Source: https://worship.calvin.edu/resources/resource-library/covered-sins-psalm-32/
Timestamp: 2019-04-20 04:56:33+00:00

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A service plan for Lent focused on Psalm 32, which expresses guilt, humble confession, and the peace of being forgiven in a Lenten series on the Psalms.
Psalm 32 is a well-known Psalm for its pointed expression of the experience of guilt, its humble confession, and its joyful expression of peace that comes through being pardoned. These themes shape this worship service. Contrary to the normal pattern, you will find that the Service of Confession/Renewal in this service takes place after the sermon. The sermon on this rich Psalm calls us and prepares us to make our confessions, and we respond by doing so.
You spoke in the beginning, and all things came to be.
Bless this place where we would hear your voice.
Bless this place where we would hear your story.
As we listen, may our ears be attuned to you.
As the Word is spoken, may your speak to us.
May all we hear lead us to you.
are forgiven for the sake of Christ.
Our offering of gifts for….
Introduction to Psalm 32: “Forgiveness: The Gateway to Happiness"
Psalm 32 has occupied a very significant place in Christian faith. Paul, for example, quotes the opening beatitudes in Romans 4:7-8 to support his claim that Genesis 15:6 teaches justification by faith. Moreover, tradition has it that Augustine had the words of this psalm engraved on the walls of his bedroom so that every time he got out of bed he would be reminded of its powerful words.2 Furthermore, Luther counted it as one of the Pauline psalms, along with Psalms 51, 130 and 143.3 Finally, probably because of verses 3-6, Psalm 32 has been numbered as the second of seven penitential psalms (Ps 6; 38; 51; 102; 130; and 143), which are often used in Lent.
Although Psalm 32 has been treated as a psalm of penance (cf. Ps 51), from a form critical perspective it is a modified psalm of thanksgiving by an individual,4 the flipside of the psalm of lament that precedes it (Psalm 315). The basis for this classification is the recollection of the psalmist’s experience in verses 3-7 and the emphasis on instruction in verses 8-10, which are constitutive elements of this type of psalm. As the flipside of a lament, Psalm 32 functions as a psalm of “new orientation,”6 and it is this new orientation that a sermon on this psalm should proclaim.
Opinions differ on the compositional structure of this well-known psalm.9 The clear shift of addressee in verse 3 and verse 8 suggests that Psalm 32 consists of the following units: vv. 1-2, opening double beatitude; vv. 3-7, recollection of the psalmist’s experience for the benefit of the worshiping community; vv. 8-10, priestly instruction; and v. 11, a summons to praise.
As we noted above, Psalm 32 begins with two beatitudes that recall the beatitudes of the two-part introduction to the Psalter (Ps 1.1-2; 2.12).10 Structurally, these introductory beatitudes are significantly different from the majority of beatitudes in the Psalter. As we noted in our exposition of Psalm 1, typically a beatitude begins with a congratulatory exclamation, “Oh the happiness of…,” and recipient, followed by a description of the conduct of the recipients (Ps 1.1-2). However, such is not the case in the exultant beatitudes of Psalm 32. In these beatitudes the person to whom happiness is ascribed is the recipient of God’s benevolent actions (Ps 94.12). He is not the actor!
In the first beatitude, for example, the congratulatory exclamation is followed by two substantive passive participial phrases that imply divine action: “whose rebellion has been borne (by God)” and “whose sin has been covered up (by God).”11 That God is the understood agent of the passive participles is clearly indicated in the second beatitude. In it the congratulatory exclamation and recipient are followed by a relative clause of which the LORD is the subject: “to whom the LORD does not impute iniquity.”12 Genuine happiness, therefore, depends completely on God’s gracious initiative.
The repetition of these synonymous terms for forgiveness and wrongdoing illumine the comprehensive scope of divine forgiveness and the radical and pervasive nature of human sin. In fact, a comparison with Leviticus 16:21, in which the same terms occur in inverse order, suggests that an expiation ritual is implied.15 Moreover, along with the double congratulatory exclamation, these repetitions bring center stage the primary theme of Psalm 32 and advocate emphatically divine forgiveness of sin as the gateway to happiness.
The second feature is that the second beatitude has a different compositional structure from the first. Like the first beatitude, it also consists of two descriptive statements. The first descriptive statement repeats and intensifies the concept of divine forgiveness. However, whereas the first beatitude underscores the implied atonement, the first descriptive statement of the second beatitude emphasizes the declaratory nature of divine forgiveness.16 Unlike Leviticus 7:18 and 17:4, in the second beatitude it is the LORD, not the priests, who does not declare the person guilty. Moreover, in verse 2 the second descriptive statement characterizes the human recipient (adam): “and in whose spirit there is no deceit.” To be really happy through divine forgiveness, the recipient’s spirit must not contain deceit because, as Cornelius Plantinga underscores, self-deception lies at the heart of human sin.17 Of course, one of the greatest acts of self-deception is the denial of sin (1 John 1.8).18 According to Proverbs 28:13, those who cover up their sin do not succeed in life. However, those who confess and abandon their rebellious acts will obtain mercy.
The concluding descriptive statement of the second beatitude forms an effective transition to the next section of Psalm 32, verses 3-7. These verses serve as the basis for the message of the two introductory beatitudes of verses 1-2 and stands at the center of the poem. In this report the psalmist recollects his own denial of sin and his experience of God’s immediate forgiveness when at last he confessed his sin. The shift of address in verses 4-7 shows that the psalmist’s extended report is addressed directly to the LORD but, as is evident from verse 6 and from the concluding call to praise in verse 11, it is also intended for those assembled at the worship center. By recounting his own experience the psalmist aims to teach the audience about the benefits of the practice of penitence.
The psalmist’s powerful testimony can be divided into three parts: verses 3-4, the pivotal verse 5 and verses 6-7. We will examine each section separately.
Verse 5, the pivotal verse of the psalmist’s narrative account,23 begins with his decision to confess his impenitence and reaches its climax in the LORD’s immediate removal of the burdensome punishment of his sin. In a nutshell verse 5 teaches that if persons who are suffering the consequences of unnamed guilt confess this to God, then they are forgiven (1 John 1.9).
Significantly, in this dramatic report the psalmist even quotes the words of his resolution: “I will confess my transgressions to the LORD!”24 This resolution, “I said,” stands in sharp contrast to “I kept silent” (v. 3).
Second, two of the verbs for forgiveness in verse 1 are repeated in verse 5. The first verb to be repeated from verse 1 is “to cover.” It is repeated in the psalmist’s resolve not to cover up his iniquity. The repetition of the verb “to cover” sets up a significant play on words that shows that those who do not cover up their iniquity (v. 5) have their sin covered by God (v. 1). The atonement is, so to speak, God’s big cover up. The second verb that is repeated from verse 1 is “to carry.” It is repeated in the emphatic concluding statement about forgiveness: “But You, You bore the punishment of my sin!” Instead of the psalmist bearing the guilt of his sin, God bore it.27 Surely, this was a load off from the psalmist’s body!
With respect to this interesting inversion, we would note, first of all, that, the first two nouns, “sin” and “iniquity, are the emphatic direct objects of the first two clauses of verse 5. Second, the third term is plural: rebellions. Third, the last two words, “iniquity” and “sin” are actually a unique construct phrase in the concluding climactic recollection of the LORD’s bearing the “iniquity of my sin.”28 This unique construct phrase echoes an equally surprising statement in Exodus 34:7 (cf. Num 14:18; Mi 7:18) that forms the climax of the Old Testament’s core testimony about God.29 Moreover, it also points to Isaiah 53:12, in which the Suffering Servant bore the sin of many. Needless to say, this cross reference to Isaiah 53 is very appropriate for Lent.
In connection with this unique phrase, we would note, first of all, that both nouns, “iniquity” and “sin,” can, according to Gerhard von Rad, “stand both for sin as act and for the consequences of sin, that is, for penalty.”30 Moreover, we would also suggest that this fact makes the final declaration of verse 5 even more important because it underscores the pervasiveness of sin and the comprehensive effect of divine forgiveness. In fact, the psalmist so focuses his attention on his experience of divine forgiveness in verse 5 that he fails to mention his physical recovery. Perhaps it is implied in verse 7. Furthermore, together with the emphatic pronoun “you,” this unique phrase also marks the concluding declaration of verse 5 as the crucial turning point of Psalm 32 because the psalmist does not refer to sin again in the remainder of the poem after this significant verse.
The psalmist’s recollection of his experience to God comes to its climactic conclusion in verse 7 with a joyous proclamation of confidence that in the midst of trouble one can find shelter in the LORD. This expression of confidence begins with the emphatic declaration: “You are my hiding place!” Significantly, as in verse 5, the personal pronoun “you” stands in the emphatic position. Moreover, the word “hiding place” belongs to the semantic field of the foundational metaphor “refuge” first encountered in the beatitude of Psalm 2.12.34 As the following clauses indicate, this image denotes a shelter in distress (Ps 31:19-20). As his hiding place, the Lord delivers the psalmist from distress and encircles35 him with shouts36 of deliverance at the thanksgiving celebration.37 In sharp contrast to the immobilizing distress described in verses 3-4, this verse describes the radical transformation the psalmist experienced when the LORD bore the punishment of his sin.
The change in subject and a shift of addressee in verse 8 marks a new segment in the poem . A key question for the interpretation of this and the following verses pertains to the identity of the speaker.
Some claim that the speaker is the psalmist himself (Ps 51:13). In this case, however, one would have expected a plural form of the pronoun “you.” Others suggest that the speaker is the Lord, who addresses the psalmist in response to his profession of faith in verse 7. Should this be the case, then the LORDpromises to make the psalmist wise and teach him in the way he should go, a thought that not only recalls Psalm 1:2 but also agrees with specific requests in lament psalms that the LORD teach his ways to the suppliant.38 Moreover, the LORD also promises to personally counsel the psalmist with his eyes upon him,39a concept that also occurs in Psalms 16:7 and 73:24. However, a problem with this attractive option is that verse 9 speaks about the Lord. To resolve this problem, still others argue from a cult functional perspective that the speaker is a liturgist. In this case the instruction proper is found in verses 9-10.
The first word of instruction (v. 9) is a second person plural admonition. It exhorts the psalmist and the audience not to be like a horse or stubborn mule that needs a bridle (Prov 26:3) because they lack understanding.
The second word of instruction (v.10) is a proverb-like statement that is common in the Psalter (cf. Ps 31.23). According to this proverbial statement, the lifestyle of the wicked is a closed circuit of trouble. In sharp contrast, those who trust in the LORD, i.e., the righteous, are encircled by God’s amazing covenant loyalty (hesed).
This proverbial statement provides a reason for verse 9 and is chiastic in structure. Like the chiastic summary statement of Psalm 1:6, this declaration urges its audience to make a choice. Like the wicked, one can deny sin and experience its negative consequences. Or, like those who trust in the LORD, one can be surrounded by the LORD’s active covenant loyalty (hesed).
Psalm 32 closes with a triple summons to praise addressed to the circle of worshipers. Such calls to praise are common in psalms of thanksgiving (cf. Ps 30.5). The addressees are called “righteous” (Ps 1) and “upright in heart.”40 In light of the poem as a whole, they are “the faithful ones” (v. 6) and the ones who have no deceit (v. 2).
A sermon on Psalm 32 should stress the primary theme that divine forgiveness is the only gateway to genuine happiness. Such a sermon should emphasize the two sides of divine forgiveness in the two introductory beatitudes, i.e. the atonement and the declaratory act. With the psalmist the goal of the sermon should be to encourage the audience to confess their sins.
Because the psalmist does not confess a particular sin, there is no great hermeneutical gap between this ancient text and the contemporary Christian reader. Nevertheless, there are two challenges that preachers will need to consider in their sermon preparation.
Brueggemann, Walter. The Message of the Psalms, Augsburg Old Testament Studies: A Theological Commentary. Minneapolis: Augsburg Publishing House, 1984, pp. 95-98.
Jenson, Robert W. “Psalm 32,” Interpretation 33 (1979): 172-176.
Mays, James Luther. Psalms, Interpretation: A Bible Commentary for Teaching and Preaching. Louisville: John Knox Press, 1994.
McCann, J. Clinton. “The Book of the Psalms: Introduction, Commentary, and Reflections,” The New Interpreter’s Bible: A Commentary in Twelve Volumes, Volume IV. Nashville: Abdingdon Press, 1996.
Snyman, Stephanus D. “Psalm 32—Structure, Genre, Intent and Liturgical Use,” in Psalms and Liturgy, eds. Dirk J. Human and Cas J. A. Vos ( London: T & T Clark, 2004), 155-167.
The suggestions for prelude could include settings of Psalm 103 based on the tunes ANGELIC SONGS/TIDINGS and GENEVAN 103 or settings of NETTLETON. While none of these suggestions are based upon Psalm 32, the texts associated with these tunes are very consistent with the themes of Psalm 32.
1. The communication of Scripture comes through in multiple ways in this service. The Old Testament reading of Psalm 32 is paired with the New Testament proclamation of God's peace through pardon in Romans 5. In addition, the congregation reinforces the message of Psalm 32 through song.
2. As previously mentioned, the Service of Confession/Renewal follows as a response to the Word in this service. The sermon on Psalm 32 should prepare us well for our confession of sin and receipt of God's pardon.
3. We suggest that you consider the inclusion of the Lord's Supper in this service. Such a celebration is very compatible with, and an excellent response to, the truths of Psalm 32. We have given only an outline for the sacrament. You will want to use the forms suggested by your church/denomination in designing this liturgy. Excellent materials can also be found in The Worship Sourcebook, pages 305-349. If your practice is to read Scripture while the elements are distributed, we suggest Mark 2:1-12 and/or Luke 7:36-48, both passages in which Christ clearly declares forgiveness to a sinner.
1 J. Clinton McCann, “The Book of the Psalms: Introduction, Commentary, and Reflections,” The New Interpreter’s Bible: A Commentary in Twelve Volumes (Nashville: Abingdon Press, 1996), 4: 805.
2 Rowland E. Prothero Ernle, The Psalms in Human Life and Experience (London: John Murray, 1905), 38.
3 Franz Delitzsch, “Psalms,” Commentary on the Old Testament in Ten Volumes, tr. James Martin (Grand Rapids: Eerdmans, 1976), 5: 302.
4 James L. Mays, Psalms, Interpretation: A Bible Commentary for Teaching and Preaching (Louisville: John Knox Press, 1994), 145. For the form and function of this literary genre see: Claus Westermann, Praise and Lament in the Psalms, trs. Keith R. Crim and Richard N. Soulen (Atlanta: John Knox Press, 1981), 102-116.
5 Verse 5 of Psalm 31 was used in Lk 23.46 (Jesus) and in Acts 7.59 (Stephen).
6 For this term see: Walter Brueggemann, The Message of the Psalms: A Theological Commentary, Augsburg Old Testament Series (Minneapolis: Augsburg Press, 1984), 123-126.
7 For the testimonial function of thanksgiving psalms see: Gerhard von Rad, Old Testament Theology, tr. D. M. G. Stalker (New York: Harper & Row, 1962), 1: 359.
8 Nic. H. Ridderbos, De Psalmen Opnieuw uit de Grondtekst Vertaald en Verklaard, Korte Vertaling (Kampen: Kok, 1962), 1: 329.
9 For a summary of the options see: Stephanus D. Snyman, “Psalm 32—Structure, Genre, Intent and Liturgical Use,” in Psalms and Liturgy, eds. Dirk J. Human and Cas J. A. Vos ( London: T & T Clark, 2004), 159-160.
10 For other links between Ps 32 and Ps 1-2 see: J. Clinton McCann, “The Book of the Psalms,” 4: 805.
11 Cf. GKC § 116k.
12 For asyndetic relative clauses with retrospective pronouns see: GKC § 155i.
13 von Rad, OTT, 1: 263. Cf. Ronald Youngblood, “A New Look at Three Old Testament Roots for ‘Sin’,” in Biblical and Near Eastern Studies. Essays in Honor of William Sanford Lasor, ed. Gary A. Tuttle (Grand Rapids: Eerdmans, 1978), 201-205.
14 von Rad, OTT, 1: 263.
15 For other occurrences of this trio of terms see: Ex 34.7 (cf. Nm 14.18); Is 1.2, 4; 59.12; Jer 33.8; Ps 51.1-7; and 59.4.
16 For the declaratory nature of the verb “impute” see: von Rad, OTT, 1: 379.
17 Cornelius Plantinga, Jr., Assurances of the Heart: Faith-building Devotions on Questions Christians Ask (Grand Rapids: Zondervan Publishing House, 1993), 64.
18 For examples see: Plantinga, Assurances, 224-225.
19 For the costly effects of silence see also: Ps 39:1-3.
20 For Lady Macbeth’s struggle with the consequences of her sin see: Plantinga, Assurances, 208.
21 For the punitive side of God’s hand see also: Pss 38.2 and 39.10.
22 As Frederick Lindström (Suffering and Sin: Interpretations of Illness in the Individual Complaint Psalms, Coniectanea Biblica, Old Testament Series 37 [Stockholm: Almquist & Wiksell International, 1994], 353, n. 33), has pointed out, the conjunction kî in v. 3 can be causal.
23 Snyman, “Psalm 32,” 162.
24 For the meaning of this declaration see: Joshua 7.19-20 and 1 Kings 8.33, 35.
26 Brueggemann, The Message of the Psalms, 97.
27 According to von Rad (OTT, 1: 268), the phrase “bear guilt” is a typical form found in sacral law. It can be used in the sense of incurring guilt with respect to human beings and in the sense of atonement with God as the subject.
28 A computer search shows that this is the only occurrence of this construct phrase.
29 Walter Brueggemann, Theology of the Old Testament: Testimony, Dispute, Advocacy (Minneapolis: Fortress Press, 1997), 217.
30 von Rad, OTT, 1: 266.
31 The Hebrew verb for “pray” is a YQTL that may be translated as a statement of fact or as a jussive.
32 Cf. Peter’s admonition to Simon in Acts 8.22.
33 For the thematic connection between Yahweh’s anger and the many waters see also Ps 88.7 and 16-17. Also, for the imagery of “many waters” see: Brown, Seeing the Psalms, 112-118.
34 Cf. Pss 27.5; 31.20; 61.4; 81.7; 91.1; and 119.114. Is 32.2 suggests that this metaphor is also linked thematically with the many waters of the preceding verse.
35 The verb “surrounds” recurs in v. 10.
36 The word “shouts” recurs as a verb in v. 11.
37 Because the opening declaration is a non-verbal clause, we agree with the NRSV and the New JPS Translation that the following verbs describe ongoing action.
38 Pss 27.11; 86.11; and 143.8, 10. For the concept see also: Pss 16.11; 25.9, 12; and 94.12.
39 The phrase “upon you my eyes” suggests that the psalmist sat at God’s feet. Cf. Acts 22.2 and Ps 25.15.
40 Strikingly, Psalm 33, another orphan psalm, begins with a similar summons.
41 Karl Augustus Menninger, Whatever Became of Sin? (New York: Hawthorn Books, 1973). I owe this reference to J. Clinton McCann, “The Psalms,” 807.
42 For this maxim as the motto of Psalm 32 see: Delitzsch, “Psalms,” 5: 393.
43 For examples of self-deception see once more: Plantinga, Jr., Assurances, 225-226.
44 Menninger, Whatever Became of Sin?, 192. For such an attempt see: Cornelius Plantinga, Jr., Not the Way It’s Supposed to Be: A Breviary of Sin (Grand Rapids: Eerdmans, 1995).
45 Robert W. Jenson, “Psalm 32,” Interpretation 33 (1979): 173.
47 Cornelius Plantinga, Jr. Beyond Doubt: Faith-Building Devotions on Questions Christians Ask (Grand Rapids: Eerdmans, 2002), 54.
48 Plantinga, Beyond Doubt, 54.

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