TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 32:1–6. His two-level outline is real structure in the source text, so it is rendered as structure.
This psalm is entitled Maschil, which some take to be only the name of the tune to which it was set and was to be sung. But others think it is significant; our margin reads it, A psalm of David giving instruction, and there is nothing in which we have more need of instruction than in the nature of true blessedness, wherein it consists and the way that leads to it - what we must do that we may be happy. There are several things in which these verses instruct us. In general, we are here taught that our happiness consists in the favour of God, and not in the wealth of this world - in spiritual blessings, and not the good things of this world. When David says (Psa 1:1), Blessed is the man that walks not in the counsel of the ungodly, and (Psa 119:1), Blessed are the undefiled in the way, the meaning is, "This is the character of the blessed man; and he that has not this character cannot expect to be happy:" but when it is here said, Blessed is the man whose iniquity is forgiven, the meaning is, "This is the ground of his blessedness: this is that fundamental privilege from which all the other ingredients of his blessedness flow." In particular, we are here instructed,
I.Concerning the nature of the pardon of sin.
This is that which we all need and are undone without; we are therefore concerned to be very solicitous and inquisitive about it.
1.It is the forgiving of transgression. Sin is the transgression of the law. Upon our repentance, the transgression is forgiven; that is, the obligation to punishment which we lay under, by virtue of the sentence of the law, is vacated and cancelled; it is lifted off (so some read it), that by the pardon of it we may be eased of a burden, a heavy burden, like a load on the back, that makes us stoop, or a load on the stomach, that makes us sick, or a load on the spirits, that makes us sink. The remission of sins gives rest and relief to those that were weary and heavily laden, Mat 11:28.
2.It is the covering of sin, as nakedness is covered, that it may not appear to our shame, Rev 3:18. One of the first symptoms of guilt in our first parents was blushing at their own nakedness. Sin makes us loathsome in the sight of God and utterly unfit for communion with him, and, when conscience is awakened, it makes us loathsome to ourselves too; but, when sin is pardoned, it is covered with the robe of Christ's righteousness, like the coats of skins wherewith God clothed Adam and Eve (an emblem of the remission of sins), so that God is no longer displeased with us, but perfectly reconciled. They are not covered from us (no; My sin is ever before me) nor covered from God's omniscience, but from his vindictive justice. When he pardons sin he remembers it no more, he casts it behind his back, it shall be sought for and not found, and the sinner, being thus reconciled to God, begins to be reconciled to himself.
3.It is the not imputing of iniquity, not laying it to the sinner's charge, not proceeding against him for it according to the strictness of the law, not dealing with him as he deserves. The righteousness of Christ being imputed to us, and we being made the righteousness of God in him, our iniquity is not imputed, God having laid upon him the iniquity of us all and made him sin for us. Observe, Not to impute iniquity is God's act, for he is the Judge. It is God that justifies.
II.Concerning the character of those whose sins are pardoned:
in whose spirit there is no guile. He does not say, "There is no guilt" (for who is there that lives and sins not?), but no guile; the pardoned sinner is one that does not dissemble with God in his professions of repentance and faith, nor in his prayers for peace or pardon, but in all these is sincere and means as he says - that does not repent with a purpose to sin again, and then sin with a purpose to repent again, as a learned interpreter glosses upon it. Those that design honestly, that are really what they profess to be, are Israelites indeed, in whom is no guile.
III.Concerning the happiness of a justified state:
Blessednesses are to the man whose iniquity is forgiven, all manner of blessings, sufficient to make him completely blessed. That is taken away which incurred the curse and obstructed the blessing; and then God will pour out blessings till there be no room to receive them. The forgiveness of sin is that article of the covenant which is the reason and ground of all the rest. For I will be merciful to their unrighteousness, Heb 8:12.
IV.Concerning the uncomfortable condition of an unhumbled sinner, that sees his guilt, but is not yet brought to make a penitent confession of it. This David describes very pathetically, from his own sad experience (Psa 32:3, Psa 32:4): While I kept silence my bones waxed old. Those may be said to keep silence who stifle their convictions, who, when they cannot but see the evil of sin and their danger by reason of it, ease themselves by not thinking of it and diverting their minds to something else, as Cain to the building of a city, - who cry not when God binds them, - who will not unburden their consciences by a penitent confession, nor seek for peace, as they ought, by faithful and fervent prayer, - and who choose rather to pine away in their iniquities than to take the method which God has appointed of finding rest for their souls. Let such expect that their smothered convictions will be a fire in their bones, and the wounds of sin, not opened, will fester, and grow intolerably painful. If conscience be seared, the case is so much the more dangerous; but if it be startled and awake, it will be heard. The hand of divine wrath will be felt lying heavily upon the soul, and the anguish of the spirit will affect the body; to the degree David experienced it, so that when he was young his bones waxed old; and even his silence made him roar all the day long, as if he had been under some grievous pain and distemper of body, when really the cause of all his uneasiness was the struggle he felt in his own bosom between his convictions and his corruptions. Note, He that covers his sin shall not prosper; some inward trouble is required in repentance, but there is much worse in impenitency.
V.Concerning the true and only way to peace of conscience.
We are here taught to confess our sins, that they may be forgiven, to declare them, that we may be justified. This course David took: I acknowledged my sin unto thee, and no longer hid my iniquity, Psa 32:5. Note, Those that would have the comfort of the pardon of their sins must take shame to themselves by a penitent confession of them. We must confess the fact of sin, and be particular in it (Thus and thus have I done), confess the fault of sin, aggravate it, and lay a load upon ourselves for it (I have done very wickedly), confess the justice of the punishment we have been under for it (The Lord is just in all that is brought upon us), and that we deserve much worse - I am no more worthy to be called thy son. We must confess sin with shame and holy blushing, with fear and holy trembling.
VI.Concerning God's readiness to pardon sin to those who truly repent of it:
"I said, I will confess (I sincerely resolved upon it, hesitated no longer, but came to a point, that I would make a free and ingenuous confession of my sins) and immediately thou forgavest the iniquity of my sin, and gavest me the comfort of the pardon in my own conscience; immediately I found rest to my soul." Note, God is more ready to pardon sin, upon our repentance, than we are to repent in order to the obtaining of pardon. It was with much ado that David was here brought to confess his sins; he was put to the rack before he was brought to do it (Psa 32:3, Psa 32:4), he held out long, and would not surrender till it came to the last extremity; but, when he did offer to surrender, see how quickly, how easily, he obtained good terms: "I did but say, I will confess, and thou forgavest." Thus the father of the prodigal saw his returning son when he was yet afar off, and ran to meet him with the kiss that sealed his pardon. What an encouragement is this to poor penitents, and what an assurance does it give us that, if we confess our sins, we shall find God, not only faithful and just, but gracious and kind, to forgive us our sins!
VII.Concerning the good use that we are to make of the experience David had had of God's readiness to forgive his sins (Psa 32:6): For this shall every one that is godly pray unto thee. Note,
1.All godly people are praying people. As soon as ever Paul was converted, Behold, he prays, Act 9:11. You may as soon find a living man without breath as a living Christian without prayer.
2.The instructions given us concerning the happiness of those whose sins are pardoned, and the easiness of obtaining the pardon, should engage and encourage us to pray, and particularly to pray, God be merciful to us sinners. For this shall every one that is well inclined be earnest with God in prayer, and come boldly to the throne of grace, with hopes to obtain mercy, Heb 4:16.
3.Those that would speed in prayer must seek the Lord in a time when he will be found. When, by his providence, he calls them to seek him, and by his Spirit stirs them up to seek him, they must go speedily to seek the Lord (Zac 8:21) and lose no time, lest death cut them off, and then it will be too late to seek him, Isa 55:6. Behold, now is the accepted time, Co2 6:2, Co2 6:4. Those that are sincere and abundant in prayer will find the benefit of it when they are in trouble: Surely in the floods of great waters, which are very threatening, they shall not come nigh them, to terrify them, or create them any uneasiness, much less shall they overwhelm them. Those that have God nigh unto them in all that which they call upon him for, as all upright, penitent, praying people have, are so guarded, so advanced, that no waters - no, not great waters - no, not floods of them, can come nigh them, to hurt them. As the temptations of the wicked one touch them not (Jo1 5:18), so neither do the troubles of this evil world; these fiery darts of both kinds, drop short of them.
Historical interpretation
Five Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin. [Psalms 32:1-2] Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness. How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
"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.
The person of God is one of that number of the blessed of whom it was foretold: "Blessed is the one to whom the Lord has not imputed sin, and in whose mouth is no guile." For he confesses even sins of the just, asserting that they rather put their hope in the mercy of God than trust in their own justice, and therefore there is no guile in his mouth, or, indeed, in the mouths of all those to whose truthful humility or humble truth he bears witness.
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. For when we find the fault in ourselves, the truth is spoken, but when we desire to praise ourselves, we speak what is false.
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Summary
Psalms 32:2 articulates the profound blessedness of an individual whose sin is not held against them by the LORD, and whose inner being is characterized by genuine sincerity rather than deceit. This verse, a cornerstone of David's psalm of confession and forgiveness, celebrates the liberating joy and deep peace that flow from divine grace and an upright, transparent spirit before God. It highlights the dual aspects of God's gracious act of non-imputation and the believer's responsive integrity, revealing the pathway to true spiritual well-being.
Context
Literary Context
Psalm 32 stands as one of the seven Penitential Psalms, deeply reflecting on the experience of sin, repentance, and the subsequent joy of divine forgiveness. It immediately follows Psalm 31, a psalm of trust and deliverance, and precedes Psalm 33, a psalm of praise for God's faithfulness. Within Psalm 32 itself, verse 2 serves as a pivotal statement of the blessed state, contrasting sharply with the preceding verse's declaration of blessedness for the forgiven, and the subsequent verses' vivid description of the misery of unconfessed sin, as seen in Psalm 32:3-4. The psalm is widely understood to be a personal reflection by King David, likely stemming from his grievous sin with Bathsheba and Uriah, and the period of agonizing silence and unconfessed guilt that followed, before the prophetic confrontation by Nathan and David's subsequent repentance (narrated in 2 Samuel 11 and 2 Samuel 12).
Historical & Cultural Context
In ancient Israel, sin was understood not merely as a moral failing but as a breach of covenant with a holy God, carrying significant social and spiritual consequences. The Law provided for sacrifices to atone for certain sins, but the deepest understanding of forgiveness often involved a direct, heartfelt confession to God, as exemplified by David. The concept of "imputing" or "reckoning" sin was familiar in legal and commercial contexts, where accounts were kept and debts were either charged or cleared. For God to "not impute iniquity" was a radical act of grace, akin to a divine declaration of "no debt owed" despite clear transgression. The societal expectation was for integrity, especially from leaders, yet human fallibility was also acknowledged. David, as king, understood the weight of his public and private sins and the profound relief of God's mercy, which went beyond mere ritualistic cleansing to a deep, internal restoration.
Key Themes
This verse encapsulates several profound theological themes central to the Psalter and the broader biblical narrative. The primary theme is Divine Non-Imputation of Sin, highlighting God's sovereign and gracious act of not counting a person's transgressions against them, a concept foundational to the biblical understanding of justification. The Apostle Paul famously draws upon this very psalm in Romans 4:6-8 to illustrate how righteousness is credited to believers by faith, independent of works, underscoring the boundless nature of God's mercy in forgiving sin. Secondly, the verse emphasizes Sincerity and Integrity, captured in the phrase "in whose spirit there is no guile." This speaks to an internal state of honesty, transparency, and freedom from deceit before God and others. It is not a call to sinless perfection, but rather to a genuine desire for righteousness and a willingness to confess sin rather than conceal it or live hypocritically. Jesus himself commended Nathanael as "an Israelite indeed, in whom is no guile!" in John 1:47, underscoring the high value placed on such inner integrity. Finally, the opening word "Blessed" (Hebrew: ʼashrê) introduces the theme of True Blessedness or Happiness, signifying a deep contentment, spiritual well-being, and divine favor. This blessedness is not contingent upon human merit or a lack of sin, but rather on the divine act of forgiveness and the resulting peace of a clear conscience and an honest spirit.
Exposition and Analysis
Key Word Analysis
This verb means "to reckon," "to account," "to count," or "to credit." As a primitive root, it properly means "to plait or interpenetrate," leading to the idea of weaving or fabricating, and figuratively, to plotting or contriving. From the mental effort involved, it extends to thinking, regarding, valuing, or computing. In a theological context, it refers to God's act of crediting something (like righteousness) or, as here, not crediting something (like sin) to an individual's account. This is a crucial term for understanding the doctrine of justification, where God, in His grace, does not hold our sins against us, but rather attributes Christ's righteousness to us. This is a divine declarative act, a legal pronouncement that changes one's standing before God.
This term denotes perversity, moral evil, or crookedness. It often carries the connotation of guilt or the punishment due for sin, emphasizing the deviation from God's righteous standard. It refers to the moral distortion and culpability that results from transgression, highlighting the severity of what God chooses not to impute. It encompasses the fault, mischief, and sin that incur divine displeasure.
This word signifies remissness, treachery, deceit, trickery, or fraud. It implies a lack of straightforwardness or sincerity. A spirit "without guile" is therefore one characterized by honesty, transparency, and sincerity, free from hidden motives, hypocrisy, or a deceptive heart. It implies a transparency and integrity in one's inner disposition before God, a freedom from being false or slothful in truth.
Verse Breakdown
"Blessed [is] the man"
The psalm opens with a declaration of profound happiness or spiritual well-being. The Hebrew word ʼashrê (blessed) is often translated as "Oh, the happiness of..." or "Fortunate is the one who..." It speaks of a deep, abiding contentment that comes from a right relationship with God, not from external circumstances or material possessions. This opening sets the tone for the joyful liberation described in the rest of the verse, pointing to a divinely bestowed favor.
"unto whom the LORD imputeth not iniquity"
This is the core of the blessedness. It describes God's gracious act of not holding sin against an individual. The LORD (Yahweh) is the active agent in this declaration, exercising His sovereign prerogative to forgive. "Imputeth not" signifies a divine accounting where the debt of sin is cancelled, not merely overlooked. It's a legal and moral declaration of "not guilty" in the divine court, despite actual transgression. This non-imputation is the basis for true peace and freedom from the crushing burden of guilt and its consequences.
"and in whose spirit [there is] no guile"
This clause describes the internal state of the blessed person. It's not a condition for forgiveness but a characteristic that accompanies it. A spirit "without guile" implies honesty, transparency, and sincerity before God. It means there is no hidden sin, no attempt to deceive God or oneself about one's true spiritual condition. This integrity of spirit is a fruit of genuine repentance and a heart made new by divine grace, willing to walk in truth and openness with God, reflecting an inner freedom from deceit.
Literary Devices
Psalm 32:2 masterfully employs Synonymous Parallelism, a common feature in Hebrew poetry, where the second line or clause reiterates or expands upon the thought of the first, often with slightly different wording. In this verse, "unto whom the LORD imputeth not iniquity" is paralleled by "and in whose spirit [there is] no guile." While not perfectly synonymous, the two clauses describe two facets of the same blessed state: God's external act of non-imputation and the internal reality of a sincere heart that acknowledges its need for such grace. The absence of "guile" is the spiritual posture that allows one to receive and experience the non-imputation of sin. The verse also uses Metaphor in the concept of "imputing" or "reckoning," drawing from the commercial or legal world to describe a divine transaction where a debt is either charged or cleared. The phrase "no guile" also functions as a Metonymy or Synecdoche, where the absence of a specific negative trait (deceit) represents the broader characteristic of integrity and honesty in one's entire being before God, indicating a transparent and unreserved heart.
Theological and Thematic Connections
Psalms 32:2 stands as a profound declaration of God's redemptive grace, revealing that true blessedness is found not in human perfection but in divine forgiveness. It underscores the biblical doctrine of justification by grace through faith, where God graciously chooses not to count sin against those who confess and repent. This non-imputation of iniquity is a unilateral act of God's mercy, removing the legal and spiritual barrier between humanity and the Holy One. The accompanying characteristic of a spirit "without guile" highlights that genuine forgiveness fosters an internal transformation, leading to integrity and transparency rather than continued deception or hypocrisy. This verse beautifully illustrates the dual nature of salvation: God's gracious provision and the resultant renewal of the human heart, leading to a life lived in truth and freedom.
Reflection and Application
This verse offers immense comfort and a profound challenge. It assures us that true happiness and peace are not found in pretending to be sinless or in hiding our failures, but in humbly acknowledging our iniquity before God and receiving His boundless forgiveness. For the believer, it is a powerful reminder of the incredible grace of God, who, through Christ, has chosen not to impute our sins to us. This truth should ignite deep gratitude and liberate us from the crushing weight of guilt and shame. Furthermore, the call to have a spirit "without guile" challenges us to cultivate radical honesty and transparency in our relationship with God and with others. It means living authentically, without hypocrisy, and being quick to confess when we stumble, rather than attempting to conceal our true selves. Embracing God's forgiveness and striving for integrity leads to a life marked by profound peace, joy, and spiritual freedom, even amidst life's inevitable challenges.
Questions for Reflection
FAQ
Does "no guile" mean that a forgiven person never sins again, or is perfectly honest all the time?
No, "no guile" does not mean sinless perfection or that a forgiven person will never stumble or act deceptively again. Rather, it describes a fundamental orientation of the heart—a spirit that is characterized by sincerity, transparency, and a genuine desire to walk in truth before God. The context of Psalm 32, which is a psalm of confession, clearly implies that even the righteous can fall into sin and experience the misery of unconfessed guilt before finding blessedness in forgiveness. The "guile" referred to here is primarily the attempt to hide sin or to live hypocritically before God, as David himself experienced before his confession (see Psalm 32:3-4). A person "without guile" is one who, when they do sin, are quick to acknowledge it, confess it, and seek God's forgiveness, rather than trying to conceal it or deceive themselves or others. It speaks to an inner integrity that embraces truth, even about one's own failings, and a commitment to living openly before God.
Christ-Centered Fulfillment
Psalms 32:2 finds its ultimate and most profound fulfillment in Jesus Christ. He is the preeminent "man unto whom the LORD imputeth not iniquity," not because of a need for forgiveness, but because He lived a life of perfect righteousness, "in whom there is no guile" (as echoed in 1 Peter 2:22 and foreshadowed in Isaiah 53:9). More significantly, Christ is the means by which God can justly "impute not iniquity" to sinful humanity. Through His atoning sacrifice on the cross, Jesus became "sin for us, that we might become the righteousness of God in Him" (2 Corinthians 5:21). He bore the imputation of our sins, allowing God to then impute His righteousness to all who believe. The blessedness described in this psalm, the joy of forgiveness and a clear conscience, is fully realized in the new covenant established by Christ's blood. Because of Him, believers are declared righteous, their sins are not counted against them (Romans 4:7-8), and they are empowered by the Holy Spirit to live with a genuine, guileless spirit, reflecting the integrity of their Savior (John 1:47 and 1 Peter 2:1). Thus, the psalmist's longing for non-imputation and a sincere heart is perfectly met and made possible through the person and work of Jesus Christ.