Who The Happy People Are

The term "blessed" (used 26 out of 45 times in Psalms) is recurrent in Wisdom Literature and describes the faithful followers.

1. Job 5:17; Ps. 94:12 — disciplined by Shaddai

2. Psalm 1:1 — studies and walks in God's word

3. Psalm 2:12 — takes refuge in YHWH

4. Psalm 32:1-2 — sin is forgiven

5. Psalm 40:4; 84:12; Pro. 16:20 — trusts in YHWH

6. Psalm 41:1-3; Pro. 14:21 — considers the poor

7. Psalm 80:6 — strength is in YHWH

8. Psalm 89:12 — know joy and walk in the light of YHWH's countenance

9. Psalm 119:2 — seek Him with whole heart, observe His testimony

10. Psalm 112:1; 128:1 — fears YHWH, walks in His ways

11. Psalm 146:5 — YHWH is his help

12. Proverbs 3:13 — finds wisdom

13. Proverbs 8:32,34 — listens to YHWH, keeps His ways

14. Proverbs 28:14 — fears YHWH

15. Proverbs 29:18 — keeps YHWH's laws

Immediate Forgiveness (Psalm 32)

"It is a Psalm of penitence, but it is also the song of a ransomed soul rejoicing in the wonders of the grace of God. Sin is dealt with; sorrow is comforted; ignorance is instructed." (G. Campbell Morgan)

"This was Saint Augustine's favorite psalm. Augustine had it inscribed on the wall next to his bed before he died in order to meditate on it better." (James Montgomery Boice)

This is the first of 13 psalms described as maskil, which means to ponder, think through, act with prudence and is to be regarded as a teaching poem. It is the Hebrew word for contemplation and is understood as instruction. It is full of instruction and contemplation and worthy of meditation, as indicated by the frequent repetition of Selah, 3 times in only 11 verses: "This is all true; I know it; I felt it; I feel it."

Psalm 32 was written by David (Ro 4:6-8) and is generally thought to have been composed after he received forgiveness in the matter of Bathsheba (2 Sa 11:1-12:15). In seeking forgiveness, he had promised to "teach transgressors Your ways" (Ps 51:13), and with this psalm he fulfill his promise. The heading calls this psalm a "Maschil", possibly meaning a poem of contemplation or meditation.  It certainly qualifies as a didactic or instructive psalm (Ps 32:8).    [God forgives instantly (Ps 32:5); From oppression to liberation. From depression to freedom. Blessed are the forgiven; God to God in prayer; How not to be a mule; Cover up your sins or have your sins covered; Removing the pain of guilt; The only solution for sin.]

Two important concepts in this psalm are joy and righteousness (Ps 32:11), both of which are created by one divine action--forgiveness (Ps 32:5). Righteous and upright (Ps 32:11) is not merited by a person's good upright behavior but by God's forgiveness of their sins (Ps 32:1-2). It has always been this way (Rom 4:1-8). This is the gospel preached even to Abraham (Gal 3:8). Before forgiveness one is a rebel against God's will

If prayer is sufficient to deal with the most serious problem of all -- the sin which could be counted against us before God (1-5) -- will not prayer solve every problem of life (6)? Such is the theme of this psalm, presented through alternating statement (1-2, 6, 10) and testimony (3-5, 7-9) or appeal (11). If this belongs to the time of David's adultery with Bathsheba, Ps 32:3-4 reveal David burdened by a guilty conscience and Ps 32:5 corresponds to the remarkable 2 Sa 12:13. This incident illustrates what the psalm affirms: a prayer of confession brings instantaneous forgiveness.

1. The joy of forgiveness...the blessedness and fullness of sin forgiven (1-2). "The word blessed is in the plural, oh, the blessednesses! the double joys, the bundles of happiness, the mountains of delight!" (Spurgeon)  Psalm 1 tells the way to be blessed: don't walk in the counsel of the ungodly, don't stand in the path of sinners, but delight in God's word – thinking deeply on it all the time. Yet if one has failed to do this and fallen into sin, Psalm 32 shows another way to be blessed – to make full confession and repentance of sin. David knew what it was like to be a guilty sinner. He knew the seriousness of sin and how good it is to be truly forgiven. He knew – as Paul would later state in Romans 4:6-8 the blessedness of the man to whom God imputes righteousness apart from works. If David were judged on works alone, the righteous God must condemn him; nevertheless he knew by experience blessed is he whose transgression is forgiven, whose sin is covered. "Rebellions" (deliberate flouting of God's known will), "sins" (specific items of wrongdoing in thought, word, deed), "iniquity" (the inner moral distortion of fallen nature). When the sinner conceals nothing, God has no residual charges (Ps 32:2). The forgiven life needs no more deceit to cover one's ways. 

   "You must all have noticed in David's case that after he had fallen into his foul sin with Bathsheba he ceased to exhibit that transparent truth-speaking character which had charmed us so much before." (Spurgeon)

   "The lesson from the whole is this: be honest. Sinner, may God make you honest. Do not deceive yourself. Make a clean breast of it before God. Have an honest religion, or have none at all. Have a religion of the heart, or else have none. Put aside the mere vestment and garment of piety, and let your soul be right within. Be honest." (Spurgeon)

2. The curse of silence...the agony of hidden unconfessed sin (3-4). Same three words as in 1-2. Acknowledgment of sin, the wrong I did and owning up to the willfulness of my rebellion.  The now-forgiven David remembered his spiritual and mental state when he kept his sin hidden and was silent instead of confessing and repenting. The stress of a double life and unconfessed sin made him feel old, oppressed, and dry and wasting away. "I kept silence, 'not merely I was silent, 'I kept silence, 'resolutely, perseveringly; I kept it notwithstanding all the remembrance of my past mercies, notwithstanding my reproaches of conscience, and my anguish of heart." David understood that his misery was directly connected to the oppression of unresolved sin and rebellion against God.  David's dryness and misery was actually a good thing. It demonstrated that he was in fact a son of God and that the covenant God would not allow him to remain comfortable in habitual or unconfessed sin. One who feels no misery or dryness in such a state has far greater concerns for time and eternity. David seemed to ache under the result of his sin (guilt and the lack of true fellowship with God) more than the sin itself. Ideally we should be terribly grieved by sin itself, and it should lead to confession and humility for relief and resolution.

   "God's hand is very helpful when it uplifts, but it is awful when it presses down: better a world on the shoulder, like Atlas, than God's hand on the heart, like David." (Spurgeon) "This work of the Holy Spirit, convicting the man or woman of God of their sin and hardness of heart, is an essential mark of those who truly belong to God. The consideration of this work is so important that David gave the pause for meditative consideration, Selah. "The Selah indicates a swell or prolongation of the accompaniment, to emphasise this terrible picture of a soul gnawing itself."

3. The benefit of confession ... Groaning replaced by confession and forgiveness (5-7). David's 1st problem was the sin he committed – probably the immorality with Bathsheba and the murder of her husband to cover the immorality. David's 2nd problem was the double life he lived to hide those sins. The1st often leads to the 2nd, and there's nothing we can do about the 1st--it's done. It was only as David was ready to repent and end the second problem that God would graciously forgive the first problem. God immediately reached right into the well-spring of corruption and forgave the guilt/iniquity of my sin (Ps 32:5; 2 Sam 12:13). Prayer is the answer for everyone (6-7). Even sin can be dealt with by prayer (Ps 32:6). Everyone can pray in every emergency. God's ready response of forgiveness is immediate. It is "that moment ... a pardon receives" from the timeless hymn "To God be the Glory." God's faithful people (Ps 31:23) are those whom he loves and who loves him back. Ps 32:7 comes true when the word of God is given conscious obedience. God Himself was his hiding place, a secure shelter. A good hiding place has strength, height, is not easily seen, and is reliable. In more modern phrasing we might say that Jesus is our safe-room or panic-room. The idea of God as our hiding place is also associated with the idea of finding shelter in the house of the Lord, in His own presence (Ps 27:5; 31:20).  David found security surrounded by God's own songs of deliverance, sung in the joy and confidence of victory.

   Before the communion service in the English Prayer Book the minister is instructed to give this invitation: "Come to me or to some other discreet and learned minister of God's Word, and open his grief; that by the ministry of God's holy Word he may receive the benefit of absolution." There can be great value to opening one's grief.

   Real, deep, genuine confession of sin has been a feature of every genuine awakening or revival in the past 250 years. But it isn't anything new, as demonstrated by the revival in Ephesus recorded in Acts 19:17-20. It says, many who believed came confessing and telling their deeds. This was Christians getting right with God, and open confession was part of 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." (Spurgeon)  "Observe that the same man who in the fourth verse was oppressed by the presence of God, here finds a shelter in him. See what honest confession and full forgiveness will do!" (Spurgeon)

4.  The value of trust (8-11). God's or David's teaching (Ps 32:8-9) is not an impersonal dictate but the loving word of a caring God. Just so, our response should not be the forced compliance of the uncomprehending beast but a correspondingly loving obedience.  The horse and the mule are turned with difficulty; they must be constrained with bit and bridle. Do not be like them (Ps 32:9). The idea is of on who waits upon another so attentively that a mere look at the eye indicates the will (Ps 32:8). A butler waiting upon his master at dinner can illustrate this; the master need only look at the saltshaker and the butler understands that he wants it. God promised that for those who diligently seek and focus on God, He will also guide. This is a great blessing that comes from being forgiven and having fellowship restored. In David's season of guilt and misery he did not (so to speak) look upon God for the guidance of His eye, and therefore could not receive it. When fellowship was restored, the blessing of such close relationship could be enjoyed again. Trust brings love and joy (10-11). David understood what it was to live (at least for a season) as the wicked, and the sorrows that came with it. The repentant David then had a renewed experience of the mercy of God surrounding him. There are three facets to the enjoyment of a protected status: the ongoing activity of trust (Ps 32:10), the basic relationship of being right with God (righteous) and the moral reality of an upright character (Ps 32:11). Such are not immune from woes (the rising waters - Ps 32:6), but when they come they are encompassed by the love that never fails (Ps 32:10). The Psalm appropriately ends with a call for God's people to remember and respond to those reasons.

· Remember the blessedness of forgiveness

· Remember the release of guilt and double-living

· Remember the protection God gives His people

· Remember the guidance of the Lord

The idea behind transgression is crossing a line, defying authority
The idea behind sin is falling short of or missing a mark
The idea behind iniquity is of crookedness and distortion

· The idea behind forgiven is the lifting of a burden or a debt
· The idea behind covered is that of sacrificial blood covering sin
· The idea behind does not impute is bookkeeping; it does not count againstSUMMARY  

Psalm 32 begins with stating the blessedness or joy of forgiveness, where the Lord does not count one's sins against him, and in whose spirit there is  no guile (1-2).  What led David to this conclusion was first the curse of remaining silent, in which he experienced both physical and emotional  stress.  This was partly due to the guilt of sin itself, but David also mentions the chastening hand of the Lord upon him (3-4).    But then he confessed his sin to the Lord, and the Lord forgave him. This prompts Dave to bless (speak well of) God as a source of protection  easily found by the godly in time of trouble, Who will surround him with songs of deliverance (5-7).    The psalm ends with David (though some think it is God speaking) offering to instruct and teach one in the way he should go (cf. Psa  51:13).  With a caution not to be like the mule or horse which lacks understanding and must be drawn near, David contrasts the sorrows of the  wicked with the mercy that will surround him who puts his trust in the Lord.  This ought to cause the righteous to be glad in the Lord, and the  upright in heart to shout for joy (8-11).

QUESTIONS    1) What are the main points of this psalm?     - The joy of forgiveness (1-2)     - The curse of silence (3-4)     - The benefit of confession (5-7)     - The value of trust (8-11)    2) What is the condition of the blessed man described in this psalm? (1-2)     - His transgression is forgiven     - His sin is covered     - The Lord does not impute iniquity against him     - There is no deceit (guile) in his spirit    3) What had been the affect of keeping silent about his sin? (3-4)     - His bones grew old through his groaning all day long     - The hand of the Lord had been heavy on him day and night     - His vitality had become like the drought of summer    4) What did he then decided to do?  What was the result? (5)     - To confess his transgressions to the Lord     - The Lord forgave him    5) What will the godly do when in need of forgiveness? (6)     - Pray to God    6) What blessings does God provide for those who put their trust in Him? (6-7)     - In a flood of great waters, they shall not come near     - He is their hiding place     - He preserves them from trouble     - He surrounds them with songs of deliverance    7) What does David (or perhaps God) offer to do in this psalm? (8)     - Instruct and teach one in the way they should go     - Guide one with his eye (insight, perspective?)    8) What warning is given concerning those who read this psalm? (9)     - Don't be like the horse or mule, which lacking understanding have       to be drawn in order to come near    9) What antithetical statements are made concerning the wicked and those who trust in the Lord? (10)     - Many sorrows shall be to the wicked     - He who trusts in the Lord, mercy shall surround him    10) What are the righteous and upright in heart called upon to do? (11)     - Be glad in the Lord and rejoice     - Shout for joy

A Change of Heart (Psalm 51 outline, study questions)

Psalm 51 is the OT's central text on repentance. It begins on the individual level (1-6) and ends (16-19) by moving to the national level -- the renewed city. The clue to understanding this is to accept the heading: David is the author and the occasion is that of his great sin (2 Samuel 11). The king's sin imperiled the welfare of his kingdom -- and his restoration restored the city's vitality.

Repentance  [Create in Me a Clean Pure Heart; The Marvel of Repentance; A Prayer of Repentance; The Penitent's Prayer; The Way to Confess Sins; The Art of Confessing Our Sins]

1. Efficacy (1-6)
2. Evidence (7-15)
3. Effect (16-19)

David's:

1. Plea (1-12)
2. Promise (13-17)
3. Prayer (18-19)

A Change of Heart:

1. Confession (1-6)
2. Cleansing (7-12)
3. Conviction (13-19)
   

"The time has come," he said. "The kingdom of God has come near. Repent and believe the good news!" (Mark 1:15)

"Repent, then, and turn to God, so that your sins may be wiped out, that times of refreshing may come from the Lord" (Acts 3:19).

"First to those in Damascus, then to those in Jerusalemand in all Judea, and then to the Gentiles, I preached that they should repent and turn to God and demonstrate their repentance by their deeds" (Acts 26:20).

"This great song, pulsating with the agony of a sin-stricken soul, helps us to understand the stupendous wonder of the everlasting mercy of our God." G. Campbell Morgan.

William Carey, the great pioneer missionary to India, asked that Psalm 51 might be the text of his funeral sermon.

1. The efficacy/wonder of repentance (1-6)
   
1. Sin, grace and cleansing (1-2). Appeal to God's love and mercy.
2. Sin and conscience (3). Confession of sinful conduct.
3. Sin and God (4). God is just and blameless in judging him.
4. Sin and human nature (5-6). Acknowledging (personal sin and) God's desire
2. The evidence/dimensions of true repentance (7-15)
1. Longing to be right with God (7-9)
2. Commitment to newness of life (10-12)
3. Sharing the truth (13-15)
3. The effect/fruit of repentance (16-19): The community of penitents

When Martin Luther nailed his 95 theses to the church door in Wittenberg, his first thesis says, "When our Lord and Master Jesus Christ said "Repent," he intended that the entire life of believers should be repentance." All of Christian life should be repentance. Turning from sin and trusting in the good news that Jesus saves sinners is not merely a one-time inaugural experience but a daily occurrence of a Christian. The gospel is for every day and every moment. Repentance is to be the Christian's continual posture.

It is not David's terrible sins that entitled him to be called "A Man After God's Own Heart," but his confession, his repentance, and his prayers that justly entitled him to such an accolade. King David was definitely not one of the habitually wicked who refuse to repent. The saint is the sinner who repents; the wicked man is the sinner who refuses, either to acknowledge his sins or cast himself upon the mercy of God in prayers for pardon.

Ps 51:1-2. Three words describing God.  "Mercy denotes God's loving assistance to the pitiful. Unfailing love [lovingkindness] points to the continuing operation of this mercy. Compassion [tender mercies] teaches that God feels for our infirmities." (Boice)

1. Grace (mercy). The unmerited, undeserved goodness of God.
2. Committed (unfailing) love [cheesedh]: Love as a decision of the unchangeable will of God.
3. Compassion: Emotional passionate love.

Three words describing what God does with our sin.  "The plea, blot out, means 'wipe away', like the writing from a book (cf. Exodus 32:32; Numbers 5:23)." (Kidner) "Out of thy debt-book; cross out the black lines of my sins with the red lines of Christ's blood; cancel the bond, though written in black and bloody characters." (Trapp)

"Wash me thoroughly, Hebrew multiply to wash me; by which phrase he implies the greatness of his guilt, and the insufficiency of all legal washings, and the absolute necessity of some other and better thing to wash him." (Poole) "The word employed is significant, in that it probably means washing by kneading or beating, not by simple rinsing." (Maclaren) "To be cleansed not only from outward defilements, but from his swinish nature; for though a swine be washed never so clean, if she retain her nature, she will be ready to wallow in the next guzzle." (Trapp)

1. Wipe away (blot out) [machah]. Sin leaves a mark which God can see and which he can erase.
2. Launder (wash away) [kabas]. The infection and stain of sin gets right down into the fibers of our nature. God alone knows a detergent which can reach and cleanse away.
3. Purify (cleanse) [tahar]. Mostly used in Leviticus of purifying from some offense that excluded them from the congregation of God's people, i.e. removal of that which separates from God.

Three words dealing with the offense.

1. Rebellion (transgressions). Willful, responsible refusal of God's way.
2. Iniquity. The twist or warp in human nature from whence sin springs.
3. Sin. The specific offence committed, "missing the mark."

Ps 51:3. "To know" is in the sense "to realize, acknowledge." "Knowledge in the typically biblical sense is not just an item in the mind, but a truth so grasped by the mind that it changes the life. Ps 32:3-4 (if it belongs as it could well do to this incident) suggests that for a time David lived by self-deception, and paid the price. "In front of" describes what is a constant in felt experience. Ps 51:3 is saying, "I acknowledge -- and I feel what I acknowledge."

Ps 51:4. The conjunction (that) expresses purpose and should not be weakened in any way. Divine purposeful working is so all embracing that, while God cannot at all be held responsible for man's sin, yet man's sin has its intended place in revealing the righteousness and justice of God. The sinner might cry out, "You can do all things. Why did you not stop me?" The Lord would reply, "Because I purposed that you should come to the place where you would recognise your sin, face the reality of my righteous juystice, stand judged before my holiness -- this is my choicest blessing for the sinner!"

Ps 51:5. David is just tracking sinfulness back to the earliest existence of a moral being. He traces the presence of sin first to the moment of birth, and then, beyond that, to the moment of conception. These verses are important evidences in any discussion of abortion: the infant at birth, and the fetus at conception, is a moral and personal being.

Ps 51:5, 6. The double "behold!" throws these two verses into contrast. The human reality is that sin is a constituent of human nature (5), and is contrary to divine desire (6).

Ps 51:7. David appeals directly to God to apply some hyssop-cleansing (Exo 12:22: Passover - the satisfying of God's wrath, the blessing of peace with God; Lev 14:6ff: the "cleansing" of the leper; dealing with personal defilement; Num 19:16-19: chance uncleanness, by touching a dead body. Hyssop was the means of application throughout.)

Ps 51:8. Sin debilitates the sinner (Ps 32:3).

Ps 51:9-12. Each verse refers to "spirit." Since the topic in v10 is God's creative work, the "spirit" is the new spirit God will create in David (2 Cor 5:17; Eze 36:26). V11 follows v10 in the same way that Eze 36:27 follows 36:26. The new-created human spirit is the work of the divine Spirit. The plea is for intimate personal union. David with God (11a) and God by his Sp[irit with David (11b).

Ps 51:13. The saving instrument is the communication of the truth. "To turn back" links to "bring back" (restore) in Ps 51:12. It is the returned sinner who can lead sinners back. Notice the balance between the desire expresses (13a) and the certainty of return (13b).

Ps 53:14. It is between two verses dealing with the opened mouth of testimony (10-12 and 15). It expresses the hugely important truth that it is precisely as sinners declared righteous ("blood-guiltiness" to "righteousness") that we testify to our salvation. We are living illustrations of the fact that God bothers with sinners only as such can we speak to others. He deals with our sins in his absolute righteousness.

Ps 53:15. Lips that shame would keep silent, the Sovereign Lord will "open" and use! Only he can save; only he can liberate into speech. The Sovereign One opening the lips creates personal responsibility to use the lips he has opened.

Ps 53:16-19. The whole section insists that only when 16-17 are true can 18-19 be true.

Ps 53:16-17. The ritual act of offering a sacrifice as such means nothing to God. What rebellious sinners need to know is God's insistence on a consenting and participating spirit. When sacrifice and burnt offering are mentioned together, sacrifice means the peace or fellowship offering -- they are the rituals specifically that pointed to living for and with God. The burnt offering symbolizes the sinner coming in full consecration to God; the peace offering, God coming in peace to the sinner. They were the sacrifices of getting back together. The life of consecration (burnt offering) and fellowship (peace offering) is not a matter of correct ritual but of getting right with God, knowing and teaching his way with sinners, singing of his righteousness.

Ps 53:18-19. It is not the restoring of walls, but the penitential return of sinners. Sacrifices here are representative of a spirit and heart right with God. "Whole burnt offering" is the single word (kaliyl) emphasizing totality.

Psalms by the Day, a new devotional translation, Alec Motyer

1 Grant me your grace (have mercy, be gracious), O God,

according to your committed love (loving kindness; unfailing love; faithful love);

according to the abundance (greatness) of your compassion

wipe away (blot out) my rebellions (the stain of my sins);

2 abundantly launder me from my iniquity,

and purify me from my sin,

3 because personally I know my rebellions,

and my sin is in front of me all the time.

4 Against you--only you--I sinned,

and what is evil in your eyes I have done,

in order that you may be in the right when you speak,

in the clear when you judge.

5 Behold! In iniquity I was brought to birth

and in sin when my mother conceived me,

6 Behold! It is truth gives you please in what is concealed,

and in what is covered over you will make me know wisdom.

7 Deal with my sin by hyssop so that I may be purified;

launder me, and I will be whiter even than snow!

8 Make me hear gladness and joy.

Let the bones you have crushed exult.

9 Hide your face from my sins,

and wipe away all my iniquities.

10 A purified heart create for me, O God,

and within me make a new and steadfast spirit.

11 Do not cast me away from your face,

and the Spirit of your holiness do not take from me.

12 Oh, bring back (restore) to me the gladness of your salvation,

and with a willing Spirit sustain me.

13 Oh, I would teach rebels your ways,

and sinners will turn back to you.

14 Deliver me from blood-guiltiness,

O God, God of my salvation:

My tongue will shout out aloud of your righteousness.

15 Sovereign One, do open even my lips,

and my mouth will declare your praise.

16 Because you are not pleased with sacrifice --

I really would give it!

Burnt offering you do not accept with favor.

17 God's sacrifices are a broken spirit;

a broken and crushed heart,

O God, you will not treat with contempt.

18 In your favorable acceptance, do good to Zion;

do build the walls of Jerusalem.

19 Then you will accept with favor sacrifices of righteousness,

burnt offering and whole burnt offering;

Then you will offer bulls on your altar.

OUTLINE    I. DAVID'S PLEA (51:1-12)       A. HIS APPEAL TO GOD'S LOVE AND MERCY (1-2)        1. He pleads mercy according to God's loving kindness        2. He implores forgiveness according to God's tender mercies        3. He begs washing and cleansing from his sin       B. HIS CONFESSION OF SINFUL CONDUCT (3-4)        1. He admits his sin which is ever before him        2. He confesses that he has sinned against God, and done evil in           His sight        3. God is just and blameless in judging him       C. HIS ACKNOWLEDGMENT OF GOD'S DESIRE (5-6)        1. His expression of sinfulness           a. He was brought forth in iniquity           b. In sin his mother conceived him        2. His awareness of what God's desire           a. God wants truth in the inward parts           b. God wills to make him know wisdom in the hidden part       D. HIS PRAYER FOR FORGIVENESS AND RESTORATION (7-12)        1. He prays for forgiveness, for God to...           a. Purge him with hyssop, that he might be clean           b. Wash him, that he might be whiter than snow           c. Hide His face from his sins           d. Blot out all his iniquities        2. He prays for restoration, for God to...           a. Make him hear joy and gladness           b. Make his broken bones rejoice           c. Create in him a clean heart           d. Renew a steadfast spirit in him           e. Not cast him away from His presence           f. Not take His Holy Spirit from him           g. Restore to him the joy of His salvation           h. Uphold him with His generous Spirit    II. DAVID'S PROMISE (51:13-17)       A. TO TEACH OTHERS (13)        1. He will teach transgressors the ways of God        2. Sinners will be converted to God       B. TO OFFER PRAISE (14-17)        1. If the God of his salvation will deliver him from           bloodguiltiness and open his lips...           a. He will sing aloud of God's righteousness           b. His mouth will show forth His praise        2. For he knows in what God delights           a. Not sacrifice or burnt offering, or he would have offered it           b. But a broken spirit and a contrite heart, God will not              despise    III. DAVID'S PRAYER (51:18-19)       A. FOR ZION AND JERUSALEM (18)        1. That God do His good pleasure to Zion        2. That God build the walls of Jerusalem

Questions:

• Do you agree with this?
  

Sin will take me further than I want to go.

Sin will keep me longer than I want to stay.

Sin will cost me more than I want to pay.

• Consider the reason(s) why you may be unhappy. What do you usually do to resolve your unhappiness?

• What are the costs and benefits of keeping secret something you have done wrong versus admitting it?
  

• Identify a recurring sin that you have not yet eradicated from your life. If so inclined, what plans will you make to rid yourself of that sin?
  

• Describe David's sin in 2 Samuel 11.

• How did Nathan confront his sin in 2 Samuel 12:1-12? 2 Samuel 12:13 is David's response and Nathan's reply. Why do you think David found it necessary to compose Psalm 51 (David's reaction to Nathan's confrontation)?

• Read Psalm 51 slowly and thoughtfully in at least two translations. How would you describe David's reaction? What are some words or phrases that are meaningful to you? What is a verse that you would like to remember?

• What three things does David ask God to do (Ps 51:1-2)? Why did David dare to ask for these things (51:1)?

• What terms does David use to describe himself and his wrongdoing (51:1-5)? What is David's attitude toward his sin (51:3-5)?

• How do you feel about unconfessed sin in your life?

• How honest are you about your sin? Rate yourself on a scale of 1-10.

• As Christians, we know we are sinful. Why then, is it still so painful to be confronted with a specific sin?

• ♥ What role does honesty play in our receiving forgiveness and what part does denial play in our remaining guilty (Ps 32:3)?

• ♥ Are you ever tempted to rationalize your sin? How should you view your sin?

• ♥ Why did David verbalize his sorrow and confession so specifically? What can we learn from his example?  
  

• Why do you think sin has become an unpopular and little-used word today?

• Why is sin that involves another person chiefly a sin against God (Ps 51:4)? Does this make our sin against another person less serious?

• If we are born as sinners (51:5), sin must be something more than doing wrong things. What else is it?

• What does David infer to be the opposite of sin and guilt (51:6)? Can sin and truth coexist in the heart (your inner being)? Why or why not?

• ♥ How would you answer the person who says, "I've never done anything as bad as what David did. Psalm 51 doesn't really apply to me."?

• How does David ask to be restored (51:7-12)? What does David seems to most desire (51:1, 2, 7, 9)? How confident is David that God can do this for him (51:7)? Why do you think David places so much value on being clean, not just forgiven?

• Where does God desire the work of cleansing to begin (51:6, 10)? What is the significance of this? [In Biblical terms, create means to "make something out of nothing" and in Scripture, only God creates (Gen 1:1). In light of these facts, what is the significance of David's request (51:10)?]
  

• What positive things did David expect God to bring out of his whole ordeal (51:13-15)? Is this a by-product of a forgiven life? [What experience have you had with forgiven sin that could help someone else?]

• What are some ways that won't work in dealing with guilt and sin (Ps 51:16)?

• What characteristic is God looking for in us (Ps 51:17)? Why do you think this is important?

• ♥ What do you consider a broken and contrite heart to be (51:17)? What is your experience with this condition? When are you likely to come to God with an "offering" for sin (51:16) instead of a broken and contrite heart? Why?

• First David says that God does not delight in sacrifices (51:16) and then he says that sacrifices do delight God (51:19). What makes the difference?

• Does forgiveness and cleansing mean we will not suffer the consequences of our sin?
  

• What, specifically, does Psalm 51 have in common with 1 John 1:9? Why do you think we are sometimes hesitant to confess our sin, even when we know God will forgive and cleanse us?

• ♥ How often do we need to make good on God's offer in 1 John 1:9?
• ♥ Have you ever struggled with a sense that your sin was so great that you could never be fully forgiven? What hope do you find in David's prayer?
• ♥ On what basis can you plead and claim God's mercy and forgiveness for your sin?