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Psalms 32:1
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Chuck SmithChuck Smith
J. Glyn Owen
Art KatzChuck Smith
Jim CymbalaSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Psalm begins with the celebration of the happiness of the man who experiences God's justifying grace, when he gives himself up unreservedly to Him. Sin is called פּשׁע, as being a breaking loose or tearing away from God; חטאה, as a deviation from that which is well-pleasing to God; עון, as a perversion, distortion, misdeed. The forgiveness of sin is styled נשׂא (Exo 34:7), as a lifting up and taking away, αἴρειν and ἀφαιρεῖν, Exo 34:7; כּסּה (Psa 85:3, Pro 10:12, Neh 4:5), as a covering, so that it becomes invisible to God, the Holy One, and is as though it had never taken place; לא חשׁב (Sa2 19:20, cf. Arab. ḥsb, to number, reckon, ου ̓ λογίζεσθαι, Rom 4:6-9), as a non-imputing; the δικαιοσύνη χωρὶς ἔργων is here distinctly expressed. The justified one is called נשׂוּי־פּשׁע, as being one who is exempted from transgression, praevaricatione levatus (Ges. ֗135, 1); נשׂוּי, instead of נשׁא, Isa 33:24, is intended to rhyme with כּסוּי (which is the part. to כּסּה, just as בּרוּך is the participle to כּרך); vid., on Isa 22:13. One "covered of sin" is one over whose sin lies the covering of expiation (כּפּר, root כף, to cover, cogn. Arab. gfr, chfr, chmr, gmr) before the holy eyes of God. The third designation is an attributive clause: "to whom Jahve doth not reckon misdeed," inasmuch as He, on the contrary, regards it as discharged or as settled. He who is thus justified, however, is only he in whose spirit there is no רמיּה, no deceit, which denies and hides, or extenuates and excuses, this or that favourite sin. One such sin designedly retained is a secret ban, which stands in the way of justification.
John Gill Bible Commentary
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. (m) Verbum "elevavit quaudoque idem est ac condonavit", Gejerus; "ablata est", Piscator, Cocceius.
Matthew Henry Bible Commentary
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. 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.
Tyndale Open Study Notes
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).
Psalms 32:1
The Joy of Forgiveness
1Blessed is he whose transgressions are forgiven, whose sins are covered. 2Blessed is the man whose iniquity the LORD does not count against him, in whose spirit there is no deceit.
- Scripture
- Sermons
- Commentary
Confession of Sin
By Chuck Smith2.0K41:29ConfessionPSA 32:1In this sermon, the pastor emphasizes the importance of confessing and seeking forgiveness for our sins. He warns that hiding our sins will only lead to dire consequences and that it is better to address them now. The pastor shares the story of David and Bathsheba as an example of the consequences of trying to cover up sin. He highlights the power of God's forgiveness and encourages the congregation to focus on the blessings and positives in their lives.
No Peace for the Wicked
By Chuck Smith1.9K33:26WickednessGEN 1:1PSA 32:1ISA 57:20ISA 58:6ISA 58:11MAT 6:33REV 22:21In this sermon, the speaker discusses the story of King David and his guilt after taking the widow of a fallen soldier as his wife. David felt restless and burdened by his wrongdoing, describing it as an inner roaring that left him with no rest day or night. However, when David confessed his sin, God forgave him and brought him peace. The sermon also touches on the importance of trusting in the Lord and not fighting against His laws, as doing so leads to sorrow and separation from God.
True Blessedness for Testing Times
By J. Glyn Owen1.5K22:18Testing TimesPSA 32:1In this sermon, the speaker emphasizes the necessity of forgiveness due to the universal reality of human sin. The psalmist uses different angles to portray the hideousness of sin, highlighting its presence in every human heart. The speaker humbly acknowledges that this reflection of sin applies to all of us. The sermon then explores the blight of sin that makes forgiveness necessary, the bliss that pardon brings, and how this gift is bestowed by God. The speaker also references John Bunyan's vivid description of God's grace as a plaster that can cover any wound of sin.
K-442 Heart Purity
By Art Katz1.4K45:36PurityPSA 32:1In this sermon, the preacher explores the concept of righteousness and its importance in the life of a believer. He emphasizes that righteousness is not only about following rules, but it is a deep love and desire for what is right in the eyes of God. The preacher highlights that those who truly understand righteousness will exhibit joy and a pure heart, enabling them to see God and others in a different light. He also addresses the issue of self-condemnation among Christians and encourages them to see themselves as God sees them.
The Gospel of Jesus Christ (s.n.e. Reformation Conference)
By Paul Washer1.3K1:42:32GospelEXO 34:5DEU 32:35PSA 32:1PSA 64:10PRO 17:15JHN 5:39ROM 3:25In this sermon, the speaker presents a thought-provoking scenario to illustrate the concept of justice and forgiveness. He describes a situation where a person's family has been brutally murdered by an assassin, and the person catches the assassin in the act. Instead of seeking revenge, the person calls the police and the assassin is brought to trial. However, to everyone's surprise, the judge pronounces the assassin not guilty, claiming to be a gracious and forgiving judge. The speaker then raises the question of how justice and forgiveness can coexist, and emphasizes the importance of understanding this concept in relation to the Gospel.
The Joys of Sins Forgiven
By Chuck Smith1.1K34:11PSA 32:1
This sermon delves into Psalms 32, focusing on the happiness and relief that comes from having transgressions forgiven and sins covered by God. It contrasts the concepts of sin, transgression, and iniquity, emphasizing the importance of confessing and receiving forgiveness to avoid the misery of unconfessed sins. The sermon concludes with a call to rejoice in the Lord for the freedom and joy that forgiveness brings, highlighting the need to avoid stubbornness and embrace God's loving discipline.
Rebounding From Failure
By Jim Cymbala1.1K28:14FailurePSA 32:1In this sermon, the preacher discusses the topic of failure and how to handle it when we fail God and ourselves. He starts by mentioning Abraham, the first man called by God to be the father of a people. Abraham was asked to leave everything behind and go to a land that God would show him. The preacher emphasizes that failure can haunt people and make them feel like a disappointment, but he reassures the audience that God's love is greater than their failures. He encourages them to put their faith in Jesus and let go of past mistakes, reminding them that they are children of God and that he will walk with them and lift them up.
Justified by Faith
By Brian Brodersen1.1K54:49JustificationGEN 15:6PSA 32:1MAT 6:33ROM 3:24ROM 4:5GAL 2:16In this sermon on Romans, the preacher delves into the doctrine of justification by faith. He emphasizes that through God's grace and the redemption found in Christ Jesus, believers are justified freely. The preacher reflects on his past approach of focusing on the failures and shortcomings of Christians, but now understands the importance of being secure in God's grace and love. He highlights the need to always turn to Scripture as the final authority in matters of faith and morality.
3 Secrets to Conquer Fear - Josef Tson
By From the Pulpit & Classic Sermons75251:21RadioPSA 32:1In this sermon, Joseph Tyson shares his personal experience of living under communist rule in Romania. He describes the fear and terror that gripped the country as they were trapped and oppressed by the communist regime. Despite the difficult circumstances, Tyson emphasizes the importance of showing love and compassion to those who persecute us. He encourages listeners to conquer their own fears by applying three secrets: acknowledging areas of slavery in their lives, accepting God's message of liberation, and personalizing the message to bring about change. Tyson concludes by urging listeners to seek freedom and transformation through God's power.
The Biggest Thing on Earth
By Jim Cymbala62236:09ChurchPSA 32:1EPH 4:7In this sermon, the speaker emphasizes the importance of spreading the good news and building up the body of believers. He suggests that the church should consider reaching out to neighborhoods in Brooklyn and other parts of the city to plant the gospel and start new churches. The speaker also highlights the gift of showing mercy and lifting up those who have fallen down, using the example of a Christian evangelist who had a gift for bringing children to church. The sermon concludes with a call to action, urging believers to surrender their lives to God and to actively use their gifts for the strengthening of the church.
Psalm 32 ~ Durham Nc-1949
By Harry Ironside53446:44Christian LifePSA 32:1PSA 32:10ROM 4:3In this sermon, the preacher shares a story about a man who had robbed a jewelry store and later found salvation while in prison. The preacher emphasizes the urgency of accepting salvation and warns that delaying it may lead to missing the opportunity altogether. He encourages those who have been putting off accepting Jesus to do so now, as there is no guarantee of tomorrow. The preacher also shares a personal anecdote about playing with his son and relates it to the concept of finding a hiding place in God.
Gospel Meetings s.h.c.- 01 for Me to Live Is Christ
By Stan Ford45642:43PSA 32:1MAT 4:17LUK 15:24ACT 20:212CO 7:10PHP 1:2HEB 13:5In this sermon, the preacher reflects on the story of the rich farmer from Luke 12. The preacher highlights how the pursuit of material possessions and worldly happiness can lead to emptiness and foolishness. He emphasizes the importance of repentance and faith in Jesus as the true path to happiness and forgiveness. The preacher encourages the congregation to seek a deeper relationship with God and to find true joy in Christ rather than in worldly things or theories of men.
(How to Understand the Kjv Bible) 17 Psalm 32
By Keith Simons7923:07KJV BibleRepentanceForgivenessPSA 32:1Keith Simons teaches on Psalm 32, emphasizing that a true relationship with God is not about mere belief or actions, but about repentance and seeking forgiveness for our sins. He reflects on David's experience after his sin with Bathsheba, illustrating how true happiness comes from being forgiven by God. Simons explains that the blessed person is not one who has never sinned, but one who acknowledges their wrongdoings and turns to God for mercy. He encourages listeners to confess their sins openly to God, assuring them of His forgiveness and guidance. The sermon concludes with a call to rejoice in the mercy and kindness of God, who protects and delivers those who trust in Him.
Identify Strongholds and Clean House
By Shane Idleman1356:48Confession and RepentanceStrongholdsLEV 6:12PSA 32:1Shane Idleman emphasizes the necessity of identifying strongholds in our lives and cleaning house spiritually. He draws parallels between the fire on the altar in Leviticus, which symbolizes the Holy Spirit's presence, and the need for believers to maintain that spiritual fire in their hearts. Shane discusses how unconfessed sin can create strongholds that allow demonic influence, urging the congregation to confess and repent to experience true freedom and joy in their relationship with God. He highlights the importance of practical application in sermons, encouraging believers to confront their struggles and seek healing through confession and the power of the Holy Spirit.
Of Christ's Blessing His People as a Priest.
By John Gill0Christ's PriesthoodDivine BlessingsGEN 22:18NUM 6:24PSA 32:1ECC 3:14MAT 25:34JHN 17:2ACT 3:25ROM 9:5EPH 1:3HEB 7:6John Gill expounds on Christ's role as a priest who blesses His people, emphasizing that unlike the Old Testament priests who could only pray for blessings, Christ actively confers them. He illustrates that this blessing was promised to Abraham and prefigured in Melchizedek, highlighting that Christ's blessings encompass justification, adoption, and eternal life. Gill asserts that these blessings are not only spiritual but also eternal and irrevocable, secured in the covenant of grace. He emphasizes that all who are chosen and given to Christ are recipients of these blessings, which are rooted in His divine nature and mediatorial role. Ultimately, Christ's blessings are comprehensive, addressing both the spiritual and eternal needs of His people.
"Top Side of the Soul"
By A.W. Tozer0Openness to GodForgivenessPSA 32:11JN 1:7A.W. Tozer emphasizes the necessity of keeping the 'top side' of our souls open to God, allowing His light and grace to illuminate our lives. He contrasts human forgiveness, which often carries shadows of the past, with God's complete and immediate forgiveness that erases our sins. Tozer encourages believers to be willing to embrace this divine acceptance, which hinges on their openness to God's transformative power. The sermon calls for a deeper commitment to maintaining a transparent relationship with God, free from the burdens of past mistakes. Ultimately, it is through this openness that we can fully experience God's grace and renewal.
The Most Important Question
By R.A. Torrey0Eternal ConsequencesDecision for ChristPSA 32:1MAT 27:22JHN 3:18ACT 10:43ROM 5:1R.A. Torrey emphasizes that the most crucial question one must face is, 'What shall I do, then, with Jesus who is called Christ?' He argues that the right decision regarding Jesus determines one's eternal fate, offering forgiveness of sins, peace of conscience, deliverance from sin, joy, eternal life, and the privilege of becoming a child of God. Torrey illustrates that doing the right thing with Jesus leads to immeasurable blessings, while rejecting Him results in profound loss. He urges the audience to consider their response to Jesus, highlighting the importance of receiving Him as Savior and confessing Him before the world.
The Blessedness of the Righteous
By Thomas Reade0PSA 3:8PSA 32:1ISA 43:11JHN 14:1JHN 15:1JHN 16:22ROM 8:18PHP 4:61TH 5:161PE 1:8Thomas Reade preaches about the blessedness of the righteous, emphasizing that true salvation belongs to the Lord and that His blessing is upon His people. The sermon highlights the peace and security found in God, the importance of trusting in His promises, and the joy that comes from having a saving interest in Christ Jesus. It encourages believers to find contentment and happiness in the love of God, to persevere through trials with faith and hope, and to rejoice in the blessings of Providence and the promises of eternal glory.
The Joy of a Good Conscience
By Thomas a Kempis01SA 16:7PSA 32:1PRO 16:7ISA 48:22ROM 2:291CO 4:42CO 10:18GAL 6:14COL 3:21PE 3:4Thomas a Kempis preaches on the importance of maintaining a good conscience to experience true happiness and peace, contrasting the restfulness of a clear conscience with the restlessness of an evil one. He emphasizes that genuine joy comes from God and is rooted in truth, not in worldly recognition or fleeting glory. Kempis encourages humility, contentment, and a focus on God's approval rather than seeking validation from others.
God's Thoughts for His People
By Erlo Stegen0Forgiveness of SinsGod's KnowledgePSA 32:1PSA 116:15PRO 28:13JER 29:11MAT 10:29Erlo Stegen emphasizes God's intimate knowledge of each individual, highlighting that despite the vastness of humanity, God has good plans for everyone, even those who have sinned. He reflects on Israel's return from exile and their subsequent rejection of idol worship, illustrating God's mercy and the importance of confession. Stegen reminds us that God is aware of all our thoughts and sins, and that true forgiveness comes through confessing and forsaking our sins. He encourages believers to find comfort in the assurance of forgiveness through Jesus' blood, especially when facing death. The sermon concludes with the reminder of the blessedness of having one's sins covered and the preciousness of a saint's death in God's sight.
The Source of Blessing
By Erlo Stegen0Confession of SinForgivenessPSA 32:1Erlo Stegen emphasizes the profound blessing of forgiveness as illustrated in Psalm 32, where David reflects on the joy of having his sins forgiven and the despair of hiding them. He explains that true happiness is unattainable without the acknowledgment and confession of sin, which leads to God's immediate forgiveness. Stegen warns that unconfessed sin can lead to spiritual and physical deterioration, as seen in David's life when he concealed his transgressions. The sermon encourages believers to continually confess their sins to experience the fullness of God's grace and to avoid the destructive nature of sin. Ultimately, the message is one of hope, highlighting that through confession, one can attain true blessedness and spiritual renewal.
Is There a Re-Application of the Blood?
By John Nelson Darby0Assurance of SalvationThe Efficacy of Christ's SacrificePSA 32:1ISA 1:18JHN 13:10JHN 15:3HEB 9:12HEB 10:2HEB 10:14John Nelson Darby emphasizes the significance of understanding the application of Christ's blood in the context of salvation, arguing against the notion that the blood must be re-applied for cleansing. He asserts that believers are perfected forever through Christ's single sacrifice, which clears their consciences and allows them to approach God without fear of condemnation. Darby clarifies that while the Old Testament practices involved blood sprinkling, the New Testament reveals that Christ's offering is sufficient and does not require repetition. He highlights the importance of faith in the efficacy of Christ's sacrifice, which provides a perfect conscience before God. The sermon serves as a reminder that true holiness and liberty in Christ come from recognizing the completeness of His work on the cross.
New Years' Address, January 1866
By J.C. Philpot0PSA 32:1PRO 3:13PRO 8:10HAB 3:17MAT 16:26JHN 8:321CO 1:30EPH 1:72TI 3:16J.C. Philpot delivers a New Year's Address in January 1866, emphasizing the importance of seeking spiritual profit in all aspects of life. He urges readers to assess whether their interactions, readings, and associations lead to soul enrichment or loss. Philpot highlights the need for deep repentance, faith in Christ, and the work of the Holy Spirit to experience true spiritual profit, contrasting it with the emptiness of worldly gains. Amid societal challenges and spiritual decline, he encourages believers to seek wisdom, righteousness, and salvation in Jesus, the source of all spiritual blessings.
The Scholar's Knowledge
By Thomas Brooks0Experiential KnowledgeThe Nature of True SalvationPSA 27:4PSA 32:1PSA 63:3ROM 7:13Thomas Brooks emphasizes the distinction between theoretical knowledge and experiential knowledge of God, arguing that mere intellectual understanding, like that of scholars, is insufficient for salvation. He warns that such knowledge can lead to spiritual death, as seen in figures like Judas and the Pharisees. In contrast, true experiential knowledge, gained through a relationship with Christ, reveals the profound truths about sin, God's favor, and the joy of communion with Him. Brooks illustrates that only through personal experience can one truly appreciate the richness of God's promises and the necessity of a humble heart. Ultimately, he stresses that knowledge without experience can lead to greater guilt and torment.
Genesis 3:1
By Chuck Smith0Overcoming SinTemptationGEN 3:1PSA 32:1JHN 8:44ROM 6:231CO 10:13EPH 6:12HEB 4:15JAS 1:141PE 5:81JN 2:16Chuck Smith discusses the nature of temptation as depicted in Genesis 3:1, emphasizing the role of Satan as the deceiver and opposer of God. He outlines how temptation often begins with questioning and contradicting God's Word, leading to the appeal of the lust of the flesh, eyes, and pride of life. Smith warns that yielding to temptation results in separation from God, which is spiritual death, and highlights that it is unnecessary to succumb to temptation as God provides a way of escape. He concludes by stressing the importance of Christ as our help in overcoming temptation and the need for true covering for sin.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The Psalm begins with the celebration of the happiness of the man who experiences God's justifying grace, when he gives himself up unreservedly to Him. Sin is called פּשׁע, as being a breaking loose or tearing away from God; חטאה, as a deviation from that which is well-pleasing to God; עון, as a perversion, distortion, misdeed. The forgiveness of sin is styled נשׂא (Exo 34:7), as a lifting up and taking away, αἴρειν and ἀφαιρεῖν, Exo 34:7; כּסּה (Psa 85:3, Pro 10:12, Neh 4:5), as a covering, so that it becomes invisible to God, the Holy One, and is as though it had never taken place; לא חשׁב (Sa2 19:20, cf. Arab. ḥsb, to number, reckon, ου ̓ λογίζεσθαι, Rom 4:6-9), as a non-imputing; the δικαιοσύνη χωρὶς ἔργων is here distinctly expressed. The justified one is called נשׂוּי־פּשׁע, as being one who is exempted from transgression, praevaricatione levatus (Ges. ֗135, 1); נשׂוּי, instead of נשׁא, Isa 33:24, is intended to rhyme with כּסוּי (which is the part. to כּסּה, just as בּרוּך is the participle to כּרך); vid., on Isa 22:13. One "covered of sin" is one over whose sin lies the covering of expiation (כּפּר, root כף, to cover, cogn. Arab. gfr, chfr, chmr, gmr) before the holy eyes of God. The third designation is an attributive clause: "to whom Jahve doth not reckon misdeed," inasmuch as He, on the contrary, regards it as discharged or as settled. He who is thus justified, however, is only he in whose spirit there is no רמיּה, no deceit, which denies and hides, or extenuates and excuses, this or that favourite sin. One such sin designedly retained is a secret ban, which stands in the way of justification.
John Gill Bible Commentary
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. (m) Verbum "elevavit quaudoque idem est ac condonavit", Gejerus; "ablata est", Piscator, Cocceius.
Matthew Henry Bible Commentary
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. 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.
Tyndale Open Study Notes
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).