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I. THE PROPOSITION. "I acknowledge my transgressions," etc.

1. Simply and absolutely.

(1) There's the mental acknowledgment in the mind, so as to own it. This was one thing which David here did, as an example to all other converts; he owned that iniquity which was in him. And there's two things more which belong to this —

(a) An acknowledgment of that to be sin which indeed is sin.(b) An acknowledgment of his own interest in that sin. NOW, the improvement which we may make of this observation to ourselves is, to meet with the miscarriage of most men in each particular. First,-there's a great deal of wilful blindness, from whence they will not acknowledge that to be sin, which indeed is so. And secondly, there's a great deal of pride and self-flattery, from whence they will not acknowledge themselves to be guilty of it.

(2) The second is verbal, in the mouth to confess it. Wherever there is a true owning to sin, there will be also an ingenuous confession (Psalm 32:5). This is a practice which God requires of us upon a double consideration. First, in reference to Himself, as bringing honour and glory to Him, for so it does (Joshua 7:19). By confession we give glory to God, and that in sundry particulars — in His omniscience, in His justice, in His power, and so of the rest. Now, because we do so, therefore confession is very pertinently required of us. Then secondly, also in reference to ourselves, in two particulars. First, as a disburdening of conscience. Secondly, as an engagement against sin for time to come.

2. The reduplication of it in these words: "And my sin is ever before me." Now, this passage does express unto us the condition of a sinner at large; and it may admit of a threefold notion in which it holds good. David's sin might be said to be before him three manner of ways.

(1) In a way of temptation; it is before me, so aa to provoke me and to allure me to evil.

(2) In a way of distraction; it is before me, so as to disturb me and hinder me in good.

(3) In a way of computation; it is before me, so as to accuse me and to condemn me for guilt.

II. THE CONNEXION. "For."

1. Take it as an account of importunity. "For I acknowledge," etc. The more any one sees his sin, the more will he be humbled for it, and sue to God for the forgiveness of it (2 Samuel 24:10; Psalm 25:11). Look as it is in the body, the more a man is sensible of his sickness, the more will he look after his physician; even so it is also in the soul, the more a man sees these his spiritual distempers, the more will he beg the removing of them.

(1) It shows us the cause why so few there are in the world which do really mind such petitions as these are; or such practices as these are of humiliation, and begging of pardon; why, it is because they are not indeed sensible of the condition in which they are.

(2) It shows also what is the best and readiest course whereby to make either ourselves or others affected with sin, and to be brought to humiliation for it. And that is, by working in them a true sight and apprehension of it.

2. An argument for mercy on God's part. As if he had said, Lord, it is time now for Thee to pardon me, for I acknowledge my trespassing against Thee. And so there is this in it, that where sin is most owned, it will be there soonest pardoned (Psalm 32:5). That which God chiefly works at in us is, to bring down our stomachs, and to cause us to submit to Himself; now, when this is once done in us, then there's an end, and He has no more to say to us, but is ready to be friends with us.

(Thomas Horton, D. D.)

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KJV: Make me to hear joy and gladness; that the bones which thou hast broken may rejoice.

WEB: Let me hear joy and gladness, That the bones which you have broken may rejoice.