Exegetical and Hermeneutical Commentary of Psalms 143:2
And enter not into judgment with thy servant: for in thy sight shall no man living be justified.
2. enter not into judgment with thy servant ] Do not put me on my trial and pass sentence on me according to my deserts. For the phrase cp. Job 9:32; Job 14:3; Isa 3:14.
Thy servant is not a mere formal expression of humility: it denotes ‘one who is devoted to Thy service,’ and this relation is the ground of his plea. Cp. Psa 143:12.
be justified ] Rather, be righteous. Cp. Psa 130:3, and many passages in Job, where the truth of man’s unholiness in the sight of God is emphasised, e.g. Job 4:17; Job 9:2; Job 15:14; Job 25:4. St Paul quotes this passage freely in Rom 3:20, Gal 2:16, substituting , ‘all flesh,’ for .
Fuente: The Cambridge Bible for Schools and Colleges
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 Rom 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. Enter not into judgment] al tabo. Do not come into court, either as a Witness against me, or as a Judge, else I am ruined; for thou hast seen all my ways that they are evil, and thy justice requires thee to punish me. Nor can any soul that has ever lived be justified in the sight of thy justice and righteousness. Had I my desert from thee, I should have worse than even my unnatural son intends me. O what a relief is Jesus crucified to a soul in such circumstances!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. enter . . . judgmentdealnot in strict justice.
shall no . . . justifiedor,”is no man justified,” or “innocent” (Job 14:3;Rom 3:20).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Ro 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.
Fuente: John Gill’s Exposition of the Entire Bible
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.
(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.”
Fuente: Calvin’s Complete Commentary
(2) And enter not.The Divine justice has just been invoked, and now the appellant suddenly seems to deprecate it. These verses really sum up the apparent paradox of the Book of Job, as also the expressions recall that Book. (See Job. 4:17; Job. 9:2; Job. 9:32; Job. 14:3, seq., Job. 15:14; Job. 22:4, &c) In one breath Job frequently pours forth pathetic protestations of his innocence, and dread lest God should take him at his word and arraign him for trial. Man, in his desire to have his character vindicated before man, appeals to the just Judge, but instantly falls back with a guilty sense that before that tribunal none can stand:
For merit lives from man to man,
And not from man, O Lord, to Thee.
Shall . . . be justified.This follows the LXX. Better, is just.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Enter not into judgment A bitter element in David’s trouble with Absalom, which does not appear in his matters with Saul, is his own guilt. David had so sinned, and in such various ways, that pardon must be his first relief. This gives the psalm a peculiarly human quality, for most of our troubles, certainly our worst ones, are woven in with misdeeds: and who is free from misdeeds?
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 143:2. Enter not into judgment That is, “Do not call me to a rigorous account for my sins; (See 2Sa 12:9; 2Sa 12:11.) which have justly brought these troubles upon me.” Be justified; namely, if thou shouldst proceed according to the rigour of thy law.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 738
A STRICT AWARD OF JUSTICE DEPRECATED
Psa 143:2. Enter not into judgment with thy servant; for in thy sight shall no man living be justified.
TRIALS and persecutions are sometimes permitted by God, for the purpose of honouring his people, and advancing his work in their souls; and may justly be regarded by them as a gift from God, bestowed on them for Christs sake for their eternal good [Note: Php 1:29.]. But under some circumstances, trials may be viewed rather as judgments from God on account of some iniquity which they have committed. In this light must we consider all the troubles which arose to David in his own family, after his transgression in the matter of Uriah. The evil was unmerited as far as related to the persons who inflicted it; but it was received from God as a chastisement, under which it became him to humble himself in dust and ashes. We are not indeed certain at what time David wrote this psalm, whether when he was suffering under Saul, or when his own son Absalom had driven him from his throne. We are rather inclined to think it was at the latter period, because that affliction was so decidedly a punishment for his former sins, having been predicted by Nathan in that view. But, whatever were the circumstances under which the psalm was written, David viewed them as judgments from God which he deprecated; whilst, as to the immediate occasion, he appealed to God that he did not merit such treatment at the hands of man. In his appeal to God, he had called upon him in faithfulness and in righteousness to hear and answer him; but it was only in reference to the evils imputed to him by man that he dared thus to speak: before God he knew he deserved all that could be inflicted on him; and therefore he implored mercy at his hands, as one self-convicted and self-condemned: Enter not, &c.
These words we shall consider in a two-fold point of view;
I.
As containing principles for our instruction
It is obvious that in this address of David to Jehovah the following truths are declared;
1.
That all men are sinners before God
[David speaks of every living man. And this is the universal testimony of Scripture, that there is none righteous, no, not one: that in many things we all offend; that every mouth must be stopped, and all the world become guilty before God. The man who denies this, is said to be a self-deceiver, and to make God himself a liar [Note: 1Jn 1:8; 1Jn 1:10.]. Job, though not possessing the Mosaic writings, had a deep insight into this truth. He saw that it was the necessary consequence of the fall of Adam; for that our first parents being unclean, nothing but what was unclean could proceed from them [Note: Job 15:14-16; Job 25:4-6.]. Indeed it was by no ordinary method that Job was brought to the knowledge of this truth. A vision was vouchsafed to him for this express purpose, and such a vision as made his very hairs to stand upright, and every bone of his body to shake [Note: Job 4:12-19.]. And verily a discovery of the corruption of our hearts would produce the same effect on us, yea, and would drive us utterly to despair, if some view of the mercy of God in Christ Jesus were not vouchsafed to us at the same time. This then is the first principle avowed in the passage before us, That there is no man that liveth and doth good, and sinneth not [Note: Ecc 7:20.].]
2.
That all, as sinners, are obnoxious to Gods heavy displeasure
[To man in Paradise it was said, In the day that thou eatest of the forbidden tree thou shalt surely die. From that time to this the wages of sin have been death. The whole Gospel assumes this as an acknowledged truth: for, if all were not under the displeasure of God, all did not need a Saviour, nor was Christ a propitiation for their sins. But if all are sinners, then are all under a sentence of death: since it is written, Cursed is every one that continueth not in all things that are written in the book of the law to do them; and again, The soul that sinneth, it shall die. Paul, when ignorant of Gods law, thought himself alive: but, when instructed in it, perceived himself to be dead, even as others [Note: Rom 7:9.].]
3.
That all must look for some other way of justification than by any works of their own
[Justification necessarily implies, that a person is not considered as guilty in the sight of God. But all being guilty, they are condemned as sinners; and consequently cannot at the same time be justified as righteous. But there is a righteousness provided for sinners, in, and through, the Lord Jesus Christ, who is on that very account called, The Lord our righteousness. In him the vilest of the human race may be justified, and may glory [Note: Isa 45:25.]. But in any other way not even the Apostles themselves could be justified [Note: Gal 2:16.] Every man therefore that would find acceptance with God in the last day, must seek to be found in Christ, not having his own righteousness, but the righteousness which is of God by faith in Christ [Note: Php 3:9.].]
But whilst we view the text as establishing the fundamental principles of the Gospel, let us view it also,
II.
As exhibiting a pattern for our imitation
Who amongst us does not need to deprecate the severity of Gods justice, precisely as David does? Let us examine,
1.
The general tenour of our past lives
[From our youth up, what have we been, and what have we done? Has it been the one object of our lives to answer the great end of our creation? Have we duly estimated and sought the blessings of redemption? Have we under the influences of the Holy Spirit laboured continually to fulfil the will of God, and attain his image, and possess his glory? Have we not rather been so occupied with the things of time and sense, as to live almost, if not altogether, without God in the world? ]
2.
Our conduct during the last year
[We have received innumerable blessings at Gods hands; and how have we requited him? We have committed innumerable sins; how have we humbled ourselves for them? We have enjoyed many opportunities for spiritual advancement; how have we improved them? Perhaps we have formed some purposes of amendment: have we carried them into effect to the extent we intended? Has the loss of the years that preceded it made us diligent to improve, as it were, every hour of this? and are we as much fitter for the eternal world as we are nearer to it? ]
3.
The very best work we ever performed
[Weigh it in the balance, and see if it be not found wanting. Examine the principle from which it flowed: was it as purely and entirely from the love of God, and from a sense of gratitude to the Redeemer, as it ought to have been? Look at the manner in which it was performed: was there all that humility, that zeal, that dependence on God for his grace and strength, which became you? Mark also the end for which it was done: was there a simple desire to serve, and please, and glorify God, without any mixture of self-pleasing, self-seeking, self-glorying? Alas! alas! if only we would try ourselves by the perfect standard of Gods law, we should see, that we need One to bear the iniquity of our holiest things; and, for the best as well as for the worst of our actions, to cry out, Enter not into judgment with thy servant, O Lord; for in thy sight shall no man living be justified! If David and Job could not answer for the best of their actions, how much less can we [Note: Job 9:2-3. Psa 130:3-4.]?]
Address
1.
The self-righteous and self-sufficient
[How unlike are you to David, or indeed to any other of the saints of God! Look at Job [Note: Job 9:20-21; Job 9:30-32; Job 42:6.], Isaiah [Note: Isa 6:5.], Paul [Note: Rom 7:18.]; Are you better than they? Seek then to possess more of their spirit: for it is he who humbleth himself, and he only, that shall ever be exalted ]
2.
The broken-hearted and contrite
[Be not discouraged because you see your vileness; but rather be thankful to God, who has made you sensible of your desert. And do not imagine, that, because you cannot be justified by any thing of your own, you cannot be justified at all: for Christ came into the world for such as you; He came to seek and to save that which was lost: and the vilest person in the universe, if with a penitent and contrite heart he believe in Christ, is authorized confidently to say, In the Lord have I righteousness and strength [Note: Isa 45:22; Isa 45:24.] ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 143:2 And enter not into judgment with thy servant: for in thy sight shall no man living be justified.
Ver. 2. 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, Rom 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, &c., Phi 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 to moderate that , 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, &c.
enter not. As in Job 9:32; Job 22:4.
in Thy sight. Compare 1Sa 16:7. Isa 55:8. Job 14:3.
no man = no one. Compare Job 15:14, Job 15:15.
be justified = stand or appear [before Thee] just. The verb is Active. Septuagint, Authorized Version, and Revised Version render it passive. Compare Rom 3:20. Gal 1:2, Gal 1:16.
enter not: Psa 130:3, Job 14:3
in thy sight: Exo 34:7, Job 4:17, Job 9:2, Job 9:3, Job 15:14, Job 25:4, Ecc 7:20, Rom 3:20, Gal 2:16, 1Jo 1:10
Reciprocal: Num 11:11 – wherefore have 1Ki 8:46 – there is no man 2Ch 6:36 – for there is no man Ezr 9:15 – we cannot Neh 13:22 – spare me Job 9:20 – justify Job 9:32 – we should Job 10:2 – Do not Job 22:4 – will he enter Job 31:14 – What then Psa 4:1 – have mercy upon me Psa 27:7 – General Psa 36:10 – and thy Isa 3:14 – enter Jer 49:19 – appoint me the time Luk 15:21 – against Luk 18:14 – justified Act 13:39 – from which Rom 2:13 – justified 1Co 4:4 – yet Gal 3:11 – that Gal 3:22 – concluded Phi 3:9 – not Tit 3:5 – by works Jam 2:21 – justified 1Jo 1:8 – say
143:2 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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes