Psalm 32 is Pauline in character, and is quoted by the Apostle in the Epistle to Romans (chap. 4). It undoubtedly expresses the condition of the godly remnant of Israel who will only know full forgiveness and acceptance when they look upon Him whom they have pierced, in whom they will find deliverance. The psalm, however, has a far wider application as describing the blessedness of forgiveness and non-imputation of guilt.

The title of the psalm, "Maschil," means "giving instruction," and the first two verses are its thesis. The first word "blessed," or "happy," indicates the subject of the instruction, so we may say that the psalm "instructs us how to be happy."

Happiness is not the result of excusing, palliating, or covering sin. When David, the writer, did this he describes his experience. Jehovah gave him no rest. He says, "When I kept silence my bones waxed old through my roaring all the day long; for day and night Thy hand was heavy upon me; my moisture was turned into the drought of summer." It seemed as though, whether awake or sleeping, the hand of God was heavily upon him. At the close of the words quoted, we find the untranslated word "Selah," which means "pause," or "consider." And what need there is that we do so! Un-confessed sin and a hardened conscience can only bring unhappiness and soul-misery. But it is well when the soul, burdened with a sense of guilt and need, realizing the futility of trying to cover sin and hide transgression, says, like the psalmist, "I will confess my transgression unto the Lord." "There is forgiveness with Thee, that Thou mayest be 'feared."Thus the humble are encouraged to draw near to God, the One who alone can forgive sin. This psalm will encourage the godly remnant to confession in a later day.

Here then is the true secret of happiness."I acknowledged my sin unto Thee, and mine iniquity have I not hid. I said, I will confess my transgression unto the Lord, and Thou forgavest the iniquity of my sin. Selah." Sin acknowledged, transgression confessed, brings forgiveness. With this, guile is gone from the heart, there is the sense of non-imputation, and as Paul points out in Romans 4, the soul is justified and righteousness reckoned on the principle of faith. This second part, then, ending with verse 5, gives the blessedness (happiness) of the forgiven man.

The next section, to the end of verse 7, strikingly shows the blessed results. There is entire confidence in God; no storm can disturb the soul's foundation. "There is therefore now no condemnation to those who are in Christ Jesus." Further, God has become the soul's refuge. The One who once was feared (slavishly), the forgiven and justified saint is now able to joy in (Rom. 5:11). "I flee unto Thee to hide me." God has become the deliverer, and faith can say, "If God be for us, who can be against us? (Rom. 8 :31). He preserves, blesses, and guides His own. "Songs of deliverance" fill the heart, for perfect love has cast out fear. The day of weeping is over, and joy has come with the morning. In the next section, vers. 8, 9, God Himself speaks:"I will instruct thee and teach thee in the way which thou shalt go; I will guide thee with Mine eye. Be ye not as the horse or mule, which have no understanding, whose mouth must be held in with bit and bridle, lest they come near unto thee." Here God proposes to "instruct and teach," leading in the right way, but He says, "I will guide thee with Mine eye." This necessarily involves nearness, communion-a close walk with God. We could only be guided by the eye of One with whom we are in fullest sympathy and fellowship. Blessed guidance! The Lord would not have His people constantly curbed and guided by circumstances. We are not to be as the horse or mule, held in by bit and bridle, but rather like Abraham who enjoyed holy intimacy, and of whom God could say, "My friend."

The child of God, while here, treads the path of faith, for our way is through the wilderness, where dangers and snares abound. But God is our resource and His watchful eye is ever upon us. The path has not been marked out and then left, but in infinite grace and wisdom God Himself watches over and guides us, leading with an eye of changeless love. But this presupposes a heart set upon His will, daily watching at the posts of His doors, taught inwardly what is pleasing to Him, and the mind formed by the "true knowledge of God."

Moses could say, "If I have found grace in Thy sight, show me now Thy way, that I may know Thee, that I may find grace in Thy sight." The New Testament unfolds this most blessedly, as in Col. 1:9,10; 3:10; Phil. 1:9-11; Eph. 4:24. How much more blessed is this than being curbed and governed by circumstances! God can, and does, graciously guide by providential ways, but in this there may be no true spiritual growth in the knowledge of Himself, or increase of capacity.

In the two closing verses God's judicial ways are before us in the blessed contrast. "Many sorrows shall be to the wicked, but he that trusteth in the Lord mercy shall compass him about. Be glad in the Lord, ye righteous, and shout for joy, all ye that are upright in heart." So this precious psalm commences with happiness, fruit of the knowledge of God in forgiving grace, and ends with fulness of joy, blessed portion of those whose ways are ordered by the Lord. Our rejoicing is not to be in our circumstances, but in the Lord. This connects us with the Apostle's words to the Philippians, "Rejoice in the Lord alway; and again I say, Rejoice." J. W. H. N.