Psalm 32 offers a rich theological depth about sin and forgiveness in a few, beautiful poetic lines.
Background:
Psalm 32 is an example of a “Thanksgiving/Declarative Praise” psalm. The speaker has made a pilgrimage to the Temple, sponsoring his family, servants, and others who might not otherwise have means. He will offer a thanksgiving (todah) sacrifice in which much of the meat will be cooked and given back to be eaten in the outer temple precincts as a celebratory, communion meal in the Presence of God. This psalm is the text of his oral testimony to the community of what God has done, to whom he is so grateful. His story is that he was ravaged by unconfessed sin, but when he overcame his stubbornness and confessed, God’s graceful response of forgiveness restored him.
Outline with poetic structure:
I. Opening Proclamation (Why he is thankful), 1-2
(Based on what the psalmist has learned: Blessed is the one who is forgiven!)
A. Rebellion forgiven/lifted (personal), 1a
B. Guilt covered (objective), 1b
B Sin not reckoned against (objective), 2a
A. In his spirit no deceit (personal), 2b
II. Report of Deliverance (His abbreviated story), 3-5
Trial, 3-4
A. I: wasting away due to unconfessed sin, 3
B. God: hand was heavy (causing affliction), 4a
A. I: strength dried up, 4b
Cry to God: acknowledged/confessed sin, 5ab
Deliverance: received forgiveness (sins lifted away), 5c
III. Conclusion: Instruction & Affirmation (The advice he shares with his
hearers), 6-11
A. Command: pray to God, 6
B. Affirmation: God will deliver, 7
C. Intention to instruct, 8
C. Instruction: do not be without understanding, 9
B. Affirmation: God loves those who trust Him, 10
A. Command: praise God, 11
Comments:
In the Opening (1-2), we learn about sin: it involves
rebellion (pesha`) and deceit (remiyyah) (1a and 2b). The essence of sin is that I, a created one,
think I can run my life better than my Creator.
Like Adam and Eve, I want to be like God. That inner deceit leads to the outer
expression of living in rebellion toward God.
The consequences are sin and guilt.
We also learn about the restorative depth of God’s forgiveness. Although sin and guilt are not visible entities;
they are also not abstract notions. The
Israelite system symbolizes sin and guilt as “tangible” results that must be
dealt with. In 1b and 2a the tangible/objective
nature of sin is dealt with: the guilt is buried away (kasa) and the cost of sin is no longer counted against (chashab). In 1a and 2b there is personal restoration:
the rebellious act has been lifted up/bear (nasa’)
by God and the inner spirit is no longer deceived. The person is right with God again.
In the Report (3-5), we learn about the real weight of sin. It is as if God’s hand is pressing down on
us. The consequences are psychological
and physical. I am reminded of the time
there was a movement in psychological counseling that told people that they
only needed think positively about themselves.
In response, Karl Menninger wrote about the reality of guilt and how some
patients were healed only after confession, in Whatever Became of Sin?
So, in the concluding instruction (6-11), the psalmist teaches what he has
learned. He tells us not to be as
stubborn as he was about dealing with sin.
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