TRV
Translation
King James Version
And enter not into judgment with thy servant: for in thy sight shall no man living be justified.
Complete Jewish Bible
Don't bring your servant to trial, since in your sight no one alive would be considered righteous.
Berean Standard Bible
Do not bring Your servant into judgment, for no one alive is righteous before You.
American Standard Version
And enter not into judgment with thy servant; For in thy sight no man living is righteous.
World English Bible Messianic
Don’t enter into judgment with your servant, for in your sight no man living is righteous.
Geneva Bible (1599)
(And enter not into iudgement with thy seruant: for in thy sight shall none that liueth, be iustified)
Young's Literal Translation
And enter not into judgment with Thy servant, For no one living is justified before Thee.
In the KJVVerse 16,296 of 31,102
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Commentary on Psalms 143 verses 1–6
1 ¶ A Psalm of David. Hear my prayer, O LORD, give ear to my supplications: in thy faithfulness answer me, and 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 smitten my life down to the ground; he hath made me to dwell in darkness, as those that have been long dead.
4 Therefore is my spirit overwhelmed within me; my heart within me is desolate.
5 I remember the days of old; I meditate on all thy works; I muse on the work of thy hands.
6 I stretch forth my hands unto thee: my soul thirsteth after thee, as a thirsty land. Selah.
Here, I. David humbly begs to be heard (Psa 143:1), not as if he questioned it, but he earnestly desired it, and was in care about it, for, having desired it, and was in care about it, for having directed his prayer, he looked up to see how it sped, Hab 2:1. He is a suppliant to his God, and he begs that his requests may be granted: Hear my prayer; give ear to my supplications. He is an appellant against his persecutors, and he begs that his case may be brought to hearing and that God will give judgment upon it, in his faithfulness and righteousness, as the Judge of right and wrong. Or, "Answer my petitions in thy faithfulness, according to the promises thou hast made, which thou wilt be just to." We have no righteousness of our own to plead, and therefore must plead God's righteousness, the word of promise which he has freely given us and caused us to hope in.
II. He humbly begs not to be proceeded against in strict justice, Psa 143:2. He seems here, if not to correct, yet to explain, his plea (Psa 143:1), 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; Job 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.
III. He complains of the prevalency of his enemies against him (Psa 143:3): "Saul, that great enemy, has persecuted my soul, sought my life, with a restless malice, and has carried the persecution so far that he has already smitten it down to the ground. Though I am not yet under ground, I am struck to the ground, and that is next door to it; he has forced me to dwell in darkness, not only in dark caves, but in dark thoughts and apprehensions, in the clouds of melancholy, as helpless and hopeless as those that have been long dead. Lord, let me find mercy with thee, for I find no mercy with men. They condemn me; but, Lord, do not thou condemn me. Am not I an object of thy compassion, fit to be appeared for; and is not my enemy an object of thy displeasure, fit to be appeared against?"
IV. He bemoans the oppression of his mind, occasioned by his outward troubles (Psa 143:4): Therefore is my spirit overpowered and overwhelmed within me, and I am almost plunged in despair; when without are fightings within are fears, and those fears greater tyrants and oppressors than Saul himself and not so easily out-run. It is sometimes the lot of the best men to have their spirits for a time almost overwhelmed and their hearts desolate, and doubtless it is their infirmity. David was not only a great saint, but a great soldier, and yet even he was sometimes ready to faint in a day of adversity. Howl, fir-trees, if the cedars be shaken.
V. He applies himself to the use of proper means for the relief of his troubled spirit. He had no force to muster up against the oppression of the enemy, but, if he can keep possession of nothing else, he will do what he can to keep possession of his own soul and to preserve his inward peace. In order to this, 1. He looks back, and remembers the days of old (Psa 143:5), God's former appearances for his afflicted people and for him in particular. It has been often a relief to the people of God in their straits to think of the wonders which their fathers told them of, Psa 77:5, Psa 77:11. 2. He looks round, and takes notice of the works of God in the visible creation, and the providential government of the world: I meditate on all thy works. Many see them, but do not see the footsteps of God's wisdom, power, and goodness in them, and do not receive the benefit they might by them because they do not meditate upon them; they do not dwell on that copious curious subject, but soon quit it, as if they had exhausted it, when they have scarcely touched upon it. I muse on, or (as some read it) I discourse of, the operation of thy hands, how great, how good, it is! The more we consider the power of God the less we shall fear the face or force of man, Isa 51:12, Isa 51:13. 3. He looks up with earnest desires towards God and his favour (Psa 143:6): "I stretch forth my hands unto thee, as one begging an alms, and big with expectation to receive something great, standing ready to lay hold on it and bid it welcome. My soul thirsteth after thee; it is to thee (so the word is), entire for thee, intent on thee; it is as a thirsty land, which, being parched with excessive heat, gapes for rain; so do I need, so do I crave, the support and refreshment of divine consolations under my afflictions, and nothing else will relieve me." This is the best course we can take when our spirits are overwhelmed; and justly do those sink under their load who will not take such a ready way as this to ease themselves.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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JeromeAD 420
Against the Pelagians 1.15
It is clear from all this that there are two kinds of perfections in holy Scripture, and two kinds of justices and two kinds of fears. The first kind of perfection, and its comparable truth, and perfect justice and fear, which is the beginning of wisdom, are compatible with the virtues of God; but the second kind of perfection, which befits not only human beings but also every living creature, and our weakness, according to what is said in the Psalms: “In your sight no one living shall be justified,” is the kind of justice that is called perfect, not in comparison with God but according to the knowledge of God. Job, Zachariah and Elizabeth are called just, according to this latter type of perfection, which can change on occasions into injustice, and not according to the former type, which can never change, of which it is said, “I am God, and I change not.”
JeromeAD 420
Against the Pelagians 1.12
Atticus: From this it is clear that people are called righteous and said to be without fault; but that, if negligence comes over them, they may fall. [It is also clear] that a person always occupies a middle place, so that he may slip from the height of virtue into vice or may rise from vice to virtue. He is never safe but must dread shipwreck even in fair weather. Therefore, a person cannot be without sin. Solomon says, “There is not a righteous person on earth that does good and sins not.” Likewise in the book of Kings [2 Chronicles]: “There is no one that sins not.” So, also, the blessed David says, “Who can understand his errors? Cleanse me from hidden faults, and keep back your servant from presumptuous sins.” And again, “Enter not into judgment with your servant, for in your sight shall no one living be justified.” Holy Scripture is full of passages to the same effect.
Augustine of HippoAD 430
Exposition on Psalm 143
"And enter not into judgment with Your servant" [Psalm 143:2]. Who are willing to enter into judgment with Him, save they who, "being ignorant of the righteousness of God, go about to establish their own?" "Wherefore have we fasted, and You have not seen; wherefore have we afflicted our souls, and You take no knowledge?" [Isaiah 58:3] As though they would say, "We have done what You have commanded, why do You not render to us what You have promised?" God answers you: I will give to you to receive what I have promised: I have given you that you should do that whereby you may receive. Finally, to such proud ones the Prophet speaks; "Wherefore will you plead with Me? You have all transgressed against Me, says the Lord." [Jeremiah 2:29] Why will you enter into judgment with Me, and recount your own righteousnesses?..."For before You every one living shall not be justified." "Every one living;" living, that is, here, living in the flesh, living in expectation of death; born a man; deriving his life of man; sprung from Adam, a living Adam; every one thus living may perhaps be justified before himself, but not before You. How before himself? By pleasing himself, displeasing You. Enter not then into judgment with me, O Lord my God. How straight soever I seem to myself, You bring forth a standard from Your store-house, Thou fittest me to it, and I am found crooked. Well is it said, "with Your servant." It is unworthy of You to enter into judgment with Your servant, or even with Your friend. [Matthew 5:40] ...What of the Apostles themselves?...That ye may perceive it at once, they learned to pray what we pray: to them was given the pattern of prayer by the heavenly Counsellor. "After this manner," says He, "pray ye." [Matthew 6:9] And having set down certain things first, He laid down this too to be said by the leaders of the sheep, the chief members of the Shepherd and Gatherer of the one flock; even they learned to say, "Forgive us our debts." [Matthew 6:12] They said not, "Thanks be to You, who hast forgiven us our debts, as we too forgive our debtors," but, "Forgive, as we forgive." But surely the faithful prayed then, surely the Apostles prayed then, for this Lord's Prayer was given rather to the faithful. If those debts only were meant which are forgiven by Baptism, it would befit catechumens rather to say, "Forgive us our debts." Let the Apostles then say, yea let them say, "Forgive us our debts." And when it is said to them, "Wherefore say ye this? What are your debts?" let them answer, "for in Your sight every one living shall not be justified."
Augustine of HippoAD 430
ON NATURE AND GRACE 60:70
Whether in this world there has ever been or could be anyone living so just a life as to be entirely without sin can be a subject of some discussion among true and pious Christians. Nevertheless, if anyone doubts that such a person surely can exist after this life, he lacks good sense. But, for my part, I do not wish to argue the point even as it concerns this life. For although it appears to me that one cannot understand otherwise the passage of Scripture that reads, “In your sight no one living shall be justified,” and other similar passages, still I would that it were possible to show either that such testimonies could be understood more favorably or that a complete and perfect justice, to which it would be impossible to add anything, had in the past been realized in someone while he lived in this body, is presently being realized and will be realized in the future. But even so, there are far more who, while not doubting it is necessary for them up to the last day of their life to say, “Forgive us our debts, as we also forgive our debtors,” still confess that in Christ and his promises they have a true, certain and firm hope. At all events, there is no other way than the helping grace of the Savior, Christ crucified, and the gift of his Spirit, by which any persons, whoever they be, can arrive at absolute perfection or by which anyone can attain the slightest progress to true and holy justice—whoever denies this, I question whether he can be counted in the number of true Christians of any sort.
Augustine of HippoAD 430
LETTER 167:15
And now, to summarize briefly and comprehensively the idea I have of the virtue that belongs to right living: that virtue is charity by means of which we love what we should love. This is greater in some, less in others, lacking in still others; its fullest measure, beyond which there is no increase, is found in no one as long as he lives the life of a human being. As long as it is subject to increase, the defect by which it is less than it ought to be is accounted as vice; by reason of this vice “there is no just person on earth who will do good and sin not”; because of this vice, “no one living shall be justified in the sight of God”; because of this vice, “If we say that we have no sin, we deceive ourselves and the truth is not in us"; because of it, also, however much progress we have made, we still have to say, “Forgive us our debts,” even though in baptism all our words, deeds, thoughts have been forgiven. Therefore, he who sees rightly sees where and when and whence that perfection is to be hoped for, to which no addition is possible. But, if there were no commandments, there would certainly be no norm by which a person might look into himself and see what he should avoid, what he should strive after, what he should rejoice in, what he should pray for. Commandments, then, are highly useful, if only because free will is thereby given the opportunity of doing greater honor to the grace of God.
Augustine of HippoAD 430
Confessions 9.13
And so, my glory and my life, God of my heart, I will lay aside for a while all the good deeds that my mother did. For them I thank you, but now I pray to you for her sins. Hear me through your Son, who hung on the cross and now “sits at your right hand and pleads for us,” for he is the true medicine of our wounds. I know that my mother always acted with mercy and that she forgave others with all her heart when they trespassed against her. Forgive her too, O Lord, if ever she trespassed against you in all the long years of her life after baptism. Forgive her, I beseech you; “do not call her to account.” “Let your mercy give your judgment an honorable welcome,” for your words are true and you have promised mercy to the merciful. If they are merciful, it is by your gift; and “you will show pity on those whom you pity; you will show mercy where you are merciful.”
John CassianAD 435
CONFERENCE 9:29
In another way tears flow, proceeding without any consciousness of deadly sin, yet still from the fear of hell and an awareness of that terrible judgment. With such terror, the prophet was struck and prayed to God, saying: “Do not enter into judgment with your servant, for in your sight shall no one living be justified.”
Fulgentius of RuspeAD 533
LETTER TO MONIMUS 1:25.1-2
But if someone asks why God predicted all the things predestined and still did not promise all the predestined things, we answer that it cannot be called a promise unless when it is predicted that something is going to be done, what is done can be of use to the one to whom it is promised. What is promised is always something of a gift but not always something of a judgment, since the gift of what is promised always brings happiness while the severity of a judgment sometimes saddens.As the prophet, fearing something of this sort, pours out his prayer to God: “Do not enter into judgment with your servant, for no one living is righteous before you.” For he knew that all would have to be restrained by the equal chain of punishment unless God, in those whom he willed, made mercy surpass judgment. Justification and glorification that do not exist in a human being from a human being, but from God, have been both predicted and promised because they were to be of great benefit to the saints.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 143:2 presents a profound and humble plea from the psalmist, likely King David, to God, acknowledging humanity's inherent inability to stand righteous before divine scrutiny through personal merit. This verse articulates the universal theological truth that no living individual can achieve a state of justification in God's perfectly holy sight by their own works or inherent goodness, thereby implicitly appealing to God's boundless mercy rather than His strict justice. It serves as a foundational declaration of human sinfulness and the absolute standard of divine holiness, setting the stage for a deeper understanding of God's redemptive provision.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 143:2 employs several potent literary devices to convey its profound theological message. Apostrophe is prominently evident in the direct, personal address to God, "enter not into judgment with thy servant," which immediately establishes an intimate, urgent, and deeply humble tone, reflecting the psalmist's personal relationship with the divine. The phrase "no man living" functions as a powerful Universal Statement, serving to emphasize the absolute and inescapable truth that all humanity, without exception, falls short of God's perfect standard. This universal declaration also subtly serves as a form of Understatement regarding the psalmist's own condition, implying that if no one can be justified by their own merit, then certainly he, a mere servant, cannot hope to be. The entire verse is framed within a compelling Legal Metaphor, portraying God as the ultimate divine Judge and humanity as defendants in a cosmic courtroom, where the inevitable outcome of an independent and impartial legal review would be universal condemnation due to inherent sinfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 143:2 stands as a foundational text for understanding the biblical doctrine of justification and the pervasive nature of human sin. It articulates the universal human predicament: our inherent inability to attain righteousness by our own efforts, merits, or adherence to the Law, due to the pervasive nature of sin and God's absolute, unblemished holiness. This profound Old Testament declaration remarkably anticipates and lays the groundwork for New Testament theology, particularly the Pauline epistles, which extensively expound on the necessity of a righteousness that is provided by God, rather than earned by man. The psalmist's desperate plea for mercy, rather than strict judgment, powerfully foreshadows the redemptive solution found exclusively in Jesus Christ, where God's perfect justice is fully satisfied, and His boundless mercy is graciously extended to all who believe.
REFLECTION AND APPLICATION
David's raw honesty and profound humility in Psalms 143:2 offer a timeless and deeply humbling truth for all believers: our standing before God is never, and can never be, based on our own perceived goodness, our achievements, our moral efforts, or our diligent adherence to religious duties. This verse unequivocally shatters any illusion of self-righteousness, compelling us to recognize our utter and complete dependence on God's unmerited grace. For those who believe, it underscores the profound and indispensable significance of Christ's atoning work, for it is solely through His perfect life, His sacrificial death on the cross, and His victorious resurrection that we can be declared righteous and acquitted in God's holy sight. This understanding should cultivate within us a deep and abiding humility, an overwhelming gratitude for God's boundless mercy, and a constant, unwavering reliance on Christ alone for our salvation and our daily walk. It liberates us from the crushing burden of perpetually trying to earn God's favor or approval and empowers us to live in the secure embrace of His unmerited love, motivating us to pursue holiness not out of a burdensome obligation, but out of a heartfelt, overflowing love for the One who graciously justified us.
Questions for Reflection
FAQ
What does "enter not into judgment with thy servant" mean?
Answer: This phrase is a deeply earnest and humble plea to God, asking Him not to deal with the psalmist according to strict, deserved justice or to bring him into a meticulous legal reckoning. It powerfully implies that if God were to meticulously examine the psalmist's life and deeds against His perfect, unblemished standards, the psalmist would certainly be found guilty and condemned. It is, therefore, an appeal for God's mercy and compassion, rather than a claim of personal innocence or righteousness.
Is this verse saying that no one can ever be righteous in God's eyes?
Answer: The verse states that "no man living shall be justified" in God's sight by their own efforts, merits, or inherent goodness. It highlights the universal human condition of sinfulness and the absolute impossibility of achieving a righteous standing before a holy God through personal performance or perfect adherence to the Law. It does not negate the possibility of being declared righteous by God through His gracious provision, which the New Testament reveals is accomplished solely through faith in Jesus Christ, as clearly articulated in Romans 3:28.
CHRIST-CENTERED FULFILLMENT
Psalms 143:2 finds its ultimate, glorious, and complete fulfillment in the person and work of Jesus Christ. The psalmist's desperate cry, acknowledging that "no man living shall be justified" by their own merit or works, perfectly sets the stage for the New Testament revelation of God's divine and perfect solution to humanity's universal sin problem. Because no human being, from Adam onward, could ever meet God's perfectly righteous standard, God, in His infinite love and wisdom, sent His own Son, Jesus. Jesus lived a perfectly righteous, sinless life, fulfilling every single requirement of the Law to its fullest extent (Matthew 5:17). Christ then offered Himself as the spotless, unblemished Lamb of God, taking upon Himself the very judgment and condemnation that humanity deserved for its sins (2 Corinthians 5:21; Isaiah 53:5-6). Through His substitutionary atonement on the cross, Jesus became our righteousness, enabling God to graciously declare believing sinners "justified" – not based on their own flawed works, but solely on their faith in Christ's finished, perfect work (Romans 3:24-26). Thus, the very "judgment" David feared is absorbed and satisfied by Christ's sacrifice, and the "justification" impossible for any living man to achieve becomes a gracious, unmerited gift freely offered to all who believe in the One who died for their sins and rose again for their justification (Romans 5:1).