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Commentary on Psalms 32 verses 7–11
David is here improving the experience he had had of the comfort of pardoning mercy.
I. He speaks to God, and professes his confidence in him and expectation from him, Psa 32:7. Having tasted the sweetness of divine grace to a penitent sinner, he cannot doubt of the continuance of that grace to a praying saint, and that in that grace he should find both safety and joy. 1. Safety: "Thou art my hiding-place; when by faith I have recourse to thee I see all the reason in the world to be easy, and to think myself out of the reach of any real evil. Thou shalt preserve me from trouble, from the sting of it, and from the strokes of it as far as is good for me. Thou shalt preserve me from such trouble as I was in while I kept silence," Psa 32:3. When God has pardoned our sins, if he leaves us to ourselves, we shall soon run as far in debt again as ever and plunge ourselves again into the same gulf; and therefore, when we have received the comfort of our remission, we must fly to the grace of God to be preserved from returning to folly again, and having our hearts again hardened through the deceitfulness of sin. God keeps his people from trouble by keeping them from sin. 2. Joy: "Thou shalt not only deliver me, but compass me about with songs of deliverance; which way soever I look I shall see occasion to rejoice and to praise God; and my friends also shall compass me about in the great congregation, to join with me in songs of praise: they shall join their songs of deliverance with mine. As every one that is godly shall pray with me, so they shall give thanks with me."
II. He turns his speech to the children of men. Being himself converted, he does what he can to strengthen his brethren (Luk 22:32): I will instruct thee, whoever thou art that desirest instruction, and teach thee in the way which thou shalt go, Psa 32:8. This, in another of his penitential psalms, he resolves that when God should have restored to him the joy of his salvation he would teach transgressors his ways, and do what he could to convert sinners to God, as well as to comfort those that were converted, Psa 51:12, Psa 51:13. When Solomon became a penitent he immediately became a preacher, Ecc 1:1. Those are best able to teach others the grace of God who have themselves had the experience of it: and those who are themselves taught of God ought to tell others what he has done for their souls (Psa 66:16) and so teach them. I will guide thee with my eye. Some apply this to God's conduct and direction. He teaches us by his word and guides us with his eye, by the secret intimations of his will in the hints and turns of Providence, which he enables his people to understand and take direction from, as a master makes a servant know his mind by a wink of his eye. When Christ turned and looked upon Peter he guided him with his eye. But it is rather to be taken as David's promise to those who sat under his instruction, his own children and family especially: "I will counsel thee; my eye shall be upon thee" (so the margin reads it); "I will give thee the best counsel I can and then observe whether thou takest it or no." Those that are taught in the word should be under the constant inspection of those that teach them; spiritual guides must be overseers. In this application of the foregoing doctrine concerning the blessedness of those whose sins are pardoned we have a word to sinners and a word to saints; and this is rightly dividing the word of truth and giving to each their portion.
1.Here is a word of caution to sinners, and a good reason is given for it. (1.) The caution is, not to be unruly and ungovernable: Be you not as the horse and the mule, which have no understanding, Psa 32:9. When the psalmist would reproach himself for the sins he repented of he compared himself to a beast before God (so foolish have I been and ignorant, Psa 73:22) and therefore warns others not to be so. It is our honour and happiness that we have understanding, that we are capable of being governed by reason and of reasoning with ourselves. Let us therefore use the faculties we have, and act rationally. The horse and mule must be managed with bit and bridle, lest they come near us, to do us a mischief, or (as some read it) that they may come near to us, to do us service, that they may obey us, Jam 3:3. Let us not be like them; let us not be hurried by appetite and passion, at any time, to go contrary to the dictate of right reason and to our true interest. If sinners would be governed and determined by these, they would soon become saints and would not go a step further in their sinful courses; where there is renewing grace there is no need of the bit and bridle of restraining grace. (2.) The reason for this caution is because the way of sin which we would persuade you to forsake will certainly end in sorrow (Psa 32:10): Many sorrows shall be to the wicked, which will not only spoil their vain and carnal mirth, and put an end to it, but will make them pay dearly for it. Sin will have sorrow, if not repented of, everlasting sorrow. It was part of the sentence, I will greatly multiply thy sorrows. "Be wise for yourselves therefore, and turn from your wickedness, that you may prevent those sorrows, those many sorrows."
2.Here is a word of comfort to saints, and a good reason is given for that too. (1.) They are assured that if they will but trust in the Lord, and keep closely to him, mercy shall compass them about on every side (Psa 32:10), so that they shall not depart from God, for that mercy shall keep them in, nor shall any real evil break in upon them, for that mercy shall keep it out. (2.) They are therefore commanded to be glad in the Lord, and to rejoice in him, to such a degree as even to shout for joy, Psa 32:11. Let them be so transported with this holy joy as not to be able to contain themselves; and let them affect others with it, that they also may see that a life of communion with God is the most pleasant and comfortable life we can live in this world. This is that present bliss which the upright in heart, and they are only, are entitled to and qualified for.
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.
[Daniel 11:1] "And from the first year of Darius the Mede, I stood up that he might be strengthened and confirmed." Daniel implies, "From the first year of the reign of Darius, who overthrew the Chaldeans and delivered me from the hand of my enemies to the extent of his ability (for even his sealing of the pit of lions with his signet ring was for my protection, lest my adversaries should slay me), I for my part stood before God, and I besought God's mercy upon him, in view of the man's love for me, in order that either he or his kingdom might be strengthened and confirmed. And since I persevered in my prayer, I was answered by God and given to understand the following information. After all, it is a customary thing with the prophets to bring in new speakers abruptly and without warning. So it is in Psalm Thirty-one: for when the prophet has petitioned God and said: "Thou art my refuge from my tribulation which compassed me about; O Thou, who art my rejoicing, deliver me from those who now encompass me," then God is abruptly brought in as the speaker, replying, "I will give thee understanding, and I will instruct thee in this way in which thou shalt go; I will fasten Mine eyes upon thee" (Psalm 32:7-8). So also here, as the prophet relates, "From the first year of Darius the Mede, I stood up and interceded that he might be strengthened and that his rule might be confirmed," God suddenly responds:
"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.
A refuge is a place to which one flees so that dangers may be avoided. But this man did not take flight to remote and solitary places, to the fortifications of the camps or to the help provided by men, but to God who was able to scatter the spiritual enemies encircling him.
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SUMMARY
Psalms 32:7 is a profound declaration of divine refuge and joyful deliverance, born from David's transformative experience of sin, confession, and the subsequent restoration of his relationship with God. It encapsulates the psalmist's renewed trust in the Lord as his ultimate sanctuary and protector from both the internal anguish of guilt and the external pressures of life, culminating in an exuberant celebration of God's saving grace that completely surrounds and upholds the redeemed believer.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 32:7 is rich in Imagery and Metaphor, creating a vivid picture of God's protective and redemptive character. The opening phrase, "Thou art my hiding place," is a powerful Metaphor portraying God not as a distant deity, but as a tangible, secure sanctuary. This imagery evokes feelings of safety, intimacy, and profound protection from both life's external dangers and the internal turmoil of guilt and fear. The phrase "thou shalt compass me about with songs of deliverance" employs a striking Metaphor of encirclement, suggesting a complete immersion in the joyful sounds of triumph and praise. This also uses a form of Personification, where "songs of deliverance" are depicted as actively surrounding the psalmist, almost as a protective and celebratory shield. The entire verse functions as a profound declaration of Trust and Praise, moving seamlessly from a statement of God's identity as an ultimate refuge to the active results of His preservation and the joyful, celebratory atmosphere He creates for the redeemed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 32:7 stands as a profound testament to God's multifaceted character as both a sovereign protector and a gracious redeemer. It highlights the indispensable connection between the confession of sin, divine forgiveness, and the subsequent experience of God's preserving presence and abounding joy. The "hiding place" motif resonates deeply with the biblical understanding of God as a covenant-keeping Lord who shelters His people, not just from physical harm, but from the spiritual devastation of sin, the internal torment of guilt, and the accusations of the enemy. The "songs of deliverance" signify the ultimate triumph of God's grace, transforming lament into praise and despair into exultation, a theme central to the redemptive narrative of Scripture. This verse affirms that true security and lasting joy are found exclusively in a reconciled relationship with God, who actively works to preserve His own and surround them with the overwhelming evidence of His saving power.
REFLECTION AND APPLICATION
Psalms 32:7 offers profound comfort and practical guidance for believers navigating the complexities of life in a fallen world. In an age often characterized by anxiety, uncertainty, and the lingering weight of past failures, this verse calls us to find our ultimate security and peace in God alone. It reminds us that our "hiding place" is not a physical location or a fleeting circumstance, but the very presence and unchanging character of God Himself, accessible through humble confession and unwavering faith. When we acknowledge our sins and surrender our troubles to Him, God promises not only to forgive but also to actively "preserve" us, upholding us through every trial. This preservation might not always mean the absence of difficulty, but rather the assurance of His sustaining grace and power within the difficulty, enabling us to endure and even thrive. The "songs of deliverance" are a beautiful reminder that our journey with God culminates in joy and triumph. Even in the midst of challenges, we can anticipate and experience the celebratory atmosphere of God's saving work, transforming our lament into praise. This verse encourages us to live in the freedom of God's grace, to embrace His protective love, and to continually celebrate His faithfulness with a heart overflowing with gratitude, knowing that our ultimate victory is secured in Him.
Questions for Reflection
FAQ
What does "Selah" mean at the end of the verse?
Answer: "Selah" (H5542) is a Hebrew word found frequently in the Psalms and the book of Habakkuk. While its precise meaning and function are debated among scholars, it is generally understood to be a musical or liturgical notation. Most commonly, it is interpreted as an instruction to pause, reflect, or for a musical interlude to occur. In the context of Psalms 32:7, it serves as a powerful prompt for the reader or worshiper to meditate deeply on the profound truth just declared—God's role as a hiding place, preserver, and source of joyful deliverance. It encourages a moment of quiet contemplation to allow the spiritual weight and significance of the verse to sink in, fostering deeper understanding and personal application.
Is God being a "hiding place" a literal promise of physical safety?
Answer: While God certainly can and does provide physical safety and protection (as seen in many biblical accounts, such as Daniel 6:22 when God shut the mouths of lions, or Exodus 14:21-22 where He parted the waters for Israel), the primary meaning of "hiding place" in Psalms 32:7 is spiritual and relational. It refers to God Himself as the ultimate refuge for the soul, a secure sanctuary from the spiritual distress of sin, guilt, fear, and the accusations of the enemy. It's a place of intimate fellowship and profound peace found in His presence, where one is sheltered from the internal turmoil that often accompanies life's troubles. This spiritual refuge often leads to a sense of peace and security that transcends physical circumstances, as described in Philippians 4:7, which speaks of "the peace of God, which passeth all understanding."
CHRIST-CENTERED FULFILLMENT
Psalms 32:7, while a powerful declaration of David's personal experience of divine refuge and deliverance, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the true and perfect "hiding place" for all humanity, offering not just temporary shelter but eternal security from the devastating consequences of sin and the righteous wrath of God. Where David found relief through confession and the prescribed sacrifices of the Old Covenant, Christ became the ultimate and final sacrifice, the Lamb of God who takes away the sin of the world, providing a complete and permanent covering for our transgressions. Through His atoning work on the cross and His glorious resurrection, Jesus "preserves" us not merely from earthly troubles, but from the eternal trouble of separation from God, guaranteeing our spiritual life and ultimate physical resurrection (as promised by Jesus Himself in John 11:25-26). Moreover, Christ Himself is the inexhaustible source of the "songs of deliverance." His decisive victory over sin, death, and the powers of darkness (triumphantly declared in Colossians 2:15) fills the believer's life with an unshakeable joy and profound peace that the world cannot give or take away (as Jesus promised His disciples in John 14:27). In Him, we are not just delivered from something, but delivered into a new life of abundant grace, surrounded by the triumphant praise of His finished work, making us more than conquerors through Him who loved us (Romans 8:37).