Matthew Poole and continuators on Psalms 32

1. BLessed is he whose transgression is forgiven, whose sin is covered .

I did indeed say, that they and they only were Blessed, that did not walk in the Counsel of the ungodly, &c. But did delight in, and Meditate on Gods [illegible: 1+ letters]aw▪ Psal. 1. 1, 2. And it is true, this is the only way to Blessedness. But if enquiry be made into the Cause of mans Blessedness, we must seek that elsewhere. All men having sinned and made themselves Guilty before God, and fallen short of the Glory of God, and of that Happiness which was Conferred upon their first Parents, now there is no way to recover this lost Felicity, but by seeking and obtaining the Favour of God, and the pardon of our sins. Which is the very Doctrine of the Gospel: to the Confirmation whereof this Text is justly alledged, Rom. 4. 6, 7. Our sins are Debts, and they need forgiving: they are filthy and abominable in Gods sight, and need covering.

Marginal references: Rom. 4. 6. 7, 8.

2. Blessed is the man unto whom the LORD imputeth not iniquity , and in whose spirit there is no guile .

Whom God doth not Charge with the guilt of his sins, as he might justly do, but graciously accepts and pardons him in Christ, and deals with him as if he had no[illegible: 1+ letters] sinned.

Who freely Confesseth all his sins without Dissembling or Concealing of them; which may seem to be the main thing here intended, by Comparing this with the following Verses; and who is sincere in his Professions of Repentance, turning from sin to God with all his Heart, and not seignedly.

Marginal references: Joh. 1. 47.

3. When I kept silence , my bones waxed old e; through my roaring all the day long .

To wit, from a full and open Confession of my sins, as appears from v. 5. and from pouring out my Soul to God in serious and servent Prayers, for pardon and peace. Whilst I concealed my sins: Or, smothered my Fears, and sti[illegible: 1+ letters]led the workings of my own Conscience.

My Spirits failed, and the strength of my Body decayed.

Because of the continual Horrors of my Conscience, and Sence of Gods wrath, wherewith I was as yet rather oppressed and overwhelmed, than brought to thorough Repentance.

4. For day and night thy hand was heavy upon me: my moisture was turned into the drought of summer , Selah.

Thy afflicting hand bringing my sins to Remembrance, and filling me with thy Terrors for them.

My very Radical moisture was in a manner dryed up, and wasted through excessive Fears and Sorrows.

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.

At last I took up a full Resolution, that I would no longer dally nor deal deceitfully with God, nor vainly seek to hide my sins from the all-seeing God, but that I would openly and Candidly Confess, and bewail all my sins with all their Aggravations, and humbly implore the pardon of them.

(i. e.) The guilt of my sin. Or, Thou didst take away the Punishment (as this Hebrew word oft signifies) of my sin; Or, my exceeding sinful sin, two words signifying the same thing, being here put together by way of Aggravation, according to the manner of the Hebrews.

Marginal references: Prov. 28. 13▪ Isa. 65. 24. 1. Joh. 1. 9.

6. For this shall every one that is godly, pray unto thee, in a time when thou mayest be [illegible: 1+ letters]ound : surely in the flood of great waters , they shall not come nigh unto him .

(i. e.) Upon the Encouragement of my Example, and thy great mercy Vouchsafed to me, in Answer to my hurable Confession and Supplication.

Heb. in the time of finding thee; the Pronoun, thee, being easily and fitly repeated out of the next foregoing Clause, (i. e.) While he may be found, as it is expressed, Isa. 55. 6. or while he is near, Psal. 69. 13. in an acceptable and seasonable time, while God continues to offer Grace and Mercy to sinners, before the decree bring forth, Zeph. 2. 2. and Sentence be passed, or executed upon them. By which Clause he seems to intimate the Difference between the Godly, who pray and Cry earnestly to God for Mercy in its season; and the wicked, who will do so when it is too late, and the season is lost.

(i. e.) In the time of great Calamitles, which are frequently Compared to great Waters.

To wit, so as to overwhelm or hurt him. Or, God will set him in an high and safe place, out of the reach of them, as he provided an Ark for Noah, when the Deluge came: to which Peradventure he alludes in this place.

Marginal references: Heb. in a time of finding. Psal. 69. 13. Isa. 55. 6.; Psal. 69. 1, [illegible: 1+ letters].

7. Thou art my hiding place, thou shalt preserve me from trouble: thou shalt compass me about with songs of deliverance , Selah.

(i. e.) With such great Deliverances on all sides, as will give just occasion to sing forth thy Praises.

Marginal references: Psal. 9. 9. & 27. 5.

8. I will instruct thee , and teach thee in the way which thou shalt go : I will guide thee with mine eye .

This and the next Verse are the Words, Either, 1. Of God; whom David brings in as returning this Answer to his Prayers, and the pro[illegible: 1+ letters]ession of his trust in God. Or rather, 2. Of David himself: who having received sin[illegible: 1+ letters]lar Favours from God, and having declared what the Godly would do upon that [illegible: 1 word], v▪ 6. he no[illegible: 1+ letters] [illegible: 1+ letters]rtakes to instruct the wicked, what thy should do. Which he doth, Partly, to express his thankfulness to God, for delivering himself and his Zeal, to advance the Honour and Service of God in the World; Partly, as an Act of Justice, that he might make some amends to those whom [illegible: 1+ letters]e had injured and provoke them to Repentance, whom by his sins he had Scandalized; and either drawn to sin▪ or incouraged and hardened in sin, which he was Obliged and did promise to do, upon this, or the like Occasion, Psal. 51. 13. and Partly, for the discharge of his Office and Duty, as he was both a King and a Prophet, and a good Man; in all which Capacities, he was Obliged to indeavour the Conversion and Salvation of sinners.

Thee Oh sinner, whosoever thou art, who hast no understanding, but art a wicked Man, as the two following Verses explain it. He speaks this to the Generality of impenitent Sinners, as the next Verse shews, which begins in the plural Number, Be not ye, &c Onely he expresseth it here singularly, as appealing and applying himself particularly, to the Conscience of every individual Person, which he thought the most effectual way of proceeding, as he had found in himself, when Nathan applyed his indefinite Discourse to him, saying, Thou art the Man.

(i. e.) In which thou oughtest to walk; the Future Tense oft noting a mans Duty as Gen. 20. 9. Mal. 1 6.

I will lend thee the Eyes of my Mind: Or, I will be to thee instead of Eyes, as the Phrase is, [illegible: 1 word]. 10. 31. to advise and direct, and Caution thee: which I am able to do, not only by those Gifts and Graces, which God hath given me, but also from my own Experience. I will guide thee, as the Rider doth his Horse, to which the person to be guided is Compared, v. 9. Or, as a Master doth his Scholar, Or, as a guide doth him, who knoweth not the right way. Or, the Words may be thus rendred, I will give thee Counsel, mine Eye shall be upon thee, as it is more fully expressed, Gen. 44. 21. Ier. 24. 6. and 40. 4. (i. e.) I will watch over thee, and instruct or admonish thee, as I have Occasion.

Marginal references: Heb: I will Counsel thee: mine eye shall be upon thee.

9. Be ye not as the horse, Or, as the mule which have no understanding : whose mouth must be held in with bit and bridle, lest they come near unto thee .

Be not such brutish and sottish Creatures, as I have been, not having Reason or Grace to govern your selves, nor hearkening to the Counsels, and Admonitions of others.

Lest they should come too near to thee, so as to Bite or Kick thee. But neither is this the Common practise of Horses or Mules, of which he seems to speak; nor is this the proper use of a Bit or Bridle, to keep them from so doing, but rather to bring them nearer to the Rider for his use, and to keep them under his Conduct and Power, from whom they are otherwise apt to run away. The words therefore are, and may be otherwise rendred, because they do not, Or, will not come near unto thee: To wit, for thy Service, unless they be forced to it, by a Bit or Bridle. And so all the an[illegible: 1+ letters]ient Translators understand it.

Marginal references: [illegible: 1 word]. 16. 3.

10. Many sorrows shall be to the wicked : but he that trusteth in the LORD , mercy shall compass him about.

This is an Argument to enforce the foregoing Admonition, if any men will be Refractory and unruly, God hath many ways to Curb and Chastise them, and bring them to his Will.

Who relyes upon his Providence, and promise for his Preservation, and Deliverance, and commits himself to God's Care and Conduct, waiting upon him in his way, and not turning aside to Crooked or sinful Paths, for Safety or Satisfaction.