SEMINARY PAPERS Central India Theological Seminary

THE GOD WHO GUIDES

EXEGESIS OF PSALM 32:8-10 DOMENIC MARBANIANG
October 1998
TEXT I will instruct you and teach you in the way you should go; I will counsel you and watch over you. Do not be like the horse or the mule, which have no understanding but must be controlled by bit and bridle or they will not come to you. Many are the woes of the wicked, but the LORD's unfailing love surrounds the man who trusts in him. (Psa 32:8-10)

INTRODUCTION The Book of Psalms is the first book of the Writings in the Hebrew Bible and one of the poetical books in the English Bible. The English designation psalm comes from the Latin Psalmi and the Greek Psalmoi (songs sung with musical accompaniment), a translation of the Hebrew mizmor (a song accompanied by musical instruments). The Hebrew title (tehillim) signifies the contents of the book: songs of praise.1
the Psalms of the Hebrews must be considered sui generis, since they constituted the supreme example of
1

Frank E. Gaebelin, The Expositors Bible Commentary, V. 5 (Zondervan Publishing House, 1991), p.20

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religious devotion and served as effective vehicles for the propagation of truths unfolded in the processes of divine revelation.2 Almost every psalm of the Psalter (except thirty-four psalms) carries a title or superscription. The title of the Psalm 32 is A Psalm of David, Maschil. A Psalm of David. There are seventy three psalms belonging to David (Ledawid). The Bible clearly teaches that David was a poet of extraordinary abilities (2Sam 23:1) and a musician (Amos 6:5; cf. 1Sam.16:15-23; 18-20; 2Sam.1:17-27; 3:33-34; 23:1-7) and that he created the temple guilds of singers and musicians (1Chr.6:31-32; 15:16,27; 25:1-31; 2Chr.29:25-26; cf. Neh.12:45-47). The NT writers likewise assumed that David was the author of many psalms (cf. Mt.22:43-45; Acts 2:25-28; 4:25-26; Heb.4:7) and even spoke of the Book of Psalms as being Davids (Lk.20:42). The preposition Le in Ledawid may be understood as for, belonging to, or concerning. The meaning of it can be stated as belonging to David for claritys sake.3 Maschil. F. Delitzsch in the Commentary on the Old Testament, Vol.5, states that the word means just pia meditation, a devout meditation, and nothing more. They do not accept the meaning a didactic poem as proper owing to the fact that of all the thirteen psalms that are inscribed maschil, there are only two (32 & 78) which can be regarded as didactic poems. In most of the cases, maschil is only found as an attribute of persons, because it is not that which makes prudent, but that which is in itself intelligent,

R. K. Harrison, Introduction to the Old Testament (William B. Eerdmans Publsihing Company, 1983), p.976 3 Gaebelin, Expositors, p.33,34

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that is so named so that (maschil) signifies that which meditates, 4 then meditation. Yet, it must be acquiesced that the meaning of the word maskil is obscure. What are suggestions to the meaning of the word: be wise, instruct, a skillful psalm, a meditation, and harmony.5 Any of the titles above will fit the structure of Psalm 32. BACKGROUND TO PSALM 32:8-10 The psalms format is exquisite. Themes of penitence, forgiveness, blessing, guidance and protection, instruction in wisdom, warnings, and thanksgiving and rejoicing are splendidly blended, organized and given expression. The psalm begins by stating the blessedness of those whose sins are forgiven. When the psalmist had refrained from acknowledging his sin before God, the burden of guilt and the severity of Gods displeasure, and thus, broken relationship, became intolerable to him until he confessed his sin to God; and He, forgiving him, removed the guilt from his soul. The psalmist is assured of the sovereignty, omnipotence, omniscience, and faithfulness of God. God knows His people, hears their prayer, and is faithful and able to deliver them (v. 6-7). He is the sole support and help of a godly man. PSALM 32:8-10 An understanding of who the addresser is is important to the understanding of the meaning of the text. What does David mean by I?

Cf. Keil and F. Delitzsch, Commentary on the Old Testament, Vol.5 (Trs from German by James Martin; William B. Eerdmans Publishing Company, 1991), pp. 393-394. 5 Gaeblin, Expositors, p.38

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1. The first approach would be by assuming that David himself is the addresser in the text. Taking Psalm 51:13-15 into consideration, and assuming that what David does in Psalm 32:8-10 is the fulfillment of his decision to instruct sinners, transgressors 6 in His ways, it can be supposed that David is the addresser in v8. Verse 8. I will instruct you and teach you in the way which you should go. David, having understood the pain of remaining in sins and having received assurance and forgiveness after confession, now decides to instruct and teach the transgressor in the way he should goi.e., the way of the Lord, the way of salvation, the way of truth, happiness and blessedness found in Gods mercy and faithfulness. The way of sinners leads to guilt, sorrow, and wasting away. It is not the way of happiness and therefore not the way God intends for His people. David had gone through it and knew that it leads to sorrow; he, therefore, desires to help others out of the way and into the way of penitence, forgiveness, and righteousness in the Lord. I will guide thee with mine eye, is hard to interpret exactly. Literally, it is on you my eye.7 The NIV translates it as I will counsel you and watch over you. Assuming that to be proper, we can interpret it as Davids desire not only to teach and instruct the sinner but like a good teacher guide him, as he would a child, counsel him, and watch the development, progress, and change in the sinner; the purpose to be achieved being his walk into and in the way of the Lord. Verse 9. Do not be like the horse or the mule, which have no understanding but must be controlled yb bit and bridle or they will not come to you. (NIV)

6 7

Delitzsch, Commentary, pp.397, 398 Gaebelin, p. 274

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The sense is on the whole clear: not constrained, but willing obedience is becoming to man, in distinction from an irrational animal which must be led by a bridle drawn 8 through its mouth. Delitzsch also believes that the clause whose mouth must be held in with bit and bridle, lest they come near unto thee, describes the taming of the animal to keep it under control and near (he favors the translation by no means an approaching to thee, ie. There is, if thou dost not bridle them, no approaching or coming near to thee).9 Then the meaning of verse 9 can be: a. Do not be like beasts in learning, which cannot learn unless they are sent through hardships and disciplinary actions, which must be forced and compelled for an action; use your mind and your will; use your understanding and dont just be passive, become active; unless you are willing to be actively involved with me in learning, your state is the same like that of the beasts: remove the bit and the bridle (the areas of compulsion; the control), and they are no more in the way. If you are to walk in the way of the Lord you must be willing to do that and understanding enough; so that even though I or any control is absent you still will be able to walk in it. b. Do not be like the beasts which will remain in the place and state they are in unless tamed and forced out. If you remain in the state of unconfessed sin, you will never be able to enjoy the blessedness of a forgiven life. Use your understanding, be humble, penitent, and come to God willingly by yourself and He will forgive you. Do not wait until you are forced out of
8 9

Delitzsch, p.398 Ibid, p.399

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your condition. Understand your situation and submit to the way of God. Verse 10. Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about. (KJV) Many sorrows can mean a. The constant pricking of guilty conscience (vv.2-3) b. The severed relationship with God (v4) c. The unassurance of protection and the help of God (vv.67) The wicked, in not keeping in the way of the Lord, remains in his sins, broken relationship with God, and is thus uncertain of the future. Difficulties, troubles, and sorrows storm his life. He has no one to depend on; if not God. The many sorrows can also refer to the agonizing life of the guilty conscience which the ungodly man leads, the inward torture, before he comes to a right state of mind,10 apropos of verse 9. In contrast to the wicked man, the one who trusts in God and walks in His ways believing and being confident in Him is encompassed with mercy. The Amplified version gives it: but he who trusts, relies on and confidently leans on the Lord shall be compassed about with mercy and loving-kindness. The NIV gives it: the LORDs unfailing love surrounds the man who trusts in him. Trust implies willingness and understanding. The godly man trusts in God and so clings to His way; he is not deterred by any other suggestions or desires; he walks in the Lords way and so is so surrounded by mercy and loving-kindness. Gods love and protection is around him and he is assured and confident in the Lord. When he looks around he doesnt see dangers and loneliness, but mercy and loving-kindness.

10

Ibid, p.399

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2. The Second approach would be by assuming the addresser to be the LORD God. The sudden shift is not that peculiar. Psalm 91;14, for instance, denotes such a shift, where the addresser is no longer the Psalmist but God. Owing to the poetic format of the Psalms it is not difficult to accept the unindicated change or shift of addressers. If God is assumed as the addresser in verse 8, the text gets a special meaning. a. The promise of God is well related to the preceding verse, where His protection is sought, and becomes an affirmation by God Himself to the godly. The infallibility and inerrancy of the instruction is assured by the very nature of the Guide, the Teacher. The assurance of Gods follow up, His constant watch over us when we put our trust in Him is promised. The owner and designator of the way Himself promises to keep and instruct in the way. We are no longer to remain stubborn, passive, or ununderstanding like the beasts, but willingly draw near and cleave to him, follow Him, and obediently trust Him. His love and mercy, thus, surrounds us if we keep on trusting Him, if we keep on walking according to His instruction.

b. c. d. e.

f.

Note: The Lord promises to (1) instruct (from the root s-k-l, to give insight, give understanding; (2) teach (from the root y-rh, instruct, teach derived noun: torah; and (3) counsel (from the root y--s, give advice.11 The instruction is derived by an understanding and insight, given by God, of the Torah (the Law of Moses). It is when God speaks

11

Gaeblin, p. 274

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specifically through His word and gives us an understanding of and insight into it. CONCLUSION Psalm 32 is one of the greatest texts that help a Christian in His way of trust in God. The blessing of forgiveness and righteousness, our hope (Blessed Hope) for the future, and our walk in the Lords way (cf. Acts 24:14) is all because of Gods love and mercy towards us; in that He sent His only son Jesus Christ to die for our sins so that we might live with Him, as so He lives today being risen from the dead. The Christian is, moreover, strengthened in his walk of faith by the gift of the Holy Spirit, whom Christ gives to us so that He may guide us, instruct us, and help us walk in the way (John 16:12-15). The Christian should be humble and submissive to the Holy Spirit and learn from Him by faith; he must not continue in his sins and grieve Him (Ep.5:30). For sin brings sorrow; but righteousness by faith, joy and peace in the Spirit.

Domenic Marbaniang, October 1998