Commentary on Psalms Volume 3 John Calvin
COMMENTARY ON PSALMS - VOLUME 3 he felt was great. His reason for speaking of the justice and faithfulness of God in connection we have shown elsewhere. Under the term justice, or righteousness, we are not to suppose that he speaks of merit, or hire, as some ignorantly imagine, but of that goodness of God which leads him to defend his people. To the same effect does he speak of God's truth or faithfulness; for the best proof he can give of his faithfulness is in not forsaking those whom he has promised to help. In helping his people he shows himself to be a just and true God, both in not frustrating their expectation, and in so far as he shows in this extension of mercy what his nature is, that David very properly encourages himself in prayer by making mention of both.
2. And enter not into judgment, 690 etc. I have hinted already why he proceeds to pray for pardon. When overtaken by adversity, we are ever to conclude that it is a rod of correction sent by God to stir us up to pray. Although he is far from taking pleasure in our trials, it is certain that our sins are the cause of his dealing towards us with this severity. While those to whom David was opposed were wicked men, and he was perfectly conscious of the rectitude of his cause as regarded them, he 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
Walford thinks there is probably here a reference to the great transgression, the consequences of which followed David all his days. "As he would not fail to be reminded of it," says that writer, "by the sorrows which had now come upon him, from Absalom's misconduct, and as his purpose was, notwithstanding, to implore divine support and deliverance, he deprecates God's righteous judgment, since if no man could be just with God, certainly he, who had so greatly transgressed, could have no claim to such a state. The consciousness of his guilt, though he had reason to believe it was forgiven, induced him thus to abase himself before God, when he was about to offer earnest entreaties for deliverance from dangers which threatened his dignity and life; while he still maintained his hope, that God looked upon him as his servant, whom he had pledged himself to protect."