Bible Commentaries

DISCOURSE: 738

A STRICT AWARD OF JUSTICE DEPRECATED

Psalms 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 Christ’s sake for their eternal good [Note: Philippians 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: 1 John 1:8; 1 John 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: Ecclesiastes 7:20.].”]

2. That all, as sinners, are obnoxious to God’s 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 God’s law, thought himself alive: but, when instructed in it, perceived himself to be dead, even as others [Note: Romans 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: Isaiah 45:25.].” But in any other way not even the Apostles themselves could be justified [Note: Galatians 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: Philippians 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 God’s 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 God’s 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 God’s 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. Psalms 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: Isaiah 6:5.], Paul [Note: Romans 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: Isaiah 45:22; Isaiah 45:24.]” — — —]

DISCOURSE: 739

GOD A REFUGE TO THE DISTRESSED

Psalms 143:7-10. Hear me speedily, O Lord! my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit. Cause me to hear thy loving-kindness in the morning; for in thee do I trust: cause me to know the way wherein I should walk; for I lift up my soul unto thee. Deliver me, O Lord, from mine enemies: I flee unto thee to hide me. Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness.

THIS is the last of what are called the Penitential Psalms; and it is appointed by the Church to be read at the beginning of Lent, as being peculiarly suited to that season which is more particularly consecrated to humiliation before God. It is supposed, by many, that it was written at the time of Absalom’s rebellion: but I conceive that it must rather have been penned during the persecutions which he suffered at the hands of Saul: because his trouble had evidently been of long continuance [Note: ver. 3.]; whereas that which arose from Absalom’s rebellion was soon terminated. However this may be, it is plain that he was brought into great distress, and that he sought help, where alone it could be found, in the Lord his God.

That I may bring the substance of the psalm distinctly before you, I will take occasion to shew,

I. To what a state a good man may, by accumulated troubles, be reduced—

Of David’s piety, except in the matter of Uriah, we have no doubt.

But he was exposed to many and sore trials—

[Even from his youth he was in continual danger, from the persecutions of Saul: and how heavily they bore upon his mind, the psalms which he composed most amply testify. “Save me, O God! for the waters are come in unto my soul. I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me. I am weary of my crying; my throat is dried: mine eyes fail, while I wait for my God.” Would we know what was the occasion of this overwhelming sorrow? He tells us; “They that hate me without a cause are more than the hairs of my head: they that would destroy me, being mine enemies wrongfully, are mighty [Note: Psalms 69:1-4.].”

Much also was that holy man exercised with spiritual affliction. His feelings were quite in accordance with those of Heman in the 88th Psalm: “O Lord God of my salvation, I have cried day and night before thee: let my prayer come before thee: incline thine ear unto my cry; for my soul is full of troubles; and my life draweth nigh unto the grave. I am counted with them that go down into the pit: I am as a man that hath no strength: free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand. Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves ….. Lord, why castest thou off my soul? why hidest thou thy face from me? I am afflicted and ready to die from my youth up: while I suffer thy terrors, I am distracted. Thy fierce wrath goeth over me; thy terrors have out me off [Note: Psalms 88:1-7; Psalms 88:14-16.].”

In the psalm before us, the affliction which pressed the more heavily on his mind seems to have been of a temporal kind: but it was very heavy, insomuch that “his spirit was overwhelmed within him, and his heart within him was desolate [Note: ver. 4.].” This accounts for a degree of impatience which he manifested; which yet was the impatience of importunity only, and not of murmuring; and, consequently, was well pleasing to the Lord: “Hear me speedily, O Lord! my spirit faileth.” But from whatever source it flowed, it shews that]

Good men amongst ourselves may be reduced to like extremities—

[No man is exempt from trouble, whether of a temporal or spiritual kind. Heavy trials, from whatever quarter they come, will still overwhelm the mind, especially if they be of long continuance. And Satan will take advantage of a season of dejection, to instil into the mind hard thoughts of God, and to sink it into utter despair. The experience of holy Job clearly shews us how powerful the devices of Satan are, and how terrible his assaults. “The arrows of the Almighty are within me,” says he; “the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me [Note: Job 6:4.].” Let not any, then, take offence at religion, if they still find that persons of real piety be occasionally harassed with temptation, or oppressed with a dread of God’s avenging wrath. They may not immediately see wherefore God contendeth with them: but they shall be made victorious in the end, yea, and “more than conquerors, through Him that loveth them.”]

In confirmation of this, I proceed to shew,

II. What a blessed refuge yet remains open to him—

To whom did David betake himself in this extremity?

[In the preceding psalm this point is answered: “I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul. I cried unto thee, O Lord: I said, Thou art my refuge [Note: Psalms 142:4-5.].” Accordingly, in the psalm before us, we find him crying unto the Lord, and saying, “I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land.” But let us mark how strongly he reiterates this in the words of my text: “Hear me speedily, O Lord! for in thee do I trust: I lift up my soul unto thee: I flee unto thee to hide me: for thou art my God.” He knew how utterly unable he was to deliver himself; whilst of God’s condescension and grace he had had ample experience: and therefore, whilst destitute of all other hope, “he encouraged himself in the Lord his God.”]

And is there not the same blessed refuge for us at this day?

[Yes; “God is a refuge for us [Note: Psalms 62:8.]:” and it is the privilege of every true Believer to say, “In God is my salvation and my glory: the rock of my strength, and my refuge, is in God [Note: Psalms 62:7.].” Of whatever kind our trials be, the direction given us is this: “Cast thy burthen on the Lord, and he will sustain thee [Note: Psalms 55:22.].” Are we assaulted by persecutors? David’s example will shew us where to go, and how to obtain relief: “Plead my cause, O Lord, with them that strive with me: fight thou against them that fight against me. Take hold of shield and buckler, and stand up for mine help. Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation [Note: Psalms 35:1-3.].” Is our trouble rather of a spiritual kind? The Prophet Isaiah clearly directs our way: “Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God [Note: Isaiah 50:10.].” To all, then, in the name of God himself, I would say, “Come, my people, enter thou into thy chambers, (the perfections and the promises of thy God;) and shut thy doors about thee: hide thyself, as it were, for a little moment, until the indignation be overpast [Note: Isaiah 26:20.].”]

Not to rest in this general view, I will go on to shew,

III. What he may hope to obtain by fervent and persevering prayer—

See what the petitions of David were: “Hear me speedily, O Lord! my spirit faileth: hide not thy face from me, lest I be like unto them that go down into the pit. Cause me to hear thy loving-kindness in the morning: cause me to know the way wherein I should go: deliver me from mine enemies: teach me to do thy will; and lead me into the land of uprightness.” Now, what in these petitions he sought, we also may hope by similar importunity to obtain:

1. The manifestations of God’s favour—

[An upright soul cannot but earnestly desire these: for “in His favour is life, and His loving-kindness is better than life itself [Note: Psalms 63:3.].” In comparison of this, there is nothing good, nothing desirable, in the whole universe: “Who will shew us any good? Lord, lift thou up the light of thy countenance upon us [Note: Psalms 4:6.]!” If a sense of God’s favour be withdrawn, and his face be hid from an upright soul, it is as the precincts of hell itself [Note: Psalms 80:3-5.]. Seek then, in the first place, to be reconciled to God through the Son of his love: and cease not to importune him, till the morning arise upon you, and a sense of his loving-kindness be shed abroad in your hearts.]

2. The interpositions of his providence—

[In arduous circumstances, our way is made exceeding difficult; so that oftentimes we know not what to do: we seem indeed to be shut up in the very hands of our enemies, and to have no way of escape open to us. But it is never in vain to call upon God, who in the very hour of extremity will appear for us, and will rescue us, like Peter, from our prison, when, to all human appearance, there is no longer any hope of escape [Note: Acts 12:6-9.]. Still is that proverb realized, “In the mount, the mount of difficulty, shall the Lord be seen [Note: Genesis 22:14.].” Only cry out, like Jonah, “from the very belly of hell;” and from thence shalt thou be delivered [Note: Jonah 2:2.]; and thine enemies, who sought thy life, shall all be turned back [Note: 2 Chronicles 18:31.]. The whole people of Israel, at the Red Sea, appeared to be already, as it were, swallowed up by their powerful and blood-thirsty enemies: but a way was opened through the mighty waters, which became a path to Israel, and a grave to Egypt. And to us also will God still be known, as the God who “maketh the depths of the sea a way for the ransomed to pass over [Note: Isaiah 51:10.].”]

3. The influences of his grace—

[To the latest hour of our lives we shall need the sanctifying and saving operations of God’s Holy Spirit: and guide us he will in all our ways, till he bring us finally to the possession of his glory [Note: Psalms 73:24.]. His blessed Spirit is still as good and gracious and condescending as ever. He will teach us to do God’s will, as well as to know it; and will make all our tribulation a way to his kingdom [Note: Acts 14:22 and Revelation 7:14.], and our sufferings the means of fitting us for the enjoyment of it [Note: 2 Corinthians 4:17. Romans 8:28.].]

Let us then learn, from this subject,

1. How to judge of our state before God—

[It is not by our occasional feelings that we are to judge, but by our abiding taste. You may be fainting, and, in your own apprehension, ready to perish; and yet be in a state of safety before God: for Heman, Asaph, David, and Job, were all under great distress of mind, and were brought, for a season, to the very brink of despair. But if you are longing for a sense of God’s favour as your supreme good, and are desirous to know, in order that you may do, his will, you have nothing to fear. You may be in darkness; but “light is sown for you;” and it shall spring up in due season. Your “weeping may endure for a night; but joy shall come in the morning [Note: Psalms 30:5.].”]

2. How to act under overwhelming calamities—

[Go not from God, but to him: and the greater sense you have of your necessities, be only so much the more urgent in your application to him. That you may be overwhelmed for a season, the prophet acknowledges: “for even the youths may faint and be weary, and the young men may utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint [Note: Isaiah 40:29-31.].” Only “follow on to know the Lord;” and you shall as surely behold the light of his countenance, as the sun shall return after the darkest night [Note: Hosea 6:3.]. “The vision, it is true, may tarry: but at its appointed season it shall come,” and not disappoint the expectations of any creature in the universe who waiteth for it [Note: Hebrews 2:3.].]