Psalm 32:3














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 (Galatians 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 1 John 3:4, "Sin is the transgression of law;" another in 1 John 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; Proverbs 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" (Isaiah 55:7, Hebrew)!

5. Sinput 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. John 1:29; 1 John 3:5; Matthew 9:5, 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 (Micah 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 (Romans 3., 4., 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.

When I kept silence, my bones waxed old.
On several grounds we may set forth the urgency of the duty of making immediate and penitent confession of our sins unto God.

I. EVERY SIN IS MANIFEST UNTO GOD WHETHER WE CONFESS IT OR NOT. His scrutiny penetrates every disguise, and analyzes every motive. Every sin is not only naked unto God's eye, but it is clearer unto Him than any confession of ours could make it. He sees its growth. "He understandeth the thought afar off." All the aggravations of every sin are clearer unto the eye of God than any confession of ours could state them. Those that are brought to a sense of their sins are often filled with amazement when they think of the forbearance of God towards them in their state of guilt. Should not they that are God's children, and have been enlightened in their understanding, chasten themselves before God because of their transgressions that they may walk in the light of His countenance? If it be true that unacknowledged sin separates the soul from God, that the regarding of iniquity in the heart makes prayer useless, and sacrifices an abomination, that the look of lust and the motion of causeless anger against a brother provoke God's anger, an immediate and humble confession of sin from the heart unto God is both necessary and safe. Unto them who keep silence God gives sorrow. He maketh their bones to rot.

II. NO SIN IS DIMINISHED BY DEFERRING THE CONFESSION OF IT. If murder or malice or falsehood or any transgression be a crime because it is a violation of God's holy raw, the mere lapse of time does not alter the fact that the law was violated. If one day is with the word as a thousand years, and a thousand years as one day, God's view of sin will not be otherwise a thousand years hence than it is on the day that the sin is committed. God judges according to the principles from which an action springs, and His judgment cannot be nullified by lapse of time. Is sin represented as a burden on the conscience? The bearing of a burden is not alleviated by lapse of time, but rather becomes more oppressive. Some hearts seem callous, but even they get no actual relief from their burden of guilt by deferring confession of their sins unto God. They are treasuring up wrath unto themselves against the day of wrath. Is sin represented as pollution which makes us hateful unto God? Pollution does not liquify and evaporate, but extends and deepens. "Evil men and seducers wax worse and worse deceiving and being deceived." The canker of corruption increases to more ungodliness. Is sin represented as a debt? Deferring to pay never diminishes the extent of the indebtedness. In the natural world those substances that cannot resist destroying agents become weaker and weaker. Wood rots; iron rusts; and stones crumble. Lapse of time never makes good that loss of substance, nor does it even arrest the loss.

III. SIN UNCONFESSED CORRODES THE HEART. There is an inner unrest. One who suppresses confession unto God nevertheless roars all the day long. Whoso will not pour out his corruptions before God tortures his own soul, wears himself out, and makes himself old before his time. "My moisture is turned into the drought of summer." The corroding effect of unconfessed sin arises from the necessity which is laid on the heart to reconcile itself to its condition. The sin must be explained in some way that will quiet the conscience. Not a few screen themselves behind those that act for them. Because an agent procures and pays a dividend, the investor thinks himself exonerated from all blame that may attach to the methods and means, by which a Limited Liability Company gets prosperity for its shareholders. David gave his command to Joab, and Joab doubtless acted through not a few subordinate officers, before Uriah could be set in "the forefront of the hottest battle," and deserted at the critical moment, and it was really the sword of Ammon that shed the brave man's blood; but God joined David immediately with Uriah's death. It was David who was made to cry, "Deliver me from blood-guiltiness, O God." "Restore unto me the joy of thy salvation." Sometimes men extract a balm from the general course of God's providence. 'Twas a soothing sophism unto David, "The sword devoureth one as well as another." By many such shifts do men remove themselves from the actual sin which has gratified or profited them. But their heart suffers. Tolerating sin, it soon becomes insensible to the heinousness of sin and foregoes its own brotherhood. In many other ways also unconfessed sin corrodes the heart. It betrays us to other forms of sin, even as one virtue leads to another. Craft uses deceit. Violence seeks justification or concealment in lies. Sensuality loosens every fibre of virtue, and paves the way to every relative vice. Were the sin confessed, the heart would be renewed. Unconfessed sin indisposes us for duty. "Sinful heart makes feeble hand." Duty is enforced by conscience, but when the conscience itself lies in a comatose state, because of the diffused poison of an unconfessed sin, its authority is paralyzed. Through confession of sin, a sinner is purged from an evil conscience to serve the Living God. Unconfessed sin makes all our services unacceptable unto God. "If thou bring thy gift to the altar," etc. If service be unacceptable when a brother hath ought against us, much more must it seem vile when God Himself hath something against us! Unconfessed sin exerts an exasperating influence on the heart. There is a state of mind in which a man regards all things as out of joint. It sets him at variance with himself and his surroundings, and fills him with idle longings for change of scene. God's hand lies heavy on him day and night, and makes duty burdensome. The want of inward peace deprives him of that element which sweetens life's sorrows and smooths its roughness. Instead of the well-spring of joy, with which a good conscience cheers the mind, there is gloom and unrest and a dread of ill. How can a man with an evil conscience put his trust in the living God, and if he trust not in the living God, how can he be happy, or feel secure? "The light that is in him is darkness."

(H. Drysdale.)

1. Because the devil stupefies and benumbs the soul, that it has little or no feeling of its sin; and then it lies, as it were, concealed in the soul; which makes it either thoughtless about it, or careless to acknowledge it.

2. Because the custom of sin takes away the sense of it; for, the longer any poisonous liquor stands in a vessel, so much the harder will it be to get it cleansed, and the poisonous quality eradicated.

3. Sometimes the soul has so great a sense of his sins, and is so apprehensive of the number and deformity of them, that it becomes thereby either ashamed or afraid to confess them to the Lord.

4. Satan sometimes prevails so far upon the soul as to persuade it that it can hide its sins by an act of oblivion of its own making; that is, he makes men foolishly flatter themselves that God will never remember those sins which they forget; and that what they themselves bury in silence shall be concealed from His all-seeing eyes. But see what God says to such as these (Psalm 50:20, 21).

(J. Hayward, D. D.)

— "Blessed is he whose transgression is forgiven;" not, Blessed is that man who lives in a four-storey house; not, Blessed is that man who has a hundred thousand dollars to his credit in bank; not, Blessed is the man that owns the most railroad stock and government bonds. If you want to be happy, you must obtain the favour of God. And the way to obtain it is to seek God's pardon. David declares that happy is the man who is pardoned, and "unto whom the Lord umputeth not iniquity." My relations to God are determined by my loyalty to Him. In the sight of God you are a transparent man. He can see through you. I have a contempt for a man who has anything in him to hide. I believe in having no wrong side and no right side to a character. It should be all right. I like that. But poor old human nature is so made up that no man knows everything. Some will say in their hearts, "If our pastor knew these things about me, what would he say?" Oh, listen; God hath already found it out. Be what you are through and through. Some pieces of humanity are put up like some bales of cotton down South. They put The nice, white cotton outside, and in the centre they put the dog-tail cotton — the worst cotton there is. And some humanity is put up on the same principle exactly. Dealers have got a method of finding out what a bale of cotton is right through. And some of these days God will show you what you are through and through. David tells us that he sinned against God, and kept silence, and would not confess; and that by reason of his refusal to confess his sins, "day and night the hand of God was heavy upon him, and his moisture was turned into the drought of summer." Oh, what striking figures he uses here! Listen to me now, you who have not had peace of mind for months. Days seem years when your mind is on yourself, because you are miserable. David told what his trouble was, what your trouble is; and he said because of it, "My moisture was turned into the drought of summer." I have learned how a person feels by seeing how the fields are in a droughty season. Our garden is dried up, and every green thing droops, and the best land produces only about ten per cent. of a crop. A drought of this kind may only last for weeks, but a drought in the human heart may be one that will last for ever. "My moisture is turned into the drought of summer." Oh, to see the drought of summer upon the hearts and lives of professing Christians, and upon those out of the Church, and to see their spiritual nature droop, and wither, and die under a drought that is brought upon them by their own voluntary conduct and action! Where is there a man that won't confess? We come to him to-night asking him to seek the Lord, and he says, "I don't want to come up." What he means is, "I don't want to confess"; that is the trouble. When a fellow gets willing to confess he will go and do it before anything else. The Lord says, "He that confesseth shall find mercy." "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." Sin is a debt: "Forgive us our debts as we forgive our debtors." Now, as sin is a debt, the best thing to do in the world is — don't sin at all. That is best, and thank God it is possible. "Yes," you say, "but I can't help sinning." You can help it just as well as you can keep from getting into debt? Am I obliged to get into debt to-day or to-morrow? Which sin am I obliged to commit to-day or to-morrow? "You are not like me," you hear people say; "I cannot live without sin." Whenever you hear a person say that, you may know he is falling into sin more deeply, and that he has made provision for it. Well, I say, the best thing in the world is, don't do wrong. But if you do happen to slip and do wrong the best thing is to fall down and repent. Don't let it get cold before you have repented of it. A man ought to be able to repent and to pray anywhere that he can afford to sin. Sin is a debt you have to meet at the mercy-seat of God with an honest, open confession, or you will have to meet it in the judgment with eternal bankruptcy of your soul. Now, which will you do? If you have sinned, the best time for you to repent is now. You cannot afford to put it off any longer.

(S. P. Jones.)

I. THE SILENCE WHICH HE KEPT. Its criminality is clear from the circumstances by which it has been occasioned, and from the perseverance with which it has been maintained against the mercy and the power of God. Your silence has been occasioned by —

1. Thoughtlessness and indifference.

2. Pride and enmity of heart against God.

3. Procrastination; notwithstanding the variety of His appeals.

II. THE MISERY WHICH HE ENDURED. What misery is occasioned by sin when —

1. It has to contend with keen and deep convictions.

2. It is accompanied by the dread of discovery.

3. The hatred to God which it produces in the heart is connected with a dread of His almighty power.

4. All these internal feelings are accompanied with eternal adversity and tribulation.

5. The sinner looks forward to the future and anticipates that eternity to which every moment brings him nearer.

III. THE CONFESSION WHICH HE MADE.

1. It was minute and unreserved.

2. He confessed that his sin was ever present to his mind.

3. He confessed that his sin admitted of no apology or extenuation.

4. He confessed that his sins exposed him to the Divine rejection.

5. He confessed that his sin was a source of deep distress to his mind.

6. His confession was accompanied with prayer.

IV. THE PARDON WHICH HE RECEIVED.

1. The source whence it was derived.

2. The promptness with which it was bestowed.

3. The gratuitousness with which it was granted.

4. The encouragement which it is calculated to afford to those who, like himself, have broken their impenitent silence, and begun to confess their transgressions to the Lord (ver. 6).

5. The blessedness of which it was productive.(1) Pardon blessed his condition, saving from depravity as well as from condemnation.(2) Pardon blessed his feelings, making him happy as well as safe and holy. Happy in his affections. Happy in the privilege of communion with God. Happy in the performance of holy duties. Happy in anticipation of the future.

(J. Alexander.)

David here describes a very common experience amongst convinced sinners. He was subjected to extreme terrors and pangs of conscience. The terrors he experienced were indescribable, filling his soul with horror and dismay. We would speak —

I. To THE SUBJECTS OF GOD'S REBUKE AND THE TERRORS OF GOD'S LAW. What are the causes of your terror? I shall borrow my divisions from quaint old Thomas Fuller, and, as I cannot say better things than he said, I shall borrow much.

1. Those wounds must be deep which are given by so strong a hand as that of God. Remember it is God that is dealing with you, the almighty God. Do you wonder, then, that when He smites, His blows fell you to the ground. Be not astonished at your terrors.

2. Then think of the place where God has wounded you. Not in hand, head, or foot, but in your heart, your inmost soul.

3. Satan is busy with you. "Now," saith he, "God is driving him to madness, I will drive him to despair."

4. The terrible nature of the weapon with which God has wounded you. The sword of the Spirit, so that it cannot be a little wound.

5. The foolishness of the patient. Some are much more quickly healed than others; serenity of mind and quietude of spirit help much, but fretfulness and anxiety hinder. It is even so with you: you are a foolish patient; you will not do that which would cure you, but you do that which aggravates your woe: you know that if you would cast yourselves upon Jesus you would have peace of conscience at once; but instead of that you are meddling with doctrines too high for you, trying to pry into mysteries which the angels have not known, and so you turn your dizzy brain, and thus help to make your heart yet more singularly sad. You seek to file your fetters, and you rivet them; you seek to unbind them yourself, and you thrust them the deeper into your flesh.

6. Yours is a disease in which nothing can ever help you but that one remedy. All the joys of nature will never give you relief. When Adam had sinned he became suddenly plunged in misery; he had unparadised paradise. And so it will be with you. If you could be put in paradise you would not be happier. There is only one cure for you.

7. Now why does God let you suffer so? He does not deal so with all His people. Why, then, with you? We cannot tell all the reasons, but it may be because you were such a stony-hearted sinner. You were so desperately set on mischief, so stolid, so indifferent, that, if saved, God must save you in such a way, or else not at all.

8. And there is that in your heart which would take you back to your old sins, and so He is making them bitter to you. He is burning you that you may be like the burnt child which dreads the fire.

9. And He would make you the more happy afterwards. The black days of dreary winter make the summer days all the fairer and the sweeter.

10. And, maybe, God means to make great use of you. The Lord gets his best soldiers out of the highlands of affliction. These are His highlanders that carry everything before them. They know the rivers of sin, the glens of grief, and, now their sins are washed away, they know the heights of self-consecration, and of pure devotion. They can do all things through and for the Christ who has forgiven them.

II. To THOSE WHO HAVE NEVER FELT THESE TERRORS BUT STRANGELY WISH THEY HAD, It is not true that all who are saved suffer these terrors. The most, and they amongst the best, do not. And God has brought you in quieter ways to Himself — then be grateful to Him. You might not have been able to bear other means. And perhaps if you had much experience you would have grown self-righteous. There is a brother who has never known, to the extent some of us have to know, the plague of his own heart, lie has never gone through fire and through water, but, on the contrary, is a loving-hearted spirit: a man who spends and is spent in his Master's service; he knows more of the heights of communion than some of us. Do not, then, desire to be troubled, but trust to Christ.

( C. H. Spurgeon.)

These verses give us the experience of a soul convinced of sin, and aware of the value and blessedness of pardon, without as yet possessing the power to assume that pardon as its own.

I. THE INDIVIDUAL IS FIRST EXHIBITED TO US IN SILENT MEDITATION OR SELF-EXAMINATION.

1. This is a most necessary but painful duty (Psalm 4:4; 2 Corinthians 13:5; Psalm 77:6).

2. It has for its subject the nature and amount of sin. The rule by which that sin is measured is readily supplied by the Holy Spirit, from all the works and dispensations of God.

II. This self-examination was supposed to be carried on in silence; but the sentence closes with a seeming contradiction, saying that HIS BONES WAXED OLD WITH HIS CONTINUAL ROARING. The work of self-examination may go on in silence and in secrecy; men without hear nothing of the sorrow, see nothing of the distress and agony within — "The heart knoweth his own bitterness, and a stranger doth not intermeddle with his joy." But God looks upon the sorrow within; God beholds the workings of this troubled conscience, its throes of grief, and hears its moans.

III. CONSCIOUS IMPOTENCE ARRIVED AT LAST. "My bones waxed old," etc. Here it is not requisite to bring in the machinery of outward trial and experiment to convince the believer of his weakness; let him alone; let him lie there, while varied forms of evil pass over the thoroughfare of his memory or imagination, and while he detects the tendency of his affections to these forms, and battles hard, too, to turn it to good, and fails, the experiment is repeated, till he sinks under the shameful conviction, the sickening one, that he can do no good thing; hold his heart right, no, not one moment, with God; think no one good thought alone. And then he is in utter weakness cast on Divine compassion. And then impotent for ever? No, not for ever; impotent in self, but mighty through Christ (2 Corinthians 12:9).

IV. THE STUBBORNNESS OF THE NATURE DEALT WITH. "Day and night Thy hand was heavy upon me." Converted men, without a failure, may be passed or hurried on from trial to trial externally, in order to bring out and mature that faith which eventuates in holiness. Thus with Joseph; what a series, what a sea of calamities had he to wade through, after the treachery of his brethren; what repeated trials and temptations had he to encounter, without an instant's breathing time, till he is placed in full peace upon the government of Egypt. This was heavy work upon the soul. Not temptation, merely, but distresses likewise; these, under a Divine Providence, sift and humble the soul, fix and form the faith, ere they flee before the sunshine of spiritual prosperity.

V. THE SOUL NOW IN ITS DISTRESS MOURNS OVER DEPARTED PROSPERITY. "Moisture" — the word is figurative, but most significant. He was as a tree planted by the rivers of water, his fruit rich and ripe, his leaf fresh and verdant; all are now withered, and blasted, and scorched; what misery!

VI. CAN ALL THIS ESCAPE THE COGNIZANCE OF THE FALLEN BELIEVER? No; he must hear it, and see it, and heed it, and repent. Aye, repent, not perish. God is still gracious, and though this subsequent repentance may be doubly bitter, yet through it he shall pass once more to peace.

(C. M. Fleury, M. A.)

Grief kept within grows more and more intense. A festering wound is dangerous. Let thy soul flow forth in words as to thy common griefs, it is well for thee. And as to such as are spiritual the same rule applies. What a mercy that we have the Book of Psalms and the life of such a man as David. Biographies of most people are like the portraits of a past generation, when the art of flattery in oils was at its height. There is no greater cheat than a modern biography. We have no biographers now-a-days. David's psalms are his best memorial. There you have not the man's exterior, but his inward soul. You see the man's heart. There is no man who has known the Lord in any age since David but has seen himself in David's psalms as in a looking-glass, and has said to himself, "This man knows all about me." David is one who "seems to be, not one, but all mankind's epitome." Be thankful that David was permitted to try the experiment of silence after his great sin, for he will now tell us what came of it — "When I kept silence," etc.

I. LET US THINK OF THE CHILD OF GOD thus acting. Children of God sin, for they are still in the body. But when he sins the proper thing for him to do is at once to go and confess it to God. Sin will not come to any great head in any man's heart who does this continually. But sometimes they will not do this, especially when they have done very wrong. When confession is most needed it is often least forthcoming. It was so in David's ease. How fully had he fallen! It is no good to try and excuse David's sin. lie himself would protest against our attempting it. But why did he not confess it?

1. The sin prevented the confession — blinded the eye, stultified the conscience, and stupefied his entire spiritual nature. What wretched prayers and praises were those he offered while the foul sin was hidden in his bosom. Why was he silent when he knew he was wrong? Why did he not go to God at once? He was stupefied by his sin, fascinated, captivated, held in bondage by it. Beware of the basilisk eye of sin. It is dangerous even to look at, for looking leads to longing. No man ever thinks of sin without damage. I saw a magnificent photograph in Rome, one of the finest I had ever seen, and right across the middle there was the spectre mark of a cart and ten oxen, repeated many times. The artist had tried to get it out, but the trace remained. While his plate was exposed to take the view, the cart and the oxen had gone across the scene, and they were indelible. Upon our soul every sinful thought leaves a mark and a stain that calls for us to weep it out — nay, needs Christ's blood to wash it out. We begin with thinking of sin, and then we somewhat desire the sin: next we enter into communion with the sin, and then we get into the sin, and the sin gets into us, and we lie asoak in it. So David did. He did not feel it at first, but then he was plunged into the evil deeps. A man with a pail of water on his head feels it to be heavy, but if he dives he does not feel the weight of water above him because he is actually in it and surrounded by it. So when a man plunges into sin he does not feel its weight. When he is out of the dreadful element, then he is burdened by it. Thus at first David did not feel his sin.

2. Next, there was much pride in his heart. A child who has done wrong, and knows it, often will not own it. You cannot bring him to say, "I have done wrong."

3. Others have been silent because of fear. They could not believe that God would forgive them. They thought He would overwhelm them with His wrath. Do not think thus. Do not think that the Lord's mercy is clean gone for ever. Did He not love thee when thou weft dead in trespasses and sins, and will He not love us more if we turn to Him again? But now let us use this subject in reference —

II. To THE AWAKENED SINNER. There are such. But they are slow to make confession. They feel the burden, and will feel it more, but as yet they keep it to themselves. Remember John Bunyan's picture of the man in the iron cage. There is not in his whole book an incident more terrible. And many full from despair into utter hardness of heart. They say "there is no hope," and they may as well be hanged for a sheep as a lamb. Oh, when God makes your heart soft as wax, mind who puts the seal upon it. If the Spirit of God do not, there is another that will put the seal of despair, and perhaps of atheism and of defiant sin upon it, and then woe is that day that you were born. Refusal to confess is a perilous thing for the soul. If a man is awakened to a sense of sin, if he tarries long in that condition Satan is sure to entangle him. He cares little for careless sinners. He has them safe enough: and hypocrites, he knows, are going his way certainly; but the moment that souls are aroused he is in fear lest he lose them, so he plies all his craft to keep them. So that now is the time for the soul to close in with Christ. There is no comfort else to a bruised heart. If you are willing to confess everything He will help you, and there is good reason for doing it at once. For there is a mine of sin in every little sin. Like a spider's nest. Open it, and you will find thousands. So in every sin there is a host of sins. Go before God as the citizens of Calais came before the English king, with ropes about their necks. Then make your appeal, and assuredly God will forgive.

( C. H. Spurgeon.)

— A dry sorrow is a terrible one, but clear sunshine often follows the rain of tears. Tears are hopeful things; they are the dewdrops of the morning foretelling the coming day There is something in telling your sorrow and letting it out, otherwise it is like a mountain turn which has no outlet, into which the rains descend and the torrents rush, and at last the banks are broken and a flood is caused. A festering wound is dangerous. Many have lost their reason because they had good reason to tell their sorrows, but had not reason enough to do so.

( C. H. Spurgeon.)

People
David, Psalmist
Places
Jerusalem
Topics
Body, Bones, Crying, Declared, Groaning, Kept, Mouth, Roaring, Shut, Silence, Silent, Sin, Wasted, Waxed, Wore
Outline
1. Blessedness consists in remission of sins
3. Confession of sins gives ease to the conscience
8. God's promises bring joy

Dictionary of Bible Themes
Psalm 32:3

     5137   bones
     5950   silence
     5979   waste
     6142   decay

Psalm 32:1-4

     6174   guilt, human aspects

Psalm 32:1-5

     6655   forgiveness, application

Psalm 32:1-11

     6175   guilt, removal of

Psalm 32:2-3

     5136   body

Psalm 32:3-4

     5398   loss
     5484   punishment, by God
     5567   suffering, emotional
     5582   tiredness
     5933   restlessness

Psalm 32:3-5

     4817   drought, spiritual
     5057   rest, physical
     5436   pain
     6029   sin, forgiveness
     6125   condemnation, divine
     6624   confession, of sin
     8149   revival, nature of
     8479   self-examination, examples

Library
A Threefold Thought of Sin and Forgiveness
'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.' --PSALM xxxii. 1, 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
Alexander Maclaren—Expositions of Holy Scripture

December the Thirtieth the Blessedness of Forgiveness
"Blessed is he whose transgression is forgiven." --PSALM xxxii. It is the blessedness of emancipation. The boat which has been tethered to the weird, baleful shore is set free, and sails toward the glories of the morning. The man, long cramped in the dark, imprisoning pit, is brought out, and stretches his limbs in the sweet light and air of God's free world. Black servitude is ended; glorious liberty begins. It is the blessedness of education. For when we are freed we are by no means perfected.
John Henry Jowett—My Daily Meditation for the Circling Year

Self-Scrutiny in God's Presence.
ISAIAH, i. 11.--"Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." These words were at first addressed to the Church of God. The prophet Isaiah begins his prophecy, by calling upon the heavens and the earth to witness the exceeding sinfulness of God's chosen people. "Hear, O heavens, and give ear O earth: for the Lord hath spoken; I have nourished and brought up children,
William G.T. Shedd—Sermons to the Natural Man

Confession of Sin Illustrated by the Cases of Dr. Pritchard and Constance Kent
See, dear friends, the value of a truthful grace-wrought confession of sin; it is to be prized above all price, for he that confesseth his sin and forsaketh it, shall find mercy. Now, it is a well known fact, that when God is pleased to bestow upon men any choice gift, Satan, who is the god of counterfeits, is sure very soon to produce a base imitation, true in appearance, but worthless in reality: his object is deception, and full often he succeeds. How many there are who have made a worthless confession,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 11: 1865

Bit and Bridle: How to Escape Them
After a man is pardoned, anxiety is awakened as to how he shall be kept from sin in the future. The burnt child dreads the fire; and although his burns have all been healed, he dreads the fire none the less, but all the more. These who have been scorched by sin tremble at even a distant approach to the flame. You will always know whether you are delivered from the guilt of sin by answering this question--Am I delivered from the love of sin? He who lost his way yesterday feels his need of a guide
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Heroes and Heroines (Whitsunday. )
PSALM xxxii. 8. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. This is God's promise; which he fulfilled at sundry times and in different manners to all the men of the old world who trusted in him. He informed them; that is, he put them into right form, right shape, right character, and made them the men which they were meant to be. He taught them in the way in which they ought to go. He guided them where they could not guide themselves. But
Charles Kingsley—The Good News of God

Pardon and Peace
(Twenty-first Sunday after Trinity.) Psalm xxxii. 1-7. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. When I kept silence, my bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. I acknowledge my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions
Charles Kingsley—Town and Country Sermons

The Faults Committed in this Degree --Distractions, Temptations --The Course to be Pursued Respecting Them.
As soon as we fall into a fault, or have wandered, we must turn again within ourselves; because this fault having turned us from God, we should as soon as possible turn towards Him, and suffer the penitence which He Himself will give. It is of great importance that we should not be anxious about these faults, because the anxiety only springs from a secret pride and a love of our own excellence. We are troubled at feeling what we are. If we become discouraged, we shall grow weaker yet; and reflection
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Of Confession of Our Infirmity and of the Miseries of this Life
I will acknowledge my sin unto Thee;(1) I will confess to Thee, Lord, my infirmity. It is often a small thing which casteth me down and maketh me sad. I resolve that I will act bravely, but when a little temptation cometh, immediately I am in a great strait. Wonderfully small sometimes is the matter whence a grievous temptation cometh, and whilst I imagine myself safe for a little space; when I am not considering, I find myself often almost overcome by a little puff of wind. 2. Behold, therefore,
Thomas A Kempis—Imitation of Christ

Letter iii (A. D. 1131) to Bruno, Archbishop Elect of Cologne
To Bruno, [8] Archbishop Elect of Cologne Bernard having been consulted by Bruno as to whether he ought to accept the See of Cologne, so replies as to hold him in suspense, and render him in awe of the burden of so great a charge. He advises him to seek counsel of God in prayer. 1. You seek counsel from me, most illustrious Bruno, as to whether you ought to accept the Episcopate, to which it is desired to advance you. What mortal can presume to decide this for you? If God calls you, who can dare
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Tears of the Penitent.
Adversity had taught David self-restraint, had braced his soul, had driven him to grasp firmly the hand of God. And prosperity had seemed for nearly twenty years but to perfect the lessons. Gratitude had followed deliverance, and the sunshine after the rain had brought out the fragrance of devotion and the blossoms of glad songs. A good man, and still more a man of David's age at the date of his great crime, seldom falls so low, unless there has been previous, perhaps unconscious, relaxation of the
Alexander Maclaren—The Life of David

The First Disciples: iv. Nathanael
'Philip findeth Nathanael, and saith unto him, We have found Him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. 46. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47. Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile! 48. Nathanael saith unto Him, Whence knowest Thou me? Jesus answered and said unto him, Before that Philip called thee,
Alexander Maclaren—Expositions of Holy Scripture

David's Sin in the Matter of Uriah.
"And David said unto Nathan, 'I have sinned against the Lord.' And Nathan said unto David, 'The lord also hath put away thy sin; then shalt not die.'" The sin here referred to is that of David in the matter of Uriah. A strange and sad event--taken in all its circumstances and connections, it is without a parallel. But the circumstance most to be lamented, is that mentioned by the prophet, in the close of his message--"By this deed thou hast given great occasion to the enemies of the Lord to blaspheme."
Andrew Lee et al—Sermons on Various Important Subjects

Out of the Deep of Sin.
Innumerable troubles are come about me. My sins have taken such hold upon me, that I am not able to look up; yea, they are more in number than the hairs of my head, and my heart hath failed me.--Ps. xl. 15. I acknowledge my faults, and my sin is ever before me. Against Thee only have I sinned, and done this evil in Thy sight.--Ps. li. 3. I said, I will confess my sins unto the Lord; and so Thou forgavest the wickedness of my sin.--Ps. xxxii. 6. Blessed is the man whose iniquity is forgiven, and
Charles Kingsley—Out of the Deep

Grace and Holiness.
"Now God Himself and our Father, and our Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: To the end He may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints."--1 THESS. iii. 11-13. There are few more precious subjects for meditation and imitation than the prayers and intercessions of the great Apostle.
W. H. Griffith Thomas—The Prayers of St. Paul

Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V.
St. Thomas Aquinas—On Prayer and The Contemplative Life

Epistle Xlvi. To Isacius, Bishop of Jerusalem .
To Isacius, Bishop of Jerusalem [159] . Gregory to Isacius, &c. In keeping with the truth of history, what means the fact that at the time of the flood the human race outside the ark dies, but within the ark is preserved unto life, but what we see plainly now, namely that all the unfaithful perish under the wave of their sin, while the unity of holy Church, like the compactness of the ark, keeps her faithful ones in faith and in charity? And this ark in truth is compacted of incorruptible timber,
Saint Gregory the Great—the Epistles of Saint Gregory the Great

A Description of Heart-Purity
Blessed are the pure in heart, for they shall see God. Matthew 5:8 The holy God, who is of purer eyes than to behold iniquity' calls here for heart-purity, and to such as are adorned with this jewel, he promises a glorious and beatifical vision of himself: they shall see God'. Two things are to be explained the nature of purity; the subject of purity. 1 The nature of purity. Purity is a sacred refined thing. It stands diametrically opposed to whatsoever defiles. We must distinguish the various kinds
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Of the True Church. Duty of Cultivating Unity with Her, as the Mother of all the Godly.
1. The church now to be considered. With her God has deposited whatever is necessary to faith and good order. A summary of what is contained in this Book. Why it begins with the Church. 2. In what sense the article of the Creed concerning the Church is to be understood. Why we should say, "I believe the Church," not "I believe in the Church." The purport of this article. Why the Church is called Catholic or Universal. 3. What meant by the Communion of Saints. Whether it is inconsistent with various
John Calvin—The Institutes of the Christian Religion

The Best Things Work for Good to the Godly
WE shall consider, first, what things work for good to the godly; and here we shall show that both the best things and the worst things work for their good. We begin with the best things. 1. God's attributes work for good to the godly. (1). God's power works for good. It is a glorious power (Col. i. 11), and it is engaged for the good of the elect. God's power works for good, in supporting us in trouble. "Underneath are the everlasting arms" (Deut. xxxiii. 27). What upheld Daniel in the lion's den?
Thomas Watson—A Divine Cordial

The Godly are in Some Sense Already Blessed
I proceed now to the second aphorism or conclusion, that the godly are in some sense already blessed. The saints are blessed not only when they are apprehended by God, but while they are travellers to glory. They are blessed before they are crowned. This seems a paradox to flesh and blood. What, reproached and maligned, yet blessed! A man that looks upon the children of God with a carnal eye and sees how they are afflicted, and like the ship in the gospel which was covered with waves' (Matthew 8:24),
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Consolation
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received at the LORD 's hand double for all her sins. T he particulars of the great "mystery of godliness," as enumerated by the Apostle Paul, constitute the grand and inexhaustible theme of the Gospel ministry, "God manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on
John Newton—Messiah Vol. 1

Man's Inability to Keep the Moral Law
Is any man able perfectly to keep the commandments of God? No mere man, since the fall, is able in this life perfectly to keep the commandments of God, but does daily break them, in thought, word, and deed. In many things we offend all.' James 3: 2. Man in his primitive state of innocence, was endowed with ability to keep the whole moral law. He had rectitude of mind, sanctity of will, and perfection of power. He had the copy of God's law written on his heart; no sooner did God command but he obeyed.
Thomas Watson—The Ten Commandments

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