Psalm 143 (142):2Meaning & Commentary from the Church Fathers

‘And Thou shalt not enter into judgement with Thy servant.’ Many have been made aware of their accountability before God. The righteous recognize this truth beforehand; however, the foolish come to understand through the continual warnings of the prophets, ‘The Lord hath judgment with His people, and with Israel He will contend. And again, ‘Hear, ye mountains..., and ye firm foundations of the earth’ (Micah 6:2); ‘Hear, ye heavens, and take heed, ye earth’ (Isaiah 1:2). Through these persistent reminders of divine judgment, those who are callous have been admonished. Some among the Jews questioned, ‘Why do we fast, and Thou seest not?’ (Isa. 58:3); and again, ‘Every one that doeth evil is good in the sight of the Lord, and.... we count the haughty happy’ (Mal. 2:17; Mal.

The Psalm is designated as a lament of David during the time his son sought to harm him. The account found in 2 Samuel 15 highlights these events. However, we must also recognize another David, one who is truly mighty, which signifies David as a type of our Lord Jesus Christ. All of these historical occurrences serve as foreshadows of future realities. Thus, let us seek our Lord and Savior Jesus Christ within this psalm, who makes His presence known through prophecy, presaging what is occurring in the present, in light of past happenings. He Himself is foretold through the prophets, for He embodies the Word of God. The prophets could proclaim nothing unless they were inspired by the Word of God. They declared Christ, filled with His essence, paving the way for the One who was to come; and He did not abandon those who went before Him.

Let us allow our Lord to speak; let Christ, the fullness of Christ, communicate. "Lord, hear my supplication; in Your faithfulness grant me an audience," (Psalm 142:1). To hear and accept is to reaffirm the request. "Hear me in Your truth; in Your righteousness." Let not Your reception of my plea lack careful consideration, as it relates to Your righteousness. We must acknowledge that none of us can rightfully claim righteousness as our own. Here lies the righteousness that God has granted us. The apostle remarks about those who take pride in their own righteousness: although they possess zeal for God, it lacks understanding (Romans 10:2). You show corruption for you misattribute your sins to God while claiming goodness for yourselves: only when you assign evil to yourself and goodness to God will you be justified. "Behold, in Your righteousness, hear me," for my introspection reveals nothing but sin.

"Do not enter into judgment with Your servant" (Psalm 142:2). Who would dare enter into judgment with Him except those unacquainted with God’s righteousness and attempting to establish their own? “Why have we fasted, and You did not see? Why did we humble ourselves, and You took no notice?” (Isaiah 58:3). As if to say, “We have obeyed your commands; why do You not reward us?” God, however, responds: “I have bestowed upon you that you may fulfill the means to receive My promises.” It is to the proud that the Prophet speaks: "Why do you contend with Me? All of you have transgressed against Me," (Jeremiah 2:29). Why will you argue with Me and enumerate your righteousness? "For in Your sight, no living person shall be justified." Each person alive—those dwelling in the flesh, expecting death—derived from Adam the living one, may claim righteousness personally but not before You. Personal justification arises from self-satisfaction rather than pleasing You. "Do not enter into judgment with me, O Lord my God." However upright I may perceive myself, Your standard reveals my flaws. It is beneath Your dignity to bring Your servant, or even a friend, into court (Matthew 5:40). What about the Apostles? They, too, learned the prayers that we recite: a divine pattern was provided by the heavenly Counselor. "Pray like this," (Matthew 6:9), He instructed. Having conveyed certain truths, He directed them to say to the leaders of the flock, the chief among the Shepherd: they learned to say, "Forgive us our debts," (Matthew 6:12). They did not petition, "Thanks be to You who have absolved us," but rather, "Forgive us, as we forgive others." The faithful—both then and now—prayed sincerely. This Lord's Prayer was intended for the faithful. Had it been limited solely to those debts cleared by Baptism, it would have been better stated: "Forgive us our debts." Yet the Apostles declare, "Forgive us our debts." When they are asked, "Why do you say that? What debts do you have?" they can respond because, "Not every living being before You shall be justified."

"For the enemy has persecuted my soul; he has humbled my life to the ground" (Psalm 142:3). Here, our Head speaks on our behalf. The adversary afflicted the soul of Christ, and Judas betrayed his Master, while even now the same adversary continues to pursue the Body of Christ, with one Judas following another. Therefore, many find themselves in a position to say, "For the enemy persecutes my soul." What does each persecutor desire but to lead us away from our heavenly hope and towards earthly desires, prompting us to acquiesce to their demands? "They have thrust me into darkness, like those who are dead in the world." Such words are more readily understood when attributed to the Head. He indeed died for us, yet He was not among those condemned in the world. Who are the dead of this world? Those who died without the Word, bearing the penalty for their sins as is written, "For I was brought forth in iniquity..." In dying, He asserts, "I fulfill the will of My Father, although I am undeserving of death. My death serves to liberate those deserving of death due to sin." Place me in shadowed depths, akin to Hades, akin to the tomb, reflecting His Passion itself, as a dead man of this world.

"And My spirit within Me is overwhelmed" (Psalm 142:4). "My soul is troubled even unto death," (Matthew 26:38). Here we witness a singular voice. Can we not recognize the shift from Head to members and from members back to the Head?

We have been there as well; it speaks to the members, "I remembered the days of old" (Psalm 142:5). Did He remind us of the ancient times that resulted in the formation of each day? No, but the body acknowledges, "Anyone justified by His grace, who abides in Him with love and humility, contemplates all Your works, acknowledging that all things were made well, and nothing exists apart from Your establishment." "Your creation has become a wonder to me; I seek the Creator reflected in the divine craftsmanship of all". For what is the purpose of creation if it does not lead one to recognize that all good within oneself was formed by Him... Seek then the Creator of your life, the Author of your essence, your righteousness, and your salvation; contemplate the works of His hands, for you shall find that even your righteousness originates from His hand. The apostle instructs us, "Not by works, lest any man should boast.” Do we lack good works? Of course not; however, let us examine the truth: "For we are His workmanship," (Ephesians 2:9-10). We are His workmanship; perhaps he mentioned creation, referring to our human nature? Clearly not: his focus was on our deeds. However, let us not distract ourselves; proceed with the text: "For we are His workmanship, created in Christ Jesus for good works." Do not assume that you accomplish anything except through your inherent evil... "Work out your salvation with fear and trembling," says the apostle (Philippians 2:12-13). If we are to work out our salvation, why must we do so with trepidation, when all lies within our grasp? Listen, for it is God who works in you both to will and to act according to His good pleasure. Hence, do so with fear and trembling that it may please our Creator to work in this humble expanse.

"I have stretched out my hands to You; my soul is as parched land before You" (Psalm 142:6). "Rain upon me,” he beseeches, “to yield forth good fruit." For the Lord will bring sweetness so that our land may produce its harvest. "I have extended my hands to You; my soul thirsts for You, not for myself, but for You. I can yearn for You, yet I cannot satisfy my thirst on my own."

"Answer me promptly, O Lord" (Psalm 142:7). Why delay quenching my thirst when I am sorely in need? You have withheld the rain to lead me to accept and absorb rather than reject Your pouring forth. If this delay is for a purpose, now grant me grace, for my spirit has faltered. May Your Spirit fill me. This is the reason why You should more readily respond; I find myself impoverished in spirit—make me fruitful in the kingdom of heaven (Matthew 5:3). One in whom Your Spirit dwells finds pride, having turned their spirit against You.

"Do not hide Your face from me." You concealed Your face from me when I was puffed up with pride. In my fullness, I became complacent and said: "I shall not be shaken." This came in my arrogance as I claimed my own merits instead of acknowledging Your righteousness. You, O Lord, bestowed strength upon my beauty. In my pride, I declared I would not be moved, yet all fullness comes from You. To demonstrate this, You turned Your face away, causing me to be troubled. Following the afflictions I endured while You turned Your face from me, as my spirit became wearied, as my heart faced turmoil from Your withdrawal, I was reduced to a parched land before You: do not turn away again. You withdrew Your face when I was boastful; restore it to me now that I am humbled. If You continue to hide from me, I will be cast down into despair. What does it signify to descend into the abyss? It refers to those who have immersed themselves in sin and show disdain for the truth. Into the pit enter those who have forfeited even their right to confess; hence it is written, "Let not the pit shut its mouth against me." This depth of despair Scripture frequently refers to as the pit, into which the sinner willingly descends, oblivious to the harm they have caused. What does this disdain imply? They no longer trust in Providence; and if they do, they presume themselves exempt from accountability.

“Let me hear of Your kindness in the morning, for I have placed my trust in You” (Psalm 142:8). Lo, I find myself in the dark, yet I trust in You until the iniquity of the night dissipates. As Peter noted, we possess a more certain prophetic word, to which you do well to pay close attention, as a light shining in a dark place until the day unfolds and the morning star rises in your hearts. In this context of 'morning' we consider the time following the end of this age when we shall behold the fulfillment of our faith in this life. But what of our present state before the morning breaks? It is insufficient merely to await dawn; we must act. Why, you ask, must we act? For it is through diligent seeking of God with our hands in the darkness. What is signified by "hands"? Through good works. Therefore, as we long for the morning and endure this interminable night, let us continue unwavering in patience until the break of day: this requires action! One must not confuse doing it all on their own without being earnestly brought to the light. "Show me, O Lord, the path I should take." Thus, He lit the lamp of prophecy; thus, He sent forth the Lord in a form of flesh who would testify, "My strength is dried up like a shard." Walk according to prophetic utterance, walk according to the illumination of the foretold event, walk according to the Word of God.

"Deliver me from my enemies, O Lord, for I have taken refuge in You" (Psalm 142:9). I, who once fled from You, am now running to You. Adam fled from the visage of God, hiding amidst the trees of Paradise, as recounted in Job, "Like a servant who escapes from his master to find a shadow." Adam concealed from his Master and sought out shelter in shadows. Woe to him if he remains ensconced in shadow, for as time passes, "all is ephemeral, like a shadow" (Wisdom 5:9). Against the rulers of this world, the authorities of darkness, the malevolent powers, we grapple. The struggle is profound, that you may remain imperceptive of your enemies yet attain victory. Engaged in combat against the spiritual rulers, that is to say, the devil and his minions—not the earthly rulers of whom it is said, "The world was made through Him," but rather those who did not recognize Him (John 1:10). "To You I have fled."

In this passage, the psalmist articulates a profound expectation of Christ's compassion, stating, “And Thou shalt not enter into court with Thy servant.” This implies a scenario where the dispute between God and the prophet is under consideration, reminiscent of the declaration in the fifty-first psalm: “For Thou shalt be righteous in Thy words, and shalt prevail when Thou judgest” (Psalm 50:6). God engages in judgment to exact rightful punishment. A historical parallel can be drawn with Cyrus, the king of the Persians and Medes, who held a tribunal over the king of Armenia for betrayal of trust. He called upon his advisors, wife, and sons to deliberate on whether to extend mercy or to carry out a death sentence.

In sincerity and justice, I implored You, the Prophet declares, to pay attention to my pleas, not depending on my own righteousness, but aware of the wickedness of my foes. For I understand that no one can emerge from Your judgment blameless. Should Your ordained commandments be applied to humanity, no one would be found living in accordance with them. And if Your blessings, all the good You have graciously given to mankind, were presented once more on Wednesday, what human virtue could possibly rival Your gifts? The Prophet affirms again that in sincerity and justice, he asked You to listen to him, not relying on his own truth but recognizing the wrongdoing of his adversaries. For I realize that no one can stand innocent before Your judgment.

And you shall not bring your servant to trial. You will not judge, says He, nor contend with your servant, O Lord; for if you were to judge me, you would undoubtedly be righteous, and I would be found guilty and a sinner; in this judgment, you would certainly prevail, and I would be defeated. This illustrates the rationale behind God's judgment of humanity. Many foolishly attribute their sins to God, influenced by the devil’s inclinations.

Mourn for those who are summoned and led to judgment, fearing the possibility of humiliation, condemnation, or punishment. Christians, shed tears for yourselves as well, for you too will face the judgment, not of humanity, but of God, who requires no testimony, for He is aware of all our actions, words, and thoughts. Weep now in anticipation of that day. Let your tears serve to placate the Judge. Weep, so that you may avoid condemnation and the bleakness that lies ahead. ‘There shall be weeping and gnashing of teeth’ (Matthew 25:30). ‘Enter not, O Lord, into judgment with thy servant, lest every living person be justified before thee.’

David, when facing persecution from his adversaries, recognized such affliction as a consequence of his own transgressions. Thus, he weeps over his faults and implores God's compassion. Although he encountered wrongdoing from the wicked, against whom he had committed no sin, and his conscience affirmed his innocence, he nonetheless admits his guilt before God with genuine contrition in regard to other iniquities. He pleads, "Enter not into judgment with Thy servant," indicating that he cannot withstand divine judgment, nor does he claim righteousness; rather, he openly acknowledges his sins. Not only he, but also every individual will falter before You on the day of judgment, for no one lives without sin.

The understanding of the psalm's words can be seen in three ways. First: Before God, a person cannot claim righteousness based on their own merit, as they possess no righteousness of their own. Any truth they have is a gift from God. When David declares, “And thou shalt not enter into litigation with thy servant,” it can be interpreted as an appeal, saying, “Do not judge me, Lord, based on what I possess of myself, for no one alive can justify themselves before You.” Hence, he also proclaims earlier, “In Thy truth, hear me in Thy righteousness” (Psalms 142:1), referring to the righteousness that I have received from You. Second: The psalm speaks to the sinful acts that can be forgiven, which are inevitable in this earthly existence.

In the title, it is noted that David composed this psalm amid the trials he faced due to Absalom's rebellion. The beleaguered psalmist appeals for divine assistance, underscoring the reliability of God’s promises and His truth (v.1). Naturally, if God were to respond according to absolute justice, He would withhold aid, as all humanity is sinful and deserving of retribution. Thus, the psalmist entreats that God refrains from meting out punishment based on strict justice or bringing him into scrutiny. The supplicant finds himself in grave peril, causing him deep sorrow (vv.2-4). To be brought low—this reflects humiliation, being crushed into the dust, and nearing death’s brink.