Psalm 32 (31):1Meaning & Commentary from the Church Fathers

The man to whom the Lord will not charge sin is a unique category of sinners, whose actions may not be commendable, but whose hearts are pure. Moreover, the first blessing pertains to those who have been graced through holy baptism, as their sins are forgiven, while the second applies to those who have a desire to repent; their sins are overlooked in the eyes of a merciful God who seems to release them to the earth, preferring not to behold their offenses any longer. For those who sin after the forgiveness that comes through baptism, they do not receive remission again, but rather their sins are obscured, allowing them to hide their earlier transgressions through subsequent deeds. The third blessing pertains to those who sin with malicious intent. Origen expresses a similar sentiment in his commentary on the Psalms, noting that this very psalm is often recited during the baptism of Christians, emphasizing the forgiveness available through this holy rite. Theodoret observed that God shows tremendous care for us by not only forgiving but also concealing our sins completely, leaving no evidence of them. Didymus added that even in our failings, God's virtue covers our sins not through concealment but through their total eradication; love, like divine wisdom, covers a multitude of sins. Divinely inspired Justin noted that whenever all who seek God's mercy truly repent, they may find it. The scripture designates them as blessed, proclaiming blessed is he to whom the Lord does not attribute sin. This implies that those who repent of their wrongdoings will be granted forgiveness, contrary to the misguided belief some hold that despite their sins, as they know God, the Lord has chosen not to hold those sins against them.

Although there are righteous individuals in this world, they too bear elements that must be hidden from God's gaze, for it is entirely inevitable that they will sin in action, speech, or thought. Even blessed Job, who showcased his integrity to others, recognized his own shortcomings when he listened to God. He reproached himself for his own merits, declaring, I will put my hand upon my mouth (Job 39:34). This signifies that while the hand represents actions, the mouth symbolizes words. Therefore, placing the hand over the mouth indicates the intention to cover the sins of speech with active righteousness.

CONCLUSION. Blessed are those who turn away from wrongdoing, and those who conceal their iniquities. Blessed is the one whom the Lord does not hold accountable for sin, even though flattery may linger in his heart. No one understands the joy of being in good health better than someone who has experienced its absence and grieves for it. In this way, the prophet David first realized how delightful it is for a person to be free from sin after he experienced the grief that arises from sinful actions. This is why the song of repentance commences with an acknowledgment of God’s mercy and the subsequent restoration. Such elements promote the health of one's soul, standing in contrast to the frailty that results from sin.

He declares, blessed are they who turn aside from iniquity, implying, “Blessed are those who, even after transgressing, are not abandoned by God, but are invigorated by His grace, prompted to repent, and granted forgiveness.” He reiterates this thought in different terms: their sins are covered. Sins are set aside when they are erased as though they never occurred. Blessed is the man to whom the Lord does not attribute sin, for true flattery resides in his soul. God’s mercy, which encompasses many, transitions to describe the purity found in few, affirming: O truly blessed and prosperous is the individual who has committed no act that could be deemed sinful and who has maintained innocence, not only in actions but also in thoughts; there exists flattery within his spirit.

Here, the soul refers to the pure essence, including both the intellect—often termed the heart—and the utterances of the mouth or the spirit within. The Apostle touches on the former in his first letter to the Corinthians, stating, “For what man knows the things of a man, except the spirit of the man which is in him?” He addresses the latter in the same letter: “I will pray with the spirit, I will also pray with the understanding; I will sing with the spirit, I will also sing with the understanding.” The innocence discussed here is not a natural purity or one achieved through personal endeavors devoid of God's grace, which is unattainable for anyone. Instead, it is that which God has granted to a select few through His abundant grace. To these individuals, He has absolved the willful sin of original transgression, preventing them from committing serious sin of their own accord, such as Saint Job, who proclaimed, “I will not turn from my righteousness” and, attending to truth, would not forsake it, declaring, “I will not do evil to myself.” Additionally, figures such as Abel, Enoch, Noah, Abraham, Isaac, Jacob, John the Baptist, and the Blessed Virgin Mary exemplify this innocence.

Even among us, the notion of innocence necessitates a measure of sin's remission, leading to the general statement: “For all have sinned and fall short of the glory of God.” The Apostle Paul cites this in his letter to the Romans to illustrate that no one is justified by deeds alone without the prior grace of God, affirming: “But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness.” Blessed is the man to whom the Lord does not reckon sin. With these assertions, the Apostle clarifies the Prophet’s message and explains that David does not designate as blessed those who achieve justification through their actions, but rather those whom God, in His benevolence, has pardoned and justified.

Having found his spiritual restoration, the psalmist begins by extolling the blessedness of every individual who has experienced forgiveness. Here, he refers to genuine forgiveness rather than merely masking sins, as some Reformers suggest. This individual has been liberated from self-indulgence; in this context, understanding “self-indulgence” involves recognizing not the deception of others, but rather a total denial or rationalization of one’s sins. The contrasting sentiment encompasses a deep awareness of guilt, leading to a heartfelt confession of transgressions, as noted in 2 Samuel 12:12 concerning the nature of sin.

The term iniquity is mentioned in the plural, reflecting the communal burden of original sin, one that afflicts all humanity. However, this iniquity stemming from Adam is cleansed through the waters of holy baptism, leading man toward the first beatitude (Ambrose, Athanasius).

Following baptism, any remaining sins are purified by God's mercy, akin to the tears of true repentance. Thus, iniquities are removed through the grace found in baptism, while God's compassion and repentance cover sins; love for God and one's neighbor also serves to conceal them. Acts of kindness, such as clothing the naked and welcoming the stranger, are embodiments of such love. Furthermore, one who conceals their sins—who refrains from exposing or condemning a brother—follows the example of the publican, unlike the Pharisee who stands exposed (James 5:20). This idea of covering signifies the eradication of sins, ensuring they do not appear at the Last Judgment (Gregory, Jerome, Athanasius).