The superscription of Psalm 32 refers to it as a maskil. The Greek Septuagint translation takes this obscure word to mean "instruction," from the root s-k-l ("be wise" or "instruct"). Appearing in the superscription of 13 psalms, the term may designate a teaching song (compare verse 8). However, the NKJV translates the word as "Contemplation."

The Nelson Study Bible states in its introductory note on Psalm 32: "It is generally believed that this psalm--like Psalm 51--has its origin in David's response to God following his infamous affair with Bathsheba [and murder of Uriah] (2 Samuel 11)" This conclusion is based on the fact of David waiting for a long period before confessing the sin mentioned in the psalm--and the impression that his sin is public knowledge so that he is able to use it as an example.

David contrasts the joy of being forgiven with the misery of hiding a sin. "Happy" is the man who no longer deceives himself (verse 2). "Happy" is the man whose sin is taken away (verse 1). "Happy" is the man who is no longer guilty in God's eyes (verse 2).

It was not so while he tried to pretend that his sin hadn't happened. His "silence was a stubborn resistance to admitting guilt, a hope that in time the sin and its penalty would go away. The more David delayed his confession, the more he suffered. David realized it was not just his conscience or his feelings that were assaulting him, but the heavy hand of God (Psalm 38:1, Psalm 38:6-8)" (note on Psalm 32:3-5).

When David did at last confess in repentance, God forgave him (verse 5).

David declares, "For this cause [i.e., the blessing of forgiveness] everyone who is godly shall pray to You in a time when You may be found" (verse 6). Repentance and forgiveness are the starting points of a relationship with God--or of restoring a relationship with Him. A flood of trouble follows sin (verses 6, 10). But the grief that comes from hiding a sin will not come near those who repent and take refuge in God (verses 6-7).

Verse 8 says, "I will instruct you and teach you in the way you should go; I will guide you with My eye"--the latter part of this in the NIV being rendered, "I will counsel you and watch over you." Clearly God is no longer being addressed. Indeed, some believe that God Himself is directly speaking here and in verse 9. The Nelson's Study Bible states: "The speaker changes. The Lord 'comes into the psalm' to instruct the people. He exhorts the people not to be like a horse that will not go where its rider wants it to go; it has to be disciplined because it is stubborn" (note on verses 8-9).

However, it could well be that David is still speaking. As The Zondervan NIV Study Bible says, "Some believe that the psalmist himself here turns to others to warn them against the ways into which he had fallen (see Psalm 51:13)" (note on Psalm 32:8-10). Psalm 51:13, cited here, speaks of what David would do following God's forgiveness: "Then I will teach transgressors your ways, and sinners shall be converted to You." See also Psalm 34:11. Either way, the instruction is of course from God, who inspired the psalm.