Psalm 32:11
Be glad in the LORD, and rejoice, you righteous: and shout for joy, all you that are upright in heart.
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32:8-11 God teaches by his word, and guides with the secret intimations of his will. David gives a word of caution to sinners. The reason for this caution is, that the way of sin will certainly end in sorrow. Here is a word of comfort to saints. They may see that a life of communion with God is far the most pleasant and comfortable. Let us rejoice, O Lord Jesus, in thee, and in thy salvation; so shall we rejoice indeed.Be glad in the Lord - Rejoice in the Lord. Rejoice that there is a God; rejoice that he is such as he is; rejoice in his favor; find your joy - your supreme joy - in him. Compare Philippians 3:1, note; Philippians 4:4, note.

Ye righteous - You who are willing to go to him and confess your sins; you who are willing to serve and obey him. See the notes at Psalm 32:6. The meaning is, that those who are disposed to confess their sins, and are willing to submit to him without being compelled by force, as the horse and the mule are, will find occasion for rejoicing. They will find a God who is worthy of their love, and they will find true happiness in him.

And shout for joy - Give expression to your joy. Let it not remain merely in the heart; but give it utterance in the language of song. If any of the dwellers on earth have occasion for the loud utterances of praise, they are those who are redeemed; whose sins are forgiven; who have the hope of heaven. If there is any occasion when the heart should be full of joy, and when the lips should give forth loud utterances of praise, it is when one pressed down with the consciousness of guilt, and overwhelmed with the apprehensions of wrath, makes confession to God, and secures the hope of heaven.

All ye that are upright in heart - That is, who are sincere in your confession of sin, and in your desires to secure the favor of God. Such have occasion for joy, for to such God will show himself merciful, as He did to the psalmist when He made confession of sin; to such God will give the tokens of his favor, and the hope of heaven, as he did to him. The experience of the psalmist, therefore, as recorded in this psalm, should be full of encouragement to all who are burdened with a sense of sin. Warned by his experience, they should not attempt to conceal their transgressions in their own bosom, but they should go at once, as he was constrained at last to go, and make full and free confession to God. So doing, they will find that God is not slow to pardon them, and to fill their hearts with peace, and their lips with praise.

11. The righteous and upright, or those conforming to the divine teaching for securing the divine blessing, may well rejoice with shouting. No text from Poole on this verse. Be glad in the Lord,.... The Targum renders it, "in the Word of the Lord"; in Christ the essential Word; in him as the Lord their righteousness, and because of his righteousness imputed to them, by which they become righteous; and in him as their Saviour and Redeemer, and because of the salvation which he has wrought out for them; see Isaiah 61:10;

and rejoice, ye righteous; in the Lord, as before; for this is not a carnal, but spiritual joy, which is here exhorted to, the same as in Philippians 4:4; and "righteous" ones, who are excited to it, are such who are not righteous in appearance only, or in their own conceit, or by the deeds of the law, or in and of themselves; for there is none righteous this way: but who are made righteous by the obedience of Christ, and are righteousness itself in him; under a sense of which grace they live soberly, righteously, and godly; and these have great reason to rejoice and be glad;

and shout for joy all ye that are upright in heart: who have the truth of grace, and the root of the matter in them, oil in the vessels of their hearts, with their lamps; whose faith is unfeigned, whose hope is without hypocrisy, and whose love is without dissimulation; and who worship the Lord in spirit and in truth, and draw nigh to him with true hearts, and call upon him in the simplicity of them; these ought to rejoice, and even shout for joy, because of the grace that is wrought in them, and bestowed upon them, and the glory they shall be partakers of; for both grace and glory are given to these, and no good thing is withheld from them; the end of these upright souls is peace; and when they have done their work, they shall lie down and rest in their beds, and each one shall walk in his uprightness, Psalm 84:11.

Be glad in the LORD, and {k} rejoice, ye righteous: and shout for joy, all ye that are upright in heart.

(k) He shows that peace and joy of conscience in the Holy Spirit is the fruit of faith.

11. Cp. Psalm 5:11; Psalm 33:1; Nehemiah 8:10; Php 3:1; Php 4:4; 1 Thessalonians 5:16. All kindred spirits must share the joy of a pardoned soul, and rejoice in the contemplation of God’s gracious dealings with His people.Verse 11. - Be glad in the Lord, and rejoice, ye righteous. David's psalms almost always end with a note of joy, or at any rate in a tone that is cheerful and encouraging. The present psalm, though reckoned among the penitential ones, both begins and ends with joyful utterances. In vers. 1, 2 David pours forth the feeling of gladness which fills his own heart. Here he calls upon the "righteous" generally, who yet need forgiveness, to rejoice with him. And shout for joy, all ye that are upright in heart. All ye, i.e., who are honest and sincere in your endeavours after well-doing. The phrase explains the "righteous" of the preceding hemistich.

For, as his own experience has taught the poet, he who does not in confession pour out all his corruption before God, only tortures himself until he unburdens himself of his secret curse. Since Psalm 32:3 by itself cannot be regarded as the reason for the proposition just laid down, כּי signifies either "because, quod" (e.g., Proverbs 22:22) or "when, quum" (Judges 16:16; Hosea 11:10. The שׁאגה was an outburst of the tortures which his accusing conscience prepared for him. The more he strove against confessing, the louder did conscience speak; and while it was not in his power to silence this inward voice, in which the wrath of God found utterance, he cried the whole day, viz., for help; but while his heart was still unbroken, he cried yet received no answer. He cried all day long, for God's punishing right hand (Psalm 38:3; Psalm 39:11) lay heavey upon him day and night; the feeling of divine wrath left him no rest, cf. Job 33:14. A fire burned within him which threatened completely to devour him. The expression is בּחרבני (like בעשׂן in Psalm 37:20; Psalm 102:4), without כ, inasmuch as the fears which burn fiercely within him even to his heart and, as it were, scorch him up, he directly calls the droughts of summer. The בּ is the Beth of the state or condition, in connection with which the change, i.e., degeneration (Job 20:14), took place; for mutare in aliquid is expressed by הפך ל. The ל (which Saadia and others have mistaken) in לשׁדּי is part of the root; לשׁד (from לשׁד, Arab. lsd, to suck), inflected after the analogy of גּמל and the like, signifies succus. In the summer-heat of anxiety his vital moisture underwent a change: it burned and dried up. Here the music becomes louder and does its part in depicting these torments of the awakened conscience in connection with a heart that still remains unbroken. In spite of this διάψαλμα, however, the historical connection still retains sufficient influence to give אודיעך the force of the imperfect (cf. Psalm 30:9): "I made known my sin and my guilt did I not cover up (כּסּה used here as in Proverbs 27:13; Job 31:33); I made the resolve: I will confess my transgressions to the Lord (הודה equals חתודּה, Nehemiah 1:6; Nehemiah 9:2; elsewhere construed with the accusative, vid., Proverbs 28:13) - then Thou forgavest," etc. Hupfeld is inclined to place אמרתי before חטאתי אודיעך, by which אודיעך and אודה would become futures; but ועוני לא כסיתי sounds like an assertion of a fact, not the statement of an intention, and ואתה נשׂאת is the natural continuation of the אמרתי which immediately precedes. The form ואתה נשׂאת is designedly used instead of ותּשּׂא. Simultaneously with his confession of sin, made fide supplice, came also the absolution: then Thou forgavest the guilt (עון, misdeed, as a deed and also as a matter of fact, i.e., guilt contracted, and penance or punishment, cf. Lamentations 4:6; Zechariah 14:19) of my sin. Vox nondum est in ore, says Augustine, et vulnus sanatur in corde. The סלה here is the antithesis of the former one. There we have a shrill lament over the sinner who tortures himself in vain, here the clear tones of joy at the blessed experience of one who pours forth his soul to God - a musical Yea and Amen to the great truth of justifying grace.
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