Blessed is he whose disobedience is forgiven, whose sin is covered.
Parallel Translations
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Blessed is he whose disobedience is forgiven, whose sin is covered.
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Blessed is he whose transgression is forgiven, whose sin is covered.
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A Psalm of David. Maschil. Happy is he whose transgression is forgiven, whose sin is pardoned.
Cross-references (23)
Passages linked to Psalms 32:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 4:6-8 Even as David also pronounces blessing on the man to whom God counts righteousness apart from works, “Blessed are they whose iniquities are forgiven, whose sins are covered. Blessed is the man whom the Lord will by no means charge with sin.”
- Isaiah 44:22 I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins. Return to me, for I have redeemed you.
- Psalms 85:2 You have forgiven the iniquity of your people. You have covered all their sin.
- Acts 13:38-39 Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins, and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses.
- Isaiah 43:25 I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins.
- Micah 7:18-19 Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger forever, because he delights in loving kindness. He will again have compassion on us. He will tread our iniquities under foot; and you will cast all their sins into the depths of the sea.
- Revelation 22:14 Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.
- Isaiah 1:18 “Come now, and let’s reason together,” says Yahweh: “Though your sins are as scarlet, they shall be as white as snow. Though they are red like crimson, they shall be as wool.
- Jeremiah 17:7-8 “Blessed is the man who trusts in Yahweh, and whose confidence is in Yahweh. For he will be as a tree planted by the waters, who spreads out its roots by the river, and will not fear when heat comes, but its leaf will be green, and will not be concerned in the year of drought. It won’t cease from yielding fruit.
- Psalms 40:4 Blessed is the man who makes Yahweh his trust, and doesn’t respect the proud, nor such as turn away to lies.
- Matthew 5:3-12 “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the gentle, for they shall inherit the earth. Blessed are those who hunger and thirst after righteousness, for they shall be filled. Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called children of God. Blessed are those who have been persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven. “Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you.
- Psalms 119:1-2 Blessed are those whose ways are blameless, who walk according to Yahweh’s law. Blessed are those who keep his statutes, who seek him with their whole heart.
- Psalms 106:3 Blessed are those who keep justice. Blessed is one who does what is right at all times.
- Psalms 1:1-2 Blessed is the man who doesn’t walk in the counsel of the wicked, nor stand on the path of sinners, nor sit in the seat of scoffers; but his delight is in Yahweh’s law. On his law he meditates day and night.
- Luke 11:28 But he said, “On the contrary, blessed are those who hear the word of God, and keep it.”
- Psalms 42:1 As the deer pants for the water brooks, so my soul pants after you, God.
- Psalms 53:1 The fool has said in his heart, “There is no God.” They are corrupt, and have done abominable iniquity. There is no one who does good.
- Psalms 89:15 Blessed are the people who learn to acclaim you. They walk in the light of your presence, Yahweh.
- Psalms 128:1 Blessed is everyone who fears Yahweh, who walks in his ways.
- Matthew 16:17 Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
- Psalms 84:12 Yahweh of Armies, blessed is the man who trusts in you.
- Psalms 45:1 My heart overflows with a noble theme. I recite my verses for the king. My tongue is like the pen of a skillful writer.
- Psalms 52:1 Why do you boast of mischief, mighty man? God’s loving kindness endures continually.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 1. Blessed are they whose iniquity is forgiven. This…
1. Blessed are they whose iniquity is forgiven. This exclamation springs from the fervent affection of the Psalmist’s heart as well as from serious consideration. Since almost the whole world turning away their thoughts from God’s judgment, bring upon themselves a fatal forgetfulness, and intoxicate themselves with deceitful pleasures; David, as if he had been stricken with the fear of God’s wrath, that he might betake himself to Divine mercy, awakens others also to the same exercise, by declaring distinctly and loudly that those only are blessed to whom God is reconciled, so as to acknowledge those for his children whom he might justly treat as his enemies. Some are so blinded with hypocrisy and pride, and some with such gross contempt of God, that they are not at all anxious in seeking forgiveness, but all acknowledge that they need forgiveness; nor is there a man in existence whose conscience does not accuse him at God’s judgment-seat, and gall him with many stings. This confession, accordingly, that all need forgiveness, because no man is perfect, and that then only is it well with us when God pardons our sins, nature herself extorts even from wicked men. But in the meantime, hypocrisy shuts the eyes of multitudes, while others are so deluded by a perverse carnal security, that they are touched either with no feelings of Divine wrath, or with only a frigid feeling of it.
From this proceeds a twofold error: first, that such men make light of their sins, and reflect not on the hundredth part of their danger from God’s indignation; and, secondly, that they invent frivolous expiations to free themselves from guilt and to purchase the favor of God. Thus in all ages it has been everywhere a prevailing opinion, that although all men are infected with sin, they are at the same time adorned with merits which are calculated to procure for them the favor of God, and that although they provoke his wrath by their crimes, they have expiations and satisfactions in readiness to obtain their absolution. This delusion of Satan is equally common among Papists, Turks, Jews, and other nations. Every man, therefore, who is not carried away by the furious madness of Popery, will admit the truth of this statement, that men are in a wretched state unless God deal mercifully with them by not laying their sins to their charge. But David goes farther, declaring that the whole life of man is subjected to God’s wrath and curse, except in so far as he vouchsafes of his own free grace to receive them into his favor; of which the Spirit who spake by David is an assured interpreter and witness to us by the mouth of Paul, (Romans 4:6.) Had Paul not used this testimony, never would his readers have penetrated the real meaning of the prophet; for we see that the Papists, although they chant in their temples, “Blessed are they whose iniquities are forgiven,” etc., yet pass over it as if it were some common saying and of little importance. But with Paul, this is the full definition of the righteousness of faith; as if the prophet had said, Men are then only blessed when they are freely reconciled to God, and counted as righteous by him. The blessedness, accordingly, that David celebrates utterly destroys the righteousness of works. The device of a partial righteousness with which Papists and others delude themselves is mere folly; and even among those who are destitute of the light of heavenly doctrine, no one will be found so mad as to arrogate a perfect righteousness to himself, as appears from the expiations, washings, and other means of appeasing God, which have always been in use among all nations. But yet they do not hesitate to obtrude their virtues upon God, just as if by them they had acquired of themselves a great part of their blessedness.
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David, however, prescribes a very different order, namely, that in seeking happiness, all should begin with the principle, that God cannot be reconciled to those who are worthy of eternal destruction in any other way than by freely pardoning them, and bestowing upon them his favor. And justly does he declare that if mercy is withheld from them, all men must be utterly wretched and accursed; for if all men are naturally prone only to evil, until they are regenerated, their whole previous life, it is obvious, must be hateful and loathsome in the sight of God. Besides, as even after regeneration, no work which men perform can please God unless he pardons the sin which mingles with it, they must be excluded from the hope of salvation. Certainly nothing will remain for them but cause for the greatest terror. That the works of the saints are unworthy of reward because they are spotted with stains, seems a hard saying to the Papists. But, in this they betray their gross ignorance in estimating, according to their own conceptions, the judgment of God, in whose eyes the very brightness of the stars is but darkness. Let this therefore remain an established doctrine, that as we are only accounted righteous before God by the free remission of sins, this is the gate of eternal salvation; and, accordingly, that they only are blessed who rely upon God’s mercy. We must bear in mind the contrast which I have already mentioned between believers who, embracing the remission of sins, rely upon the grace of God alone, and all others who neglect to betake themselves to the sanctuary of Divine grace.
Moreover, when David thrice repeats the same thing, this is no vain repetition. It is indeed sufficiently evident of itself that the man must be blessed whose iniquity is forgiven; but experience teaches us how difficult it is to become persuaded of this in such a manner as to have it thoroughly fixed in our hearts. The great majority, as I have already shown you, entangled by devices of their own, put away from them, as far as they can, the terrors of conscience and all fear of Divine wrath. They have, no doubt, a desire to be reconciled to God; and yet they shun the sight of him, rather than seek his grace sincerely and with all their hearts. Those, on the other hand, whom God has truly awakened so as to be affected with a lively sense of their misery, are so constantly agitated and disquieted that it is difficult to restore peace to their minds. They taste indeed God’s mercy, and endeavor to lay hold of it, and yet they are frequently abashed or made to stagger under the manifold assaults which are made upon them. The two reasons for which the Psalmist insists so much on the subject of the forgiveness of sins are these, - that he may, on the one hand, raise up those who are fallen asleep, inspire the careless with thoughtfulness, and quicken the dull; and that he may, on the other hand, tranquillise fearful and anxious minds with an assured and steady confidence. To the former, the doctrine may be applied in this manner: ”What mean ye, O ye unhappy men! that one or two stings of conscience do not disturb you? Suppose that a certain limited knowledge of your sins is not sufficient to strike you with terror, yet how preposterous is it to continue securely asleep, while you are overwhelmed with an immense load of sins?” And this repetition furnishes not a little comfort and confirmation to the feeble and fearful. As doubts are often coming upon them, one after another, it is not sufficient that they are victorious in one conflict only. That despair, therefore, may not overwhelm them amidst the various perplexing thoughts with which they are agitated, the Holy Spirit confirms and ratifies the remission of sins with many declarations.
It is now proper to weigh the particular force of the expressions here employed. Certainly the remission which is here treated of does not agree with satisfactions. God, in lifting off or taking away sins, and likewise in covering and not imputing them, freely pardons them. On this account the Papists, by thrusting in their satisfactions and works of supererogation as they call them, bereave themselves of this blessedness. Besides, David applies these words to complete forgiveness. The distinction, therefore, which the Papists here make between the remission of the punishment and of the fault, by which they make only half a pardon, is not at all to the purpose. Now, it is necessary to consider to whom this happiness belongs, which may be easily gathered from the circumstance of the time. When David was taught that he was blessed through the mercy of God alone, he was not an alien from the church of God; on the contrary, he had profited above many in the fear and service of God, and in holiness of life, and had exercised himself in all the duties of godliness. And even after making these advances in religion, God so exercised him, that he placed the alpha and omega of his salvation in his gratuitous reconciliation to God. Nor is it without reason that Zacharias, in his song, represents “the knowledge of salvation” as consisting in knowing “the remission of sins,” (Luke 1:77.) The more eminently that any one excels in holiness, the farther he feels himself from perfect righteousness, and the more clearly he perceives that he can trust in nothing but the mercy of God alone. Hence it appears, that those are grossly mistaken who conceive that the pardon of sin is necessary only to the beginning of righteousness. As believers are every day involved in many faults, it will profit them nothing that they have once entered the way of righteousness, unless the same grace which brought them into it accompany them to the last step of their life. Does any one object, that they are elsewhere said to be blessed “who fear the Lord,” “who walk in his ways,” “who are upright in heart,” etc., the answer is easy, namely, that as the perfect fear of the Lord, the perfect observance of his law, and perfect uprightness of heart, are nowhere to be found, all that the Scripture anywhere says, concerning blessedness, is founded upon the free favor of God, by which he reconciles us to himself.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Concerning the free remission of sins, which is the…
Concerning the free remission of sins, which is the chiefest point of our faith.
To be justified by faith, is to have our sins freely remitted, and to be reputed just, Rom. 4:6.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 32:1 « [A Psalm] of David, Maschil. »…
Psa 32:1 « [A Psalm] of David, Maschil. » Blessed [is he whose] transgression [is] forgiven, [whose] sin [is] covered.
A Psalm of David, Maschil] i.e. Giving instruction, or making prudent; for David here, out of his own experience, turneth teacher, Psa 32:7, and the lesson that he layeth before his disciples is the doctrine of justification by faith, that ground of true blessedness, Rom 4:6-7. Docet igitur hic Psalmus vere preciosus praecipuum et proprium fidei Christianae caput, saith Beza, This most precious psalm instructeth us in the chief and principal point of Christian religion; and it differeth herein from the first psalm, that there are set forth the effects of blessedness; but here the cause: Quomodo etiam est Paulus cum Iacobo conciliandus, saith he.
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Ver. 1. Blessed is he whose transgression is forgiven] The heavy burden of whose trespasses is taken off, as the word importeth, and he is loosed, eased, and lightened. Sin is an intolerable burden, Isa 1:3, such as presseth down, Heb 12:1; a burden it is to God, Amo 2:13; to Christ it was, when it made him sweat water and blood; to the angels, when it brake their backs, and sunk them into hell; to men, under whom the very earth groaneth, its axle tree is even ready to crack, &c.; it could not bear Korah and his company; it spewed out the Canaaanites, &c. Oh, then, the heaped-up happiness of a justified person, disburdened of his transgressions! The word here rendered transgression signifieth treachery, and wickedness with a witness. Aben Ezra saith, David hereby intends his sin with Bathsheba; and surely this psalm and the one and fiftieth may seem to have been made upon the same occasion, they are tuned so near together.
Whose sin is covered] As excrements and ordure are covered, that they may not be an eyesore or annoyance to any. Sin is an odious thing, the devil’s drivel or vomit, the corruption of a dead soul, the filthiness of flesh and spirit. Get a cover for it, therefore (sc. Christ’s righteousness, called a propitiation, or coverture, and raiment, Rev 3:18), Ut sic veletur, ne in iudicio reveletur, that the shame of thy nakedness may not appear.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I did indeed say that they, and they only,…
I did indeed say that they, and they only, were blessed, that did
not walk in the counsel of the ungodly, & c., but did delight in and meditate on God’s law, Psa 1:1,2. And it is true, this is the only way to blessedness. But if inquiry be made into the cause of man’s blessedness, we must seek that elsewhere. All men having sinned and made themselves guilty before God, and fallen short of the glory of God, and of that happiness which was conferred upon their first parents, now there is no way to recover this lost felicity, but by seeking and obtaining the favour of God, and the pardon of our sins; which is the very doctrine of the gospel; to the confirmation whereof this text is justly alleged, Rom 4:6,7. Our sins are debts, and they need forgiving; they are filthy and abominable in God’s sight, and need covering.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain This psalm is entitled Maschil, which some take to…
This psalm is entitled Maschil, which some take to be only the name of the tune to which it was set and was to be sung. But others think it is significant; our margin reads it, A psalm of David giving instruction, and there is nothing in which we have more need of instruction than in the nature of true blessedness, wherein it consists and the way that leads to it - what we must do that we may be happy. There are several things in which these verses instruct us. In general, we are here taught that our happiness consists in the favour of God, and not in the wealth of this world - in spiritual blessings, and not the good things of this world. When David says (Psa 1:1), Blessed is the man that walks not in the counsel of the ungodly, and (Psa 119:1), Blessed are the undefiled in the way, the meaning is, "This is the character of the blessed man; and he that has not this character cannot expect to be happy:" but when it is here said, Blessed is the man whose iniquity is forgiven, the meaning is, "This is the ground of his blessedness: this is that fundamental privilege from which all the other ingredients of his blessedness flow." In particular, we are here instructed,
I. Concerning the nature of the pardon of sin. This is that which we all need and are undone without; we are therefore concerned to be very solicitous and inquisitive about it. 1. It is the forgiving of transgression. Sin is the transgression of the law. Upon our repentance, the transgression is forgiven; that is, the obligation to punishment which we lay under, by virtue of the sentence of the law, is vacated and cancelled; it is lifted off (so some read it), that by the pardon of it we may be eased of a burden, a heavy burden, like a load on the back, that makes us stoop, or a load on the stomach, that makes us sick, or a load on the spirits, that makes us sink. The remission of sins gives rest and relief to those that were weary and heavily laden, Mat 11:28. 2. It is the covering of sin, as nakedness is covered, that it may not appear to our shame, Rev 3:18. One of the first symptoms of guilt in our first parents was blushing at their own nakedness. Sin makes us loathsome in the sight of God and utterly unfit for communion with him, and, when conscience is awakened, it makes us loathsome to ourselves too; but, when sin is pardoned, it is covered with the robe of Christ's righteousness, like the coats of skins wherewith God clothed Adam and Eve (an emblem of the remission of sins), so that God is no longer displeased with us, but perfectly reconciled. They are not covered from us (no; My sin is ever before me) nor covered from God's omniscience, but from his vindictive justice. When he pardons sin he remembers it no more, he casts it behind his back, it shall be sought for and not found, and the sinner, being thus reconciled to God, begins to be reconciled to himself. 3. It is the not imputing of iniquity, not laying it to the sinner's charge, not proceeding against him for it according to the strictness of the law, not dealing with him as he deserves. The righteousness of Christ being imputed to us, and we being made the righteousness of God in him, our iniquity is not imputed, God having laid upon him the iniquity of us all and made him sin for us. Observe, Not to impute iniquity is God's act, for he is the Judge. It is God that justifies.
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II. Concerning the character of those whose sins are pardoned: in whose spirit there is no guile. He does not say, "There is no guilt" (for who is there that lives and sins not?), but no guile; the pardoned sinner is one that does not dissemble with God in his professions of repentance and faith, nor in his prayers for peace or pardon, but in all these is sincere and means as he says - that does not repent with a purpose to sin again, and then sin with a purpose to repent again, as a learned interpreter glosses upon it. Those that design honestly, that are really what they profess to be, are Israelites indeed, in whom is no guile.
III. Concerning the happiness of a justified state: Blessednesses are to the man whose iniquity is forgiven, all manner of blessings, sufficient to make him completely blessed. That is taken away which incurred the curse and obstructed the blessing; and then God will pour out blessings till there be no room to receive them. The forgiveness of sin is that article of the covenant which is the reason and ground of all the rest. For I will be merciful to their unrighteousness, Heb 8:12.
IV. Concerning the uncomfortable condition of an unhumbled sinner, that sees his guilt, but is not yet brought to make a penitent confession of it. This David describes very pathetically, from his own sad experience (Psa 32:3, Psa 32:4): While I kept silence my bones waxed old. Those may be said to keep silence who stifle their convictions, who, when they cannot but see the evil of sin and their danger by reason of it, ease themselves by not thinking of it and diverting their minds to something else, as Cain to the building of a city, - who cry not when God binds them, - who will not unburden their consciences by a penitent confession, nor seek for peace, as they ought, by faithful and fervent prayer, - and who choose rather to pine away in their iniquities than to take the method which God has appointed of finding rest for their souls. Let such expect that their smothered convictions will be a fire in their bones, and the wounds of sin, not opened, will fester, and grow intolerably painful. If conscience be seared, the case is so much the more dangerous; but if it be startled and awake, it will be heard. The hand of divine wrath will be felt lying heavily upon the soul, and the anguish of the spirit will affect the body; to the degree David experienced it, so that when he was young his bones waxed old; and even his silence made him roar all the day long, as if he had been under some grievous pain and distemper of body, when really the cause of all his uneasiness was the struggle he felt in his own bosom between his convictions and his corruptions. Note, He that covers his sin shall not prosper; some inward trouble is required in repentance, but there is much worse in impenitency.
V. Concerning the true and only way to peace of conscience. We are here taught to confess our sins, that they may be forgiven, to declare them, that we may be justified. This course David took: I acknowledged my sin unto thee, and no longer hid my iniquity, Psa 32:5. Note, Those that would have the comfort of the pardon of their sins must take shame to themselves by a penitent confession of them. We must confess the fact of sin, and be particular in it (Thus and thus have I done), confess the fault of sin, aggravate it, and lay a load upon ourselves for it (I have done very wickedly), confess the justice of the punishment we have been under for it (The Lord is just in all that is brought upon us), and that we deserve much worse - I am no more worthy to be called thy son. We must confess sin with shame and holy blushing, with fear and holy trembling.
VI. Concerning God's readiness to pardon sin to those who truly repent of it: "I said, I will confess (I sincerely resolved upon it, hesitated no longer, but came to a point, that I would make a free and ingenuous confession of my sins) and immediately thou forgavest the iniquity of my sin, and gavest me the comfort of the pardon in my own conscience; immediately I found rest to my soul." Note, God is more ready to pardon sin, upon our repentance, than we are to repent in order to the obtaining of pardon. It was with much ado that David was here brought to confess his sins; he was put to the rack before he was brought to do it (Psa 32:3, Psa 32:4), he held out long, and would not surrender till it came to the last extremity; but, when he did offer to surrender, see how quickly, how easily, he obtained good terms: "I did but say, I will confess, and thou forgavest." Thus the father of the prodigal saw his returning son when he was yet afar off, and ran to meet him with the kiss that sealed his pardon. What an encouragement is this to poor penitents, and what an assurance does it give us that, if we confess our sins, we shall find God, not only faithful and just, but gracious and kind, to forgive us our sins!
VII. Concerning the good use that we are to make of the experience David had had of God's readiness to forgive his sins (Psa 32:6): For this shall every one that is godly pray unto thee. Note, 1. All godly people are praying people. As soon as ever Paul was converted, Behold, he prays, Act 9:11. You may as soon find a living man without breath as a living Christian without prayer. 2. The instructions given us concerning the happiness of those whose sins are pardoned, and the easiness of obtaining the pardon, should engage and encourage us to pray, and particularly to pray, God be merciful to us sinners. For this shall every one that is well inclined be earnest with God in prayer, and come boldly to the throne of grace, with hopes to obtain mercy, Heb 4:16. 3. Those that would speed in prayer must seek the Lord in a time when he will be found. When, by his providence, he calls them to seek him, and by his Spirit stirs them up to seek him, they must go speedily to seek the Lord (Zac 8:21) and lose no time, lest death cut them off, and then it will be too late to seek him, Isa 55:6. Behold, now is the accepted time, Co2 6:2, Co2 6:4. Those that are sincere and abundant in prayer will find the benefit of it when they are in trouble: Surely in the floods of great waters, which are very threatening, they shall not come nigh them, to terrify them, or create them any uneasiness, much less shall they overwhelm them. Those that have God nigh unto them in all that which they call upon him for, as all upright, penitent, praying people have, are so guarded, so advanced, that no waters - no, not great waters - no, not floods of them, can come nigh them, to hurt them. As the temptations of the wicked one touch them not (Jo1 5:18), so neither do the troubles of this evil world; these fiery darts of both kinds, drop short of them.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Blessed is he whose transgression is forgiven,.... Or "lifted…
Blessed is he whose transgression is forgiven,.... Or "lifted up" (m); bore and carried away: sin is a transgression of the law; the guilt of it charged upon the conscience of a sinner is a heavy burden, too heavy for him to bear, and the punishment of it is intolerable: forgiveness is a removal of sin, guilt, and punishment. Sin was first taken off, and transferred from the sinner to Christ, the surety; and who laid upon him really and judicially, as the sins of the people of Israel were put upon the scapegoat typically; and was bore by him, both guilt and punishment, and taken away, finished, and made an end of; and by the application of his blood and sacrifice it is taken away from the sinner's conscience; it is caused to pass from him, and is removed afar off, as far as the east is from the west; it is so lifted off from him as to give him ease and peace, and so as never to return to the destruction of him; wherefore such a man is a happy man; he has much peace, comfort, calmness, and serenity of mind now can appear before God with intrepidity, and serve him without fear; no bill of indictment can hereafter be found against him; no charge will be exhibited, and so no condemnation to him. The same is expressed, though in different words, in the next clause;
whose sin is covered; not by himself, by any works of righteousness done by him; for these are a covering too narrow; nor by excuses and extenuations; for prosperity and happiness do not attend such a conduct, Pro 28:13; but by Christ; he is the mercy seat, the covering of the law; who is the covert of his people from the curses of it, and from the storm of divine wrath and vengeance, due to the transgressions of it; his blood is the purple covering of the chariot, under which the saints ride safe to heaven; the lines of his blood are drawn over crimson and scarlet sins, by which they are blotted out, and are not legible; and being clothed with the robe of Christ's righteousness, all their sins are covered from the eye of divine Justice; not from the eye of God's omniscience, which sees the sins of all men, and beholds those of his own people; and which he takes notice of, and corrects for, in a fatherly way; but from vindictive justice, they are so hid as not to be imputed and charged, nor the saints to be condemned for them; such are unblamable and unreproveable in the sight of God, and are all fair in the eyes of Christ; and their sins are caused to pass away from themselves, and they have no more sight and conscience of them; and though sought for at the last day, they will not be found and brought to light, nor be seen by men or angels. There is something unseemly, impure, nauseous, abominable, and provoking in sin; which will not bear to be seen by the Lord, and therefore must be covered, or the sinner can never stand in his presence and be happy.
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(m) Verbum "elevavit quaudoque idem est ac condonavit", Gejerus; "ablata est", Piscator, Cocceius.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The happiness of them whose sins are forgiven, ver.…
The happiness of them whose sins are forgiven, ver. 1, 2. The necessity of confessing our sins, and of prayer, ver. 3-6. God's promise to them that trust in him, ver. 7-10. An exhortation to rejoice in God, ver. 11. A psalm of David, Maschil. Title of the psalm. Maschil - Or, an instructor. This psalm is fitly so called, because it was composed for the information of the church, in that most important doctrine, the way to true blessedness.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain True blessedness consists in remission of sin, and purification
PSALM XXXII
True blessedness consists in remission of sin, and purification
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of the heart, 1, 2.
What the psalmist felt in seeking these blessings, 3-5.
How they should be sought, 6, 7.
The necessity of humility and teachableness, 8, 9.
The misery of the wicked, 10.
The blessedness of the righteous, 11.
NOTES ON PSALM XXXII
The title of this Psalm is significant, לדוד משכיל ledavid maskil, A Psalm of David, giving instruction, an instructive Psalm; so called by way of eminence, because it is calculated to give the highest instruction relative to the guilt of sin, and the blessedness of pardon and holiness or justification and sanctification. It is supposed to have been composed after David's transgression with Bath-sheba, and subsequently to his obtaining pardon. The Syriac entitles it, "A Psalm of David concerning the sin of Adam, who dared and transgressed; and a prophecy concerning Christ, because through him we are to be delivered from hell." The Arabic says, "David spoke this Psalm prophetically concerning the redemption." The Vulgate, Septuagint, and AEthiopic, are the same in meaning as the Hebrew.
Verse 1. Blessed is he whose transgression is forgiven] In this and the following verse four evils are mentioned:
1. Transgression, פשע pesha.
2. Sin, חטאה chataah.
3. Iniquity, עון avon.
4. Guile, רמיה remiyah.
The first signifies the passing over a boundary, doing what is prohibited. The second signifies the missing of a mark, not doing what was commanded; but is often taken to express sinfulness, or sin in the future, producing transgression in the life. The third signifies what is turned out of its proper course or situation; any thing morally distorted or perverted. Iniquity, what is contrary to equity or justice. The fourth signifies fraud, deceit, guile, c. To remove these evils, three acts are mentioned: forgiving, covering, and not imputing.
1. TRANSGRESSION, פשע pesha, must be forgiven, נשוי nesui, borne away, i.e., by a vicarious sacrifice for bearing sin, or bearing away sin, always implies this.
2. SIN, חטאה chataah, must be covered, כסוי kesui, hidden from the sight. It is odious and abominable, and must be put out of sight.
3. INIQUITY, עון anon, which is perverse or distorted, must not be imputed, לא יחשב lo yachshob, must not be reckoned to his account.
4. GUILE, רמיה remiyah, must be annihilated from the soul: In whose spirit there is no GUILE. The man whose transgression is forgiven; whose sin is hidden, God having cast it as a millstone into the depths of the sea; whose iniquity and perversion is not reckoned to his account; and whose guile, the deceitful and desperately wicked heart, is annihilated, being emptied of sin and filled with righteousness, is necessarily a happy man.
The old Psalter translates these two verses thus: Blissid qwas wikednes es for gyven, and qwas synnes is hyled (covered.) Blisful man til qwam Lord retted (reckoneth) noght Syn: ne na treson es in his gast (spirit.) In vain does any man look for or expect happiness while the power of sin remains, its guilt unpardoned, and its impurity not purged away. To the person who has got such blessings, we may say as the psalmist said, אשרי ashrey, O the blessedness of that man, whose transgression is forgiven! c.
St. Paul quotes this passage, Ro 4:6-7, to illustrate the doctrine of justification by faith where see the notes.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 32:1. Blessed is the man, &c. — We…
Psa 32:1. Blessed is the man, &c. — We are here taught wherein true happiness consists, and what is the cause and foundation of it. It consists not in the possession of the wealth or honours of the world, or in the enjoyment of its pleasures, but in those spiritual blessings which flow from the favour and grace of God; whose transgression is forgiven — He does not say, Blessed is the man who never transgressed. For he knew no such man could be found; all having sinned and come short of the glory of God, and consequently of that happiness conferred on man at his first creation. But he lays the foundation of fallen and sinful man’s happiness on the only foundation on which it can be laid, and that is on the pardon of sin. For as all our misery came in by sin, so it is not likely, nay, it is not possible, it should be removed, or even alleviated, without the forgiveness of sin. It is true that, in the first Psalm, David pronounces the man blessed who walks not in the counsel of the ungodly, &c., but delights in, and meditates on, God’s law: and that, Psa 119:1, he terms the undefiled in the way blessed who walk in the law of the Lord. But it must be observed that in these and such like passages he is describing the character of the truly blessed man, and it is certain he that has not that character cannot be happy. But here he is showing the ground of the righteous man’s blessedness, the fundamental privilege from which all the other ingredients of this blessedness flow. Sin is here termed transgression, for it is the transgression of the law, 1Jn 3:4; and when it is forgiven, the obligation to punishment which we lay under, by virtue of the sentence of the law: is vacated and cancelled. It is lifted off, as נשׂוי, nasui, may be rendered; so that the pardoned sinner is eased of a burden, a heavy burden which lay on his conscience, and of the weight of which he began to be sensible when he began to be awakened out of his spiritual lethargy, and to be truly convinced of his sinfulness and guilt, and of the sentence of condemnation gone out against him. The remission of his sins gives rest and relief to his weary and heavy-laden soul, Mat 11:28. Whose sin is covered — Namely, by God, and not by man; who ought to confess, and not to hide it, Psa 32:5. Sin makes us loathsome, filthy, and abominable in the sight of God, and utterly unfit for communion with him; and when our consciences are truly enlightened and awakened, it makes us loathsome and abominable in our own sight. But when it is pardoned, it is covered, as it were, by the mantle of the divine mercy, in and through the sacrifice and intercession of Him who is made of God to believers righteousness; who is the true propitiatory, or mercy-seat, where mercy may be found in a way consistent with justice, Rom 3:24. Our sins, when forgiven, are covered, not from ourselves, no: my sin, says David, is ever before me: not from God’s omniscience, but from his vindictive justice; when he pardons sin he remembers it no more; he casts it behind his back, it shall be sought for, and not found. And the sinner, being reconciled to God, begins to be reconciled to himself. The metaphor, Dr. Dodd thinks, is taken from writers who obliterate what is faulty in their writing.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Blessed is he ... - On the meaning of…
Blessed is he ... - On the meaning of the word “blessed,” see the notes at Psa 1:1. See the passage explained in the notes at Rom 4:7-8. The word “blessed” here is equivalent to “happy.” “Happy is the man;” or “happy is the condition - the state of mind - happy are the prospects, of one whose sins are forgiven.” His condition is happy or blessed:
(a) as compared with his former state, when he was pressed or bowed down under a sense of guilt;
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(b) in his real condition, as that of a pardoned man - a man who has nothing now to fear as the result of his guilt, or who feels that he is at peace with God;
(c) in his hopes and prospects, as now a child of God and an heir of heaven.
Whose transgression is forgiven - The word rendered “forgiven” means properly to lift up, to bear, to carry, to carry away; and sin which is forgiven is referred to here “as if” it were borne away - perhaps as the scapegoat bore off sin into the wilderness. Compare Psa 85:2; Job 7:21; Gen 50:17; Num 14:19; Isa 2:9.
Whose sin is covered - As it were “covered over;” that is, concealed or hidden; or, in other words, so covered that it will not appear. This is the idea in the Hebrew word which is commonly used to denote the atonement, - כפר kâphar - meaning “to cover over;” then, to overlook, to forgive; Gen 6:14; Psa 65:3; Psa 78:38; Dan 9:24. The original word here, however, is different - כסה kâsâh - though meaning the same - “to cover.” The idea is, that the sin would be, as it were, covered over, hidden, concealed, so that it would no longer come into the view of either God or man; that is, the offender would be regarded and treated as if he had not sinned, or as if he had no sin.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain Psalms 32
Psalms 32
A Psalm of David, Maschil
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1 Blessed is he whose transgression is forgiven, whose sin is covered.
2 Blessed is the man unto whom the Lord imputeth not iniquity,
And in whose spirit there is no guile.
3 When I kept silence, my bones waxed old
Through my roaring all the day long.
4 For day and night thy hand was heavy upon me:
My moisture is turned into the drought of summer. Selah.
5 I acknowledged my sin unto thee,
And mine iniquity have I not hid.
I said, I will confess my transgressions unto the Lord;
And thou forgavest the iniquity of my sin. Selah.
6 For this shall every one that is godly pray unto thee in a time when thou mayest be found:
Surely in the floods of great waters
They shall not come nigh unto him.
7 Thou art my hiding place; thou shalt preserve me from trouble;
Thou shalt compass me about with songs of deliverance. Selah.
8 I will instruct thee and teach thee in the way which thou shalt go:
I will guide thee with mine eye.
9 Be ye not as the horse, or as the mule, which have no understanding:
Whose mouth must be held in with bit and bridle,
Lest they come near unto thee.
10 Many sorrows shall be to the wicked:
But he that trusteth in the Lord, mercy shall compass him about.
11 Be glad in the Lord, and rejoice, ye righteous:
And shout for joy, all ye that are upright in heart.
EXEGETICAL AND CRITICAL
Its Contents and Composition. Respecting maskil vid. Introduction. This is the second of the seven Penitential Psalms [vid.Psalms 6]. It was a favorite of Augustine. It is cited by the Apostle Paul in Rom_4:6-8. According to Luther it is “an extraordinary doctrinal Psalm, which teaches us what sin is, how we may be free from it and be righteous before God. For the reason knows not what sin is and thinks to render satisfaction for it with works; but he says here that all the saints are likewise sinners, and can be holy and blessed in no other way, than by recognizing that they are sinners before God, and that they are regarded as righteous before God by faith alone without merit and without works.” The doctrine however does not appear here as a result of universal religious consideration, but as an immediate result of personal experience. For the blessedness of the justified sinner (Psa_32:1-2) is based upon the description of a twofold experience, first the pain and distress of the Psalmist so long as he held back his confession of sins (Psa_32:3-4); then the forgiveness of sins, directly received with the confession of sins. On this foundation likewise arises not only an encouragement of all those in the covenant of grace to similar action in behalf of similar blessings (Psa_32:5), but it takes directly in Psa_32:6, a thoroughly personal turn in the description of the saving consequences which are to be expected in the future. Then comes the exhortation and warning (Psa_32:8-9), that they may not be compelled to, but may of their own accord take this way to Go; and then the general contrast in the consequences of pious and ungodly conduct (Psa_32:10). These form the transition to the final summons to rejoice (Psa_32:11), which is in a form which refers back to the beginning of the Psalm and thus rounds off the whole.—The assertion of some after Amyraldus, that this Psalm which like Psalm I. begins with “blessed” is yet in irreconcilable conflict with it, because the blessedness there appears as a reward of righteousness, but here as a consequence of forgiveness of sins, leaves out of view the circumstance, not only that the same thing may be represented from different stand-points without internal conflict, but that already in the Old Testament the intermediate members of these different representations, are in many ways brought into view, e.g. that no flesh is righteous before God and no one could stand before God if He should impute sin; that all human innocence and righteousness is merely relative; that righteousness is not the work of merit of the man himself, but a gracious work of God, etc. However we must not overlook that side of the Old Testament economy of salvation which is here very striking, which is related to the Gospel and in its direction. Hupfeld very properly remarks, that the confession of sins in itself, and indeed publicly expressed, was an ancient legal part of the sin offering (Lev_5:5; Lev_16:21; Num_5:7), and that here this requirement of the law is merely made more internal, as a requirement of the conscience, and is shown in its internal necessity.—Related thoughts are found in Pro_28:13; 1Jn_1:8-9.—There are no tenable grounds for giving up its composition by David and with Hitzig hit upon Jeremiah. The prevailing supposition, that this Psalm refers particularly to the great sin of David with Bathsheba and against her husband, is less certain. Venema already regarded its circumstances as more general, and Stier, Clauss, and Hitzig with De Wette find the circumstance doubtful from the fact, that here the emphasis is put upon the anxiety of conscience and the free confession of sins which sprang from it, whilst in 1Sa_12:7 sq. this anxiety is not described, and the confession follows the disclosure of Nathan which shook him and chastised him. Yet we may say with Hengst., that the address of Nathan was not the cause, but the occasion of the confession of David. Many particular features of that history correspond entirely with the Psalm, and the Psalm has grown entirely from personal experience.3 Delitzsch very well remarks that the words of Augustine might be placed as the motto of the Psalm: intelligentia prima est, ut te noris peccatorem. Selnekker narrates of Augustine, that he “often read this Psalm with weeping heart and eyes, and before his death had it written upon the wall which was over against his sick bed, that he might be exercised and comforted by it in his sickness.” There is no historical support for the conjecture of Grotius that this Psalm was the prayer of the Jewish people on the great day of atonement.
Str. I. Psa_32:1-2. Blessed is he whose transgression is taken away,etc.—Sin is here designated by those three names, after Exo_34:7, whose etymologies lead to the ideas of falling away or breaking faith, deviation or failure and perversion (in usage frequently of guilt). Their forgiveness is likewise mentioned in three forms as lifting up, (to take away their burden), as covering (whereby they are removed from the eyes of the judge and therefore from punishment), as not imputing (with reference to their guilt). According to the grammatical form, however, that which is designated as taken away and covered is not, as usually elsewhere, the sin, but the person of the sinner, “because the forgiveness of sins is not merely a transaction with men, but in men, in their personal life.” (Delitzsch). Psa_32:2 b. mentions not the sanctification of the heart (some more ancient interpreters) as a fruit of justification, but contains actually already the statement of the condition of forgiveness of sins, particularly carried out in the following verses, and is regarded by some (Isaki, Flamin., Seb. Schmidt, Stier) as a conditional clause, but usually as a relative clause.
Str. II. Psa_32:3-4. For I kept silence,etc. This silence is not the quiet and patience of contrition as the internal beginning of penitence (Venema), but the holding back of confession of sins as an effect and a manifestation of the guile just mentioned. For although the Psalmist howled and groaned (the same word is used as in Psa_22:1; hence there might be included likewise lamentation and prayer in the cries of anxiety and pain), during the long time in which the chastening hand of God was heavy upon him without interruption (day and night), yet he failed to admit his guilt; and this silence was the cause as well of the continuance of the Divine chastisement as of the increase of his torment of soul. It makes no essential difference whether the כּי of Psa_32:3, is translated like the כּי of Psa_32:4 as giving the reason and explanation “for” (Stier, Hengst., Hupf.) or as introducing the following clause “because” or “since” (Hitzig, Delitzsch). [The Rabbins, Olsh., Ewald and the A. V. translate “when” which gives a better sense.—C. A. B.]. In any case Psa_32:3 carries out more clearly the fundamental thought expressed in Psa_32:1-2, so far as it is based on personal experience. The “for” takes up directly the thought involved in the mention of guile and Psa_32:4 at all events gives the reason of Psa_32:3. The Divine hand is the efficient cause of the sufferings which affect at the same time the body and the soul, the silence is the conditional cause. In this connection it is not probable, that the decay of the bones was occasioned by the roaring (Delitzsch), or crying, that is the bodily sickness by the violent expressions of sorrow (Hupf.); or that the anxiety of conscience had produced in the Psalmist a violent fever (Hitzig). The heat of summer into which the sap of life becomes changed, might much more easily be taken as a figurative designation of anxiety and heat, which would afterwards be regarded as the heat of Divine anger (Stier; similarly Calvin, Geier, De Wette, Hengst.). Yet it is more natural to supply a כ of comparison (Luther after Symm., Chald.); or to suppose a silent comparison (Hupf.); unless it is preferred with Delitzsch to take the בְּ as that of the condition, in which the change, that is the deterioration, took place (Job_20:14) The meaning “sap of life” which most interpreters after the Chald. and Aben Ezra, give to לְשַׁד and derive from the Arabic, is disputed by Hengst. and Olsh. The former explains the word of the heart, comp. Psa_102:4, properly, a compact mass according to Num_11:8; the latter explains it of the tongue. The Vulgate after the Sept. translates entirely different: conversus sum in ærumnam (corrected reading instead of ærumna mea) in infigendo spinam.
Str. III. Psa_32:5. [My sin I will make known to Thee, and my guilt I did not conceal,etc. Alexander: “Most interpreters explain the future verb of the first clause as a preterite, because all the other verbs of the first clause are preterites; but this only renders the future form of the first verb more remarkable, and makes it harder to explain why a past tense was not used in this, as in all the other cases, if the writer intended to express past time. The only consistent method of solution is to understand the first clause as a reminiscence of the Psalmist’s resolution in the time of his distress, repeated in the second clause, and in both cases followed by a recital of the execution of his purpose. (I said,) my sin I will make known to Thee and my guilt I (accordingly) did not conceal, I said, I will make confession to Jehovah. And Thou didst take away the guilt of my sin.” Moll translates as past with most interpreters.4 The clauses of this verse stand in beautiful contrast with those of Psa_32:1-2 in an inverse order. The sin is acknowledged that it may not be imputed, the iniquity is uncovered that it may be covered, the transgression is confessed that it may be taken away, which latter the closing clause of the verse expresses with emphasis: And Thou, Thou takest away, etc., thus turning back to the opening clause of the Psalm.—C. A. B.] At the close of this verse many ancient Psalteries after Cod. Alex. of the Sept. have instead of impietatem peccati mei, impietatem cordis mei.
Str. IV. Psa_32:6. Therefore let every favoured one supplicate Thee at the time of finding,—that is so long as it may be found, namely that which is sought, here grace (Ruding., De Wette, Hupf.),=time of grace (Psa_69:13; Isa_49:8; Isa_60:1-2), in which sense the Arabic version translates: time of hearing; or Jehovah, (Isaki, Calv., most interpreters), according to Isa_55:6, comp Deu_4:29; Jer_29:12-14; Psa_145:18, with essentially the same sense, yet to be preferred on this account, because, what Hupfeld overlooks, this object may easily be supplied from the אליך which is very near, and prayer is a seeking God (Hitzig). Luther after the Sept. explains, at the right time Ewald, at the time of reaching, comp. aptus,ίκανός. Knapp after Schröder, Schnurrer and Michælis, leaving the connection of words given by the accents, still seek the object of the finding in the following רק, to which after an Arabic etymology they give the meaning of compassion. But this verb is the usual adverb, yet not merely a particle of limitation and exception, but likewise of general contrast and hence of contrary assertion or assurance (Hupfeld).—That the flood and waves in general have become a figure of great trouble and danger, particularly of Divine punishments, has with the geographical position and geological formation of Palestine, its ground and reason in the Flood. There is no occasion however with Hengst. to think particularly of that, here.—The “therefore” at the beginning of the verse is usually after the Chald. and Calvin regarded as a statement of the motive; others however after the Vulg. and Luther find expressed here the object of the supplication and translate: for this.
Psa_32:7. Here there is an assonance scarcely to be mistaken. If רָנֵּי is genuine and not to be derived from the last three letters of תצרני as a repetition according to J. D. Mich., Jahn and Hitzig, then we must suppose, that the infinitive רֹןJob 38 has here been treated as a substantive and that the פַּלֵּטּ, which is likewise made a substantive, is the second member of the stat. const. The expression, “surrounded with shouts of deliverance” is unusual, it is true, yet it is inadmissible to seek in “shouting” a metonymy instead of salvation or grace (Olsh., Hupfeld). We may either think of the congratulations and songs of praise of those who participate in the celebration (or even who share in the deliverance) (Stier), or of the manifold deliverances with the occasions for shouting which flow together at the same time from all sides (Calvin, Geier, Hengst.). The Vulg. and Sept. are entirely different: Thou art my exultation, deliver me from those who surround me.
Str. V. Psa_32:8. I will instruct thee.—Most of the older interpreters, even Luther and Seb. Schmidt, among recent interpreters Clauss, Stier, finally Hitzig, regard Psa_32:8-9, Ewald at least Psa_32:8, as the words of God, wherein the most particular protection and the most faithful spiritual preservation and guidance are promised to the sinner who has turned to God and received pardon. Almost all recent interpreters however, with Calvin and Geier, regard these verses as the words of David, which point all sinners to the God, who has pardoned him, comp. Psa_51:14.—Will give advice (directing) mine eye upon thee.—Ewald translates this with the Sept. “I will fix my eye upon thee,” and rejects the meaning of advice, here. [Hupfeld contends that there is here an instance of a double subject of the person and the instrument, as in Psa_3:5. The use of על comes from a verb of watching, preserving and protecting which is understood. He translates, mine eye is to advise (watch advising) over thee. Perowne, regards the words “mine eye upon thee” as merely added as “a further explanation of the manner in which the counsel would be given. According to the accents, however עָלֶיךָ must be connected with אִיעֲצָה, ‘I will consult upon, or concerning thee, i.e. for thy good;’ and then עֵינִי, ‘with mine eye,’ will be equivalent to ‘watching thee with mine eye.’ ” The translation of Moll is, however, better.—C. A. B.]
Psa_32:9. In bridle and bit (consists) its harness to tame it, (they will) not approach thee.—Hitzig again upon Eze_16:7 contends for the meaning of cheek for עדי and translates here with Sept., Vulg., Aben Ezra; whose cheek to constrain with bridle and bit, (then he changes the vowels and translates: rather draw thyself in, rein thyself in). Luther has, “in the mouth” as he renders the same word in Psa_103:5, likewise as “mouth,” where the Sept. reads ἐπιθυμίαν and others advise otherwise, sometimes even to accept two entirely different words in these two passages. Ewald, who would change the vowels and explain by the Arabic, Delitzsch who translates the ambiguous “bit,” waver, yet incline to the same explanation. Ewald translates: “bit and bridle must shut the cheeks of those who draw near to thee unfriendly,” and finds in the second supplementary clause likewise the easier transition in the address to God, which formerly most interpreters found here, yet it is very improbable, since the expression leads much more to the continuance of the description of that natural shyness and wildness, which prevents animals from approaching men. There is certainly no reference here to an approach for the purpose of injuring, which some after the Rabbins find here, but of a warning and exhortation not to be like the irrational and obstinate animals, which do not approach men unless tamed by compulsory means. The application of the figure is left to the reader, and the address, which in Psa_32:9 a had gone over into the plural, has returned to the singular, in order that every individual may be referred with the more emphasis to his own person and experience Since בל is used elsewhere only with the finite verb, but here follows an infinitive or a noun, perhaps the verb has been left off; thus, (they will) not approach thee; or, approach to thee (does) not (occur). The first is preferable, because with the second, an “else” must be inserted in order to be clear, as already Seb. Schmidt. If it were not for the difficulty of the construction of בל, the asyndet. clause might be resolved simply by: because or, if. Calvin finds very properly in the comparison, actually two things: shaming by the reproachful comparison and at the same time the fruitlessness of the opposition. As concerns the disputed עדי, it may be derived with Hupfeld from עדה (=draw in) and means then not so much “ornament” (in connection with which ancient interpretation Stier and Hengst. find an irony expressed) as rather “harness,” as already the Chald. paraphrases. Jerome shares with the other more ancient translators the view of fastening together the jaws of those who do not approach thee, with bit and bridle. Instead of the imperative, which most ancient interpreters have after the Cod. Vatic. of the Sept., the Psalter Roman. reads after the Cod. Alex. of the Sept., the finite verb, namely constringes=ἄγξεις.
Str. VI. Psa_32:10. Many pains,etc.—Instead of “pains,” that is, plagues, as Exo_3:7, many older interpreters, after the Sept. and Vulgate, have “scourges.” [Perowne: “The usual contrast between the lot of the ungodly and that of the righteous, as the sum of all that has been said, and as a great religious axiom.”—C. A. B.]
DOCTRINAL AND ETHICAL
1. Those are truly to be considered happy who really have received God’s forgiveness of sins, so that the burden of their transgressions no longer presses them to the ground and their conscience is no longer troubled, because punishment for them is no longer threatened and their guilt is no longer imputed to them. How unhappy then must those be who retain this burden, are in constant expectation of the coming judgment, and must regard the punishment as well-deserved and unavoidable, because the sinner cannot himself blot out his guilt, but God is the impartial Judge and the infallible Rewarder, and even now before the final judgment does not allow men to sin unpunished and deceive themselves, although the sinner may cherish deceit in his spirit and hypocritical excuses.
2. The deceit, with which a sinner would cover over, conceal and excuse either the presence or the greatness, or the ill-desert of his sins from himself and others, does not afford any real relief or any true justification, but brings on the opposite of the blessed experience of forgiveness of sins, namely the painful feeling of the pressure of the strong hand of God, pressing upon him, and the torment of anxiety of conscience, which consumes the sap of life. For sins can not be brought to a dead silence, and the conscience cannot be hushed up by false pretences. Even prayer no longer comforts and refreshes the man who cries to God in his anguish, yet is silent before God respecting his sins. He will only become the weaker, even in body, the more he toils in this inconsistency, that he strives to conceal the true cause of his misery from the Omniscient Searcher of hearts, and yet craves relief from his troubles. His sins will not be brought into forgetfulness by intentionally not thinking of them; and they will not remain unpunished although he is full of self-deception and does not consider or weigh the consequences of deception. Hengstenberg remarks very properly: “Deception found in David; notwithstanding the enormity of his transgressions, sufficient points of contact, as always, where the heart is inclined to rely upon them. He had not sought the first sin, but the first occasion to it had been afforded him. It must have been very natural for a king, especially an Oriental, to measure himself in this respect by a special rule. That which was connected with this transgression might very easily present itself more in the light of a sad event than of a severe guilt.” The following remarks of the same scholar are likewise worthy to be pondered: “The roots of this deception, which we meet immediately after the Fall, are pride, lack of trust in God and love of sin. Many are thereby prevented from any knowledge of their sins; in their misery they are satisfied in a Pelagian self-deception and regard themselves as very excellent. Others exhibit the first beginnings of true knowledge of sin, but do not attain the desired end, because deception does not allow them to attain to the knowledge of the great extent of their evil. Likewise those who really have attained to a state of grace are very much troubled by deception in the salvation of forgiveness of sins, in the possession of which they have come by sincerity of heart. What exposes them particularly to this temptation, is their stern view of sin and its condemnation by God and the consciousness of the grace received from God and their condition. Nature struggles violently against the great humiliation which accompanies to them the knowledge and confession of their sins. Therefore it is necessary to take deeply to heart these words: Well for those whose sins are taken away, etc., which David utters from his own painful experience of the misery, which accompanies the sins which are not forgiven on account of deception of heart.”
3. The only way to gain true forgiveness of sins, and the sure way, is therefore, the thorough knowledge and penitent confession of sin; for this leads first to seek and then to find the grace of God. “Since I would not confess that I was nothing but a sinner, my conscience had no rest, so that I must confess and trust alone in the goodness of God.” (Luther, marginal note).—“This must, however, take place with true sincerity of heart, and indeed in all things, that we are altogether guilty before God, that we must stop our mouths and charge ourselves as great sinners before God, in accordance with all the commandments of God, that we are ruined altogether, through and through and in and out.” (Bogatzki). Such a feeling of true contrition and entire condemnation before God in a penitent sinner is very different from the anxiety of soul in a despairing man, as Cain and Judas, where the confession of sin is entirely separated from faith in the possibility of forgiveness, and which, moreover, has not the character of a penitent confession of sin flowing forth from an awakened heart, but more that of an admission forced by circumstances and anguish. “Let us make it very clear, that faith is a necessary part of true and genuine penitence, that without some remnant of trust and faith in God the penitent sinner could never approach God in prayer; then will we see that there is still another kind of impenitence (namely rudeness and dullness of conscience), where not so much the bites of conscience as faith is lacking, where the terrified conscience feels the guilt very well, and even on this account, because it is so deeply felt, fears to make confession of it before God” (Tholuck). Sometimes there is a long interval before the internal conflict is ended and the interchange ceases of those conditions of soul in which accusations and excuses struggle with one another (Rom_1:15). But God Himself comes to the help of the struggling soul by at once awarding forgiveness, by His grace, to the sincere confession of sin; that is, adjudging it and imparting it. Absolution follows confession. But where there is forgiveness of sins there is likewise life and blessedness.
4. The personal experience of these states of the soul impels first to an impressive description of them, and then has in itself already not only an interesting, touching and edifying, but even a typical character. Moreover, if the subject of these experiences regards himself on the one side as a member of the congregation, on the other side as a servant and instrument of God, this description will be enlarged in part to a representation of the general and similar condition of all who are similarly disposed, partly will pass over into a direct claim upon his companions, as well in admonition and warning as in consolation and encouragement, yes, will change into a punitive and threatening address to stiff-necked and stubborn sinners. Hengst. very properly remarks, that it must have been infinitely more difficult under the Old Covenant to elevate oneself to the confidence of forgiveness than under the New Covenant, where we behold the mercy of God in Christ and the ground of our justification in His merits. He draws this earnest conclusion from the above: “If we delay to take our refuge in the pardoning grace of God, our guilt is far greater than that of David.”
5. Since God’s infallible punishment follows upon unforgiven sins, which like a flood will break irresistibly upon the sinner, they must seek the forgiveness of sins at the right time, that is, whilst grace is to be found. And since the pains which are prepared for the ungodly are great and numerous, and man as such is not an irrational and senseless beast, it is as foolish as it is ruinous, and as unworthy as it is unwise, to seek the gracious hand of God only after the arm of the Lord has laid hold upon us in punishment. Pharaoh, Nebuchadnezzar, Manasseh are historical examples, how God compels and subdues those who will not hearken to His word. It is better to follow willingly than by compulsion.
6. He who uses sincerely the time appointed for penitence, seeks and finds the forgiveness of sins in the way pointed out to him by God, and as a man now justified puts his trust immovably and truly upon God, will not only find one deliverance, but will remain preserved in the future likewise, surrounded and protected by grace, and will make his joyful thanks to be heard, sounding forth and reëchoing without cessation in the shouts of a company surrounding him and praising God. “The joyful exclamation of Psa_32:1 is only a feeble beginning of the song which resounds after the preservation from the last anxiety. We can see, finally, how the selah, strikingly placed thrice, Psa_32:4-5; Psa_32:7, divides exactly the three stages of anxiety, before the wrath of God, the confession unto forgiveness, the joy in complete deliverance” (Stier). There is opened for those who are justified by grace an unlimited prospect of an abiding salvation and an eternal joy.
HOMILETICAL AND PRACTICAL
How God awakens the slumbering conscience, comforts it when terrified, blesses it when calmed. —The threefold confession of the pious: 1) that he is punishable for his sins and liable to the Divine judgment; 2) that he has obtained forgiveness of sins through the grace of God; 3) that he is to thank God forever for this.—The forgiveness of sins: 1) who need it? 2) who imparts it? 3) who receive it?—The wretchedness of those who conceal their sins; the blessedness of those who confess them.—Deception and sincerity of heart: 1) their characteristics, 2) their consequences.—As we have appropriated our sins, in confessing them as our own, so we must likewise appropriate grace, that we may thereby be justified and blessed.—How necessary and salutary it is to confess our sins, 1) sincerely, 2) at the right time, 3) in trust in God’s mercy.—The salutary comparison of our spiritual experience in the state of forgiveness with those which we previously experienced under the pressure of sin.—It is well for those who do not deceive themselves, 1) with respect to their guilt, 2) with respect to their forgiveness.
Starke: Instruction respecting the justification of a poor sinner: 1) the advantageous condition of justification; 2) the way in which it is attained; 3) the necessary conduct afterwards.—There is no greater treasure than forgiveness of sins; for where there is no sin there is no wrath of God, no curse of the law, the devil cannot injure, death cannot strangle, hell cannot swallow up.—Our righteousness is not that we have no sins, or have sufficient good works, but that God forgives our sins (Isa_44:22).—God alone makes the righteous blessed in heaven, and penitence alone makes the sinner blessed on earth.—All the pious know from their own experience that it is not so easy to suppress the wickedness of the heart; hence their daily crying and murmuring against sin.—Sin is like a violent fever; as long as its heat remains within it consumes the bowels; but when it breaks out upon the lips, it is a sure sign of health.—Do not postpone your penitence, but take heed of the right time; for the time of grace is not in the power of any man, the enemy is not idle, death does not tarry.—Peace with God causes a pious man in all his adversities to be comforted and joyous.—The sincere in heart can never lack reason and impulse to glorify and praise God.—Lange: Although man cannot by his own will make himself fit for the kingdom of God, yet he should not misuse prevenient grace by resisting it.—It is a well-deserved punishment to be chastised by anxiety of conscience; it is a good thing when it leads to penitent knowledge, consequently likewise to the forgiveness of sins.
Osiander: There is no more certain help and no stronger protection than to have a gracious God.—Selnekker: Silence injures the soul and has no consolation.—An evil conscience, which feels its sins and the wrath of God, is a pain of all pains.—The true joy of the godly is the Lord Himself.—Menzel: To be holy and pray for forgiveness of sins appears to be almost absurd, yet we must learn properly to understand it.—Christians should be instructed by the word of God: 1) to know themselves, 2) to believe in Christ, 3) to lead a godly life.—Frisch: Of the blessedness of a justified sinner: 1) In what it consists; 2) whence it arises; 3) to whom it properly belongs; 4) what particularly are its consequences.—With earthly judges it is: repent and be hanged. But it is very different with God’s judgment.—He who would be saved, must betake himself to the order of salvation.—Francke: He who imagines that he has faith and yet has not tasted of any true penitence of heart, has no real faith, but is deceived. But where there is no faith, there is likewise no forgiveness of sins.—Umbreit: The impenitent heart of the sinner must be broken, the deceit with which he conceals his transgressions from God and seeks to palliate and excuse to himself by lying thoughts, must depart from his spirit ere he can be entirely sure of forgiveness of sins in his own soul.—Diedrich: Not to be willing to trust in the Lord God, since He has promised complete forgiveness, is the worst kind of ungodliness; but to confess all to Him in confidence is well-pleasing to Him.—Taube: Our God is much more inclined to forgive us our sins, than we are inclined to confess them and pray for His grace.
[Matth. Henry: The forgiveness of sin is that article of the covenant which is the reason and ground of all the rest.—Some inward trouble is required in repentance, but there is much worse in impenitency.—We must confess sin with shame and holy blushing, with fear and holy trembling.—You may as soon find a living man without breath, as a living Christian without prayer.—It is our honor and happiness that we have understanding, that we are capable of being governed by reason, and of reasoning with ourselves. Let us, therefore, use the faculties we have and act rationally.—Where there is renewing grace, there is no need of the bit and bridle of restraining grace.—Barnes: The pardoned man has nothing to fear, though flood or fire should sweep over the world.—The feeling that we are pardoned fills the universe with melody, and makes the heaven and the earth seem to us to be glad. The Christian is a happy man; and he himself being happy all around him sympathizes with him in his joy.—Wordsworth: God is deaf to the howlings of the impenitent, but the least whisper, and even the unexpressed aspiration of the contrite heart, are a roaring to Him.—God covereth the sin of him who doth not cover his own sin.—The effect of God’s eye on the tender heart, is expressed in the touching words of the Evangelist, “The Lord turned and looked upon Peter. And Peter remembered the word of the Lord; and Peter went out and wept bitterly” (Luk_22:61-62). St. Peter’s eyes streamed with tears, responsive to the piercing glance of the Divine eye of Christ.—Spurgeon: What a killing thing is sin! It is a pestilent disease! A fire in the bones! While we smother our sin it rages within, and like a gathering wound swells horribly and torments terribly.—Alas for a poor soul when it has learned its sin but forgets its Saviour, it goes hard with it indeed.—When the soul determines to lay low and plead guilty, absolution is near at hand.—O, dear reader, slight not the accepted time, waste not the day of salvation.—We ought to be as a feather in the wind, wafted readily in the breath of the Holy Spirit; but alas! we lie like motionless logs, and stir not with heaven itself in view. Those cutting bits of affliction show how hard mouthed we are, those bridles of infirmity manifest our headstrong and wilful manners.—Reader, what a delightful Psalm! Have you, in perusing it, been able to claim a lot in the goodly land? If so, publish to others the way of salvation.—C. A. B.]
Footnotes:
[3][Ewald: “We must in any case suppose that the poet does not speak during the change itself, but some time afterwards, after having gained complete internal rest and cheerfulness, looking over all that had transpired and the entire Divine ordinances of grace. With this song he concludes the entire tragedy through which his soul has passed. In this respect the Psalm is particularly distinguished from Psalms 51 which was spoken during the change, before he was entirely calmed.” Delitzsch: “David was for an entire year after his sin of adultery as one damned in hell. In this hell Psalms 51 was composed, Psalms 32 however after his deliverance, the former in the midst of his penitential struggle, the latter after having gained internal peace.”—C. A. B.]
[4][Perowne translates similarly to Alexander: “I cannot see why it may not be designedly employed not to express the past action, but the past resolve, the sentence being somewhat elliptical: ‘(Then I thought, then I resolved) I would acknowledge.’ ”—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1. Covered—This is the literal signification of the Hebrew…
1. Covered—This is the literal signification of the Hebrew word, and is here used synonymously with forgiven, as if, when sin is pardoned, it is hidden, put out of sight; that is, it was without further judicial recognition. In this sense it is equal to כפר, (kaphar,) to cover, which is the standing word for to atone, to expiate, as Neh_4:5; (compare Hebrews 3:37;) Psa_85:2. The Hebrews knew of no pardon without atonement. Expiation annihilated guilt, and was the basis of all communion with God. In this case, as David offered no animal sacrifice of expiation, a higher and more prototypical view of the subject must have sustained his faith. See on Psa_51:16
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1, 2. The blessedness of forgiveness. See Rom_4:6 ff.…
1, 2. The blessedness of forgiveness. See Rom_4:6 ff. for St Paul’s use of these verses.
Blessed] Or, Happy. Cp. Psa_1:1. The first beatitude of the Psalter is pronounced on an upright life; but since “there is no man that sinneth not” (1Ki_8:46), there is another beatitude reserved for true penitence.
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transgression—sin—iniquity] The words thus rendered describe sin in different aspects (1) as rebellion, or breaking away from God: (2) as wandering from the way, or missing the mark: (3) as depravity, or moral distortion. Cp. Psa_32:5; Psa_51:1-3; Exo_34:7. Forgiveness is also triply described (1) as the taking away of a burden; cp. Joh_1:29, and the expression ‘to bear iniquity’: (2) as covering, so that the foulness of sin no longer meets the eye of the judge and calls for punishment; (3) as the cancelling of a debt, which is no longer reckoned against the offender: cp. 2Sa_19:19.
and in whose spirit there is no guile] No deceitfulness. The condition of forgiveness on man’s part is absolute sincerity. There must be no attempt to deceive self or God. Cp. 1Jn_1:8.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1, 2) Transgression—sin—iniquity.—The same terms used here to express…
(1, 2) Transgression—sin—iniquity.—The same terms used here to express the compass and heinousness of sin are found, though in different order, in Exo_34:7. For St. Paul’s reading of this passage, see Rom_4:6-7.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain THIS psalm has been selected by the Church for…
THIS psalm has been selected by the Church for one of the "seven penitential psalms." It forms a part of the service of the synagogue on the great Day of Atonement. Yet it is almost as much jubilant as penitent. It opens with two beatitudes. The writer, while very sensible of his sin (vers. 3-5), is still more sensible of the fact that his sin is pardoned (vers. 1, 2, 7, 10). While his first words breathe content and gratitude, his last are a shout of rejoicing (ver. 10). It is allowed generally that the psalm is David"s. Written probably soon after his repentance, but not immediately after, it expresses at once his sorrow for his grievous lapse, and his joy when he dwelt in thought upon the words, "The Lord also hath put away thy sin". (2Sa_12:13) It likewise tells us something of his state of feeling during the interval between the commission of the sin and Nathan"s coming to him (vers. 3, 4).
The last word of the title, "Maschil," is thought to mean that the psalm was intended for instruction, warning, or admonition; the word maschil, or rather maskil, being formed from askil," to instruct the opening word of the eighth verso used also in Psa_2:10 Psa_53:2, etc. There are thirteen psalms thus inscribed, all more or less of a didactic character.
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Rhythmically, the psalm seems to be composed of six strophes, each of two verses; but in the third strophe the two verses have been joined in one.
Blessed is he whose transgression is forgiven, and whose sin is covered. There are three aspects under which sin is viewed in Holy Scripture:
1. As an offence against God"s Law. This is "transgression anomia .
2. As an offence against the eternal and immutable rule of right. This is "sin amartia .
3. As an internal depravation and defilement of the sinner"s soul. This is "iniquity adikia . (comp. Exo_34:7) Each aspect of sin has its own especial remedy, or manner of removal. The "transgression" is "lifted up," "taken away, airetai afairetai more vaguely afietai . The "sin" is "covered,.... hidden kalupteta epikaluptetai . The "iniquity" is "not imputed ou logizetai .. The union of all three, as here in vers. 1, 2, is complete remission or forgiveness.
The blessedness of pardon.
"Blessed is he," etc. The Old Testament Scriptures contain what we may call moral prophecies, no less striking than the historical and typical prophecies. This verse is among them. Beginning with this grand Bible word "blessed", (like Ps 1) it resembles an echo, a thousand years beforehand, of the Sermon on the Mount. We find here, not only "the shadow of good things to come," but "the very image" of the gospel promises of pardon and justification. Accordingly, St. Paul quotes and argues from these words. (Rom_4:5-8)
(1) In what does this blessedness consist?
(2) How is it attained?
I IN WHAT DOES THIS BLESSEDNESS CONSIST?
1. In the actual fact of deliverance from the guilt and punishment of transgression. Forgiveness is a reality on God"s part, because sin is a reality on our part. Forgiveness, or justification, is sometimes spoken of as "treating the sinner as though he had not sinned." This is but loose, figurative language. The reverse is the case. Forgiveness implies sin. (Rom_4:5) Sin may have alleviations ignorance, overpowering temptation, constitutional infirmity, and so forth but as sin it is disobedience to God"s Law. Therefore if God has really given a moral law to men, he is bound as righteous (Gen_18:25) to take account of sin-of every sin of every sinner. Men have sinned. (Rom_3:23) Therefore (innocence being lost) every one must necessarily be either forgiven or condemned. Accordingly, our Saviour always speaks of forgiveness as a definite act. (Mat_9:2, 6 Luk_7:47) His apostles in like manner. (1Jn_2:12 Act_2:38 Act_13:38, Act_13:39)
2. In the joyful consciousness of pardon and reconciliation to God. These two the fact and the consciousness ought always to go together; but, as matter of fact, they do not. It is a great mistake to confound faith with assurance. Perfect, undoubting faith in God"s promise, if that promise be rightly understood, must needs bring with it the blessed and joyful certainty of the fulfilment of the promise. But faith may be real, yet far from perfect; clouded by ignorance or error; enfeebled by doubt and fear shadowed by self-distrust, yet real, like the faith of sinking Peter.
3. In the holy and happy influence of this belief and sense of forgiveness on the heart and life; making God loved, sin hated, self humbled, obedience happy and free from bondage. Deliver-ante from the punishment of sin is not to be overrated as the chief element in this blessedness; yet it is a real and powerful source.
II HOW OBTAINED?
1. The first step is a true sense of sin and of the need of pardon. This height of joy is reached at a rebound from the dust of self-abasement.
2. Personal reliance on Christ, acceptance of his atonement, and of God"s offer and promise of pardon through him.
3. The study of God"s Word, with prayer for the Holy Spirit"s teaching. (2Co_4:6 Eph_1:17-19) Make sure, first, what God"s Word really declares; then take God at his word. Beware of the subtile delusion of putting your own faith in place of Christ.
The blessedness of pardon.
may belong to widely different stages of Christian experience. Take, e.g. , those of which we have images in Bunyan"s "Pilgrim"s Progress in Christian"s entering the wicket-gate, losing his burden, escaping from the dungeon of Giant Despair. First faith; full faith; recovered faith.
I THE BLESSEDNESS OF A FIRST FAITH. A first conscious, undoubting reception of God"s promise the glad tidings; (Luk_24:47 Act_13:32, Act_13:38) and personal acceptance of Jesus Christ as Saviour and Lord. (Act_16:30-34)
II THE BLESSEDNESS OF FULL FAITH. Unlimited trust in all that God has proraised, and acceptance of all that he has given us in Christ. Christian was in the path of salvation, the way of life, from the moment he entered the gate; but he was not quit of his burden till he came in full view of the cross of Christ. (1Jn_4:16, 19 5:12)
III THE BLESSEDNESS OF FAITH RESTORED AFTER FAILURE, The joy of forgiveness, forfeited by sin, recovered; and love, faith, hope, again kindled by the Holy Spirit, in place of gloom and despair. Christian was far on in his journey when he and his comrade strayed into By-path Meadow and fell into the clutches of the giant. This is the psalmist"s experience. He had fallen into gross sin, and long as he "kept silence," refused to confess to God and to humble himself, he had no rest or peace. (Vers. 3, 4). When he turned in penitence and trust to God, the fount of joy was at once reopened in his heart. He escaped from bondage into freedom. (ver. 5 1Jn_1:8, 9 2:1, 2)
HOMILIES BY C. CLEMANCE Vers. 1-11. Divine forgiveness.
This psalm is one of those historically established as David"s. It has long been a favourite with the greatest saints, who are the very ones that own themselves the greatest sinners. Luther referred to it as one of his special psalms. So Dr. Chalmers, who, it is said, could scarcely read its first three verses without tears filling his eyes. The compression necessary to keep this work within moderate limits renders it impossible to do more than point out how it might profitably be expanded and expounded in a course of sermons. It is headed, "a Psalm, giving instruction;" i.e. a didactic psalm a doctrinal one, in fact, and as such is to be one of the songs of the sanctuary. Note: They fall into error who do not regard the rehearsal of Divine truth as a fitting method of sacred song. We may not only sing praise to God, but may speak "to one another in psalms, and hymns, and spiritual songs, singing with grace in our hearts to the Lord." This psalm is a grateful rehearsal of the blessedness of Divine forgiveness. We see therein
I FORGIVENESS NEEDED. Here, indeed, the expositor must be clear, firm, direct, swift, pointed. We have:
1. Sin committed. The Hebrew language, poor as is its vocabulary in many directions, is abundant in the terms used in connection with sin.It is and ever will remain the differential feature of the education of the Hebrew people, that they were taught so emphatically and constantly the evil of sin. For this purpose the Law was their child-guide with a view to Christ. (Gal_3:24) Of the several terms used to express sin, three are employed here. One, which denotes "missing the mark;" a second, which denotes "overstepping the mark;" a third, which denotes "crookedness or unevenness." Over and above corresponding terms in the New Testament, we have two definitions of sin. One in 1Jn_3:4, "Sin is the transgression of law;" another in 1Jn_5:1, "All injustice is sin." We can never show men the value of the gospel until they see the evil of sin. Some minds are most effectively reached by one aspect of truth, and others by another; but surely from one or other of these Scripture terms or phrases the preacher may prepare a set of arrows that by God"s blessing will pierce some through the joints of their armour. Nor can the reality or evil of sin be fairly evaded by any plea drawn from the modern doctrine of evolution; since, even if that theory be valid, the emergence of consciousness and of moral responsibility at a certain stage of evolution is as certain a phenomenon as any other. Men know they have done wrong, and it behoves the preacher not to quit his hold of them till he has driven conviction of the evil of sin against God deeply into the soul!
2. Sin concealed. (Ver. 2) "I kept silence," i.e. towards God. In the specific case referred to here, sin had disclosed its fearful reality by breaking out openly; it was known, yet unacknowledged. Hence:
3. Sin rankled within (ver. 2, "my bones," etc.). Remorse and self-reproach succeeded to the numbness which was the first effect of the sin. There was a reaction restlessness seized on the guilty one. The action of a guilty conscience brings within a man the most terribly consuming of all agitation. He cannot flee from himself, and his guilt and dread pursue him everywhere. (Job_15:20-25 Job_18:11 Job_20:11-29 Pro_28:1) Hence it is a great relief to note the next stage.
4. Sin confessed. (Ver. 5) What a mercy that our God is one to whom we can unburden our guilt, telling him all, knowing that in the storehouse of infinite grace and love there is exhaustless mercy that wilt "multiply pardons"! (Isa_55:7, Hebrew)
5. Sin put away. (Ver. 2) "In whose spirit there is no guile;" i.e. no deceit, no reserve, no concealment, no continuing in the sin which is thus bemoaned, but, at the moment it is confessed towards God, honestly and entirely putting it away. And when once the sin and guilt are thus put away before God, it will not be long ere the penitent has to recount the experience of
II FORGIVENESS OBTAINED AND ENJOYED. He who guilelessly puts away sin by repentance will surely find that God lovingly" puts it away by pardon (ver. 5). And as the Hebrew is ample in its terms for sin, so also is it in the varied words and phrases to express Divine forgiveness. Three of these are used here; but in the Hebrew there are, at least, ten others, ()
1. "Forgiven." (Ver. 1) The Hebrew word means "lifted off;" in this case the LXX render "remitted," but sometimes they translate the Hebrew term literally, by a word which also means "to lift off," "to lift up," "to bear," and "to bear away.". (cf. Joh_1:29 1Jn_3:5 Mat_9:5, Mat_9:6) In Divine forgiveness, the burden of sin is lifted off from us and borne away by the Son of God; the penitent is also "let go." His indictment is cancelled, and from sin"s penalty he is set free. ()
2. Covered; as with a lid, or a veil: put out of sight. God looks on it no more. (Mic_7:18)
3. Iniquity not imputed. " It is no more reckoned to the penitent. With absolution there is complete and entire acquittal, and with the non-imputation of sin there is the imputation of righteousness, (Ro 3 Ro 4 Ro 5) or the full and free reception of the pardoned one into the Divine favour, in which a standing of privilege, that in his own right he could not claim, is freely accorded to him through the aboundings of Divine grace.
III FORGIVENESS BEARING FRUIT. This psalm is itself the product of a forgiven man"s pen. It would be a psychological impossibility for an unregenerate and unpardoned man ever to have written it. The psalmist"s experience of forgiving love bears fruit:
1. In grateful song. (Ver. 7) "Songs of deliverance" will now take the place of consuming remorse and penitential groans.
2. In new thoughts of God. (Ver. 7) "Thou art my Hiding-place" etc. In the God whose pardoning love he has known, he will now find a perpetual Protector and Friend.
3. In joyous declaration to others. (Vers. 1, 2) "Blessed... blessed," etc. The emphasis is doubly intense.
(1) There is a blessedness in forgiveness itself. To have the burden of guilt lifted off, and the sentence of condemnation cancelled, what blessedness is here!
(2) There is blessedness which follows on forgiveness. New freedom. New joy in God. New ties of love. New citizenship. New heirship. New prospects. Oh! the blessedness!
4. In exhortation. (Vers. 8, 9) We regard these as the psalmist"s words,in which he uses his own experience to counsel others. Broken-hearted penitents make the best evangelists. The exhortation is threefold.
(1) He bids us not to be perverse and obstinate, i.e. in attempting to conceal our guilt; but rather to show the reason of reasonable men in confessing and abandoning it (ver. 9).
(2) He reminds us that, while resistance to God will only surround us with woes, trust in God will ensure our being encompassed with mercies (ver. 10).
(3) He bids truly sincere, upright, penitent souls men without guile to rejoice in God, yea, even to shout for joy, because of that forgiving love which buries all the past guilt of the penitent in the ocean of redeeming grace, and enriches the pardoned one with the heirship of everlasting life. C.
HOMILIES BY W. FORSYTH Ver. 1. The blessedness of forgiveness.
What our Lord said to Simon before his fall, seems to have been said to David after his great transgression, "When thou art converted, strengthen the brethren". (Luk_22:32 Psa_51:12, Psa_51:13) Nobly was the duty performed. Many who were walking in darkness have here found light. Many who were deluding themselves with false hopes have here been taught the way of peace; many who have been hardening their hearts in sin have here been laid hold of, and led, as with cords of love, back to God. The burden of the psalm is the blessedness of forgiveness.
I In the first place, we are taught that this is a DOCTRINE ACCORDING TO GODLINESS. (Vers. 1, 2) Three things are set forth.
1. What sin is. The terms used are very significant, and deserve the deepest study: transgression," sin," iniquity. " The evil is traced to the root. Our unhappiness is caused by sin (vers. 3, 4).
2. Then we are shown how sin may be taken away. This is God"s doing. There is a twofold work something done/or us, and something done in us. God thus meets the necessities of our case by not only removing guilt, but by renovating character.
3. The result is blessedness. This is the doctrine of the Law and the prophets. (Exo_34:6, 9 Lev_16:21 Isa_53:5, 6 Dan_9:24) It is also the doctrine of the New Testament. The Law is fulfilled in Christ. In him God is reconciled to us, and we are reconciled to God. Paul and David agree. (Rom_4:6, Rom_4:7) Justification is not of works, but of grace. There can be no true happiness till with all frankness and sincerity we confess our sins, and cast ourselves with simple faith on the mercy of God in Christ Jesus. (Pro_28:13 Psa_139:2-8 2Co_5:19, 2Co_5:21)
II In the second place, THE BLESSEDNESS OF FORGIVENESS IS ILLUSTRATED FROM PERSONAL EXPERIENCE. The Bible contains both doctrines and facts, and while the doctrines explain the facts, the facts enforce the doctrines. When a man speaks of what he knows, when he tells of what he has himself gone through, when he sets forth facts bearing on our personal life and needs, we readily listen to his story.
1. First, we are shown the misery of the man who keeps silence as to his sins before God. (Vers. 3, 4) For long David kept his sins to himself, in pride and sullenness. This was not only doing an injury to his own soul, but it was lying to men, and grievously offending against God. The result was wretchedness. He suffered in body and spirit. He could find no rest. Every effort that he made to better himself, so long as he refused to humble his heart before God by confession, only aggravated his pain. Wherever he went, his sins haunted him. Whatever he did, he could not rid himself of the terrible thought that God"s judgments would fall upon him. How vividly does this bring out the evil of sin and the mercy of God! If left to ourselves, our sins would be our ruin; but God mercifully will not let us alone, His hand is laid upon us, in loving counsel and chastisement, till we are brought to repentance.
2. We are next shown the way of recovering the blessedness we haw lost. (Vers. 5, 6) There had been a long and painful struggle. Now it is ended. Instead of pride, there is humility. Instead of hiding of sin, there is frank and full confession. Instead of holding back in sullenness from God, there is absolute surrender to his righteous judgment. The relief is instantaneous. What a blessed change! It is coming out of the dark into the light. It is abandoning all concealment and guile, and finding peace in God"s love and mercy. How beautifully does the picture here agree with that other picture drawn by the hand of our Saviour! said, I will confess my transgressions unto the Lord;" "I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee." "Thou forgavest the iniquity of my sin;" "When he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him". (ver. 5 Luk_15:18-20)
III In the third place, THE BLESSEDNESS or FORGIVENESS IS COMMENDED BY THE TESTIMONY OF GOD"S SAINTS. Augustine and others have given us their Confessions. These are not only a tale, but a testimony. They not only agree as witnessing for God, but they are a directory for the benefit of all anxious inquirers. So it was with David. We speaks not only for himself, but for others. He as much as says, "My case is not singular; God has dealt with others in the same way; this is the law of the kingdom." "He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall find mercy." The lessons are that forgiveness is a blessing greatly to be desired; that it is surely attainable by all who seek it in the right way; and that when enjoyed it brings new and abiding joys into life. There is both counsel and warning. God has his own way and his own time for showing mercy. There is a limit. (Isa_55:6, 7 Heb_3:1) Every pain of body, every remonstrance of reason, every compunction of conscience, are premonitions of judgment, and call for instant action. God in his providence and in his Word saith, "Now is the accepted time.
IV In the last place, we are shown how THE BLESSEDNESS OF FORGIVENESS IS IN AGREEMENT WITH GOD"S GRACIOUS PURPOSES TOWARDS HIS PEOPLE, When God begins, he will make an end. Forgiveness is the first thing, but it is introductory to other and greater blessings. Among men, when a criminal is released, he goes forth into society as with the brand of Cain on his brow. But God"s ways are not as our ways. When he brings the sinner into a right relation to himself, he not only fully forgives, but he continues his love and mercy to the end. Life henceforth is divinely guided. Obedience is no longer a restraint, but a delight. The future is bright with hope, and will bring new blessings, calling for ever new gratitude and joy. When we can truly say, like Paul, "Lord, what wilt thou have me to do?" then we can look on without fear to the end. W.F.
HOMILIES BY C. SHORT Vers. 1-5. From great misery to greater blessedness.
There can be little doubt that David composed this psalm after Nathan came to him. Psalm 51 was the confession of his great sin, and the prayer for forgiveness. This is the record of the confession made and the forgiveness obtained, and the blessedness of his position as a son restored to his Father"s house.
I THE GREATEST MISERY.
1. The knowledge that we have sinned. That we have been guilty of one great sin leading on to another, as David had been; and not of some isolated sin of infirmity, or of some transient temper that spends itself at the moment. None but a good man would feel the awful misery here described. Bad, burdened men sin and feel no burden of shame or guilt.
2. The attempt to reason away our guilt. "In whose spirit there is no guile," or self-deception. David was an Eastern monarch, whose temptation would be to think he might do as he pleased, and thus to reduce his sin to the minimum point. We extenuate our evil deeds by pleading circumstances, temptation, temperament, and we deceive ourselves.
3. The attempt to suppress the consciousness of guilt. We "keep silence," and try to hide from ourselves our sin, and relapse into only a dull consciousness of it. But there was a smouldering fire beneath that dried up the vital moisture of his being and consumed his very bones. Afraid to confess his sin either to God or to himself, he could not escape the burden which the Divine hand laid upon his conscience; and hence his misery. He "roared" all the day long under it. This is God"s mercy and anger towards our sin to drive us to seek release and forgiveness.
II THE GREATEST BLESSEDNESS.
1. We must begin by the fullest acknowledgment of our sin to ourselves. This must be done before we can sincerely make confession to God. We must be angry with ourselves before we can feel God"s auger or his mercy towards us.
2. The fullest, most penitent confession to God. (Ver. 5) "Against thee, thee only, have I sinned." Most sins have a threefold aspect as done against another, against ourselves, and against God , the Fatherly Lawgiver.
3. The consciousness of forgiveness. This includes two things the free remission and the inner cleansing.
a. The transgression is taken away;
b. covered by God, not by the sinner; and
c. not imputed, because taken away. It is throughout a real transaction, nor a fictitious one.
Then is a man blessed with the peace of God. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Title. A Psalm of David, Maschil. That David wrote…
Title. A Psalm of David, Maschil. That David wrote this gloriously evangelic Psalm is proved not only by this heading, but by the words of the apostle Paul, in Ro 4:6-8. "Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, "&c. Probably his deep repentance over his great sin was followed by such blissful peace, that he was led to pour out his spirit in the soft music of this choice song. In the order of history it seems to follow the fifty-first. Maschil is a new title to us, and indicates that this is an instructive or didactic Psalm. The experience of one believer affords rich instruction to others, it reveals the footsteps of the flock, and so comforts and directs the weak. Perhaps it was important in this case to prefix the word, that doubting saints might not imagine the Psalm to be the peculiar utterance of a singular individual, but might appropriate it to themselves as a lesson from the Spirit of God. David promised in the fifty-first Psalm to teach transgressors the Lord's ways, and here he does it most effectually. Grotius thinks that this Psalm was meant to be sung on the annual day of the Jewish expiation, when a general confession of their sins was made.
Division. In our reading we have found it convenient to note the benediction of the pardoned, Ps 32:1-2; David's personal confession, Ps 32:3-5; and the application of the case to others, Ps 32:6-7. The voice of God is heard by the forgiven one in Ps 32:8-9; and the Psalm then concludes with a portion for each of the two great classes of men, Ps 32:10-11.
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Ver. 1. Blessed. Like the sermon on the mount on the mount, this Psalm begins with beatitudes. This is the second Psalm of benediction. The first Psalm describes the result of holy blessedness, the thirty-second details the cause of it. The first pictures the tree in full growth, this depicts it in its first planting and watering. He who in the first Psalm is a reader of God's book, is here a suppliant at God's throne accepted and heard. Blessed is he whose transgression is forgiven. He is now blessed and ever shall be. Be he ever so poor, or sick, or sorrowful, he is blessed in very deed. Pardoning mercy is of all things in the world most to be prized, for it is the only and sure way to happiness. To hear from God's own Spirit the words, "absolvo te" is joy unspeakable. Blessedness is not in this case ascribed to the man who has been a diligent law keeper, for then it would never come to us, but rather to a lawbreaker, who by grace most rich and free has been forgiven. Self righteous Pharisees have no portion in this blessedness. Over the returning prodigal, the word of welcome is here pronounced, and the music and dancing begin. A full, instantaneous, irreversible pardon of transgression turns the poor sinner's hell into heaven, and makes the heir of wrath a partaker in blessing. The word rendered forgiven is in the original taken off or taken away, as a burden is lifted or a barrier removed. What a lift is here! It cost our Saviour a sweat of blood to bear our load, yea, it cost him his life to bear it quite away. Samson carried the gates of Gaza, but what was that to the weight which Jesus bore on our behalf? Whose sin is covered. Covered by God, as the ark was covered by the mercyseat, as Noah was covered from the flood, as the Egyptians were covered by the depths of the sea. What a cover must that be which hides away for ever from the sight of the all seeing God all the filthiness of the flesh and of the spirit! He who has once seen sin in its horrible deformity, will appreciate the happiness of seeing it no more for ever. Christ's atonement is the propitiation, the covering, the making an end of sin; where this is seen and trusted in, the soul knows itself to be now accepted in the Beloved, and therefore enjoys a conscious blessedness which is the antepast of heaven. It is clear from the text that a man may know that he is pardoned: where would be the blessedness of an unknown forgiveness? Clearly it is a matter of knowledge, for it is the ground of comfort.
Title. The term Maschil is prefixed to thirteen Psalms. Our translators have not ventured to do more, in the text, than simply print the word in English characters; in the margin however they render it, as the Geneva version had done before them, "to give instruction." It would be going too far to affirm that this interpretation is subject to no doubt. Some good Hebraists take exception to it; so that, perhaps, our venerable translators did well to leave it untranslated. Still the interpretation they have set down in the margin, as it is in the most ancient, so it is sustained by the great preponderance of authority. It agrees remarkably with the contents of the thirty-second Psalm, which affords the earliest instance of its use, for that Psalm is preeminently didactic. Its scope is to instruct the convicted soul how to obtain peace with God, and be compassed about with songs of deliverance. William Binnie, D.D., in "The Psalms: Their History, Teachings, and Use, "1870.
Whole Psalm. This is a Didactic Psalm, wherein David teacheth sinners to repent by his doctrine, who taught them to sin by his example. This science is universal and pertaineth to all men, and which necessarily we must all learn; princes, priests, people, men, women, children, tradesmen; all, I say, must be put to this school, without which lesson all others are unprofitable. But to the point. This is a mark of a true penitent, when he hath been a stumbling block to others, to be as careful to raise them up by his repentance as he was hurtful to them by his sin; and I never think that man truly penitent who is ashamed to teach sinners repentance by his own particular proof. The Samaritan woman, when she was converted, left her bucket at the well, entered the city, and said, "Come forth, yonder is a man who hath told me all that I have done." And our Saviour saith to St. Peter, "When thou art converted, strength thy brethren." Joh 4:29 Lu 22:32. St. Paul also after his conversion is not ashamed to call himself chiefest of all sinners, and to teach others to repent of their sins by repenting for his own. Happy, and thrice happy, is the man who can build so much as he hath cast down. Archibald Symson.
Whole Psalm. It is told of Luther that one day being asked which of all the Psalms were the best, he made answer, "Psalmi Paulini, " and when his friends pressed to know which these might be, he said, "The 32nd, the 51st, the 130th, and the 143rd. For they all teach that the forgiveness of our sins comes, without the law and without works, to the man who believes, and therefore I call them Pauline Psalms; and David sings, `There is forgiveness with thee, that thou mayest be feared, 'this is just what Paul says, `God hath concluded them all in unbelief, that he might have mercy upon all.' Ro 11:32. Thus no man may boast of his own righteousness. That word, `That thou mayest be feared, 'dusts away all merit, and teaches us to uncover our heads before God, and confess gratia est, non meritum: remissio, non satisfactio; it is mere forgiveness, not merit at all." Luther's Table Talk.
Whole Psalm. Some assert that this Psalm used to be sung on the day of expiation. Robert Leighton.
The Penitential Psalms. When Galileo was imprisoned by the Inquisition at Rome, for asserting the Copernican System, he was enjoined, as a penance, to repeat the Seven Penitential Psalms every week for three years. This must have been intended as extorting a sort of confession from him of his guilt, and acknowledgment of the justice of his sentence; and in which there certainly was some cleverness and, indeed, humour, however adding to the iniquity (or foolishness) of the proceeding. Otherwise it is not easy to understand what idea of painfulness or punishment the good fathers could attach to a devotional exercise such as this, which, in whatever way, could only have been agreeable and consoling to their prisoner. M. Montague, in "The Seven Penitential Psalms in Verse...with an Appendix and Notes, "1844.
Ver. 1. Blessed. Or, O blessed man; or, Oh, the felicities of that man! to denote the most supreme and perfect blessedness. As the elephant, to denote its vast bulk, is spoken of in the plural number, Behemoth. Robert Leighton.
Ver. 1. Notice, this is the first Psalm, except the first of all, which begins with Blessedness. In the first Psalm we have the blessing of innocence, or rather, of him who only was innocent: here we have the blessing of repentance, as the next happiest state to that of sinlessness. Lorinus, in Neale's Commentary.
Ver. 1. Blessed is the man, saith David, whose sins are pardoned, where he maketh remission of sins to be true felicity. Now there is no true felicity but that which is enjoyed, and felicity cannot be enjoyed unless it be felt; and it cannot be felt unless a man know himself to be in possession of it; and a man cannot know himself to be in possession of it, if he doubt whether he hath it or not; and therefore this doubting of the remission of sins is contrary to true felicity, and is nothing else but a torment of the conscience. For a man cannot doubt whether his sins be pardoned or not, but straightway, if his conscience be not seared with a hot iron, the very thought of his sin will strike a great fear into him; for the fear of eternal death, and the horror of God's judgment will come to his remembrance, the consideration of which is most terrible. William Perkins.
Ver. 1. Blessed is he whose transgression is forgiven, whose sin is covered. Get your sins hid. There is a covering of sin which proves a curse. Pr 28:13. "He that covereth his sins shall not prosper; "there is a covering it, by not confessing it, or which is worse, by denying itGehazi's coveringa covering of sin by a lie; and there is also a covering of sin by justifying ourselves in it. I have not done this thing; or, I did no evil in it. All these are evil coverings: he that thus covereth his sin shall not prosper. But there is a blessed covering of sin: forgiveness of sin is the hiding it out of sight, and that's the blessedness. Richard Alleine.
Ver. 1. Whose transgression is forgiven. We may lull the soul asleep with carnal delights, but the virtue of that opium will be soon spent. All those joys are but stolen waters, and bread eaten in secreta poor sorry peace that dares not come to the light and endure the trial; a sorry peace that is soon disturbed by a few serious and sober thoughts of God and the world to come; but when once sin is pardoned, then you have true joy indeed. "Be of good cheer; thy sins be forgiven thee." Mt 9:2. Thomas Manton.
Ver. 1. Forgiven. Holy David, in the front of this Psalm shows us wherein true happiness consists: not in beauty, honour, riches (the world's trinity), but in the forgiveness of sin. The Hebrew word to forgive, signifies to carry out of sight; which well agrees with that Jer 50:20. "In those days, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found." This is an incomprehensible blessing, and such as lays a foundation for all other mercies. I shall but glance at it, and lay down these five assertions about it.
1. Forgiveness is an act of God's free grace. The Greek word to forgive, deciphers the original of pardon; it ariseth not from anything inherent in us, but is the pure result of free grace. Isa 43:25. "I, even I, am he that blotteth out thy transgressions for mine own sake." When a creditor forgives a debtor, he doeth it freely. Paul cries out, "I obtained mercy." 1Ti 1:13. The Greek signifies, "I was be-mercied; "he who is pardoned, is all bestrewed with mercy. When the Lord pardons a sinner, he doth not pay a debt, but gives a legacy. 2. God in forgiving sin, remits the guilt and penalty. Guilt cries for justice: no sooner had Adam eaten the apple, but he saw the flaming sword, and heard the curse; but in remission God doth indulge the sinner; he seems to say thus to him: Though thou art fallen into the hands of my justice, and deserve to die, yet I will absolve thee, and whatever is charged upon thee shall be discharged. 3. Forgiveness of sin is through the blood of Christ. Free grace is the impulsive cause; Christ's blood is the meritorious. "Without shedding of blood is no remission." Heb 9:22. Justice would be revenged either on the sinner or the surety. Every pardon is the price of blood. 4. Before sin is forgiven, it must be repented of. Therefore repentance and remission are linked together. "That repentance and remission of sins should be preached in his name." Lu 24:47. Not that repentance doth in a Popish sense merit forgiveness; Christ's blood must wash our tears; but repentance is a qualification, though not a cause. He who is humbled for sin will the more value pardoning mercy. 5. God having forgiven sin, he will call it no more into remembrance. Jer 31:34. The Lord will make an act of indemnity, he will not upbraid us with former unkindnesses, or sue us with a cancelled bond. "He will cast all our sins into the depths of the sea." Mic 7:19. Sin shall not be cast in as a cork which riseth up again, but as lead which sinks to the bottom. How should we all labour for this covenant blessing! Thomas Watson.
Ver. 1. Sin is covered. Every man that must be happy, must have something to hide and cover his sins from God's eyes; and nothing in the world can do it, but Christ and his righteousness, typified in the ark of the covenant, whose cover was of gold, and called a propitiatory, that as it covered the tables that were within the ark, so God covers our sins against those tables. So the cloud covering the Israelites in the wilderness, signified God's covering us from the danger of our sins. Thomas Taylor's "David's Learning: or the Way to True Happiness." 1617.
Ver. 1. Sin covered. This covering hath relation to some nakedness and filthiness which should be covered, even sin, which defileth us and maketh us naked. Why, saith Moses to Aaron, hast thou made the people naked? Ex 32:25. The garments of our merits are too short and cannot cover us, we have need therefore to borrow of Christ Jesus his merits and the mantle of his righteousness, that it may be unto us as a garment, and as those breeches of leather which God made unto Adam and Eve after their fall. Garments are ordained to cover our nakedness, defend us from the injury of the weather, and to adorn us. So the mediation of our Saviour serveth to cover our nakedness, that the wrath of God seize not upon ushe is that "white raiment" wherewith we should be clothed, that our filthy nakedness may not appearto defend us against Satanhe is "mighty to save, "etc. and to be an ornament to decorate us, for he is that "wedding garment:" "Put ye on the Lord Jesus Christ." Re 3:18 Isa 63:1 Mt 22:11 Ro 13:14. Archibald Symson.
Ver. 1. The object of pardonabout which it is conversant, is set forth under diverse expressionsiniquity, transgression, and sin. As in law many words of like import and signification are heaped up and put together, to make the deed and legal instrument more comprehensive and effectual. I observe it the rather, because when God proclaims his name the same words are used, Ex 34:7, "Taking away iniquity, transgressions, and sin." Well, we have seen the meaning of the expression. Why doth the holy man of God use such vigour and vehemency of inculcation. "Blessed is the man!" and again, "Blessed is the man!" Partly with respect to his own case. David knew how sweet it was to have sin pardoned; he had felt the bitterness of sin in his own soul, to the drying up of his blood, and therefore he doth express his sense of pardon in the most lively terms. And then, partly, too, with respect to those for whose use this instruction was written, that they might not look upon it as a light and trivial thing, but be thoroughly apprehensive of the worth of so great a privilege. Blessed, happy, thrice happy they who have obtained pardon of their sins, and justification by Jesus Christ. Thomas Manton.
Ver. 1-2. In these verses four evils are mentioned; 1. Transgression, (evp) pesha. 2. Sin, (hajx) chataah. 3. Iniquity, (Nwe) avon. 4. Guile, (hymd) remiyah. The first signifies the passing over a boundary, doing what is prohibited. The second signifies the missing of a mark, not doing what was commanded; but it is often taken to express sinfulness, or sin in the nature, producing transgression in the life. The third signifies what is turned out of its proper course or situation; anything morally distorted or perverted. Iniquity, what is contrary to equity or justice. The fourth signifies fraud, deceit, guile, etc. To remove these evils, three acts are mentioned: forgiving, covering, and not imputing. 1. TRANSGRESSION, (evp) pesha, must be forgiven, (ywsn) nesui, borne away, i.e., by a vicarious sacrifice; for bearing sin, or bearing away sin, always implies this. 2. SIN, (hajx) chataah, must be covered, (ywob) kesui, hidden from the sight. It is odious and abominable, and must be put out of sight.
3. INIQUITY, (Nwe) avon, what is perverse or distorted, must not be imputed, (bsxyal) lo yachshobh, must not be reckoned to his account. 4. GUILE, (hymd) remiyah, must be annihilated from the soul. In whose spirit there is no GUILE. The man whose transgression is forgiven; whose sin is hidden, God having cast it as a millstone into the depths of the sea; whose iniquity and perversion is not reckoned to his account; and whose guile, the deceitful and desperately wicked heart, is annihilated, being emptied of sin, and filled with righteousness, is necessarily a happy man. Adam Clarke.
Ver. 1-2. Transgression. Prevarication. Some understand by it sins of omission and commission.
Sin. Some understand those inward inclinations, lusts, and motions, whereby the soul swerves from the law of God, and which are the immediate cause of external sins.
Iniquity. Notes original sin, the root of all.
Levatus, forgiven, eased, signifies to take away, to bear, to carry away. Two words in Scripture are chiefly used to denote remission, to expiate, to bear or carry away: the one signifies the manner whereby it is done, namely, atonement, the other the effect of this expiation, carrying away; one notes the meritorious cause, the other the consequent.
Covered. Alluding to the covering of the Egyptians in the Red Sea. Menochius thinks it alludes to the manner of writing among the Hebrews, which he thinks to be the same with that of the Romans; as writing with a pencil upon wax spread upon tables, which when they would blot out they made the wax plain, and drawing it over the writing, covered the former letters. And so it is equivalent with that expression of "blotting out sin, "as in the other allusion it is with "casting sin into the depths of the sea."
Impute. Not charging upon account. As sin is a defection from the law, so it is forgiven; as it is offensive to God's holiness, so it is covered; as it is a debt involving man in a debt of punishment, so it is not imputed; they all note the certainty, and extent, and perfection of pardon: the three words expressing sin here, being the same that are used by God in the declaration of his name. Stephen Charnock.
Ver. 1-2, 6-7. Who is blessed? Not he who cloaks, conceals, confesses not his sin. As long as David was in this state he was miserable. There was guile in his spirit Ps 32:2 misery in his heart, his very bones waxed old, his moisture was dried up as the drought in summer Ps 32:3-4. Who is blessed? He that is without sin, he who sins not, he who grieves no more by his sin the bosom on which he reclines. This is superlative blessedness, its highest element the happiness of heaven. To be like God, to yield implicit, ready, full, perfect obedience, the obedience of the heart, of our entire being; this is to be blessed above all blessedness. But among those who live in a world of sin, who are surrounded by sin, who are themselves sinners, who is blessed? He whose transgression is forgiven, whose sin is covered, to whom the Lord imputeth not iniquity; and especially does he feel it to be so, who can, in some degree, enter into the previous state of David's soul Ps 32:3-4. Ah, in what a wretched state was the psalmist previously to this blessedness! How must sin have darkened and deadened his spiritual faculties, to have guile in the spirit of one who could elsewhere exclaim, "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, " any way of pain or grief, any way of sin which most surely leads to these. Ps 139:23-34. What a mournful condition of soul was his, who while he roared all the day long, yet kept silence before God, had no heart to open his heart unto God, was dumb before him, not in submission to his will, not in accepting the punishment of his iniquity Le 26:46, not in real confession, and honest, upright, and sincere acknowledgment of his iniquity to him against whom he had committed it. "I kept silence, "not merely I was silent, "I kept silence, "resolutely, perseveringly; I kept it notwithstanding all the remembrance of my past mercies, notwithstanding my reproaches of conscience, and my anguish of heart. I kept it notwithstanding "thy hand was heavy upon me day and night, "notwithstanding "my moisture, "all that was spiritual in me, my vital spirit, all that was indicative of spiritual life in my soul, seemed dried up and gone. Yes, Lord, notwithstanding all this, I kept it. But Nathan came, thou didst send him. He was to me a messenger full of reproof, full of faithfulness, but full of love. He came with thy word, and with the word of a King there was power. I acknowledged my sin unto him, and my iniquity did I not hide, but this was little. Against thee, thee only, did I sin, and to thee was my confession made. I acknowledged my sin unto thee, O Lord. I solemnly said that I would do so, and I did it. I confessed my transgression unto the Lord, "and thou forgavest the iniquity of my sin."
Blessed is he whose transgression is forgiven. Behold the man who is blessed; blessed in the state of his mind, his guileless spirit, his contrite heart, the fruit of the spirit of grace; blessed in the forgiveness of a forgiving God; a forgiveness, perfect, entire, lacking nothing, signified by sin "covered, ""iniquity not imputed" of the Lord; blessed in the blessings which followed it. Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Beneath the hollow of that hand which was once so heavy upon me, I can now repose. Thou art my hiding place, I dread thee no more; nay, I dwell in thee as my habitation, and my high tower, my covert, my safety, my house. Safe in thy love, whatever trouble may be my portion, and by the mouth of Nathan thy servant thou hast declared that trouble shall be my portion, I shall yet be preserved; yea, more, so fully wilt thou deliver me that I believe thou wilt encompass me so with the arms of thy mercy, as to call forth songs of grateful praise for thy gracious interposition.
Behold, the blessedness of him whom God forgives! No wonder, then, that the psalmist adds, for this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. As much as if he had said, Surely after this thy gracious conduct towards me, all that truly love and fear thee, every one that is godly, when he hears of thy dealings with me, "will pray unto thee." Encouraged by my example, he will not keep silence as I foolishly and sinfully did, but will confess and supplicate before thee, since thou art to be "found, "and hast so wondrously shown that thou art, of all that truly seek thee, since there is the place of finding, as I lay my hand upon the victim, and look through that victim to him the promised Seed; since there is the time of finding, declared in thy word, and manifested by the secret drawing of my heart to thee by thy grace; since the unwillingness is not in thee, but in thy sinning creature to come to thee; for this shall every one that is godly pray unto thee, then, however deep the water floods may be, however fierce the torrent, and headlong the stream, they shall not even come nigh unto him, much less shall they overwhelm him. James Harrington Evans, M.A., 1785-1849.
Ver. 1. Gospel benedictions. Take the first Psalm with thirty-second, show the doctrinal and practical harmoniously blended. Or, take the first, the thirty-second, and the forty-first, and show how we go from reading the word, to feeling its power, and thence to living charitably towards men.
Ver. 1. Evangelical Blessedness.
1. The original condition of its possessor.
2. The nature of the benefit received.
3. The channel by which it came.
4. The means by which it may be obtained by us.
Ver. 1-2. The nature of sin and the modes of pardon.
This treatyse concernynge the fruytful sonnges of David the Kynge & prophete in the seuen penytencyall psalmes. Deuyded in seuen sermons was made and compyled by the ryght reuerent fader In god Juhau fyssher doctore of dyuynyte & bysshop of Rochester at the exortacyo and sterynge of the most excellet princesse Margarete contesse of Rychemont and Derby & moder to our souerayne lorde Kynge henry the VII.
(No date, but marked in the B.M. Cat. 1509. An 8 volume edition has on Title Page, An. M.D.J.A.)
David's Learning, or Way to True Happiness: in a Commentarie upon the 32 Psalme. Preached and now published by THOMAS TAYLOR, late fellow of Christ's College in Cambridge. London: 1617.
David's Teares. By SIR JOHN HAYWARD, Knight, Doctor of Lawe. London. Printed by John Bell. 1623. On Psalms VI, XXXII, and CXXX.
Meditations on Psalm XXXII. in Archbishop Leighton's Works.
In the Works of JOHN DONNE: Sermons on Psalm XXXII. Vols. II., III. Alford's Edition.
A Godly and Fruitful Exposition on the Thirty-second Psalme, the Third of the Penitentials; in A Sacred Septenarie; or, a Godly and Fruitful Exposition on the Seven Psalmes of Repentance. By Mr. ARCHIBALD SYMSON, late Pastor of the Church at Dalkeeth in Scotland.
1638.
Meditations and Disquisitions upon the 32 Psalme, in Meditations and Disquisitions upon the Seven Psalmes of David, commonly called the Penitential Psalmes. By SIR RICHARD BAKER, Knight. 1639.
Lectures on the Thirty-second Psalm. By CHARLES H. BINGHAM, B.A., Curate of Hale Magna. 1836.
Lectures on the Thirty-second Psalm, preached in Portman Chapel, Baker Street, during Lent, 1859. By the Rev. J. W. REEVE, M.A., Minister of the Chapel. 1859.
Psalms 32:2*
Ver. 1-2. See Psalms on "Ps 32:1" for further information.
Ver. 1-2. See Psalms on "Ps 32:1" for further information.
Ver. 1-2,6-7. See Psalms on "Ps 32:1" for further information.
Ver. 1-2. The nature of sin and the modes of pardon.
Ver. 1-2,6-7. See Psalms on "Ps 32:1" for further information.
Ver. 1-2,6-7. See Psalms on "Ps 32:1" for further information.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Blessed is he whose transgression is forgiven, whose sin…
Psa_32:1-7
Blessed is he whose transgression is forgiven, whose sin is covered.
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The penitential psalms
Since the time of Origen, seven of the psalms have borne the name of Penitential; namely, Psa_6:1-10; Psa_32:1-11; Psa_38:1-22; Psa_51:1-19; Psa_102:1-28; Psa_130:1-8; Psa_143:1-12. They were used in the special additional services appointed for Lent, and were selected with reference to the sprinkling of the leper seven times, and to the command to Naaman to wash himself seven times in the Jordan; or, as others say, as corresponding to the seven deadly sins. These psalms are not all expressions of contrition for personal sin; nevertheless, they all recognize sin as the source of corruption and trouble. We may find in them every element of a true repentance according to the Gospel standard. They reveal--
I. A recognition of the radical nature of sin. This is especially marked in the 51st. There we find the confession of a sinful nature as well as of sinful acts; the ever-living consciousness that God looks at the heart and not merely at the deed.
II. the feeling of the burden and sorrow of sin (Psa_6:2-3; Psa_32:3-4; Psa_38:2-10; Psa_102:9-10; Psa_51:3).
III. confession of sin. This involves our viewing the sin in the same way in which God views it.
IV. repentance further involves conduct. The prayer for pardoning grace is accompanied with the petitions, Cause me to know the way wherein I should walk, Teach me to do Thy will (Psa_143:8-10). Sinful associations are renounced, and the workers of iniquity are bidden to depart (Psa_6:8).
V. repentance issues in instruction. David, having been forgiven, says, I will instruct thee and teach thee (Psa_32:8-9). When Gods face shall be hidden from my sins, and a clean heart shall be given me, then will I teach transgressors thy ways (Psa_51:13-15).
VI. repentance issues in joy. It is the joy of forgiveness. The man is not blessed who can forget his sins; who can divert his mind from them; who can temporarily escape their consequences. Blessed is he whose transgression is forgiven. Thou forgavest the iniquity of my sin. From this point, the psalm is all joy. Thy hand was heavy upon me, but now I lean upon it, and it leads me into green pastures and folds me to a Fathers heart. I fear not the floods of great waters now. Thou art my hiding-place, Thou from whom I strove of late to hide. Thy word, sharper than any two-edged sword, pierced me with a thousand pangs; but now I hope in Thy word. I remembered Thee and was troubled; but now Thou shalt preserve me from trouble. Thou, from whose voice I fled, Thou, whose heavy hand dried up the springs of song in me, Thou shalt fence me about with songs.
VII. Repentance issues in warning. This is powerfully brought out in Psa_32:9. The bridle which restrains the beast is often its ornament. The fact is familiar that animals have a kind of pride in the gaudy trappings which are the signs of their degradation, the proofs that they cannot be appealed to on the grounds of reason and conscience. So it is often true that a sinful man is proud of his rebellion against God, and boasts of it. If he but knew it, this is his humiliation. It stamps him as a creature which does not realize its relations to God and eternity. God would gladly deal with him as a free man, on generous terms; but if he refuses the guidance of the eye, he must take up with bit and bridle. If men will not come nigh unto God, and fall in with His gracious economy, they must be sternly restrained from interfering with it. (M. R. Vincent, D. D.)
The gate to the confessional
If the world forgives, it generally vouchsafes a kind of stinging forgiveness which perpetuates the smart of the crime. It is at no pains to cover the sin. We can say of one thus forgiven, He is tolerated: tie has a new chance given him, but scarcely--he is blessed. This psalm, on the contrary, while it is one of the saddest, is at the same time one of the most joyful of the inspired lyrics. It is no less the record of a bitter, penitential sorrow, than the expression of a heart full of praise. It comes to us to-day to tell us that the worst sinner, forgiven by God, is a happy man.
I. the blessedness of forgiveness. When a shipwrecked sailor has been rescued from death, and is sitting warm and dry by the fire, his first thought, his first utterance is one of congratulation. How fortunate I am to have escaped. How thankful I am to those who saved my life. After this feeling has found vent, he will go on to tell the story of his shipwreck and of his rescue. Hence nothing could be more natural than the ordering of this psalm. David is a rescued man; and thanksgiving, and congratulation on his present security come to his lips, before he tells the story of his moral shipwreck.
1. His sin is taken away.
2. His sins are covered or hidden, and that from God; not from men. However men may comment or rail, it matters little while God says I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins.
3. He is treated as innocent. The Lord does not impute nor lay the iniquity to his charge.
II. the result of his attempts to cover his sin. Perhaps he sought to still that secret voice which was urging him to lay bare his sin, by plunging into the business of state, or into the pleasures of his court; but all in vain. When I kept silence my bones waxed old. The very seat of strength was invaded. His body suffered from the terrors of remorse. What an image is this that follows--the pressure of a strong hand, hampering all free activity. No joy in work or in study any more. The healthy competitions of business, the free play of social converse, the sweet interchanges of the household, all repressed and devitalized by this painful consciousness of guilt. What ails the man who was but lately so sparkling, so magnetic, so enthusiastic? Day and night Thy hand was heavy upon me, etc.
III. the remedy which he found. Confession. Well, you say, if God knows all about my sin, why should I confess it? God knows what you want in prayer before you ask Him, and yet you will not get it if you do not ask Him. He has conditioned forgiveness upon confession, just as He has conditioned finding upon seeking. Confession implies--
1. Viewing your sin in the same light in which God views it.
2. Renunciation.
IV. the result of its application. He first sums up the result in a single sentence: Thou forgavest the iniquity of my sin. He has a whole catalogue of joyful consequences of his confession to present to us; but he is careful to make it perfectly clear at the outset that all these consequences are linked with forgiveness. And now what a sudden change reveals itself. The tone of the last few verses has been like the sigh of the wind through the dry valleys. Now we begin to hear the running of streams. The abject penitent, moaning day and night under Gods heavy band, is transformed into a joyful singer of praises; a prophet, with a fresh lesson of Gods goodness kindling on his lips.
V. A practical lesson for our instruction. Christ bade Peter make use of his own terrible sifting to strengthen his brethren. David anticipates the lesson; and these words of his have been the text-book of penitent souls from his time to the present. I will instruct thee and teach thee in the way which thou shall go; this way of repentance and confession in which I have walked. Be not obstinate in refusing to walk therein. Heed my experience, ye who feel the pressure of Gods hand, whose moisture is turned into the drought of summer. (M. R. Vincent, D. D.)
The blessedness of forgiveness
I. reasons why such must needs be blessed whose transgressions are forgiven.
1. Because God doth pronounce them blessed.
2. Because they are delivered from the greatest evil, and that which exposes them to the greatest misery, and which alone can deprive them of eternal happiness.
3. Because they are taken into covenant with God.
(1) They are taken into Gods favour.
(2) They are taken into Gods family.
(3) They are under Gods providence.
(4) They have free access unto God in prayer.
(5) They have communion with God in all His ordinances: and thus it is with all pardoned persons, and therefore they are blessed.
4. Because they are in a better state than Adam was in his first creation.
(1) In respect of innocence.
(2) In regard of the image of God, that is repaired in all those that are pardoned.
When God forgiveth their sin, He changeth their nature; and that faith which justifieth the person doth also purify the heart (Act_15:9).
5. Because they shall be blessed.
(1) Show what the future blessedness is, which pardoned persons shall have. They shall live and take up their eternal abode in a most blessed and glorious place (Heb_13:14; Heb_11:10). They shall have most blessed and glorious company to converse with: saints, angels, the Holy Spirit, the Lord Jesus Christ in His glory, etc. They shall attain a blessed and glorious state of perfect peace and tranquillity, wealth and plenty, honour and dignity, holiness and purity, perfect happiness and glory in soul and body.
(2) Prove that pardoned sinners shall assuredly attain this future blessedness. Gods decree of predestination and election. Gods covenant and promise. The union of all pardoned persons unto Christ and His undertaking for them to bring them to eternal blessedness. The right which they have to eternal blessedness: justification; adoption; the certainty of all pardoned persons perseverance in grace unto the end.
(3) Show how this future eternal blessedness of heaven renders pardoned persons blessed here upon earth.
(1) They have a sight of their future blessedness, and the excellence of it.
(2) Their hopes of it, that they shall one day have possession of so great felicity.
(3) They have the beginnings of future blessedness here, in this life, in the work of grace, and sometimes foretastes and first-fruits of it, through the witness, seal, and earnest of the Spirit; and this renders them blessed in this life.
II. How this blessedness may be attained.
1. Some things must be believed.
(1) The doctrine of Christs satisfaction for sin.
(2) The doctrine of justification by the righteousness of Christ.
2. Some things must be done.
(1) They must get conviction of sin.
(2) They must make confession of sin.
(3) They must by faith make application of Jesus Christ.
(4) They must forsake sin.
(5) They must make supplication and earnest prayer unto God for pardoning mercy.
(6) They must forgive others. (T. Vincent, M. A.)
Sin and forgiveness
I. the solemn picture of various phases of sin.
1. The word translated transgression seems literally to signify separation, or rending apart, or departure; and hence comes to express the notion of apostasy and rebellion. So, then, here is this thought, all sin is a going away. From what? Rather the question should be--from whom? All sin is a departure from God. And that is its deepest and darkest characteristic. And it is the one that needs to be most urged, for it is the one that we are most apt to forget. The great type of all wrongdoers is in that figure of the Prodigal Son, and the essence of his fault was, first, that he selfishly demanded for his own his fathers goods; and, second, that he went away into a far country. Your sins have separated between you and God.
2. Then another aspect of the same foul thing rises before the psalmists mind. This evil which he has done, which I suppose was the sin in the matter of Bath-sheba, was not only rebellion against God, but it was, according to our version, in the second clause, a sin, by which is meant literally missing an aim.
(1) Mans chief end is to glorify God and to enjoy Him for ever; and whosoever in all his successes fails to realize that end is a failure through and through, in whatever smaller matters he may seem to himself and to others to succeed. He only strikes the target in the bulls-eye who lets his arrows be deflected by no gusts of passion, nor aimed wrong by any obliquity of vision, but with firm hand and clear eye seeks and secures the absolute conformity of his will to the Fathers will, and makes God his aim and end in all things.
(2) But there is another aspect of this same thought, and that is that every piece of evil misses its own shabby mark. A rogue is a round-about fool. No man ever gets, in doing wrong, the thing that he did the wrong for, or, if he gets it, he gets something else along with it that takes all the sweet taste out of it. All sin, big or little, is a blunder, and missing of the mark.
3. Yet another aspect of the ugly thing rises before the psalmists eye. In reference to God evil is separation and rebellion; in reference to myself, it is an error and missing of my true goal; and in reference to the straight standard and law of duty, it is, according to the last of the three words for sin in the text, iniquity, or, literally, something twisted or distorted. It is thus brought into contrast with the right line of the plain straight path in which we ought to walk. The path to God is a right line, the shortest road from earth to heaven is absolutely straight. The Czar of Russia, when railways were introduced into that country, was asked to determine the line between St. Petersburg and Moscow. He took a ruler, and drew a straight line across the map, and said, There! Our autocrat has drawn a line as straight, as the road from earth to heaven; and by the side of it are the crooked wandering ways in which we live.
II. the blessed picture of the removal of the sin. It is forgiven, covered, not imputed. The accumulation of synonyms not only sets forth various aspects of pardon, but triumphantly celebrates the completeness and certainty of the gift. As to the first, it means literally to lift and bear away a load or burden. As to the second, it means plainly enough to cover over, as one might do some foul thing, that it may no longer offend She eye or smell rank to heaven. And so a mans sin is covered over and ceases to be in evidence, as it were, before the Divine Eye that sees all things. He Himself casts a merciful veil over it and hides it from Himself. A similar idea, though with a modification in metaphor, is included in that last word, the sin is not reckoned. God does not write it down in His great book on the debit side of the mans account. And these three things, the lifting up and carrying away of the load, the covering over of the obscene and ugly thing, the non-reckoning in the account of the evil deed; these three things, taken together, do set forth before us the great and blessed truth that a mans transgressions may become, in so far as the Divine heart and the Divine dealings with him are concerned, as if non-existent.
III. the blessedness of this removal of sin.
1. The blessedness of deliverance from sullen remorse and the dreadful pangs of an accusing conscience.
2. The blessedness of a close clinging to God in peaceful trust, which will ensure security in the midst of all trials and a hiding-place against every storm. Only through forgiveness do we come into that close communion with God which ensures safety in all disasters.
3. The blessedness of a gentle guidance and of a loving obedience. Thou shalt guide me with Thine eye. No need for force, no need for bit and bridle, no need for anything but the glance of the Father, which the child delights to obey.
4. The blessedness of exuberant gladness; the joy that comes from the sorrow according to God is a joy that will last. All other delights, in their nature., are perishable. The deeper the penitence the surer the rebound into gladness. (A. Maclaren, D. D.)
Sin forgiven
I. the burden.
1. He uses three words, and each word reveals a different aspect of his comprehensive conception.
(1) He calls it his transgression. The word is significant of a breaking-loose. The figure is almost that of a horse that has broken the traces, and is bolting. The cords have been snapped. The yoke has been thrown aside. The man conceives himself as in revolt. He is a rebel, a deserter. He has broken the bands; he has discarded all discipline, and has roamed in ways of unconsidered licence.
(2) He also calls it his sin. He has deflected from the prescribed line of life. He has chosen his own end. He has missed the mark. His life has not arrived. It is characterized by failure.
(3) He also calls it his iniquity His life is marred by crookedness and deformity. Guilt has sunk into his faculties, and all of them have been twisted in a certain perversity. Such is the mans vivid consciousness of his own estate. He is a rebel of perverse inclinations, and wrenched by self-will into spiritual deformity.
2. Now, concerning this burning consciousness of personal sin, we are told the man kept silence. He invited no fellowship, either on the part of man or of God. How did such secret, silent burden affect the mans life?
(1) When I kept silence my bones waxed old through my roaring all the day long. There is a wonderful intimacy between the flesh and the spirit. To sap the forces of the one drains the energy of the other. This man, with the secret, unspoken consciousness of sin, dragged along a weary body. He was continually tired.
(2) Day and night Thy hand was heavy upon me. He moved in a condition of constant depression. He felt that the hand of the Lord was weighing upon him! That is a pathetic word. The hand of the Lord is usually a minister of succour, of lifting, of resurrection! But here the hand of the Lord is regarded as the minister of depression, and the man is held down in mental flatness and imprisonment.
(3) My moisture is turned into drought of summer. He was the victim of a dry, fierce heart No cool, cooling influences breathed through his soul. He was heated hot with burning fears.
II. the confession. The psalmist had a threefold description of sin, now he has a threefold description of its confession. I acknowledged my sin. Mine iniquity have I not hid. I confessed my transgressions. The marrow of all these pregnant phrases is that the psalmist made a clean breast of it. He hid nothing from the Lord. There was no unclean thing concealed within his tent. He opened out every secret room. He gave God all the keys. Everything was brought out and penitently acknowledged. He confessed in particulars, and not in generals. He poured out his heart before God. He emptied it as though he was emptying a vessel in which no single unclean drop was allowed to remain. His confession was made in perfect frankness and sincerity.
III. the Lords response.
1. His transgression was forgiven--lifted and carried away out of sight.
2. His sin was covered. Where sin abounds, grace doth much more abound. Grace rolls over like an immeasurable flood, and our sins are submerged beneath its mighty depths.
3. His iniquity was net imputed. Forgiven sins are never to be counted; they will not enter into the reckoning. They will not influence the Lords regard for us. In His love for us, forgiven sins are as though they had never been. Here, then, is the completeness of the freedom of the children of God. Sin forgiven! Sin covered! Sin no longer reckoned! It is not wonderful that this once tried, depressed, feverish soul, tasting now the delights of a gracious freedom, should cry out, Blessed is the man! (J. H. Jowett, M. A.)
The blessedness of pardon
In the words you have an emphatical setting forth of a great and blessed privilege and a description of the persons who shall enjoy it. We notice the three expressions, forgiven, covered, imputeth not, and the earnestness and vehemency which this repetition implies. As to the meaning, the transgressions forgiven tells of the relief from a heavy burden (Mat_11:28). The sin covered, alludes to the covering up of or removing that which is offensive out of sight (Deu_23:14). The imputeth not iniquities tells of Gods not putting them down to our account (Mat_6:12). The object of pardon is described under the various terms of iniquity, transgressions, sin. And the earnestness of the psalmist is because he himself has known the blessedness of Gods forgiveness. The doctrine of the text is, therefore--That a great degree of our blessedness lies in our obtaining the pardon of our sins by Jesus Christ.
I. the necessity that lies upon us to seek this pardon.
1. We all have a reasonable nature, and this implies a conscience, for a man can reflect upon his own actions.
2. But conscience implies a law by which good and evil are distinguished.
3. Law implies a sanction or confirmation by penalties and rewards (Deu_30:15; Psa_7:11-13).
4. Such sanction implies a judge who will take cognizance of our conduct in regard to the law. The heathen knew this (Rom_1:32). Providence showed it (Rom_1:18). And we are to expect the coming of such judge (Act_10:42-43; Act_3:19-21).
5. A judge implies a judgment day, or some time when his justice must have solemn trial, when he will reckon with the guilty (Heb_9:27; Act_24:25; Act_17:31).
6. This implies the condemnation of the guilty, unless God set up another court for their relief. For man is utterly unable to fulfil the law (Rom_8:1). The law is weak through the flesh.
7. This God hath done in Christ and the Gospel. It is not a ease of forgiveness as between man and man, but there must be satisfaction to Divine justice. Therefore Christ hath died (Gal_4:5; Rom_3:25-26).
8. This being done conveniently to Gods honour, we must sue out our pardon with respect to both covenants--that of nature, and that in Christ. We must bring a true repentance (1Jn_1:9; 1Co_11:31). And we must thankfully accept the Lords grace that offers pardon to us.
II. our misery without this pardon.
1. We must bear the heavy burden of our sin (Psa_38:4; Gen_4:13; Pro_18:14).
2. Sin renders us odious in the sight of God (Pro_13:5). Sin is loathsome. And the sinner is so, to God, to the righteous, to the indifferent, to other wicked men, and to himself (Psa_32:3).
3. Sin is a debt that binds the soul to everlasting punishment (Luk_12:59). How blessed, then, must be he unto whom the Lord imputeth not iniquity.
III. the consequent benefits of this pardon.
1. It restores us to God (Psa_130:4).
2. It lays a foundation for solid peace and comfort in our own souls.
3. We are now capable of eternal life.
IV. the application.
1. Let us bless God for the Gospel. Think of the darkness of the heathen world on this matter (Mic_6:7). And the Jews also (Heb_9:9).
2. Let us put in for a share of this blessedness. Pray day by day for it. Christians as well as others. (T. Manton.)
Persuasions to seek after the blessedness of pardon
I. till you are pardoned you are never blessed. IS he happy who is condemned to die, although he hath plentiful allowance till the day of his execution? So neither can earthly good make the sinner blessed.
II. nothing else but pardon will serve our turn, Forbearance on Gods part will not, for forbearance from punishment does not dissolve the obligation to punish. Respite is not pardon. Nor, either, forgetfulness on our part. They are not happy that have the least trouble, but they that have the least cause. A benumbed conscience cannot challenge this blessedness. God hath neither forgiven nor covered their sin.
III. the evils which forgiveness frees us from and the good which depends upon it.
1. The evils. Guilt, and therefore punishment.
2. The good. You cannot enjoy God till you are forgiven.
IV. what must be done that we may be capable of this blessed privilege.
1. For our first entrance into it.
(1) We must have repentance and faith (Act_10:43; Act_11:33; Luk_24:47). Repentance respects God, to whom we return: faith, Christ, by whom we return. And these are necessary for the glory of God. It is not fitting that pardon and life should be bad without any conditions. And they are necessary, too, for our comfort.
2. For our continuance in it. The first truths are gone over again and again; and there is a new obedience (1Jn_1:7). And there is daily prayer.
3. For the recovery out of grievous lapses and falls.
In them there is required a particular and express repentance; and repentance and faith must be carried with respect to those four things that are in sin: culpa, the fault, reatus, the guilt, maeula, the stain and blot, and poena, the punishment.
1. For the fault in the transgression of the law, or the criminal action. See that the fault be not continued; relapses are very dangerous. A bone often broken in the same place is hardly set again. Gods children are in danger of this before the breach be well made up, or the orifice of the wound be soundly closed; as Lot doubled his incest, and Samson goes in again and again to Delilah.
2. The guilt continues till serious and solemn repentance, and humiliation before God, and suing out our pardon in Christs name. There must be a solemn humbling for the sin, and then God will forgive us. Suppose a man forbear the act, and never commit it more (as Judah forbore the act, after he had committed incest with Tamar, but it seems he repented not till she showed him the bracelets and the staff); yet with serious remorse we must beg our peace humbly upon the account of our Mediator. Therefore something must be done to take away the guilt.
3. There is the blot or evil inclination to sin again. A brand that hath been in the fire is more apt to take fire again; the evil influences of the sin continue. Now the root of sin must be mortified, it is not enough to forbear or confess a sin, but we must pull out the core of the distemper before all will be well.
4. There is the punishment. It will not be eternal. We are delivered from that. But there may be temporary evils (Psa_89:32-33). What, then, is our business? Humbly to deprecate these judgments. Lord, correct me not in Thine anger, etc. (T. Manton.)
True blessedness
There is a history of India, which was written by a man who never left his native land, nor set eye or foot on that distant shore; and yet, strange as it may appear, it is said to be the best work on the subject, presenting the most graphic pictures of its oriental scenery, the most satisfactory history of its conquests and its conquerors, the best account of the manners, and customs, and habits of its people, with their variety of races, and tongues, and castes, and religions. In some such way the beauties of Christianity have been portrayed; the pictures being not so much, or rather not at all, a transcript of the artists feelings--what his own eyes have seen and his own heart has felt--not the expression of a Christians experience, but the triumphs of a poets fancy. And so the preacher may, after all, be but a painter, and saving others, he may be himself a castaway. A man who can go to the pulpit, or a man who can stand on the level of other men, and say, Arise, for I have seen the land, and behold it is very good, can speak with a point and a power which no fancy or genius can bestow. Such was the position of the man who expressed the sentiment of my text. The world has seen few poets like the royal psalmist; yet here is not a flight of the poets fancy, but the expression of a good mans experience. The blessedness of my text is not a thing that David fancied; it is a thing that David felt. And he gained this blessedness by going to God for it, confessing his sin and finding forgiveness. He went as the prodigal, saying, I have sinned, and he gratefully acknowledges, Thou forgavest the iniquity of my sin.
I. this blessedness is attainable by us now. Sin is a terrible thing, for it incurs the wrath of God. Mans wrath can do but little in his favour either. A few feet of earth above our heads, and what is the worlds smile or frown then? But Gods wrath and favour are very different things. They stretch on into and throughout eternity. How blessed, then, must be His favour, how terrible His wrath! But, with His favour, what need we fear?
II. the extent of this blessedness. Transgression forgiven, sin covered, iniquity not imputed. How is all this accomplished? Not in the way of the unjust steward, by making a composition, as merchants do. God demands all. ,And yet we are saved. Christ paid the penalty, and thus man is saved the punishment. This is the very palladium and pillar of the believers peace. All is forgiven, all covered.
III. blessedness is what we all seek after, and it is found here. This alone is true blessedness. Nothing else is worthy of the name of happiness. I know as well as you do, that there is a kind of happiness in sin; I know as well as you do, that without a sense of forgiveness there is a kind of pleasure a man or woman may enjoy; but do you call that happiness? I do not. Do you call that insect happy, that in ever-lessening circles goes round and round the candle, till it plunge and perish in the flame? I have read of children that with merry glee, add light feet, and buoyant laughter, chased each other upon the sinking deck, when brave men had stripped to swim, and cowards lay down to die. Call ye them happy? Happy! I said of laughter, It is madness; and of mirth, What doeth it? But the blessedness told of in our text, that never fades. (S. Guthrie, D. D.)
A song of a saved soul
I. here is a man painting a picture of the evil which had been his curse. When a man has been rescued from hell, he speaks in no mincing fashion of its horrors.
1. Transgression signifies departure, the dissolving of a union, apostasy.
2. Sin means literally an error, missing an aim. Not only had he rebelled against God, but he had fatally missed the mark to which his whole effort and energy should have been directed. A man never gets what he hoped for by doing wrong; or, if he seems to do so, he gets something more that spoils it all. He pursues after the fleeing form that seems so fair, and, when he reaches her side and lifts her veil, eager to embrace the temptress, a hideous skeleton grins and gibbers at him.
3. Iniquity, literally, is something twisted or distorted--warped from the straight line of right. All sin is a turning aside, a going out of the way, an entrance on by-paths which can never be safe.
II. here is a man pointing out the wretchedness which his sin and silence concerning it had entailed upon him (Psa_32:3-4). A. weird picture, a realistic illustration of the misery of unrepentant remorse. Be sure your sin will find you out; and what a finding out it is! The sinner expected to conjure up flowers: he has conjured up serpents; he expected thrills of pleasure: he has felt shocks of pain; he expected to find peace: he has let slip the dogs of war; he hoped to find liberty: he has drawn a heavy chain about his life.
1. Sin always means misery. It is like the poison-tree in travellers stories: tempting weary men to rest beneath its thick foliage, and insinuating death into the limbs that relax in the fatal coolness of its shade. It is like the apples of Sodom: fair to look upon, but turning to acrid ashes on the unwary lips.
2. Sin of itself is bad enough, but sin unconfessed is hell on earth. Better confess the deed than allow it to darken your souls windows, harden your heart, and spread its contagion throughout your being.
III. here is a man revealing the path which led to the throne of divine forgiveness (Psa_32:5). Thank Heaven that there is such a path, and that it is accessible to every sin-damaged life. That path has been provided by a loving God; it is the path of repentance, the Kings highway. Have we trodden that path? Have we responded to the summons of Gods Nathan, as he has poured the light divine upon our eyes?
IV. here is a man proclaiming the mastery and removal of his sin by Gods great grace (Psa_32:1-2). The three words he employs are delightfully expressive.
1. Forgiveness means literally the bearing away of a load. Sin is like the burden on the pilgrims back in the Immortal Allegory. It crushes the soul, weakens the life, pampers the spirit. But the grace of God causes the burden to fall from the soul, emancipates it from the crushing load.
2. Covered means the interment of the evil thing. It is a nuisance, an annoyance, an eyesore, a foul, disgusting thing. So God digs a grave for it, and buries it out of sight.
3. Not to impute means that our wickedness is no longer chargeable to us. God will be silent concerning it. The account is settled
V. here is a man exulting in the blessedness which his forgiveness had secured to him. O the blessedness of the saved one, he shouts. The words are a burst of thankful rapture. His very soul dances for joy; and no wonder: the change in himself was so very real, the transition so marvellous. It was a passage from death unto life, from winter to summer, from darkness to light, from hell to heaven; the gnawings of conscience exchanged for the peace of God, his sullen silence giving place to spontaneous, irrepressible and hearty song, his very self becoming rejuvenated. Surely, such a change must mean blessedness! (Joseph Pearce.)
The pardon of sin
I. the nature of pardon.
1. The being and inherency of sin is not taken away. Though not imputed, yet it is inherent in us. Remission and sanctification are distinct acts, and wrought in a distinct manner.
2. The nature of sin is not taken away. It is not a change of the native malice of the sin, but a non-imputation of it to the offender.
3. The demerit of sin is not taken away. Pardon frees us from actual condemnation, but not, as considered in our own persons, from the desert of condemnation.
4. The guilt of sin, or obligation to punishment, is taken away by pardon.
II. the author of pardon--God.
1. It is His act. Tis an offended God who is a forgiving God; that God whose name thou hast profaned, whose patience thou hast abused, whose laws thou hast violated, whose mercy thou hast slighted, whose justice thou hast dared, and whose glory thou hast stained.
2. He only can do it. Forgiveness belongs to God as--
(1) Proprietor. He has a greater right to us than we have to ourselves.
(2) Sovereign, He is Lord over us, as we are His creatures.
(3) Governor of us, as we are parts of the world.
3. It is an act of His mercy. Not our merit. Though there be a conditional connection between pardon and repentance and faith, yet there is no meritorious connection ariseth from the nature of those graces, but remission flows from the gracious indulgence of the promise.
4. It is the act of His justice. There is a composition of Judge and Father in this act: free grace on Gods part, but justice upon the account of Christ.
5. It is the act of His power. It is a greater work to forgive, than to prevent the commission of sin; as it is a greater work to raise a dead man than to cure a sick man: one is a work of art, the other belongs only to Omnipotence.
III. the manner of it.
1. On Gods part, by Christ.
(1) By His death.
(2) By His resurrection.
2. On our part, by faith. This is as necessary in an instrumental way, as Christ in a meritorious way (Act_26:18).
3. This forgiveness shows--
(1) Gods willingness to pardon.
(2) The certainty of forgiveness.
(3) The extent of It (Joh_1:29).
(4) The continuance of it.
(5) The worth of it (Act_20:28).
IV. extensiveness, fulness, or perfectness of pardon.
1. Perfect in respect of state. God retains no hatred against a pardoned person. He never imputes sin formally, because he no more remembers it, though virtually he may, to aggravate the offence a believer hath fallen into after his justification. So Job possessed the sins of his youth. And Christ tacitly put Peter in remembrance of iris denial of Him. The grant is complete here, though all the fruits of remission are not enjoyed till the day of judgment, and therefore in Scripture sin is said then to be forgiven. Tis a question whether believers sins will be mentioned at the day of judgment.
2. In respect of the objects. Sinful nature, sinful habits, sinful dispositions, pardoned at once, though never so heinous for quality or quantity.
3. In respect of duration (Col_2:14-15).
V. the effect of pardon.
1. The greatest evil is taken away, and the dreadful consequences of it.
2. The greatest blessings are conferred.
(1) The favour of God.
(2) Access to God.
(3) Peace of conscience.
(4) It sweetens all mercies.
(5) It sweetens all afflictions. Uses--
1. An unpardoned man is a miserable man.
(1) There must either be pardon or punishment.
(2) You can call nothing an act of Gods love towards you, while you remain unpardoned.
(3) All the time thou livest unpardoned, thy debts mount the higher.
(4) It is that God who would have pardoned thee if thou wouldst have accepted of it, who will condemn thee if thou dost utterly refuse it.
2. Pardon of sin may make thee hope for all other blessings.
(1) If once pardoned, thou wilt be always pardoned.
(2) Thou art above the reach of all accusations.
(3) There will be a solemn justification of thee at the last day.
(4) Faith doth interest us in this, though it be weak.
3. Consider whether your sins are pardoned. The true signs are--
(1) Sincerity in our walk.
(2) Mourning for sin.
(3) Fearfulness of sin.
(4) Sanctification.
(5) Forgiving others.
(6) Affectionate love to God and Christ. (S. Charnock, B. D.)
The blessedness of forgiveness
I. it drives away all misery.
1. The wrath of God.
2. The curse of the law.
3. An accusing conscience.
4. The fear of death.
5. The awfulness of eternity.
II. it brings is all joys.
1. Filial contemplation of God.
2. Happy communion with God.
3. Bright views of Providence.
4. Alleviation in sickness.
5. Comfort in death.
6. Acquittal at the judgment bar.
7. Glory throughout eternity. (H. Law, M. A.)
Pardon of sin the only true means to happiness
We must every one herein place our happiness, even in Gods pardoning sin, and accordingly set our hearts and affections upon it, longing after this assurance above all things in the world. If a malefactor were condemned, and at the place of execution, what is it that would make him happy? What wisheth he above the world? only a pardon from his Prince: gold and silver, hinds and honours, can do him no good; only a pardon is the most welcome thing in the world. This is every mans case--we are traitors and rebels to God, our sins have proclaimed us rebels through heaven and earth, the law hath condemned us, we are going on to execution, and every day nearer than other, wherein then ought we to place our happiness, if we well weighed our estate, but in a gracious and free pardon? We would strive for pardon as for life and death. Miserable men they be, that place their felicity in anything else. For consider, that notwithstanding--
1. The greatest part of men place their happiness in wealth, pleasure, honour; and these carry all their hearts: yet--
(1) This is an earthly and sensual, and far from Christian happiness, which cannot leave a man unhappy in the end, as all these do.
(2) The most wicked ones that the world hath had have enjoyed the greatest outward prosperity.
(3) The most dear servants of God have been strangers in the world, and met with the strangest entertainment.
(4) Those whose portion hath been outwardly most prosperous, yet never thought themselves happy out of Gods mercy pardoning sin. An example in David: lie had riches, honour, pleasure, a crown, kingdom, subjects, treasures, but did he place his felicity in these things? No, but in the forgiveness and covering of sins; in whose steps we must tread.
(5) He that would build a firm house, must lay a sure foundation, and wilt thou lay the foundation of thy happiness in the dust? Lay it in wealth, they have wings; and when they fly away, so doth thy happiness: why dost thou trust a fugitive servant? Lay it in pleasures, it will end in sorrow; and the apostle faith, it makes a man as corpse living, dead while he liveth. Lay it in honour, what a vanishing thing is that, like the footsteps of a ship in the sea, carried with a strong gale? Yea, lay it anywhere but in God and His assured mercies, it will prove a tottering happiness, and the fall of such a happy man shall be great.
2. Others think themselves most happy in the committing of sin, and practice of their iniquity; and these are most miserable captives to the devil, so far from thinking their happiness to stand in the pardon of sin, as that they place it in the practice of it. Hence it is that monsters of men, devils incarnate, profess to swear, quarrel, drink, riot, and take them the greatest enemies to their happiness, that would help to pull them out of the snares of the devil. I would know what other happiness the devil hath, than incessantly to sin against God, and draw so many as he can into his own damnation; which express image he hath stamped on numbers, marked to destruction. (T. Taylor, D,D.)
The not imputing of sin
The Lord imputes not, that is, the Spirit of the Lord, the Lord the Spirit, the Holy Ghost, suffers not me to impute to myself those sins, which I have truly repented. The over-tenderness of a bruised and a faint conscience may impute sin to itself when it is discharged, and a seared and obdurate conscience may impute none when it abounds; if the Holy Ghost work, he rectifies both; and if God do inflict punishments after our repentance and the seals of our reconciliation, yet He suffers us not to impute those sins to ourselves, or to repute those corrections, punishments, as though He had not forgiven them, or as though He came to an execution after a pardon, but that they are laid upon us medicinally, and by way of prevention, and precaution against his future displeasure. This is that peace of conscience, when there is not one sword drawn: this is that meridional brightness of the conscience, when there is not one cloud in our sky. I shall not hope that original sin shall not be imputed, but fear that actual sin may; not hope that my dumb sins shall not, but my crying sins may; not hope that my apparent sins, which have therefore induced in me a particular sense of them, shall not, but my secret sins, sins that I am not able to return and represent to mine own memory, may: for this non imputabit hath no limitation; God shall suffer the conscience thus rectified to terrify itself with nothing. (John Donne, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain Psalms 32
Psalms 32
ONE must have a dull ear not to hear the voice of personal experience in this psalm. It throbs with emotion, and is a burst of rapture from a heart tasting the sweetness of the new joy of forgiveness. It is hard to believe that the speaker is but a personification of the nation, and the difficulty is recognised by Cheeses concession that we have here "principally, though not exclusively, a national psalm." The old opinion that it records Davids experience in the dark time when, for a whole year, he lived impenitent after his great sin of sense, and was then broken down by Nathans message and restored to peace through pardon following swiftly on penitence, is still defensible, and gives a fit setting for this gem. Whoever was the singer, his song goes deep down to permanent realities in conscience and in mens relations to God, and therefore is not for an age, but for all time. Across the dim waste of years, we hear this man speaking our sins, our penitence, our joy; and the antique words are as fresh, and fit as close to our experiences, as if they had been welled up from a living heart today. The theme is the way of forgiveness and its blessedness; and this is set forth in two parts; the first (Psa_32:1-5) a leaf from the psalmists autobiography, the second (Psa_32:6-11) the generalisation of individual experience and its application to others. In each part the prevailing division of verses is into strophes of two, each containing two members, but with some irregularity.
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The page from the psalmists confessions (Psa_32:1-5) begins with a burst of rapturous thankfulness for the joy of forgiveness (Psa_32:1-2), passes to paint in dark colours the misery of sullen impenitence (Psa_32:3-4), and then, in one longer verse, tells with glad wonder how sudden and complete was the transition to the joy of forgiveness by the way of penitence. It is a chart of one mans path from the depths to the heights, and avails to guide all.
The psalmist begins abruptly with an exclamation (Oh, the blessedness, etc.). His new joy wells up irrepressibly. To think that he who had gone so far down in the mire, and had locked his lips in silence for so long, should find himself so blessed! Joy so exuberant cannot content itself with one statement of its grounds. It runs over in synonyms for sin and its forgiveness, which are not feeble tautology. The heart is too full to be emptied at one outpouring, and though all the clauses describe the same things, they do so with differences. This is true with regard to the words both for sin and for pardon. The three designations of the former present three aspects of its hideousness. The first, rendered ("transgression,") conceives of it as rebellion against rightful authority, not merely breach of an impersonal law, but breaking away from a rightful king. The second ("sin") describes it as missing a mark. What is in regard to God rebellion is in regard to myself missing the aim, whether that aim be considered as that which a man is, by his very make and relations, intended to be and do, or as that which he proposes to himself by his act. All sin tragically fails to hit the mark in both these senses. It, is a failure as to reaching the ideal of conduct, "the chief end of man," and not less so as to winning the satisfaction sought by the deed. It keeps the word of promise to the ear, and breaks it to the hope, ever luring by lying offers; and if it gives the poor delights which it holds out, it ever adds something that embitters them like spirits of wine methylated and made undrinkable. It is always a blunder to do wrong. The last synonym ("iniquity") means crookedness or distortion, and seems to embody the same idea as our words "right" and "wrong," namely the contrast between the straight line of duty and the contorted lines drawn by sinful hands. What runs parallel with law is right; what diverges is wrong. The three expressions for pardon are also eloquent in their variety. The first word means taken away or lifted off, as a burden from aching shoulders. It implies more than holding back penal consequences; it is the removal of sin itself, and that not merely in the multitudinousness of its manifestations in act, but in the depth of its inward source. This is the metaphor which Bunyan has made so familiar by his picture of the pilgrim losing his load at the cross. The second ("covered") paints pardon as Gods shrouding the foul thing from His pure eyes, so that His action is no longer determined by its existence. The third describes forgiveness as Gods not reckoning a mans sin to him, in which expression hovers some allusion to cancelling a debt. The clause "in whose spirit is no guile" is best taken as a conditional one, pointing to sincerity which confesses guilt as a condition of pardon. But the alternative construction as a continuation of the description of the forgiven man is quite possible; and if thus understood, the crowning blessing of pardon is set forth as being the liberation of the forgiven spirit from all "guile" or evil. Gods kiss of forgiveness sucks the poison from the wound.
Retrospect of the dismal depth from which it has climbed is natural to a soul sunning itself on high. Therefore on the overflowing description of present blessedness follows a shuddering glance downwards to past unrest. Sullen silence caused the one; frank acknowledgment brought the other. He who will not speak his sin to God has to groan. A dumb conscience often makes a loud-voiced pain. This mans sin had indeed missed its aim; for it had brought about three things: rotting bones (which may be but a strong metaphor or may be a physical fact), the consciousness of Gods displeasure dimly felt as if a great hand were pressing him down, and the drying up of the sap of his life, as if the fierce heat of summer had burned the marrow in his bones. These were the fruits of pleasant sin, and by reason of them many a moan broke from his locked lips. Stolid indifference may delay remorse, but its serpent fang strikes soon or later, and then strength and joy die. The Selah indicates a swell or prolongation of the accompaniment, to emphasise this terrible picture of a soul gnawing itself.
The abrupt turn to description of the opposite disposition in Psa_32:5 suggests a sudden gush of penitence. As at a bound, the soul passes from dreary remorse. The break with the former self is complete, and effected in one wrench. Some things are best done by degrees; and some. of which forsaking sin is one, are best done quickly. And as swift as the resolve to crave pardon, so swift is the answer giving it, We are reminded of that gospel compressed into a verse, "David said unto Nathan, I have sinned against the Lord. And Nathan said unto David, The Lord also hath put away thy sin." Again the three designations of sin are employed, though in different order; and the act of confession is thrice mentioned, as that of forgiveness was. The fulness and immediateness of pardon are emphatically given by the double epithet "the iniquity of thy sin" and by the representation that it follows the resolve to confess, and does not wait for the act. The Divine love is so eager to forgive that it tarries not for actual confession, but anticipates it, as the father interrupts the prodigals acknowledgment with gifts and welcome. The Selah at the end of Psa_32:5 is as triumphant as that at the close of Psa_32:4 had been sad. It parts the autobiographical section from the more general one which follows.
In the second part the solitary soul translates its experience into exhortations for all, and wooes men to follow on the same path, by setting forth in rich variety the joys of pardon. The exhortation first dwells on the positive blessings associated with penitence (Psa_32:6-7), and next on the degradation and sorrow involved in obstinate hardheartedness (Psa_32:8-10). The natural impulse of him who has known both is to beseech others to share his happy experience, and the psalmists course of thought obeys that impulse, for the future "shall pray" (R.V.) is better regarded as hortatory "let pray because of this" does not express the contents of the petitions, but their reason. The manifestation of God as infinitely ready to forgive should hearten to prayer; and since Gods beloved need forgiveness day by day, even though they may not have fallen into such gross sin as this psalmist, there is no incongruity in the exhortation being addressed to them. "He that is washed" still needs that feet fouled in muddy ways should be cleansed. Every time of seeking by such prayer is a "time of finding"; but the phrase implies that there is a time of not finding, and, in its very graciousness, is heavy with warning against delay. With forgiveness comes security. The penitent, praying, pardoned man is set as on a rock islet in the midst of floods, whether these be conceived of as temptation to sin or as calamities. The hortatory tone is broken in Psa_32:7 by the recurrence of the personal element, since the singers heart was too full for silence; but there is no real interruption, for the joyous utterance of ones own faith is often the most winning persuasive, and a devout man can scarcely hold out to others the sweetness of finding God without at the same time tasting what he offers. Unless he does, his words will ring unreal. "Thou art a shelter for me" (same word as in Psa_27:5; Psa_31:20), is the utterance of trust; and the emphasis is on "my." To hide in God is to be "preserved from trouble," not in the sense of being exempt, but in that of not being overwhelmed, as the beautiful last clause of Psa_32:7 shows, in which "shouts of deliverance" from trouble which had pressed are represented by a bold. but not harsh, metaphor as ringing the psalmist round. The air is filled with jubilant voices, the echoes of his own. The word rendered "songs" or preferably "shouts" is unusual, and its consonants repeat the last three of the preceding word ("shalt preserve me"). These peculiarities have led to the suggestion that we have in it a "dittograph." If so, the remaining words of the last clause would read, "Thou wilt compass me about with deliverance," which would be a perfectly appropriate expression. But probably the similarity of letters is a play upon words, of which we have another example in the preceding clause where the consonants of the word for "trouble," reappear in their order in the verb "wilt preserve." The shout of joy is caught up by the Selah.
But now the tone changes into solemn warning against obstinate disregard of Gods leading. It is usual to suppose that the psalmist still speaks, but surely "I will counsel thee, with mine eye upon thee," does not fit human lips. It is to be observed, too, that in Psa_32:8 a single person is addressed, who is most naturally taken to be the same as he who spoke his individual faith in Psa_32:7. In other words, the psalmists confidence evokes a Divine response, and that brief interchange of clinging trust and answering promise stands in the midst of the appeal to men, which it scarcely interrupts. Psa_32:9 may either be regarded as the continuance of the Divine voice, or perhaps better, as the resumption by the psalmist of his hortatory address. Gods direction as to duty and protection in peril are both included in the promise of Psa_32:8. With His eye upon His servant, He will show him the way, and will keep him ever in sight as he travels on it. The beautiful meaning of the A.V., that God guides with a glance those who dwell near enough to Him to see His look, is scarcely contained in the words, though it is true that the sense of pardon binds men to Him in such sweet bonds that they are eager to catch the faintest indications of His will. and "His looks command, His lightest words are spells."
Psa_32:9-10, are a warning against brutish obstinacy. The former verse has difficulties in de tail, but its drift is plain. It contrasts the gracious guidance which avails for those made docile by forgiveness and trust with the harsh constraint which must curb and coerce mulish natures. The only things which such understand are bits and bridles. They will not come near to God without such rough outward constraint, any more than an unbroken horse will approach a man unless dragged by a halter. That untamableness except by force is the reason why "many sorrows" must strike "the wicked." If these are here compared to "bit" and "bridle," they are meant to drive to God, and are therefore regarded as being such mercies as the obstinate are capable of receiving. Obedience extorted by force is no obedience, but approach to God compelled by sorrows that restrain unbridled license of tempers and of sense is accepted as a real approach and then is purged into access with confidence. They who are at first driven are afterwards drawn, and taught to know no delight so great as that of coming and keeping near God.
The antithesis of "wicked" and "he that trusteth in Jehovah" is significant as teaching that faith is the true opposite of sinfulness. Not less full of meaning is the sequence of trust, righteousness, and uprightness of heart in Psa_32:10-11. Faith leads to righteousness, and they are upright, not who have never fallen, but who have been raised from their fall by pardon. The psalmist had thought of himself as compassed with shouts of deliverance. Another circle is cast round him and all who, with him, trust Jehovah. A ring of mercies, like a fiery wall, surrounds the pardoned, faithful soul, without a break through which a real evil can creep. Therefore the encompassing songs of deliverance are continuous as the mercies which they hymn, and in the centre of that double circle the soul sits secure and thankful.
The psalm ends with a joyful summons to general joy. All share in the solitary souls exultation. The depth of penitence measures the height of gladness. The breath that was spent in "roaring all the day long" is used for shouts of deliverance. Every tear sparkles like a diamond in the sunshine of pardon, and he who begins with the lowly cry for forgiveness will end with lofty songs of joy and be made, by Gods guidance and Spirit, righteous and upright in heart.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain “This is the second of the seven penitential psalms,…
INTRODUCTION
“This is the second of the seven penitential psalms, as they are called, which, says Selnecker, ‘St. Augustine used often to read with weeping heart and eyes, and which before his death he had written on the wall over against his sick-bed, that he might exercise himself therein, and find comfort therein in his sickness.’ St. Augustine’s own words, ‘Intelligentia prima, est ut te noris peccatorem,’ might stand as its motto. There can be little doubt that this psalm was composed after Nathan came to David. Psalms 51 was the confession of his sin and the prayer for forgiveness. This psalm is the record of the confession made and the forgiveness obtained, and the conscious blessedness of his position as a son restored to his Father’s house. There was a shelter for him there now,—‘Thou art my hiding-place.’ There was joy and gladness on his return,—‘Thou shalt compass me about with songs of deliverance.’ And here he carries out the resolve of Psalms 51. ‘Then will I teach transgressors Thy way, and sinners shall be converted unto Thee.’ The instruction of the psalm may be summed up in the words of Pro_28:18, or in those of 1Jn_1:8-9.”—Perowne.
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THE BLESSEDNESS OF THE FORGIVEN
(Psa_32:1-7.)
I. Declared as a doctrine (Psa_32:1-2). We are taught here—
1. That sin is the real cause of all unhappiness. As Milton grandly sings:
“Disproportioned sin
Jarred against nature’s chime, and with harsh din
Broke the fair music that all creatures made
To their great God.”
2. That the removal of sin is the gracious act of God (Exo_34:7; Isa_43:25; 1Jn_1:8-9). Psa_32:1. Manton says that it is here as in law, when “many words of like import and significance are heaped up and put together to make the deed and legal instrument more complete and perfect.” The group of words is the same as in Exo_34:7 and Psa_51:5-6. Though dark, they show the better the brightness of God’s love (Rom_3:20-21). First, sin is branded as “transgression,” i.e. revolt, open and daring defection from God’s covenant (Isa_1:2; Isa_42:25; Jer_52:13; Amo_4:4; cf. 1Ki_12:19). In this form sin is said to be forgiven, lit. “taken away.” Like a burden, it is lifted off the soul. Like the sins laid on the scape-goat, it is carried away into the wilderness (cf. Lev_16:21; Joh_1:29). Next, sin is described as “a coming short of the mark.” Righteousness is the true end of man, and sin is the missing of that end. This is not from mere weakness, but is the result of moral obliquity and wilfulness. In this form, sin is said to be “covered.” It is put out of sight, as by the blood sprinkled over the mercy-seat (Exo_25:21; Lev_8:14-15); and the sinner is treated as if he had not sinned (Psa_85:2; Isa_38:17; Isa_44:22; 1Jn_1:7).
Lastly, sin is regarded as “iniquity,” a twisting and perversion of the will from the right way,—wrong-doing which not only includes guilt but punishment. In this aspect sin is said not to be reckoned. The best comment here is in the words of St. Paul (Rom_4:6):“Even as David also describeth the blessedness of the man unto whom God imputeth righteousness, without works, saying, ‘Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.’ ”
3. That the removal of sin is wrought by God in such a way as to secure the highest blessedness of man. “Oh! the blessings, oh! the happiness of the man!” Not only is guilt removed, but the heart is renewed. “No guile,” no falseness, either to himself or to God. “The man whose transgression is forgiven, whose sin is hidden—God having cast it as a millstone into the depths of the sea,—whose iniquity and perversion is not reckoned to his account, and whose guile—the deceitful and desperately wicked heart—is annihilated, being emptied of sin, and filled with righteousness, is necessarily a happy man.”—Adam Clarke. “What can be heavy to that man who is eased of the intolerable burden of sin? How animated was that saying of Luther, ‘Smite, Lord, smite, for Thou hast absolved me from my sins!’ ”—Leighton.
II. Illustrated as a fact (Psa_32:3-5). David here speaks of himself. “He had long struggled with the sense of his sin, had long been crushed to the earth with his burden, because he would not humble himself before God; but God had given him again the heart of a child. He had gone to his Father with the penitent confession, ‘I have sinned;’ and, as in the parable, the Father’s heart moved towards his prodigal son when he was yet a long way off, so David found that his Father was ready to forgive. ‘I said, I will confess,’ and ‘Thou tookest away the guilt of my sin.’ ”—Perowne.
1. First picture. The misery of the man who criminally delays confession (Psa_32:3-4). These striking words show that the misery was great. Body and soul suffered. The pain was exhausting, and compelled loud and passionate complaints. Constant. It lasted as long as he kept silence. The struggle with conscience was fearful. Neither day nor night was there relief. It was as if the fires of hell were already kindled, consuming his strength, and drying up the springs of his being. Irremediable. There was no remedy, for the misery was caused by his own sin, and continued by his obstinate alienation from God. Every effort that he made to better himself, so long as he refused to humble his heart before God by confession, only aggravated his pain. The wrath of God abideth on the sinner till he flies to Christ. “Thy hand was heavy upon me.” “That hand which when pressing is so heavy, when raising is so sweet and powerful (Psa_37:24), and when scattering its blessings so full and so ample (Psa_104:28; Psa_145:16). He would not at first be humbled by the confession of his iniquity, and therefore he is humbled by the weight of the hand of God. Oh! powerful hand! beyond all comparison more grievous than any other hand to press down, and more powerful to raise up. He who suppresses his sins without confessing them,
‘Conceals an inward wound, and burns with secret fire.’
Under the appearance of sparing, he is indeed cruel to himself. It may perhaps occasion more present pain to draw out the point of the weapon that sticks in the flesh, but to neglect it will occasion greater danger and more future torment.”—Leighton.
2. Second picture. The blessedness of the man who frankly confesses his sins to God (Psa_32:5). Here is the end of the struggle—confession, and so forgiveness and peace.
Confession must be made to God. “Unto Thee.” The sin is against Him. To Him we must answer. He only can forgive. We need neither priest nor angel to mediate. God Himself “receiveth sinners.”
Confession must be frank and full. “I acknowledge my sin.” It is honourable to God and good for us that there should be a complete unburdening of the heart. There has been too much of extenuating, excusing, and hiding. Now, nothing should be kept back. Sin is before the soul as it is before God. The hard, sullen “keeping silence” is at end. There is now frank, open, ingenious confession.
What a blessed change! It is like passing from darkness to open day. It is like coming out from the concealment and foulness of a dungeon to the presence of a merciful judge. And the response is immediate (Psa_32:5). The confession and the taking away are simultaneous. “Oh! admirable clemency. It requires nothing but that the offender should plead guilty, and this, not that it may more freely punish, but more liberally forgive. He requires that we should condemn ourselves, that so He may absolve us.”—Leighton. “Thou forgavest.” “But that should not end the matter. Because of the Lord’s mercy, nay, rather all the more on that very account, our sins should be still remembered. So it was with David. So it was with Paul, who, long after he had obtained mercy, continued to be exercised deeply about his sin, which was ever before him. So let it be with you, Oh, poor sinner! I call upon you, whatever and whosoever you are, to see your sin now, to embrace your Saviour now. You have sin enough upon your conscience now. Confess now. Believe now. But I call upon you, believing now, not lightly or hastily to dismiss the matter from your thoughts. Ponder your sin. Consider it in all its bearings. Be seeking ever, as it is ever before you, to get deeper, more searching, more humbling views of its exceeding sinfulness. For it is thus, and only thus, that by God’s grace, under the teaching of the Holy Spirit, you will be getting more and more of an insight into God’s marvellous grace and love, and proving more and more thoroughly the blessedness of a full as well as a free forgiveness, of complete reconciliation, of perfect peace.”—Dr. Candlish.
III. Confirmed by the experience of the godly of all ages (Psa_32:6). These words suggest—
1. The force of God’s forgiving love. It holds out hope to the chief of sinners. It inspires boldness in coming to the throne of grace. If God forgives our sin freely, what is there we may not ask? (Rom_2:4; Joh_12:32).
2. The power of recorded examples of forgiven sinners. Every forgiven sinner is a witness for Christ. What others preach as a doctrine, he proclaims as a fact. Bartimeus could say, “I was blind, but now I see.” How much more powerful this testimony than the mere report, “He giveth the blind their sight.” So, what multitudes have been won to Christ by the stories of the thief on the cross, Zaccheus, and Saul of Tarsus.
3. The security and peace of the godly who have made Jehovah their refuge (Psa_32:6). They have sought mercy in an accepted time. There is a day of grace. There is a time wherein God may be found (Isa_55:6-7; Hebrews 3.) Every pang of conscience, every sorrow of heart, every premonition of judgment, calls for instant action. Delay may be fatal. “Thy people shall be willing in the day of Thy power.”
They have found a refuge adequate for every emergency (Psa_32:7). When God’s judgments are let loose as a flood they are safe. They are like Noah in the ark, Israel in Goshen. The emphasis may be laid on “him.” God’s love is a personal love; He cares for individuals. When trials come they may touch the things without, but not those within. They may reach to the spoiling of goods and the filching of reputation, and even to the killing of the body, but they cannot touch the immortal spirit. When the tyrant Nicocreon ordered Anaxarchus to be beaten to death in a mortar, the brave answer was, “Beat and bray as thou wilt, Anaxarchus thou canst not touch.” If a heathen could speak thus how much more a Christian!
They have secured delights which shall surround them all their days (Psa_32:7). “Compass me about,” i.e., give me abundant cause, turn where I may, to praise Thee. Can this be the same man who, erewhile, was so wretched? What a wondrous change! Then the burden of sin, now pardon; then the grief of estrangement, now the joy of reconciliation; then the misery of a heart torn by conflicting passions and full of unrest, now the peace of God which passeth angels and the love of God for ever all understanding; then the terrors of “Selah.” Fitly, indeed, may we be judgment and of hell, now the songs of called to pause and ponder.
MULISHNESS
(Psa_32:8-10.)
Mulishness is a hard, sullen, untractable spirit. It is held an offence among men, how much more heinous must it be when manifested towards God. Yet even good men have erred in this way. David speaks here from experience. He recalls with shame the time when he had in his pride “kept silence,” and hardened his heart against the Lord; and speaks words of warning for others. Perhaps he had Solomon specially in view, but his words have a wider reference, and are fraught with instruction (“maskil”) for all ages. We may understand him as speaking in the name of the Lord.
I. Mulishness thwarts the Divine plan. God has a will concerning us. He would have us to walk—
1. In the right way.
2. From conviction and choice. Not of constraint, but willingly, as the result of understanding.
3. Under His is own fatherly guidance and protection. “I will watch over thee with mine eye.” “The guidance with the eye is a gentle guidance. A look is enough, as opposed to that bit and bridle, which the mulish nature requires.”—Perowne. It is not only “I will instruct thee,” i.e., make thee to understand, and “Teach thee in the way,” i.e., to find and keep the right way, but also “I will guide thee with mine eye.” “He will consider and consult upon us, He will not leave us to contingencies; no, nor to His general providence, by which all creatures are in His administration, but He will ponder us, consider us, study us; and that with His eye, which is the most sensible organ and instrument, soonest feels if anything be amiss, and so inclines Him quickly to rectify us.” This implies “the constancy and perseverance of God’s goodness towards us; to the end and in the end He will guide us. Except the eye of God can be put out, we cannot be put out of His sight and his care.”—John Donne.
II. Mulishness debases the powers of the soul. “The mule is among various nations a proverbial type of stubborn persistency in evil, and we find analogous allusions to the horse in Jer_5:8; Jer_8:6. The reason for using a comparison with brutes, is intimated in the second clause, to wit, that the debased irrationality of sin might be distinctly brought into view. The analogy is carried out, with no small subtilty, by representing that what seems to be the trappings or mere decoration of these brutes, is really intended to coerce them, just as that in which men pride themselves may be, and if necessary will be, used by God for their restraint and subjugation. The common version of the last clause—‘lest they come near unto thee,’—would be suitable enough in speaking of a wild beast, but in reference to a mule or horse, the words can only mean, because they will not follow or obey thee of their own accord, they must be constantly coerced in the way both of compulsion and constraint.”—Alexander. Degrading to—]. Reason.
2. Conscience.
3. Affections. The man who stubbornly refuses God’s instruction necessarily sinks. He “loses the Divine property of his first being.” He becomes like the brutes with “lower pleasures, lower pains.” Instead of being guided from within, he is governed from without. Instead of being ruled by reason and through his affections, he is controlled and compelled as by force. “God never goes about to rule any by fear, but those who have first trampled upon love, and are no longer subjects but rebels.”
III. Mulishness imperils the highest interests of being. To such as act in this way—peace, true progress, fellowship with God, the hope of a blessed immortality are impossible. Then, “Be ye not as the horse or as the mule.” Be warned,—this temper is not only unamiable, but bad. It is contrary to reason, contradicted by experience, condemned by revelation. Remember Cain, Balaam, Saul, Jonah. We should strive to rise instead of sink, we should aspire to be like the noblest and the best, who served God from love and not from fear. “We may consider mercies as the beamings of the Almighty’s eye, when the light of His countenance is lifted upon us; and that man as guided by the eye, whom mercies attract and attach to his Maker. But oh! let us refuse to be guided by the eye, and it will become needful that we be curbed by the hand. If we abuse our mercies, if we forget their Author, and yield Him not gratefully the homage of our affections, we do but oblige Him, by His love for our souls, to apportion to us disaster and trouble. Complain not, then, that there is so much of sorrow in your lot; but consider rather how much of it you may have wilfully brought upon yourselves. Ah! if you would account for many mercies that have departed, if you would insure permanence to those that are yet left, examine how deficient you may hitherto have been, and strive to be more diligent for the future, in obeying an admonition which implies that we should be guided by the soft lustres of the eye, if our obduracy did not render indispensable the harsh constraints of the rein.”—Henry Melville.
SORROW AND MERCY JUSTLY DISTRIBUTED
I. The Sorrows of the wicked (Psa_32:10).
1. Many.
2. Self caused.
3. Inevitable. “Wicked.” This is their character, and their lot corresponds. They refuse instruction. In pride and obstinacy they persist in their own evil thoughts and evil ways, and pierce themselves through with many sorrows. And though God has provided a way of pardon they reject it. This is their damning sin. A rejected Saviour is hell.
“He endures—
What does he not! From lusts opposing in vain,
And self reproaching conscience. He foresees
The fatal issue to his health, fame, peace,
Fortune, and dignity; the loss of all
That can ennoble man, and make frail life,
Short as it is, supportable. Still worse—
Far worse than all the plagues with which his sins
Infect his happiest moments, he forebodes
Ages of hopeless misery.”—COWPER.
II. The mercy promised to the righteous. Mark their—
1. Character. “Trusteth in the Lord.”
2. Their blessedness. “Mercy shall compass him about.” “He shall be surrounded with mercy, as one is by the air, or by the sunlight.”—Barnes. “Mercy” for soul and body. “Mercy” on every side and at every turn. “Mercy” amid all the varied trials of life. “Mercy” at death and judgment, and for ever and ever. “Mark that text,” said Richard Atkins to his grandson who was reading to him this psalm. “I read it in my youth and believed it, and now I read it in my old age, and thank God, I know it to be true. Oh! it is a blessed thing in the midst of the joys and sorrows of the world to trust in the Lord.”
Think of the light thrown upon both of these truths by the Word of God, the experience of men, and especially by the Cross of Christ. Let the sufferings and death of Jesus show the evil of sin, and the certain ruin of the ungodly. Let the example and life of Jesus show the blessedness of obedience, and the eternal joy of all who trust in the Lord.
JOY IN THE LORD CHRIST
(Psa_32:11.)
I. Because of the beauty of His that is perfect. He is supremely lovely character. Everything meets in Him and lovesome.
“Intellectual culture may make indefinite progress, the natural sciences may push forth their limits and gain in profundity and extent, the human mind may expand as it will, but it will never surpass the moral culture of Christianity as seen in the Gospels.”—Goethe.
“Only one life there is without a stain,
Accomplishing the Father’s perfect will,
With highest aim, yet never aimed in vain,
Attempting nought which must be tried again:
Even all the thoughts of God it did fulfil.
“Perfect the sinless beauty of His ways,
Perfect the wisdom of His faithful love;
Perfect the trust that walked with God always,—
Perfect in suffering, perfect in the praise
Which still like incense rose to Heaven above.
“Oh! fairer thou than sons of men! and yet
Not terrible Thy beauty. In sweet accord
All tender graces in Thy being met,
And of their fulness all Thy people get,
Still growing to the fulness of their Lord.”
—WALTER SMITH.
II. Because of the splendour of His achievements. His victories are moral. He has vanquished sin and death. He still goes forth “conquering and to conquer.” Wherever truth prevails, and righteousness is established, and immortal souls are rescued from sin and woe, and brought back to love and holiness, there we behold the works of the Son of God.
III. Because of the blessedness of His reign. The call to “rejoice” finds a response in every true heart. It is obeyed, not from constraint, but willingly; not so much as a duty as a delight. It is the irrepressible impulse of admiration, gratitude, and love. When the poet Carpani asked his friend Haydn how it happened that his church music was so cheerful, the beautiful answer was, “I cannot make it otherwise; I write according to the thoughts I feel. When I think upon God, my heart is so full of joy that the notes dance and leap, as it were, from my pen; and since God has given me a cheerful heart, it will be pardoned me that I serve Him with a cheerful spirit.”—Whitecross Anecdotes. “Beyond the sea was a noble lady, on whose house alway the sun shone on the day, and on the night the moon. Of this many men marvelled. At the last, the fame of this came to the Bishop, a worthy man, and he went for to see her, hoping that she was of great penance in clothing, or in meat, or in other things. And when he came he saw her alway merry and glad. The Bishop said,’ Dame, what eat ye?’ She answered, and said, ‘Divers meats, and delicate.’ Then he asked if she used the hair (the haircloths). She said, Nay. After this the Bishop marvelled. And when he had taken his leave of the lady, and was gone his way, he thought he would ask her more of another thing, and went again to her, and said, ‘Love ye not mickle Jesus Christ?’ She said, ‘Yes, I love Him, for He is all my love; for when I think of His sweetness I may not withhold myself for gladness and mirth.’ “—Quoted by Lord Lyndsay from “Gesta Romanorum.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain Psa 32:1-2
Psa 32:1-2
There are here a privilege, a character, and a blessing
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I. The privilege is that of the "man unto whom God imputeth righteousness without works" (Rom 4:6). (1) "Whose transgression is forgiven." This assurance is fitted to relieve that awful sense of guilt, that terrible apprehension of merited wrath, under which you labour when first your sin really finds you out. The first thing you need is to believe in the forgiveness of sin. (2) "Whose sin is covered." If your conviction of sin is genuine, it works in you, not fear only, but deepest shame, How then may you welcome the intimation that there is not only forgiveness for your transgression, but a covering for your sin! (3) "To whom the Lord imputeth not iniquity." No forgiveness of your transgression, no covering of your sin, will fully satisfy your anxious spirit unless you see how your iniquity itself, your transgression, your sin, bodily, as it were, can be dealt with, disposed of, got rid of, in terms of strictest law, demanding satisfaction and redress. (4) Now we reach the crowning and comprehensive summary of the Apostle: "to whom the Lord imputeth righteousness without works."
II. Such being the nature of the privilege, it is not difficult to see how it is connected with, and indeed dependent upon, the grace or qualification of a guileless spirit. The description here is one of complete peace. What is required of us but the laying aside of guile, what but honest dealing? God is true in His dealing with us. Let us be true in dealing with Him, as "the man in whose spirit there is no guile."
III. The blessedness flowing from the state and character of the man to whom the Lord imputeth righteousness without works, and in whose spirit there is no guile. (1) "Thou art my hiding-place." It is mutual and reciprocal confidence that warrants and prompts this exclamation. (2) "I will guide thee with Mine eye." This is a most benignant, gracious, kindly mode of guidance. It is fatherly guidance apprehended by a filial heart.
R. S. Candlish, The Gospel of Forgiveness, p. 182.
References: Psa 32:1, Psa 32:2.—J. A. Sellar, Church Doctrine and Practice, p. 69. Psa 32:1-7,—C. Kingsley, Town and Country Sermons, No. 29.
Psa 32:8
I. The text sets God before us as the Instructor and Guide of men.
II. Notice the moral condition of various men and classes of men with regard to the rule of God. (1) There are the unbridled, the men who care for no restraint. God rules them with a rod of iron. (2) Those who are chiefly glanced at in ver. 9 are God’s children, whom He loves not to treat as servants, but whose sluggish and lazy hearts will not lift themselves to the sympathy and concert of friends. The instruments, the bit and bridle, which we compel Him to employ, are (a) adversity; (b) the prison of circumstances; (c) inward terrors; (d) death.
III. The text describes those in whom the Lord finds full sympathy, and sees the end of His culture fulfilled. "I will guide thee with Mine eye." This implies that (1) sympathy is already established; (2) vigilant duty; (3) perfect delight.
J. Baldwin Brown, The Sunday Afternoon, p. 278.
References: Psa 32:1-11.—Preacher’s Monthly, vol. i., p. 99. Psa 32:2.—Spurgeon, Sermons, vol. xxiii., No. 1366; S. Martin, Westminster Chapel Pulpit, 2nd series, No. 7; R. Heber, Parish Sermons, vol. i., p. 78. Psa 32:3.—Spurgeon, Sermons, vol. xxiii., No. 1346. Psa 32:3, Psa 32:4.—Ibid., vol. vi., No. 313. Psa 32:4.—Homiletic Magazine, vol. viii., p. 322. Psa 32:5.—Spurgeon, Sermons, vol. xi., No. 641; Ibid., Evening by Evening, p. 260; Clergyman’s Magazine, vol. x., p. 84; J. Wells, Bible Echoes, p. 33; J. Jackson, Repentance: its Necessity, Nature, and Use, p. 53. Psa 32:7.—Outline Sermons to Children, p. 51; J. Baldwin Brown, The Sunday Afternoon, p. 410; J. G. Rogers, Christian World Pulpit, vol. iv., p. 417; J. Martineau, Hours of Thought, vol. ii., p. 237.
Psa 32:8
(1) The first thought that occurs to the mind about this strange and lovely compass is its gentleness. God draws us with a silken cord. (2) The second thought is, how it honours a man, recognises within him intellectual and moral powers which can respond to such silent government. (3) Notice the wonderful variety there must be in such guidance. For the eye has infinite capability of expression, and speaks all languages. (4) And yet it is actually personal. The look of the eye is essentially individual. (5) It is characteristically loving, for the eye is the expression of the heart.
I. How will the guiding come? God has made three great revelations of His will: the Bible; Christ’s life; the Holy Ghost’s teaching. But in each there is the same underlying principle and central fact. That principle, that fact, is the mind of God. The mind of God shining through these things into a man is God’s eye. It emits God to him. Faith is the inner eye of man. It is made to see, and to receive, and to follow truth. The eye of God and the eye of man must meet. Prayer clears the vision. Religious study clears the vision. Contemplation, the very looking into God’s eye, clears the vision. More light streams in; and light used makes light again, till it grows so distinct and bright, that the eye of the man is an actual reflector of the mind of God.
II. See now how it works, and with what result. We all know how through the eye the mind of one man can so pass into the mind of another man, that the two minds become one. So it is between God and us. We see as God sees. We judge as God judges. And the more pious we grow, the greater the assimilation and the more intuitive our sense of God’s will becomes about everything. In heaven we shall be holy, because we shall see Him face to face; that eye of God which lured us at the beginning, and never left us, has done it all.
J. Vaughan, Sermons, 13th series, p. 37.
References: Psa 32:8.—C. Kingsley, The Good News of God, p. 137. Psa 32:8, Psa 32:9.—G. Calthrop, Temptation of Christ, p. 177; H. Melvill, Sermons on Less Prominent Facts, vol. ii., p. 233. Psa 32:9, Psa 32:10.—F. D. Maurice, Christmas Day, and Other Sermons, p. 339. Psa 32:10.—G. Brooks, Outlines of Sermons, p. 178; A. Watson, Sermons for Sundays, Festivals, and Fasts, 1st series, p. 53. Psalm 32—A. Maclaren, Life of David, p. 227; Sermons for Boys and Girls, p. 143.
Psalm 32
In this Psalm David gives to the world his experience as a sinner.
I. He tells us of the blessedness of forgiveness. He is blessed (1) because his sins are taken away; (2) because his sins are covered or hidden, and that from God, not from men; (3) because he is treated as innocent.
II. He tells us of the result of his attempts to cover his sin. (1) His body suffered from the terrors of remorse. (2) The old freshness of his heart was gone, like a running stream dried up in the sickening heat of the Eastern sun.
III. He tells us of the remedy which he found. It was confession. (1) True confession implies your viewing the fact of your sin in the same light in which God views it. (2) Confession implies renunciation.
IV. How does the remedy work in David’s case? He sums up the result in a single sentence: "Thou forgavest the iniquity of my sin."
V. The legitimate result of every such experience is to make its subject a teacher. "I will instruct thee and teach thee in the way which thou shalt go"—this way of repentance and confession in which I have walked.
M. R. Vincent, Gates into the Psalm Country, p. 109.
Reference: Psalm 32—M. G. Pearse, Some Aspects of the Blessed Life, p. 34.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain The soul cleansed and God its sanctuary.
The soul cleansed and God its sanctuary.
[A psalm] of David, Maskil.
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{Verse 1, ’he’. A mere change of the vowel points would make this plural, as in the apostle’s quotation, Rom 4:7.}
The psalm to which we now come is a bright testimony to the terms upon which, even under the shadow of the legal covenant, the souls of His true people were with God. It is striking also as the first of the Maskil psalms, of which there are thirteen altogether, a title which means, according to the margin of our common Bibles, "giving instruction." The Revised Version omits this, and the meaning is disputed.* Delitzsch objects that "there are only two (32 and 78) which can be regarded as didactic poems;" but it is not necessary, as we shall see, that they should be, in any formal way, didactic. There are many lessons to be learned apart from the professional schoolmaster.
{*"The meaning is questioned, but the old interpretation, which connects it with the word askil, which occurs ver. 8, ’I will instruct thee,’ is probably correct. A didactic song, intended for instruction; thus the LXX., suneseos; Jerome, ’eruditio.’" (Speaker’s Commentary.)}
It is, I have no doubt, to prophecy, and to prophecy of the times we are considering so often in the Psalms, the prophecy of the days of Israel’s final tribulation which God uses to bring her to Himself, that we must look for light as to the proper significance of the title. From the prophet Daniel, to whom the Lord refers in His own picture of the times preceding His coming (Mat 24:15; Mat 24:21), we learn much of this time (cp. 12: 1) and he speaks of "those that understand" the same word, maskilim -"among the people" (11: 33, 35), who "shall instruct many," the "wise" (margin, "teachers") -still the same word -who "shall shine as the brightness of the firmament," and who, according to the parallelism, and what is said of them before, are the same "that turn many to righteousness" (12: 3). Of these it is further said (ver. 10), that while "none of the wicked shall understand," "the wise shall understand." The word maskilim means either "those who understand" or who "make (others) to understand" and thus we realize the connection between the way it occurs in Daniel and in the titles of the psalms.
Thus we see -what, indeed, is simple enough in itself, when we realize the mercy of God to His people -that, in the midst of the darkness and confusion of the terrible troubles of which we are speaking, God raises up helpers for them, men gifted with special wisdom for the times, realizing what the word of prophecy predicts, and seeking to turn the people to their God. They must get for themselves the instruction they impart to others, and (however God may come in to give direct oracular testimony) this, one would say, according to His regular methods of dealing with His people, through His precious -to those in such straits, how precious -Word.
Now, apart from the direct prophecy such as we find in Daniel, where should we expect such help to be provided, rather than in these very psalms? And why should not these Maskil psalms be marked thus as special instruction for these Maskil men so linked together by the inspired word for each, -whether instruction for themselves, or for others through them?
If we take up the Lord’s prophecy of this very period already referred to (Mat 24:1-51) we find clearly directions given by Him, which, of course, are to be recognized and acted on by the remnant of those days: "when ye shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth, let him understand), then let them which be in Judea flee into the mountains." Notice the special, Daniel-like, reference, -nay, the appeal to be "men of understanding," maskilim, -certain to arouse the attention of those exercised in that time of trial, and acquainted with Daniel.
This involves, of course, the recognition of Christ, and the use of the New Testament among the Jews of that day; and this is most natural, and what, one would say, would be certainly the case. How could the taking away of the multitudes of Christians to be with their Lord have transpired,* and they be ignorant altogether of Him and the Christian Revelation? And yet the light they have may be very partial and uncertain; and we have full reason to expect this. With all God’s word open to us today, -open for nearly two millennia, -and with the gift of the Spirit bestowed upon us in a manner and with a Pleasure they will not have -how contradictory are the thoughts of Christians, even on well-nigh fundamental points, in spite of this! In the day we speak of, those whose case we are considering will be permitted to go through thorough exercise of heart as to all the questions of the past, and learn of Him who meets their need as the need itself is realized. Amid all this individual exercise of heart so necessary for them we may be able to give little account to ourselves of their progress in divine truth -different, as it will naturally be, in different persons -until they look upon Him whom they have pierced, and one repentant wave of sorrow prostrates the whole people before God.
{*See pp. 13, 22, 23, and Notes in the beginning of Ruth. For fuller and more orderly detail, consult the prophetic writings of J. N. Darby, W. Trotter, W. Kelly, T. B. Baines, and others.}
But when we turn to the book of Revelation, which* from Rev 6:1-17; Rev 7:1-17; Rev 8:1-13; Rev 9:1-21; Rev 10:1-11; Rev 11:1-19; Rev 12:1-17; Rev 13:1-18; Rev 14:1-20; Rev 15:1-8; Rev 16:1-21; Rev 17:1-18; Rev 18:1-24; Rev 19:1-21 occupies itself with the same scenes as those in Daniel and in the prophecy of the Lord, we find another significant connection with Daniel, and another sign of the use of the New Testament by these Jewish saints. The picture of the "beast" in Rev 13:1-18 must inevitably attract the students of Daniel’s prophecy, and there, at the close of the chapter, they will find this special note for the maskilim: "Here is the mind which has wisdom: let him that hath understanding count the number of the beast." No plainer address could there be to those specially marked out in this way by the Old Testament prophet; no inquiry more significant for such as to the signs of the times, than this as to the great enemy and oppressor of the people. Hence the reference is too plain to need any further insistence on it.
{*In chapters 1 -3 we have the Lord’s judgment of the churches, the present Christian state toward the close of which His coming is announced with more and more urgency. In the beginning of the fourth chapter the apostle is caught up to heaven, as the saints will be, and there sees the crowned elders before the Throne, and hears them sing the song of redemption (Rev 5:1-14). The Lamb is now the Lion of Judah (King of the Jews), and with chapter 6 the judgments of the day of the Lord begin on earth. (See Kelly, Baines, and the so often referred to "Synopsis of the Books of the Bible," by J. N. Darby.)}
All this surely, then, prepares us to understand the maskil psalms; and when we take up these individually, we shall find the view that they contain special "instruction" for the last days abundantly sustained. Thus the present psalm is, as such, of the most vital importance, speaking of God’s way of forgiveness and a hiding-place with Him, before the forty-second, the second of these, gives the comfort of those cast away from the earthly sanctuary. Next, the forty-fifth celebrates Messiah and His victory, and Israel’s blessing under Him. Then a series of four (52 -55) describe the wicked one and his followers; the seventy-fourth pleads for the violated sanctuary itself; the seventy-eighth recounts the cause of it, the many wanderings of the people from their God; the seventy-ninth mourns again over the desolation of Jerusalem; the eighty-eighth expresses the terror of the broken law; the eighty-ninth reveals "the sure mercies of David;" while the 142d closes the list with the thankful acknowledgment that when other refuge failed and none cared for their souls, Jehovah Himself had known and cared.
Thus, though we may not be able to recognize the distinctive value of each psalm in this way, as a whole they certainly give us what is needed wisdom for the day of Israel’s trial. The other psalms link readily with these, for complete "instruction."
The eleven verses of the psalm divide into five parts, in which we learn how God can be with man; not, however, atonement, which we have had before, but the consequences of it. Of these fifteen remnant psalms which come together in the three series, it is the middle one, and the hinge upon which all turns.
1. It is the doctrine of "righteousness without works" that David, as the apostle says (Rom 4:6), here declares. There is no such text as "happy is the man that keepeth the law," because such a man cannot be found, and the law cannot be satisfied with fragmentary obedience. On the contrary, it proclaims, "Cursed is every one that continueth not in all things written in the book of the law to do them." (Gal 3:10.) Nor is this altered when it is given the second time; for the returning sinner, though met with forgiveness, must still "do that which is lawful and right" to "save his soul alive." (Eze 18:27.) Thus faith it is that establishes the law (Rom 3:31), when it owns the impossibility of being righteous by it, and flees for refuge to the hope set before men in the gospel.
And after all the happiness of the sinner saved by grace is far beyond that that could have been known by any one standing in his own righteousness, though this were stainless and flawless in its perfection. For if, in the one, man were exalted and honored, in the other all the heart of God has been poured out upon him. Christ’s work it is that has opened heaven to us, and given us blessedness beyond possibility of creature claim. How much is lost by speculations as to the future of an unfallen Adam, going quite beyond the record, and to the constant belittling of the "fifth part more" of the trespass-offering, the exceeding glory of Christ and of His blessed work!
Happy then, indeed, is he whose revolt* is forgiven, whose sin is covered! First, we have that which God’s heart would feel first, and which sin is, in its essence, a "revolt" from Him. It is this, therefore, which specially needs, and is met with, forgiveness; then the outcome, the full sad issue of it all, is "covered," -put out of sight. We know how God has provided for this in that precious "blood that maketh atonement for" -covereth -"the soul." But the word used here is not the same as this, for our attention here is fixed, not upon what covers, but upon the fact itself, what leads to it, and what follows from it. The heart is appealed to in the forgiveness; the shame and occasion for charge are removed by the covering. Happy then, again, the man to whom Jehovah imputeth not iniquity, -or perversity," as the word literally is, and surely in direct connection with what follows, that in his spirit there is now no longer "guile," which is perversity. The latter is the effect of the former: the non-imputation is the moral remedy; grace is that which sets the soul right, enabling it for the honest judgment of sin, and winning it to God, so as to divorce it from this. Such is the power of the gospel! Such is its sweet ministry of salvation, certified in the experience of the saved soul.
{Verse 5, A plural in the original; but I take it that "my revolting" has the force of a plural.
{*In the common and revised versions "transgression." The Septuagint has (in the plural) anomai, "lawlessness." There is no necessary implication of transgression of the law: it is rather the root from which all sin springs, -what sin is, therefore, in its essence, as in 1Jn 4:1-21 (R.V.), "sin is lawlessness."}
2. But the psalmist is not satisfied with declaring the blessedness of grace: he goes on to tell us how he attained this blessedness, -just where grace met him and conquered him, after stubborn resistance to it. He tells us of the conviction that pressed on him to confession, and he would not confess. He kept silence, yet with the deep in his soul roaring for the tumult, till the very bones, the most solid parts of the body, wasted under the strife. It was with God, too, as he knew; God’s hand lay heavy upon him, and his sap was dried up as by a drought in summer. Truth in the inward parts was wrought at last: "I acknowledged my sin unto Thee, and my perversity have I not covered: I said, I will confess my revolting to Jehovah: and Thou forgavest the perversity of my sin." How the promptness of this mercy reminds us of the Lord’s illustration of His Father’s love to the returning prodigal! Not even, "I did confess, and Thou forgavest," but the forgiveness anticipating the confession itself. Just as when he who, far off indeed from his father, turned in his need to him with words prepared, seeking but a servant’s place, -to find his father’s kiss anticipating in like manner the confession, and forbidding the thought of that which denied him a father’s heart.
3. Thus the sanctuary is found: for God, as we know, will give full way to His grace, and justify it against all cavils of those who will dispute it. What another reminiscence is it of the Lord’s parable, "Thou shalt compass me about with songs of deliverance"! Wherever we find God really, be it in the Old Testament or the New, we find Him the same. And so here at once is it declared that this is no exceptional mercy to a David, but a way common to all the "godly," who by grace alone are won and rendered such. "For this shall every godly one pray unto Thee in a time when Thou mayest be found." A time may come, it is implied, when He may not be found, and thus "the floods of many waters" which we are now warned of remind us of the ark and of those alone saved when the Lord shut them in. To these no flood could reach; while no others could escape them. Between those inside and the flood,by this that Jehovah had done for them, there stood pledged for their security all the power of Jehovah’s arm, all the glory of Jehovah’s Name. Thus He was really their hiding-place. Could any flood of waters break through such a barrier? And now that we know Christ as the Antitype of this ark, the glorious Refuge upon whom the storms beat and the floods raged, but who has borne His full freight of blessing safely to the shore, -the soul in Christ can triumphantly say this. In Christ, as Christ: living because He lives; accepted in His acceptance; privileged to turn away even from ourselves, to rejoice in His perfection and delight ourselves in unchanging love. Here all that God is is indeed pledged to us, and with what songs of deliverance are not they encompassed, whom the Ark of their salvation has thus already brought to shore!
But still there comes a flood of waters for the earth, a day of tribulation such as never was, -a day of doom for the rebellious, such as these Psalms continually warn us of, when (the saints of the present already safely sheltered with their Lord above) it will be said to Israel: Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself for a little moment, until the indignation be overpast." And the rescued nation will sing, after the manner of this thirty-second psalm, of the Lord their hiding-place: For Thou hast been a stronghold to the poor, a stronghold to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall." (Isa 26:20; Isa 25:4.) Whatever the day of need may be, there is one way of blessing only, -One only in whom refuge is ever found.
4. According to the constant order in Scripture, which is the moral order also, after the lesson of the sanctuary comes the lesson for the way. "I will instruct thee and teach thee in the way thou goest: I will counsel thee with mine eye upon thee." The last part of the verse is variously rendered and understood by commentators; and even as to the former part, according to Moll, "almost all recent interpreters, with Calvin and Geier, regard these verses as the words of David, which point all sinners to the God who has pardoned him." But this reduces "mine eye upon thee" to a mean and paltry pleonasm. David’ s eye upon the person he is instructing is of very small account God’s, of immense significance. Here, too, the numerical structure gives decisive help in favor of the fuller meaning. Even when God is rightly taken as the instructor, all commentators breaking the last part into two -"I will counsel thee; mine eye shall be upon thee" -while unnaturally affecting the structure of the verse, impoverishes the meaning; while the fuller is also the simpler rendering of the words. How blessed, as well as inevitable, is it, that He in whom the soul has found its rest and shelter, must now concern Himself with all its future course. He to whom it is come is now its Lord, but also its most tender Counsellor. It is to act in freedom, but yet in subjection, -two things which go most perfectly together. God’s eye is upon the blest and happy object of His favor; and this implies His perfect interest, true; but if the last clause reads, as naturally it should, as a connected whole, this Eye that occupies itself continually with us -with all that concerns us -becomes at the same time a positive guidance for us, which sheds light upon all the intimacy and responsibility of the new relationship. It implies not only on His side the interest of love, which is holy and purposeful; but, on ours, nearness to Him, intelligence of His mind, and prompt responsive activity: things which are full of comfort for us, and as full of earnest admonition.
His interest is the first thing to consider: "He never withdraweth His eyes from the righteous." And this even a Job might find, in the time of his strait, a sore trial rather than a gain: "What is man," he cries in his anguish, "that Thou shouldst magnify him? and that Thou shouldst set Thy heart upon him? and that Thou shouldst visit him every morning, and try him every moment? How long wilt Thou not depart from me, nor let me alone till I swallow down my spittle?" (Job 7:17-19.) But Job, with all his outward perfection, had not yet seen God as he was to see Him; and the whole process by which we are won to delight in His constant occupation with us, the 139th psalm will by and by reveal. How blessed, then, when we have seen Him indeed, to know that every step we take in the way is a matter of concern to Him! -that there is not an hour of the day but He has some thought as to how we should spend it!
This is not legality, though it is true we may turn it into this. But he who knows best the folly and misery of his own ways will be most profoundly thankful for the love that has shown itself in this constant care, for a wisdom of which we are free ever to avail ourselves, and which is as perfect and far-seeing as the heart can crave to know.
In the wilderness "there is no way," except as it is marked out for us by the Living Guide Himself. Our path, therefore, must not be merely one of "righteousness," but one of "faith," all through. (2Ti 2:22.) We can see, therefore, how unceasing prayer must be with us, and how God would nurture in us a constant dependence, most helpful to our whole development in the new life that is ours. That "we had turned every one to his own way" is the scripture account of sin. (Isa 53:6.) Alas, naturally we prize this, and count it freedom; but that "in Him we live and move and have our being" is the necessary creature condition, violated by every act of independency, and conformity to which is rest and blessedness.
But this dependency must be free and intelligent, as well as in the intimacy to which He has called us with Himself; and all this is implied in guidance with the eye. Nearness: for the glance of the eye is not intended for those far off, and cannot be read by them. Intelligence: for such guidance supposes that already we have a knowledge of His mind, or we shall not be able to interpret a look. With all this, a constant promptness of attention, as of those waiting to anticipate His will, or we shall not be ready for, or catch it. All this is plain: but how it speaks of our need of acquaintance with Scripture, that we may be "filled with the knowledge of His will"; and of our greater need even of a devotedness which shall make God the real object of our life continually, and fill it with and sanctify it wholly to Himself.
And this gives force to the exhortation following, in which is contrasted the unintelligent intractability of horse or mule who need the restraint of bit and bridle, or you cannot make them approach or yield themselves to your guidance. And how many of the people of God have lives as little yielded up to Him, who must be governed by circumstances, rather than by the eye of God. His desire for us is not the drudgery of a stopped will, but the freedom of a changed one.
5. The next verse speaks plainly of God’s governmental dealings with the wicked and the man of faith; which put a song of praise into the mouth of the righteous, exultation and a shout of joy into that of the upright in heart.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain Psa 32:1 - Psa 32:2.
Psalms
A THREEFOLD THOUGHT OF SIN AND FORGIVENESS
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Psa 32:1 - Psa 32:2.
This psalm, which has given healing to many a wounded conscience, comes from the depths of a conscience which itself has been wounded and healed. One must be very dull of hearing not to feel how it throbs with emotion, and is, in fact, a gush of rapture from a heart experiencing in its freshness the new joy of forgiveness. It matters very little who wrote it. If we accept the superscription, which many of those who usually reject these ancient Jewish notes do in the present case, the psalm is David’s, and it fits into some of the specific details of his great sin and penitence. But that is of very small moment. Whoever wrote it, he sings because he must.
The psalm begins with an exclamation, for the clause would be better translated, ‘Oh! the blessedness of the man.’ Then note the remarkable accumulation of clauses, all expressing substantially the same thing, but expressing it with a difference. The Psalmist’s heart is too full to be emptied by one utterance. He turns his jewel, as it were, round and round, and at each turn it reflects the light from a different angle. There are three clauses in my text, each substantially having the same meaning, but which yet present that substantially identical meaning with different shades. And that is true both in regard to the three words which are employed to describe the fact of transgression, and to the three which are employed to describe the fact of forgiveness. It is mainly to these, and the large lessons which lie in observing the shades of significance in them, that I wish to turn now.
I. Note the solemn picture which is here drawn of various phases of sin.
There are three words employed-’transgression,’ ‘sin,’ ‘iniquity.’ They all mean the same thing, but they mean it with a different association of ideas and suggestions of its foulness. Let me take them in order. The word translated ‘transgression’ seems literally to signify separation, or rending apart, or departure, and hence comes to express the notion of apostasy and rebellion.
So, then, here is this thought; all sin is a going away. From what? Rather the question should be-from whom? All sin is a departure from God. And that is its deepest and darkest characteristic. And it is the one that needs to be most urged, for it is the one that we are most apt to forget. We are all ready enough to acknowledge faults; none of us have any hesitation in saying that we have done wrong, and have gone wrong. We are ready to recognise that we have transgressed the law; but what about the Lawgiver? The personal element in every sin, great or small, is that it is a voluntary rending of a union which exists, a departure from God who is with us in the deepest recesses of our being, unless we drag ourselves away from the support of His enclosing arm, and from the illumination of His indwelling grace.
So, dear brethren! this was the first and the gravest aspect under which the penitent and the forgiven man in my text thought of his past, that in it, when he was wildly and eagerly rushing after the low and sensuous gratification of his worst desires, he was rebelling against, and wandering far away from, the ever-present Friend, the all-encircling support and joy, the Lord, his life. You do not understand the gravity of the most trivial wrong act when you think of it as a sin against the order of Nature, or against the law written on your heart, or as the breach of the constitution of your own nature, or as a crime against your fellows. You have not got to the bottom of the blackness until you see that it is flat rebellion against God Himself. This is the true devilish element in all our transgression, and this element is in it all. Oh! if once we do get the habit formed and continued until it becomes almost instinctive and spontaneous, of looking at each action of our lives in immediate and direct relation to God, there would come such an apocalypse as would startle some of us into salutary dread, and make us all feel that ‘it is an evil and a bitter thing’ {and the two characteristics must always go together}, ‘to depart from the living God.’ The great type of all wrongdoers is in that figure of the Prodigal Son, and the essence of his fault was, first, that he selfishly demanded for his own his father’s goods; and, second, that he went away into a far country. Your sins have separated between you and God. And when you do those little acts of selfish indulgence which you do twenty times a day, without a prick of conscience, each of them, trivial as it is, like some newly-hatched poisonous serpent, a finger-length long, has in it the serpent nature, it is rebellion and separation from God.
Then another aspect of the same foul thing rises before the Psalmist’s mind. This evil which he has done, which I suppose was the sin in the matter of Bathsheba, was not only rebellion against God, but it was, according to this text, in the second clause, ‘a sin,’ by which is meant literally missing an aim. So this word, in its pregnant meaning, corresponds with the signification of the ordinary New Testament word for sin, which also implies error, or missing that which ought to be the goal of our lives. That is to say, whilst the former word regarded the evil deed mainly in its relation to God, this word regards it mainly in its relation to ourselves, and that which before Him is rebellion, the assertion of my own individuality and my own will, and therefore in separation from His will, is, considered in reference to myself, my fatally missing the mark to which my whole energy and effort ought to be directed. All sin, big or little, is a blunder. It never hits what it aims at, and if it did, it is aiming at the wrong thing. So doubly, all transgression is folly, and the true name for the doer is ‘Thou fool!’ For every evil misses the mark which, regard being had to the man’s obvious destiny, he ought to aim at. ‘Man’s chief end is to glorify God and to enjoy Him for ever’; and whosoever in all his successes fails to realise that end is a failure through and through, in whatever smaller matters he may seem to himself and to others to succeed. He only strikes the target in the bull’s eye who lets his arrows be deflected by no gusts of passion, nor aimed wrong by any obliquity of vision; but with firm hand and clear eye seeks and secures the absolute conformity of his will to the Father’s will, and makes God his aim and end in all things. ‘Thou hast created us for Thyself, and only in Thee can we find rest.’ O brother! whatever be your aims and ends in life, take this for the surest verity, that you have fatally misunderstood the purpose of your being, and the object to which you should strain, if there is anything except God, who is the supreme desire of your heart and the goal of your life. All sin is missing the mark which God has set up for man.
Therefore let us press to the mark where hangs the prize which whoso possesses succeeds, whatsoever other trophies may have escaped his grasp.
But there is another aspect of this same thought, and that is that every piece of evil misses its own shabby mark. ‘A rogue is a round-about fool.’ No man ever gets, in doing wrong, the thing he did the wrong for, or if he gets it, he gets something else along with it that takes all the sweet taste out of it. The thief secures the booty, but he gets penal servitude besides. Sin tempts us with glowing tales of the delight to be found in drinking stolen waters and eating her bread in secret; but sin lies by suppression of the truth, if not by suggestions of the false, because she says never a word about the sickness and the headache that come after the debauch, nor about the poison that we drink down along with her sugared draughts. The paltering fiend keeps the word of promise to the ear, and breaks it to the hope. All sin, great or little, is a blunder, and missing of the mark.
And lastly, yet another aspect of the ugly thing rises before the Psalmist’s eye. In reference to God, evil is separation and rebellion; in reference to myself, it is an error and missing of my true goal; and in reference to the straight standard and law of duty, it is, according to the last of the three words for sin in the text, ‘iniquity,’ or, literally, something twisted or distorted. It is thus brought into contrast with the right line of the plain, straight path in which we ought to walk. We have the same metaphor in our own language. We talk about things being right and wrong, by which we mean, in the one case, parallel with the rigid law of duty, and in the other case, ‘wrung,’ or wavering, crooked and divergent from it. There is a standard as well as a Judge, and we have not only to think of evil as being rebellion against God and separation from Him, and as, for ourselves, issuing in fatal missing of the mark, but also as being divergent from the one manifest law to which we ought to be conformed. The path to God is a right line; the shortest road from earth to Heaven is absolutely straight. The Czar of Russia, when railways were introduced into that country, was asked to determine the line between St. Petersburg and Moscow. He took a ruler and drew a straight line across the map, and said, ‘There!’ Our Autocrat has drawn a line as straight as the road from earth to Heaven, and by the side of it are ‘the crooked, wandering ways in which we live.’
Take these three thoughts then-as for law, divergence; as for the aim of my life, a fatal miss; as for God, my Friend and my Life, rebellion and separation-and you have, if not the complete physiognomy of evil, at least grave thoughts concerning it, which become all the graver when we think that they are true about us and about our deeds.
II. And so let me ask you to look secondly at the blessed picture drawn here of the removal of the sin.
There are three words here for forgiveness, each of which adds its quota to the general thought. It is ‘forgiven,’ ‘covered,’ ‘not imputed.’ The accumulation of synonyms not only sets forth various aspects of pardon, but triumphantly celebrates the completeness and certainty of the gift.
As to the first, it means literally to lift and bear away a load or burden. As to the second, it means, plainly enough, to cover over, as one might do some foul thing, that it may no longer offend the eye or smell rank to Heaven. Bees in their hives, when there is anything corrupt and too large for them to remove, fling a covering of wax over it, and hermetically seal it, and no foul odour comes from it. And so a man’s sin is covered over and ceases to be in evidence, as it were before the divine Eye that sees all things. He Himself casts a merciful veil over it and hides it from Himself. A similar idea, though with a modification in metaphor, is included in that last word, the sin is not reckoned. God does not write it down in His Great Book on the debit side of the man’s account. And these three things, the lifting up and carrying away of the load, the covering over of the obscene and ugly thing, the non-reckoning in the account of the evil deed; these three things taken together do set forth before us the great and blessed truth that a man’s transgressions may become, in so far as the divine heart and the divine dealings with him are concerned, as if nonexistent.
Men tell us that that is not possible and that it is immoral to preach a doctrine of forgiveness. O dear brethren! there is no gospel to preach that will touch a man’s heart except the gospel that begins with this-God bears away, covers over, does not reckon to a man, his rebellions, his errors, his departures from the law of right. Sin is capable of forgiveness, and, blessed be God! every sin He is ready to forgive. I should be ashamed of myself to stand here, and not preach a gospel of pardon. I know not anything else that will touch consciences and draw hearts except this gospel, which I am trying in my poor way to lay upon your hearts.
Notice how my text includes also a glance at the condition on our part on which this absolute and utter annihilation of our wicked past is possible. That last clause of my text, ‘In whose spirit there is no guile,’ seems to me to refer to the frank sincerity of a confession, which does not try to tell lies to God, and, attempting to deceive Him, really deceives only the self-righteous sinner. Whosoever opens his heart to God, makes a clean breast of it, and without equivocation or self-deception or the palliations which self-love teaches, says, ‘I have played the fool and erred exceedingly,’ to that man the Psalmist thinks pardon is sure to come.
Now remember that the very heart and centre of that Jewish system was an altar, and that on that altar was sacrificed the expiatory victim. I am not going to insist upon any theory of an atonement, but I do want to urge this, that Christianity is nothing, if it have not explained and taken up into itself that which was symbolised in that old ritual. The very first words from human lips which proclaimed Christ’s advent to man were, ‘Behold the Lamb of God, which taketh away the sin of the world,’ and amongst the last words which Christ spoke upon earth, in the way of teaching His disciples, were these, ‘This is My blood, shed for many for the remission of sins.’ The Cross of Christ explains my psalm, the Cross of Christ answers the confidence of the Psalmist, which was fed upon the shadow of the good things to come. He has died, the Just for the unjust, that the sins which were laid upon Him might be taken away, covered, and not reckoned to us.
Brethren! unless my sins are taken away by the Lamb of God they remain. Unless they are laid upon Christ, they crush me. Unless they are covered by His expiation, they lie there before the Throne of God, and cry for punishment. Unless His blood has wiped out the record that is against us, the black page stands for ever. And to you and me there will be said one day, in a voice which we dare not dispute, ‘Pay Me that thou owest!’ The blacker the sin the brighter the Christ. I would that I could lay upon all your hearts this belief, ‘the blood of Jesus Christ,’ and nothing else, ‘cleanses from all sin!’
III. I will touch in a word only upon the last thought suggested by the text, and that is the blessedness of this removal of sin.
As I said, my text is really an exclamation, a gush of rapture from a heart that is tasting the fresh-drawn blessedness of pardon. And the rest of the psalm is little more than an explanation of the various aspects and phases of that blessedness. Let me just run over them in the briefest possible manner.
If we receive this forgiveness through Jesus Christ and our faith in Him, then we have manifold blessedness in one. There is the blessedness of deliverance from sullen remorse and of the dreadful pangs of an accusing conscience. How vividly, and evidently as a transcript from a page in his own autobiography, the Psalmist describes that condition, ‘When I kept silence my bones waxed old through my roaring all the day long’! When a man’s heart is locked against confession he hears a tumult of accusing voices within himself, and remorse and dread creep over his heart. The pains of sullen remorse were never described more truly and more dreadfully than in this context. ‘Day and night Thy hand was heavy upon me, my moisture is turned into the drought of summer.’ Some of us may know something of that. But there is a worse state than that, and one or other of the two states belongs to us. If we have not found our way into the liberty of confession and forgiveness, we have but a choice between the pains of an awakened conscience and the desolation of a dead one. It is worse to have no voice within than to have an accusing one. It is worse to feel no pressure of a divine Hand than to feel it. And they whose consciences are seared as with a hot iron have sounded the lowest depths. They are perfectly comfortable, quite happy; they say all these feelings that I am trying to suggest to you seem to them to be folly. ‘They make a solitude and call it peace.’ It is an awful thing when a man has come to this point, that he has got past the accusations of conscience, and can swallow down the fiercest draughts without feeling them burn. Dear brethren! there is only one deliverance from an accusing conscience which does not murder the conscience, and that is that we should find our way into the peace of God which is through Christ Jesus and His atoning death.
Then, again, my psalm goes on to speak about the blessedness of a close clinging to God in peaceful trust, which will ensure security in the midst of all trials, and a hiding-place against every storm. The Psalmist uses a magnificent figure. God is to him as some rocky island, steadfast and dry, in the midst of a widespread inundation; and taking refuge there in the clefts of the rock, he looks down upon the tossing, shoreless sea of troubles and sorrows that breaks upon the rocky barriers of his Patmos, and stands safe and dry. Only through forgiveness do we come into that close communion with God which ensures safety in all disasters.
And then there follows the blessedness of a gentle guidance and of a loving obedience. ‘Thou shalt guide me with Thine eye.’ No need for force, no need for bit and bridle, no need for anything but the glance of the Father, which the child delights to obey. Docility, glad obedience unprompted by fear, based upon love, are the fruits of pardon through the blood of Christ.
And, lastly, there is the blessedness of exuberant gladness; the joy that comes from the sorrow according to God is a joy that will last. All other delights, in their nature, are perishable; all other raptures, by the very necessity of their being and of ours, die down, sometimes into vanity, always into commonplace or indifference. But the joy that springs in the pardoned heart, and is fed by closeness of communion with God, and by continual obedience to His blessed guidance, has in it nothing that can fade, nothing that can burn out, nothing that can be disturbed. The deeper the penitence the surer the rebound into gladness. The more a man goes down into the depths of his own heart and learns his own evil, the more will he, trusting in Christ, rise into the serene heights of thankfulness, and live, if not in rapture, at least in the calm joy of conscious communion and unending fellowship. Every tear may be crystallised into a diamond that shall flash in the light. And they, and only they, who begin in the valley of weeping, confessing their sins and imploring forgiveness through the merits and mediation of Jesus Christ our Lord, will rise to heights of a joy that remains, and remaining, is full.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain The subject of the Ps. is the happiness that…
The subject of the Ps. is the happiness that follows the confession of sin and the experience of forgiveness. This is generally set forth at the beginning (Psa_32:1-2). Then the Psalmist relates his own spiritual history of misery before confession (Psa_32:3-4), and of relief after it (Psa_32:5). He next commends the practice of prayer (Psa_32:6), and expresses his own confidence in God (Psa_32:7). In Psa_32:8 God speaks in words of promise, and the closing vv. are devoted to counsel and exhortation (Psa_32:9-11). The period in David's life which best fits the references in the Ps. is the time of his impenitence after the murder of Uriah, followed by the rebuke of Nathan, and the king's acknowledgment of his sin (2Sa_11:26 to 2Sa_12:23;). The Ps. is one of those for Ash Wednesday.
Title.—A Psalm of David, Maschil] The word Maschil has been generally explained as 'a didactic Psalm,' a Psalm of instruction. But few of the Pss. so designated have this special character, and the more probable meaning is 'a skilful Psalm' (see Psa_47:7; RM), one set to more elaborate music than usual.
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1, 2. Note the threefold description of wrongdoing as transgression, breaking beyond bounds; sin, failure to reach the true aim of life; and iniquity, moral deformity or perversity—also the threefold nature of pardon as 'forgiveness,' literally here the lifting of the burden of guilt 'covering,' in the sense of hiding the sin from the eye of the judge, or protecting the sinner from punishment; and 'not imputing,' the cancelling of an obligation to pay the penalty.
2. No guile] This may refer to the sincerity of repentance, or, more probably, to the changed character of the forgiven heart.
3, 4. These vv. may be taken as a description either of actual sickness, which brought sin home to the conscience, or of spiritual suffering represented in physical terms. 4. Is turned into] RV 'was changed as with.'
5. Have I not hid] lit. 'covered,' as in Psa_32:1. It is only when man does not cover his sin that God does cover it. Selah] see on Psa_3:4.
6. Shall every one] RV 'let every one.' The Psalmist wishes others to take his experience as an example. In a time when thou mayest be found] Another possible rendering is, 'in the time of finding out sin' (RM). In the floods, etc.] RV 'when the great waters' (of trouble, and especially of God's wrath) 'overflow they shall not reach unto him.'
7. Songs of deliverance] possibly songs sung by others. God's grace to one brings joy to many. Selah] see on Psa_3:4.
8. Guide thee with mine eye] RV 'counsel thee with mine eye upon thee.' God does not leave those whom He counsels to walk in their own strength, but watches over their way.
9. Lest they come near.. thee] RV 'Else they will not come near.. thee.' The horse and mule are thought of not as dangerous, but only as obstinate and stupid—incapable of being brought where they are wanted except by force. Men ought to draw near to God in unconstrained obedience.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain Psalm 32
Psalm 32
Fullest Blessing
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1. The blessedness of righteousness imputed (Psa 32:1-5)
2. The blessedness of hiding-place (Psa 32:6-7)
3. The blessedness of guidance and preservation (Psa 32:8-11)
Psa 32:1-5. This is the first of the 13 Maschil Psalms, the Psalms of special instruction. They tell us of the understanding which the godly in Israel will have in spiritual things (Dan 12:10). All these Maschil Psalms have reference to the last days. The foundation of this Psalm is David’s own experience. See the application of it in Rom 4:1-25. This blessedness of being justified by faith, and all that is included, will be the portion also of the godly in Israel during the end of the age, after the true Church has been caught up. They will pass through David’s experience and enjoy the “sure mercies of David.”
Psa 32:6-7. And the Justifier is the hiding-place, the refuge. As He is now the hiding-place for His trusting people, so will He be their hiding-place. The floods of great waters point clearly to the great tribulation. They will be preserved as it is written concerning this godly remnant by Isaiah: “Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself as if it were for a little moment, until the indignation be overpast” (Isa 26:20).
Psa 32:8-11. Then the blessedness of guidance and preservation. His eye will rest upon them and with His eye He will guide them, as He watches over and guides all His people. And finally the righteous kept and delivered will shout for joy.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Of the Justification of a Poor Sinner.
Of the Justification of a Poor Sinner.
A psalm of David, Maschil, a contemplation, written probably after David had been restored to the grace of God, a little more than a year after his great sin with Bathsheba, 2Sa 11:21. The psalm pictures sin in the fullness of its terror and shows that no man may be just before God in his own person, being dependent entirely upon the grace and mercy of God in Christ Jesus.
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v. 1. Blessed is he, literally, "O the blessings of him," those which he possesses, whose transgression is forgiven, not condoned, but taken away, whose sin is covered, so that the just and holy God no longer sees it, as it were. In what sense this is possible is shown in the next verse.
v. 2. Blessed is the man unto whom the Lord imputeth not iniquity, does not regard him as having committed the transgression, although sin in every form and manifestation cannot be undone, and in whose spirit there is no guile, no deceit and insincerity, which tries to cover up the wickedness, to excuse the transgression. Forgiveness of sins means that sin has lost its character as a debt and guilt still lying upon man by the fact that it was imputed to another, to the Redeemer. This remission of sins is here rightly called a blessing, for it is the greatest gift of God to sinful man. At the same time it should be noted that a full and free confession of sin does not merit forgiveness, but is a condition of remission in the sense that a denial of guilt shuts a person out from justification on the part of God.
v. 3. When I kept silence, during that long year when he was conscious of his sin, but refused to acknowledge it, my bones waxed old, wasting away, withering like a flower during the time of drought, through my roaring all the day long, the howling and whining which went on in his inmost heart as the voice of his conscience drove him to despair.
v. 4. For day and night Thy hand was heavy upon me, as long as he refused to turn to the Lord in true repentance; my moisture is turned into the drought of summer, all his vitality having left him. As long as sin is unforgiven, it devours the very marrow of the bones and kills all joy of life, like a canker or blight. Selah. Such is the condition of the unrepentant: the wrath of God rests upon them, giving them a foretaste of the terrible punishment which will strike them in hell. But all this finally had its effect upon David.
v. 5. I acknowledged my sin unto Thee, in a full and free confession, and mine iniquity have I not hid. He had finally realized the guilt and damnableness of his crime; he had become conscious of the fact that he had transgressed against the great God in heaven. This sorrow of his heart he then made known. I said, I will confess my transgressions unto the Lord, openly acknowledging his iniquity, this state of mind being brought about by the visit of the prophet Nathan, 2Sa 12:13; and Thou forgavest the iniquity of my sin, the guilt which he had heaped upon himself by his transgression. As soon as the first evidences of divine sorrow are present in the heart, forgiveness of sins is immediately dispensed by the Lord. He that is truly repentant longs for forgiveness and receives the forgiveness, as it has been gained for all men, with a believing heart. The comfort of forgiveness is eagerly accepted by a broken heart. Selah. David now sings a Song of praise in honor of God for the forgiveness he has experienced, in which he now lives.
v. 6. For this shall every one that is godly, every true believer, as a saint in the eyes of God, pray unto Thee in a time when Thou mayest be found; for all repentant, believing sinners constantly entreat the Lord to grant them His grace. Surely in the floods of great waters, when God in His anger dispenses His judgments, they shall not come nigh unto him, the righteous being spared such manifestations of God’s anger, all their tribulations being mere merciful chastisements in the hand of God. With this assurance, David, and every believer with him, prays,
v. 7. Thou art my hiding-place, God’s mercy being the protection against the anger which strikes the unrepentant; Thou shalt preserve me from trouble, from all terror and fear of damnation; Thou shalt compass me about with songs of deliverance; because his soul is saved by the mercy of God, the believer sings songs of joy and exultation. Selah. The Lord now, on the basis of David’s experience, gives some earnest advice to all whom His words can reach, especially to all sinners who have accepted His grace and are trying to walk in His ways.
v. 8. I will instruct thee and teach thee in the way which thou shalt go, the eye of the Lord being directed upon every believer; I will guide thee with Mine eye, counseling him with His eye upon him. That is a consequence of the sinner’s justification, the new obedience, his willingness to walk in the ways of the Lord.
v. 9. Be ye not as the horse or as the mule, irrational brutes, which have no understanding; whose mouth must be held in with bit and bridle, lest they come near unto thee, that is, without the aid of such means, without force, it is impossible to control and direct brute animals. The obedience of the believers, repentant sinners as they are, is a ready and willing obedience.
v. 10. Many sorrows shall be to the wicked, who are continually opposing the will of the Lord; but he that trusteth in the Lord, relying upon Him and following His guidance readily, mercy shall compass him about, the loving kindness of Jehovah surrounding him on all sides and showing itself in many deeds of goodness, as wonderful pledges of His mercy.
v. 11. Be glad in the Lord and rejoice, ye righteous, the grace of God which they have experienced being the motive for continual joy; and shout for joy, all ye that are upright in heart, thanking the Lord for all the blessings of His favor and compassion, as shown in the forgiveness of sins. Thus the entire life of the believers is spent in thanking the Lord for His grace and mercy, in humble preparation for the eternal rejoicing in heaven.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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A psalm of David
Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.
A maschil
This may refer to a style of music.
whose transgression is forgiven, whose sin is covered
These phrases have similar meanings. They can be stated in active form. AT: "who God forgives his transgression and covers his sin" (See: Parallelism and Active or Passive)
whose sin is covered
Here sin that is forgiven is spoken of as if it were covered so that it can not be seen. AT: "whose sin is ignored" or "whose sin is deliberately forgotten" (See: Metaphor)
to whom Yahweh reckons no guilt
This can be stated in active form. AT: "whom Yahweh sees as innocent" or "who is not guilty according to Yahweh" (See: Active or Passive)
in whose spirit there is no deceit
Here "spirit" refers to the person. AT: "in whom there is not deceit" or "who is completely honest" (See: Synecdoche)
translationWords
psalm
David
bless
transgress
forgive
sin
Yahweh
guilt
spirit
deceive
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 Ps 32 This wisdom psalm of confession and thanksgiving…
Ps 32 This wisdom psalm of confession and thanksgiving encourages and exhorts the godly to learn from the psalmist’s experience of sin, denial, confession, and forgiveness. This psalm was one of the seven psalms of penitence used in the early church (also Pss 6, 38, 51, 102, 130, 143).
32:1-2 The Lord’s forgiveness restores people to fellowship with him, clears them of guilt, and gives them great joy. Paul quoted this text when explaining justification by faith alone (Rom 4:4-8).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.