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Psalm 32 (31) is described as a thanksgiving psalm. R. Clifford (Collegeville Bible Commentary) explains a thanksgiving thus:
(i)n essence ... is a report of rescue from the hands of the wicked. The term "thanksgiving" is somewhat misleading for in the Bible to "give thanks" does not mean to say "thank you" but to tell publicly of the rescue that has occured.
The psalm therefore is the public "report" of a rescue, of a salvation experienced. At the same time, this psalm is also recognized by the Church as a penitential psalm. In other words, it is a prayer that expresses the sentiments of one who turns away from sin and turns towards the mercy of God.
The psalm can be divided into the following parts:
| vv. 1-2 | Introduction: Blessed those who have received divine pardon |
| vv. 3-5 | The joys of sin confessed. |
| vv. 6-7 | When sorrows overwhelm, God saves those who trust Him |
| vv. 8-9 | A wisdom instruction: the other side of God's care and attention |
| vv. 10-11 | Conclusion: Reprise and invitation to rejoice |
The psalm begins with a macharism that immediately highlights the main theme: happy are those whose sins are forgiven. In vv. 3-5, the psalmist explains how this blessedness has occured in his case: through the confession of sin. The idea is not new. In Prov. 28:13, the same idea is expressed:
He who conceals his sins does not prosper
but he who confesses and forsakes them obtains mercy.
Confession is the prerequisite for abandoning sin.
The psalmist describes the need for confession through the contrasting parallels in verses 3 and 5: "When I was silent (v. 3)... But I made known to you my sin (v.5)". Between these two verses is the description of vitality in one whose sin remained:
Day and night your hand was heavy upon me
my life (juices) dried up as by the summer's heat.
In verses 6-7, one finds a recommendation of confession of sin to the devout (dyox chasid): "This should be the way the faithful pray to you." The psalmist uses the image of the "many waters" (flood waters recalling the deluge) threatening to engulf, against which the Lord is a refuge.
The use of the verb bbo sbb in vv. 7 and 10 sharply underlines the kind of protection the Lord gives to those who trust in Him. Like walls that surround, even arms that embrace, God's grace and salvation protects those who have faith in Him.
Verses 8-9 breaks the continuity of idea in vv. 7-10. Clifford offers the explanation that here the psalmist presents himself as a teacher -- as one who has learned his lesson -- to others. The idea is similar to a line in Psalm 51 where the penitent says "I will teach transgressors your ways, and sinners will return to you." But it seems like a voice different from the psalmist. In any case, vv. 8-9 gives another side of God's care and protection: discipline and education.
In verse 8 "teach" and "give counsel" bears on "the way you are to follow." It is not about information therefore but about the lessons that matter for life. "Way" is a life-style, an "ethos".
Verse 9 is an invitation for one to be a willing student, not one that should still be controlled with instruments that can prove painful. The "evil men" are examples of those unwilling to be taught. They still wait for pain before they learn to obey.
Do not be like horse and mule unintelligent
that bridle and bit must control
before they would come to you.
In contrast, those who allow themselves to be led by the Lord experience his grace. The "righteous" and the "straight of heart" are the same "faithful" who have experienced the grace of God.
