We have given reasons in Volume XXI, page 24, of The Berean Expositor, for

rejecting the translation: "Thou wilt by no means clear the guilty", and for rendering the

passage: "Thou wilt clear him who is not clear." In Volume XVI, pages 183-191, we

have traced the various shades of meaning contained in the words "sin", "transgression",

and "iniquity". It is not our purpose to go into the meanings of these separate terms, or

to give proofs, all that it is necessary to say here is that the essential meaning of "sin" is

missing the mark; of "transgression", rebellion; and of "iniquity", perverseness. No

wonder David exclaims at the blessedness of the man who is forgiven such rebellion,

whose utter moral failure is covered, and to whom the Lord no longer reckons, or

imputes, such inherent and radical perversity.

It is natural to express this aspect first. If we speak as we find, both in ourselves and

others, our awakening concern is our sin, its nature, and particularly its liability to

dreadful punishment. As we grow in grace our realization of the exceeding sinfulness of

sin increases, and our heartfelt appreciation of the grace, the love, and withal the

righteousness displayed in our forgiveness, causes us to repeat, with perhaps fuller

meaning than before, "Blessed is the man whose transgression is forgiven . . . . . covered

. . . . . not imputed". For the word "forgive" means "to lift up and take away" and finds

its full meaning in the words of the Baptist, "Behold the Lamb of God, which taketh

away the sin of the world" (John 1: 29).

It would be pardonable if the English reader who understands the meaning of the O.T.

word "atonement" were to conclude that the covering of sin referred to in this opening

verse of Psa. 32: was a translation of the Hebrew word kaphar. Such, however, is

not the case: the actual word that is used is kasah. This word means "to conceal"

(Gen. 37: 26),  "to cover", as nakedness (Exod. 28: 42),  and "to vail"

(Gen. 24: 65).  When God conceals, covers, or vails sin, it is done righteously. He

never touches sin--except in wrath--apart from the sacrifice that atones and puts it away.

The reason why the Psalmist is so exultant, and uses this word, is discovered in

verse 5, where it occurs once more: "I have acknowledged my sin unto Thee, and mine

iniquity have I not hid" (kasah).

In Prov. 10: 12 we read: "love covereth all sins", and love is seen at this gracious

work in Psa. 32: 1.  Again, in Prov. 17: 9 we read: "He that covereth a

transgression seeketh love", and we who have received mercy at the hand of the Lord

should indeed ever be merciful. On the other hand, Prov. 28: 13 says:--

David had "covered" his sin, and had endured agony and grief as a result:--