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Psalms 32:3
Verse
Context
The Joy of Forgiveness
2Blessed is the man whose iniquity the LORD does not count against him, in whose spirit there is no deceit. 3When I kept silent, my bones became brittle from my groaning all day long. 4For day and night Your hand was heavy upon me; my strength was drained as in the summer heat. Selah
Sermons







Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
For, as his own experience has taught the poet, he who does not in confession pour out all his corruption before God, only tortures himself until he unburdens himself of his secret curse. Since Psa 32:3 by itself cannot be regarded as the reason for the proposition just laid down, כּי signifies either "because, quod" (e.g., Pro 22:22) or "when, quum" (Jdg 16:16; Hos 11:10. The שׁאגה was an outburst of the tortures which his accusing conscience prepared for him. The more he strove against confessing, the louder did conscience speak; and while it was not in his power to silence this inward voice, in which the wrath of God found utterance, he cried the whole day, viz., for help; but while his heart was still unbroken, he cried yet received no answer. He cried all day long, for God's punishing right hand (Psa 38:3; Psa 39:11) lay heavey upon him day and night; the feeling of divine wrath left him no rest, cf. Job 33:14. A fire burned within him which threatened completely to devour him. The expression is בּחרבני (like בעשׂן in Psa 37:20; Psa 102:4), without כ, inasmuch as the fears which burn fiercely within him even to his heart and, as it were, scorch him up, he directly calls the droughts of summer. The בּ is the Beth of the state or condition, in connection with which the change, i.e., degeneration (Job 20:14), took place; for mutare in aliquid is expressed by הפך ל. The ל (which Saadia and others have mistaken) in לשׁדּי is part of the root; לשׁד (from לשׁד, Arab. lsd, to suck), inflected after the analogy of גּמל and the like, signifies succus. In the summer-heat of anxiety his vital moisture underwent a change: it burned and dried up. Here the music becomes louder and does its part in depicting these torments of the awakened conscience in connection with a heart that still remains unbroken. In spite of this διάψαλμα, however, the historical connection still retains sufficient influence to give אודיעך the force of the imperfect (cf. Psa 30:9): "I made known my sin and my guilt did I not cover up (כּסּה used here as in Pro 27:13; Job 31:33); I made the resolve: I will confess my transgressions to the Lord (הודה = חתודּה, Neh 1:6; Neh 9:2; elsewhere construed with the accusative, vid., Pro 28:13) - then Thou forgavest," etc. Hupfeld is inclined to place אמרתי before חטאתי אודיעך, by which אודיעך and אודה would become futures; but ועוני לא כסיתי sounds like an assertion of a fact, not the statement of an intention, and ואתה נשׂאת is the natural continuation of the אמרתי which immediately precedes. The form ואתה נשׂאת is designedly used instead of ותּשּׂא. Simultaneously with his confession of sin, made fide supplice, came also the absolution: then Thou forgavest the guilt (עון, misdeed, as a deed and also as a matter of fact, i.e., guilt contracted, and penance or punishment, cf. Lam 4:6; Zac 14:19) of my sin. Vox nondum est in ore, says Augustine, et vulnus sanatur in corde. The סלה here is the antithesis of the former one. There we have a shrill lament over the sinner who tortures himself in vain, here the clear tones of joy at the blessed experience of one who pours forth his soul to God - a musical Yea and Amen to the great truth of justifying grace.
Jamieson-Fausset-Brown Bible Commentary
A vivid description of felt, but unacknowledged, sin. When--literally, "for," as in Psa 32:4.
John Gill Bible Commentary
When I kept silence,.... Was unthoughtful of sin, unconcerned about it, and made no acknowledgment and confession of it to God, being quite senseless and stupid; the Targum adds, "from the words of the law"; which seems to point at sin as the cause of what follows; my bones waxed old; through my roaring all the day long; not under a sense of sin, but under some severe affliction, and through impatience in it; not considering that sin lay at the bottom, and was the occasion of it; and such was the violence of the disorder, and his uneasiness under it, that his strength was dried up by it, and his bones stuck out as they do in aged persons, whose flesh is wasted away from them; see Psa 102:3.
Tyndale Open Study Notes
32:3-5 The psalmist acknowledges his own sin (see 19:12-13; 25:7, 11, 15-22) and his resistance to confessing sin. The Lord pressed him hard until he confessed his guilt.
Psalms 32:3
The Joy of Forgiveness
2Blessed is the man whose iniquity the LORD does not count against him, in whose spirit there is no deceit. 3When I kept silent, my bones became brittle from my groaning all day long. 4For day and night Your hand was heavy upon me; my strength was drained as in the summer heat. Selah
- Scripture
- Sermons
- Commentary
When Preachers Do Not Preach Against Sin
By David Wilkerson6.6K51:30PSA 32:32CO 4:5In this sermon, the preacher tells the story of Nathan confronting King David about his sin. Nathan uses a parable about a rich man who steals a beloved lamb from his neighbor to illustrate David's own sin of taking another man's wife. The preacher emphasizes the importance of repentance and the need for the Word of God to convict and bring about change. He also highlights the role of the Holy Spirit in convicting and hounding individuals who have strayed from God. The sermon emphasizes the need for genuine remorse and restoration in the face of sin.
Biblical Assurance 2 - Austin, Tx
By Paul Washer3.5K32:39AssurancePSA 32:3PRO 28:13ISA 66:2MAT 6:33ROM 10:9JAS 5:161JN 1:9In this sermon, the preacher addresses the issue of a man of God committing a heinous sin and the despair that can follow. He emphasizes that Jesus not only forgives sin but also cleanses the conscience of guilt, offering hope and healing. The preacher urges the congregation to examine their own salvation and relationship with God, encouraging them to seek forgiveness and live a life that reflects God's character. He also expresses concern about the lack of genuine faith among evangelicals, highlighting the importance of acknowledging and confessing sin as a sign of true belief.
Terrible Convictions and Gentle Drawings
By C.H. Spurgeon1.7K42:34PSA 32:3In this sermon, Reverend C.H. Spurgeon discusses the different ways in which people come to know the Lord. He acknowledges that while some individuals experience intense convictions and terrors before finding salvation, there are also those who are drawn to God through love and grace. Spurgeon emphasizes that both paths are valid and that God uses different methods to bring people to Himself. He concludes by suggesting that those who have been gently drawn to God may have a special purpose in His plan and may be used as powerful instruments in the spiritual battle against the enemy.
Sleep Disorders
By Jim Cymbala1.6K26:24Sleep DisordersPSA 32:3In this sermon, the pastor emphasizes the importance of getting enough sleep and addresses the spiritual reasons behind it. He shares how David's silence about his sin caused him physical and emotional distress, but when he confessed his transgressions to the Lord, he was forgiven. The pastor also encourages the congregation to turn to God in prayer and transfer their worries and burdens to Him, promising that doing so will bring rest and peace. He concludes by referencing Jesus' promise of abundant life and contrasting it with the thief's intention to steal, kill, and destroy.
A Deeper Spiritual Life
By Keith Price1.4K58:54PSA 32:3PRO 28:13MAT 6:33ROM 3:231JN 1:9In this sermon, the speaker focuses on the importance of confessing our sins to God. He emphasizes that keeping our sins hidden will ultimately lead to failure and a paralyzed spiritual life. The first verse discussed is Psalm 51:3, which highlights the presence of a condemning conscience when we are aware of our transgressions. The speaker then introduces the concept of petitioning, confessing, cleansing, renewing, and serving as the different sections of the sermon that will be explored in detail. The overall message is that God needs to work within us before He can work through us, and confessing our sins is a crucial step in this process.
Manifest Presence - Part 3
By Richard Owen Roberts1.2K26:24PSA 32:3In this sermon, the speaker discusses the importance of serving God with genuine spiritual devotion rather than relying solely on talents and abilities. He uses examples from the Bible, such as David, to illustrate how someone can appear successful and effective in their service to God outwardly, but be spiritually distant from Him internally. The speaker emphasizes the need for individuals and the choir as a whole to address any issues that grieve God and to seek a deeper connection with Him through divine grace. He urges the choir to take these matters seriously and to strive for a new dimension of ministry that combines their musical gifts with a genuine spiritual devotion to God.
The Battle in Your Mind Over Sexual Sin
By Tim Conway1.1K1:09:19PSA 15:1PSA 32:3PSA 51:8MRK 4:19ROM 8:28ROM 8:311TH 4:72TI 2:22TIT 2:13JAS 4:81PE 2:11This sermon emphasizes the importance of faith that breaks the dominion of sin in our lives, particularly focusing on the need for faith to save us from sexual immorality. It highlights the battle against sexual temptation and the imperative to abstain from these passions that wage war against the soul. The sermon also stresses the need for believers to equip themselves with prayer, pursue faith, love, and peace, and remember the agonies of Christ for sexual sin to maintain intimacy with the Lord.
Living in the Light
By Erlo Stegen8451:24:52SinPSA 32:3PRO 28:13MAT 18:15In this sermon, Nathan tells a story to David about a rich man who unjustly takes and slaughters a poor man's only lamb. David becomes angry and declares that the rich man deserves to die. However, Nathan reveals that David himself is the rich man in the story, as he had sinned by taking another man's wife and having him killed. The sermon emphasizes the importance of confessing and forsaking one's sins, rather than hiding them, as God sees all and will not bless those who continue in sin. It also highlights the consequences of remaining silent about one's sins and the need for repentance.
The Stain of the Blood
By Michael Koulianos4726:26Sin and RedemptionBlood Of ChristThe Power of the Blood of JesusPSA 32:3ISA 1:18JHN 8:34ROM 6:23HEB 3:13Michael Koulianos emphasizes the transformative power of the blood of Jesus in his sermon 'The Stain of the Blood.' He illustrates the importance of turning to God and recognizing the weight of sin, which enslaves and deceives us. Koulianos passionately invites listeners to respond to God's love and grace, urging them to give their lives to Jesus and experience true freedom from sin. He highlights that while sin is a stubborn stain, the blood of Jesus is even more powerful, capable of cleansing and renewing us completely. The sermon culminates in a heartfelt call for repentance and acceptance of Christ's sacrifice, encouraging all to embrace the life-changing presence of God.
Sorrow for Sin: Part Ii
By Samuel Rutherford0PSA 32:3Samuel Rutherford preaches about the doctrine of soul trouble for sin in the justified person, emphasizing that doubts and unbelief should not trouble the soul once justified and pardoned, as it misjudges the Lord's saving grace. He discusses the distinction between the habit of unbelief and love jealousies, highlighting that doubts can coexist with a soul possessing the life of God. Rutherford also addresses the ebb and flow of faith in believers, showcasing that even strong acts of faith can fluctuate, but the spirit of adoption ensures freedom from eternal wrath. He refutes the notion that trouble for sin is a sign of being under a covenant of works, asserting that gospel mourning is a result of understanding the foulness of sin through the law and the grace of the gospel.
The Little Foxes, That Spoil the Vines
By A.B. Simpson0PSA 32:3Greek Word Studies delves into the meaning of 'sigao', which signifies being silent, holding one's peace, or keeping something secret. The concept is illustrated in various Bible verses, such as Luke 9:36 where Jesus' disciples kept silent about what they had seen. Romans 16:25 reveals a mystery that has been kept secret for long ages past but is now manifested through the Scriptures of the prophets, leading to obedience of faith.
Conscience Has Its Revenge
By James Stalker0PSA 32:3James Stalker delves into the power of conscience as seen in the story of David's sin with Bathsheba. He emphasizes how even secret sins can deeply affect us, leading to guilt, wretchedness, and a constant sense of remorse. Conscience has the ability to haunt us in our loneliest moments, bringing buried sins to light and causing us to face our wrongdoings with fear and shame, even if no one else knows. Stalker highlights the importance of dealing with our hidden sins before God and seeking His forgiveness and cleansing.
Don’t Give Up
By K.P. Yohannan0Overcoming FailureHope in DespairPSA 32:3K.P. Yohannan addresses the feelings of despair and hopelessness that arise when we face the consequences of our sins, emphasizing that the enemy seeks to exploit these moments to discourage us from moving forward. He draws parallels to biblical figures like Adam and Eve, Samson, and John Mark, who experienced significant failures and the temptation to give up. Yohannan reminds us that while we may feel like we've ruined our lives and can never return to God's intended path, we must resist the devil's lies and not succumb to hopelessness. Instead, we should recognize that our failures do not define us and that God still has a purpose for our lives, urging us to keep pressing on despite our past mistakes.
The Ruminations of Being Consigned to "Second Best"
By K.P. Yohannan0RedemptionOvercoming DiscouragementPSA 32:3K.P. Yohannan addresses the feelings of despair and hopelessness that arise when we face the consequences of our sins, reflecting on how we often feel consigned to 'second best' after making poor choices. He draws parallels to biblical figures like Adam and Eve, Samson, and John Mark, who experienced similar feelings of loss and regret. Yohannan emphasizes that the devil exploits these moments of failure, aiming to discourage us and make us feel hopeless, thus preventing us from seeking redemption and healing. He reminds us that despite our failures, we must resist the enemy's lies and remember that God's grace is always available to restore us. The sermon encourages listeners to confront their failures with faith rather than despair.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
For, as his own experience has taught the poet, he who does not in confession pour out all his corruption before God, only tortures himself until he unburdens himself of his secret curse. Since Psa 32:3 by itself cannot be regarded as the reason for the proposition just laid down, כּי signifies either "because, quod" (e.g., Pro 22:22) or "when, quum" (Jdg 16:16; Hos 11:10. The שׁאגה was an outburst of the tortures which his accusing conscience prepared for him. The more he strove against confessing, the louder did conscience speak; and while it was not in his power to silence this inward voice, in which the wrath of God found utterance, he cried the whole day, viz., for help; but while his heart was still unbroken, he cried yet received no answer. He cried all day long, for God's punishing right hand (Psa 38:3; Psa 39:11) lay heavey upon him day and night; the feeling of divine wrath left him no rest, cf. Job 33:14. A fire burned within him which threatened completely to devour him. The expression is בּחרבני (like בעשׂן in Psa 37:20; Psa 102:4), without כ, inasmuch as the fears which burn fiercely within him even to his heart and, as it were, scorch him up, he directly calls the droughts of summer. The בּ is the Beth of the state or condition, in connection with which the change, i.e., degeneration (Job 20:14), took place; for mutare in aliquid is expressed by הפך ל. The ל (which Saadia and others have mistaken) in לשׁדּי is part of the root; לשׁד (from לשׁד, Arab. lsd, to suck), inflected after the analogy of גּמל and the like, signifies succus. In the summer-heat of anxiety his vital moisture underwent a change: it burned and dried up. Here the music becomes louder and does its part in depicting these torments of the awakened conscience in connection with a heart that still remains unbroken. In spite of this διάψαλμα, however, the historical connection still retains sufficient influence to give אודיעך the force of the imperfect (cf. Psa 30:9): "I made known my sin and my guilt did I not cover up (כּסּה used here as in Pro 27:13; Job 31:33); I made the resolve: I will confess my transgressions to the Lord (הודה = חתודּה, Neh 1:6; Neh 9:2; elsewhere construed with the accusative, vid., Pro 28:13) - then Thou forgavest," etc. Hupfeld is inclined to place אמרתי before חטאתי אודיעך, by which אודיעך and אודה would become futures; but ועוני לא כסיתי sounds like an assertion of a fact, not the statement of an intention, and ואתה נשׂאת is the natural continuation of the אמרתי which immediately precedes. The form ואתה נשׂאת is designedly used instead of ותּשּׂא. Simultaneously with his confession of sin, made fide supplice, came also the absolution: then Thou forgavest the guilt (עון, misdeed, as a deed and also as a matter of fact, i.e., guilt contracted, and penance or punishment, cf. Lam 4:6; Zac 14:19) of my sin. Vox nondum est in ore, says Augustine, et vulnus sanatur in corde. The סלה here is the antithesis of the former one. There we have a shrill lament over the sinner who tortures himself in vain, here the clear tones of joy at the blessed experience of one who pours forth his soul to God - a musical Yea and Amen to the great truth of justifying grace.
Jamieson-Fausset-Brown Bible Commentary
A vivid description of felt, but unacknowledged, sin. When--literally, "for," as in Psa 32:4.
John Gill Bible Commentary
When I kept silence,.... Was unthoughtful of sin, unconcerned about it, and made no acknowledgment and confession of it to God, being quite senseless and stupid; the Targum adds, "from the words of the law"; which seems to point at sin as the cause of what follows; my bones waxed old; through my roaring all the day long; not under a sense of sin, but under some severe affliction, and through impatience in it; not considering that sin lay at the bottom, and was the occasion of it; and such was the violence of the disorder, and his uneasiness under it, that his strength was dried up by it, and his bones stuck out as they do in aged persons, whose flesh is wasted away from them; see Psa 102:3.
Tyndale Open Study Notes
32:3-5 The psalmist acknowledges his own sin (see 19:12-13; 25:7, 11, 15-22) and his resistance to confessing sin. The Lord pressed him hard until he confessed his guilt.