Psalms 15
The
psalm purports, in the title, to be “A Psalm of David.” It is not known on what
occasion it was written. It has been supposed by some that it was composed on
the occasion when the ark was carried up from the house of Obed-edom (2Sa_6:12),
but there is nothing in the psalm itself which should lead us to refer it to
that occasion, or to any other special occasion. It seems rather - like Psa_1 -
to be adapted to all times and all places. It contains a general illustration
of the nature of true religion, and there has been no state of things in the
world in which such a psalm might not be appropriately composed; there is none
in which it may not be appropriately read and pondered.
This
psalm, reminiscent of Ps. 1, focuses on the requirements for approaching God’s
presence at the sanctuary. It is similar to Ps. 24:3–6. The two passages have been called “entrance liturgies,” since
they answer the question, “Who can enter the holy place of God?”
This
psalm refers to a single subject, but that the most important which can come
before the human mind. It is the question. Who is truly religious? who will
enter heaven? who will be saved? The psalm contains a statement of what real
religion is; one of the most explicit and formal of the statements which in the
Old Testament on that subject. The form in which the matter is presented is
that of a question in the first verse, and of the answer to that question in
the other verses of the psalm.
I.
The question. Psa_15:1. The question is, who shall be permitted to reside with
God in his tabernacle? who shall be entitled to the privilege of dwelling on
his holy hill (that is, Zion, regarded as the dwelling-place of God, and the
emblem of heaven)? In other words, who has such a character as to be entitled
to hope for the favor and friendship of God?
II.
The answer, Psa_15:2-5. The answer embraces the following particulars:
(1)
The man who is upright, just, honest, truthful, Psa_15:2.
(2)
The man who treats his neighbor properly; who does not slander or reproach him;
who does not readily listen to calumnious reports in regard to him, Psa_15:3.
(3)
The man who regards the righteous and the wicked as they should be regarded;
who looks with proper disapprobation on all who are “vile” in their character,
and with true respect on all who fear the Lord, Psa_15:4.
(4)
The man who is faithful to an engagement, though it proves to be against his
own interest, Psa_15:4.
(5)
The man who does not take advantage of the necessities of others, who does not
put out his money “to usury,” and who, if a magistrate, does not take a bribe
to induce him to condemn the innocent, Psa_15:5.
Psa 15:1 A Psalm of David. LORD, who shall abide in
thy tabernacle? who shall dwell in thy holy hill?
Tabernacle - tent. Before
the temple was built, the symbol of God’s dwelling with His people was a tent.
holy hill - Mount Zion,
where the temple was located.
Who shall dwell
in thy holy hill? - Zion, regarded as the dwelling-place of God, and the type
of heaven - the eternal abode of the Most High. The question is equivalent to
asking, who is qualified to dwell with God? Who has a title to his favor? Who
is truly pious? By us the same question would be put in another form, though
implying the same thing: Who is qualified to become a member of the church; Who
has evidence of true conversion and real piety? Who is he who is prepared for
heaven?
Lord, who shall
abide in thy tabernacle - This question is put by the psalmist in a view of the sad
corruption and degeneracy of mankind such as described in the preceding psalm,
which renders the sons of men unfit for the presence of God, and communion with
him; and it is put to the Lord himself, the founder of Zion, who has set his
King over this holy hill of his; who has enacted laws for the good of it, and
brings his people thither, making them meet for it, and so is most proper to
give the qualifications of such as are admitted here;
Dwelling on the
holy hill -
Our abode in the mountain of God is expressed in the word “dwelling,” whereby
two things are signified, perpetuity and rest. Perpetuity, for there the
children of God remain not as pilgrims for a time, but as citizens and heirs
forever.
The
ten requirements for entrance are ethical, not formal or liturgical.
He that walketh
uprightly - He walks perfectly. Who sets God before his
eyes, takes his word for the rule of his conduct, considers himself a sojourner
on earth, and is continually walking to the kingdom of God. He acts according
to the perfections of God’s law; he has respect to all its parts, and feels the
weight and importance of all its injunctions.
He that walketh
uprightly -
Hebrew, “walking perfectly;” that is, one who walks or lives “perfectly.” The
word “walk” in the Scriptures is often used to denote the manner of life; life
being represented as a journey. The word here rendered “uprightly,” or, in the
Hebrew, “perfectly,” means that which is complete in all its parts; where no
part is missing or is defective. The Word is not used in the sense in which it
is often employed now, as denoting absolute freedom from sin, but as meaning
that the character was complete in all its parts; or that the person referred
to was upright alike in regard to God and to man.
He that walketh
uprightly - Gen 17:1 And when Abram
was ninety years old and nine, the LORD appeared to Abram, and said unto him, I
am the Almighty God; walk before me, and be thou perfect.
Or
"perfectly"; not so as to be
without sin entirely, but as not to be chargeable with any notorious crime, and
living in it; moreover, perfection and uprightness often signify sincerity, and
the phrase here may design an Israelite indeed, in whom is no guile; whose
faith is unfeigned, whose love is without dissimulation, whose hope is without
hypocrisy, and his whole conduct without fraud and deceit; likewise such an one
may be said to walk uprightly who walks according to the truth of the Gospel,
and by faith on Christ and in Christ, as he has received him; and such an one
is fit to be a member of a Gospel church;
And worketh
righteousness - Does right. That is, he does what is proper to be done in
relation to God and to man. The doctrine is everywhere laid down in the
Scriptures that no man can be a friend of God who does not do habitually what
is right.
1Jn 3:6 Whosoever abideth in him sinneth not: whosoever
sinneth hath not seen him, neither known him.
1Jn 3:7 Little children, let no man deceive you: he that
doeth righteousness is righteous, even as he is righteous.
1Jn 3:8 He that committeth sin is of the devil; for the
devil sinneth from the beginning. For this purpose the Son of God was
manifested, that he might destroy the works of the devil.
1Jn 3:9 Whosoever is born of God doth not commit sin; for
his seed remaineth in him: and he cannot sin, because he is born of God.
1Jn 3:10 In this the children of God are manifest, and the
children of the devil: whosoever doeth not righteousness is not of God, neither
he that loveth not his brother.
And worketh
righteousness - As he is the creature of God, he has duties to perform to
him. He owes God his heart. As a member of civil society, he has various duties
to perform to his fellows.
Deu 6:5 And thou shalt love the LORD thy God with all thine
heart, and with all thy soul, and with all thy might.
Mat 22:37-39 Jesus said unto
him, Thou shalt love the Lord thy God with all thy heart, and with all thy
soul, and with all thy mind. This is the first and great commandment. And the
second is like unto it, Thou shalt love thy neighbour as thyself.
Luk 10:27 And he answering
said, Thou shalt love the Lord thy God with all thy heart, and with all thy
soul, and with all thy strength, and with all thy mind; and thy neighbour as
thyself.
Mar 12:30-31 And thou shalt
love the Lord thy God with all thy heart, and with all thy soul, and with all
thy mind, and with all thy strength: this is the first commandment. And the
second is like, namely this, Thou shalt love thy neighbour as thyself. There is
none other commandment greater than these
And speaketh
the truth in his heart - He uses language that is sincere, and that is in accordance
with his real belief. This is opposed to all mere outward professions, and all
hypocritical pretences. His religion has its seat in the heart, and is not the
religion of forms; his acts are the expressions of upright intentions and
purposes, and are not performed for selfish and hypocritical ends. This is
everywhere the nature of true religion.
and speaketh
the truth in his heart – speaks according to his light in the Scriptures of truth
and speaks truth from his heart to his neighbor, and does not speak with a
double heart, or say one thing with his mouth, and intend another in his heart
or endeavour to deceive persons, and impose a falsehood on them, or tell them
lies.
And speaketh
the truth in his heart - He is a true man; in
him there is no false way. He is no man of pretenses; speaking one thing, and
meaning another. He professes nothing but what he feels and intends; with him
there are no hollow friendships, vain compliments, nor empty professions of
esteem, love, regard, or friendship. His mouth speaks nothing but what his
heart dictates. His heart, his tongue, and his hand, are all in unison.
Hypocrisy, guile, and deceit, have no place in his soul.
Psa 15:3 He that backbiteth not with his tongue, nor
doeth evil to his neighbour, nor taketh up a reproach against his neighbour.
He that
backbiteth not with his tongue - The word “backbite” means to censure;
slander; reproach; speak evil of. The idea is, that it is essential to true
piety that one should “not” be a slanderer, or should “not” circulate evil
reports in regard to others.
Nor doeth evil
to his neighbor – That does his neighbor no harm. This refers to injury in any
way, whether by word or deed. The idea is, that the man who will be admitted to
dwell on the holy hill of Zion, the man who is truly religious, is one who does
no injury to anyone; who always does that which is right to others. The word
“neighbor” usually refers to one who resides near us; and their it denotes all
persons who are near to us in the sense that we have business relations with
them; all persons with whom we have anything to do. It is used in this sense here
as referring to our dealings with other persons.
Nor taketh up a
reproach - The idea is that of “taking up,” or receiving
as true, or readily giving credit to it. He is slow to believe evil of another.
He does not grasp at it greedily as if he had pleasure in it. He does not
himself originate such a reproach, nor does he readily and cheerfully credit it
when it is stated by others. If he is constrained to believe it, it is only
because the evidence becomes so strong that he cannot resist it, and his believing
it is contrary to all the desires of is heart.
nor taketh up,
a reproach against his neighbor - does not raise any scandalous report
on him himself, nor will he bear to hear one from another, much less will he
spread one; nor will he suffer one to lie upon his neighbor, but will do all he
can to vindicate him, and clear his character.
Psa 15:4 In whose eyes a vile person is contemned; but
he honoureth them that fear the LORD. He that sweareth to his own hurt, and
changeth not.
In whose eyes a
vile person is contemned - That is, who does not show respect to a man of base or bad
character on account of his wealth, his position, or his rank in life. He
estimates character as it is in itself, and not as derived from rank,
relationship, or station. While, as stated in the previous verse, he is not
disposed to take up a false or evil report against another, he is at the same
time disposed to do justice to all, and does not honor those who do not deserve
to be honored, or apologize for base conduct because it is committed by one of
exalted station or rank. Loving virtue and piety for their own sake, he hates
all that is opposite.
In whose eves a
vile person is contemned - This man judges of others by their conduct; he tries no
man’s heart. He knows men only by the fruits they bear; and thus he gains
knowledge of the principle from which they proceed.
But he honoreth
them that fear the Lord - No matter in what rank or condition of life they may be
found. Where there is true piety he honors it.
He that
sweareth to his own hurt, and changeth not - Who has made a promise, or
entered into a contract, that is likely to turn out contrary to his
expectations, to his own disadvantage; but who still adheres to his engagement.
Psa 15:5 He that putteth not out his money to usury,
nor taketh reward against the innocent. He that doeth these things shall never
be moved.
Putteth not out
his money to usury - Deu 23:19-20 Thou
shalt not lend upon usury to thy brother; usury of money, usury of victuals,
usury of any thing that is lent upon usury: Unto a stranger thou mayest lend
upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD
thy God may bless thee in all that thou settest thine hand to in the land
whither thou goest to possess it. A foreigner could be charged
interest, but not a fellow Israelite. Loans were intended to relieve extreme
need, and as such, interest was a form of exploitation.
Putteth not out
his money to usury - usury is derived
from a verb meaning “to bite.” All gains made by the wrongful loss of others
are forbidden. As usury signifies unlawful interest, or that which is got by
taking advantage of the necessity of a distressed neighbor, no man that fears
God can be guilty of it. The word neshech, which we translate usury, comes from
nashach, to bite as a serpent; and here must signify that biting or devouring
usury, which ruins the man who has it to pay.
shall never be moved - he shall stand fast for ever. He is an upright,
honest man, and God will ever be his support.
Nor taketh reward against the innocent - Who does not take a bribe; that is, does not accept a
pecuniary consideration, or any other consideration, to induce him to decide a
cause against justice. He is not, in any way, to allow any such considerations
to influence him, or to sway his judgment. The taking of bribes is often
expressly forbidden in the Scriptures.
Nor taketh reward against the innocent - either to swear falsely against him, or to pass a
wrong sentence on him;
