1 Of David. A maskil. Happy is the one whose transgression is lifted away, whose sin is covered.
Romans · AD 56 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.
Augustine of Hippo · AD 430 "Blessed are they whose unrighteousness is forgiven, and whose sins are covered" [Psalm 32:1]: and whose sins are buried in oblivion.
Thomas Aquinas · AD 1274 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.
The Joy of Forgiveness 2 Happy is the man to whom the LORD does not reckon iniquity, and in whose spirit there is no deceit.
Augustine of Hippo · AD 430 "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.
Cassiodorus · AD 585 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.
3 When I kept silent, my bones wore out through my roaring all the day.
Evagrius Ponticus · AD 399 Strong spirits do not wax old from continual shouting to God, but they are renewed from day to day. From silence they wax old, entangling people who are corrupted through false desires.
Cassiodorus · AD 585 Let no one think that something that he hides away in the innermost parts of his conscience can be hidden from the Lord.
Thomas Aquinas · AD 1274 "Because I was silent." This is the second part, where the way of arriving at the remission of sins is set forth. And concerning this he does three things. First, he sets forth the state of sin. Second, the conversion that is the cause of the remission of sin, at "I have made known my offense." He says therefore, "Because I was silent," etc.
4 For day and night your hand was heavy upon me; my sap was turned into the droughts of summer. Selah.
Augustine of Hippo · AD 430 "Because day and night Your Hand was heavy upon me:" because, through the continual punishment of Your scourges, "I was turned in misery, while a thorn was fixed through me" [Psalm 32:4]: I was made miserable by knowing my misery, being pricked with an evil conscience.
Cassiodorus · AD 585 The hand that applies the lashes is oppressive to the sinner, and the hand that avenges is heavy. "Day and night" indicate continuous time so that the hand which did not draw back from punishment was rightly felt to be heavy. He would not have experienced this type of humiliation with such a happy demeanor unless it had been the hand of the Godhead that had pressed upon him.
5 My sin I made known to you, and my iniquity I did not cover. I said, “I will confess my transgressions to the LORD” — and you yourself lifted away the iniquity of my sin. Selah.
Origen of Alexandria · AD 253 But David too speaks in the same spirit in the Psalms and says: "I made known my iniquity, and I did not cover my sin. I said: I will pronounce against myself my injustice, and you forgave the impiety of my heart". You see, therefore, that "to pronounce the sin" merits the remission of sin.
Theodoret of Cyrus · AD 458 When David said, "I have sinned against the Lord," Nathan replied, "The Lord has put away your sin, you will not die." He did, however, threaten to fill his house with calamities of all kinds; here too likewise, "You put away the impiety of my sin": immediately after perpetrating such things, he is saying, I should have been consigned to death according to the law, but you appl…
Thomas Aquinas · AD 1274 Then when he says "My offense." First, he sets forth the confession. Second, he shows its efficacy, at "I said, I will confess." But because a person ought to confess two things, namely, good things omitted and evil things committed, as to the first he says, "My offense," namely, that I omitted doing what I should have done, "I have made known to you" -- not that God does not k…
6 For this let every loyal one pray to you at a time of finding; surely at the flood of many waters they will not reach him.
Diodorus of Tarsus · AD 390 Immediately after the sin is a fitting time for confession … since a sin that lingers is entrenched.
Cassiodorus · AD 585 One who is no stranger to sin ought to immerse himself in prayers of supplication. O saving medicine! To counteract the diseases of all sinners, various remedies are offered to the ill. But this is a single remedy; if it is taken with a pure mind, the poisons of all transgressions are overcome.
Thomas Aquinas · AD 1274 Then when he says "Nevertheless," the effect of prayer is shown: because "in the flood of many waters." Water can here be taken in three ways. In one way, as pleasures: Gen. 49: "You were poured out like water." In another way, as false doctrines: Prov. 9: "Stolen waters are sweeter." Third, as tribulations: Ps.
7 You are a hiding place for me; from distress you will preserve me; with shouts of deliverance you will surround me. Selah.
Athanasius of Alexandria · AD 373 He caused a light to shine at the prayer of the psalmist, who said, "My Joy, deliver me from those who surround me"; this being indeed true rejoicing, this being a true feast, even deliverance from wickedness, to which a person attains by thoroughly adopting an upright conversation and being approved in his mind of godly submission toward God.
Augustine of Hippo · AD 430 "You are my refuge from the pressures, which have compassed me about:" You are my refuge from the pressure of my sins, which has compassed my heart. "O Thou, my Rejoicing, deliver me from them that compass me about" [Psalm 32:7]: in You is my joy: deliver me from the sorrow which my sins bring upon me.
Thomas Aquinas · AD 1274 Next, when he says "You are my refuge," etc., the desire of the saints is expressed in particular. And concerning this he does two things. First, he expresses the desire to be delivered. Second, the effect of that desire, at "I will give you understanding." Concerning the first, he does two things. First, he shows whence he conceives the hope of praying.
8 I will instruct you and teach you in the way you should go; I will counsel you with my eye upon you.
Augustine of Hippo · AD 430 Diapsalma. The answer of God: "I will give you understanding, and will set you in the way in which you shall go;" I will give you understanding after confession, that you depart not from the way in which you should go; lest you wish to be in your own power. "I will fix Mine Eyes upon you" [Psalm 32:8]; so will make sure upon you My Love.
Bonaventure · AD 1257 "I will give you understanding and I will instruct you in this way in which you shall walk; I will fix my eyes upon you." The Lord promises us this understanding and shows us how we ought to receive it. "I will fix my eyes upon you": the divine good pleasure accepts what we do, approving in the present and rewarding in the future.
Thomas Aquinas · AD 1274 Second, when he says "I will give you understanding," he shows the effect of his prayer. It is God who speaks: "I will give you understanding," etc. As if God were saying: you ask me to rescue you, and I will do three things for you: I will give you the gift of understanding, I will instruct you, and I will guard you. For three things are necessary for a person from God.
9 Do not be like a horse, like a mule, without understanding, whose trappings must be curbed with bit and bridle, or it will not come near you.
Ephrem the Syrian · AD 373 Then, as for the Gentiles who used to go after gods which were no gods, He Who was God went after them, and by His words, as by a bridle, turned them from many gods to the One. This is that Mighty One, Whose preaching became a bridle in the jaws of the Gentiles, and led them away from idols to Him that sent Him.
Augustine of Hippo · AD 430 "Be not ye like horse or mule, which have no understanding:" and therefore would govern themselves. But says the Prophet, "Hold in their jaws with bit and bridle." Do Thou then, O God, unto them "that will not come near You" [Psalm 32:9], what man does to horse and mule, that by scourges Thou make them to bear Your rule.
Thomas Aquinas · AD 1274 Then when he says "With bit," the threat is set forth. And first in the manner of a prayer. Second in the manner of a prediction, at "Many." He says therefore, "With bit," etc. Speaking metaphorically: if a person conducts himself as a person, God treats him as a person, with admonitions and teachings.
10 Many are the pains of the wicked, but the one who trusts in the LORD — loyal love will surround him.
Augustine of Hippo · AD 430 "Many are the scourges of the sinner:" much is he scourged, who, confessing not his sins to God, would be his own ruler. "But he that trusts in the Lord, mercy compasses him about" [Psalm 32:10]; but he that trusts in the Lord, and submits himself to His rule, mercy shall compass him about.
Arnobius the Younger · AD 460 Many are the punishments of sinners, but those who hope in the Lord, he will surround with his mercy.
Thomas Aquinas · AD 1274 Second, when he says "Many," he predicts. And first, what is prepared for the wicked: because "many are the scourges" -- from God: Ps. 49: "I will rebuke you and set the matter before your face." From one's own conscience: Prov. 12: "One is pierced as by a sword of conscience." From authority: Rom. 13: "He is an avenger in wrath against the one who does evil": Prov.
11 Be glad in the LORD and rejoice, you righteous ones; and sing aloud, all you upright of heart.
Augustine of Hippo · AD 430 "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.
Arnobius the Younger · AD 460 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.
Thomas Aquinas · AD 1274 "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.