will counsel thee, mine eye shall be upon thee,” meaning, while I undertake the office of tutor and guide, I will exercise toward you the most watchful, accurate, and personal care. But it is often understood of God as speaking, and certainly this gives a very comforting sense.

9. Bit and bridle—That is, by harsh and forcible means. A different class is here addressed, and the language and figures are correspondent. They cannot be trusted upon the ground of reasonableness or moral obligation, but must be governed by force or powerful constraints. Proverbs 26:3.

Mouth—The Hebrew word almost always means ornament, but it is absurd to force this sense upon it here, as some do. In Psalms 103:5 it means “mouth,” and the whole connexion and imagery of the present text require the same signification here.

Lest they come near unto thee— “[Otherwise] they come not near to thee.” The coming “near” is not to be understood as for injury, but for submission and service. “Irrational and obstinate animals do not approach men unless tamed by compulsory means.”—Moll. The point of the exhortation is, that we should submit to God, and obey freely from rational conviction, not requiring, as in the case of brute animals, that compulsory force or physical chastisements should be applied. James 3:3

10, 11. These verses are a summing up of the whole in the contrast of the conditions and treatment of the righteous and the wicked, and an exhortation to joy and praise by all the upright.