Proverbs 28:13














I. THE CONCEALMENT OF SIN. (Ver. 13.) It is like a worm in the bud, preying upon the check and upon the heart. The deepest way of such concealment is when the sinner persuades himself that "he has no sin," apologizing to himself, giving a false colour to his wrong. The sense of a dualism in our being unreconciled will not admit of peace and rest.

II. THE CONFESSION AND RENUNCIATION OF SIN. To admit the truth about ourselves, neither extenuating nor exaggerating our sin and fault; to allow the detecting and discriminating light of God's judgment to fall clear and full on the conscience; - this is what confession requires. But it must be completed by renunciation; otherwise it is mockery. To say -

"We're sorry and repent, And then go on from day to day, Just as we always went" - in the words of the child's hymn - is mere sentimentality and weakness. But never are these conditions fulfilled without a sense of the Divine pity striking into the heart. God is faithful and just to forgive our sins; and the conscience is assured that

III. THE TENDER CONSCIENCE. (Ver. 14.) It is well with him whose heart is in the constant habit of reverential dependence upon God. His law for human conduct envelops all life from the greatest to the minutest matters. It is the atmosphere of the soul that we need to keep pure; it is the fellowship with the Spirit who is holiness that we need most jealously to guard.

IV. THE HARDENING OF THE HEART. (Ver. 14.) Making light of sin leads to its repetition; repetition indurates the conscience. Disregard of the delicacies of the soul leads surely to a benumbed, and presently to a lost, sensibility. It is better to feel too keenly than not to feel at all; better the weak conscience than no conscience at all. He who presumes upon the mercy of God will have to reckon with his justice. - J.

He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.
I. THE DANGER.

1. In respect of God. Sin cannot be covered, cannot admit of excuse. So far as sin may be covered or excused, so far it is not sin, at least not liable to punishment. Notice the difference betwixt moral and commercial laws. Ceremonies are arbitrary; laws, as a rule of life, are real and eternal. Those sins which break moral laws receive no cover or palliation. To imagine that God will admit of excuse for the breach of such law as is eternal were to turn His justice into iniquity, and His wisdom into folly. The two attributes of God, His wisdom and His power, are the highest attributes which He hath. God is more jealous of His wisdom than of His power. He that committeth sin dallieth with His power; but he that covereth and palliateth sin playeth with His wisdom. God forgiveth the greatest sins when they are laid open and confessed, but casteth an angry look and layeth a heavy hand upon those sins which would hide and cover themselves with excuses. What a dangerous thing it is to study to cover a sin! "That must needs be the greatest sin which maketh every sin greater." In denial and concealment, though we deny the fact, yet we acknowledge it to be evil.

2. In respect of ourselves. There is no sin to which our nature more strongly inclineth us than this of covering and excusing our sin. It is the very nature of sin, not only to infect the soul, but to bewitch it, that it shall either not feel it or not be willing to evaporate and expel it. Though God hath set up a tribunal in our hearts, and made every man a judge of his own actions, yet there is no tribunal on earth so much corrupted and swayed from its power and jurisdiction as this. No man is so well pleased with any cheat as that which he putteth upon himself. Our conscience checketh us, and we silence it; sin appeareth, and we cover it. This covering of sin is more natural than any sin beside. We cannot name any that agreeth with all natures and complexions as this doth. Excuse, as a servant, waiteth upon all, and is officious to offer attendance on the foulest. God hath imprinted upon man a natural shame of sin. God left this impression of shame upon us to keep us within compass, that we should not commit sin. But, too often, what was made as a means to prevent sin is made a cloak to cover it. Shame is a good buckler to oppose against sin.

II. THE REMEDY. Penitential confession reaching even to the mercy-seat. Sin is never less deformed in the eye of God than when it is in its own shape. Sin is never more sin, hath never more in it, than when it is covered. He that confesseth his sin hath found a plaster for it.

(A. Farindon, B.D.)

Men's sins are often well known, when they flatter themselves that they are unknown, and the attempt to conceal deceives none but themselves. Sin is in itself too odious to appear without some disguise, and most men wish to be thought better than they are; but the policy is both weak and dangerous. To attempt to hide our sins from the eye of God is atheistical and vain. The mantle of Divine love is sufficient to cover all iniquity, and the interposing blood of atonement to secure from the inflictions of eternal wrath. There is also a love among brethren which covers a multitude of sins, and forms an amiable part of the Christian character. A truly good man will be tender towards every one's failings but his own. The charity we exercise towards others is, however, very different from those excuses which we are too apt to form for ourselves.

I. WHO ARE THEY WHO MAY BE SAID TO COVER THEIR SINS?

1. Those who endeavour to conceal themselves under falsehood, as did the servant of Elisha.

2. Those who palliate and excuse themselves in sin, by endeavouring to shift the blame on others, belong to the same class.

3. The attempt to dissemble and disguise sin, by specious pretences, is another way of covering it.

4. There are some who even justify and plead for sin, and these certainly can need but little disguise.

5. Sin is sometimes covered by vain and ineffectual endeavour to satisfy and atone for it.

II. CONSIDER THE FOLLY AND DANGER OF EVERY FALSE DISGUISE. "Shall not prosper."

1. His hopes shall be disappointed, and the end he had in view defeated. It is of no use to deny, to palliate, or in any other way to hide our sins, for God hath set them all in the light of His countenance.

2. Artifice and disguise shall not prosper, even as to our temporal interests.

3. Those who indulge in any manner of deceit shall be utter strangers to spiritual prosperity. Sin is the distemper of the soul; and covering it with false disguises only tends to increase the evil, and make it more dangerous.

4. A course of dissimulation will end in utter ruin and despair. God will neither be deceived nor mocked. Learn —(1) How carefully we should avoid what will be attended with such tremendous consequences.(2) As we are not to cover our own sins, so neither should we cover the sins of others, any farther than prudence directs or Christian charity allows.(3) That we may not be tempted to use any other coverings, let us seek after those which are recommended to us in the gospel.

(B. Beddome, M.A.)

Certain great iron castings have been ordered for a railway-bridge. The thickness has been calculated according to the extent of the span and the weight of the load. The contractor constructs his moulds according to the specification, and when all is ready, pours in the molten metal. In the process of casting, through some defect in the mould, portions of air lurk in the heart of the iron, and cavities like those of a honeycomb are formed in the interior of the beam; but all defects are hid, and flaws are effectually concealed. The artisan has covered his fault, but he will not prosper. As soon as it is subjected to a strain the beam gives way. Sin covered becomes a rotten hollow in a human soul, and when the strain comes the false gives way.

(W. Arnot, D.D.)

I. THE FALSE AND DECEPTIVE REFUGE. "He that covereth his sins shall not prosper."

1. This is the course which men usually adopt when they enter on a course of sin. They are conscious that they are doing wrong, and they try to cover and conceal what they are doing. They resort to a variety of expedients. Some flatly deny them. Others cover their sins by evasion, or they shift the blame off upon others. Some plead their weakness, and the circumstances in which they were placed. Many plead the practice of others. It is the custom of the trade. The vilest class attempt to cover their sins by glorying in them.

2. Note the folly of such conduct. Such a man shall not succeed in the attempt to cover his sins. And he shall not escape from the consequences of his sins, however he attempts to conceal them. Sin brings its own punishments to the man who commits it.

II. THE MORE EXCELLENT WAY WHICH IS HERE COMMENDED.

1. The condition of forgiveness. We must confess our sins. We must forsake them.

2. These conditions are not the only ground of forgiveness. In God there is not only provision made for forgiveness, but also for our help to resist sin, and escape from it.

(A.Clark.)

Sketches of Four Hundred Sermons.
I. IN REFERENCE TO OTHERS. He who covers sin is a hypocrite, who always wears a mask. He conceals bad principles under an avowed zeal for good ones; bad purposes under a noisy reprobation of such purposes; and a bad system of iniquity under the mask of extraordinary purity and piety.

II. IN REFERENCE TO OURSELVES. Man possesses the astonishing, but awful power of practising deceit upon himself, and concealing his sins from his own view. This he does —

1. By decreasing their number. This is done by rejecting the Divine law as the standard, and by adopting as the standard the lax notions of worldly and irreligious men.

2. By diminishing their enormity. This is done by pleading the impetuosity of the passions; the strength of temptation; as a set-off against bad works the multitude of good ones. But he who hides his sins from others shall not eventually prosper. And he who hides his sins from himself cannot prosper.Now, consider the nature and advantage of confessing and forsaking sin.

1. Our confession must be spiritual.

2. Our sin must be confessed as a great evil.

3. Our sin must be confessed as deserving special punishment.From hence we learn that the prospect of those who cover their sins, either from themselves or others, is most appalling; that no sinner, however guilty, and depraved, and miserable, need despair, for he may yet be saved.

(Sketches of Four Hundred Sermons.)

I. COVERED SIN AND NO PROSPERITY.

1. What is the meaning of covering sin?

2. How do men cover sin?

(1)By palliation.

(2)By dissembling.

(3)By practising sin in secret.

(4)By self-righteousness.

3. Covered sin a failure. Shall not prosper. This does not refer to temporal, but spiritual prosperity. This is not an arbitrary arrangement. The same power by which night and day succeed each other has promulgated, and will enforce the law that says, "Bad lives, unpardoned, shall be punished." Sin cannot be successfully cloaked, but will be discovered and punished.

II. CONFESSED AND FORSAKEN SIN AND MERCY.

1. "Whoso confesseth and forsaketh them." Prompt confession, followed by prompt forgiveness. Confession involving forsaking. Profession attended with consistent practice. The reform of the outward life, and the healing of the soul.

2. "Shall have mercy." This is not a subject of doubt. It was the experience of the psalmist (Psalm 32:5). The apostle believed and taught it (Romans 4:5). John has put it beyond speculation (1 John 1:8, 9). Mercy is yours if you will fulfil the conditions.

(J. E. Hargreaves.)

1. All men have sins.

2. All men have something to do with their sins.

3. All men deal with their sins either foolishly or wisely.

I. THE FOOLISH TREATMENT OF OUR SINS. "He that covereth his sins."

1. By denying them. Thus Cain, Rachel, Joseph's brethren, Peter, Ananias and Sapphira, endeavoured to hide their sin.

2. By extenuating them. Men plead excuses.

3. By forgetting them. They endeavour to sweep them from the memory by revelry, by sensuality, worldliness, and intemperance. Sins must reveal themselves sooner or later.

II. THE WISE TREATMENT OF OUR SINS. "Whoso confesseth and forsaketh them shall have mercy."

(D. Thomas, D.D.)

I. MAN'S COVERING, AND ITS FAILURE. There are many ways in which men try to cover their sins. Excuse-making is the commonest trade under heaven. Some cover by secrecy and some by falsehood. Some think their sin has been hidden away by lapse of time.

II. GOD'S COVERING, AND ITS SUCCESS. By the atoning sacrifice which was presented by the Lord Jesus. Before God covers sins He unveils them. The covering is as broad as the sin; it completely covers, and for ever covers.

( C. H. Spurgeon.)

People
Solomon
Places
Jerusalem
Topics
Compassion, Conceals, Confesses, Confesseth, Confessing, Covereth, Covering, Doesn't, Finds, Forsakes, Forsaketh, Forsaking, Gives, Keeps, Mercy, Obtain, Open, Prosper, Prospereth, Renounces, Secret, Sins, Transgressions
Outline
1. general observations of impiety and integrity

Dictionary of Bible Themes
Proverbs 28:13

     1055   God, grace and mercy
     5812   concealment
     5881   immaturity
     6029   sin, forgiveness
     6624   confession, of sin
     6650   finding
     6653   forgiveness, divine
     6733   repentance, nature of
     6746   sanctification, means and results
     8468   renunciation

Library
Two Coverings and Two Consequences
A Sermon (No. 3500) by C. H. Spurgeon, April 4th, 1875, at the Metropolitan Tabernacle, Newington. Published February 24th, 1916. "He that covereth his sins shall not prosper."--Proverbs 28:13. "Thou Hast covered all their sins."--Psalm 85:2. In these two texts we have man's covering, which is worthless and culpable, and God's covering, which is profitable and worthy of all acceptation. No sooner had man disobeyed his Maker's will in the garden of Eden than he discovered to his surprise and dismay
C.H. Spurgeon—Sermons on Proverbs

The Right Kind of Fear
A Sermon (No. 2971) published on Thursday, January 18th, 1906, delivered by C.H. Spurgeon at the Metropolitan Tabernacle, Newington on Thursday evening, September 2nd, 1876. "Happy is the man that feareth alway."--Proverbs 28:14. But did not John say that "fear hath torment?" Then how can he be happy who hath fear, and especially he who hath it always. Did not John also say that "perfect love casteth out fear?" How is it then that he is happy in whom love is not made perfect, if so be that the fear
C.H. Spurgeon—Sermons on Proverbs

He Does Battle for the Faith; He Restores Peace among those who were at Variance; He Takes in Hand to Build a Stone Church.
57. (32). There was a certain clerk in Lismore whose life, as it is said, was good, but his faith not so. He was a man of some knowledge in his own eyes, and dared to say that in the Eucharist there is only a sacrament and not the fact[718] of the sacrament, that is, mere sanctification and not the truth of the Body. On this subject he was often addressed by Malachy in secret, but in vain; and finally he was called before a public assembly, the laity however being excluded, in order that if it were
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

"If we Confess Our Sins, He is Faithful and Just to Forgive us Our Sins",
1 John i. 9.--"If we confess our sins, he is faithful and just to forgive us our sins", &c. The current of sin dries not up, but runs constantly while we are in this life. It is true, it is much diminished in a believer, and it runs not in such an universal flood over the whole man as it is in the unbeliever. Yet there is a living spring of sin within the godly, which is never ceasing to drop out pollution and defilement, either upon their whole persons, or, at least, to intermingle it with their
Hugh Binning—The Works of the Rev. Hugh Binning

"When Solomon was Old. "
"It came to pass when Solomon was old, that his wives turned away his heart after other Gods." 1 KINGS xi. 4. Who could have predicted that this would come to pass? And yet it is often so, for it is still true that NO AMOUNT OF KNOWLEDGE WILL SAVE FROM BACKSLIDING THOSE WHO REFUSE TO LISTEN TO GOD. We learn from verse 10 that God had taken pains to save Solomon from idolatry, (see 1 Kings vi. 12, and xi. 6). But what good is it for even God to try to save a man who will have his own way? And
Thomas Champness—Broken Bread

Letter xxiv (Circa A. D. 1126) to Oger, Regular Canon
To Oger, Regular Canon [34] Bernard blames him for his resignation of his pastoral charge, although made from the love of a calm and pious life. None the less, he instructs him how, after becoming a private person, he ought to live in community. To Brother Oger, the Canon, Brother Bernard, monk but sinner, wishes that he may walk worthily of God even to the end, and embraces him with the fullest affection. 1. If I seem to have been too slow in replying to your letter, ascribe it to my not having
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Epistle xxv. To Gregoria.
To Gregoria. Gregory to Gregoria, Lady of the Bed-chamber (cubiculariæ) to Augusta. I have received the longed for letters of your Sweetness, in which you have been at pains all through to accuse yourself of a multitude of sins: but I know that you fervently love the Almighty Lord, and I trust in His mercy that the sentence which was pronounced with regard to a certain holy woman proceeds from the mouth of the Truth with regard to you: Her sins, which are many, are forgiven her, for she loved
Saint Gregory the Great—the Epistles of Saint Gregory the Great

"And the Life. " How Christ is the Life.
This, as the former, being spoken indefinitely, may be universally taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace, and so may be considered in reference to both, and ground three points of truth, both in reference to the one, and in reference to the other; to wit, 1. That our case is such as we stand in need of his help, as being the Life. 2. That no other way but by him, can we get that supply of life, which we stand in need of, for he
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

"And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee,"
Isaiah lxiv. 7.--"And there is none that calleth upon thy name, that stirreth up himself to take hold on thee," &c. They go on in the confession of their sins. Many a man hath soon done with that a general notion of sin is the highest advancement in repentance that many attain to. You may see here sin and judgment mixed in thorough other(315) in their complaint. They do not so fix their eyes upon their desolate estate of captivity, as to forget their provocations. Many a man would spend more affection,
Hugh Binning—The Works of the Rev. Hugh Binning

How to be Admonished are those who Give Away what is their Own, and those who Seize what Belongs to Others.
(Admonition 21.) Differently to be admonished are those who already give compassionately of their own, and those who still would fain seize even what belongs to others. For those who already give compassionately of their own are to be admonished not to lift themselves up in swelling thought above those to whom they impart earthly things; not to esteem themselves better than others because they see others to be supported by them. For the Lord of an earthly household, in distributing the ranks and
Leo the Great—Writings of Leo the Great

The Authority and Utility of the Scriptures
2 Tim. iii. 16.--"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." We told you that there was nothing more necessary to know than what our end is, and what the way is that leads to that end. We see the most part of men walking at random,--running an uncertain race,--because they do not propose unto themselves a certain scope to aim at, and whither to direct their whole course. According to men's particular
Hugh Binning—The Works of the Rev. Hugh Binning

Adoption
'As many as received him to them gave he power to become the sons of God, even to them that believe on his name.' John 1:12. Having spoken of the great points of faith and justification, we come next to adoption. The qualification of the persons is, As many as received him.' Receiving is put for believing, as is clear by the last words, to them that believe in his name.' The specification of the privilege is, to them gave he power to become the sons of God.' The Greek word for power, exousia, signifies
Thomas Watson—A Body of Divinity

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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