Psalm 32:5

Context

Psalm 32 is a psalm whose superscription reads "A Psalm of David, Maschil." The meaning of maschil is uncertain; it is usually interpreted as denoting a didactic or contemplative poem. Verses 1–2 pronounce blessed the one whose transgression is forgiven. In verses 3–4 the psalmist recalls that when he kept silent and did not speak of his sin, his bones wasted away and the Lord's hand was heavy upon him day and night. Verse 5 marks the turning point at which this silence ends. Addressing God directly, the psalmist recounts both his confession and God's forgiveness. Verses 6–11 continue with instruction urging others to follow the same path. The word Selah at the end of the verse is thought to be a musical term, but its precise meaning is unknown.

Verse 5 places side by side three distinct Hebrew words, rendered "transgression," "sin," and "iniquity." They are commonly understood to denote, respectively, rebellion, missing the mark, and crookedness or guilt, and they correspond to the language of verses 1–2. The Korean term jabok (自服), used for "confess," means to disclose and admit one's wrongdoing of one's own accord. Christian tradition has grouped this psalm with Psalms 6, 38, 51, 102, 130, and 143 as the seven Penitential Psalms. Some readers associate it with David's repentance after the episode involving Bathsheba. However, the psalm whose superscription explicitly gives that setting is Psalm 51; the superscription of Psalm 32 does not.

Interpretation

• Reformed reading: In Romans 4, Paul quotes verses 1–2 of this psalm as an example of justification by faith rather than by works. On this basis, Presbyterian and other Reformed traditions read the forgiveness of verse 5 as an act of grace rather than a reward for merit, and regard confession as a response to that grace.
• Wesleyan reading: Denominations in the line of Wesleyan theology, such as the Methodist and Holiness churches, frequently read the passage as depicting the experience of forgiveness that follows repentance and the assurance that accompanies it.
• Pastoral and counseling reading: This approach contrasts verses 3–4 with verse 5, emphasizing that the inner anguish of concealed sin is relieved through confession.
• Scholarly reading: Many commentators classify the psalm as combining elements of the individual thanksgiving psalm and the wisdom psalm.

Debates and Points of Contention

• To whom is confession made? Most Protestants read this verse as grounds for confessing directly to God without priestly mediation and connect it with the doctrine of the priesthood of all believers. The Catholic Church has used the Penitential Psalms in penitential prayer and liturgy, and administers the confession of sins through the sacrament of Penance.
• Must believers continue to confess after being saved? In Korea, the teaching of groups associated with the Guwonpa (Salvation Sect) has been criticized for regarding repeated prayers of repentance as unnecessary. Critics cite this verse and 1 John 1:9 to argue that believers must continue to confess their sins. Adherents of the Guwonpa reportedly respond that repeatedly seeking a forgiveness already received once for all amounts to doubting the atonement.
• Translation: The Hebrew expression rendered "the evil of my sin" in the Korean Revised Version (KJV: "the iniquity of my sin") can also be translated "the guilt of my sin" or "the punishment of my sin," so the wording varies among translations.

In the Korean Church

The verse is frequently cited in sermons on repentance. It is also often read in Lenten and Holy Week devotions and during times of prayers of repentance at revival meetings.

Related Passages

• Psalm 32:1-2
• Psalm 51:3-4
• Proverbs 28:13
• 1 John 1:9
• Romans 4:6-8