In today’s Old Testament Scripture reading at First Presbyterian Church of Jackson, MS, we read from Psalm 143. Verses 1-2, in particular, arrested my attention. Psalm 143:2, “For in Your sight no man living is righteous,” especially, was very important to Paul and the New Testament writers, and to the Reformers, in explaining the universal human condition and predicament.
1 Hear my prayer, O LORD, Give ear to my supplications! Answer me in Your faithfulness, in Your righteousness!
2 And do not enter into judgment with Your servant, For in Your sight no man living is righteous. (NASB)
The late Robert Davidson, one-time Moderator of the Church of Scotland & Professor at the University of Glasgow, Trinity College Glasgow, says of this passage: “This is the only place in the Hebrew Bible where such a sweeping verdict on human life is made (but cf. 130:3). It is the psalmist’s way of taking with total seriousness the fact that he shares in the evil which infects all human life and leads to the inevitable judgment of God. It is not surprising that, in both Gal. 2:16 and Rom. 3:20, Paul uses the Greek (LXX) text of these words to illustrate his argument that neither Jews nor Gentiles can put themselves in the right with God, an essential premise for his proclamation of the good news of God’s gracious acceptance of us in Christ. The psalmist’s only status in the eyes of the LORD is that of being “your servant,” a status repeated in the closing words of the psalm: “for I am your servant” (v. 12). This is the psalmist’s acknowledgment that he is wholly dependent upon the LORD and that his life must be characterized by commitment to the LORD (cf. 116:16).” ~ “The vitality of worship: a commentary on the book of Psalms.” Wm. B. Eerdmans Publishing Company
The great Charles Simeon (1759-1836) said: “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.’ 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. 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.’ 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.’” ~ “Horae Homileticae“
John Calvin comments: “…David… 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. …
The principal blessing of the everlasting covenant is gratuitous reconciliation. “Calvin’s Commentary on the Psalms“
Matthew Henry observes: “He [David] humbly begs not to be proceeded against in strict justice, v. 2. He seems here, if not to correct, yet to explain, his plea (v. 1), Deliver me in thy righteousness; “I mean,” says he, “the righteous promises of the gospel, not the righteous threatenings of the law; if I be answered according to the righteousness of this broken covenant of innocency, I am quite undone;” and therefore,
1. His petition is, “Enter not into judgment with thy servant; do not deal with me in strict justice, as I deserve to be dealt with.” In this prayer we must own ourselves to be God’s servants, bound to obey him, accountable to him, and solicitous to obtain his favour, and we must approve ourselves to him. We must acknowledge that in many instances we have offended him, and have come short of our duty to him, that he might justly enquire into our offences, and proceed against us for them according to law, and that, if he should do so, judgment would certainly go against us; we have nothing to move in arrest or mitigation of it, but execution would be taken out and awarded and then we should be ruined for ever. But we must encourage ourselves with a hope that there is mercy and forgiveness with God, and be earnest with him for the benefit of that mercy. “Enter not into judgment with thy servant, for thou hast already entered into judgment with thy Son, and laid upon him the iniquity of us all. Enter not into judgment with thy servant, for thy servant enters into judgment with himself;” and, if we will judge ourselves, we shall not be judged.
2. His plea is, “In thy sight shall no man living be justified upon those terms, for no man can plead innocency nor any righteousness of his own, either that he has not sinned or that he does not deserve to die for his sins; nor that he has any satisfaction of his own to offer;” nay, if God contend with us, we are not able to answer him for one of a thousand, Job 9:3; 15:20. David, before he prays for the removal of his trouble, prays for the pardon of his sin, and depends upon mere mercy for it.” ~ “Matthew Henry’s commentary on the whole Bible“
William S. Plumer comments: “God’s nature is so holy and his judgment so unerring, that in his presence all human righteousnesses are filthy rags, and all mere men unclean things. Men cannot stand before him on the ground of innocence, not because they are men, but because they are sinners. Jehovah will not accept an imperfect righteousness; in so doing he would deny himself, and admit that his holy, just and good law was too strict. The doctrine of the latter clause of the verse is often repeated, Job 9:2, 3; Rom. 3:20; Gal. 2:16; 3:11. The law is not powerless to save us on account of any imperfection in itself, but it is weak through our fallen nature. So that now no man is saved, who does not confess that be is lost; none pardoned, who does not own his guilt; none justified, who does not acknowledge that he is justly condemned. If God shall ever account any mere man just, it must be in some other way than by his personal deservings. What that way is both Testaments declare. It is sometimes denoted by the term faith. “The just shall live by his faith,” Hab. 2:4; Rom. 3:22; Gal. 2:20. Again, it is said to be by grace, Eph. 2:8, 9. Often it is said to be by Jesus Christ, Acts 13:39. All these statements agree. The faith, which is the means of justifying, believes in the person and work of Christ and leans on him alone, and all this is by the sovereign grace of God.” ~ “Studies in the Book of Psalms: Being a Critical and Expository Commentary, with Doctrinal and Practical Remarks on the Entire Psalter.”
Beloved Charles Spurgeon says: “He had entreated for audience at the mercy-seat, but he has no wish to appear before the judgment-seat. Though clear before men, he could not claim innocence before God. Even though he knew himself to be the Lord’s servant, yet he did not claim perfection, or plead merit; for even as a servant he was unprofitable. If such be the humble cry of a servant, what ought to be the pleading of a sinner? “For in thy sight shall no man living be justified.” None can stand before God upon the footing of the law. God’s sight is piercing and discriminating; the slightest flaw is seen and judged; and therefore pretence and profession cannot avail where that glance reads all the secrets of the soul. In this verse David told out the doctrine of universal condemnation by the law long before Paul had taken his pen to write the same truth. To this day it stands true even to the same extent as in David’s day: no man living even at this moment may dare to present himself for trial before the throne of the Great King on the footing of the law. This foolish age has produced specimens of a pride so rank that men have dared to claim perfection in the flesh; but these vain-glorious boasters are no exception to the rule here laid down: they are but men, and poor specimens of men. When their lives are examined they are frequently found to be more faulty than the humble penitents before whom they vaunt their superiority. ~ “The treasury of David“
The incomparable Derek Kidner says: “God’s faithfulness and righteousness are often appealed to in the Old Testament as being on the side of those who pray, just as the integrity of a judge would be welcomed by those who brought a case to court. But David is pulled up short by the word he has used (2; cf. 130:3). The paradox of a righteous judge who nevertheless ‘justifies the wicked’ (an act which Prov. 17:15 calls an abomination to the Lord) would not be resolved until the cross had settled it.” ~ “Psalms 73–150: An Introduction and Commentary,” InterVarsity Press
Allan Harman comments: “David knows that he will be condemned if he is judged on his own behaviour and character. Not a single person is able to maintain a righteous standing with God by their own works. Paul quotes the second part of this verse twice in his epistles (Rom. 3:20; Gal. 2:16). This Old Testament teaching is amplified in the New Testament where we are taught that God ‘saved us, not because of righteous things we had done, but because of his mercy’ (Titus 3:5). Augustus Toplady (1740–1778) described accurately this biblical understanding of salvation:
- Not the labour of my hands Can fulfil thy laws demands;
- Could my zeal no respite know,
- Could my tears for ever flow,
- All for sin could not atone:
- Thou must save and thou alone.
- (‘Rock of Ages’)
~ “Psalms: A Mentor Commentary,” Christian Focus Publications
Ligonier Ministries‘ Reformation Study Bible says: “David has measured his heart in the sight of God and has learned that no one can pretend to be righteous at the bar of God’s judgment.” Reformation Trust Publishing