6 For this, let everyone who is godly pray to you in a time when you may be found. Surely when the great waters overflow, they shall not reach to him.
7 You are my hiding place. You will preserve me from trouble. You will surround me with songs of deliverance.
8 I will instruct you and teach you in the way which you shall go. I will counsel you with my eye on you.
KJVKing James Version
6 For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.
7 Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah.
8 I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.
Show all 3 translations
JPSJPS Tanakh (1917)
6 For this let every one that is godly pray unto Thee in a time when Thou mayest be found; surely, when the great waters overflow, they will not reach unto him.
7 Thou art my hiding-place; Thou wilt preserve me from the adversary; with songs of deliverance Thou wilt compass me about. Selah
8 'I will instruct thee and teach thee in the way which thou shalt go; I will give counsel, Mine eye being upon thee.'
Proverbs 3:5-6(v8)Trust in Yahweh with all your heart, and don’t lean on your own understanding. In all your ways acknowledge him, and he will make your…
Psalms 33:18(v8)Behold, Yahweh’s eye is on those who fear him, on those who hope in his loving kindness,
Psalms 25:8-10(v8)Good and upright is Yahweh, therefore he will instruct sinners in the way. He will guide the humble in justice. He will teach the humble…
Matthew 11:29(v8)Take my yoke upon you, and learn from me, for I am gentle and humble in heart; and you will find rest for your souls.
Proverbs 8:10-11(v8)Receive my instruction rather than silver, knowledge rather than choice gold. For wisdom is better than rubies. All the things that may be…
Show all 49 cross-references
Isaiah 49:10(v8)They shall not hunger nor thirst; neither shall the heat nor sun strike them: for he who has mercy on them will lead them. He will guide…
Proverbs 3:1(v8)My son, don’t forget my teaching; but let your heart keep my commandments:
Psalms 34:11(v8)Come, you children, listen to me. I will teach you the fear of Yahweh.
Proverbs 4:1-13(v8)Listen, sons, to a father’s instruction. Pay attention and know understanding; for I give you sound learning. Don’t forsake my law. For I…
Psalms 91:1(v7)He who dwells in the secret place of the Most High will rest in the shadow of the Almighty.
Psalms 119:114(v7)You are my hiding place and my shield. I hope in your word.
Psalms 27:5(v7)For in the day of trouble, he will keep me secretly in his pavilion. In the secret place of his tabernacle, he will hide me. He will lift…
Psalms 9:9(v7)Yahweh will also be a high tower for the oppressed; a high tower in times of trouble.
Isaiah 55:6(v6)Seek Yahweh while he may be found. Call on him while he is near.
Psalms 31:20(v7)In the shelter of your presence you will hide them from the plotting of man. You will keep them secretly in a dwelling away from the strife…
Psalms 143:9(v7)Deliver me, Yahweh, from my enemies. I flee to you to hide me.
Isaiah 43:2(v6)When you pass through the waters, I will be with you, and through the rivers, they will not overflow you. When you walk through the fire,…
2 Samuel 22:1(v7)David spoke to Yahweh the words of this song in the day that Yahweh delivered him out of the hand of all his enemies, and out of the hand…
Psalms 98:1(v7)Sing to Yahweh a new song, for he has done marvelous things! His right hand and his holy arm have worked salvation for him.
2 Corinthians 6:2(v6)for he says, “At an acceptable time I listened to you. In a day of salvation I helped you.” Behold, now is the acceptable time. Behold, now…
Revelation 7:10(v7)They cried with a loud voice, saying, “Salvation be to our God, who sits on the throne, and to the Lamb!”
Psalms 40:3(vv6–7)He has put a new song in my mouth, even praise to our God. Many shall see it, and fear, and shall trust in Yahweh.
Psalms 32:10(v7)Many sorrows come to the wicked, but loving kindness shall surround him who trusts in Yahweh.
Colossians 3:3(v7)For you died, and your life is hidden with Christ in God.
Psalms 5:12(v7)For you will bless the righteous. Yahweh, you will surround him with favor as with a shield.
Exodus 15:1-3(v7)Then Moses and the children of Israel sang this song to Yahweh, and said, “I will sing to Yahweh, for he has triumphed gloriously. He has…
Psalms 18:5(v7)The cords of Sheol were around me. The snares of death came on me.
Jeremiah 36:26(v7)The king commanded Jerahmeel the king’s son, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to arrest Baruch the scribe…
Revelation 15:2-3(v7)I saw something like a sea of glass mixed with fire, and those who overcame the beast, his image, and the number of his name, standing on…
Proverbs 1:28(v6)Then they will call on me, but I will not answer. They will seek me diligently, but they will not find me;
Psalms 4:3(v6)But know that Yahweh has set apart for himself him who is godly: Yahweh will hear when I call to him.
Psalms 34:2-5(v6)My soul shall boast in Yahweh. The humble shall hear of it and be glad. Oh magnify Yahweh with me. Let’s exalt his name together. I sought…
Judges 5:1(v7)Then Deborah and Barak the son of Abinoam sang on that day, saying,
Matthew 7:24-27(v6)“Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. The rain…
Psalms 42:7(v6)Deep calls to deep at the noise of your waterfalls. All your waves and your billows have swept over me.
John 7:34(v6)You will seek me, and won’t find me. You can’t come where I am.”
Psalms 69:13-15(v6)But as for me, my prayer is to you, Yahweh, in an acceptable time. God, in the abundance of your loving kindness, answer me in the truth of…
Psalms 124:4-5(v6)then the waters would have overwhelmed us, the stream would have gone over our soul; then the proud waters would have gone over our soul.
Psalms 144:7(v6)Stretch out your hand from above, rescue me, and deliver me out of great waters, out of the hands of foreigners,
Genesis 7:17-22(v6)The flood was forty days on the earth. The waters increased, and lifted up the ship, and it was lifted up above the earth. The waters rose,…
Luke 19:42-44(v6)saying, “If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. For the days…
Titus 2:12(v6)instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present age;
Isaiah 49:8(v6)Yahweh says, “I have answered you in an acceptable time. I have helped you in a day of salvation. I will preserve you and give you for a…
2 Corinthians 1:4(v6)who comforts us in all our affliction, that we may be able to comfort those who are in any affliction, through the comfort with which we…
2 Corinthians 7:9-10(v6)I now rejoice, not that you were grieved, but that you were grieved to repentance. For you were grieved in a godly way, that you might…
Psalms 51:12-13(v6)Restore to me the joy of your salvation. Uphold me with a willing spirit. Then I will teach transgressors your ways. Sinners will be…
Psalms 69:1-2(v6)Save me, God, for the waters have come up to my neck! I sink in deep mire, where there is no foothold. I have come into deep waters, where…
1 Timothy 1:16(v6)However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience for an example of those who were…
Revelation 12:15-16(v6)The serpent spewed water out of his mouth after the woman like a river, that he might cause her to be carried away by the stream. The earth…
49 distinct cross-references across this passage (50 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv6–86. Therefore shall every one that is meek pray…
6. Therefore shall every one that is meek pray unto thee. Here the Psalmist expressly states that whatever he has hitherto set forth in his own person belongs in common to all the children of God. And this is to be carefully observed, because, from our native unbelief, the greater part of us are slow and reluctant to appropriate the grace of God. We may also learn from this, that David obtained forgiveness, not by the mere act of confession, as some speak, but by faith and prayer. Here he directs believers to the same means of obtaining it, bidding them betake themselves to prayer, which is the true sacrifice of faith. Farther, we are taught, that in David God gave an example of his mercy, which may not only extend to us all, but may also show us how reconciliation is to be sought. The words, every one, serve for the confirmation of every godly person; but the Psalmist at the same time shows, that no one can obtain the hope of salvation but by prostrating himself as a suppliant before God, because all without exception stand in need of his mercy.
The expression, The time of finding, which immediately follows, some think, refers to the ordinary and accustomed hours of prayer; but others more accurately, in my opinion, compare it In the Septuagint version it is rendered, “In the time of finding favor;” in the Arabic, “In a time of hearing;” and in the Syriac, “In an acceptable time.”
Read full note →
“Qu’ils nous faut avoir des advocats au ciel qui prient pour nous.” — Fr.
In the flood of many waters. This expression agrees with that prophecy of Joel,
“Whosoever shall call on the name of the Lord, shall be delivered.” (Joel 2:32)
The meaning is, that although the deep whirlpools of death may compass us round on every side, we ought not to fear that they shall swallow us up; but rather believe that we shall be safe and unhurt, if we only betake ourselves to the mercy of God. We are thus emphatically taught that the godly shall have certain salvation even in death, provided they betake themselves to the sanctuary of God’s grace. Under the term flood are denoted all those dangers from which there appears no means of escape.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv6, 8When necessity causeth him to seek to thee for…
When necessity causeth him to seek to thee for help, Isa. 55:6.
To wit, the waters and great dangers.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv6–8Psa 32:6 For this shall every one that is…
Psa 32:6 For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.
Ver. 6. For this shall every one that is godly pray unto thee] "For this," that thou hast so graciously done for me, the godly shall gladly perform these two duties; the prayer of faith and the obedience of faith. As I have been an example to them of sin, which is now my grief, so I shall be to them of good, and that is my comfort. Where note, first, That every godly man is a praying man. God hath no dumb children in his house. Secondly, That such will be making use of God’s dealings with others for their own instruction and comfort, "For this." Thirdly, That they will observe the fittest times to make their addresses to God; as courtiers watch their - mollissima fandi tempora.
Read full note →
In a time when thou mayest be found] i.e. In a time of need, say some, Psa 50:15; or, in a time of favour (as the Chaldee here hath it), Isa 55:6, before the decree bring forth, Zep 2:2, before the drawbridge be taken up, the day of grace be expired, Joh 7:34; Joh 8:21 Heb 6:6 Luk 13:29.
Surely in the floods of great waters] In the greatest of outward troubles or inward perplexities.
They shall not come nigh unto him] sc. To prejudice his eternal salvation; freed he shall be, if not from the smart, yet from the hurt, of personal crosses; and for public calamities, he shall be delivered, if not from the common destruction, yet from the common distraction. Washed he may be, as Paul was in the shipwreck, but not drowned with those floods of great waters; be they never so great, they are bounded. Besides, the godly man rescipiscit antequam superveniant fluctus miseriarum, as R. Obad. here noteth, repenteth before those floods come upon him, and so redeemeth his own sorrows. For he saith thus,
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv6–8For this, i.e. upon the encouragement of my example,…
For this, i.e. upon the encouragement of my example, and thy great mercy vouchsafed to me, in answer to my humble confession and supplication.
In a time when thou mayest be found, 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, Psa 69:13, in an acceptable and seasonable time, while God continues to offer grace and mercy to sinners, before the decree bring forth, Zep 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. In the floods of great. waters, i.e. in the time of great calamities, which are frequently compared to great waters. They shall not come nigh unto him, to wit, so as to overwhelm or hurt him. Or God will set him in a 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v7David is here improving the experience he had had…
David is here improving the experience he had had of the comfort of pardoning mercy.
I. He speaks to God, and professes his confidence in him and expectation from him, Psa 32:7. Having tasted the sweetness of divine grace to a penitent sinner, he cannot doubt of the continuance of that grace to a praying saint, and that in that grace he should find both safety and joy. 1. Safety: "Thou art my hiding-place; when by faith I have recourse to thee I see all the reason in the world to be easy, and to think myself out of the reach of any real evil. Thou shalt preserve me from trouble, from the sting of it, and from the strokes of it as far as is good for me. Thou shalt preserve me from such trouble as I was in while I kept silence," Psa 32:3. When God has pardoned our sins, if he leaves us to ourselves, we shall soon run as far in debt again as ever and plunge ourselves again into the same gulf; and therefore, when we have received the comfort of our remission, we must fly to the grace of God to be preserved from returning to folly again, and having our hearts again hardened through the deceitfulness of sin. God keeps his people from trouble by keeping them from sin. 2. Joy: "Thou shalt not only deliver me, but compass me about with songs of deliverance; which way soever I look I shall see occasion to rejoice and to praise God; and my friends also shall compass me about in the great congregation, to join with me in songs of praise: they shall join their songs of deliverance with mine. As every one that is godly shall pray with me, so they shall give thanks with me."
Read full note →
II. He turns his speech to the children of men. Being himself converted, he does what he can to strengthen his brethren (Luk 22:32): I will instruct thee, whoever thou art that desirest instruction, and teach thee in the way which thou shalt go, Psa 32:8. This, in another of his penitential psalms, he resolves that when God should have restored to him the joy of his salvation he would teach transgressors his ways, and do what he could to convert sinners to God, as well as to comfort those that were converted, Psa 51:12, Psa 51:13. When Solomon became a penitent he immediately became a preacher, Ecc 1:1. Those are best able to teach others the grace of God who have themselves had the experience of it: and those who are themselves taught of God ought to tell others what he has done for their souls (Psa 66:16) and so teach them. I will guide thee with my eye. Some apply this to God's conduct and direction. He teaches us by his word and guides us with his eye, by the secret intimations of his will in the hints and turns of Providence, which he enables his people to understand and take direction from, as a master makes a servant know his mind by a wink of his eye. When Christ turned and looked upon Peter he guided him with his eye. But it is rather to be taken as David's promise to those who sat under his instruction, his own children and family especially: "I will counsel thee; my eye shall be upon thee" (so the margin reads it); "I will give thee the best counsel I can and then observe whether thou takest it or no." Those that are taught in the word should be under the constant inspection of those that teach them; spiritual guides must be overseers. In this application of the foregoing doctrine concerning the blessedness of those whose sins are pardoned we have a word to sinners and a word to saints; and this is rightly dividing the word of truth and giving to each their portion.
1. Here is a word of caution to sinners, and a good reason is given for it. (1.) The caution is, not to be unruly and ungovernable: Be you not as the horse and the mule, which have no understanding, Psa 32:9. When the psalmist would reproach himself for the sins he repented of he compared himself to a beast before God (so foolish have I been and ignorant, Psa 73:22) and therefore warns others not to be so. It is our honour and happiness that we have understanding, that we are capable of being governed by reason and of reasoning with ourselves. Let us therefore use the faculties we have, and act rationally. The horse and mule must be managed with bit and bridle, lest they come near us, to do us a mischief, or (as some read it) that they may come near to us, to do us service, that they may obey us, Jam 3:3. Let us not be like them; let us not be hurried by appetite and passion, at any time, to go contrary to the dictate of right reason and to our true interest. If sinners would be governed and determined by these, they would soon become saints and would not go a step further in their sinful courses; where there is renewing grace there is no need of the bit and bridle of restraining grace. (2.) The reason for this caution is because the way of sin which we would persuade you to forsake will certainly end in sorrow (Psa 32:10): Many sorrows shall be to the wicked, which will not only spoil their vain and carnal mirth, and put an end to it, but will make them pay dearly for it. Sin will have sorrow, if not repented of, everlasting sorrow. It was part of the sentence, I will greatly multiply thy sorrows. "Be wise for yourselves therefore, and turn from your wickedness, that you may prevent those sorrows, those many sorrows."
2. Here is a word of comfort to saints, and a good reason is given for that too. (1.) They are assured that if they will but trust in the Lord, and keep closely to him, mercy shall compass them about on every side (Psa 32:10), so that they shall not depart from God, for that mercy shall keep them in, nor shall any real evil break in upon them, for that mercy shall keep it out. (2.) They are therefore commanded to be glad in the Lord, and to rejoice in him, to such a degree as even to shout for joy, Psa 32:11. Let them be so transported with this holy joy as not to be able to contain themselves; and let them affect others with it, that they also may see that a life of communion with God is the most pleasant and comfortable life we can live in this world. This is that present bliss which the upright in heart, and they are only, are entitled to and qualified for.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv6–8For this shall everyone that is godly pray unto…
For this shall everyone that is godly pray unto thee,.... Meaning either that the success he had met with, in acknowledging his sin, would encourage others also to take a like step, and make their supplications to the Lord also; or that every godly person should pray to God for the same blessing of pardoning grace likewise. Pardon of sin is to be prayed for; not only Moses, David, Daniel, and other Old Testament saints, prayed for it; but Christ has directed his disciples and followers, under the Gospel dispensation, to do the same, Luk 11:4; and which must be understood of praying for the manifestation of it to their consciences; for God has by one eternal act forgiven all trespasses at once, for Christ's sake; nor can any new act of pardon arise in the mind of God, or a fresh one pass in the court of heaven, nor the blood of Christ be shed again for the remission of it. Moreover, godly men will, in this sense, pray for it, as they have daily occasion to do: a godly man is a man that is created after the image of God, is born of him, and is possessed of internal powerful godliness, and has all things pertaining to it; and particularly has a godly sorrow for sin, and the fear of God in his heart, and before his eyes: and such a man is a praying one; having the spirit of grace, he has the spirit of supplication, and prays with the Spirit and with the understanding; and his praying for the pardon of sin shows that he is not without it, but daily commits it, and so needs fresh discoveries of forgiving love: and which he prays for
in a time when thou mayest be found; which is to be understood, not of any particular stated times of prayer, as morning, noon, and night; for the throne of grace is always open, and God is to be found, and grace and mercy with him at all times; and much less does this respect a day of grace for particular persons, which, if improved, and the opportunity taken, they may have pardon; but if neglected till it is over, then there is no pardon for them; for there is no such day of grace: the whole Gospel dispensation is a day of grace; and that will not be over until all the elect of God are gathered in; and until then it is, and will be; now is the accepted time, now is the day of salvation; but it designs a time of need, of soul distress, in which, when persons call upon God in truth, and seek him with their whole heart, he is found by them, and they find grace and mercy with him to relieve them in their distress; the Targum is,
Read full note →
"in an acceptable time;''
surely in the floods of great waters they shall not come nigh unto him; that is, unto the godly man; not but that afflictions, which are comparable to great floods of waters, do reach godly persons; but not so as to overwhelm them and destroy them; they are delivered out of them. The phrase seems to denote safety in the greatest calamities; that though even a deluge of vengeance and awful judgments should come upon the world, yet the godly man is safe; his place is the munition of rocks; he is in the hands of Christ, and is enclosed in the arms of everlasting love, from whence he can never be taken by men or devils: the Targum interprets these "waters of many people"; and adds, so as "to do any evil", or "hurt".
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv6, 8For this - Upon the encouragement of my example.…
For this - Upon the encouragement of my example. Found - In an acceptable and seasonable time, while God continues to offer grace and mercy. Waters - In the time of great calamities. Not come - So as to overwhelm him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv6–8Verse 6. For this shall every one that is…
Verse 6. For this shall every one that is godly] Because thou art merciful; because thou hast shown mercy to all who have truly turned to thee, and believed in thee; every one who fears thee, and hears of this, shall pray unto thee in an acceptable time, when thou mayest be found; in the time of finding. When the heart is softened and the conscience alarmed, that is a time of finding. God is ever ready; men are not so. Who can pray with a hard heart and a dark mind? While you feel relentings, pray.
Surely in the floods] In violent trials, afflictions, and temptations; when the rains descend, the winds blow, and the floods beat against that godly man who prays and trusts in God; "they shall not come nigh him," so as to weaken his confidence or destroy his soul. His house is founded on a rock.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv6–8Psa 32:6. For this — That is, upon the…
Psa 32:6. For this — That is, upon the encouragement of my example, and of thy great mercy vouchsafed to me, in answer to my humble confession and supplication; shall every one that is godly — That is, truly penitent, and dreads thy wrath on account of his past sins, resolving to serve thee for the future; pray unto thee — Namely, for the forgiveness of his sins, and for a testimony by thy Spirit in his heart, that thou hast forgiven him, Rom 8:16. In a time when thou mayest be found — Hebrew, לעת מצא, legneth metzo, in the time of finding, namely, of finding thee; while there is room for repentance and reconciliation with thee. The Chaldee renders it, In an acceptable time, the Arabic, In a time of hearing. Thus Isaiah, Seek ye the Lord while he may be found, call ye upon him while he is near. The meaning is, in a seasonable time, while God continues to offer grace and mercy to sinners. By this clause the psalmist seems to intimate the difference between the truly penitent or godly, who pray and cry earnestly to God for mercy in its season; and the wicked and impenitent, who will not do so till it be too late, and the season be lost. Mark this well, O reader, and see that thou lose no time, but seek the Lord speedily, Zec 8:21, lest death cut thee off, and then it will be too late to seek him. Remember, Now is the accepted time, behold, now is the day of salvation. Surely in the floods of great waters — That is, in the time of great calamities, which are frequently compared to great waters; they shall not come nigh unto him — So as to overwhelm or hurt him. Or, God will set him on a high and safe place, out of the reach of them; as he provided an ark for Noah when the deluge came, to which perhaps he here alludes. Those that have God nigh unto them, which all upright, penitent, praying people have, are so guarded, so advanced, that no waters, no, not great waters, no, not floods of them, can come nigh them to hurt them. As the temptations of the wicked one touch them not, 1Jn 5:18, so neither do the troubles of this evil world; these fiery darts of both kinds drop short of them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv6–8For this - With reference to this state of…
For this - With reference to this state of mind, or to this happy result; or, encouraged by my example and my success. The idea seems to be that others would find, and might find, encouragement from what had occurred to him. In other words, his case had furnished an illustration of the way in which sinners are pardoned, and a proof of the mercy of God, which would be instructive and encouraging to others in similar circumstances. The conversion of one sinner, or the fact that one sinner obtains pardon, becomes thus an encouragement to all others, for
(a) pardon is always to be obtained in the same manner essentially - by humble and penitent confession of sin, and by casting ourselves entirely on the offered mercy of God; and
Read full note →
(b) the fact that one sinner has been pardoned, is full proof that others may obtain forgiveness also, for God is unchangeably the same. All those, therefore, who “have” been pardoned and saved in the world have become examples to the rest, and have furnished full proof that all others “may” be pardoned and saved if they will come in the same manner. See the notes at 1Ti 1:16.
Everyone that is godly - The original word used here would properly mean those who are pious, or who are already converted. It is the common word used in the Scriptures to denote “saints,” and is usually so translated. But, as used here, it would seem rather to denote those who are “inclined” to be pious, or who are seeking how they may become pious; in other words, those who are “religiously disposed.” The encouragement is to those who feel that they are sinners; who desire some way of relief from the burden of sin; who are convinced that there is no other source of relief but God, and who are disposed to make the same trial which the psalmist did - to find peace by making confession of sin. All such persons, the psalmist says, might see in his case encouragement to come thus to God; all such would find Him willing to pardon.
In a time when thou mayest be found - Margin, as in Hebrew, “in a time of finding.” That is, they would find that to be a propitious time, or a time of mercy. It does not mean that there were appointed or set times in which God would be gracious; or that there were seasons when he was disposed to “give audience” to people, and seasons when he could not be approached; but the meaning is, that whenever they came thus - with this penitent feeling, and this language of confession - they would find that the time of mercy. The idea is not that God is anymore disposed to show mercy at one time than another, but that they would find him “always” ready to show mercy when they came in that manner: that would be the time to obtain his favor; “that the time of finding.” The real time of “mercy,” therefore, for a sinner, is the time when he is willing to come as a penitent, and to make confession of sin.
Surely in the floods of great waters - In times of calamity - as when floods of water spread over a land; or in a time of judgment - when such floods sweep everything away. The reference here is, doubtless, to the floods that will come upon the ungodly - upon a wicked world. The illustration is drawn probably from the deluge in the time of Noah. So, when God shall sweep away the wicked in his wrath - when he shall consign them to destruction in the day of judgment - the pardoned sinner will be safe.
They shall not come nigh unto him - He will be secure. He shall not be swept off with others. Safe, as a forgiven man - safe as a child and a friend of God - he shall be protected as Noah was in the great deluge that swept off a guilty world. A pardoned man has nothing to fear, though flood or fire should sweep over the world.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv6–8For this--that is, my happy experience.
For this--that is, my happy experience.
godly--pious in the sense of Psa 4:3.
Read full note →
a time-- (Isa 55:6); when God's Spirit inclines us to seek pardon, He is ready to forgive.
floods, &c.--denotes great danger (Psa 18:17; Psa 66:12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv6–86. For this—Because of this signal answer to prayer,…
6. For this—Because of this signal answer to prayer, shall every one that is godly be encouraged to pray.
In a time when thou mayest be found— Literally, During a time of finding; that is, as long as the time of grace lasts. See Psa_69:13; Isa_49:8; Isa_55:6; 2Co_6:2
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv6–86. An exhortation based upon experience.
6. An exhortation based upon experience.
For this &c.] Rather, Therefore let every one &c.
Read full note →
in a time when thou mayest be found] This is the most probable explanation of the Heb., which means literally in a time of finding, and is obscure from its brevity. So “in a time of acceptance” (Psa_69:13). Comp. Deu_4:29 with Jer_29:13; and see Isa_55:6. Let no one delay, for there is also a time of not finding (Pro_1:28). The words may also be explained as in R.V. marg., in the time of finding out sin, when God makes inquisition; cp. Psa_17:3; or, in the time when sin finds them out; cp. Num_32:23 : but these explanations are less obvious.
surely &c.] R.V., surely when the great waters overflow they shall not reach unto him. In a time of calamity and judgement he will not be overwhelmed, but will be safe like one who stands secure upon a rock out of reach of the raging flood. For the figure cp. Psa_18:16; Isa_28:2; Isa_28:17; Isa_30:28; Nah_1:8.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv6, 8(6) For this—i.e., for this cause.
(6) For this—i.e., for this cause.
Shall every one.—Better, let every one.
Read full note →
In a time . . .—See margin. The expression, “time of finding,”’ is, of course, elliptical. The Authorised Version explains by Isa. Iv. 6; but Isa_45:8 would suggest that “forgiveness” or “acceptance” is the word to be supplied. More probably still some general word, as “goal” or “object,” is required, the phrase being rendered by the LXX., “in the appointed time;” by the Vulg., “opportune.”
Surely.—This adds emphasis to the statement, whether we render after Pro_13:10, “only unto him,” or as in Authorised Version. “He—the godly—is the man whom, when the floods rise, they shall not harm.” The floods may either be an image of Divine judgment, as in Nah_1:8, or of temptation and trial, as in Mat_7:24-27.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv6–8For this; or, because of this; i.e. on account…
For this; or, because of this; i.e. on account of this experience of mine this immediate following of the grant of forgiveness upon confession of sinshall every one that is godly i.e., that is sincere and earnest in religion, though he may be overtaken in a fault or surprised into a sinpray unto thee in a time when thou mayest be found; literally, in a time of finding, which some understand as a time when God "finds," and visits, some iniquity in his servants, and others, as the Authorized Version, "in a time when thou art gracious, and allowest thyself to be found by those who approach thee." Surely in the floods of great waters they (i.e. the waters) shall not come nigh unto him; i.e. shall not approach such a man to injure him.
Vers. 6-11. The attitude of the penitent.
Read full note →
Because of the grace thus vouchsafed to every penitent, David would encourage all the godly to seek him who deals so graciously with sinners. Out of his past and present experience he will now counsel others, and especially those who are still impenitent, and the tenor of his counsel is that they should not, like brutes, refuse submission till they are forced into it. The passage may be divided into two parts:
(1) the attitude of the forgiven penitent towards God;
(2) his attitude as a teacher of the impenitent.
I THE ATTITUDE OF THE FORGIVEN PENITENT TOWARDS GOD. (Vers. 6, 7)
1. Confidence in God for others. (Ver. 6) What God has done for him, he will do for all the penitent and godly. Not a partial God, but his principles of action are universal. God can always be found by the truly penitent; i.e. he always hears them when they call upon him (ver. 6). Its averts from them the judgments ("great waters") that threaten to overwhelm the wicked (ver. 6).
2. Confidence in God for himself. (Ver. 7) He lives in God as his Castle or Hiding-place, secure from danger and trouble. This idea is enlarged and exalted by Christianity. "Your life is bid with Christ in God." The security is all the greater because we are joined with Christ in God. God will surround him with abundant causes of thankful songs songs of deliverance. Turn where he may, he finds the delivering hand of God at work on his behalf.
II HIS ATTITUDE AS A TEACHER OF THE IMPENITENT. (Vers. 8-11)
1. His experience qualifies him to show men the way they should go. "Then after thou hast delivered me will I teach transgressors thy ways, and sinners shall be converted unto thee." He knew the road which he urged them to take knew it from experience, not from any theory.
2. This made him a gentle, sympathetic guide. He will guide them with the gentle guidance of the eye. A look is enough for those who are willing to go in the right way a look in the direction which is to be pointed out. Experience taught him to be pitiful.
3. He exhorts men against a brutish and stubborn impenitence. (Ver. 9) Do not be like the brute, which must be compelled to service, "who doth not willingly come unto thee;" but as reasonable religious creatures, be willing for the service which is great and blessed.
4. He sums up the whole question. (Ver 10) The sorrows which encompass the wicked, and the mercy that follows those who trust in God. "Mercy;" equivalent to "loving-kindness." A tremendous contrast.
5. An exhortation to the righteous to realize their blessed estate. (Ver. 11) S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv6–8Ver. 6. For this shall every one that is…
Ver. 6. For this shall every one that is godly pray unto thee in a time when thou mayest be found. If the psalmist means that on account of God's mercy others would become hopeful, his witness is true. Remarkable answers to prayer very much quicken the prayerfulness of other godly persons. Where one man finds a golden nugget others feel inclined to dig. The benefit of our experience to others should reconcile us to it. No doubt the case of David has led thousands to seek the Lord with hopeful courage who, without such an instance to cheer them, might have died in despair. Perhaps the psalmist meant for this favour or the like all godly souls would seek, and here, again, we can confirm his testimony, for all will draw near to God in the same manner as he did when godliness rules their heart. The mercy seat is the way to heaven for all who shall ever come there. There is, however, a set time for prayer, beyond which it will be unavailing; between the time of sin and the day of punishment mercy rules the hour, and God may be found, but when once the sentence has gone forth pleading will be useless, for the Lord will not be found by the condemned soul. O dear reader, slight not the accepted time, waste not the day of salvation. The godly pray while the Lord has promised to answer, the ungodly postpone their petitions till the Master of the house has risen up and shut to the door, and then their knocking is too late. What a blessing to be led to seek the Lord before the great devouring floods leap forth from their lairs, for then when they do appear we shall be safe. Surely in the floods of great waters they shall not come nigh unto him. The floods shall come, and the waves shall rage, and toss themselves like Atlantic billows; whirlpools and waterspouts shall be on every hand, but the praying man shall be at a safe distance, most surely secured from every ill. David was probably most familiar with those great land floods which fill up, with rushing torrents, the beds of rivers which at other times are almost dry: these overflowing waters often did great damage, and, as in the case of the Kishon, were sufficient to sweep away whole armies. From sudden and overwhelming disasters thus set forth in metaphor the true suppliant will certainly be held secure. He who is saved from sin has no need to fear anything else.
Ver. 6. For this shall every one that is godly pray unto thee in a time when thou mayest be found, etc. Seeing he is such a God, who should refuse or delay his return! Surely every rational and pious mind will, without delay, invoke so gentle and mild a Lord; will pray to him while he is exorable, or, as the Hebrew expresses it, in a time of finding. For he who promises pardon, does not promise tomorrow. There are tempora fandi certain times in which he may be spoken with, and a certain appointed day of pardon and of grace, which if a man by stupid perverseness despise, or by sloth neglect, surely he is justly overwhelmed with eternal might and misery, and must necessarily perish by the deluge of divine wrath; since he has contemned and derided that Ark of salvation which was prepared, and in which whoever enters into it shall be safe, while the world is perishing. Robert Leighton.
Read full note →
Ver. 6. For this shall every one that is godly pray to thee, saith David. For this! What? Because of his sins. And who? Not the most wicked, but the godly, in this respect, have cause to pray. And for what should he pray? Surely, for renewed pardon, for increase of grace, and for the perfection of glory. We cannot say we have no sin. Oh, then let us pray with David, "Enter not into judgment with thy servant, O Lord!" Where there is a double emphasis observable, it is not ab hoste, but a servo. Though God's servant, yet he would not have God to enter into judgment with him. And again, ne intres, it is the very entrance into judgment that he dreads, and prayeth against; not only do not proceed, but do not so much as enter. Nathanael Hardy.
Ver. 6. For this shall every one that is godly. We are here furnished with a fact which does not appear in the history of David. It is commonly supposed that after his grievous fall, till Nathan reproved him, he had been careless and stupefied; and this has often been adduced as a proof of the hardening nature of sin. But the thing was far otherwise. He was all the while tortured in his mind, yet unwilling to humble himself before God, and condemn himself before men, as he ought to have done. He kept silence and endeavoured to pass off the distress by time, palliation, and excuse. But the repression and concealment of his anguish preyed not only upon his peace, but his health, and endangered life itself. At length he was reduced to the deepest penitence, and threw himself, by an unqualified confession, on the compassion of God. For this shall every one that is godly pray unto thee. Here we see not only that all the godly pray, but every one of them prays for pardon. This is the very thing which our Saviour teaches his disciples: "When ye pray, say, Forgive us our trespasses." And this praying does not only regard the manifestation of forgiving mercy, as some would have it, but the exercise of it. William Jay.
Ver. 6. Godly. A godly man is like God, he hath the same judgment with God! he thinks of things as God doth; he hath a God like disposition; he partakes of the divine nature. 2Pe 1:4. A godly man doth bear God's name and image: godliness is God likeness. Thomas Watson.
Ver. 6. A time. There be seasons, which, if taken, sweeten actions, and open the door for their better entertainment: Pr 25:11, "A word fitly spoken is like apples of gold in pictures of silver; "the Hebrew is, A word spoken upon its wheels: fit times and seasons are wheels to carry words with great advantage. And so for actions; when things are done in due time they are beautiful, acceptable. When God gives rain to a land in season, how acceptable is it! when a tree bears fruit in its season, it is grateful: so when angels or men do things seasonably, it is pleasing to the Lord Christ: there are fit times, which, if we miss, actions are unlovely, and miss of their aims. For this shall every one that is godly pray unto thee in a time when thou mayest be found. There are times, if we have the wisdom to discern them, when prayer will be seasonable, acceptable, effectual. William Greenhill.
Ver. 6. Surely in the floods of great waters they shall not come nigh unto him. The effects of prayer heretofore have been wonderful. Prayer hath sent down hailstones from heaven to overcome five kings with their armies. Prayer hath shut up the windows of heaven that it should not rain, and again hath opened them that the earth might give her increase. Prayer hath stayed the swift course of the sun and caused it to go backward fifteen degrees. Prayer hath held God's hands that he could not strike when he was ready to plague his people. Prayer without any other help or means hath thrown down the strong walls of Jericho. Prayer hath divided the sea that the floods thereof could not come near the Israelites. In this place it delivereth the faithful man from all the dangers of this world. Surely in the floods of many waters they shall not come nigh unto him. The sum is this, That no calamity of this world, no troubles of this life, no terrors of death, no guiltiness of sin, can be so great, but that a godly man by means of his faith and felicity in Christ shall wade out of them well enough. For howsoever other things go, still he shall have such a solace in his soul, such a comfort in his conscience, such a heaven in his heart, knowing himself reconciled to God and justified by faith, that, Surely in the floods of many waters they shall not come nigh unto him. Which, that it may better appear, I shall desire you to observe two things, the danger, the deliverance. The danger is in these words, In the floods of many waters; where the tribulations that the godly man is subject to in this life are likened, first, to waters; then to many waters; thirdly, to a flood of many waters. The deliverance is in these words, Surely they shall not come near him; where the deliverance of the godly man hath three degrees also. First, "they shall not come near; "secondly, him, "they shall not come near him; "then, surely"surely they shall not come near him." Thomas Playfere.
Ver. 6. The floods of great waters. The afflictions of the faithful are likened to waters. Fire and water have no mercy, we say. But of the two water is the worst. For any fire may be quenched with water; but the force of water, if it begins to be violent, cannot by any power of man, be resisted. But these our tribulations which are waters are "many waters." Our common proverb is, "Seldom comes sorrow alone:" but as waters come rolling and waving many together, so the miseries of this life. Thomas Playfere.
Ver. 6. Floods of great waters. Unfamiliar with the sudden flooding of thirsty water courses, we seldom comprehend the full force of the most striking images in the Old and New Testaments. W.J. Conybeare, and J.S. Howson, in "Life and Epistles of St. Paul."
Ver. 6. In the floods, etc. Washed he may be, as Paul was in the shipwreck, but not drowned with those floods of great waters: be they never so great they are bounded. Joseph Trapp.
Ver. 6. Him. This word must in no case be omitted; it helpeth us to answer a very strong objection. For it may be said, Many holy men have lost their goods, have suffered great torments in their body, have been troubled also in mind; how then did not the "floods of many waters" come near them? The word him helps us to answer. The very philosophers themselves reckoned their goods pertained no more to them, than, be it spoken with reverence and regard, the parings of their nails. Zenon hearing news he had lost all he had by sea, said only thus, Thou hast done very well, Fortune, to leave me nothing but my cloak. Another, called Anaxarchus, when as Nicocreon the tyrant commanded he should be beaten to death in a mortar, spake thus to the executioner, Beat and bray as long as thou wilt Anaxarchus his bag or satchel (so he called his own body), but Anaxarchus thou canst not touch. Yet these, making so small reckoning of their goods and body, set their minds notwithstanding at a high rate. The mind of a man is himself, say they. Hence it is that Julius Caesar, when Amyclas the pilot was greatly afraid of the tempest, spake to him thus: What meanest thou to fear, base fellow? dost thou not know thou carriest Caesar with thee? As if he should say, Caesar's body may well be drowned, as any other man's may; but his mind, his magnanimity, his valour, his fortitude, can never be drowned. Thus far went philosophy; but divinity goeth a degree further. For philosophy defines him, that is, a man, by his reason, and the moral virtues of the mind; but divinity defines a Christian man by his faith, and his conjunction thereby with Christ. Excellently saith Saint Austin: Whence comes it that the soul dieth? Because faith is not in it. Whence that the body dieth? Because a soul is not in it. Therefore the soul of thy soul is faith. So that if we would know what is a faithful man, we must define him, not by his natural soul, as he is reasonable, but by the soul of his soul, which is his faith. And then we easily answer the objection, that a flood may come near a faithful man's goods, near his body, near his reasonable soul; but to his faith, that is, to HIM, it can never come near. Thomas Playfere.
Ver. 6. Few verses in the Psalms are harder to be understood than this: and none has given rise to more varied expositions among the commentators. For this. Some will have it: encouraged by this example, that after so foul a fall God so readily forgave. Others again: for this, namely, warned by this example, they who are holy shall make their prayers that they may not be permitted to fall as David did. Whichever be the sense, they well argue from this passage, that the state of absolute and enduring perfection is impossible to a Christian in this life. Lorinus, and Cajetan (1469-1534), quoted by Neale.
Ver. 6. The godly man's picture, drawn with a Scripture pencil. Thomas Watson.
Ver. 6. The experience of one, the encouragement of all.
Ver. 6. (first clause). The day of grace, how to improve it.
Ver. 6. (whole verse). Pardon of sin the guarantee that other mercies shall be given.
Ver. 6. (last clause). The felicity of the faithful. Thomas Playfere.
Psalms 32:7*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv6–8For this shall every one that is godly pray…
Psa_32:6
For this shall every one that is godly pray unto Thee, in a time when Thou mayest be found.
Read full note →
The duty of prayer
I. the nature of this duty. We may say prayers, even the most beautiful of prayers, such as we have in our liturgy, but all this may be and yet we may never pray. If our religion does not teach us to pray, it is a religion good for nothing. The faithful pastor will urge his people to pray, and, if they will not hearken, he will pray God by afflictions to compel them to pray.
II. the time when we should pray--when Thou mayest be found. For there is a time when God may not be found. Reprobates on death-beds have tried to find God, but could not (Pro_1:24). Oh, do not trifle with the gospel of the grace of God.
III. thy encouragement to pray. For this cause shall, etc. God heard the poor, contrite penitent when he confessed his sin, and freely forgave him all. Therefore, do none of you think, it is all in vain now for you to pray. Once, you think, you might have been heard, but not now. Oh, it is not so. The day of grace is not over, but, if you trifle now, it may be to-morrow. Therefore seek the Lord now, at once. (T. Mortimer, B. D.)
The experimental pardon of sin sought by prayer
I. the thing spoken of--For this.
II. the character--Every one that is godly.
III. prayer--For this shall every one that is godly pray. And then--
IV. prayer at a particular time--In a time when Thou mayest be found. (T. T. West, M. A.)
On seeking God
We want not encouragement of seeking God, nor need doubt of finding Him, if we take these grounds with us:
1. If we seek Him in His own house: for where should a man be found but in his own house? God hath one standing house in the Old Testament, not where His infinite essence, which the Heaven of heavens was not able to contain, but where His name and memorial dwelt: but in the New He hath a number of houses, and being omnipresent, He will be found in them all.
(1) The church-assemblies. Therefore in these houses of prayer seek Him by faithful prayer, and thou shall not miss Him.
(2) Every Christian family is a house of God: whore two or three consent in any one thing in His name, Christ is in the midst of them. The apostle saluteth private Christians with the Church in their houses. Therefore make thy house Gods house, by setting up His worship therein, and Thou shall have Him near thee with all sweet fellowship and fulness of blessedness.
(3) Every Christian soul is a temple of God (2Co_6:16). Then make thy heart His temple, and, if thou wouldst find Him, seek Him there, thou shall find Him nowhere else, or sooner than there.
2. As we must seek Him in His own house, so by His own light and means, and this is twofold.
(1) The Word of God in precepts and promises; this is a lanthorn to our feet, and a light to our paths, by which God may be discerned, whom the darkness of the world cannot comprehend.
(2) Such signs of His presence as He hath made choice of to reveal His grace in. In the Old Testament believers must seek Him in sacrifices and ceremonies, and therein He gave them gracious answers: the ceremonies were all typical, and pointed at Christ and the good things to come in Him. So in the New Testament God hath appointed visible signs annexed to His Word, as the public service of Him in spirit and truth, the offering up of our sacrifices of prayer and praise, and frequenting of the holy Sacraments or Ceremonies; in all which He will be sought. God cannot be seen or found but by His own light, and therefore he that would seek Him, must have the light of understanding (Psa_14:2).
3. We shall find God, if we seek Him, not by the eyes of sense and nature, but of faith and obedience.
4. We shall seek aright, if we seek God in Gods manner, and that is in four things.
(1) If we seek Him in sincerity of spirit (Eph_6:18), praying in the Spirit, as knowing that we are to deal with God who is a Spirit: and in sincerity, because He is a God that loveth truth in the inward parts: this condemns hypocritical seeking, which is but deceitful (Jer_29:13).
(2) In fervency: men are commanded to seek for wisdom as for gold and treasures; how eagerly and instantly do men seek after gold and earthly things! Why, no labour can beat them from their desires: how much more carefully ought they to seek after spiritual graces, and most of all after God Himself!
(3) In season, timely (Psa_63:2).
(4) In His Son: seek Him in Christ the only Mediator; for none can come to the Father but by the Son.
5. We shall seek aright and with comfort, if we seek Him in the right ends, namely, for Himself; not as the Jews who followed Christ for bread; not to gain the world by Him, but to gain Himself and His favour, which is better than life; yea, to obtain this, be content to seek Him with the loss of all, as the disciples and martyrs did. (T. Taylor, D. D.)
Prayer the proof of godliness
I. the universal mark of godliness.
1. In its infancy.
2. In all stages of its growth.
3. True prayer is an infallible mark of godliness.
4. Prayer is natural to the godly man.
5. To such a man, prayer is a very happy and consoling exercise.
6. The prayers of the godly may be presented in a great many forms.
II. A potent motive for praying.
1. Because God heard such a great sinner as David was.
2. Because we all need pardon daily.
3. Every one who is godly will pray unto God, because he has received the pardon of sin.
4. Because troubles come.
5. Because God does hear prayer. Prayer does move the arm that moves the world, though nothing is put out of gear by our praying.
III. THE special occasion when prayer is most useful.
1. The time of this mortal life.
2. Under the Gospel dispensation.
3. The time of the finding out of sin. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v7You are my hiding place
You are my hiding place
Yahweh is spoken of as if he was a safe place from the attacks of the writer's enemies. AT: "You are like a place where I can hide myself from my enemies" (See: Metaphor)
Read full note →
You will surround me with the songs of victory
This metaphor apparently means that Yahweh's protection of the writer is the cause for songs of victory to be sung. AT: "Because of you I will sing songs of victory" (See: Metaphor)
Selah
This may be a musical term that tells people how to sing or play their instruments here. Some translations write the Hebrew word, and some translations do not include it. See how you translated this in Psalms 3:2. (See: Copy or Borrow Words)
I will instruct you and teach you in the way
The words "instruct" and "teach" mean basically the same thing and emphasize careful instruction. AT: "I will teach you everything about the way" (See: Doublet)
I will instruct
Here the "I" is probably Yahweh who talks directly to David.
in the way which you should go
Living in the correct way is spoken of as if it were a path that the writer should walk. AT: "how you should live your life" (See: Metaphor)
with my eye upon you
Here "my eye" refers to Yahweh's attention. AT: "and direct my attention to you" or "and watch over you" (See: Metonymy)
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv6–8 6. Therefore shall every one that is meek pray…
6. Therefore shall every one that is meek pray unto thee. Here the Psalmist expressly states that whatever he has hitherto set forth in his own person belongs in common to all the children of God. And this is to be carefully observed, because, from our native unbelief, the greater part of us are slow and reluctant to appropriate the grace of God. We may also learn from this, that David obtained forgiveness, not by the mere act of confession, as some speak, but by faith and prayer. Here he directs believers to the same means of obtaining it, bidding them betake themselves to prayer, which is the true sacrifice of faith. Farther, we are taught, that in David God gave an example of his mercy, which may not only extend to us all, but may also show us how reconciliation is to be sought. The words, every one, serve for the confirmation of every godly person; but the Psalmist at the same time shows, that no one can obtain the hope of salvation but by prostrating himself as a suppliant before God, because all without exception stand in need of his mercy.
The expression, The time of finding, which immediately follows, some think, refers to the ordinary and accustomed hours of prayer; but others more accurately, in my opinion, compare it In the Septuagint version it is rendered, “In the time of finding favor;” in the Arabic, “In a time of hearing;” and in the Syriac, “In an acceptable time.”
Read full note →
“Qu’ils nous faut avoir des advocats au ciel qui prient pour nous.” — Fr.
In the flood of many waters. This expression agrees with that prophecy of Joel,
“Whosoever shall call on the name of the Lord, shall be delivered.” (Joel 2:32)
The meaning is, that although the deep whirlpools of death may compass us round on every side, we ought not to fear that they shall swallow us up; but rather believe that we shall be safe and unhurt, if we only betake ourselves to the mercy of God. We are thus emphatically taught that the godly shall have certain salvation even in death, provided they betake themselves to the sanctuary of God’s grace. Under the term flood are denoted all those dangers from which there appears no means of escape.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv6, 8 When necessity causeth him to seek to thee for…
When necessity causeth him to seek to thee for help, Isa. 55:6.
To wit, the waters and great dangers.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–8 Psa 32:6 For this shall every one that is…
Psa 32:6 For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.
Ver. 6. For this shall every one that is godly pray unto thee] "For this," that thou hast so graciously done for me, the godly shall gladly perform these two duties; the prayer of faith and the obedience of faith. As I have been an example to them of sin, which is now my grief, so I shall be to them of good, and that is my comfort. Where note, first, That every godly man is a praying man. God hath no dumb children in his house. Secondly, That such will be making use of God’s dealings with others for their own instruction and comfort, "For this." Thirdly, That they will observe the fittest times to make their addresses to God; as courtiers watch their - mollissima fandi tempora.
Read full note →
In a time when thou mayest be found] i.e. In a time of need, say some, Psa 50:15; or, in a time of favour (as the Chaldee here hath it), Isa 55:6, before the decree bring forth, Zep 2:2, before the drawbridge be taken up, the day of grace be expired, Joh 7:34; Joh 8:21 Heb 6:6 Luk 13:29.
Surely in the floods of great waters] In the greatest of outward troubles or inward perplexities.
They shall not come nigh unto him] sc. To prejudice his eternal salvation; freed he shall be, if not from the smart, yet from the hurt, of personal crosses; and for public calamities, he shall be delivered, if not from the common destruction, yet from the common distraction. Washed he may be, as Paul was in the shipwreck, but not drowned with those floods of great waters; be they never so great, they are bounded. Besides, the godly man rescipiscit antequam superveniant fluctus miseriarum, as R. Obad. here noteth, repenteth before those floods come upon him, and so redeemeth his own sorrows. For he saith thus,
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv6–8 For this, i.e. upon the encouragement of my example,…
For this, i.e. upon the encouragement of my example, and thy great mercy vouchsafed to me, in answer to my humble confession and supplication.
In a time when thou mayest be found, 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, Psa 69:13, in an acceptable and seasonable time, while God continues to offer grace and mercy to sinners, before the decree bring forth, Zep 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. In the floods of great. waters, i.e. in the time of great calamities, which are frequently compared to great waters. They shall not come nigh unto him, to wit, so as to overwhelm or hurt him. Or God will set him in a 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v7 David is here improving the experience he had had…
David is here improving the experience he had had of the comfort of pardoning mercy.
I. He speaks to God, and professes his confidence in him and expectation from him, Psa 32:7. Having tasted the sweetness of divine grace to a penitent sinner, he cannot doubt of the continuance of that grace to a praying saint, and that in that grace he should find both safety and joy. 1. Safety: "Thou art my hiding-place; when by faith I have recourse to thee I see all the reason in the world to be easy, and to think myself out of the reach of any real evil. Thou shalt preserve me from trouble, from the sting of it, and from the strokes of it as far as is good for me. Thou shalt preserve me from such trouble as I was in while I kept silence," Psa 32:3. When God has pardoned our sins, if he leaves us to ourselves, we shall soon run as far in debt again as ever and plunge ourselves again into the same gulf; and therefore, when we have received the comfort of our remission, we must fly to the grace of God to be preserved from returning to folly again, and having our hearts again hardened through the deceitfulness of sin. God keeps his people from trouble by keeping them from sin. 2. Joy: "Thou shalt not only deliver me, but compass me about with songs of deliverance; which way soever I look I shall see occasion to rejoice and to praise God; and my friends also shall compass me about in the great congregation, to join with me in songs of praise: they shall join their songs of deliverance with mine. As every one that is godly shall pray with me, so they shall give thanks with me."
Read full note →
II. He turns his speech to the children of men. Being himself converted, he does what he can to strengthen his brethren (Luk 22:32): I will instruct thee, whoever thou art that desirest instruction, and teach thee in the way which thou shalt go, Psa 32:8. This, in another of his penitential psalms, he resolves that when God should have restored to him the joy of his salvation he would teach transgressors his ways, and do what he could to convert sinners to God, as well as to comfort those that were converted, Psa 51:12, Psa 51:13. When Solomon became a penitent he immediately became a preacher, Ecc 1:1. Those are best able to teach others the grace of God who have themselves had the experience of it: and those who are themselves taught of God ought to tell others what he has done for their souls (Psa 66:16) and so teach them. I will guide thee with my eye. Some apply this to God's conduct and direction. He teaches us by his word and guides us with his eye, by the secret intimations of his will in the hints and turns of Providence, which he enables his people to understand and take direction from, as a master makes a servant know his mind by a wink of his eye. When Christ turned and looked upon Peter he guided him with his eye. But it is rather to be taken as David's promise to those who sat under his instruction, his own children and family especially: "I will counsel thee; my eye shall be upon thee" (so the margin reads it); "I will give thee the best counsel I can and then observe whether thou takest it or no." Those that are taught in the word should be under the constant inspection of those that teach them; spiritual guides must be overseers. In this application of the foregoing doctrine concerning the blessedness of those whose sins are pardoned we have a word to sinners and a word to saints; and this is rightly dividing the word of truth and giving to each their portion.
1. Here is a word of caution to sinners, and a good reason is given for it. (1.) The caution is, not to be unruly and ungovernable: Be you not as the horse and the mule, which have no understanding, Psa 32:9. When the psalmist would reproach himself for the sins he repented of he compared himself to a beast before God (so foolish have I been and ignorant, Psa 73:22) and therefore warns others not to be so. It is our honour and happiness that we have understanding, that we are capable of being governed by reason and of reasoning with ourselves. Let us therefore use the faculties we have, and act rationally. The horse and mule must be managed with bit and bridle, lest they come near us, to do us a mischief, or (as some read it) that they may come near to us, to do us service, that they may obey us, Jam 3:3. Let us not be like them; let us not be hurried by appetite and passion, at any time, to go contrary to the dictate of right reason and to our true interest. If sinners would be governed and determined by these, they would soon become saints and would not go a step further in their sinful courses; where there is renewing grace there is no need of the bit and bridle of restraining grace. (2.) The reason for this caution is because the way of sin which we would persuade you to forsake will certainly end in sorrow (Psa 32:10): Many sorrows shall be to the wicked, which will not only spoil their vain and carnal mirth, and put an end to it, but will make them pay dearly for it. Sin will have sorrow, if not repented of, everlasting sorrow. It was part of the sentence, I will greatly multiply thy sorrows. "Be wise for yourselves therefore, and turn from your wickedness, that you may prevent those sorrows, those many sorrows."
2. Here is a word of comfort to saints, and a good reason is given for that too. (1.) They are assured that if they will but trust in the Lord, and keep closely to him, mercy shall compass them about on every side (Psa 32:10), so that they shall not depart from God, for that mercy shall keep them in, nor shall any real evil break in upon them, for that mercy shall keep it out. (2.) They are therefore commanded to be glad in the Lord, and to rejoice in him, to such a degree as even to shout for joy, Psa 32:11. Let them be so transported with this holy joy as not to be able to contain themselves; and let them affect others with it, that they also may see that a life of communion with God is the most pleasant and comfortable life we can live in this world. This is that present bliss which the upright in heart, and they are only, are entitled to and qualified for.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv6–8 For this shall everyone that is godly pray unto…
For this shall everyone that is godly pray unto thee,.... Meaning either that the success he had met with, in acknowledging his sin, would encourage others also to take a like step, and make their supplications to the Lord also; or that every godly person should pray to God for the same blessing of pardoning grace likewise. Pardon of sin is to be prayed for; not only Moses, David, Daniel, and other Old Testament saints, prayed for it; but Christ has directed his disciples and followers, under the Gospel dispensation, to do the same, Luk 11:4; and which must be understood of praying for the manifestation of it to their consciences; for God has by one eternal act forgiven all trespasses at once, for Christ's sake; nor can any new act of pardon arise in the mind of God, or a fresh one pass in the court of heaven, nor the blood of Christ be shed again for the remission of it. Moreover, godly men will, in this sense, pray for it, as they have daily occasion to do: a godly man is a man that is created after the image of God, is born of him, and is possessed of internal powerful godliness, and has all things pertaining to it; and particularly has a godly sorrow for sin, and the fear of God in his heart, and before his eyes: and such a man is a praying one; having the spirit of grace, he has the spirit of supplication, and prays with the Spirit and with the understanding; and his praying for the pardon of sin shows that he is not without it, but daily commits it, and so needs fresh discoveries of forgiving love: and which he prays for
in a time when thou mayest be found; which is to be understood, not of any particular stated times of prayer, as morning, noon, and night; for the throne of grace is always open, and God is to be found, and grace and mercy with him at all times; and much less does this respect a day of grace for particular persons, which, if improved, and the opportunity taken, they may have pardon; but if neglected till it is over, then there is no pardon for them; for there is no such day of grace: the whole Gospel dispensation is a day of grace; and that will not be over until all the elect of God are gathered in; and until then it is, and will be; now is the accepted time, now is the day of salvation; but it designs a time of need, of soul distress, in which, when persons call upon God in truth, and seek him with their whole heart, he is found by them, and they find grace and mercy with him to relieve them in their distress; the Targum is,
Read full note →
"in an acceptable time;''
surely in the floods of great waters they shall not come nigh unto him; that is, unto the godly man; not but that afflictions, which are comparable to great floods of waters, do reach godly persons; but not so as to overwhelm them and destroy them; they are delivered out of them. The phrase seems to denote safety in the greatest calamities; that though even a deluge of vengeance and awful judgments should come upon the world, yet the godly man is safe; his place is the munition of rocks; he is in the hands of Christ, and is enclosed in the arms of everlasting love, from whence he can never be taken by men or devils: the Targum interprets these "waters of many people"; and adds, so as "to do any evil", or "hurt".
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv6, 8 For this - Upon the encouragement of my example.…
For this - Upon the encouragement of my example. Found - In an acceptable and seasonable time, while God continues to offer grace and mercy. Waters - In the time of great calamities. Not come - So as to overwhelm him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6–8 Verse 6. For this shall every one that is…
Verse 6. For this shall every one that is godly] Because thou art merciful; because thou hast shown mercy to all who have truly turned to thee, and believed in thee; every one who fears thee, and hears of this, shall pray unto thee in an acceptable time, when thou mayest be found; in the time of finding. When the heart is softened and the conscience alarmed, that is a time of finding. God is ever ready; men are not so. Who can pray with a hard heart and a dark mind? While you feel relentings, pray.
Surely in the floods] In violent trials, afflictions, and temptations; when the rains descend, the winds blow, and the floods beat against that godly man who prays and trusts in God; "they shall not come nigh him," so as to weaken his confidence or destroy his soul. His house is founded on a rock.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv6–8 Psa 32:6. For this — That is, upon the…
Psa 32:6. For this — That is, upon the encouragement of my example, and of thy great mercy vouchsafed to me, in answer to my humble confession and supplication; shall every one that is godly — That is, truly penitent, and dreads thy wrath on account of his past sins, resolving to serve thee for the future; pray unto thee — Namely, for the forgiveness of his sins, and for a testimony by thy Spirit in his heart, that thou hast forgiven him, Rom 8:16. In a time when thou mayest be found — Hebrew, לעת מצא, legneth metzo, in the time of finding, namely, of finding thee; while there is room for repentance and reconciliation with thee. The Chaldee renders it, In an acceptable time, the Arabic, In a time of hearing. Thus Isaiah, Seek ye the Lord while he may be found, call ye upon him while he is near. The meaning is, in a seasonable time, while God continues to offer grace and mercy to sinners. By this clause the psalmist seems to intimate the difference between the truly penitent or godly, who pray and cry earnestly to God for mercy in its season; and the wicked and impenitent, who will not do so till it be too late, and the season be lost. Mark this well, O reader, and see that thou lose no time, but seek the Lord speedily, Zec 8:21, lest death cut thee off, and then it will be too late to seek him. Remember, Now is the accepted time, behold, now is the day of salvation. Surely in the floods of great waters — That is, in the time of great calamities, which are frequently compared to great waters; they shall not come nigh unto him — So as to overwhelm or hurt him. Or, God will set him on a high and safe place, out of the reach of them; as he provided an ark for Noah when the deluge came, to which perhaps he here alludes. Those that have God nigh unto them, which all upright, penitent, praying people have, are so guarded, so advanced, that no waters, no, not great waters, no, not floods of them, can come nigh them to hurt them. As the temptations of the wicked one touch them not, 1Jn 5:18, so neither do the troubles of this evil world; these fiery darts of both kinds drop short of them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–8 For this - With reference to this state of…
For this - With reference to this state of mind, or to this happy result; or, encouraged by my example and my success. The idea seems to be that others would find, and might find, encouragement from what had occurred to him. In other words, his case had furnished an illustration of the way in which sinners are pardoned, and a proof of the mercy of God, which would be instructive and encouraging to others in similar circumstances. The conversion of one sinner, or the fact that one sinner obtains pardon, becomes thus an encouragement to all others, for
(a) pardon is always to be obtained in the same manner essentially - by humble and penitent confession of sin, and by casting ourselves entirely on the offered mercy of God; and
Read full note →
(b) the fact that one sinner has been pardoned, is full proof that others may obtain forgiveness also, for God is unchangeably the same. All those, therefore, who “have” been pardoned and saved in the world have become examples to the rest, and have furnished full proof that all others “may” be pardoned and saved if they will come in the same manner. See the notes at 1Ti 1:16.
Everyone that is godly - The original word used here would properly mean those who are pious, or who are already converted. It is the common word used in the Scriptures to denote “saints,” and is usually so translated. But, as used here, it would seem rather to denote those who are “inclined” to be pious, or who are seeking how they may become pious; in other words, those who are “religiously disposed.” The encouragement is to those who feel that they are sinners; who desire some way of relief from the burden of sin; who are convinced that there is no other source of relief but God, and who are disposed to make the same trial which the psalmist did - to find peace by making confession of sin. All such persons, the psalmist says, might see in his case encouragement to come thus to God; all such would find Him willing to pardon.
In a time when thou mayest be found - Margin, as in Hebrew, “in a time of finding.” That is, they would find that to be a propitious time, or a time of mercy. It does not mean that there were appointed or set times in which God would be gracious; or that there were seasons when he was disposed to “give audience” to people, and seasons when he could not be approached; but the meaning is, that whenever they came thus - with this penitent feeling, and this language of confession - they would find that the time of mercy. The idea is not that God is anymore disposed to show mercy at one time than another, but that they would find him “always” ready to show mercy when they came in that manner: that would be the time to obtain his favor; “that the time of finding.” The real time of “mercy,” therefore, for a sinner, is the time when he is willing to come as a penitent, and to make confession of sin.
Surely in the floods of great waters - In times of calamity - as when floods of water spread over a land; or in a time of judgment - when such floods sweep everything away. The reference here is, doubtless, to the floods that will come upon the ungodly - upon a wicked world. The illustration is drawn probably from the deluge in the time of Noah. So, when God shall sweep away the wicked in his wrath - when he shall consign them to destruction in the day of judgment - the pardoned sinner will be safe.
They shall not come nigh unto him - He will be secure. He shall not be swept off with others. Safe, as a forgiven man - safe as a child and a friend of God - he shall be protected as Noah was in the great deluge that swept off a guilty world. A pardoned man has nothing to fear, though flood or fire should sweep over the world.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv6–8 For this--that is, my happy experience.
For this--that is, my happy experience.
godly--pious in the sense of Psa 4:3.
Read full note →
a time-- (Isa 55:6); when God's Spirit inclines us to seek pardon, He is ready to forgive.
floods, &c.--denotes great danger (Psa 18:17; Psa 66:12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv6–8 6. For this—Because of this signal answer to prayer,…
6. For this—Because of this signal answer to prayer, shall every one that is godly be encouraged to pray.
In a time when thou mayest be found— Literally, During a time of finding; that is, as long as the time of grace lasts. See Psa_69:13; Isa_49:8; Isa_55:6; 2Co_6:2
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv6–8 6. An exhortation based upon experience.
6. An exhortation based upon experience.
For this &c.] Rather, Therefore let every one &c.
Read full note →
in a time when thou mayest be found] This is the most probable explanation of the Heb., which means literally in a time of finding, and is obscure from its brevity. So “in a time of acceptance” (Psa_69:13). Comp. Deu_4:29 with Jer_29:13; and see Isa_55:6. Let no one delay, for there is also a time of not finding (Pro_1:28). The words may also be explained as in R.V. marg., in the time of finding out sin, when God makes inquisition; cp. Psa_17:3; or, in the time when sin finds them out; cp. Num_32:23 : but these explanations are less obvious.
surely &c.] R.V., surely when the great waters overflow they shall not reach unto him. In a time of calamity and judgement he will not be overwhelmed, but will be safe like one who stands secure upon a rock out of reach of the raging flood. For the figure cp. Psa_18:16; Isa_28:2; Isa_28:17; Isa_30:28; Nah_1:8.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv6, 8 (6) For this—i.e., for this cause.
(6) For this—i.e., for this cause.
Shall every one.—Better, let every one.
Read full note →
In a time . . .—See margin. The expression, “time of finding,”’ is, of course, elliptical. The Authorised Version explains by Isa. Iv. 6; but Isa_45:8 would suggest that “forgiveness” or “acceptance” is the word to be supplied. More probably still some general word, as “goal” or “object,” is required, the phrase being rendered by the LXX., “in the appointed time;” by the Vulg., “opportune.”
Surely.—This adds emphasis to the statement, whether we render after Pro_13:10, “only unto him,” or as in Authorised Version. “He—the godly—is the man whom, when the floods rise, they shall not harm.” The floods may either be an image of Divine judgment, as in Nah_1:8, or of temptation and trial, as in Mat_7:24-27.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv6–8 For this; or, because of this; i.e. on account…
For this; or, because of this; i.e. on account of this experience of mine this immediate following of the grant of forgiveness upon confession of sinshall every one that is godly i.e., that is sincere and earnest in religion, though he may be overtaken in a fault or surprised into a sinpray unto thee in a time when thou mayest be found; literally, in a time of finding, which some understand as a time when God "finds," and visits, some iniquity in his servants, and others, as the Authorized Version, "in a time when thou art gracious, and allowest thyself to be found by those who approach thee." Surely in the floods of great waters they (i.e. the waters) shall not come nigh unto him; i.e. shall not approach such a man to injure him.
Vers. 6-11. The attitude of the penitent.
Read full note →
Because of the grace thus vouchsafed to every penitent, David would encourage all the godly to seek him who deals so graciously with sinners. Out of his past and present experience he will now counsel others, and especially those who are still impenitent, and the tenor of his counsel is that they should not, like brutes, refuse submission till they are forced into it. The passage may be divided into two parts:
(1) the attitude of the forgiven penitent towards God;
(2) his attitude as a teacher of the impenitent.
I THE ATTITUDE OF THE FORGIVEN PENITENT TOWARDS GOD. (Vers. 6, 7)
1. Confidence in God for others. (Ver. 6) What God has done for him, he will do for all the penitent and godly. Not a partial God, but his principles of action are universal. God can always be found by the truly penitent; i.e. he always hears them when they call upon him (ver. 6). Its averts from them the judgments ("great waters") that threaten to overwhelm the wicked (ver. 6).
2. Confidence in God for himself. (Ver. 7) He lives in God as his Castle or Hiding-place, secure from danger and trouble. This idea is enlarged and exalted by Christianity. "Your life is bid with Christ in God." The security is all the greater because we are joined with Christ in God. God will surround him with abundant causes of thankful songs songs of deliverance. Turn where he may, he finds the delivering hand of God at work on his behalf.
II HIS ATTITUDE AS A TEACHER OF THE IMPENITENT. (Vers. 8-11)
1. His experience qualifies him to show men the way they should go. "Then after thou hast delivered me will I teach transgressors thy ways, and sinners shall be converted unto thee." He knew the road which he urged them to take knew it from experience, not from any theory.
2. This made him a gentle, sympathetic guide. He will guide them with the gentle guidance of the eye. A look is enough for those who are willing to go in the right way a look in the direction which is to be pointed out. Experience taught him to be pitiful.
3. He exhorts men against a brutish and stubborn impenitence. (Ver. 9) Do not be like the brute, which must be compelled to service, "who doth not willingly come unto thee;" but as reasonable religious creatures, be willing for the service which is great and blessed.
4. He sums up the whole question. (Ver 10) The sorrows which encompass the wicked, and the mercy that follows those who trust in God. "Mercy;" equivalent to "loving-kindness." A tremendous contrast.
5. An exhortation to the righteous to realize their blessed estate. (Ver. 11) S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv6–8 Ver. 6. For this shall every one that is…
Ver. 6. For this shall every one that is godly pray unto thee in a time when thou mayest be found. If the psalmist means that on account of God's mercy others would become hopeful, his witness is true. Remarkable answers to prayer very much quicken the prayerfulness of other godly persons. Where one man finds a golden nugget others feel inclined to dig. The benefit of our experience to others should reconcile us to it. No doubt the case of David has led thousands to seek the Lord with hopeful courage who, without such an instance to cheer them, might have died in despair. Perhaps the psalmist meant for this favour or the like all godly souls would seek, and here, again, we can confirm his testimony, for all will draw near to God in the same manner as he did when godliness rules their heart. The mercy seat is the way to heaven for all who shall ever come there. There is, however, a set time for prayer, beyond which it will be unavailing; between the time of sin and the day of punishment mercy rules the hour, and God may be found, but when once the sentence has gone forth pleading will be useless, for the Lord will not be found by the condemned soul. O dear reader, slight not the accepted time, waste not the day of salvation. The godly pray while the Lord has promised to answer, the ungodly postpone their petitions till the Master of the house has risen up and shut to the door, and then their knocking is too late. What a blessing to be led to seek the Lord before the great devouring floods leap forth from their lairs, for then when they do appear we shall be safe. Surely in the floods of great waters they shall not come nigh unto him. The floods shall come, and the waves shall rage, and toss themselves like Atlantic billows; whirlpools and waterspouts shall be on every hand, but the praying man shall be at a safe distance, most surely secured from every ill. David was probably most familiar with those great land floods which fill up, with rushing torrents, the beds of rivers which at other times are almost dry: these overflowing waters often did great damage, and, as in the case of the Kishon, were sufficient to sweep away whole armies. From sudden and overwhelming disasters thus set forth in metaphor the true suppliant will certainly be held secure. He who is saved from sin has no need to fear anything else.
Ver. 6. For this shall every one that is godly pray unto thee in a time when thou mayest be found, etc. Seeing he is such a God, who should refuse or delay his return! Surely every rational and pious mind will, without delay, invoke so gentle and mild a Lord; will pray to him while he is exorable, or, as the Hebrew expresses it, in a time of finding. For he who promises pardon, does not promise tomorrow. There are tempora fandi certain times in which he may be spoken with, and a certain appointed day of pardon and of grace, which if a man by stupid perverseness despise, or by sloth neglect, surely he is justly overwhelmed with eternal might and misery, and must necessarily perish by the deluge of divine wrath; since he has contemned and derided that Ark of salvation which was prepared, and in which whoever enters into it shall be safe, while the world is perishing. Robert Leighton.
Read full note →
Ver. 6. For this shall every one that is godly pray to thee, saith David. For this! What? Because of his sins. And who? Not the most wicked, but the godly, in this respect, have cause to pray. And for what should he pray? Surely, for renewed pardon, for increase of grace, and for the perfection of glory. We cannot say we have no sin. Oh, then let us pray with David, "Enter not into judgment with thy servant, O Lord!" Where there is a double emphasis observable, it is not ab hoste, but a servo. Though God's servant, yet he would not have God to enter into judgment with him. And again, ne intres, it is the very entrance into judgment that he dreads, and prayeth against; not only do not proceed, but do not so much as enter. Nathanael Hardy.
Ver. 6. For this shall every one that is godly. We are here furnished with a fact which does not appear in the history of David. It is commonly supposed that after his grievous fall, till Nathan reproved him, he had been careless and stupefied; and this has often been adduced as a proof of the hardening nature of sin. But the thing was far otherwise. He was all the while tortured in his mind, yet unwilling to humble himself before God, and condemn himself before men, as he ought to have done. He kept silence and endeavoured to pass off the distress by time, palliation, and excuse. But the repression and concealment of his anguish preyed not only upon his peace, but his health, and endangered life itself. At length he was reduced to the deepest penitence, and threw himself, by an unqualified confession, on the compassion of God. For this shall every one that is godly pray unto thee. Here we see not only that all the godly pray, but every one of them prays for pardon. This is the very thing which our Saviour teaches his disciples: "When ye pray, say, Forgive us our trespasses." And this praying does not only regard the manifestation of forgiving mercy, as some would have it, but the exercise of it. William Jay.
Ver. 6. Godly. A godly man is like God, he hath the same judgment with God! he thinks of things as God doth; he hath a God like disposition; he partakes of the divine nature. 2Pe 1:4. A godly man doth bear God's name and image: godliness is God likeness. Thomas Watson.
Ver. 6. A time. There be seasons, which, if taken, sweeten actions, and open the door for their better entertainment: Pr 25:11, "A word fitly spoken is like apples of gold in pictures of silver; "the Hebrew is, A word spoken upon its wheels: fit times and seasons are wheels to carry words with great advantage. And so for actions; when things are done in due time they are beautiful, acceptable. When God gives rain to a land in season, how acceptable is it! when a tree bears fruit in its season, it is grateful: so when angels or men do things seasonably, it is pleasing to the Lord Christ: there are fit times, which, if we miss, actions are unlovely, and miss of their aims. For this shall every one that is godly pray unto thee in a time when thou mayest be found. There are times, if we have the wisdom to discern them, when prayer will be seasonable, acceptable, effectual. William Greenhill.
Ver. 6. Surely in the floods of great waters they shall not come nigh unto him. The effects of prayer heretofore have been wonderful. Prayer hath sent down hailstones from heaven to overcome five kings with their armies. Prayer hath shut up the windows of heaven that it should not rain, and again hath opened them that the earth might give her increase. Prayer hath stayed the swift course of the sun and caused it to go backward fifteen degrees. Prayer hath held God's hands that he could not strike when he was ready to plague his people. Prayer without any other help or means hath thrown down the strong walls of Jericho. Prayer hath divided the sea that the floods thereof could not come near the Israelites. In this place it delivereth the faithful man from all the dangers of this world. Surely in the floods of many waters they shall not come nigh unto him. The sum is this, That no calamity of this world, no troubles of this life, no terrors of death, no guiltiness of sin, can be so great, but that a godly man by means of his faith and felicity in Christ shall wade out of them well enough. For howsoever other things go, still he shall have such a solace in his soul, such a comfort in his conscience, such a heaven in his heart, knowing himself reconciled to God and justified by faith, that, Surely in the floods of many waters they shall not come nigh unto him. Which, that it may better appear, I shall desire you to observe two things, the danger, the deliverance. The danger is in these words, In the floods of many waters; where the tribulations that the godly man is subject to in this life are likened, first, to waters; then to many waters; thirdly, to a flood of many waters. The deliverance is in these words, Surely they shall not come near him; where the deliverance of the godly man hath three degrees also. First, "they shall not come near; "secondly, him, "they shall not come near him; "then, surely"surely they shall not come near him." Thomas Playfere.
Ver. 6. The floods of great waters. The afflictions of the faithful are likened to waters. Fire and water have no mercy, we say. But of the two water is the worst. For any fire may be quenched with water; but the force of water, if it begins to be violent, cannot by any power of man, be resisted. But these our tribulations which are waters are "many waters." Our common proverb is, "Seldom comes sorrow alone:" but as waters come rolling and waving many together, so the miseries of this life. Thomas Playfere.
Ver. 6. Floods of great waters. Unfamiliar with the sudden flooding of thirsty water courses, we seldom comprehend the full force of the most striking images in the Old and New Testaments. W.J. Conybeare, and J.S. Howson, in "Life and Epistles of St. Paul."
Ver. 6. In the floods, etc. Washed he may be, as Paul was in the shipwreck, but not drowned with those floods of great waters: be they never so great they are bounded. Joseph Trapp.
Ver. 6. Him. This word must in no case be omitted; it helpeth us to answer a very strong objection. For it may be said, Many holy men have lost their goods, have suffered great torments in their body, have been troubled also in mind; how then did not the "floods of many waters" come near them? The word him helps us to answer. The very philosophers themselves reckoned their goods pertained no more to them, than, be it spoken with reverence and regard, the parings of their nails. Zenon hearing news he had lost all he had by sea, said only thus, Thou hast done very well, Fortune, to leave me nothing but my cloak. Another, called Anaxarchus, when as Nicocreon the tyrant commanded he should be beaten to death in a mortar, spake thus to the executioner, Beat and bray as long as thou wilt Anaxarchus his bag or satchel (so he called his own body), but Anaxarchus thou canst not touch. Yet these, making so small reckoning of their goods and body, set their minds notwithstanding at a high rate. The mind of a man is himself, say they. Hence it is that Julius Caesar, when Amyclas the pilot was greatly afraid of the tempest, spake to him thus: What meanest thou to fear, base fellow? dost thou not know thou carriest Caesar with thee? As if he should say, Caesar's body may well be drowned, as any other man's may; but his mind, his magnanimity, his valour, his fortitude, can never be drowned. Thus far went philosophy; but divinity goeth a degree further. For philosophy defines him, that is, a man, by his reason, and the moral virtues of the mind; but divinity defines a Christian man by his faith, and his conjunction thereby with Christ. Excellently saith Saint Austin: Whence comes it that the soul dieth? Because faith is not in it. Whence that the body dieth? Because a soul is not in it. Therefore the soul of thy soul is faith. So that if we would know what is a faithful man, we must define him, not by his natural soul, as he is reasonable, but by the soul of his soul, which is his faith. And then we easily answer the objection, that a flood may come near a faithful man's goods, near his body, near his reasonable soul; but to his faith, that is, to HIM, it can never come near. Thomas Playfere.
Ver. 6. Few verses in the Psalms are harder to be understood than this: and none has given rise to more varied expositions among the commentators. For this. Some will have it: encouraged by this example, that after so foul a fall God so readily forgave. Others again: for this, namely, warned by this example, they who are holy shall make their prayers that they may not be permitted to fall as David did. Whichever be the sense, they well argue from this passage, that the state of absolute and enduring perfection is impossible to a Christian in this life. Lorinus, and Cajetan (1469-1534), quoted by Neale.
Ver. 6. The godly man's picture, drawn with a Scripture pencil. Thomas Watson.
Ver. 6. The experience of one, the encouragement of all.
Ver. 6. (first clause). The day of grace, how to improve it.
Ver. 6. (whole verse). Pardon of sin the guarantee that other mercies shall be given.
Ver. 6. (last clause). Imminent troubles, eminent deliverances.
Ver. 6. (last clause). The felicity of the faithful. Thomas Playfere.
Psalms 32:7*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv6–8 For this shall every one that is godly pray…
Psa_32:6
For this shall every one that is godly pray unto Thee, in a time when Thou mayest be found.
Read full note →
The duty of prayer
I. the nature of this duty. We may say prayers, even the most beautiful of prayers, such as we have in our liturgy, but all this may be and yet we may never pray. If our religion does not teach us to pray, it is a religion good for nothing. The faithful pastor will urge his people to pray, and, if they will not hearken, he will pray God by afflictions to compel them to pray.
II. the time when we should pray--when Thou mayest be found. For there is a time when God may not be found. Reprobates on death-beds have tried to find God, but could not (Pro_1:24). Oh, do not trifle with the gospel of the grace of God.
III. thy encouragement to pray. For this cause shall, etc. God heard the poor, contrite penitent when he confessed his sin, and freely forgave him all. Therefore, do none of you think, it is all in vain now for you to pray. Once, you think, you might have been heard, but not now. Oh, it is not so. The day of grace is not over, but, if you trifle now, it may be to-morrow. Therefore seek the Lord now, at once. (T. Mortimer, B. D.)
The experimental pardon of sin sought by prayer
I. the thing spoken of--For this.
II. the character--Every one that is godly.
III. prayer--For this shall every one that is godly pray. And then--
IV. prayer at a particular time--In a time when Thou mayest be found. (T. T. West, M. A.)
On seeking God
We want not encouragement of seeking God, nor need doubt of finding Him, if we take these grounds with us:
1. If we seek Him in His own house: for where should a man be found but in his own house? God hath one standing house in the Old Testament, not where His infinite essence, which the Heaven of heavens was not able to contain, but where His name and memorial dwelt: but in the New He hath a number of houses, and being omnipresent, He will be found in them all.
(1) The church-assemblies. Therefore in these houses of prayer seek Him by faithful prayer, and thou shall not miss Him.
(2) Every Christian family is a house of God: whore two or three consent in any one thing in His name, Christ is in the midst of them. The apostle saluteth private Christians with the Church in their houses. Therefore make thy house Gods house, by setting up His worship therein, and Thou shall have Him near thee with all sweet fellowship and fulness of blessedness.
(3) Every Christian soul is a temple of God (2Co_6:16). Then make thy heart His temple, and, if thou wouldst find Him, seek Him there, thou shall find Him nowhere else, or sooner than there.
2. As we must seek Him in His own house, so by His own light and means, and this is twofold.
(1) The Word of God in precepts and promises; this is a lanthorn to our feet, and a light to our paths, by which God may be discerned, whom the darkness of the world cannot comprehend.
(2) Such signs of His presence as He hath made choice of to reveal His grace in. In the Old Testament believers must seek Him in sacrifices and ceremonies, and therein He gave them gracious answers: the ceremonies were all typical, and pointed at Christ and the good things to come in Him. So in the New Testament God hath appointed visible signs annexed to His Word, as the public service of Him in spirit and truth, the offering up of our sacrifices of prayer and praise, and frequenting of the holy Sacraments or Ceremonies; in all which He will be sought. God cannot be seen or found but by His own light, and therefore he that would seek Him, must have the light of understanding (Psa_14:2).
3. We shall find God, if we seek Him, not by the eyes of sense and nature, but of faith and obedience.
4. We shall seek aright, if we seek God in Gods manner, and that is in four things.
(1) If we seek Him in sincerity of spirit (Eph_6:18), praying in the Spirit, as knowing that we are to deal with God who is a Spirit: and in sincerity, because He is a God that loveth truth in the inward parts: this condemns hypocritical seeking, which is but deceitful (Jer_29:13).
(2) In fervency: men are commanded to seek for wisdom as for gold and treasures; how eagerly and instantly do men seek after gold and earthly things! Why, no labour can beat them from their desires: how much more carefully ought they to seek after spiritual graces, and most of all after God Himself!
(3) In season, timely (Psa_63:2).
(4) In His Son: seek Him in Christ the only Mediator; for none can come to the Father but by the Son.
5. We shall seek aright and with comfort, if we seek Him in the right ends, namely, for Himself; not as the Jews who followed Christ for bread; not to gain the world by Him, but to gain Himself and His favour, which is better than life; yea, to obtain this, be content to seek Him with the loss of all, as the disciples and martyrs did. (T. Taylor, D. D.)
Prayer the proof of godliness
I. the universal mark of godliness.
1. In its infancy.
2. In all stages of its growth.
3. True prayer is an infallible mark of godliness.
4. Prayer is natural to the godly man.
5. To such a man, prayer is a very happy and consoling exercise.
6. The prayers of the godly may be presented in a great many forms.
II. A potent motive for praying.
1. Because God heard such a great sinner as David was.
2. Because we all need pardon daily.
3. Every one who is godly will pray unto God, because he has received the pardon of sin.
4. Because troubles come.
5. Because God does hear prayer. Prayer does move the arm that moves the world, though nothing is put out of gear by our praying.
III. THE special occasion when prayer is most useful.
1. The time of this mortal life.
2. Under the Gospel dispensation.
3. The time of the finding out of sin. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v7 You are my hiding place
You are my hiding place
Yahweh is spoken of as if he was a safe place from the attacks of the writer's enemies. AT: "You are like a place where I can hide myself from my enemies" (See: Metaphor)
Read full note →
You will surround me with the songs of victory
This metaphor apparently means that Yahweh's protection of the writer is the cause for songs of victory to be sung. AT: "Because of you I will sing songs of victory" (See: Metaphor)
Selah
This may be a musical term that tells people how to sing or play their instruments here. Some translations write the Hebrew word, and some translations do not include it. See how you translated this in Psalms 3:2. (See: Copy or Borrow Words)
I will instruct you and teach you in the way
The words "instruct" and "teach" mean basically the same thing and emphasize careful instruction. AT: "I will teach you everything about the way" (See: Doublet)
I will instruct
Here the "I" is probably Yahweh who talks directly to David.
in the way which you should go
Living in the correct way is spoken of as if it were a path that the writer should walk. AT: "how you should live your life" (See: Metaphor)
with my eye upon you
Here "my eye" refers to Yahweh's attention. AT: "and direct my attention to you" or "and watch over you" (See: Metonymy)
translationWords
trouble
instruct
teach
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv6–8 32:6 The godly will learn from the psalmist’s experience…
32:6 The godly will learn from the psalmist’s experience to pray for forgiveness before it is too late.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.