Fairly early in Christian history (4th-5th centuries) seven psalms were designated as penitential psalms because they expressed, explicitly or implicitly, repentance because of sins committed. This is the second such psalm (others are 6, 38, 51, 102, 130, and 143). In this psalm the repentance is explicit, set in a two-fold context. The first context is the misery felt by those who had sinned but refused to confess it to God and implore his forgiveness. The second context is the relief felt once confession was made and forgiveness had been received. This second context also extends to an exhortation to sinners to come to God for relief.
...He was identifying himself with the sufferings of humanity.
This psalm was likely employed at some public occasion dealing with purification and forgiveness. But its original composition was no doubt by an individual who experienced the emotions detailed in the poem. For those who take sin and forgiveness seriously these words carry a powerful message. For those who do not the text may be only a curiosity, though they would do well to consider seriously the words of verse nine. The first two verses depict the blessing of being forgiven. Verses three and four picture the distressed condition before confession of sin. Verse five is the turning point of the psalm. Sin was acknowledged and divine grace forgave. Verses six and seven counsel others to pray and detail the relief of the consequent deliverance. Verses eight and nine exhort humble willingness to submit to God. The last two verses (10f.) contrast two destinies—the wicked and those trusting the Lord.
This was said to be the favorite psalm of the great Augustine, one he read frequently and which he had placed on the wall beside his deathbed.
The author, before describing his journey, depicts his point of arrival, with a three-fold description of forgiveness. He uses three different terms for wrongdoing (transgression, sin, iniquity). This was probably to show that even one who is thoroughly sinful can be forgiven. The same three terms are used in verse five, showing that forgiveness is as thorough as was the sin.
The last line of verse two breaks the parallelism of the preceding lines. The “deceit” was probably the unwillingness to confess sin. Any time humans do not recognize their sinfulness they are in a mode of self deceit.
Romans 4:7f. cites these verses in that part of Paul’s argument for justification by faith. There Paul said it was David’s blessing “on the man to whom God reckons righteousness apart from words.”
Does refusal to acknowledge and confess sin matter? It certainly did to this author, who used a series of images to describe his anguish because of unacknowledged wrongdoing. Some see in these words actual physical distress caused by spiritual illness. This is a possibility, but it is more likely these are figures of speech making the point stronger.
The last of verse three is literally, “when I was silent my bones wore out.” The NIV translates this idea while RSV gives an interpretive translation. Both powerfully convey the psalmist’s former plight.
The struggle within the author would not cease, but continued “day and night.” God would not release him until he acknowledged the truth about himself. The final image shows one whose strength had been robbed by the intense summer heat. The last line of verse four is difficult with a literal rendering being his juice or moisture or sap being dried up. One who was parched had been deprived of strength. It is a powerful image of the spiritual weakness caused by refusal to give way to God.
This is the turning point. The inner agony could be borne no longer. Pride (or ignorance) was defeated, and confession won the day. As noted above, the same three sin words found in the first two verses are repeated here. Turning to God relieved the tremendous pressure as freedom from sin and guilt were granted by God. If this psalm were part of a ritual act some sort of animal sacrifice may have been involved, though the present text gives no hint of it.
GRACE, written large, could sum this verse in a single word!
Now the psalm turns to exhortation, urging prayer on the basis of the poet’s hard won lesson. “Godly” comes from the same term as “steadfast love” in verse ten. It refers to those in covenant relation with God. The content of the prayer here encouraged is not specified, though in context we might suppose it would be the kind of confession described in verse five.
As the RSV footnote indicates, the literal Hebrew of the second line is “a time of finding only.” Some translations keep this sense, with the idea of finding God’s favor, or even of being found by God (NIV). The author would be so protected that he would not be swept away by a flood.
Verse seven completes the thought of verse six with a three fold depiction of safety and deliverance given to the prayerful person by a gracious God. Some translations keep the sense of the footnote, with shouts (NIV songs) of deliverance. What a contrast between the security of this verse and the anguish of verses three and four!
This section of the psalm, continuing the sense of exhortation in verse seven, sounds like the instruction of a wisdom teacher. The one who had learned now teaches others, and it is teaching from personal experience. It is more than advice from one who had not “been there.”
Which it will be, asks the author — pangs of the wicked or being surrounded by steadfast love? The reader/worshiper is called to choose. Trusting the Lord is the path to true happiness, here underlined by three exuberant terms (be glad, rejoice, shout for joy). This was the celebration the penitent sinner had learned, and which he urged others to learn as well.
Devotional Applications
Confessing our sin matters. It matters to God. It matters to us. (cf. 1 John 1:5-2:2)
Unconfessed sin works destruction in our lives.
God is gracious and longs to forgive those who are willing to confess their sin.
Title: "Confession"
Author: Dr. Tony Ash
Publication Date: January 20, 2002
Confession
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