To David himself, understanding. Blessed are they whose iniquities are forgiven, and whose sins are covered.

“May God at length grant you to see that night when darkness is turned into day, of which it was said "the darkness hides not from you, but the night shall shine as the day." Then let the gate of paradise be opened to each man and each woman among you. Then may you enjoy waters that bear Christ and have his sweet savor. Then may you receive his name of Christian, and the capacity for heavenly things. And even now, I pray you, lift up the eyes of your mind: take thought now of angelic choirs, and God the master of the universe enthroned, with his only-begotten Son sitting on his right hand, and his Spirit with him, while thrones and dominations do him service, and likewise each man and woman of you as being in a state of salvation. Even now imagine that your ears catch those lovely strains wherewith the angels acclaim you saved. "Blessed are those whose transgressions are forgiven and whose sins are covered" when, as stars of the church, you enter paradise with glorious body and radiant soul.”

“For some sins Thou dost wash away in the blood of Thy Son, others Thou dost remit unto us, that by good works and confession we may cover our errors. The expression therefore "that pardoneth iniquities", appertains to remission; because He takes them away altogether, so that the things which He remembers not are as though they did not exist.”

“And again, in another place, he [David] ascribeth blessedness to the man who feareth God, and he maketh known what good things the fear of God worketh in him that feareth [Him], saying, "Blessed is the man that feareth the Lord", and here the fearer of God is accounted blessed. And although our Lord ordained blessings for other things, the prophet David accounted blessed the fearer of the Lord. "Blessed is the man who hath not walked in the way of the wicked", and it is well known that he walketh not in the way of the wicked because he feareth God. And again he saith, "Blessed is the man whom Thou shalt correct, O Lord, and whom Thou shalt teach Thy law", and it is manifest that the fear of God teacheth the laws, and that the man who feareth confesseth his correction. And again he said, "Blessed are those who are without blemish in the way, and who walk in the law of the Lord", and here again the fear of the Lord preserveth [a man] from blemishes, and urgeth him to walk in the way of the law. And again he saith, "Blessed is the man whose iniquity is forgiven, and whose sins are covered", and it is well known that here also the fear of God bringeth to repentance, through which the forgiveness of sins is given, and through the suffering and tears which are produced by the fear of God the form of a man's sins is covered before his eyes. And again he saith, "Blessed is every one that feareth the Lord, and who walketh in His ways", and here again the prophet David sheweth that a man walketh in the way of the commandments through the fear of God. And in another place he saith concerning him that feareth the Lord, "He taketh heed to the commandments which are given by the Lord."”

“Of David, a maskil The Sages said (Pes. 117a): Every Psalm in which “maskil” is mentioned was said through an interpreter. Praiseworthy is he whose transgression is forgiven Whose transgression the Holy One, Blessed Be He, forgives, and He conceals his sins. (נשוי is anpardone in Old French, pardoned. The implication is forgiveness, because the forgiveness of iniquity represents [the sin] being lifted up and withdrawn from upon a person.)”

“Here begins the fourth group of ten of the first set of fifty. And just as in the first group of ten there are psalms in which mention is made of the persecution of Absalom, and in the second of the persecution of Saul, and in the third of the persecution of the people, so in this fourth group there is treatment of the tribulation which the good endure from sinners: 2 Peter 2: "dwelling among them that from day to day vexed the just soul with unjust works." Now this group of ten is divided into two parts, because first the dignity of the just is commended, and second help is implored against the persecutions of the impious, at Psalm 34: "judge thou, O Lord, them that hurt me." Concerning the first he touches on two things: first, justifying grace; second, the dignity of the just, there, Psalm 32: "rejoice, O ye just," and so on. Third, he admonishes the just to stand firm in justice, there, Psalm 33: "I will bless the Lord." The title of this psalm is new, namely, "the understanding of David." Jerome has "the instruction of David." In many of the psalms that follow this title is to be found, and it is marked by the fact that in all the psalms in which this title is given, some common truth is treated, pertaining not only to one person, but as it were to the providence of God, or to some other weighty matter. And although in all the psalms there are things ordered to instruction, yet these particular psalms are chiefly ordered to that end. This psalm in particular, however, is entitled from the understanding which the penitent ought to have, who ought to understand himself to be a sinner, and to understand the grace of the God who sets him free: Leviticus 5: "if a man shall understand his offense," and so on. This understanding affliction gives, Isaiah 28: "blessed are they..." This is the second of the penitential psalms. For in the first he treated of contrition of heart, but in this one of confession; and it is divided into three parts. In the first is set down the remission of sins. In the second, the way to remission, there, "because I was silent," and so on. Third, the desire of the saints concerning remission, there, "for this shall every one that is holy pray." Concerning the first he does two things. First he sets down something on the part of God; second, that which is on the part of man, there, "and in whose spirit there is no guile." For in sin there is, first, an offense against God; second, a stain; third, the guilt of punishment. Against these three he sets in order three things: for God remits the offense, covers the stain, and takes away the guilt of punishment by not imputing the sin. As to the first he says, "blessed are they whose iniquities are forgiven," and so on. But since beatitude is twofold, namely of the thing itself and of hope, those of whom it is said that their iniquities are forgiven are blessed in hope, who will at length be blessed in reality. For a man is blessed in hope in whom the cause of beatitude goes before, and the way, which is virtue, and especially perfect virtue: whence he in whom perfect virtue appears can be called blessed in hope, just as a tree flowering well can be called fruitful. For after the corruption of the first man these flowers did not exist, but the thorns of sins. And therefore the beatitude of the sinner, which is in hope, is not of this sort, but consists in this, that God remits the sin, and so he bears fruit: Jeremiah 4: "break up anew your fallow ground," and so on. "Forgiven": Isaiah 40: "her iniquity is forgiven"; Luke 6: "forgive, and you shall be forgiven." As to the second he says, "and whose sins are covered." Sins are the stains of the soul: Jeremiah 2: "how exceeding base art thou become," and so on. When someone has something shameful in himself, and it is covered, then the shamefulness does not offend the eyes of the one looking on. But God covers the shamefulness of sins — yet how? Totally, namely by washing the soul clean. For in sin there is a twofold deformity. One, namely, from the privation of grace of which the sinner is deprived: and this is entirely taken away, and is not covered, because grace is given to him. The other stain is from the past act of sin: and this is not blotted out, because he is not given credit for not having done what he did, but rather it is not imputed to him as guilt; and this is what is covered. As to the third he says, "blessed is the man to whom the Lord hath not imputed sin." This is understood of the guilt of punishment, because the punishment is not reserved for him on account of the sin: Daniel 3: "thou hast brought all these things upon us," and so on. According to the Gloss, a threefold sin is here suggested: original sin, actual mortal sin, and actual venial sin. The first is signified by "iniquities," which is a certain inequality: and this is in original sin, insofar as in it the powers of the soul recede from the equality of innocence; and this is forgiven and diminished, because it is taken away as to guilt and remains as to act. He says "iniquities" in the plural, because in different persons there are different original sins, and in one person, one. The second is signified by actual mortal sin. For actual mortal sins are said to be "covered" when they are no longer imputed to the sinner as guilt. The third is signified by venial sin, which the Lord does not impute. For venial sin is not imputed unto eternal punishment. Or else the first refers to sin that is before Baptism; the second to sins that are after Baptism; the third to sin after confession, because the sin will not be imputed unto punishment. But on the part of man it is required that he confess without pretense; otherwise he does not obtain grace: Wisdom 1: "the holy spirit of discipline will flee from the deceitful." And therefore, "and in whose spirit there is no guile," so that he should not have one thing within and pretend another outwardly. "Because I was silent." This is the second part, where the way of arriving at the remission of sins is set down; and concerning this he does three things. First he sets down the state of sin. Second, the conversion, which is the cause of the remission of sin, there, "my sin." He says therefore, "because I was silent," and so on. There seems to be a contradiction here. For although he cries out all the day, he says he was silent. I answer: he was silent about what ought to have been said, but he cried out what ought not to have been said, still less cried out. And in both there is sin. Concerning the first, Isaiah 6: "woe is me, because I held my peace." For the sinner ought to declare his sins: Job 16: "if I hold my peace, it departeth not from me; but now," and so on. Therefore, "because I was silent" about my sins, "my bones grew old," that is, my inner strength failed. Often in sacred Scripture interior virtues are understood by bodily members. Hence by the bones, in which strength resides, interior strength is understood. And because that which fails grows old, that is, is diminished, he therefore says, "my bones grew old." Baruch 3: "how happeneth it, O Israel, that thou art in thy enemies' land, thou art grown old," and so on. Concerning the second, Isaiah 5: "I looked that it should do judgment, and behold iniquity: and do justice, and behold a cry." And this is what he says, "whilst I cried out all the day long." For he cried out that he was just, he cried out about the punishment, but he was silent about the guilt. But what did the Lord do? He converted him by aggravating the hand of the Lord, laying a heavy weight on him, "because day and night." Second follows the conversion that resulted, "I am turned," and so on. He says therefore, "day and night," that is, continually, "thy hand was heavy," and so on. The hand of the Lord sometimes consoles: Ezekiel 3: "the hand of the Lord was with me, strengthening me." Sometimes it aggravates, as here; 1 Kings 5 says the hand of the Lord was very heavy: Isaiah 26: "in tribulation," and so on. And therefore he says, "I am turned in my anguish," that is, in the misery which I suffer for my sins, "whilst the thorn is fastened," while the thorn, that is, the remorse of conscience, is fixed in my heart. Or, "thorn" for the thorn of the back which holds the whole man upright, "whilst it is fastened." And it signifies pride, which, when it is constrained, corrects the man. Or, why did you cry out? Because of the weight, he says, of your hand. And this was because I was not turned to you, but to sin. And this while the thorn of sins is fastened, that is, is fixed firmly in me, and thus the thorn, that is, sin, is understood. Or, while reason, which is like the thorn, governing the back, is pressed down. Or according to the Hebrews, "my moisture is turned into the drought of summer," that is, from the aggravation of your hand, whatever in me was carnal and moist was turned into the drought of summer. Jerome has, "I was turned in my misery while the harvest was scorched," that is, I dried up in the manner of the harvest. Then when he says, "my sin," he first sets down confession; second, he shows its efficacy, there, "I said, I will confess." But since a man ought to confess two things, namely, the good he has omitted, and the evil he has committed, as to the first he says, "my sin," namely, that which I neglected to do what I ought: "I have made known to thee" — not that God does not know it, but when a man recognizes his own sin, then he wills also that God should know it, so that he may forgive. As to the second he says, "and my injustice I have not concealed": Job 31: "if as a man I have hid my sin," and so on; Proverbs 28: "he that hideth his crimes," and so on. The efficacy of confession is indeed shown when he says, "I said, I will confess." The effect of confession is the remission of sins. He says therefore, "I said," that is, I proposed in my heart, "I will confess to the Lord," that is, to the honor of the Lord: Joshua 7: "give glory to the Lord the God of Israel, and confess," and so on. "My injustice," not my good deeds; "against myself," not for myself. Someone confesses his sin, but against his neighbor, saying, another led me into it; against nature, it happened thus from frailty; against God, I was not able to resist: 2 Kings, last chapter: "it is I that have sinned, it is I that have done wickedly." Or, "against myself," that is, my resolve, by which I proposed to remain in sin. There follows the remission, "and thou hast forgiven": Ecclesiasticus 2: "in the time of affliction he remitteth sins." But against this: so great is the efficacy of confession that not only when someone actually confesses, but even having the resolve of confessing, he obtains remission. Therefore it is remitted to him even before he confesses: Isaiah 65: "and it shall come to pass, before he cries out, I will hear." What then does confession do? It must be said that the resolve of acting operates by the power of the thing proposed, so that it comes to be. Hence if the operation of that thing ceases, the effect ceases. And therefore it is necessary to persevere in the resolve. Yet in the actual confession of sins, and absolution by the power of the keys, the punishment is remitted to him, and, on account of the shame involved, grace is conferred on him all the more abundantly, and he obtains many good things. Here, third, he sets down the desire of the saints concerning the remission of sins; and concerning this he does three things. First is proposed the saints' desire for this. Second, the admonition to sinners, "do not become like the horse." Third, the psalm is concluded with thanksgiving, there, "be glad." Concerning the first he does two things. First he expresses the desire of the saints for the remission of sins in general. Second, he shows in particular his own refuge, there, "thou art." Concerning the first he does two things. First he sets down the desire of the saints under the sign of prayer; second, he shows the effect of the prayer, there, "but yet in a flood of many waters." He says therefore, "I said, I will confess... for this," that is, for the remission of sins. And he says three things. First, what ought to be prayed for, namely, that we may obtain remission: for we have all sinned; 1 John 1: "if we say that we have no sin," and so on. And therefore remission must be sought: Ecclesiasticus 38: "pray to the Lord, and he will heal thee"; Matthew 6: "forgive us our debts." Second, who ought to pray, namely, "every one that is holy": James, last chapter: "the continual prayer of a just man availeth much." Third, when: because "in a seasonable time," namely, of grace and of the present life, since at the last the door is shut, Matthew 25; 2 Corinthians 6: "behold, now is the acceptable time"; John 9: "the night cometh, when no man can work." Then when he says, "but yet," the effect of the prayer is shown, because "in a flood of many waters." Water can here be taken in three ways. In one way, pleasures: Genesis, last chapter: "thou art poured out as water." In another way, false doctrines: Proverbs 9: "stolen waters are sweeter." Third, tribulations: Psalm 68: "the waters are come in even unto my soul." There follows, "they shall not come nigh unto him." What he says, "unto him," can be understood in two ways. In one way, so that "him" refers to the holy one; as if to say, although the holy man prays, yet he suffers many waters, but they do not overwhelm him, whether they be waters of pleasure, or of false doctrine, or of tribulation: whence, "they shall not come nigh": Isaiah 43: "when thou shalt pass through the waters, I will be with thee, and the rivers shall not cover thee"; Psalm 43: "we passed through fire and water," and so on. In another way, so that "him" refers to God: and thus he speaks with a change of person, because first he speaks to God, now to others; as if to say, those who are in the flood of many waters, as has been said, shall not draw near to God. Consequently, when he says, "thou art my refuge," and so on, the desire of the saints is expressed in particular; and concerning this he does two things. First he expresses the desire to be delivered. Second, the effect of the desire, there, "understanding." Concerning the first he does two things. First he shows whence he conceives the hope of praying. Second he adds the petition, "deliver me from them that surround me." Now he conceives the hope of petitioning from two things. First, because God is the special refuge of the just. Second, because he is their special refuge in tribulation. He says therefore, "thou art my refuge from the trouble which hath encompassed me." Tribulation encompasses when it presses in on every side, so that no refuge appears from any quarter: Psalm 39: "evils, of which there is no number, have surrounded me," and so on. But in this tribulation there is no refuge except in God: 2 Chronicles 20: "as we know not what to do," and so on; Psalm 90: "he that dwelleth in the aid of the most High," and so on. Thus, therefore, he says, I have one to whom I may flee, and I have one in whom to be consoled, because, "my joy": 2 Corinthians 1: "who comforteth us in all our tribulation"; Psalm 93: "according to the multitude of my sorrows in my heart, thy comforts have given joy to my soul." Then he expresses what he asks when he says, "deliver me from them that surround me," that is, from the tribulation that has encompassed me. And because tribulation must be brought about by someone, it follows that if tribulation encompasses, those pressing in are the ones surrounding, namely, the demons and persecutors; and therefore he says, "from them that surround me." Second, when he says, "understanding," he shows the effect of his prayer. It is God who speaks: "I will give thee understanding," etc., as if God were to say: you ask me to deliver you, and I will do three things for you: for I will give you the gift of understanding, and I will instruct you, and I will guard you. For three things are necessary for man from God. First, that he receive the gift of grace, so that through this the soul of man may be made ready for prompt action. But because however much a man might have the gratuitous gift, unless God moves the soul to good work, it does not suffice; therefore it is necessary that after prevenient grace God should work and move it to the good. But grace and the gift are received according to the measure of our nature, and not in such a way that it could avoid all things by itself; and therefore, over and above this, the protection and defense of God are necessary. And therefore he first sets down the gift of understanding, when he says, "I will give thee understanding": Ecclesiasticus 15: "the Lord hath filled him with the spirit of wisdom and understanding." And this is necessary for man, namely, that he should know his own sin, and that he cannot be saved except through God. Second he sets down the due use of this gift, when he says, "I will instruct thee": Isaiah 54: "I will make thy children taught of the Lord." Third, the guarding, when he says, "in this way," namely of the commandments, "in which thou shalt go, I will fix my eyes upon thee," that is, I will protect you: 2 Chronicles 16: "the eyes of the Lord behold all the earth, and give strength to them that with a perfect heart believe in him." Consequently, when he says, "do not," he turns himself to sinners, that they may return to penitence; and concerning this he does two things. First he sets down the admonition. Second, the threat, there, "with bit and bridle." He says therefore: God gives man understanding, and by understanding he surpasses the animals. He therefore who renders himself unworthy of the gift of understanding is compared to the animals; and therefore he says, "do not become like the horse and the mule," and so on. According to the Gloss, the horse is a proud animal, but the mule is a sluggish animal, whence it does not run. Those, therefore, are like horses who are puffed up through pride: Jeremiah 8: "they are all returned to their course, like a horse rushing to battle." Those are like the mule who come tardily to the way of God: Proverbs 13: "the slothful man willeth and willeth not." Or by the mule are understood the lustful. The mule is lustful, yet it does not beget: thus the sins of lust are fruitless: Romans 6: "what fruit therefore had you then in those things, of which you are now ashamed?" Or the horse carries its rider indifferently, and the mule carries whatever burden: on the sinner two things are imposed, the rider, namely the devil, and the burden, namely sin. Do not, therefore, be like the horse, not discerning between riders, whether it be Christ or the devil. Nor like the mule, which carries any burden whatsoever, namely sin, indifferently. Then when he says, "with bit and bridle," the threat is set down. And first by way of prayer. Second by way of prediction, there, "many." He says therefore, "with bit," and so on. This is said metaphorically. If a man conducts himself as a man, God treats him as a man, with admonitions and teachings; but when he departs from the dignity of man, he is treated like a brute animal, which is coerced by punishments and violence, namely, "with bit and bridle"; as if to say, I have admonished that they should not become like the horse and the mule: but if they do not consent, deal with them as with the horse and the mule, namely, "with bit and bridle bind fast their jaws," that is, by restraining their talkativeness, and by withdrawing the foods which they use for their voracity. For the jaw serves both speech and taste: Isaiah 37: "I will put a ring in thy nostrils, and a bit," and so on. Or, "with bit and bridle," that is, with greater and lesser tribulation. Second, when he says, "many," he foretells; and first what is prepared for the wicked: because "many are the scourges": from God: Psalm 49: "I will reprove thee, and set before thy face"; from his own conscience: Proverbs 12: "he is pricked as it were with the sword of conscience"; from power: Romans 13: "he is an avenger to execute wrath upon him that doth evil"; Proverbs 26: "a whip for a horse, and a bit for an ass, and a rod for the back of fools." Second, what is prepared for the good: "but he that hopeth," and so on. "Mercy" can be a nominative case, so that it is understood thus, that mercy itself shall encompass him who hopes in the Lord. Or it can be an ablative case, so that it is understood that the Lord will encompass with his mercy him who hopes in himself. And this is when he comes to the aid from every side in the miseries of men: Psalm 102: "who crowneth thee with mercy," and so on. Lastly, the psalm is concluded with thanksgiving, when he says, "be glad." Now this is the custom in the penitential psalms, that they begin in mourning, and end in gladness: because this is what penance effects. In this conclusion, moreover, he exhorts the just and the upright to good work, and to right intention, saying, "be glad in the Lord, and rejoice, ye just"; as if to say: two things are necessary for man, namely, right work, and this justice effects, and right intention, and this gladness effects. He says therefore, "be glad, ye just, and rejoice." According to the Gloss, to be glad is to rejoice with a quiet sweetness, but to rejoice (exult) is to rejoice with the fervor of a stirred-up spirit. Whence exultation arises from interior joy. But in what? "In the Lord," he says, not in the world: Philippians 4: "rejoice in the Lord, again I say, rejoice." There follows, "and glory, all ye right of heart." The right of heart are those who conform their will to the divine will: these have cause to glory in God: 2 Corinthians 10: "he that glorieth, let him glory in the Lord."”

“This psalm is entitled Maschil, which some take to be only the name of the tune to which it was set and was to be sung. But others think it is significant; our margin reads it, A psalm of David giving instruction, and there is nothing in which we have more need of instruction than in the nature of true blessedness, wherein it consists and the way that leads to it - what we must do that we may be happy. There are several things in which these verses instruct us. In general, we are here taught that our happiness consists in the favour of God, and not in the wealth of this world - in spiritual blessings, and not the good things of this world. When David says (Psa 1:1), Blessed is the man that walks not in the counsel of the ungodly, and (Psa 119:1), Blessed are the undefiled in the way, the meaning is, "This is the character of the blessed man; and he that has not this character cannot expect to be happy:" but when it is here said, Blessed is the man whose iniquity is forgiven, the meaning is, "This is the ground of his blessedness: this is that fundamental privilege from which all the other ingredients of his blessedness flow." In particular, we are here instructed, I. Concerning the nature of the pardon of sin. This is that which we all need and are undone without; we are therefore concerned to be very solicitous and inquisitive about it. 1. It is the forgiving of transgression. Sin is the transgression of the law. Upon our repentance, the transgression is forgiven; that is, the obligation to punishment which we lay under, by virtue of the sentence of the law, is vacated and cancelled; it is lifted off (so some read it), that by the pardon of it we may be eased of a burden, a heavy burden, like a load on the back, that makes us stoop, or a load on the stomach, that makes us sick, or a load on the spirits, that makes us sink. The remission of sins gives rest and relief to those that were weary and heavily laden, Mat 11:28. 2. It is the covering of sin, as nakedness is covered, that it may not appear to our shame, Rev 3:18. One of the first symptoms of guilt in our first parents was blushing at their own nakedness. Sin makes us loathsome in the sight of God and utterly unfit for communion with him, and, when conscience is awakened, it makes us loathsome to ourselves too; but, when sin is pardoned, it is covered with the robe of Christ's righteousness, like the coats of skins wherewith God clothed Adam and Eve (an emblem of the remission of sins), so that God is no longer displeased with us, but perfectly reconciled. They are not covered from us (no; My sin is ever before me) nor covered from God's omniscience, but from his vindictive justice. When he pardons sin he remembers it no more, he casts it behind his back, it shall be sought for and not found, and the sinner, being thus reconciled to God, begins to be reconciled to himself. 3. It is the not imputing of iniquity, not laying it to the sinner's charge, not proceeding against him for it according to the strictness of the law, not dealing with him as he deserves. The righteousness of Christ being imputed to us, and we being made the righteousness of God in him, our iniquity is not imputed, God having laid upon him the iniquity of us all and made him sin for us. Observe, Not to impute iniquity is God's act, for he is the Judge. It is God that justifies. II. Concerning the character of those whose sins are pardoned: in whose spirit there is no guile. He does not say, "There is no guilt" (for who is there that lives and sins not?), but no guile; the pardoned sinner is one that does not dissemble with God in his professions of repentance and faith, nor in his prayers for peace or pardon, but in all these is sincere and means as he says - that does not repent with a purpose to sin again, and then sin with a purpose to repent again, as a learned interpreter glosses upon it. Those that design honestly, that are really what they profess to be, are Israelites indeed, in whom is no guile. III. Concerning the happiness of a justified state: Blessednesses are to the man whose iniquity is forgiven, all manner of blessings, sufficient to make him completely blessed. That is taken away which incurred the curse and obstructed the blessing; and then God will pour out blessings till there be no room to receive them. The forgiveness of sin is that article of the covenant which is the reason and ground of all the rest. For I will be merciful to their unrighteousness, Heb 8:12. IV. Concerning the uncomfortable condition of an unhumbled sinner, that sees his guilt, but is not yet brought to make a penitent confession of it. This David describes very pathetically, from his own sad experience (Psa 32:3, Psa 32:4): While I kept silence my bones waxed old. Those may be said to keep silence who stifle their convictions, who, when they cannot but see the evil of sin and their danger by reason of it, ease themselves by not thinking of it and diverting their minds to something else, as Cain to the building of a city, - who cry not when God binds them, - who will not unburden their consciences by a penitent confession, nor seek for peace, as they ought, by faithful and fervent prayer, - and who choose rather to pine away in their iniquities than to take the method which God has appointed of finding rest for their souls. Let such expect that their smothered convictions will be a fire in their bones, and the wounds of sin, not opened, will fester, and grow intolerably painful. If conscience be seared, the case is so much the more dangerous; but if it be startled and awake, it will be heard. The hand of divine wrath will be felt lying heavily upon the soul, and the anguish of the spirit will affect the body; to the degree David experienced it, so that when he was young his bones waxed old; and even his silence made him roar all the day long, as if he had been under some grievous pain and distemper of body, when really the cause of all his uneasiness was the struggle he felt in his own bosom between his convictions and his corruptions. Note, He that covers his sin shall not prosper; some inward trouble is required in repentance, but there is much worse in impenitency. V. Concerning the true and only way to peace of conscience. We are here taught to confess our sins, that they may be forgiven, to declare them, that we may be justified. This course David took: I acknowledged my sin unto thee, and no longer hid my iniquity, Psa 32:5. Note, Those that would have the comfort of the pardon of their sins must take shame to themselves by a penitent confession of them. We must confess the fact of sin, and be particular in it (Thus and thus have I done), confess the fault of sin, aggravate it, and lay a load upon ourselves for it (I have done very wickedly), confess the justice of the punishment we have been under for it (The Lord is just in all that is brought upon us), and that we deserve much worse - I am no more worthy to be called thy son. We must confess sin with shame and holy blushing, with fear and holy trembling. VI. Concerning God's readiness to pardon sin to those who truly repent of it: "I said, I will confess (I sincerely resolved upon it, hesitated no longer, but came to a point, that I would make a free and ingenuous confession of my sins) and immediately thou forgavest the iniquity of my sin, and gavest me the comfort of the pardon in my own conscience; immediately I found rest to my soul." Note, God is more ready to pardon sin, upon our repentance, than we are to repent in order to the obtaining of pardon. It was with much ado that David was here brought to confess his sins; he was put to the rack before he was brought to do it (Psa 32:3, Psa 32:4), he held out long, and would not surrender till it came to the last extremity; but, when he did offer to surrender, see how quickly, how easily, he obtained good terms: "I did but say, I will confess, and thou forgavest." Thus the father of the prodigal saw his returning son when he was yet afar off, and ran to meet him with the kiss that sealed his pardon. What an encouragement is this to poor penitents, and what an assurance does it give us that, if we confess our sins, we shall find God, not only faithful and just, but gracious and kind, to forgive us our sins! VII. Concerning the good use that we are to make of the experience David had had of God's readiness to forgive his sins (Psa 32:6): For this shall every one that is godly pray unto thee. Note, 1. All godly people are praying people. As soon as ever Paul was converted, Behold, he prays, Act 9:11. You may as soon find a living man without breath as a living Christian without prayer. 2. The instructions given us concerning the happiness of those whose sins are pardoned, and the easiness of obtaining the pardon, should engage and encourage us to pray, and particularly to pray, God be merciful to us sinners. For this shall every one that is well inclined be earnest with God in prayer, and come boldly to the throne of grace, with hopes to obtain mercy, Heb 4:16. 3. Those that would speed in prayer must seek the Lord in a time when he will be found. When, by his providence, he calls them to seek him, and by his Spirit stirs them up to seek him, they must go speedily to seek the Lord (Zac 8:21) and lose no time, lest death cut them off, and then it will be too late to seek him, Isa 55:6. Behold, now is the accepted time, Co2 6:2, Co2 6:4. Those that are sincere and abundant in prayer will find the benefit of it when they are in trouble: Surely in the floods of great waters, which are very threatening, they shall not come nigh them, to terrify them, or create them any uneasiness, much less shall they overwhelm them. Those that have God nigh unto them in all that which they call upon him for, as all upright, penitent, praying people have, are so guarded, so advanced, that no waters - no, not great waters - no, not floods of them, can come nigh them, to hurt them. As the temptations of the wicked one touch them not (Jo1 5:18), so neither do the troubles of this evil world; these fiery darts of both kinds, drop short of them.”

“Blessed is he whose transgression is forgiven,.... Or "lifted up" (m); bore and carried away: sin is a transgression of the law; the guilt of it charged upon the conscience of a sinner is a heavy burden, too heavy for him to bear, and the punishment of it is intolerable: forgiveness is a removal of sin, guilt, and punishment. Sin was first taken off, and transferred from the sinner to Christ, the surety; and who laid upon him really and judicially, as the sins of the people of Israel were put upon the scapegoat typically; and was bore by him, both guilt and punishment, and taken away, finished, and made an end of; and by the application of his blood and sacrifice it is taken away from the sinner's conscience; it is caused to pass from him, and is removed afar off, as far as the east is from the west; it is so lifted off from him as to give him ease and peace, and so as never to return to the destruction of him; wherefore such a man is a happy man; he has much peace, comfort, calmness, and serenity of mind now can appear before God with intrepidity, and serve him without fear; no bill of indictment can hereafter be found against him; no charge will be exhibited, and so no condemnation to him. The same is expressed, though in different words, in the next clause; whose sin is covered; not by himself, by any works of righteousness done by him; for these are a covering too narrow; nor by excuses and extenuations; for prosperity and happiness do not attend such a conduct, Pro 28:13; but by Christ; he is the mercy seat, the covering of the law; who is the covert of his people from the curses of it, and from the storm of divine wrath and vengeance, due to the transgressions of it; his blood is the purple covering of the chariot, under which the saints ride safe to heaven; the lines of his blood are drawn over crimson and scarlet sins, by which they are blotted out, and are not legible; and being clothed with the robe of Christ's righteousness, all their sins are covered from the eye of divine Justice; not from the eye of God's omniscience, which sees the sins of all men, and beholds those of his own people; and which he takes notice of, and corrects for, in a fatherly way; but from vindictive justice, they are so hid as not to be imputed and charged, nor the saints to be condemned for them; such are unblamable and unreproveable in the sight of God, and are all fair in the eyes of Christ; and their sins are caused to pass away from themselves, and they have no more sight and conscience of them; and though sought for at the last day, they will not be found and brought to light, nor be seen by men or angels. There is something unseemly, impure, nauseous, abominable, and provoking in sin; which will not bear to be seen by the Lord, and therefore must be covered, or the sinner can never stand in his presence and be happy. (m) Verbum "elevavit quaudoque idem est ac condonavit", Gejerus; "ablata est", Piscator, Cocceius.”

“Understanding; (Protestants mascil.; Haydock) shewing how he was brought to acknowledge his fault, and by penance to obtain pardon, (Worthington) justly giving the glory to God’s grace. (St. Augustine) — Alexandrian Septuagint, [“A psalm] to David,” of understanding; which is taken from some other copy. (Haydock) — Some suppose this word has been inserted from ver 8. (Abenezra) — But there are several other psalms which have this title, (Haydock) intimating either that they contain great mysteries, (Eusebius) or that they are easy to understand. (Agellius) — This is wholly of a moral nature. The Jews style it the heart of David, because it displays his sentiments of contrition. (Calmet) — He composed it most probably after Nathan had engaged him to confess his fault. [2 Kings xii.] (Bellarmine) — It might be used on the solemn feast of expiation. (Grotius, Numbers xxix. 7.) — The Fathers explain it of the grace which we receive in baptism and in penance. (St. Augustine; St. Gregory, &c.) (Calmet) — Are they. Hebrew, “The blessings of him whose iniquity.” (Pagnin) — But the sense is the same, and St. Paul follows the Septuagint, which gives their version the highest authority, Romans iv. 7. — Sins; or, “who is screened from the punishment of sin.” (Prin. disc.) Sin has often this signification; and the psalmist would otherwise seem to say less than he had already expressed. (Berthier) — Covered, by charity, (1 Peter iv.) as a physician covers a wound, to remove it entirely; and we must cover our former transgressions, by doing good works. (St. Gregory) — Then our sins will not appear at the day of judgment, (St. Jerome) nor be punished, as they are wholly destroyed. The Pelagians calumniated Catholics, as if they taught that sins were only shaven, as it were, the roots still remaining; which St. Augustine (contra 2 ep. Pelag. i. 13.) says, “None affirmeth but an infidel.” Thus the doctrine of Calvin is condemned; who abuses these texts to prove that sins are only covered, and still remain even in the most just; which is contrary to innumerable passages of Scripture, (Isaias vi., John i., 1 Corinthians vi., &c.) and injurious to the perfections of God, and to the redemption of Christ, as well as to the saints in heaven, who are thus represented as still infected with all their sins. (Worthington) — This doctrine is now almost abandoned by Protestants, as it is contrary both to sound philosophy and divinity: for sin is nothing physical, but a want of moral rectitude. (Berthier) — God cannot fail to punish sin, wherever it really subsists. His spirit is surely free from guile. He cannot suppose that we are just by imputation of Christ’s justice, unless we be really so. (Haydock) — By means of the sacraments the sinner becomes just, and God sees nothing in him deserving of punishment. (Calmet) — “If any one wishes his sins to be covered, let him manifest them to God, by the voice of confession.” (St. Gregory) — But, replies a Lutheran commentator, “God does not forget sin.” What is this to the purpose, as long as the sin does not subsist in the offender? He allows that “the pardon of sin is inseparable from sanctification.” Renew a right spirit within my bowels, Psalm l. 12. (Berthier) — The man who has felt real compunction, will be able to form a true notion of the happiness of a reconciliation. (Calmet) — Covering may allude to the custom of writing on wax, which might easily be effaced. Our sins are recorded in the book of God’s justice. (Menochius)”

“Whom God has not charged with sin. St. Paul uses this text to show that justification is gratui- tous: "David also termeth the blessedness of a man to whom God reputeth justice without works." Rom. iv. 6. No man is entitled to justification. Pardon of sin is an act of Divine mercy, for which, however, grace must dispose the sinner, by moving him to faith and compunction.”

“The Psalm begins with the celebration of the happiness of the man who experiences God's justifying grace, when he gives himself up unreservedly to Him. Sin is called פּשׁע, as being a breaking loose or tearing away from God; חטאה, as a deviation from that which is well-pleasing to God; עון, as a perversion, distortion, misdeed. The forgiveness of sin is styled נשׂא (Exo 34:7), as a lifting up and taking away, αἴρειν and ἀφαιρεῖν, Exo 34:7; כּסּה (Psa 85:3, Pro 10:12, Neh 4:5), as a covering, so that it becomes invisible to God, the Holy One, and is as though it had never taken place; לא חשׁב (Sa2 19:20, cf. Arab. ḥsb, to number, reckon, ου ̓ λογίζεσθαι, Rom 4:6-9), as a non-imputing; the δικαιοσύνη χωρὶς ἔργων is here distinctly expressed. The justified one is called נשׂוּי־פּשׁע, as being one who is exempted from transgression, praevaricatione levatus (Ges. ֗135, 1); נשׂוּי, instead of נשׁא, Isa 33:24, is intended to rhyme with כּסוּי (which is the part. to כּסּה, just as בּרוּך is the participle to כּרך); vid., on Isa 22:13. One "covered of sin" is one over whose sin lies the covering of expiation (כּפּר, root כף, to cover, cogn. Arab. gfr, chfr, chmr, gmr) before the holy eyes of God. The third designation is an attributive clause: "to whom Jahve doth not reckon misdeed," inasmuch as He, on the contrary, regards it as discharged or as settled. He who is thus justified, however, is only he in whose spirit there is no רמיּה, no deceit, which denies and hides, or extenuates and excuses, this or that favourite sin. One such sin designedly retained is a secret ban, which stands in the way of justification.”