Reality and the Blessed Life
As early at the 5th century St. Augustine of Hippo knew four psalms as 'penitential psalms.' By the 6th century Cassiodorus (AD 490 - c. 585) described seven penitential psalms in his commentary: 6, 32, 38, 51, 102, 130, and 143. For centuries Christians have prayed these psalms during the season of Lent to express sorrow for sin and cultivate a contrite heart. This is the second in series of Lent meditations on the Penitential Psalms (Psalms 6, 32, 38, 51, 102, 130, 143).
Psalm 32
A Maskil of David.
Blessed is the one whose transgression is forgiven,
whose sin is covered.
Blessed is the man against whom the Lord counts no iniquity,
and in whose spirit there is no deceit.
For when I kept silent, my bones wasted away
through my groaning all day long.
For day and night your hand was heavy upon me;
my strength was dried up as by the heat of summer. Selah (Psalm 32:1-4)
The superscription of Psalm 32 identifies this prayer as a “Maskil of David.” There is some uncertainty about the term maskil but it may be derived from the Hebrew verb sakal, which means, “to give attention or ponder for the sake of understanding.” A maskil would then be a contemplative poem that brings deeper awareness of reality. Psalm 32 contains a second term of uncertain meaning. The term selah remains a bit of a mystery. It is likely a liturgical notation instructing how the psalm is to be read or sung. Martin Luther was perhaps the first to suggest selah means “to pause for reflection.” Such a meaning certainly fits with the spirit and intent of a contemplative prayer seeking to understand.
No uncertainty exists in identifying the literary form of this prayer however. This maskil is a particular type of lament known as a confession psalm. Laments typically articulate pain or a threat originating from outside the psalmist. An illness or some foe brings suffering that is then lifted up to God in desperate cries of anguish. However, confession psalms differ from standard laments in that they express a deep awareness of one’s own sin. The psalmist has brought suffering into his life by his own action. The psalmist not only suffers pain because sin has consequences but also because he kept the sin hidden in the heart. His anguish is internal and it persists until the sin is brought to light. The Hebrew psalmists were deeply aware that sin must be confessed for healing to occur.
David opens this psalm by describing an important aspect of the “blessed” life. Blessedness refers to a life lived optimally as God intended. This blessed state of being remains impossible as long as we conceal sin in our heart. When David kept silent, his bones wasted away, and his strength was dried up. He describes unconfessed sin not only as psychologically and emotionally debilitating, but physically destructive as well . Yet through his confession David finds himself at peace with God because he no longer tries to hide his sin from God.
There is, in fact, no other way to enter the blessed life. At some point each of us must face the sins we have committed and confess them to God and to others. Denial leads only to a distraught and tormented soul. It is this deeper understanding that the maskil of David seeks to elicit in us.
David ends his confession lament on a note of hope and trust:
Many are the sorrows of the wicked,
but steadfast love surrounds the one who trusts in the Lord.
Be glad in the Lord, and rejoice, O righteous,
and shout for joy, all you upright in heart! (Psalm 32:10-11)
May our thoughtful meditation on this psalm increase our hope and trust in God and draw us further into the life He intends for each of us.
If you would like to learn more about prayer and the book of Psalms, consider joining us for “The Message of the Psalms” Learning Community Retreat will explore the Psalms in depth, June 17-21, 2024 at St. Francis Springs Prayer Center, Stoneville, NC. REGISTER HERE