TRV
Translation
King James Version
For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.
Complete Jewish Bible
This is what everyone faithful should pray at a time when you can be found. Then, when the floodwaters are raging, they will not reach to him.
Berean Standard Bible
Therefore let all the godly pray to You while You may be found. Surely when great waters rise, they will not come near.
American Standard Version
For this let every one that is godly pray unto thee in a time when thou mayest be found: Surely when the great waters overflow they shall not reach unto him.
World English Bible Messianic
For this, let everyone who is godly pray to you in a time when you may be found. Surely when the great waters overflow, they shall not reach to him.
Geneva Bible (1599)
Therefore shall euery one, that is godly, make his prayer vnto thee in a time, when thou mayest be founde: surely in the flood of great waters they shall not come neere him.
Young's Literal Translation
For this doth every saintly one pray to Thee, As the time to find. Surely at an overflowing of many waters, Unto him they come not.
In the KJVVerse 14,362 of 31,102
Study This Verse
Commentary on Psalms 32 verses 1–6
1 ¶ A Psalm of David, Maschil. Blessed is he whose transgression is forgiven, whose sin is covered.
2 Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile.
3 When I kept silence, my bones waxed old through my roaring all the day long.
4 For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah.
5 I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah.
6 For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Diodorus of TarsusAD 390
COMMENTARY ON PSALM 32
Immediately after the sin is a fitting time for confession … since a sin that lingers is entrenched.
Augustine of HippoAD 430
Exposition on Psalm 32
"For this shall every one that is holy pray unto You in an acceptable time:" for this wickedness of heart shall every one that is righteous pray unto You. For not by their own merits will they be holy, but by that acceptable time, that is, at His coming, who redeemed us from sin. "Nevertheless in the flood of great waters they shall not come near him" [Psalm 32:6]: nevertheless, let none think, when the end has come suddenly, as in the days of Noah, [Matthew 24:37-41] that there remains a place of confession, whereby he may draw near unto God.
CassiodorusAD 585
EXPLANATION OF THE PSALMS 32:6
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 32:6 distills a profound spiritual principle from the psalmist's experience of divine forgiveness: it serves as a universal call for every godly individual to proactively and prayerfully seek the Lord during opportune moments of grace, assuring them that in the face of overwhelming calamities, symbolized by "floods of great waters," they will find impenetrable divine protection and refuge. The verse functions as both an urgent exhortation to timely spiritual engagement and a steadfast promise of God's safeguarding presence for those who maintain a right relationship with Him through confession and trust.
CONTEXT
Literary Context: Psalm 32, a "Maskil" or instructional psalm, is one of David's seven penitential psalms, immediately following Psalm 31 which concludes with a declaration of trust in God's deliverance. The psalm opens with a joyful proclamation of the blessing of forgiveness for the one whose transgression is covered and whose sin is not imputed to them (Psalms 32:1-2). The preceding verses (Psalms 32:3-5) vividly recount David's personal agony, physical and spiritual deterioration while he suppressed his guilt, sharply contrasting this suffering with the profound relief and restoration that followed his confession to the Lord. Verse 6 acts as a natural and logical extension, drawing a universal principle from David's specific, personal testimony: because God is merciful, accessible, and a source of grace and protection, all who are truly godly should emulate David's proactive seeking of Him, especially when the opportunity is ripe. It transitions seamlessly from individual experience to a general call to wisdom, timely repentance, and righteous living, establishing a pattern for all believers.
Historical & Cultural Context: While the psalm does not specify the particular sin, many scholars associate David's experience of unconfessed sin and subsequent repentance with his adultery with Bathsheba and the murder of Uriah, as detailed in 2 Samuel 11 and 2 Samuel 12. This historical backdrop underscores the profound personal cost of concealed sin and the immense relief of divine pardon that David experienced. The imagery of "floods of great waters" is a potent and common biblical metaphor rooted in the ancient Near Eastern understanding of nature. In a region prone to devastating seasonal floods, uncontrolled water often symbolized chaos, judgment, overwhelming calamity, or hostile forces. This imagery would have resonated deeply with an audience familiar with the destructive power of uncontrolled waters, evoking a sense of existential threat from which only divine intervention could provide deliverance. The concept of seeking God "in a time when thou mayest be found" also reflects a covenantal understanding, where God's presence and favor, while always available, were sometimes perceived as more acutely accessible during specific seasons of grace or opportune moments for reconciliation and communion.
Key Themes: This verse contributes significantly to several major themes within Psalm 32 and the broader biblical narrative. Firstly, it highlights the urgency of seeking God, emphasizing that there are opportune moments ("a time when thou mayest be found") to draw near to Him, suggesting that delaying repentance or prayer can lead to missed blessings or intensified suffering. This echoes the call in Isaiah 55:6 to seek the Lord while He may be found. Secondly, it powerfully conveys the theme of divine protection for the godly. The vivid imagery of "floods of great waters" symbolizes overwhelming troubles, dangers, or even divine judgment, but for those who are godly and have sought the Lord, the promise is that these dangers "shall not come nigh unto him." This speaks to God's unfailing refuge and steadfast care for His faithful, a theme prevalent throughout the Psalms, such as in Psalms 91:1 and Psalms 46:1. Finally, the verse reinforces the intrinsic link between confession, righteousness, and prayer. "For this shall every one that is godly pray unto thee" directly connects the act of prayer and seeking God with the blessing of forgiveness and the state of being "godly" as detailed earlier in the psalm. Because God is merciful and accessible to the penitent, prayer becomes a natural and necessary response for the truly godly, fostering a continuous relationship of trust, dependence, and reliance on His protective hand.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 32:6 employs several potent literary devices to convey its message with vividness and impact. The most prominent is Metaphor, particularly in the phrase "floods of great waters." This vivid imagery transforms abstract concepts of overwhelming trouble, calamity, or divine judgment into a concrete, terrifying, and universally understood natural phenomenon. The "floods" evoke a sense of being submerged, drowned, and utterly helpless, thereby magnifying the power of God's protection, which prevents these waters from "coming nigh" to the godly. This creates a powerful Contrast between the destructive power of the "floods" and the impenetrable safety provided by God for His faithful. There is also a strong element of Exhortation and Assurance woven throughout the verse; it is both a clear call to action ("pray unto thee in a time when thou mayest be found") and a steadfast, comforting promise of security ("surely in the floods of great waters they shall not come nigh unto him"). The verse's structure moves from a general principle of righteous living—a command to pray—to a specific, comforting promise of divine deliverance, reinforcing the cause-and-effect relationship between seeking God and experiencing His unfailing protection.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly articulates the accessible nature of God's grace and the wisdom of timely repentance and prayer. It underscores the theological truth that God is not a distant, unapproachable deity, but one who desires to be found, especially by those who humble themselves and seek His face. The "time when thou mayest be found" highlights both divine initiative and human responsibility; God makes Himself available, and humanity is called to respond with urgency and sincerity. This proactive seeking is not merely a means to escape trouble but a vital aspect of a thriving relationship with God, built on confession, trust, and continuous communion. The promise of protection from "floods of great waters" reinforces God's sovereignty over chaos and His unwavering commitment to preserve His covenant people, not necessarily from experiencing trials, but from being overcome by them. It is a testament to the security found in a life aligned with God's will, where His presence serves as an ultimate refuge against all forms of adversity, demonstrating His faithfulness to those who are faithful to Him.
REFLECTION AND APPLICATION
Psalms 32:6 offers a timeless blueprint for navigating life's inevitable challenges with spiritual resilience and profound peace. It urges us to cultivate a proactive and consistent prayer life, not merely as a last resort when troubles mount, but as a primary means of communion with God and a foundational aspect of our daily walk. The call to pray "in a time when thou mayest be found" is a powerful reminder that spiritual opportunities—moments of conviction, invitations to draw near, or seasons of heightened grace—should be seized, not squandered. This means cultivating a heart sensitive to God's presence and prompt in confession, rather than delaying repentance or waiting until crises force us to our knees. Just as David found peace and protection through his honest confession, we are invited to promptly bring our struggles, sins, and anxieties before God, trusting in His readiness to forgive and His sovereign power to protect. In a world often overwhelmed by "floods of great waters"—whether personal crises, societal upheavals, spiritual attacks, or the consequences of our own choices—this verse offers profound assurance: those who have established a right relationship with God through ongoing confession, humble prayer, and consistent seeking of His face will find divine protection and an unshakeable refuge. It calls us to live proactively in prayer and repentance, preparing our hearts before the storms arrive, trusting in God's steadfast and unfailing care to keep us from being overwhelmed.
Questions for Reflection
FAQ
Does "in a time when thou mayest be found" imply that God is sometimes unavailable or hard to find?
Answer: No, this phrase does not suggest that God is ever truly "unfindable" or that His presence is limited. Instead, it emphasizes the importance of seizing an opportune or favorable moment for seeking Him. It speaks more to the human condition and our receptivity, rather than God's accessibility. There are seasons when our hearts might be more open, or when God's Spirit is particularly drawing us, or when circumstances highlight our profound need for Him. The exhortation is to respond promptly to these moments of grace and divine invitation, rather than delaying. It's a call to proactive spiritual discipline, recognizing that while God is always present, our willingness and ability to perceive and respond to His presence can vary. This concept is echoed in other scriptures, such as 2 Corinthians 6:2.
What do "floods of great waters" symbolize in this verse?
Answer: The "floods of great waters" is a powerful biblical metaphor for overwhelming calamity, distress, danger, or even divine judgment. This imagery is common in ancient Near Eastern literature and the Bible, recalling events like the Genesis flood in Genesis 7 or the Red Sea in Exodus 14. It evokes a sense of being submerged, drowned, or utterly overwhelmed by forces beyond human control. In the context of Psalms 32:6, it symbolizes any profound and life-threatening adversity—personal crises, societal upheavals, spiritual attacks, or the dire consequences of unconfessed sin. The promise is that for the godly, these destructive forces "shall not come nigh unto him," signifying God's sovereign protection and ability to preserve His faithful from being consumed or destroyed by such trials, even if they must pass through them.
How does Psalms 32:6 relate to the rest of Psalm 32?
Answer: Psalms 32:6 serves as a crucial bridge and universal application of the personal testimony presented in the preceding verses. The psalm opens with a declaration of the blessing of forgiveness (Psalms 32:1-2) and then vividly describes David's agonizing experience of suppressing his sin and the subsequent relief and joy upon confessing it to the Lord (Psalms 32:3-5). Verse 6 takes David's specific experience of finding relief and protection through confession and prayer and expands it into a general principle for "every one that is godly." It teaches that because God is merciful and accessible (as David experienced), all believers should proactively seek Him, especially in opportune moments, knowing that this relationship secures divine protection from life's overwhelming difficulties. Thus, it moves from personal testimony to universal wisdom, inviting all to partake in the blessings of forgiveness and security found in God.
CHRIST-CENTERED FULFILLMENT
Psalms 32:6 finds its ultimate and most profound fulfillment in Jesus Christ. The "time when thou mayest be found" is supremely realized in the incarnation of Christ, who is God made flesh, making God perfectly accessible to humanity (John 1:14). Through His atoning sacrifice on the cross, Jesus became the Lamb of God who takes away the sin of the world (John 1:29), providing the ultimate basis for the forgiveness that David longed for and experienced. It is through faith in Christ that one truly becomes "godly," clothed in His righteousness (2 Corinthians 5:21), and gains direct, confident access to God the Father (Ephesians 2:18). The "floods of great waters" that threaten to overwhelm humanity—sin, death, and divine judgment—were fully borne and conquered by Christ on the cross, where He disarmed the powers and authorities (Colossians 2:13-15). For those who are "in Christ," these ultimate floods "shall not come nigh unto him," for they are secure in His finished work and eternal victory. Jesus himself is our refuge and strength, a very present help in trouble (Psalms 46:1), and through His eternal intercession, believers are continually sustained and protected from the ultimate spiritual dangers and the destructive power of sin (Hebrews 7:25). Thus, Christ is the means by which God is found, the basis for our godliness, and the ultimate deliverer from all the "floods" of life and eternity.