Psalm 32:6

Verse 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."

Verse 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.

Verse 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.

Verse 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.

HINTS FOR PASTORS AND LAYPERSONS

Verse 6. The godly man's picture, drawn with a Scripture pencil. Thomas Watson.

Verse 6. The experience of one, the encouragement of all.

Verse 6. (first clause). -- The day of grace, how to improve it.

Verse 6. (whole verse). -- Pardon of sin the guarantee that other mercies shall be given.

Verse 6. (last clause). -- Imminent troubles, eminent deliverances.

Verse 6. (last clause). -- The felicity of the faithful. Thomas Playfere.