Verse-by-Verse Bible Commentary
Psalms 32:5

Clarke's Commentary

Verse Psalms 32:5. I acknowledged my sin — When this confession was made thoroughly and sincerely, and I ceased to cover and extenuate my offence, then thou didst forgive the iniquity of my sin. I felt the hardness of heart: I felt the deep distress of soul; I felt power to confess and abhor my sin; I felt confidence in the mercy of the Lord; and I felt the forgiveness of the iniquity of my sin.

Selah. — This is all true; I know it; I felt it; I feel it.

Bridgeway Bible Commentary

Psalms 32:0 The joy of the forgiven sinner

When people are honest with God and confess their sin to him, they experience the unspeakable joy of knowing that their sin is forgiven (1-2). If, however, instead of acknowledging their sin they try to push it out of the mind, they only create greater distress and tension for themselves. This can lead to a falling away in physical health (3-4). But when confession is made, forgiveness follows, the burden of the mind is removed, and people enjoy afresh the assurance of God’s safe-keeping (5-7).
God now speaks, encouraging believers to listen to his teaching and walk in his ways willingly. If they stubbornly refuse, God may act against them with corrective discipline to force them back to the right path (8-9). Unconfessed sin brings punishment; confession of sin brings joy (10-11).

Coffman's Commentaries on the Bible

SECRET vs. ACKNOWLEDGED SINS

"When I kept silence, my bones wasted away Through my groanings all the day long. For day and night thy hand was heavy upon me: My moisture was changed as with the drought of summer I acknowledged my sin unto thee, (Selah) And mine iniquity did I not hide: I said, I will confess my transgressions unto Jehovah; And thou forgavest the iniquity of my sin."

"When I kept silence" (Psalms 32:3). This speaks of a period when David did not acknowledge his sin, nor confess it. "The time here spoken of is that immediately after David's sin of adultery and murder and which continued till Nathan uttered the words, 'Thou art the man.'" The Pulpit Commentary, Vol. 8, p. 236.

What is described here is the punishment inwardly inflicted upon God's people by their guilty consciences. Spurgeon described this punishment. "What a killing thing is sin! It is a pestilent disease! a fire in the bosom! While we smother our sin, it rages within and like a gathering wound swells horribly and torments terribly." Charles Haddon Spurgeon, p. 257.

Dummelow thought these words might refer, "Either to an actual sickness brought on by sin, or to a spiritual suffering represented by physical terminology." J. R. Dummelow's Commentary, p. 342. We prefer the latter option of understanding the passage.

"I acknowledged my sin unto thee" (Psalms 32:5). This means that David acknowledge his sin "to God." There's not a hint here that he openly acknowledged it before men.

"And mine iniquity did I not hide" (Psalms 32:5). This is the passage with which this writer has difficulty in the assignment of it to David. Did he not make every possible human effort to "hide" his sin? He brought Uriah home in the hope that Uriah's homecoming would hide it; but it didn't; then he had Uriah murdered to cover it up, but that didn't work either. The whole nation knew of the shameful conduct of their king; and it appears to us that a much more appropriate statement in David's mouth would have been, "Lord, I tried every thing I could think of to hide my sin, but I couldn't hide it," Of course, it is also true that he did not hide it.

Perhaps in this abbreviated account, the reference is to the time when David did freely acknowledge his transgressions and sought and received God's forgiveness, which is so dramatically stated in this verse.

"I said, I will confess my transgressions unto Jehovah; and thou forgavest the iniquity of my sin" (Psalms 32:5). In this entire verse, the confession mentioned is that of confession "to God," not acknowledging transgressions before men. The Romish doctrine of "Auricular Confession," is contrary to everything the Bible teaches regarding the confession of sins.

This verse has been made the basis of some very broad statements, which in our view seem to go beyond what is taught.

"The clear teaching of these verses, therefore, is that by simple confession sin in all its aspects - the outward act (sin), the rebellious disobedience (transgression), and the inward corruption (iniquity) is completely forgiven, and covered, so as to remain no longer an issue between God and man." The New Bible Commentary, Revised, p. 470.

Just confess (not to men, but to God). That's all, just 'simple confession' followed by total forgiveness! Without repentance? Without any acknowledgment of sins before men? Without any effort toward restitution, or any kind of justice toward those who were wronged! In this writer's opinion, someone is reading a lot more into this passage than may legitimately be extracted from it.

True, David's life indeed exhibited valid evidence of sincere repentance, and acknowledgment of his sins before all men, as well as "unto God"; and he even took Bathsheba into his harem; but the statement from McCaw is not based on the conduct of David, but upon what is said in this text.

It is precisely this verse that entered into Barnes' comment that:

"Whether this Psalm refers to David's experience in the matter of Bathsheba and Uriah or to some other occasion of his life when he was troubled at the remembrance of sin, it is impossible now to determine." Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), Vol. 1, p. 270.

"I will confess my transgressions" (Psalms 32:5). The importance of acknowledging sins, however, cannot be overstated; as DeHoff wrote, "In a practical sense, the unpardonable sin is the unconfessed sin." George DeHoff's Commentary, p. 124.

Barnes' Notes on the Whole Bible

I acknowledged my sin unto thee - That is, then I confessed my guilt. I had borne the dreadful pressure as long as I could. I had endeavored to conceal and suppress my conviction, but I found no relief. The anguish became deeper and deeper; my strength was failing; I was crushed under the intolerable burden, and when I could no longer bear it I went and made humble confession, and found relief. The verb used here is in the future tense, “I will acknowledge my sin;” but in order to a correct understanding of it, it should be regarded as referring to the state of mind at the time referred to in the psalm, and the resolution which the psalmist then formed. The words “I said” should be understood here. This he expresses in a subsequent part of the verse, referring doubtless to the same time. “I said,” or I formed a resolution to this effect. The idea is, that he could find no relief in any other way. He could not banish these serious and troublous thoughts from his mind; his days and nights were spent in anguish. He resolved to go to God and to confess his sin, and to see what relief could be found by such an acknowledgment of guilt.

And mine iniquity have I not hid - That is, I did not attempt then to hide it. I made a frank, a full confession. I stated it all, without any attempt to conceal it; to apologise for it; to defend it. before, he had endeavored to conceal it, and it was crushing him to the earth. He now resolved to confess it all, and he found relief.

I said - I formed the resolution.

I will confess my transgressions unto the Lord - I will no longer attempt to hide them, or to suppress the convictions of guilt. I will seek the only proper relief by making confession of my sin, and by obtaining forgiveness. This resolution was substantially the same as that of the prodigal son: “I will arise and go to my father, and will say unto him, Father, I have sinned,” Luke 15:18.

And thou forgavest the iniquity of my sin - He found that God was willing to pardon; he no sooner made confession than he obtained the evidence of pardon. “All the guilt,” or the “iniquity” of his sin, was at once forgiven; and, as a consequence, he found peace. In what way he had evidence that his sin was forgiven he does not state. It may have been in his case by direct revelation, but it is more probable that he obtained this evidence in the same way that sinners do now, by the internal peace and joy which follows such an act of penitent confession. In regard to this, we may observe:

(a) The very act of making confession tends to give relief to the mind; and, in fact, relief never can be found when confession is not made.

(b) We have the assurance that when confession is made in a proper manner, God will pardon. See the notes at 1 John 1:9.

(c) When such confession is made, peace will flow into the soul; God will show himself merciful and gracious. The peace which follows from a true confession of guilt before God, proves that God “has” heard the prayer of the penitent, and has been merciful in forgiving his offences.

Thus, without any miracle, or any direct revelation, we may obtain evidence that our sins are washed away, which will give comfort to the soul.

Calvin's Commentary on the Bible

5.I have acknowledged my sin unto thee. The prophet now describes the issue of his misery, in order to show to all the ready way of obtaining the happiness of which he makes mention. When his feeling of divine wrath sorely vexed and tormented him, his only relief was unfeignedly to condemn himself before God, and humbly to flee to him to crave his forgiveness. He does not say, however, that his sins merely came to his remembrance, for so also did the sins of Cain and Judas, although to no profit; because, when the consciences of the wicked are troubled with their sins, they cease not to torment themselves, and to fret against God: yea, although he forces them unwillingly to his bar, they still eagerly desire to hide themselves. But here there is described a very different method of acknowledging sin; namely, when the sinner willingly betakes himself to God, building his hope of salvation not on stubbornness or hypocrisy, but on supplication for pardon. This voluntary confession is always conjoined with faith; for otherwise the sinner will continually seek lurking-places where he may hide himself from God. David’s words clearly show that he came unfeignedly and cordially into the presence of God, that he might conceal nothing. When he tells us that he acknowledged his sin, and did not hide it, the latter clause is added, according to the Hebrew idiom, for the sake of amplification. There is no doubt, therefore, that David, when he appeared before God, poured out all his heart. Hypocrites, we know, that they may extenuate their evil doings, either disguise or misrepresent them; in short, they never make an honest confession of them, with an ingenuous and open mouth. But David denies that he was chargeable with this baseness. Without any dissimulation he made known to God whatever grieved him; and this he confirms by the words, I have said While the wicked are dragged by force, just as a judge compels offenders to come to trial, he assures us that he came deliberately and with full purpose of mind; for the term, said, just signifies that he deliberated with himself. It therefore follows, that he promised and assured himself of pardon through the mercy of God, in order that terror might not prevent him from making a free and an ingenuous confession of his sins.

The phrase, upon myself, or against myself, intimates that David put away from him all the excuses and pretences by which men are accustomed to unburden themselves, transferring their fault, or tracing it to other people. David, therefore, determined to submit himself entirely to God’s judgment, and to make known his own guilt, that being self-condemned, he might as a suppliant obtain pardon.

And thou didst remit the guilt of my sin. This clause is set in opposition to the grievous and direful agitations by which he says he was harassed before he approached by faith the grace of God. But the words also teach, that as often as the sinner presents himself at the throne of mercy, with ingenuous confession, he will find reconciliation with God awaiting him. In other words, the Psalmist means that God was not only willing to pardon him, but that his example afforded a general lesson that those in distress should not doubt of God’s favor towards them, so soon as they should betake themselves to him with a sincere and willing mind. Should any one infer from this, that repentance and confession are the cause of obtaining grace, the answer is easy; namely, that David is not speaking here of the cause but of the manner in which the sinner becomes reconciled to God. Confession, no doubt, intervenes, but we must go beyond this, and consider that it is faith which, by opening our hearts and tongues, really obtains our pardon. It is not admitted that every thing which is necessarily connected with pardon is to be reckoned amongst its causes. Or, to speak more simply, David obtained pardon by his confession, not because he merited it by the mere act of confessing, but because, under the guidance of faith, he humbly implored it from his judge. Moreover, as the same method of confession ought to be in use among us at this day, which was formerly employed by the fathers under the law, this sufficiently refutes that tyrannical decree of the Pope, by which he turns us away from God, and sends us to his priests to obtain pardon.

Smith's Bible Commentary

Psalms 32:1-11

Now this next psalm is thought to have been written at the time of David's sin with Bathsheba. After the prophet of God, Nathan, had come to him and spoken to him of that sin. We will get another psalm that relates to this same situation in Psalms 51:1-19 . Another of the Penitent psalms.

David had many wives, and yet, one day while standing on the roof of his house and looking over the city of Jerusalem, he saw on the roof of a house nearby a beautiful lady bathing. And he was attracted to her, and he sent his servants over to her house to bid her to come to him. And David had an adulterous affair with her; her husband at the time was out fighting with the armies of David, under the leadership of Joab. David received in a few weeks a message from her, "I am pregnant." And David ordered that her husband be brought home from war and he sort of just said, "Well, how are things going? How is the battle going? How are the men? How is the morale?" and all. And then he expected the guy to go home and spend the night with his wife. What he was hoping is that the guy would go to bed with his wife and later on when she says, "I am pregnant," the guy would never know the difference. But it didn't quite work out that way because this fellow, rather than going home, spent the night on the porch of David's palace with David's servants. And in the morning it was told David, "He didn't go home last night. He spent the night here." And David called him in and said, you know, "Why didn't you go home? You had this wonderful opportunity to be with your wife." And the fellow said, "Well," he said, "all of my buddies are out there in the trenches and it wouldn't be right for me to enjoy a night with my wife when all of my buddies are still out there in the field fighting."

So David that day got him pretty drunk, thinking that if he gets drunk enough he will stagger home and still never know the difference. But he only staggered to David's porch and again spent the night there, and so David was faced with a dilemma and he took a tragic way out. A horrible way out. For David ordered Joab, his general, to put this fellow into the thick of the battle and then to withdrawal the other troops from him that he might be killed. And the ploy worked; Uriah was killed. And David then took Bathsheba as his wife. The child that was born became very sick. David prayed; the child died.

And then the prophet Nathan came to David, and the prophet said, "David, there was a man in your kingdom who is an extremely wealthy man. He had many servants, many flocks. Now next door to him there lived a very poor man who had just one lamb. And the lamb was like a child. It went to bed with him. It ate at his table, and it was just a pet, a family pet. Now this very wealthy man had friends come for dinner and he ordered his servants to go and by force take the one lamb from his poor neighbor and kill it in order that he might feed his guests." And David became very angry and he said to the prophet, "That man shall surely be put to death." And Nathan said, "David, thou art the man!"

Now David's response to that was that of repentance. David's actions were terrible. The scripture in no wise seeks to excuse the actions of David, but they also do point out the repentance of David. This is thought to be a psalm that relates to that period of David's life when he was going through this guilt of sin. When he was trying to carry it. He was trying to hide it. He was trying to bury it, and going through the guilt of this illicit affair. And this particular psalm relates to this period.

And David begins the psalm by saying,

Blessed [which is, Oh how happy] is he whose transgression is forgiven, whose sin is covered ( Psalms 32:1 ).

Oh, what a happy moment it is when I have that assurance that my transgression has been forgiven, that my sin has been covered.

Now there is a difference between a transgression and a sin. A sin is not always a willful act. The word sin comes from a root word which means, "to miss the mark." God says, "Here is the mark. I want you to hit it." All right. And I take aim, and I miss. Now I may not deliberately miss. I may be trying to hit it. I might just be a poor shot. That is still a sin. I have missed the mark. Whether it is deliberate or just a lack of weakness or failure, it is still missing the mark that God has set. That is why the Bible says, "All have sinned." The Bible calls you a sinner. You may get uptight about that, but God said that you have all missed the mark.

Now when I tell you the mark is perfection, that is what God wants you to be, then, is there anyone here who is willing to stand up and say, "I have hit the mark. I am perfect. Look at me. I am Mister Perfect"? No, I think we will all confess, "I have missed the mark." Not always willingly. I have sought to be a better person than I really am. I am not as good as I would like to be. I have missed the mark.

A transgression is a little different, because a transgression is a willful, a deliberate missing of the mark. It is a deliberate action of disobedience on my part. God says, "Here is the line. Now, Chuck, I don't want you to go over that line." And I get busy with my activities, I am not paying any attention, and all of a sudden I am over here on the other side of the line. And God says, "Hey, hey wait a minute. There is the line I told you not to go over." "Oh Lord, I'm sorry. I forgot all about it. I, hmm, didn't mean to." I still went over it. It was a sin; it was a missing of the mark. It wasn't really a deliberate, willful kind of a transgression. Whereas if God says, "Here is the line, Chuck. Now don't you cross over it." And I step over it and say, "Okay, God, what are You going to do about it?" That is a deliberate, willful transgression. Many times sins compound into transgressions. I start off innocently enough. But then rather than repenting and turning, I seek to try to cover it and hide it and all, and it compounds until it becomes a transgression. But either way, oh how happy I am when it is all forgiven. When it is all over. When it is all covered.

O how happy is the man unto whom the LORD imputeth not iniquity, in whose spirit there is no deceit ( Psalms 32:2 ).

Now David had done his best to deceive. I mean, he was trying to set up Uriah. You know, "Go home and spend the night with your wife." And he was trying this whole deceitful little scheme. But he is talking now about an interesting experience here, "Oh how happy is the man to whom God does not impute iniquity."

Now I think that many people, because of Santa Claus, have gotten a wrong concept of God, and many people think of God as a glorified Santa Claus. That, just anything I want, all I have to do is come to God and just tell Him what I want Him to lay under my tree this Christmas, and God will give me anything that I insist on. Anything that I believe for. Anything that I will confess God will give to me, because after all, He's just a Santa Claus waiting to hear my request. And in carrying this concept of God as Santa Claus, we know that Santa Claus is making out a list and checking it twice, and going to find out who is naughty and nice. And if you have been naughty you are going to get a bundle of sticks. You know, he doesn't bring toys to bad little boys. Making this list, keeping the records.

Now, he is speaking about a man, "Oh how happy is the man to whom God does not impute, or account, iniquity." Who in the world would that be? A man that God isn't even making a black list on his deeds. Not imputing iniquity. Paul tells us in Romans that that happy man is the man who is in Christ Jesus. "For there is therefore now no condemnation to those that are in Christ Jesus" ( Romans 8:1 ). Oh how happy is my life in Christ, this glorious life I have in Him. For if we walk in the light as He is in the light we have fellowship one with the other, and the blood of Jesus Christ, God's Son, is continually cleansing me from all sin. God is not even keeping a record of my failure, of my sin. Oh what a happy man I am. Not only has He forgiven my transgressions, not only has He blotted out my sins, but He's not even keeping a record of my current failings. Oh how happy is the man to whom God does not impute iniquity, that man who is in Christ Jesus.

Now David goes on to express when he was trying to cover the whole thing and hide the whole thing and the reaction that it had upon him.

When I kept silence ( Psalms 32:3 )

That is, when I was trying to hide it, when I would not confess, when I would not bring it out and confess.

When I kept silence, my bones waxed old through my roaring all the day long ( Psalms 32:3 ).

Did you know, you may try to hide your sins, you may try to cover your guilt, but it will find a way out. With guilt there is always the developing subconscious desire for punishment, which, if I cannot find a relief for this guilt, I will begin some abnormal behavioral pattern by which I am seeking to be punished. And I will start just doing weird things because I am feeling guilty and I want someone to punish me. I want someone to say, "Hey, man, you are weird. You're crazy. Something is wrong with you. You ought to go jump off of the pier." "Oh, thank you, brother. I needed that." Now I feel relieved from my guilt; someone has punished me.

When I was a kid I had no problem. My father took care of my guilt complexes very efficiently. And the old apricot tree, those switches always stung, but it sure got rid of my guilt complex. It was healthy, psychologically. But now I am older, no one to take me into the bedroom and apply the psychology. And so I have to do things, abnormal things, neurotic things, in order to be punished. Get people to punish me. Don't tell Romaine I said it, but this is why he is such a fantastic counselor. I mean you come in and he will lay it on ya! If you are wrong, I mean, he will tell you. And you go home relieved. You get angry with him because he is so straightforward, but I mean he will just tell you what a rat you are, you know. And he doesn't realize it, I am sure, but from a psychological standpoint it is very healthy. We see them storming out of here sometimes, steam coming out of the top of their head. And we say, "Well, they have been counseling with Romaine." He is so good.

But when you are trying to hide and cover your guilt, there is an inward roaring that is going on all the time. This inward turmoil. "When I sought to keep silent, my bones were waxing old because of the roaring all the day long."

For day and night thy hand was heavy on me: my moisture is turned into the drought of summer ( Psalms 32:4 ).

"Boy, I will tell you. My life just became all dry. Just like a drought in summertime, no moisture, no life. Felt like I was dying." The Selah brings an end to that strophe of the psalm, and now we move into a new direction.

The first is the endeavor to cover the sin, the endeavor to hide the guilt. But now as we move into the new direction.

I acknowledged my sin ( Psalms 32:5 )

Now the Bible says, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" ( 1 John 1:9 ). So,

I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin ( Psalms 32:5 ).

Now, in the Hebrew language there is here the intimation of an immediate process. In other words, "The moment in my heart I said, 'I am going to confess my transgressions,' in my heart. Before I could ever get the words out of my lips, God had already forgiven me." God is only looking for the change of the attitude of your heart. The moment in your heart you say, "Oh God, I am sorry. I am going to confess. I am going to get it right with God." In that very moment, God's grace comes flowing over your life and the sins are all obliterated. Why should we carry guilt, why should we carry the sins, when God is so ready to forgive, so ready to cleanse, so ready to pardon? "The moment I said, 'I'm gonna confess,' Thou forgavest my transgressions."

Now we enter into the third strophe.

For this shall every one that is godly pray unto thee in a time when you may be found: surely in the floods of great waters they shall not come near unto him ( Psalms 32:6 ).

Surely all of us ought to be seeking God, because of His love, of His grace, and of His preserving power. In the times of these great waters, in the times of tragedy, it shall not touch you.

For thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance ( Psalms 32:7 ).

So another Selah. We enter into a new strophe of the psalm. "God is my hiding place. He is my preserver from trouble. He encircles me with songs of deliverance."

Now in verse Psalms 32:8 we have a whole change of voice, and God is now responding to the psalmist. Up till now David has been speaking of God and his relationship to God, but now God responds to David, and David writes God's response to him. Now this is God speaking to David. God said,

I will instruct thee and teach thee in the way in which thou shalt go: I will guide you with my eye ( Psalms 32:8 ).

The steps of a righteous man are order of the Lord. God said, "I will teach you and instruct you in the way that you shall go. I will guide you with My eye."

Be not as a horse, or a mule, which have no understanding: whose mouth must be held in a bit and a bridle, lest he comes near to you ( Psalms 32:9 ).

So God is saying, "Don't be like stubborn mule where you got to put a bit in its mouth in order to guide it." Now a bit is painful when you jerk on it. But the bit is put in the mouth of a mule or a horse in order that he might be led. That you might have control. So that he doesn't walk or step all over you. You put the bit in their mouth, and if they don't hearken or respond to your reign upon them, then you pull on the bit and it jerks the mouth. And it is painful, but you get the message. You are led.

Now God is saying, "Hey, I don't want to lead you that way. Don't be stubborn like a mule. Where I have to use harsh methods to lead and guide you. I want to guide you with My eye. Okay, that way, son." We are the ones that make it tough on ourselves when we rebel against God. When we won't listen to God. When we are insensitive to God, then He has to get rough. God doesn't delight in the painful processes. God didn't want to send a whale after Jonah; it was just that was the only way that He could get his attention. God doesn't want to lead you in a painful process. He doesn't want to bring painful experiences into your life in order to get your attention, in order to change your directions. So He is saying, "Look, be sensitive. You'll beat him. I will guide you in the right way. I will guide you with My eye. Don't be like a horse or a mule; you've got to put a bit into its mouth in order that you might lead so that it won't step on you and all."

Many sorrows shall be to the wicked: but he that trusts in the LORD, mercy shall compass him about. Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart ( Psalms 32:10-11 ).

As I said, when you are in your own reading of the psalms, it might be an interesting experience for you to, as you read, just sort of follow the exhortations. When it says, "Be glad in the Lord," just be glad in the Lord. When it says, "Rejoice," then you should rejoice. And if it says, "Shout for joy," try it sometime. Just shout for joy unto the Lord. "

Dr. Constable's Expository Notes

Psalms 32

In this psalm of wisdom and thanksgiving, David urged those who sin against the Lord to seek His pardon, with the encouragement that He is gracious with the penitent. He will, however, chasten the unrepentant.

Different scholars have identified different psalms as wisdom psalms. Bullock regarded 32, 34, 37, 47, 73, 112, 127-28, and 133 as wisdom psalms. Some literary distinctives of wisdom psalms are proverbs, admonitions (often taken from nature), similes, "blessed," "son" or "children," and "better." [Note: Bullock, p. 202.] They are not prayers as such but reflections on life and life’s problems. The wisdom psalms are a subset of the didactic psalm genre, other subsets being Torah psalms and historical psalms. Wisdom psalms can be subdivided into psalms of proverbial wisdom and psalms of reflective wisdom.

"The proverb represents a concentrated expression of the truth. It teaches the obvious because it is a slice out of real life. . . . This proverbial type of wisdom teaching is sometimes called lower wisdom.

"The second type of wisdom, the type represented by Job and Ecclesiastes, is basically reflective. This reflective wisdom puts forth problems that arise out of real life, but it does not have the pat answers that proverbial wisdom offers. . . . This type of wisdom teaching is sometimes called higher wisdom. The Psalms actually contain both types." [Note: Ibid., p. 200.]

Students of this penitential psalm have often linked it with David’s adultery with Bathsheba and his murder of her husband Uriah (2 Samuel 11). While that identification seems probable in view of the content of the psalm, the connection is not indisputable. Psalms 51 was David’s prayer for pardon for having committed those acts. If Psalms 32 looks back on these very sins, David probably composed it later than Psalms 51. Psalms 32 stresses God’s forgiveness and the lesson David learned from not confessing his sin quickly. Other penitential psalms are 6, 38, 51, 102, 130, and 143.

"While they are not all strictly ’penitential,’ Psalms 51, 130 are definitely prayers of penitence, and Psalms 32, 102 are laments related to an illness, perhaps stemming from the psalmist’s sin (Psalms 32:3). The tone of all seven penitential psalms, however, is one of submission to the almighty God, a necessary disposition for anyone who would seek God’s forgiveness" [Note: Ibid., p. 207.]

Thirteen psalms contain the word "Maskil" in their titles (Psalms 32, 42, 44-45, 52-55, 74, 78, 88-89, , 142; cf. Psalms 47:7). The meaning of this term is still uncertain.

"The word is derived from a verb meaning ’to be prudent; to be wise’ (see BDB 968). Various options are: ’a contemplative song,’ ’a song imparting moral wisdom,’ or ’a skillful [i.e., well-written] song.’" [Note: The NET Bible note on the title of Psalms 32. "BDB" is Francis Brown, S. R. Driver, and Charles A. Briggs, The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon.]

Dr. Constable's Expository Notes

2. The chastening of the unrepentant 32:3-5

Dr. Constable's Expository Notes

David finally confessed his sin to God rather than refusing to admit it. Confessing involves acknowledging that what one has done violates the will of God (cf. 1 John 1:9). The Old Testament saint had the same responsibility to confess his sins to God that we do, and he also enjoyed the same promise of forgiveness we do (cf. Leviticus 5:5; Leviticus 5:10; Leviticus 16:21-22; Leviticus 26:40-42). However, God punished more sins with execution under the Old Covenant than He does under the New. If the background of this psalm is David’s sins against Bathsheba and Uriah, he evidently refused to acknowledge these sins for about a year after he had committed them (2 Samuel 12:13-15).

Gill's Exposition of the Whole Bible

I acknowledged my sin unto thee,.... The sin of Adam, in which he was concerned; original sin, the corruption of his nature, the sin that dwelt in him, his private and secret sins, which none knew but God and himself; even all his sins, which were many, with all their aggravated circumstances; wherefore he uses various words to express them by, in this and the following clauses; as "sin", "iniquity", and "transgressions"; the same that are used in the doctrine of pardon in the preceding verses; his confession being of the same extent with pardon, and all these he calls his own; as nothing is more a man's own than his sins are; and these the psalmist acknowledged to the Lord; or "made", or "will make known" p to him: not that any sin is unknown to God, even the most secret ones; but they may be said to be made known to God, when a sinner makes a sincere and hearty acknowledgment of them before him, and expresses his own sense of them; how that they are with him, and ever before him, what knowledge rather he has of them, how much he is affected with them, and concerned for the commission of them; and such an acknowledgment the Lord expects and requires of his people, Jeremiah 3:12;

and mine iniquity have I not hid; by retaining it as a sweet morsel under his tongue; for he not only acknowledged it, but forsook it; or by not confessing it, as Achan; for not confessing sin is the of hiding it; or by denying it, as Gehazi, Ananias and Sapphira; or by palliating and extenuating it; or by casting the blame on others, as did Adam and his wife; see Job 31:33; or by covering it with a guise of sanctify and religion;

I said, I will confess my transgressions unto the Lord; not unto men, though in some cases confession of sin is to be made to men; a confession of it in general is to be made to the churches, and administrators of ordinances, in order to admission into a church state, and to the ordinances of Christ, Matthew 3:6; and in case of private offences, faults are to be confessed one to another, and forgiveness granted; and in case of public offences, a confession should be made to a church publicly; partly for the satisfaction of the church, and partly for the glory of divine grace; but confession is not to be made to a priest, or to a person in a ministerial character, in order for absolution; but to the Lord only, against whom sin is committed, and who only can pardon it: and this the psalmist saith in his heart he would do, and did do it; he not only confessed facts, but the fault of them, with their evil circumstances, and that he justly deserved punishment for them; and this he did from his heart, with abhorrence of the sins committed by him, and in faith, with a view to the pardoning mercy of God in Christ;

and thou forgavest the iniquity of my sin. That is, either the guilt of his sin, which he took away from him; or the punishment of it, which he delivered him from: moreover, this phrase may denote the exceeding sinfulness of sin, and so may both express the sense which the psalmist had of it, and exalt the grace of God in the forgiveness of it; by which must be meant a fresh manifestation and application of pardon to his soul: now, when confession of sin, and remission of it, are thus put together, the sense is not that confession of sin is the cause of pardon; it is not the moving cause of it, that is the grace and mercy of God; nor the procuring and meritorious cause of it, that is the blood of Christ: it is not for the sake of a sinner's confession of sin, but for Christ's sake, that sin is forgiven; but this is the way in which it is enjoyed; and such as truly repent of sin, and sincerely confess it, are the persons to whom the Lord manifests his forgiving love; such may expect it, Proverbs 28:13.

Selah; on this word, Proverbs 28:13- :.

p אודיעך "cognoscere feci te", Pagninus, Montanus; so Musculus, Vatablus; so Junius & Tremellius, Piscator, & Gejerus, to the same purport.

Henry's Complete Commentary on the Bible

A psalm of David, Maschil.

      1 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.   3 When I kept silence, my bones waxed old through my roaring all the day long.   4 For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah.   5 I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah.   6 For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him.

      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 (Psalms 1:1), Blessed is the man that walks not in the counsel of the ungodly, and (Psalms 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,Matthew 11:28. 2. It is the covering of sin, as nakedness is covered, that it may not appear to our shame, Revelation 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,Hebrews 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 (Psalms 32:3; Psalms 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,Psalms 32:5; Psalms 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 (Psalms 32:3; Psalms 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 (Psalms 32:6; Psalms 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,Acts 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,Hebrews 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 (Zechariah 8:21) and lose no time, lest death cut them off, and then it will be too late to seek him, Isaiah 55:6. Behold, now is the accepted time,2 Corinthians 6:2; 2 Corinthians 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 (1 John 5:18), so neither do the troubles of this evil world; these fiery darts of both kinds, drop short of them.

Spurgeon's Verse Expositions of the Bible

Confession of Sin Illustrated by the Cases of Dr. Pritchard and Constance Kent

July 23rd, 1865 by C. H. SPURGEON (1834-1892)

"I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin." Psalms 32:5 .

David's grief for sin was long and terrible. Its effects were visible upon his outward frame; "his bones waxed old;" "his moisture was turned into the drought of summer." No remedy could he find, until he made a full confession before the throne of the heavenly grace. He tells us, that for a time he kept silence, and then his heart became more and more filled with grief: like some mountain tarn whose outlet is blocked up, his soul was swollen with torrents of sorrow. He dreaded to confront his sin. He fashioned excuses; he endeavoured to divert his thoughts, by giving his mind to the cares of his kingdom or the pleasures of his court, but it was all to no purpose; the rankling arrow made the wound bleed anew, and made the gash more wide and deep every day. Like a festering sore his anguish gathered and increased, and as he would not use the lancet of confession, his spirits became more and more full of torment, and there was no rest in his bones because of sin. At last it came to this, that he must return unto his God in humble penitence, or he must die outright; so he hastened to the mercy-seat, and there unrolled the volume of his iniquities before the eye of the all-seeing One, acknowledging all the evil of his ways in language such as you read in the fifty-first and other penitential Psalms. Having done this, a work so simple and yet so difficult to pride, he received at once the token of divine forgiveness; the bones which had been broken were made to rejoice, and he came forth from his closet to sing the blessedness of the man whose transgression is forgiven, and whose sin is covered. 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, and yet are relying upon it as though it were a work of grace; they have come before God as a matter of form, and have said, "Lord, have mercy upon us, miserable sinners;" and having so done, imagine that they have received the divine absolution, when alas! alas! it is easy to be deceived, and difficult to cultivate within one's heart that genuine repentance, which is the work of God the Holy Ghost. May God grant us his gracious assistance while we describe two widely different sorts of confession which have been very vividly brought before us during the past week; and then we will have a few words upon the exercise of the royal prerogative of mercy which is vested in God, who gives forgiveness to those whose confession is sincere. I. Let me set before you TWO SORTS OF CONFESSION. At this present moment, unhappily, two persons are lying under sentence of death, for murders of the most atrocious character. Without wishing to say a single word with regard to the state of soul of either of these persons for into that it is no business of mine to pry it seems to me that the published reports of their cases, may very properly furnish us with types of two sorts of persons. It is remarkable that two such cases as those of Dr. Pritchard and Constance Kent should be before the public eye at the same moment and that the points of contrast in their confession should be so exceedingly clear. I cannot but hope and pray that we may gather some few lessons of warning from crimes which have no doubt exercised a great influence for evil upon the masses of our country. The confession which has been made by Dr. PRITCHARD, maybe taken as a specimen of those which are full often made by impenitent sinners, which can never be regarded as acceptable before the throne of the Most High. Here is a man who is accused of the atrocious crime of murdering his wife and his mother-in-law, and when he answers to the indictment, we are not astonished to hear him plead, "Not Guilty!" I am far from being severe upon him for so pleading, but viewing him as a type, I would remind you that thousands of those who call themselves "miserable sinners" in our public services, if they were called to plead before the bar of God, would have the effrontery to say "Not Guilty." They might not use the words, very probably they would use terms having the opposite meaning, but their heart-plea would be, "not guilty." If they had the law of God explained to them and they were questioned upon each commandment, "Have you broken this? Have you broken that?" though ready enough to confess in the gross that they have sinned, when it came to details they would be for denying all. We have heard of a woman who readily allowed that she was a sinner "O yes, sir, we are all sinners. Just so, sir." But when the visitor sat down and opened the book, and pointing to the commandment, said, "Have you ever had any other God save the Lord?" She did not know that she ever had. "Had she ever taken God's name in vain?" "O dear no, sir, I never did anything so wicked." Each precept was explained, and she very positively claimed that she had not broken it. She had not violated the Sabbath; she had not killed anybody; she had not committed adultery; she had not borne false witness, or coveted anything; she was altogether, in detail, innocent, though in the gross she was quite willing to say as other people, "Oh, yes! I am a sinner, of course, sir, we are all sinners!" which, being interpreted, means, "I am ready to say anything you like to put into my mouth, but I do not believe a syllable of it." The inward speech of the unconverted man is, "I am not guilty." Ask the unhumbled transgressor, "Art thou worthy of God's wrath?" and his proud heart replies, "I am not." "Art thou worthy to be cast away for ever from God's presence on account of sin?" and the unbroken, uncontrite soul replies. "I am not. I am no thief, nor adulterer, nor extortioner; I have not sinned as yon publican has done. I thank God that I am not as other men are." Man pleads Not Guilty, and yet all the while within his heart, so proud and boastful, there may readily he discerned abundant evidence of abounding sin. The leprosy is white upon his unclean brow, and yet the man claims to he sound and whole. If there were no other evidence against us, the very pride which boasts of innocence would be sufficient to convict us of sin, and will be so when we are taught right reason by the Holy Spirit. The guilty man whose case we are now looking upon as an illustration, endeavoured, as a means of defense for himself, to involve another in the dreadful guilt and punishment of his atrocious sin. There were very distinct signs that he would have been perfectly satisfied if the woman who had ministered to his sinful pleasures had been accused and condemned of the crime of which he alone was guilty. Certainly this is the case with the great mass of those who are compelled to acknowledge their sins. Our first parent could not deny that he had taken of the forbidden fruit, but he laid the blame upon Eve: "The woman whom thou gavest to be with me, she gave me of the tree and I did eat." Ah Adam! where is thy manliness, where thy love to thy spouse, that thou wouldest involve in the ruin her who was bone of thy bone so as to escape thyself? And she! she will not take the blame for a moment, but it is the serpent; she casts all the sin on him. In this first ease of sin, the attempt was less atrocious than in that of the prisoner before us, because there was real guilt both in the woman and in the serpent, while it does not appear that the servant girl in Pritchard's family had any share in the poisoning. However, the human heart is such, that if we could really throw all the shame and blame of sin upon another who was perfectly innocent, there would he a strong temptation to do so if we might by such means be considered innocent. Nay, let me show that Adam virtually did that, for he said "The woman whom thou gavest me," thus virtually laying the blame of his rebellious deed upon God himself. And God, what hand had he in Adam's eating of the fruit of the accursed tree? It was an act of Adam's free will, he did as he pleased concerning it, and the most holy God could in no sense be made partaker of his transgression. Yet, think of it! He would sooner that the great God, who is hymned of angels as the thrice Holy One, should bear the fault of his iniquity than he would bear it himself. Such are we naturally. We may bend the knee and say we are miserable sinners, but unless the grace of God has taught us to make true confession we are always for shifting the burden to some other shoulder, and making it out that alter all, though nominally miserable sinners, we are not so bad as a great many other people, and have a deal saddled upon us which really is no fault of ours, but belongs to providence, to fate, to our fellow men, to the devil, to the weather, and I know not what besides. The convicted criminal who stands before us in our picture made no confession whatever until the case was proved and sentence pronounced. The case was clear enough, but he did his best to make it difficult; had he been completely free from the crime, his bearing and tone could have been scarcely more confident when asserting his innocence. I admit that it was very natural that tie should not aid to convict himself, it is because it is so natural that the man serves so admirably as a representative of human nature when it makes its impenitent confessions. When it could not avail the wretch to withhold the truth, when facts were brought out so clear, when the jury had decided, when the judge had pronounced sentence, then, and not till then, he yielded to tears and entreaties, and proffered a confession, such as it was. So is it ever with unregenerate humanity; though cognizant of sin, we only acknowledge before the Lord that which is too glaring to be denied. Sin may he held up before the eyes of the man who is guilty of it, and often he will disown his own offspring, or assert that it is not what God's Word declares it to be. Holy Scripture accuses us of a thousand sins which we practically claim to he innocent of, for we flatter ourselves that the Bible puts too harsh a construction upon our actions, and that we are not what it declares us to be. When our fellow-men concur in censuring our fault we are compelled to blush, but of what value is a repentance which owes its existence to the overwhelming testimony of our fellow offenders against us. This force-work is far removed from the free and ready acknowledgments of a man whose heart is touched by divine grace and melted by the love of Jesus. When men are upon their dying beds, when the ghosts of their iniquities haunt them, when the red hand of guilt draws the curtain, when they can almost hear the sentence of the last judgment. then they will make a confession, but may we not fear that it is of little value, since it is wrung and extorted from them by fear of hell and horror of the wrath to come. True repentance wrought in us by the Holy Ghost drops as freely as honey droppeth from the comb, but merely natural confessions are like the worst of the wine squeezed by main force from the dregs. O dear friends, God deliver you from ungracious confessions of sin, and enable you sincerely to repent at the foot of Jesus' cross! When the confession came, in the case before us, it was very partial. He had killed one, but he professed himself guiltless of the other's death. Villain as he was, on his own shewing, he could go the length of owning half his crime, but then be started back and acted the liar. No, she died by accident, and he, to avoid being charged unjustly innocent creature as he was had put the poison in the bottle afterwards. He had the wickedness to feign a wonder that his tale was not believed, and likened those who doubted him to those who would not believe the Lord of glory. Now, the confessions of unregenerate men are precisely of this sort. They will go the length of owning, if they have been drinking, or if they have broken the laws of the state, "yes, we have offended here," but the great mass of sins against God are not confessed, nor allowed to be sins at all. Men will often lay a stress upon sins of which they are not conspicuously guilty, and omit those which are the most glaring. What unrenewed man thinks it a sin to forget God, to forsake the Creator's fountain of living waters for the cisterns of the creature, or to live without God in the world? And yet, these are the most crying of all iniquities. To rob God of his glory, to despise his Son, to disbelieve the gospel, to live for self, to be self-righteous all these are heinous evils, but what carnal man owns to them as such? Covetousness! again, who ever confesses that? Thousands are guilty of it, but few will own it even in private before the Lord. No confession will he acceptable before God, unless you are willing to make a clean breast of the whole of your evil ways, words and thoughts, before the searcher of hearts. I do not wonder if you should fail to tell to others your offenses; it were not meet you should do so except wherein you have offended them and may make retribution by the confession; but before God you must open all, you must roll away the stone from the mouth of that sepulcher, even though your iniquity, like Lazarus, should stink. There must be no mincing the matter, things must he called by their right names; you must be willing to feel the horrible sinfulness of sin, amid as far as you can, you must descend to the very bottom of its terrible guiltiness, and acknowledge its blackness, its heinousness, its devilry, its abomination. No confession will he acceptable before God, if you knowingly and wilfully gloss over any sin; if you make any exception, or are partial with respect to any form of iniquity. That confession which hides some sins and only confesses certain others stops one leak in the soul and opens another. Nor ought it to he forgotten, that when the criminal had confessed his sin, yet still in the last confession which we may suppose to have been true, there are words of extenuation, and nothing to indicate any deep and suitable sensibility of his great enormity. He hints at reasons why he was scarcely accountable a sort of madness and the influence oh strong drink must be execrated for the crime, and not the man himself. O God, thou knowest how often in our natural confessions, before thy grace met with us, we made wretched and mean excuses for ourselves! We said that a strong temptation overcame us; it was an unguarded moment; it was our constitution amid our besetting sins; it was our friend who led us astray; it was God's providence which tried us; it was anything rather than ourselves we were to blame, no doubt, but still there were extenuating circumstances. Beloved friends! a man can never make a true confession till he feels that sin is his own sin, and is willing to confess it as such; he must cease to apologize any longer, and must just stand forth before the Lord, and cry, "I have sinned, willfully and infamously, and here, standing in thy presence, I acknowledge it: but if a word of apology could save my soul, I dare not utter it, for I should again be guilty of a lie." May this teach us to seek out rather the aggravations of our sin than fancied extenuations of it. Try to see the worst of thy case, sinner, more than to gloss it or gild it over and make it seem better than it is. All this, remember, was committed by this miserable murderer, who is so soon to appear before his God, not through ignorance, but in spite of a clear consciousness of the wrong of his deed. Had he been some person of a low mental organization, or of neglected intellect, there might be some plea. If, for instance, he had never been able to read, and had received his only education amid thieves and vagabonds, there might have been some excuse, and we might have said, "It is the sin of the community which fails to provide moral and religions instruction for the people;" but here is a man who knows better, who, I suppose, had listened to thousands of sermons, had a knowledge of the Bible, had pretended to pray, was well taught as to the matter of right and wrong, and yet still, in defiance of all this, he sins, and to make the matter worse, shows no signs of softening of heart, no tenderness, no melting, nothing of deep regret, and shame, and contrition, and humbleness of heart, but is, apparently (I say no more) as obdurate in confessing his guilt as when he was denying it. Ah! but there are too many who make confession, having no broken hearts, no streaming eyes, no flowing tears, no humbled spirits. Know ye this, that ten thousand confessions, if they are made by hardened hearts, if they do not spring from really contrite spirits shall he only additions to your guilt as they are mockeries before the Most High. Let these suffice as remarks upon unacceptable confession. Oh Lord, let thy Holy Spirit give to the guilty one, of whom we have been speaking, and to us all that broken and contrite heart, which thou wilt accept through Jesus Christ! The second case must now come before us, and here again I do not desire to speak anything about the state of heart of CONSTANCE KENT, I only speak of her outward act, and only of that as a symbol of true confession. Here is one avowedly guilty of a most atrocious murder, a very great and terrible crime; but when she appears in court she is brought there upon her own confession; her life was in no danger from the witness of other people. She surrendered herself voluntarily, and when she stood before the judge, she pleaded guilty. No doubt her anxious friends had suggested to her the desirableness of pleading "Not guilty," hoping to save her life by failure in the evidence, or plea of insanity, or some other legal method of saving criminals from the gallows. Mark, however, how distinctly she says "Guilty;" and though the question is repeated and space is given her to retract, her reply is still the one self-condemning word "GUILTY!" Even so before the Lord, whenever we come to confess we must approach him with this cry, Guilty, Guilty! "Lord, I cannot say anything else. If hell be my eternal portion for it, I dare say no other. The stones in the streets would cry out against me if I denied my guilt. When my memory shows me the record of my days, its truthful witness is that I have broken thy law; and when my conscience looks at the way in which I have transgressed, it cannot say anything but this, 'Thou hast wilfully broken God's law and thou deservest his wrath.'" Now sinner, thou shalt never be at peace with God until thou art willing unreservedly to plead "Guilty." That self-righteous spirit of thine must he cast out as though it were the very devil, for it is next akin to the devil, and is quite as mischievous, and thou must he brought down humbly to lie at the foot of Jehovah's throne and confess that thou dost richly deserve his wrath, for thou hast defied his righteous law and sinned against him with a high hand. You must plead "Guilty," or remain guilty for ever. You shall never find pardon through Jesus Christ till you are willing, truly and really, to own yourself a sinner. Constance Kent was anxious to free all others from the blame of her sin. Her counsel says, in open court, "Solemnly, in the presence of Almighty God, as a person who values her own soul, she wishes me to say that the guilt is her own alone; and that her father and others, who have so long suffered most unjust and cruel suspicions, are wholly and absolutely innocent." This is well spoken. I know nothing of this young woman's heart, but using her as an illustration rather than an example, we are safe in saying that it is a very blessed sign of true repentance when the sinner cries out with David, "I acknowledge my transgressions: and my sin is ever before me. Against thee, thee only, have I sinned, and done this evil in thy sight." There will be in a gracious penitent no attempt to lay the blame upon the tempter, or upon providence; no dwelling upon circumstances, the suddenness of the temptation, or the hastiness of one's temper. "Oh God," says the sinner, " I have sinned myself; I have nothing in the world that is so trimly my own as my own sin. For this my sin, I alone am accountable, and I feel it, amid I cannot, I dare not impeach any one else with being guilty of my sin. I must stand in my own person before thee, O God, even if that involves my eternal ruin." it will never do for you to lay the blame on your mothers and fathers because they did not teach you better, upon the minister for not being earnest enough, or upon your master for telling you to do wrong. It is true that we may be partakers of your sins in a measure, but if you be sincerely penitent, the guilt which will strike you will not be another man's guilt, nor another man's share in your sin, but your own guilt. A sinner has not been brought truly before the Lord in humble contrition, unless his cry is "Lord! I have sinned, I have sinned so as to be guilty myself, in my own person. Have mercy upon me!" The unhappy young woman now condemned to die needed no witness to come forward to prove her guilt and ensure her conviction. No one saw the deed; it was done so secretly that the most expert detectives were not able to find a satisfactory clue to the mystery. There may he collateral evidence to support her confession; it may, or it may not he true that her conviction would now have been certain had her confession been retracted; but she did not need that, for without any voice of man to witness she witnessed against herself. It will never suffice for us merely to confess to the Lord what other people have seen, and to feel guilty because we know that the case is reported in the neighborhood. Many people who have fallen into sin, have felt very penitent because they knew they should damage their names, or lose their situations; but to have your private sin brought before you by conscience, and voluntarily without any pressure but the burden of sin itself and the work of the Holy Spirit, to come before God and say, "Lord, thou knowest in this matter I have offended, and though none saw me except thine eye and mine; yet thine eye might well flash with anger at me, while mine shall he wet with many a tear of penitence on account of it:" that is what you need, Sinner, thou must come before God now and let out thine heart without any external pressure. Spontaneously must thy soul flow out, poured out like water before the Lord, or thou must not hope that he will give thee pardon. She confessed all. It was a solemn moment when the judge said, "I must repeat to you, that you are charged with having wilfully, intentionally, and with malice killed and murdered your brother. Are you guilty or not guilty?" Yes, she was guilty, just as the judge had put it. She did not object to those words which made the case come out so black. The willfulness? yes, she acknowledged that. The intention, the malice? yes, all that. The killing, the murdering was it just murder? was it nothing less? No, nothing else. Not a word of extenuation. She acknowledges all, just as the judge puts it. She is guilty in very deed of the whole charge. Sinner, will you confess sin as God puts it? Many will confess sin after their own fashion, but will you confess it as God puts it? Are you brought to see sin as God sees it? as far as mortal eye could bear that dreadful sight, and do you confess now just what God lays to your door, that you have been his enemy, a traitor, full of evil, covered with iniquity? Will you confess that you have crucified his dear Son, and have in all ways deserved his hottest wrath and displeasure will you plead guilty to that? If not, you shall have no pardon; but if you will do this, he is merciful and just to forgive you your sins through Jesus the great atoning sacrifice. She had not, nor had her counsel for her, a single word to say by way of apology; in fact, at her request, one supposed excuse was utterly discarded: "She wishes me to say that she was not driven to this act, as has been asserted, by unkind treatment at home, as she met with nothing there but tender and forbearing hove." Her counsel might have said she was very young it was hoped that her youth might plead for her. Being young, she might be readily led astray by an evil passion might not that excuse liner? It was long ago, and her confession was her own; she had brought herself there into that dock might not this he a reason for mercy? Nothing of the kind. The judge might think so if he pleased, but there was nothing said for her about that, nor did she desire that it should he suggested. She might secretly hope, but her confession was so thorough, that there was not a single word to sully its clear stream. So, sinner, if you come before God, you must not say, "Lord, I am to be excused because of my position I was in poverty, and I was tempted to steal; or, I had been in bad company, and so I learned to blaspheme; or, I had a hard master, and so I was driven to sin to find some pleasure there." No; if you are really penitent, you will find no reason whatever why you should have sinned, except the evil of your own heart, and that you will plead as an aggravation, not as an excuse. "Guilty! guilty! guilty! am I, O God, before thy face; I offer no excuse, no extenuation. Thou must deal with me upon pure mercy, if thou dost save me, for justice can only award me my well-deserved doom." Notice that when she was asked whether she had anything to say why sentence of death should not he passed upon her, there was still a solemn silence. Was there no reason to he given why the dreadful sentence of being hanged by the neck until dead, should not he passed upon a young and weeping girl? She did not so much as hint at one. I remember well the time when I thought there was no reason why the flames of hell should not consume me, and why the crushing weight of God's wrath should not roll over me for ever and for ever. Methinks every sinner who has really come to Christ, tins been made to feel that however angry God may he with sin, tine is not one whit too angry. Until we know the power of divine grace, we read in the Bible concerning eternal punishment, and we think it is too heavy and too hard, and we are apt to kick against it, and find out some heretic or other who teaches us another doctrine; but when the soul is really quickened by divine grace, and made to feel the weight of sin, it thinks the bottomless pit none too deep, and thine punishment of hell none too severe for sin such as it has committed. This is not the emotion of a mind rendered morbid by sickness, but these are the genuine workings of God the Holy Ghost in the soul, bringing the man to stand guilty before the Lord, with his mouth closed, not able to say a word against the sentence of divine justice. May God bring such there who have never been there yet! In the confession, as we read the story, there was much tenderness. I do not wonder that the judge exhibited deep emotion, who could help it? Remember, I am not pretending to know her heart, I am only judging the externals; as far as thine externals went there seemed to be a great brokenness of spirit. She appeared really to know what guilt meant, and to stand there with this resolve upon her soul, that though she could not make any atonement for her crime, she would acknowledge it honestly, and accordingly she confessed it as one who felt within her own soul the terrible weight of her guilt. This is the manner in which we must stand before God if we would find mercy. It is all very well for us to use fine language, but words alone are worthless. Those words which come fresh from your lips, dictated by your own heart, because the Holy Ghost is there, will suffice if the heart be in them. It is to the contrite that the promise is given. Look to Jesus for contrition, for without it there is no pardon. II. Thus we have tried, as far as we could, to bring out the distinctions which pertain to confessions, and now let us have a word or two upon THE EXERCISE OF THE PREROGATIVE OF MERCY ON GOD'S PART. "Thou forgavest the iniquity of my sin." In every case where there is a genuine, gracious confession, mercy is freely given. There is a notion abroad, that confession deserves mercy. We read in the papers such remarks as these, "expiating sin by confession," or, "made such atonement as he could by confessing his sin." Confession makes no atonement in any shape whatever. There is no one single word in that law which I read to you this morning, in the twentieth of Exodus, about the possibility of taking away sin by mere confession. Justice has but one rule, and that is, sin must be punished. If the sinner violates law, law in the case of man may remit the penalty, but in the case of God never. The attributes of God are not like the qualities of man, they never come into collision with one another, nor do they abridge the sphere of each other. The justice of God is as awful and all-reaching as if line had not a grain of mercy, while the mercy of God is as unrestrained and Almighty as if he were utterly unjust. The reason why sin can be forgiven in the case of a penitent sinner is, because for that sinner Jesus Christ has borne the full weight of all the wrath which his sin deserves. The fire-cloud of Jehovah's wrath was waiting for the sinner the sinner must receive the whole of its dread discharge; but for every sinner that repenteth and believeth in him Christ stood beneath that terrible cloud, and all the lightning was discharged on him. He suffered as incarnate God, all the chastisement which was due to his people. The grief of our Savior we can never tell: the woes of Gethsemane and Gabbatha and Golgotha are not to he expressed, but they were accepted by God in the stead of all the suffering and grief which the law most righteously claimed on every law-breaker. And now, through what Christ Jesus has done, the eternal mercy of God comes streaming forth in perfect consistency with justice. Mercy provided the great substitute, and now mercy with loving heart calls upon sinners repenting and believing, and assures them that all sin is put away through the sacrifice of Jesus Christ. Let every sinner know, then, that although his repentance does not deserve mercy, the God of love has been pleased to promise free pardon to all those who believe in the Lord Jesus Christ, because Christ deserves it. Pardon is given to penitent sinners as a matter of justice, as well as mercy, because of the throes, and grief, and agonies of the Divine Redeemer. How consistent it is with the nature of things that penitent sinners, and penitent sinners only should obtain mercy through Jesus Christ! When you read the story of the man who made no confession till it was forced out of him, although you can respond to his wish, "Fellow creatures, pray for me," you cannot feel much sympathy, if any, with him. His conduct seems to harden one's heart against him, not merely because of his guilt, but because of the lie of his confession, But, when you read the other story, although it contains no request to pray, you find you do not want one for your heart cries at once, "Father forgive her;" and you think within yourself, "If the prerogative of mercy can be exercised in this case, let it be." If it were put to a show of hands of all our country whether the law should be executed on Constance Kent, I think we should all say "Let the penitent sinner live." Great was her offense, and no excuse is to he offered for her, as she offers none for herself. It was a great and dreadful crime, which must be a blight upon her all her days, yet, let her he spared for she has confessed most fully not on the ground of justice, but on the ground that this seems to he a case in which, if the prerogative of mercy is to be sovereignly exercised at all, it should now have free scope. Methinks when the eternal God sees a poor sinner standing before himself, and hears him cry, "I am guilty, Lord! I am guilty through and through! I alone am guilty! I have broken thy law! If thou smite me thou art just! My heart is broken because I have sinned. I cannot he more wretched than I now am, for sin is my plague and my misery; and while I confess it I do not think that my confession has any merit in it. Save me for Jesus' sake!" "Why, methinks," the mighty God says, "I have brought that soul, through my grace, into a state in which it is ready to receive the precious gift of justification and pardon through the blood of my dear Son." See how one grace gives a fitness for another. The sinner is brought to Jesus, his heart is broken, and then it is ready to he bound up. Time penitent sinner has paid honour to the prerogative of the law-giver. He has, as far as he could do so, dethroned the law-giver by his sin, but now by his confession he restores him to his throne. Such a sinner knows the bitterness of sin, amid knowing its bitterness, he will hate it for the future. If he be pardoned, he will not go back as the dog to his vomit, or the sow that is washed to her wallowing in the mire. This pardoned sinner will not take to himself the credit of having been pardon by his confessions, he will not go abroad and talk lightly of his sin, he will he sure to speak much of the leniency of the Law-giver and the power of Jesus' precious blood; he will admire evermore, even in eternity, the mighty grace which pardoned such as he is. On the other hand, if man were forgiven, and no true penitence wrought in him, what would be the result? Why, it would he turning wolves loose upon society. Methinks if God gave forgiveness to men without working a work of grace in them by which they are brought to repentance, it would he offering a premium for sun, it would he breaking down the floodgates which restrain vice, it would be destroying all the excellent fruits which free grace is intended to produce. What! is the man to he pardoned for all the past and to remain without repentance for his evil ways? Then will he make the future just as the past has been; nay, he will sin with a higher hand and with a stronger arm. because he sees with what impunity he may rebel. What! shall a proud, unhumbled sinner rejoice in the forgiving love of the Father Then will he arrogantly boast that there was not much evil in his sin after all; he will lie no singer to the praise of sovereign grace, but rather, with the boastful lips of the legalist he will render unto himself praise for the dexterous manner in which he has escaped from the condemnation due to sin. God will give pardon to those only to whom he gives repentance, for it were unsafe to give it elsewhere. God bring us down and lay us in the dust, for then, and then only. are we prepared to hear him say, "Thy sins, which are many, are forgiven thee." I take it for granted that there are some here who will say, "I wish I could repent. I know that it would not merit eternal life. I understand that faith faith in Jesus Christ is the way by which I must he saved, but I would he humbled on account of sin." My dear friend, your desire to he humble may perhaps he an indication that you are already in that condition; but, if you are lamenting your hardness of heart, I will suggest two or three things. Remember your past sins. I do not want you to write out a list of them all, there is not paper enough in this world for that, but let some of them start out before your memory, arid if they do not make you blush, they might to do so. Next think over all the aggravations of those sins. Recollect the training you had as a child. You were blessed with godly parents. Remember the providential warnings you received. Think of the light and knowledge against which you have offended; that tenderness of conscience against which you kicked. Then I beg you to consider against what a God you have offended, so great, so good, so kind, who has never done you a displeasure, but has been all generosity and kindness to you till this day. Your offenses have been insults against the King of heaven. Your transgressions have been undermining, as far as they could, the throne of the eternal majesty. Look at sin in the light of God, to he humbled. And if this will not do it, let me pray that God the Holy Spirit may take you to the foot of the cross. Remember, that in order that sin might he put away, it was necessary that God should he veiled in human flesh. No one else could bear the load of sin but God, and he only could bear it by becoming man. See the suffering of the Savior when "despised and rejected." Mark the spitting, the shame, the smiting. Watch his wounds;

"Count the purple drops, and say, 'Thus mast sin be wash'd away.'"

And surely, if God the Holy Ghost bless it, such a meditation will make thee see the blackness and vileness of sin. John Bradford said, that when he was in prayer, he never liked to rise from his knees till he began to feel something of brokenness of heart. Get thee up to thy chamber, then, poor sinner, if thou wouldst have a broken and contrite spirit, and come not out until thou hast it. Remember, that thou wilt never feel so broken in heart as when thou canst see Jesus bearing all thy sins. Faith and repentance are born together, and aid the health of each other.

"Law and terrors do but harden, All the while they work alone; But a sense of blood-bought pardon, Will dissolve a heart of stone."

Go as you are to Christ, and ask him to give that tenderness of heart which shall be to you the indication that pardon has come; for pardon cannot and will not come unattended by a melting of soul and a hatred of sin. Wrestle with the Lord! say, "I will not let thee go except thou bless me." Get a fast hold upon the Savior by a vigorous faith in his great atonement. Oh! may his Spirit enable thee to do this! Say in thy soul, " Here I will abide, at the horns of the altar; if I perish I will perish at the foot of the cross. From my hope in Jesus I will not depart; but I will look up still and say, Savior, thy heart was broken for me, break my heart! Thou wast wounded, wound me! Thy blood was freely poured forth, for me, Lord let me pour forth my team's that I should have nailed thee to the tree. O Lord, dissolve my soul; melt it in tenderness, and thou shalt be for ever praised for making thine enemy thy friend." May God bless you, and make you truly repent, if you have not repented; and, if you have, may he enable you to continue in it all your days, for Jesus Christ's sake. Amen.