My Hiding Place — Part Two

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The following message by Alistair Begg is  made available by Truth For Life. For   more information visit  us online at truthforlife.org. Let’s turn in our Bibles to the Old Testament.  It’s page 395, or 396, if you care to use one of   the church Bibles. It’s Psalm 32. And for those of  you who fear that we have got stuck in Psalm 32,   I fear that you’re right. It was  never my intention when I turned to it   that we would be here for this length of time,   and this evening won’t see the end of it either. We’ll just read three verses, 5, 6, and 7:  Then I acknowledged my sin to you  and did not cover up my iniquity.  I said, “I will confess  my [transgression] to the LORD”—  and you forgave  the guilt of my sin. Therefore let everyone who is godly pray to you  while you may be found;  surely when the mighty waters rise,  they will not reach him.  You are my hiding place;  you will protect me from trouble   and surround me with songs of deliverance. Now just a brief prayer:  Father, what we know not, teach us; and what we  have not, give us; and what we are not, make us.   For your Son’s sake. Amen.  I feel I owe those of you who have arrived  this evening without being here this morning   something of an apology, inasmuch as this is  essentially the second half of this morning’s   study. If I were a better preacher and more  organized, then I wouldn’t have to confess my sins   in this way, but I’m not, and therefore, I do. And I’d like to begin by reminding us   of a picture and a process that is described in  Leviticus 16. You may turn to it if you chose,   but believe me, we’re not about to start studying  Leviticus 16. But this is an important piece of   all that we need if we’re going to pay  attention to what David is saying here.  The story in Leviticus 16 is the story of  the Day of Atonement, and when you read that,   as some of you will go home and do, you discover  that the high priest Aaron was, in the course of   God’s plan, to separate for himself two goats. And  one of them was to be sacrificed as an offering   for sin, and the second of them was to remain  alive—that was the scapegoat—and the scapegoat   was then to be presented alive before the Lord  and then sent into the desert as a scapegoat. And   when you read in Leviticus 16, you discover that  what happens is that Aaron, as the high priest,   lays his hands on the head of the scapegoat,  and as he does so, he confesses the sins of the   people. This is actually a symbolic act, and it is  a signification of the transference of the sins of   the people onto the scapegoat. The scapegoat  is then led away out into the lonely spot in   the wilderness, and it is never to be seen again. That picture of the scapegoat is then represented   and fulfilled in the Lord Jesus Christ.  He fulfills both roles: one, dying as a   sacrifice of atonement for sin, and also taking  our sins, as it were, far and away from us,   never to be seen again. So when we come from that  picture in the Old Testament into the New, in the   Lord Jesus Christ, all the sins of his people are  counted to him; and as the people’s substitute, he   suffers the penalty due to their sin; and having  paid that price and removed it from them, he then   takes it where it is never to be seen again. Now, that Leviticus 16 picture was familiar   to David as he writes Psalm 32. And we’ve  said last Sunday, and alluded to it today,   that when David says what he says here concerning  the nature of his condition and the wonder of   God’s provision, it is not, in some strange way,  a fiction—as if, somehow or another, he was saying   these things but not really experiencing them.  It is true that the cumulative fulfillment of   all that is represented in this psalm, and indeed  in Leviticus 16, comes in Christ and in his death.   But nevertheless, David’s experience of confession  and forgiveness is a real and genuine experience.   And the joy that he expresses in verse 5 and  the release that he discovers is directly tied   to what we have already noticed—namely, that when  he covered up his sin, when he sought to hide from   God, when he covered away all of his dark secrets,  then his life spiraled into a complete shambles.  We noticed that this morning, and now I  want you to notice the three things that   he says in verse 5. First of all, he says, “Then I  acknowledged my sin to you.” “Then I acknowledged   my sin to you.” When he was hiding, his life  was unraveling. The burden was unbearable.   But then he comes and acknowledges his sin to God.  And the reason is because there is no longer any   purpose in him hiding it or cloaking it or  dissembling in any way. And in many senses,   he is a forerunner of the wonderful expression  that we find in Luke chapter 15, in the story   of the prodigal son, where he determines  that he will acknowledge his sin as well.   He has not been prepared to acknowledge his sin,  his life has spiraled out of control, he’s turned   his back on his father, he’s sought to go his own  way, he’s pleased himself, and where does he find   himself? He finds himself feeding pigs—the most  unbelievable predicament for a young Jewish lad.   And it is in that experience again—with, as  it were, the hand heavy upon his neck—that   he comes to his senses. As we said this morning,  it was good for David to be burdened in this way,   because his physical condition confronted him  with a spiritual reality. In the same way, the   boy in the pigsty comes to his senses. And when  he comes to his senses, he says, “I will arise   and I will go to my father, and I will say to him,  ‘I have sinned against heaven and in your sight,   and I am no longer worthy to be called your  son.’” In other words, “I will do as David   did. I will acknowledge my sin to you.” Secondly, you will notice, he says,   “And [I] did not cover up my iniquity.” “I  didn’t cover up my iniquity.” There was no   need for him to cover up his iniquity, because  God, as we’re about to see, has got it covered.   “Happy is the one,” the psalm begins, “happy  is the one whose transgressions are forgiven   and whose sin is covered.” You see, when a person  understands that God has provided the covering and   the cleansing and the cure for sin, then it will  allow an individual to admit themselves to be a   sinner. As long as the sinner thinks that he or  she has to fix their predicament and is ashamed   of their circumstances, then they will inevitably  hide from themselves, hide from God, and hide from   one another. But when they realize what God has  done in Jesus, then they can come into the open.  And that’s exactly what he does: “I did not  cover up my iniquity.” He doesn’t have to say,   “What am I going to say in my defense?” or “What  am I going to offer on my behalf?” or “What shall   I do to secure my acceptance?” Because what  God says to us is, “I’ve got you covered.”   And in 1 Peter 3:18, in a verse with which many  of us are familiar, we find these wonderful words:   “Christ died for sins once for all, the righteous  for the unrighteous, to bring you to God.”  “I acknowledged my sin.” “I did not cover  up my iniquities.” And “I said,” thirdly,   “‘I will confess my transgressions to the LORD.’”  What does it mean to confess your transgressions   to the Lord? To confess our sins? Does it mean  to simply inform God that we know we’re sinners?   Well, it is certainly to do that, but it is surely  more than to do that. After all, we’re not telling   God something he doesn’t know. He knows that we  are sinners. To confess our sins to God, I think,   has within it not simply the wonder of the  discovery of the provision that has been made for   us, as we referenced it there in 1 Peter 3, but it  is also to recognize what Peter goes on to say in   chapter 4, where he says, “Since Christ suffered  in his body, arm yourselves also with the same   attitude, because he who has suffered in his body  [has] done with sin. [And] as a result, he does   not live the rest of his earthly life for evil  human desires, but rather for the will of God.”  This, you see, is how you and I know that  we are genuine confessors of our sin:   not that we use the phrase “I confess my sins,”  but that the very confession and openness of   our lives before God and the discovery of the  provision that he has made for us in his Son is   then matched by what Peter goes on to say. The way  in which we know that we are genuine about turning   from our sin and turning to God is not simply in  our verbiage, but it is in our lifestyle. So that   the confessed sinner is not the person who runs  around saying, “I confess, I confess, I confess,”   but it is the person who, by their commitment of  life, puts behind them their “evil human desires”   and lives no longer for themselves but for God. The Puritans put it perfectly:   “A hypocrite may leave his sins yet love them. A  sanctified man leaves his sins and loathes them.”   That’s quite a distinction, isn’t it? “I confessed  my sins to you.” This is not some superficial   phraseology. This is the baring of the heart, of  the soul, of David before God, whom he recognizes   sees into to him with, as it were, X-ray eyes.  And he says, “I am disgusted, I am disgraced,   I am unburdened, I am uncovered, and I want  to walk away from all of this. And from hence   forward I want to live, God, exclusively for you.”  That’s the expression of genuine confession. So it   is that the Christian life is a life of daily  faith and a life of daily repentance—turning to   God in all of the wonder of his love and turning  from our sin in all awareness of its badness.  If you think about it in terms of a physical  thing, and you think about being healed of   something—let’s say we had a phenomenally bad  skin outbreak which caused us deep heartache   and embarrassment and pain and discomfort in the  night watches. And we cried out to be forgiven   and to be cleansed and to be set free from  this—and we were! And we awakened to a new day,   no scratching, no itching, no blood  on the blankets, cured and set free.   And then we’d only gone three days into the week,  and we said, “Oh, I wish I had that rash again.   I wish I had those evil sores. I wish I  had all the evidences of my predicament,   that people might look at me and scorn me.” People  would say, “What’s wrong with you? Did you not   cry to be set free from that? Why would you cry to  be relieved of it and then long to return to it?”  Did you not cry to be set free, like David,  from those adulterous temptations and thoughts?   Were you uncovered and your  life laid bare before God?   But did you not face the temptation, on some  rainy Thursday, to replay the video in your mind?  No. What David says here is descriptive  of a radical, transforming break with   all that had brought him down into the  ignominy of his wasted, unraveling life.   And this is a description of our part  in the transformation that grace brings.  Then he goes from what his part has been  to tell us what God’s part has been:   “I acknowledged my sin to you and did[n’t]  cover up my iniquity. I said, ‘I will confess   my [transgression] to the LORD’—and you forgave  … my sin.” Leave verse 6 aside for the moment.   Go back to the end of verse 5, and look  at the three things that he says of God.   We needn’t beat them up; we’ll just  announce them and keep moving, shall we?   “I acknowledged, I didn’t cover up, I confessed  my transgressions, and you forgave the guilt of   my sin.” “You forgave the guilt of my sin.” That’s  what God does: he forgives the guilt of our sin.   In the wonder of his love, in light of  the scapegoat passage in Leviticus 16,   God sends Christ into the world to do for sinful  men and women what we cannot do for ourselves.  In the wonder of his love, Jesus  comes, and in his perfect life,   he keeps God’s law, and in his sacrificial  death, he bears the punishment for our sins.   And as we saw last Sunday morning when  we were thinking about the journey of   a father to the temple to offer a sacrifice  for his sins and to confess his sins,   remember, we said, “And when he came back home  and his children asked him, ‘What were you doing   at the temple?’ and he said, ‘I was confessing  my sins,’ and they said, ‘And how did that work,   and how do you know you’re forgiven?’ and he said,  ‘Well, I know that I’m forgiven because this is   what God promised would be the circumstance if  I came in genuine repentance and in faith.’”   And we looked at one another, and we  said, “And how do we know we’re forgiven?   The exact same way.” But you see, this, again,   is not a fiction. If it is a fiction  to you, it’s because it’s a fiction.   If it’s a reality to you, you  will know it as a reality.   Because he doesn’t simply justify us and put us in  a right position with the Father; he also indwells   us by the Holy Spirit, and the Holy Spirit assures  us of these things and enables us to cry out,   even in our lostness and in our brokenness,  “You’re my Father, and I cry out to you.”  So, for example, when we sing  those amazing words of Spafford,  My sin—oh, the bliss of this glorious thought!  My sin, not in part, but the whole, Is nailed to [your] cross and I bear it no more,  I hope that inside of you there is at least some  kind of echo, there is some kind of approbation,   there is some kind of sense of the wonder of  it all—it would make you want to jump up on the   pew and say, “Yes! This is amazing!” That’s the  reality of it. If you have to convince yourself of   its truth, it may be because you have never come  to Christ in genuine confession and in repentance   and laid down the arms of your rebellion. You  have merely made a mental assent to intellectual   information provided for you by people who said,  “If you do this and think that and do that,   then this’ll be true.” And you did this and this  and this, and nothing’s true. Why? Because the   work of transformation, such as David experienced  here, is a work which only God does. And when   God does it in the lives of those whom he changes,  we know. We may be troubled, we may be doubting,   we may be restless, we may be discouraged in days,  but in our heart of hearts, when the music plays   and the words are before us, we say, “This  is an amazing truth. It is an amazing truth.”  And it is, you see, what relieves our burdens  and sets us free. Sets us free from trying to   do it on our own. Sets us free from trying  to tell everybody how fantastic we are.   Sets us free from trying to go around  and change everybody and everything.   Sets us free from becoming hypercritical with  people who are screwing up their lives and   whose… Tonight, their lives are a complete wreck.  The hypocrite, the Pharisee, points the finger,   lambasts them, kicks them. The repentant sinner  says, “That was me,” or “That might be me,   were it not for what you, O God, have done.” “You forgave the guilt of my sin.”  Verse 7: “You are my hiding place.”  “Wher’m I gonna live when I get home?”   That was the country western song, wasn’t  it? “Wher’m I gonna live when I get home?”   Where am I gonna run? “Oh, sinnerman, where  you gonna run to all on that day? You run to   the rocks, they’re not gonna hide you.  Run to the hills, not gonna hide you.”   Only one place we can hide. And see, this is the wonderful   juxtaposition of these metaphors, isn’t it? Here’s  David, covering up like crazy, until he realizes   that he is uncovered; then he can come clean  and rejoice in the fact that he’s been covered.   Here is David hiding away from until he  realizes that what he needs to do is hide in.  Are you hiding in Christ tonight? Do you hide in  him? Like the wardrobe in The Lion, the Witch and   the Wardrobe: you go in there, and hide  and it opens up into a whole new world   that no one knows anything about—unless  they go hide in that wardrobe!  Rock of Ages, cleft for me, Let me hide myself in thee;  Let the water and the blood, From thy riven side which flowed,  Be of sin the double cure, Cleanse me from its guilt…  —justified and set in a right standing with God— Cleanse me from its guilt and pow’r.  The ongoing battle with sin in my  life. How am I going to keep it up?   How am I going to make progress—especially when  I’m so tempted and so easily distracted? Well,   he not only cleanses me from its guilt,  but he goes on cleansing me from its power.  The third thing we’re told—and I’ll just point  it out to you. In fact, you will notice there   is a past, present, and future element to this,  isn’t there? “You forgave,” past tense, at the   end of verse 5. “You are,” verse 7a, “my hiding  place.” And 7b, future tense: “You will protect me   from trouble and surround me  with songs of deliverance.”   Where is our protection? In God.  Where is our deliverance? In God.  And you got this wonderful picture. You know when  you used to watch Robin Hood—maybe you didn’t—or   Sir Lancelot, or King Arthur, in the old black  and white days? And when the queen moved—she   got on that big horse, like sitting on the  top of a chest of drawers, on top of a horse.   Looked very, very precarious. And she didn’t  go on her journey on her own, but then all of   the soldiers on horseback came all around  her and surrounded her, and then once   they were all in position, in positions of  protection, then the journey was commenced.  Sometimes on a difficult day, you and  I perhaps need to remind ourselves   that he gives his angels charge over us to keep  us in all of our ways. The protection that God   provides, as he surrounds his children. It’s a wonderful reminder, as well,   of the corporate nature of what it means to be in  Christ—that it’s not some individualistic journey.   We’re not flying solo to heaven. We’re flying  in formation, if you like. And the whole idea of   being surrounded with songs of deliverance. Where  are you surrounded with songs of deliverance?   The psalmist says, Psalm 122—we began with it—“I  was glad when they said to me, ‘Let us go to   the house of the Lord.’ My feet are standing in  Jerusalem, in the gates of Jerusalem.” It’s one of   the Psalms of Ascent. We studied it some time ago;  it was dreadful. But I remember it just briefly,   that we… It’s one of the Psalms of Ascent, and  what he’s saying is, “When I go to the place of   worship, then I experience all of the benefits  of the deliverance that God provides for me.”  That’s part of what being at Parkside  tonight is all about: to be surrounded   by songs of deliverance. Some of us have got  things that we need to be delivered from.   We can sing to ourselves. But  it is such an encouragement to  Sing of my Redeemer And his wondrous love to me;  On the cross he paid my pardon, Paid the debt, set me free.  Do you realize if you’d stayed home tonight,  you wouldn’t have been surrounded by that song?   It’s because you’re right here, in this seat,  right now, that you could sing that song,   that you could have that truth sung to you.  Do you realize if you’d stayed home tonight,   you would never have had the blessing with which  Fernando began, “Grace and peace to you from   God [the] Father and [our] Lord Jesus Christ”?  What do I need for tomorrow? I need grace, and   I need peace. And here, in the company of God’s  people, we’re surrounded by songs of deliverance.  Here is a word, incidentally, for our hymn  writers that are present this evening.   And when I found it, I said, “I can’t wait  to tell this to my hymn-writing friends.”   This is a quote from Motyer, again; I found  it in an obscure passage, and this is one of   his little wonderful sentences. Listen to this:  “When truth gets into a creed or a hymn-book,   it becomes the confident possession of the  whole church.” “When truth gets into a creed   or a hymnbook, it becomes the confident  possession of the whole church.”   As a church sings, so a church will live. And it is this, you see, which allows us then to   rejoice, despite our struggles and our setbacks.  Because there are struggles and setbacks.   J. C. Ryle, who was converted as a young man,  wrote an amazing book called Holiness. He wrote   other things. And in a passage on assurance,  in a book that he wrote, he says this:  Many appear to forget that we are saved and  justified as sinners, and only [as] sinners;   and that we [can never] attain to anything higher  …. Redeemed sinners, justified sinners, and   renewed sinners doubtless we must be—but sinners,  sinners, sinners … always [sinners] to the very   last. They do not seem to comprehend that there  is a wide difference between our justification   and our sanctification. Our justification is a  perfect finished work, and admits of no degrees.   Our sanctification is imperfect and incomplete,  and will be … to the last hour of our life.  So you see, when we are all discombobulated, and  when we are aware of our foibles and our failings   and our discouragements and our doubts, the  antidote to that is not to try and pull our   socks up or to tighten our belts a little  more. The antidote to that is to look away   to the wonder of what Jesus has done. And that’s  why I’ve often said to you, a good hymnbook will   get us through our darkest days, because we  are surrounded with songs of deliverance.  Well, I skipped verse 6, and I’ll just point it  out to you; we must stop. I went from 5 to 7,   and purposefully, to come back to 6, to  the “therefore.” “Therefore,” he says,   “let everyone who[’s] godly pray to you.”  And the word there is hasid. Hasid. You’ll   recognize that if you live in Cleveland for  any length of time. What does it sound like?   Sounds like Hasidic, doesn’t it? “Hasidic  Jewish community.” That is exactly right.   That is the word: those upon whom the favor  of God rests. The similar word in verse 11:   “Rejoice in the LORD and be glad, you righteous.”  The word there is yasar. You recognize yasar   as a name for a man, and also as an  indication of a title for the people of God.  And what he is saying here is this:  that “this experience that I have known   is the experience that all the godly know.  Let everyone who’s godly pray to you.” When?   “While you may be found.” When is that? Now and  always. “Surely when the mighty waters rise, they   will not reach him.” Do you think Wesley had that  in mind when he wrote “Jesus, Lover of My Soul”?   Absolutely he did! Remember his lines? While the nearer waters roll,  While the tempest still is high. Hide me, O my Savior, hide,  Till the storm[s] of life [are] past. Where do you think Wesley got that?   Psalm 32:6. You see, you don’t have  to be a genius to be a hymn writer.   Some are making that painfully  obvious, some of our…  “Let everyone who is godly pray to you while you  may be found; surely when the mighty waters rise,   they will not reach him.” Why? “Because  God will be to you what he is to me:   ‘You are my hiding place, and I haven’t  found a refuge from you, but I’m glad I   found a refuge in you.’” Let us pray together.  Just a moment as we reflect on all of these many  words and ask God to bring to our own minds and   recollection the things that are necessary for us.  Some of us have come burdened this evening, and   tempted to try and muscle through to another  Monday, and God says, “Lay your burden down.   Cast your cares upon me.” Some of us, in our  rebellion, refuse to acknowledge our sin, and   we’re trying to hide from God. And God brings us  out into the searching gaze of his Word in order   that he might bring us into the safety of his Son. And now into your care and keeping we commend   ourselves, gracious Lord and King. To bow before  you is to rise. And so we pray that as the evening   shadows swallow us up in darkness, and as we lie  to rest this night, that you will watch over us,   and that as we awaken to a new morning,  that we might rise to sing your praise.  Thank you for the gift of this day. Thank you for  one another. We commend each other into your care   and your keeping. May your grace and mercy and  peace rest on each one, now and forevermore. Amen. This message was brought to you from Truth For  Life where the learning is for living. To learn   more about Truth For Life with Alistair  Begg visit us online at truthforlife.org
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Channel: Alistair Begg
Views: 5,726
Rating: 4.9477124 out of 5
Keywords: Atonement, Forgiveness, Joy, Repentance, Truth For Life
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Length: 30min 8sec (1808 seconds)
Published: Wed Jan 27 2021
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