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A Confession to Make: Discovering the Beautiful Formula of Psalm 32

By Dillon T. Thornton –

 

“I need to repent of my repentance.”
–The Valley of Vision

I’ve done a lot of stubborn and stupid things in my life. I remember one event in particular that occurred when I was a devious tot—I placed a 911 call and fabricated a story about my house being on fire!  Needless to say, when my parents found out, I was bludgeoned appropriately. They also made me take a trip to the local fire department and apologize to the firemen for the lie I had told. But then my parents took me home, sat me down, and explained to me that as important as it was for me to apologize to the firemen, it was even more important for me to apologize to God—because all sins, even the made-up stories of mischievous little ones, are sins against a holy God.  This is the first time I remember someone teaching me about the importance of confession of sin.

In Psalm 32, David demonstrates the importance of confession of sin.  Specifically, he teaches us about genuine confession and the joy of forgiveness. The psalm can be divided into three main sections. First, David gives us the key principle of the entire psalm and the reason for his opening praise—genuine confession of sin leads to the joy of forgiveness (vs. 1-2).  Then, David provides a personal testimony—he tells us how he came to experience this joy of forgiveness (vs. 3-5).  Finally, David turns to the congregation and teaches them (and us) the lessons learned from this experience (vs. 6-11).     

The Key Principle: Genuine Confession of Sin Leads to the Joy of Forgiveness (vs. 1-2)

The psalm begins with a pronouncement of blessing.  The term “blessed” is often used as a reference to the joy that God-given security produces.  This is only the second time in the Psalter that a psalm has begun with the word “blessed.”  The first was in Psalm 1, where it is said, “Blessed is the man who walks not in the counsel of the wicked” (Ps. 1:1). Here, in Psalm 32, the word “blessed” is reserved for the one who has walked the wicked path, but has truly repented and now knows the joy of restoration.

In these opening verses, synonyms are piled up to emphasize the subject of sin. “Transgression” refers to willful rebellion or revolt against God.  The verb is sometimes used in military contexts where a rebel willfully crosses a boundary (e.g.: 2 Kings 1:1; 3:5; 8:20).  “Sin” refers to missing the mark of God’s standard.  Judges 20:16 is especially helpful in illustrating the meaning of the verb; it describes stone slingers who “miss the mark” they are aiming at.  “Iniquity” indicates a turning aside from the way God wants.

Verses 1-2 also contain a merciful trio:  three terms that highlight the mercy of the Almighty.  “Forgiven/Lifted” refers to God’s removal of sin.  When sin is confessed and “lifted,” God removes it “as far as the east is from the west”(Ps. 103:12).  It also means that God no longer “remembers” it against the sinner, that is, God will not act against the sinner.  “Covered” has some overlap, but this term specifically refers to the withdrawal of God’s wrath; the LORD no longer brings up the sin as a ground for His displeasure (Ps. 85:2-3).  “Not counted” means that sin is not reckoned to us. Forgiveness comes as a result of confession (as v. 5 will make clear), but it is crucial for us to notice the word “deceit” here in the psalm.  Only when our confession is honest and devoid of all “deceit” will the joyful state of forgiveness be experienced.  The final words of this opening section are quite serious.  Since the confession of sin is the act of a sinner, the confession itself can be sinful. How is this? When we go through the motions of confession but don’t truly mean it, we are deceitful.  When we acknowledge sin with our lips but we fail to forsake sin with our lives, we are deceitful.  Only when confession is free from guile will it be genuine, and only genuine confession will lead to forgiveness.  

A Personal Testimony:  David Remembers the Time When He Genuinely Confessed His Sin and Found the Joy of Forgiveness (vs. 3-5)

(1) The Absence of Confession Leads to Spiritual Depression (vv. 3-4). David’s unrepentant state is first described as a state of “silence.” The context makes it clear that this “silence” is the absence of confession.  David no doubt said many things during this unrepentant state, but the words that needed to be spoken most, words of confession, he kept bottled up inside. 

David also uses powerful images to describe his terrible condition of spiritual depression that set in as result of his silence.  First, he says, “My bones wasted away.”  “Bones” refers to what is in the boney framework (his entire self).  David compares his dire state to the process of corrosion or deterioration.  His entire life deteriorated.  Second, David speaks of his “groaning.”  In addition to the “wasting away,” David perpetually cried out in agony as a consequence of living with his sin and his guilt. Third, David explains that “[God’s] hand was heavy upon me.”  God is Spirit; He has no physical hands.  This is a figure of speech in which arms and hands are attributed to God to indicate His strength and power.  David wants us to know that God’s power was working against him.  Finally, we are told that David’s “strength was dried up as by the heat of summer.”  Here, David compares his time of spiritual depression to the tormenting heat of summer. A person does not have to stay in the summer sun for very long for the body’s moisture to completely evaporate, and this is David’s final image for his former unrepentant state.  David shows us that the intense weakening of the spiritual life inevitably follows the unhealthy practice of bottling up one’s evil within the soul.

(2) Authentic Confession Leads to Spiritual Deliverance/Forgiveness (v. 5). Eventually, God got David’s attention, and authentic confession was the result.  To indicate the comprehensiveness of his confession, David uses the same three words that appeared in the opening section—“sin,” “iniquity,” and “transgression”—and attaches a different verb to each of them.  Now, we have a confessional trio:  three terms expressing David’s penitence.  “Acknowledged” does not mean that David somehow made God aware of his sin; rather, it indicates that David admitted his sin to God.  He didn’t inform God of his sin, he agreed with God that he was sinful. Additionally, David did not “cover” his iniquity.  The same term is repeated from v. 1.  David does not “cover” his sin (here in v. 5), meaning that he approaches God sincerely, with nothing to hide.  The result is that God will “cover” the sin for him (v. 1), meaning that the LORD, in His great mercy, no longer brings up the sin as a ground for His displeasure (Ps. 85:2-3).  Finally, David “confessed” his transgressions.

Let us pause to notice a beautiful formula here:  any sin committed by a believer + authentic confession of that sin = automatic forgiveness! David shows us that when the sinner authentically pours out his heart to his LORD, immediately there is forgiveness.  The indivisible unity of v. 5 is:  the sinner genuinely confesses and the LORD graciously forgives.

The Response of God’s People:  All Who Genuinely Confess Their Sin Will Find the Joy of Forgiveness (vv. 6-11)

Having personally experienced the glorious forgiveness of God, David next and naturally turns to God’s people and instructs them based on the personal lessons he has learned. The joy of forgiveness, you see, is not something to be kept to oneself.  We find three specific applications in this final part of the psalm.

Application # 1:  Pray to the LORD and Be Restored (vv.6-8).The better translation here is just “at a time of finding” (rather than “at a time when you may be found,” as the ESV has it), because no object is specified in the Hebrew text.  The point is that the time of finding is when the sinner is seeking.  When we are convicted of our sin, we should immediately act and confess.  We must never hesitate, because hesitating leads to spiritual depression and divine discipline, as the opening verses of the psalm make clear.   

The final part of v. 6 assures those who do not hesitate in the genuine confession of sin and the seeking of restoration that they will be protected. “The flood of great waters,” a common image within the Psalter (Ps. 46, 69, 88), is an implied comparison; God’s inevitable judgment is compared to a great flood.  The one who seeks the LORD without hesitation will not be swept away when God’s judgment comes crashing down.    

The theme of God’s protection of the penitent continues in v. 7.  In vv. 3-4, David was seen hiding from God, but here he is hiding in God and is forever secure.  In vv. 3-4, David envisioned God’s hand of oppression.  Now, he envisions God’s hand of preservation.  Finally, in vv. 3-4, David sat in silence. Now, he is surrounded by shoutsof victory and deliverance.

The divine words David received at the time of his confession are relayed to the people in v. 8.  God’s response is primarily a promise of instruction concerning the path in which the godly should walk.  Here, our third trio appears, an instructional trio:  three terms highlighting God’s guidance.  God promises to guide the penitent by “instructing,” “teaching,” and “counseling” them.  The major emphasis here is on the divine instruction itself, which the truly penitent person will submit to.  Thus, the link is established between confession (acknowledging sin to God) and repentance (forsaking sin and walking the path of God). 

Application # 2:  Avoid Stubbornness and Trust in God’s Faithfulness (vv. 9-10). David knows that stubbornness hinders the restoration of God’s people.  He was the stubborn mule in vv. 3-4.  Now, he warns God’s people not to be like horses or mules that—due to their stubbornness—often have to be forced to cooperate.  They are “curbed” or restrained with bit and bridle.  The point is that God’s people are to avoid pride and stubbornness, or God will force them to cooperate. 

God’s people are urged to trust in Him, rather than stubbornly resisting Him. In contrast to the abundant pain experienced by the wicked, those who trust in God find abundant love.  The phrase “steadfast love” refers to God’s loyal love, His covenant love.  We who are believers must remember:  God has broken into our lives and formed a forever relationship with us. This means that, regardless of our sin, we can trust in the LORD, for He is “abounding in steadfast love to all who call upon [Him]” (Ps. 86:5).  At this point in the psalm, it becomes clear that confession of sin to God is a demonstration of faith in God.  Confession is the action of trust that God is a God who keeps covenant.

Application # 3:  Praise the LORD, All You Who Have Been Restored (v. 11). The only response fitting for those who have experienced the LORD’s steadfast love and the joy of forgiveness is exuberant praise. Therefore, the final call of the psalm is for the “righteous” and the “upright”—those who belong to the LORD and follow whole-heartedly after Him—to sing praises to God.  The psalm concludes with a doxological trio:  three terms pointing us to our praiseworthy LORD. The restored sinner is to  “rejoice,” “exult,” and “shout.”  The cluster makes it clear that the godly, mindful of all the benefits of the LORD (forgiveness, protection, instruction), will praise Him!

Conclusion and New Testament Connections

The primary message of Psalm 32 is that all who genuinely confess their sin will find the joy of forgiveness.  But we must remember that the psalm teaches that our confession must be “genuine.”  This means that we turn to God sincerely (vv. 2b, 5), immediately (v. 6a), and humbly (v. 9). So, we should all ask ourselves a few questions.  

  • Do I regularly search myself for sin, truly acknowledge the sin I find, and then forsake the sin and turn to God in service?
  • Am I slow to confess my sin to God?
  • Am I stubborn and prideful, or do I freely turn to God, trusting in His steadfast love?

Remember the beautiful formula of our psalm:  any sin committed by a believer + authentic confession of that sin = automatic forgiveness!

In closing, we must never study an Old Testament passage without considering how it relates to the New Testament.  Numerous New Testament passages speak to these themes of confession and forgiveness.  In Ephesians 1:7, Paul writes, “In him (Jesus) we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace.”  Forgiveness of sin is found in Christ alone.  But we must make sure we understand something very important here: we are justified only once, but we need to be forgiven each day.  Through faith in Christ, we are saved from the penalty of sin, but not from the presence of sin.  And though—if you are a believer—your standing with God will never change, your service in God’s Kingdom is continually hindered by sin.  Therefore, genuine confession of sin is vital and should be continual in the life of every believer, for when “we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (I Jn. 1:9). So, run!  Run to God freely and you will find the joy of forgiveness!

Dillon T. Thornton is a graduate of Beeson Divinity School (M.Div.) and a student at The University of Otago (Ph.D. candidate).  He is an ordained pastor/teacher within the Southern Baptist tradition, with over ten years of diverse ministry experience.  He has published a number of articles in pastoral periodicals, including Preaching magazine.  Dillon is currently serving and studying in Dunedin, New Zealand.

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