Psalms 143:2

Psalm 143:1-3 1. Hear my prayer, O Jehovah! give ear to my supplication, in thy truth answer me, in thy righteousness. 2. And enter not into judgment with thy servant, for in thy sight shall no man living be justified. 3. For the enemy hath persecuted my soul; he hath prostrated my life on the ground: he hath set me in dark places, as the dead of an age. 1. Hear my prayer, O Jehovah! It is evident that the oppression of his enemies must have been extreme, when David laments his case in such earnest and pathetic terms. The introductory words show that the grief he felt was great. His reason for speaking of the justice and faithfulness of God in connection we have shown elsewhere. Under the term justice, or righteousness, we are not to suppose that he speaks of merit, or hire, as some ignorantly imagine, but of that goodness of God which leads him to defend his people. To the same effect does he speak of God's truth or faithfulness; for the best proof he can give of his faithfulness is in not forsaking those whom he has promised to help. In helping his people he shows himself to be a just and true God, both in not frustrating their expectation, and in so far as he shows in this extension of mercy what his nature is, that David very properly encourages himself in prayer by making mention of both. 2. And enter not into judgment, [249] etc. I have hinted already why he proceeds to pray for pardon. When overtaken by adversity, we are ever to conclude that it is a rod of correction sent by God to stir us up to pray. Although he is far from taking pleasure in our trials, it is certain that our sins are the cause of his dealing towards us with this severity. While those to whom David was opposed were wicked men, and he was perfectly conscious of the rectitude of his cause as regarded them, he freely acknowledged his sin before God as a condemned suppliant. We are to hold this as a general rule in seeking to conciliate God, that we must pray for the pardon of our sins. If David found refuge nowhere else than in prayer for pardon, who is there amongst us who would presume to come before God trusting in his own righteousness and integrity? Nor does David here merely set an example before God's people how they ought to pray, but declares that there is none amongst men who could be just before God were he called to plead his cause. The passage is one fraught with much instruction, teaching us, as I have just hinted, that God can only show favor to us in our approaches by throwing aside the character of a judge, and reconciling us to himself in a gratuitous remission of our sins. All human righteousnesses, accordingly, go for nothing, when we come to his tribunal. This is a truth which is universally acknowledged in words, but which very few are seriously impressed with. As there is an indulgence which is mutually extended to one another amongst men, they all come confidently before God for judgment, as if it were as easy to satisfy him as to gain man's approval. In order to obtain a proper view of the whole matter, we are first to note what is meant by being justified. The passage before us clearly proves that the man who is justified, is he who is judged and reckoned just before God, or whom the heavenly Judge himself acquits as innocent. Now, in denying that any amongst men can claim this innocence, David intimates that any righteousness which the saints have is not perfect enough to abide God's scrutiny, and thus he declares that all are guilty before God, and can only be absolved in the way of acknowledging they might justly be condemned. Had perfection been a thing to be found in the world, he certainly of all others was the man who might justly have boasted of it; and the righteousness of Abraham and the holy fathers was not unknown to him; but he spares neither them nor himself, but lays it down as the one universal rule of conciliating God, that we must cast ourselves upon his mercy. This may give us some idea of the satanic infatuation which has taken hold of those who speak so much of perfection in holiness, with a view to supersede remission of sins. Such a degree of pride could never be evinced by them, were they not secretly influenced by a brutish contempt of God. They speak in high and magnificent terms of regeneration, as if the whole kingdom of Christ consisted in purity of life. But in doing away with the principal blessing of the everlasting covenant -- gratuitous reconciliation -- which God's people are commanded to seek daily, and in puffing up both themselves and others with a vain pride, they show what spirit they are of. Let us hold them in detestation, since they scruple not to put open contempt upon God. This of itself, however, which we have stated, is not enough; for the Papists themselves acknowledge that were God to enter upon an examination of men's lives as a judge, all would lie obnoxious to just condemnation. And in this respect they are sounder, more moderate and sober, than those Cyclopses and monsters in heresy of whom we have just spoken. But though not arrogating to themselves righteousness in the whole extent of it, they show, by obtruding their merits and satisfactions, that they are very far from following the example of David. They are always ready to acknowledge some defect in their works, and so, in seeking God's favor, they plead for the assistance of his mercy. But there is nothing intermediate between these two things, which are represented in Scripture as opposites -- being justified by faith and justified by works. It is absurd for the Papists to invent a third species of righteousness, which is partly wrought out by works of their own, and partly imputed to them by God in his mercy. Without all doubt, when he affirmed that no man could stand before God were his works brought to judgment, David had no idea of this complex or twofold righteousness, but would shut us up at once to the conclusion that God is only favorable upon the ground of his mercy, since any reputed righteousness of man has no significance before him. 3. For the enemy hath persecuted my soul. Having acknowledged that he only suffered the just punishment of his sins, David comes now to speak of his enemies; for to have begun by speaking of them would have been a preposterous order. Their cruelty was shown in their not resting satisfied but with the destruction of one who was a saint of God; he declares that he must even now perish unless God should help him speedily. The comparison is not merely to a dead man, but a putrid corpse; for by the dead of an age [250] are meant those who have been long removed from the world. Such language intimates that he not only trusted in God as he who could heal him of a deadly disease, but considered that though his life should be buried, as it were, and long out of mind, God could raise it again, and restore his very ashes. Footnotes: [249] Walford thinks there is probably here a reference to the great transgression, the consequences of which followed David all his days. "As he would not fail to be reminded of it," says that writer, "by the sorrows which had now come upon him, from Absalom's misconduct, and as his purpose was, notwithstanding, to implore divine support and deliverance, he deprecates God's righteous judgment, since if no man could be just with God, certainly he, who had so greatly transgressed, could have no claim to such a state. The consciousness of his guilt, though he had reason to believe it was forgiven, induced him thus to abase himself before God, when he was about to offer earnest entreaties for deliverance from dangers which threatened his dignity and life; while he still maintained his hope, that God looked upon him as his servant, whom he had pledged himself to protect." [250] kmty vlm. These words are differently rendered in the ancient versions. The Septuagint has hos nekrous aionos, as the dead of the age; the Syriac, forever; the Chaldee, as they that lie down of that age. The real sense of the expression is, as they who have been dead a long time. The Psalmist employs hyperbolical language in this verse; he says, the enemy hath beaten his life to the ground, hath made him dwell in dark places, and for such a length of time, that there remained no remembrance of him, and that he had become like those persons who had long since been in their graves. The design of all this is to express emphatically great sorrow and oppression." -- Phillips.

And enter not into judgment with thy servant: for in thy {c} sight shall no man living be justified. (c) He know that his afflictions were God's messengers to call him to repentance for his sins, though toward his enemies he was innocent, and in God's sight all men are sinners.

And enter not into judgment with thy servant: for in thy sight shall no man living be justified. And enter not into judgment with thy servant — This is insignis sententia, siqua usquam in sacris literis extat (saith Beza), an excellent sentence as any is in all the Bible, saying the same that St Paul doth, Romans 3:24 , that justification is by faith alone, and not by works. David would not be dealt with in strictness of justice. Lord, go not to law with me, so some render it; go not into the judgment hall, so the Chaldee. All St Paul’s care was, that when he was sought for by God’s justice, he might be found in Christ, not having his own righteoushess which is of the law, …, Philippians 3:9 . The best lamb should be slaughtered, except the ram had been sacrificed, that Isaac might be saved. Woe to the life of man, saith an ancient, though never so commendable, if it should have judgment without mercy; if there be not an επιεικεια to moderate that ακριβοδικαιον , the severity of utmost right. We read of a certain Dutch divine, who being about to die, was full of fears and doubts. And when some said to him, You have been so active and faithful, why should you fear? Oh, said he, the judgment of man and the judgment of God are different. Sordet in conspectu Iudicis, …

But when I appeal to thy righteousness, I do it only with respect to mine enemies, whose cause as well as their persons is worse than mine, but not in reference to thee, as if I could absolutely justify myself upon a severe trial at the tribunal of thy justice; for if thou shouldst rigorously examine all the passages of my heart and life, I dread the thoughts and consequences of it. Be justified, to wit, upon terms of strict justice, without thy indulgence and infinite mercy.

And enter not into judgment with thy servant,.... The house of judgment, as the Targum, or court of judicature; God is a Judge, and there is and will be a judgment, universal, righteous, and eternal; and there is a day fixed for it, and a judgment seat before which all must stand, and a law according to which all must be judged; but the psalmist knew he was but a man, and could not contend with God; and a sinful creature, and could not answer him for one of a thousand faults committed by him; and though his servant, yet an unprofitable one; his nature, his heart, his thoughts, words, and actions, would not bear examining, nor stand the test of the holy law of God; nor was he able to answer the demands of divine justice in his own person; and therefore pleads for pardon and acceptance through Christ and his righteousness, and entreats that God would not proceed against him in a judicial way, now nor hereafter; for in thy sight shall no man living be justified; in a legal sense, so as to be acquitted in open court, and not condemned; that is, by the deeds of the law, as the apostle explains it, Romans 3:20 ; by obedience to it, by a man's own works of righteousness; because these are imperfect, are opposed to the grace of God, and would disannul the death of Christ, and encourage boasting; and much less in the sight of God; for, however men may be justified hereby in their own sight, and before men, in their esteem and account, yet not before God, the omniscient God; who sees not as man sees, and judges not according to the outward appearance, and is perfectly holy and strictly just; and none but the righteousness of Christ can make men righteous, or justify them before him; and this can and does, and presents men unblamable and irreprovable in his sight.

We have no righteousness of our own to plead, therefore must plead God's righteousness, and the word of promise which he has freely given us, and caused us to hope in. David, before he prays for the removal of his trouble, prays for the pardon of his sin, and depends upon mercy alone for it. He bemoans the weight upon his mind from outward troubles. But he looks back, and remembers God's former appearance for his afflicted people, and for him in particular. He looks round, and notices the works of God. The more we consider the power of God, the less we shall fear the face or force of man. He looks up with earnest desires towards God and his favour. This is the best course we can take, when our spirits are overwhelmed. The believer will not forget, that in his best actions he is a sinner. Meditation and prayer will recover us from distresses; and then the mourning soul strives to return to the Lord as the infant stretches out its hands to the indulgent mother, and thirsts for his consolations as the parched ground for refreshing rain.

2. enter … judgment—deal not in strict justice. shall no … justified—or, "is no man justified," or "innocent" (Job 14:3; Ro 3:20).

And enter not into judgment with thy servant - Do not deal with me on the ground of justice as toward "thee;" do not mark my own offences against thee, when I plead that justice may be done as between me and my fellow-men. While I plead that thou wouldst judge righteously between me and them, I am conscious that I could not claim thy needed interposition on the ground of any righteousness toward thee. There I must confess that I am a sinner; there I can rely only on mercy; there I could not hope to be justified. For in thy sight - As before thee; in thy presence; by thee. Shall no man living - No one of the race, no matter what his rank, his outward conduct, his gentleness, his amiableness, his kindness; no matter how just and upright he may be toward his fellow-men. Be justified - Be regarded as righteous; be acquitted from blame; be held to be innocent. The meaning is, "I do not come before thee and plead for thy favor on the ground of any claim on thee, for I am conscious that I am a sinner, and that my only hope is in thy mercy." See the notes at Romans 3:20 . Compare Job 4:17 ; Job 9:2 , Job 9:20 ; Job 15:14-16 ; Job 25:4-6 . This is a great and momentous truth in regard to man; it is the foundation of the necessity for a plan of salvation through an atonement - for some way in which man "may" properly be regarded and treated as righteous. Assuredly every man, conscious of what he is in himself, may and should fervently pray that God "would" not enter into judgment with him; that he would not mark his offences; that he would not judge him as strict justice would demand. Our hope is in the "mercy," not in the "justice" of God.