This psalm is ascribed to David, and there is no reason to doubt the correctness of the superscription to that effect.
The “occasion” on which it was composed, however, is not intimated, nor is there any way now of ascertaining it. That David refers to his own experience is manifest from the psalm itself, Psalms 32:3-5; but whether to his experience at the time of his conversion, or to his experience in the matter of Bathsheba and Uriah - his deep guilt - his anguish of spirit on that occasion - the remorse of conscience which he felt when the guilt of that sin was brought home to his conscience; or whether he refers to some other occasion of his life when he was troubled at the remembrance of sin, it is impossible now to determine.
The “design” of this psalm is manifest. It is to show the blessedness of the forgiveness of sin. This is done by showing, in the first place, the pain, distress, and anguish, resulting from the conviction of guilt. Then follows a statement of the effects consequent on a frank and full confession of guilt in giving peace to the mind, and relieving the distress caused by the remembrance of guilt. It is remarkable that this psalm refers so much to the “inward” feelings; and that it contains no reference to any external acts - to Jewish sacrifices and offerings. It pertains to the soul and to God; to the inward work of penitence and pardon; to the sorrow of conviction and to the peace of forgiveness; and it shows that there was among the Hebrews a just idea of the nature of religion as a spiritual transaction between the soul and God. Even DeWette recognizes this, and sees in the psalm an illustration of the nature of faith and its bearing on salvation, and an illustration of the nature of true reconciliation with God. “In this psalm,” says he, “as well as in Psalms 51: and others, Judaism nears itself - nahert sich - to Christianity; it elevates itself from the mere legal to the moral.” The psalm thus furnishes an illustration of the nature of true conversion to God, and is of value - as such an illustration - to all men; while it also shows that true religion, under all dispensations, is essentially the same.
The psalm is composed of the following parts:
I. A statement of the blessings of forgiveness, as the leading thought of the psalm, Psalms 32:1-2.
II. A description of the state of mind, when under conviction for sin, Psalms 32:3-4.
III. The effect of confession of sin, resulting in a sense of forgiveness and peace, Psalms 32:5.
IV. Encouragement to others in similar circumstances, derived from the example of the psalmist, or from the fact that He found peace and pardon when he called upon God, Psalms 32:6.
V. An expression of confidence in God as a refuge and hiding-place in time of trouble, Psalms 32:7.
VI. The proper spirit which they should have who are thus brought up from the depths of guilt; and the way in which they should receive the guidance and direction which will be afforded them, Psalms 32:8-9. The psalmist undertakes to instruct them; and says that they should cherish a spirit of humility and docility - not the fierce spirit of the untamed horse, or the spirit of the obstinate mule.
VII. The blessedness of trusting in the Lord, as the result of the experience of the psalmist in this time of sorrow for sin, Psalms 32:10-11.
The word “Maschil” in the title - משׂכיל maśkı̂yl, is derived from the verb - שׂכל śâkal - meaning properly “to look at, to behold, to view;” and then, to be prudent, circumspect; to act prudently or circumspectly, as one does who looks attentively and carefully at objects; then it means to be intelligent, prudent, wise. The participle, which is the form used here (causitive of the Hiphil), means “making wise or prudent,” or “conveying instruction;” and this title is given to this psalm, as well as to many others, as conveying the idea that the psalm was adapted “to make wise,” or to impart instruction; and the sense would be well expressed by our phrase, “didactic song.” The title is prefixed also to the following psalms: Psalms 42:1-11; Psalms 44; Psalms 45; Psalms 52:1-9; Psalms 53:1-6; Psalms 54:1-7; Psalms 55; Psalms 74; Psalms 88; Psalms 89; Psalms 142:1-7. It would be difficult now, however, to discover from the contents of the psalms themselves why the title was affixed to these particularly rather than to many others. Probably this was determined, by those who collected and arranged the psalms, according to some rules that are not now known to us.