Salmos 143:2
Horae Homileticae de Charles Simeon
DISCOURSE: 738
A STRICT AWARD OF JUSTICE DEPRECATED
Salmos 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: Filipenses 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 João 1:8; 1 João 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: Jó 15:14; Jó 25:4.]. 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: Jó 4:12.].” 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: Eclesiastes 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: Romanos 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: Isaías 45:25.].” But in any other way not even the Apostles themselves could be justified [Note: Gálatas 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: Filipenses 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: Jó 9:2.Salmos 130:3.]?]
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: Jó 9:20; Jó 9:30; Jó 42:6.], Isaiah [Note: Isaías 6:5.], Paul [Note: Romanos 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: Isaías 45:22; Isaías 45:24.]” — — —]