Blessed is the man unto whom the Lord imputeth not iniquity – <\/B>Whose sin is not reckoned to him, or charged on him. The reference here is to his own sin. The idea is not, that he is happy on whom God does not charge the guilt of other men, but that he is happy who is not charged with his own guilt, or who is treated as if he had no guilt; that is, as if he were innocent. This is the true idea of justification. It is, that a man, although he is a sinner, and is conscious of having violated the law of God, is treated as if he had not committed sin, or as if he were innocent; that is, he is pardoned, and his sins are remembered against him no more; and it is the purpose of God to treat him henceforward as if he were innocent. The act of pardon does not change the facts in the case, or make him innocent, but it makes it proper for God to treat him as if he were innocent. The sin will not be re-charged upon him, or reckoned to his account; but he is admitted to the same kind of treatment to which he would be entitled if he had always been perfectly holy. See Rom 1:17<\/span>, note; Rom 3:24<\/span>, note; Rom 4:5<\/span>, note; Rom 5:1<\/span>, note.<\/P> And in whose spirit there is no guile – <\/B>Who are sincere and true. That is, who are not hypocrites; who are conscious of no desire to cover up or to conceal their offences; who make a frank and full confession to God, imploring pardon. The guile here refers to the matter under consideration. The idea is not who are innocent, or without guilt, but who are sincere, frank, and honest in making confession of their sins; who keep nothing back when they go before God. We cannot go before him and plead our innocence, but we may go before him with the feeling of conscious sincerity and honesty in making confession of our guilt. Compare Psa 66:18<\/span>.<\/P> <\/p>\n Psa 32:2<\/span><\/p>\n In whose spirit there is no guile.<\/em><\/p>\n <\/em><\/p>\n Signs of a sincere and guileless heart<\/strong><\/p>\n 1. <\/strong>Observe thy actions.<\/p>\n (1)<\/strong> In their nature. If they be single and pure, so is thy heart. As is the fountain and the root, such are the streams and the fruit.<\/p>\n (2)<\/strong> In their end. An honest heart ever aims at Gods glory directly, whereas a guileful heart ever propounds bad ends of good actions.<\/p>\n 2. <\/strong>Observe whether thou makest conscience secretly of all sins; yea, most seriously of those to which thou art most inclined.<\/p>\n 3. <\/strong>Consider whether thou daily renewest thy purpose of not sinning against God, as thou renewest thy days, and whether thou watchest over thine own heart with an holy suspicion, and wilt for Gods will break thine own.<\/p>\n 4. <\/strong>Mark whether thou lovest God in His image, ordinances, and children, even then when the world scorns and hates all these. (T. Taylor, D. D.<\/em>)<\/p>\n<\/p>\n Motives to guilelessness<\/strong><\/p>\n 1. <\/strong>Gods commandment (Gen 17:1<\/span>; Psa 51:6<\/span>). Conformity of manners must go with reformation of the heart.<\/p>\n 2. <\/strong>It is a part of Gods image, who is most single and true; and the beauty of the Church is to be all glorious within: herein she is conformable to her Head, in whose mouth was found no guile. Every son of the Church must be a Nathaniel, in whom is no guile (Joh 1:47<\/span>), and a true Israelite, even pure of heart (Psa 73:1<\/span>).<\/p>\n 3. <\/strong>Our text affords a sound reason, in that sincerity of heart is joined with forgiveness of sins, and is a forerunner to blessedness. Sincerity is a veil to cover all sin; because of this, God covers and cures all our iniquities (1Ki 15:14<\/span>).<\/p>\n 4. <\/strong>If we would be distinguished from hypocrites, we must labour for sincerity; wicked ones may outwardly strain beyond us, make fair shows, and have a kind of faith and joy, etc., but we must outstrip them all in sincerity of heart.<\/p>\n 5. <\/strong>If we would have our duties comfortable to ourselves and profitable, when men object them unto us, and we meet with but small comfort in the world because of them, let us labour to become true Israelites (2Sa 6:20-22<\/span>).<\/p>\n 6. <\/strong>God hath appointed a day to try thy heart and the soundness thereof, to turn out all the windings of it; and He abhors the double heart, that turns itself upon deceitfulness as a door upon hinges; therefore look to the singleness of it beforehand.<\/p>\n 7. <\/strong>Only they that walk uprightly are citizens of heaven (Psa 15:2<\/span>). (T. Taylor, D. D. <\/em>)<\/p>\n<\/p>\n Guile forsaken when guilt is forgiven<\/strong><\/p>\n 1. <\/strong>The guile of the human heart shows itself in a refusal to come to serious consideration. The most frivolous amusements, the most carking cares, and even the most weary ceremonials of fashions, are adopted as a happy release from the labour of reflection. Death, judgment, eternity, heaven, and hell–they dare not think of these: and why? Because they know that all is wrong with them, and so they practise a crafty carelessness and a cunning indifference.<\/p>\n 2. <\/strong>Others who do think a little are partial in their judgments of themselves. They present accounts, but these are cooked and made to appear other than they should by a sort of spiritual financing.<\/p>\n 3. <\/strong>Many are evidently tricking themselves wilfully because they rest on such frivolous grounds of confidence. Could any man depend on his own good works unless he had juggled with his judgment?<\/p>\n 4. <\/strong>Others avoid all home truths, and keep clear of searching doctrines. The preacher is too censorious, and that is your excuse for remaining in spiritual apathy. Even books come in for like censures. The plain-speaking volume is not conceived in a gentle spirit, or is too narrow, bigoted, and one-sided.<\/p>\n 5. <\/strong>Many are clever at parrying home thrusts by introducing other themes. You know how the lapwing pretends to have a broken wing, and flies as if it must be taken and all with the view of leading the passenger from her nest, so do our hearers try to lead us away from the main matter.<\/p>\n 6. <\/strong>Another very cunning trick which is often practised by sinners who are full of guile is this, they pass on to other people anything which is uncomfortably applicable to themselves. It seemed as if the preacher had made a cap specially to fit that head, but the result was that the person who watched the making exclaimed, Dear me! How well he has taken my neighbours measure.<\/p>\n 7. <\/strong>One sorry piece of craft which Satan teaches to many is to make them doubt, or pretend to doubt, anything in Scripture which frowns upon them.<\/p>\n 8. <\/strong>While yet far from God, many calm and quiet themselves with outward religion.<\/p>\n 9. <\/strong>There are others who conceal in the secret of their hearts a blasphemous notion which they hardly dare to put into words, but it amounts to this that the reason why they are not saved is not by any means due to themselves.<\/p>\n 10. <\/strong>Perhaps the most numerous victims of this guile are those who flatter themselves that they will come right some day. If you resolve that you will repent in a years time, what is that but a daring defiance of God by declaring that you will continue in sin for twelve months at least? Have you ever looked at it in that light?<\/p>\n 1. <\/strong>He makes an open confession of his sin to God.<\/p>\n 2. <\/strong>He has done with all sorts of excuses and palliations.<\/p>\n 3. <\/strong>Sincerity has entered into his belief in the terrible things of Gods Word. He now sees their certainty and their justice.<\/p>\n 4. <\/strong>He now wishes to be dealt with personally and impartially whenever he reads a book or hears a sermon.<\/p>\n 5. <\/strong>He desires in everything that he does to be true.<\/p>\n 6. <\/strong>He also desires to be rid of all sin.<\/p>\n 7. <\/strong>He seeks after perfect purity of life, and he has heartily ceased from guile, for now as an heir of heaven he lives in the presence of God, and delights to remember the all-seeing eye. (C. H. Spurgeon.<\/em>)<\/p>\n Whom God doth not charge with the guilt of his sins, as he might justly do, but graciously accepts and pardons him in Christ, and deals with him as if he had not sinned. <\/P> In whose spirit there is no guile; <\/B>who freely confesseth all his sins without dissembling and concealing of them; which may seem to be the main thing here intended, by comparing this with the following verses; and who is sincere in his professions of repentance, turning from sin to God with all his heart, and not feignedly. <\/P> <\/p>\n 2. imputeth<\/B>charge to him, andtreat him accordingly. <\/P> no guile<\/B>or, deceit,<\/I>no false estimate of himself, nor insincerity before God (compare Ro8:1<\/span>).<\/P><\/p>\n Blessed [is] the man to whom the Lord imputeth not iniquity<\/strong>,…. Or “does not think of it” n; with respect unto men, at least to the harm of them; his thoughts are thoughts of peace, and not of evil; their sins and iniquities he remembers no more; he does not charge them with them, he does not reckon them, or place them to their account, having imputed them to his Son; see 2Co 5:19<\/span>. The Apostle Paul interprets this as inclusive of the imputation of righteousness without works; even of the righteousness of Christ, in which the blessedness of a man lies, Ro 4:6<\/span>; for such an one is accepted with God, is justified in his sight, and is secure from condemnation and wrath; it is well with him at all times, in life, at death, and at judgment; he is an heir of eternal life, will enter into it, and be for ever glorified;<\/p>\n and in whose spirit [there is] no guile<\/strong>: for being thoroughly convinced of sin, he is sincere in his repentance for it, without deceit and hypocrisy in his confession of it; as David, the Apostle Paul, and the publican were, when they acknowledged themselves sinners; his faith, in looking to Christ for pardon and righteousness, is from the heart, and is unfeigned, and so is his profession of it before God, angels, and men; and whatever hypocrisy and guile are remaining in the old man, there is none in the new spirit put into him; in the new man, which is created in him, and which sinneth not: as the other phrases are expressive of pardon and justification, this points at internal sanctification, and which serves to complete the description of the happy man; such an one as David himself was; and this happiness he illustrates from his own experience in the following verses.<\/p>\n n “cogitat”, Piscator; “cogitando reputavit”, Gejerus; so Ainsworth.<\/p>\n 2. In whose spirit there is no guile. In this clause the Psalmist distinguishes believers both from hypocrites and from senseless despisers of God, neither of whom care for this happiness, nor can they attain to the enjoyment of it. The wicked are, indeed, conscious to themselves of their guilt, but still they delight in their wickedness; harden themselves in their impudence, and laugh at threatenings; or, at least, they indulge themselves in deceitful flatteries, that they may not be constrained to come into the presence of God. Yea, though they are rendered unhappy by a sense of their misery, and harassed with secret torments, yet with perverse forgetfulness they stifle all fear of God. As for hypocrites, if their conscience as any time stings them, they soothe their pain with ineffectual remedies: so that if God at any time cite them to his tribunal, they place before them I know not what phantoms for their defense; and they are never without coverings whereby they may keep the light out of their hearts. Both these classes of men are hindered by inward guile from seeking their happiness in the fatherly love of God. Nay more, many of them rush frowardly into the presence of God, or puff themselves up with proud presumption, dreaming that they are happy, although God is against them. David, therefore, means that no man can taste what the forgiveness of sins is until his heart is first cleansed from guile. What he means, then, by this term, guile, may be understood from what I have said. Whoever examines not himself, as in the presence of God, but, on the contrary, shunning his judgment, either shrouds himself in darkness, or covers himself with leaves, deals deceitfully both with himself and with God. It is no wonder, therefore, that he who feels not his disease refuses the remedy. The two kinds of this guile which I have mentioned are to be particularly attended to. Few may be so hardened as not to be touched with the fear of God, and with some desire of his grace, and yet they are moved but coldly to seek forgiveness. Hence it comes to pass, that they do not yet perceive what an unspeakable happiness it is to possess God’s favor. Such was David’s case for a time, when a treacherous security stole upon him, darkened his mind, and prevented him from zealously applying himself to pursue after this happiness. Often do the saints labor under the same disease. If, therefore, we would enjoy the happiness which David here proposes to us, we must take the greatest heed lest Satan, filling our hearts with guile, deprive us of all sense of our wretchedness, in which every one who has recourse to subterfuges must necessarily pine away. <\/p>\n 2<\/strong>. <\/strong> Imputeth not iniquity <\/strong> Quoted by Paul as identical with “imputeth righteousness.” Rom 4:6<\/span>; Rom 4:8<\/span>. <\/p>\n Guile<\/strong> <\/em><\/strong> Deceit, falsehood. <\/em> “Iniquity,” in previous line, is used in the sense of guiltiness, <\/em> liability to punishment. Thus, the spirit<\/em> <\/strong> the seat of all moral good or evil <\/strong> is expiated of guilt and purged from all deceit. No more evangelical view of atonement, pardon and regeneration are found in Holy Scripture.<\/p>\n Psa 32:2 Blessed [is] the man unto whom the LORD imputeth not iniquity, and in whose spirit [there is] no guile.<\/p>\n Ver. 2. Blessed is the man unto whom the Lord imputeth not iniquity<\/strong> ] Let no man think this triplication of the same thing needless or superfluous; since the poor soul, afflicted with sense of sin and fear of wrath, is not easily persuaded of pardon; but when faith would lay hold on the promise Satan rappeth her on the fingers, as it were, and seeks to beat her off. Besides, by such an emphatic repetition and heap of words to one purpose, the great grace of God in pardoning men’s sin, is plainly and plentifully declared and celebrated; it being a mercy that no words, how wide soever, can sufficiently set forth. By the word iniquity some understand original sin, that peccatum peccans,<\/em> as the schools call it, that , common cause and impure seminary of all actual disobediences. Neither this, nor any of the fruits of it, doth the Lord impute, reckon, count, or think to the pardoned sinner, 2Co 5:19<\/span> . Cui non cogitat peccatum,<\/em> so some render it, To whom he thinketh no sin, that is, he reputeth or imputeth it not for a sin, he putteth it not into the reckoning, Isa 43:25<\/span> ; Isa 48:9<\/span> ; Isa 48:11<\/span> ; the bill or bond is cancelled, Col 2:14<\/span> , and there remaineth no action. Christ is our surety, Heb 7:22<\/span> . Now the surety and debtor are in law reputed as one person. Christ is made sin for us, that is, in our stead or place, that we might be “made the righteousness of God in him,” 2Co 5:21<\/span> . <\/p>\n <\/p>\n And in whose spirit there is no guile<\/strong> ] Sed sincere et sine dolo a suis peccatis resipiscit, et ad Dei misericordiam se recipit.<\/em> The justified are also sanctified, 1Co 6:11<\/span> ; they hide not their sins, as Adam; they neither excuse nor extenuate what evils they have done, but think and speak the worst of their sins; they lay load upon themselves; they hate hypocrisy, and detest dissimulation; it is a question whether they do more desire to be good or abhor to seem only to be so. Basil, as he commendeth that sentence of Plato, that seeming sanctity is double iniquity; so he justly condemneth that saying of Euripides, I had rather seem to be good than be so indeed. That maxim of Machiavel is the same for sense, that virtue itself should not be sought after, but only the appearance; because the credit is a help, the use an encumberance. The pardoned sinner is sanctified throughout, washed not only from his sin (the guilt and filth of it), but his swinish nature also (the love and liking of it); he hath no mind to return to his vomit or wallowing in the mire, saith R. Solomon here; he saith not, Resipiscam et denuo peccabo, vel peccabo et resipiscam,<\/em> as R. David senseth it, I will repent, and then sin again; or sin again, and then repent. This he knoweth to be incompatible with faith unfeigned, and hope unfailable, 1Ti 1:5<\/span> 1Jn 3:3<\/span> .<\/p>\n man. Hebrew. ‘adam. App-14. <\/p>\n the LORD. Hebrew. Jehovah. App-4. <\/p>\n imputeth not. Forensic or legal righteousness. The N.T. righteousness is not negative, but positive, for the righteousness of One (Christ) is imputed or accounted to another, as it was to Abraham (Gen 15:6. Rom 4:13). <\/p>\n iniquity = sin in the nature, rather than breaches of the law in act = perverseness (never eradicated). Hebrew. ‘avon. App-44. <\/p>\n spirit. Hebrew. ruach. App-9. <\/p>\n The Lord: Lev 17:4, Rom 5:13, 2Co 5:19-21 <\/p>\n whose: Joh 1:47, 2Co 1:12, 1Pe 2:1, 1Pe 2:2, Rev 14:5 <\/p>\n Reciprocal: 2Sa 12:13 – The Lord 2Sa 19:19 – Let not 2Ki 20:3 – in truth 2Ch 6:29 – know Psa 1:1 – Blessed Psa 32:11 – upright Psa 119:1 – Blessed Psa 119:80 – sound Psa 125:4 – upright Isa 38:3 – I have Eze 18:22 – his transgressions Zec 3:4 – I have Mat 5:3 – Blessed Mat 9:2 – be Mat 11:6 – blessed Joh 4:23 – in truth Act 26:18 – that they Rom 4:7 – General 1Co 5:8 – but Eph 1:7 – the forgiveness Eph 4:15 – speaking the truth Col 1:14 – the 1Pe 4:14 – happy 1Jo 2:12 – your<\/p>\n Psa 32:2. Unto whom the Lord imputeth not iniquity Whom God doth not charge with the guilt of his sins, as he justly might, but pardons and accepts him in Christ. And in whose spirit there is no guile Who freely confesses all his sins, without dissembling, is truly sorry for, and sincerely hates them, and turns from sin to God with all his heart. <\/p>\n Blessed [is] the man unto whom the LORD imputeth not iniquity, and in whose spirit [there is] no guile. Blessed is the man unto whom the Lord imputeth not iniquity – Whose sin is not reckoned to him, or charged on him. The reference here is to his own sin. The idea is not, that … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 32:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14369","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14369","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14369"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14369\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14369"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14369"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14369"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>many men play tricks with god and their consciences.<\/p>\n
II. <\/strong>the pardoned man gives evidence of ceasing from this guile.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"