Exegetical and Hermeneutical Commentary of Psalms 15:2
He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
2. The conditions of access stated positively. The man must be ‘integer vitae scelerisque purus.’
He that walketh uprightly ] Or, perfectly. Integrity is the rule of his life in relation to God as well as man. The word tmm means (1) complete, (2) without blemish, of sacrificial victims, (3) in a moral sense, perfect, sincere, blameless. It includes whole-hearted devotion to God, and complete integrity in dealing with men. Cp. Gen 17:1; Deu 18:13; Psa 18:23; Psa 101:2; Psa 101:6; Psa 119:1; Psa 7:8; Psa 26:1; Psa 26:11; Mat 5:48. The Sept rendering is , for which comp. Eph 1:4; Col 1:22, &c.
and worketh righteousness ] Cp. Act 10:35; 1Jn 3:7.
and speaketh the truth in his heart ] Truth is the substance of his thoughts. But it is preferable to render speaketh truth with his heart. He speaks truth, and his whole heart goes along with it, unlike the double-hearted flatterers of Psa 12:2.
Fuente: The Cambridge Bible for Schools and Colleges
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. See the note at Psa 1:1. 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. See the word explained in the notes at Job 1:1. 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. See the sentiment here expressed explained in the notes at Isa 33:15.
And worketh righteousness – Does right. That is, he does what is proper to be done in relation to God and to man. Compare Mic 6:8. 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. See 1Jo 3:6-10.
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.
Fuente: Albert Barnes’ Notes on the Bible
Psa 15:2
He that walketh uprightly.
The model church member
The visible Zion was typical of the Invisible Church. In the holy hill God dwelt in symbol, in the Universal Church He dwells in viewless spiritual realness. Spiritual citizenship is the common privilege and honour of all who in moral character are abreast of the standard fixed in this Psalm. Who is a Christian, or a worthy member of Christs Church, is here perfectly outlined by the infallible pert of inspiration.
I. What he is, in word, deed, life. He only abides in Gods tabernacle who abides in God, and God in him.
1. His walk is in uprightness. This implies spiritual life, exercise, health, progress.
2. His work is in righteousness. This implies activity, beneficent activity, the holiest activity; righteous in its motive, method, and results.
3. His words in truth and love: this implies conversation and testimony. Invisible truth shrines itself in holy words, holy works, a holy walk. Being upright, the Christian cannot be crooked; being righteous, he cannot be a hypocrite; being truthful in his heart, he cannot be false in his conversation and deportment.
II. What he is not (verses 8, 5).
1. No backbiter.
2. No evildoer.
3. No receiver of slander. Were there no ears to receive scandal there would soon be no tongues to speak it. The receiver of such pernicious goods is as vile as the trader in them.
4. No usurer.
5. No patron of bribery. He daily endeavours to maintain a pure hand, a pure purse, a pure ear, a pure heart, and a pure tongue. He will contemn evil wherever found; honour holiness however manifest; swerve not from his word when given, though to personal injury, and be permanently steadfast in his work of faith and life of love. (J. O. Keen, D. D.)
Life a walk
Now, if we be travellers or wayfaring men we are to be careful of three things.
1. That we go in the right way; for if we go out of our way, the farther we go the farther we shall be from our journeys end. This way is the true religion of Christ, which in the Scriptures is called the way, the way of life, the way of peace.
2. The next thing whereof we must be careful is, that being set in the right way we go forward therein, proceeding from faith to faith, and from a less measure of grace unto a greater. For neither must we stand still ill this way, neither must we go back; for if we do so, how shall we come to our journeys end? We must take heed therefore lest we be non-proficients, and let us fear lest when we cease to be better we begin to be worse.
3. The third thing is, that we be upright in the way, neither treading awry by secret dissembling, nor halting downright betwixt God and Mammon. (G. Downame.)
The God-approved man
The man with whom God will hold communion is described.
I. As to what he is.
1. He is a man of whole heart and life; who does the will of God, and speaks the truth because he loves it: it dwells in his heart, and he speaks it there first, before he speaks it with his tongue. Luther says, It is a beautiful order. First, the person must be acceptable by cleanness (alluding to the Vulgate translation,–qui ingreditur sine macula), then the work by righteousness; then the word by truth. So God has regard to Abel (himself) first, and then to his gifts.
2. He is not one who injures others, either by word or by dead or by listening and propagating slander. This is the meaning of the last clause. It may be rendered either: hath not received (i.e. from others)
a reproach, etc., or, hath not taken up, i.e. has not stooped so as to pick up dirt out of the dunghill, that he may cast it at his neighbour; or, hath not lifted up, i.e. so as to place it like a burden upon his neighbour.
II. As to what he is not.
1. He is one who turns away from the evil and honours the good, who regards as inviolable the sanctity of an oath (not a casuist who sets himself a pretext for breaking his word when it is inconvenient to keep it).
2. He is not one who loves usury or takes bribes. The taking of usury is strictly forbidden in the law, and denounced by the prophets. Kimchis casuistic distinction, that it is lawful for the Jew to take usury of strangers, but not of his own people, is very significant; and, like too many Christian as well as Jewish interpretations of Scripture, framed to support a convenient and profitable practice. Thus in heart, in tongue, in actions, in conduct, as a member of society, he is alike free from reproach. Such is the figure of stainless honour drawn by the pen of a Jewish poet. Christian chivalry has not dreamed of a brighter. We have need often and seriously to ponder it. For it shows us that faith in God, and spotless integrity, may not be sundered; that religion does not veil or excuse petty dishonesties; that love to God is only then worthy the name when it is the life and bond of every social virtue. Each line is, as it were, a touchstone to which we should bring ourselves. To speak truth in the heart–to take up no reproach against a neighbour–would not the Christian man be perfect (teleios) of whom this could be said? And that other trait in this Divine character, who honoureth them that fear the Lord,–is there a surer test of our spiritual condition than this, that we love and honour men because they love Christ? (J. J. Stewart Perowne, B. D.)
Uprightness of character
He that walketh uprightly. Let us mark the strong, masculine beginning of this description of the man who is privileged to be familiar with the Lord. He is upright! He is characterised by backbone. There is nothing crooked, wriggling, or soft about his temperament. There is a certain straightness and rigidity which, in all his relationships, is never absent. And mark where this fine masculinity begins. He walketh uprightly! The word is descriptive of the movements or motions of life. Now our motions are determined by our motives. Our motives are our motors. To understand, therefore, the inner content of the Psalmists words, we must get away into the inward parts, into the secret places of the life. Our motives must be strong and upright. There must be nothing limp and compromising about them. Strength and beauty must be in our sanctuary. (J. H. Jowett, M. A.)
The citizen of Zion an upright walker
I. Unfold this character of walking uprightly.
1. It is union in the frame and disposition of his heart (Psa 125:4). There cannot be uprightness of life without uprightness of heart. If the cripple is made to go straight his legs must have a new set (Psa 78:37).
2. He walks entirely in the interests of religion (Gen 17:1).
3. He walks uniformly, his religion is of a piece (Col 4:12). As John the Baptist (Luk 7:24).
4. He walks in the way of all known duty, as thus told in Luk 1:6. And as David (Act 13:22). Hence he will be free from gross pollution of the outward man (Psa 119:1). The upright want not their spots, sins of daily infirmity,–but they will not wallow in the mire, Nor will he allow himself in any known sin, seen or unseen of man,
5. He walks as under the eye of God (Psa 16:8).
6. And singly (2Co 1:12). As opposed to the double-minded man. And to the deceitful (Col 3:22). And the selfish (Eph 6:5).
7. And he walks constantly in uprightness (Joh 8:31). He perseveres in the Lords ways.
II. Those who so walk shall dwell in heaven. For–
1. Heaven is the land of uprightness (Psa 143:10; Psa 140:1-13., ult.).
2. The new birth which is from heaven makes them meet for heaven.
3. An upright walk is the saints walk, in which they make forward to the kingdom (1Ki 3:6). The contrary way is the way of the wicked (Pro 2:15).
4. The Lord hath in His Word determined this (Pro 28:18).
III. Application. This truth shows that there are few of this generation that will dwell in heaven if they turn not over a new leaf. For men do cling to some beloved lust or other, so that neither the word, nor conscience, nor providence can make them part with it. And they care far more for the eye of man than for the eye of God; and are impatient of reproof: Contrary to Psa 141:5. And they labour not to approve themselves to God in their dealings; but are altogether selfish, considering nothing but their own profit. (T. Boston, D. D.)
The marks of the saints
Thamim therefore we may rightly interpret upright, that is, void of dissimulation; and it may be two ways considered:
(1) as referred to God, and so it signifieth sincere, or void of hypocrisy;
(2) as referred towards men, and so it signifieth simple or void of guile. So that he in this place is said to be upright who is void of hypocrisy towards God, and free from guile towards men. And first we are to speak of uprightness in respect of God, in handling whereof I purpose to observe this order. First, to show what it is. Secondly, that it is, as here it is made, a note proper to the children of God. And thirdly, because we are not to be idle hearers of this discourse, we are to try and examine ourselves whether this note agreeth unto us or not. And fourthly, if we do find our defectiveness therein, either in whole or in part, we are by certain forcible arguments to be stirred up to embrace it. And lastly, we are to show the means whereby to obtain it. (G. Downame.)
What uprightness is
I. Towards God.
1. For first, to be upright, it is to walk with God, or before God (as the Lord saith to Abraham, walk before Me and be upright, Gen 17:1), that is, so to lead our lives as in the sight and presence of God, who seeth the hearts and searcheth the reins of men.
2. Again, to be upright is to walk with a right foot, neither covertly treading awry with Peter (Gal 2:1-21), nor openly halting with the Israelites (1Ki 18:21).
3. It is also to be void of hypocrisy and doubling, not to have an heart and an heart, or to be double minded, but to be single hearted.
4. Lastly, this virtue of uprightness is commended unto us under other names, namely, sincerity and truth, sincerity being opposed to mixture, and truth to falsehood, both which hypocrisy is.
II. Now that uprightness is a proper note to the citizens of heaven, it may easily appear by the reciprocal conversion which is betwixt them. For if all the citizens of heaven be upright, and all that be up right are citizens of heaven, then is it manifest that uprightness agreeth to all that be the sons and heirs of God, and to them alone.
III. It behoveth us diligently to try and examine ourselves, whether this note doth belong unto us or not. For unless we be upright we shall not rest in Gods holy mountain, but must look to have our portion with hypocrites.
1. And first, the study and endeavour of the upright is to approve himself to God.
2. It is the property of upright men to yield simple and absolute obedience to the Word of God, denying themselves, their own affections and reason.
3. A third sign of an upright man is, so to contemn the world, and to be weaned from worldly desire, as that he preferreth the keeping of a good conscience.
4. The property of an upright man is to hate sin as well in himself as in others, and to be exercised in judging himself.
5. The upright man repenteth of all sin, having an unfeigned purpose and resolution to abstain from all sin, and not to retain anyone, howsoever besides and contrary to his purpose he may fail in some particulars. But the hypocrite, howsoever he may be brought to abstain from diverse sins whereunto he is not so much addicted, yet he will be sure to cherish and retain some sin or sins that are more dear unto him.
6. It is the property of the upright to love and reverence the good and godly for their godliness sake, and to contemn and despise the wicked, though mighty in the world, because of their wickedness.
7. It is the property of the upright to prefer the greater and weightier duties before the less, the substance before circumstances, the works either of piety or mercy before ceremonies.
8. Another note of an upright man is humility. As contrariwise, pride is the companion of hypocrisy.
9. Again, the upright man, being imbued with a good conscience, is confident in good causes and courageous in time of peril; as Solomon saith, He that walketh uprightly walketh boldly (Pro 10:9; Pro 28:1). And again, The righteous are bold as a lion.
10. It is the privilege of an upright man to be constant in good things and to persevere to the end, keeping also a continued course of piety; for the upright man is he which hath built upon the rock, and therefore cannot utterly be overthrown by any blasts or tempests of temptations.
IV. To consider by what argument we may be stirred up to embrace this virtue if we want it, or to continue and increase therein if we have it. The argument may be reduced to three heads, the excellency, the profit, the necessity of uprightness. But if neither the golden reason of excellency can move us, nor the silver reason of profit allure us, then must the iron reason of necessity enforce us to integrity and uprightness of heart. For first, such is the necessity thereof, that without integrity the best graces we seem to have are counterfeit, and therefore but glorious sins, the best worship we can perform is but hypocrisy, and therefore abominable in Gods sight. For uprightness is the soundness of all grace and virtues, as also of all religion and worship of God, without which they are unsound and nothing worth. Wherefore in the Scriptures it is required that our faith should be unfeigned, that is, such a faith as inwardly purifieth the heart, and outwardly worketh by love; otherwise it is not a true and a lively, but a counterfeit and dead faith. Likewise our love must be unfeigned, that is, as John saith, we must not love in speech and tongue, but in deed and truth; or as Paul speaketh, our love must proceed from a pure heart, a good conscience, and faith unfeigned. Our wisdom also must be without dissimulation. Lastly, our repentance and conversion unto God must be unfeigned and from our whole heart. As of prayer: to the acceptable performance whereof there is required uprightness, not only in the action itself, but also in the life of him that prayeth.
V. Let us observe these few rules.
1. Let us, according to the example of David, learn to set God always before our eyes, and ourselves in the sight and presence of God. And to this end let us meditate on His omnipresence and omniscience.
2. To meditation on His omnipresence and omniscience, let us add the consideration of His omni-sufficiency, remembering, as the prophet Hanani said to Asa, that the eyes of the Lord behold all the earth, to show Himself strong with them that are of an upright heart towards Him.
3. Thirdly, to the former let us join a serious meditation of the just judgment. Hitherto we have spoken of integrity, as it is referred unto God; it followeth now that we should entreat thereof as it hath reference unto men. For as we must walk before God in truth and sincerity without hypocrisy, so must we have our conversation among men in simplicity and singleness of heart, without dissembling or guile. To conclude, therefore, this first note: seeing uprightness is made a proper mark of the true child of God and citizen of heaven, whereas contrariwise dissimulation and deceit are the brands of the wicked: it behoveth everyone to apply this note to himself. Dost thou walk uprightly without hypocrisy towards God, without guile towards man? happy and blessed art thou, for thou shalt see God, and as thou art now a sound member of the Church militant, so shalt thou be an inheritor of glory in the triumphant. Dost thou not walk in sincerity towards God, and simplicity towards men, but in hypocrisy and dissimulation? then most fearful is thine estate, unless thou repent, for thou hast no part or fellowship in the doctrine of salvation, or in the communion of saints, but thy portion shall be assigned thee with hypocrites, where is weeping and gnashing of teeth. (G. Downame.)
The marks of the saints
1. The first virtue and mark to know the true saints of God is innocency of life. By walking, in Holy Scripture, conversation and living is usually understood. Men call them innocent whose life is hurtless and harmless, neither stained nor defiled with iniquity or gross sins. The honest conversation of the saints, confirmed with undoubted testimony of a good conscience, is the harmless, hurtless, simple, innocent, and upright life, in this place required. In which virtue excelled Abel, Noah, Abraham, Isaac, Jacob, Joseph, Job, Moses, David, and the prophets, Paul, Peter, and the Apostles. Righteousness, doing good, and performing of Christian duties to all men is often in Holy Scripture commended unto the saints and lively members of Gods Church, and the doctrine thereof is large and ample in the Sacred Word.
2. The second thing wherein the peoples duty consisteth is to give the labourer his wages, the workman his hire. There is righteousness of parents, of children, of servants, of the hirer and the hired.
3. The third virtue in Gods saints is truth in tongue and talk. The tongue is a necessary instrument in our common life. Truth is required both in our private and in our public life. To this there are sundry motives and things to stir us. The commandment of Almighty God. The example of Jesus Christ. The Gospel which we profess is truth, and the word of truth. We are inspired with the Holy Spirit of God, whose temples we are. The Spirit is called the Spirit of truth, who leadeth into all truth. To speak the truth from the heart is a mark of them which shall dwell in Gods tabernacle. Doctrines:
1. Hypocrites, by their external life, are easily descried.
2. Religion and faith are showed by works of the second table.
3. Sacrifices without works of mercy are rejected.
4. We need not divide ourselves from the Church because there are some hypocrites in it.
5. There is no sound rest in the Church for any but those who desire to live honestly. (R. Turnbull.)
Practical piety
St. Anthony, the first hermit, lived a hard and strait life in the wilderness, praying constantly and meditating on the things of God. There is a story that a voice came to him from heaven, saying, Anthony, thou art not so perfect as is a cobbler who dwells at Alexandria. Anthony, hearing this, rose up forthwith and took his staff, and went on his journey till he came to Alexandria, where he found the Cobbler. The cobbler was astonished to see so great a saint come to his house. Then Anthony said to him, Come, tell me thy whole manner of life, and how thou spendest thy time. Sir, said the cobbler, talents I have few, and good works have I none, for my life is but simple, for I am but a poor cobbler. In the morning, when I rise, I pray for the whole city wherein I dwell, especially for all such neighbours and poor friends as I have; after that I set to my work, in which I spend the whole day to get my living; and I keep from all falsehood, for I hate all manner of deceit; wherefore, when I make any man a promise I keep it and perform it truly. In the evening I teach and instruct my children, as far as my knowledge serves me, to fear God and do His will. And this is the sum of my simple life. In this story we see how God loves those that follow their calling and use His gifts as best they can.
Allied virtues
The virtues all lock into each other. They cannot stand alone. Like the stones of an arch, no one of them can be wanting without making all the rest insecure. That character alone is trustworthy in which each virtue takes its relative position, and all are held in place and confirmed by the keystone of a living faith in the great central fact, that there is a God of infinite goodness and truth, whose commandments are the law of life in this world and in the world to come.
Worketh righteousness.
A mark of Zion citizenship
The favoured citizen is a man who is industrious in goodness. Righteousness is not to him a mere department of moral philosophy upon which he has to speculate or theorise, nor is it satisfied with the delineations wrought out in language by heroic poets; it is a condition of spirit and heart before God admitting of culture within and sanctified expression without. The good man may be described as building a life temple of righteousness; he is continually looking around for material which he can put into his building, and his satisfaction is in proportion to the largeness and beauty of the edifice. Those who are addicted to iniquity are described as workers; they are not ashamed of their wicked profession, nor is their service marked by self-indulged lethargy. The sojourner in the holy city is not only to do a better work, he is to do it with more serious determination and industry. He is not to be silent in the presence of unrighteousness, but is at all costs to speak out in favour of true justice and virtue. In his circle he is to be known as a man who will spare no effort to advance righteousness, whether found in the claims of an individual, the necessities of an institution, or the policy of a nation. Suspect any form of so-called righteousness that can be silent in the presence of oppression, and that can let wickedness pass by without indignant repudiation. (Joseph Parker, D. D.)
Righteousness in character
And worketh righteousness. There is not only backbone but energy. And the energy is of a special and peculiar kind. It maketh ever for righteousness. It is not only that the issues of life are just and equitable; the equity is found in their very birth. The word worketh might be equally well translated ordaineth. The friend of God inspects the wishes and purposes and ambitions which appear in his life. He marks their tendency and their aim. Some of these wishes and ambitions he suppresses and rejects; others he selects and welcomes. He discriminates among his allurements. He ordains the purposes that make for righteousness, and labours for their judgment. So that the companion of God is holding in his secret place a perpetual ordination service. The righteous suggestion and aspiration are being continually approved and ordained to the ministry of actual life and service. (J. H. Jowett, M. A.)
The transcendent importance of social morality
It is time to preach the doctrine of this Psalm–that there is no true religion apart from social morality.
I. An abiding friendship with God is essential to the happiness of man. The idea in Psa 15:1 is, Who shall have permanent friendship with Thee? This is the cardinal want of humanity. That an abiding friendship with God is essential to mans happiness may be argued from two things.
1. From what is in the human soul. There is a trusting tendency, an infinite craving, a sense of guilt.
2. From what is in the Divine Word. Nothing is more clearly taught in the New Testament than this.
II. Social morality is essential to an abiding, friendship with God. Look at social morality in two aspects.
1. As described.
(1) Honest,
(2) truthful,
(3) unmalicious,
(4) character regarding,
(5) rigorous fidelity,
(6) unextortionate,
(7) incorruptibly just.
2. As necessary. Our conduct towards man determines our relation to God, and our destiny too. True social morality always implies true love to God. It is the practical expression of true religion. Then true social morality is the best means of promoting genuine Christianity. That man does most to spread the religion of Jesus who, in all his connections with his fellow men, does the just and the generous, the merciful and the Christ-like. (Homilist.)
The citizen of Zion a worker of righteousness
It is he that worketh righteousness now shall dwell in heaven.
I. Unfold the character.
1. He is a believer in Christ, and righteous by faith. He that does not work faith works no righteousness at all (Joh 6:29). For a man must first be righteous before he can work it. A soul not united to Christ cannot do this (Joh 15:5). All life and strength spiritual is in Christ (1Jn 5:11-12). Until the conscience be purged from dead works he cannot work righteousness (Heb 9:14). Truth is the spring of all good works (1Ti 1:5; 1Jn 3:12; Heb 11:4). Therefore, let men work as they will, until they be true believers in Christ they cannot work righteousness. Works without faith ruin the soul. See the Pharisee (Luk 18:11-12). But the citizen of Zion is a believer. Also faith without works ruins a man, for it is but a dead faith (Jam 2:11; Jam 2:14).
2. He worketh righteousness towards God. He seeks to give God His due (Mat 22:21; Isa 64:5; Act 10:35).
3. He worketh righteousness towards man. He will wrong no man. He will be blameless and harmless (Php 2:15). He seeks to do as he would be done to (Mat 7:12). And makes conscience of giving everyone their due (Rom 13:7). Not that they are perfect. Good Asa was not (2Ch 16:10, and in Gen 20:9). But their sins are not deliberate and of set purpose. He is a sincere worker of righteousness towards man. Hence in his particular relations, in the special duties of such relation as husband, wife, parent, master, etc. In a word, he is conscientiously righteous in all things that concern his neighbour (Mic 6:3).
II. Confirm this doctrine. Consider–
1. God is a righteous God.
2. It is the great end of redemption that Christs people may be righteous (Luk 1:74-75).
3. And judgment will be according to works. Then be workers of righteousness. (T. Boston, D. D.)
And speaketh the truth in his heart.—
The citizen of Zion a speaker of truth in his heart
This is the third character of the citizen of Zion. Not only does he speak truth, but he speaks it in his heart; that is, his thoughts and reasonings are consistent with truth. The doctrines that are deducible from the text are, that those that shall be inhabitants of heaven speak the truth here, and that they speak it in their hearts as well as to others. As to the first of these.
I. Explain the character or part of the character of a citizen of Zion. Therefore inquire–
1. What is truth? Pilate asked this question, but stayed not for the answer. Truth is a sacred harmony or agreement of things. Anatomists have observed that the tongue in man is tied with a double string to the heart. And so in truth spoken there is necessary a double agreement of our words with our hearts–that we say what we think; and with the thing itself, that it be as you say.
2. What is it to be a speaker of truth? He makes conscience to speak out the truth seasonably (Joh 18:37). We are to remember (Ecc 3:7, and Pro 29:11). This was Doegs sin (Psa 52:1-9). Those whose tongues are like a loose window in wind, ever clattering, have little wit or grace. Talkativeness is both a sign of little awe of God and is the badge of a fool (Ecc 5:3; Pro 14:33). But the citizen of Zion speaks the truth seasonably, that is, when called of God to speak it. This call may be private and providential, or public and authoritative, as in the courts of justice. When thus called he will speak fully, freely, clearly, and sincerely (2Ch 12:9; 2Co 2:17).
3. And of speaking nothing but the truth (Isa 63:8; 2Co 13:8). We are never to lie (Job 13:7-8). Let us heed this both in speaking to God (Psa 68:36) and to men (Eph 4:25).
II. Confirm the doctrine. It is evident, for–
1. In the saints the image of Satan is defaced (Rev 21:1-27, ult.). But
2. The image of God is repaired in them, and truth is a shining lineament in it (Eph 4:24; Tit 1:2; Num 23:19). And
3. The Christian life is a walking in truth (3Jn 1:3). There is truth of heart in true Christians, and that makes truth of conversation.
4. And the Lord has expressly declared that liars shall inhabit hell, not heaven, for God is the God of truth.
III. Application.
1. This doctrine writes death on the faces of two sorts of people–those who are concealers of the truth which God calls them to speak out, and all liars. This sin is a common vice; but it is the black brand of one who shall never see heaven. They are barred out of heaven thereby, whether they be jesting liars, who lie to make others merry (Hos 7:3; Pro 26:18-19), or officious liars, who will lie to do themselves or others a good turn. Or pernicious liars, whose motive is mischief (Pro 6:17). Or covetous liars, who lie to get gain (Pro 20:14). Or proud, boasting liars, who lie to raise others esteem of them (Pro 25:14). Or flattering liars, who lie to curry favour with those they flatter (Psa 12:2-3; Pro 26:28; Pro 29:5). Or fearful liars, who, for fear of others, make lies their refuge, as children often do (Psa 58:3); and others, too, who are but children in courage (Pro 29:25; Rev 21:8). Or talkative liars (Pro 10:19). Those who are given to much talking will hardly be found regardful of truth. Or rash liars, who lie through inadvertency and customary looseness as to their words (2Sa 13:30). Much sin is contracted this way.
2. Speak the truth and keep from lying, for God is the God of truth (Deu 32:4; Tit 1:2), but the devil is the author and father of lies (Joh 8:44). He ruined the world at first with a lie (Gen 3:4-5). Lying, too, is the bane of human society, and a mean, base, and contemptible thing, the native product of the corruption of nature, the spawn of the old serpent left in mens hearts (Psa 58:3), and is an abomination to God (Pro 6:17-19; Pro 12:22), and will ruin your souls for evermore. Check it in the young, as ye love their souls. (T. Boston, D. D.)
On truth
David begins this short but beautiful Psalm with a warmth of devotion peculiar to himself. Among other essential requisites that entitle a human being to the distinguished honour of dwelling on the Lords holy hill, truth and sincerity are particularly noticed. Some of the obligations that the religion of Christ inculcates are limited by circumstances and will admit of being modified by different causes. But the great virtue of truth is necessary at all times, and binding under all the relations of life. It is never a mere ornament of the mind, or a virtue of the middle order whose absence may be excused. It is absolutely necessary to all virtue; it is the broad basis on which they all rest. I would, then, impress upon you its sacred obligations and guard you against the shame, the guilt, and degradation of falsehood. There is nothing which is a greater recommendation of character. It at all times inspires confidence and ensures respect. It is a proof of innocence and fortitude combined. As charity is said to cover a multitude of sins, so an inviolable habit of truth will atone for many imperfections. But its loveliness is never more conspicuous than when contrasted with falsehood. There is nothing that men more complain of than of being mistaken. Treachery and hypocrisy are by no means unusual; but duplicity, equivocation, and behaviour that has a tendency to deceive are amongst the commonest breaches of truth, and are the causes that daily increase the mortifications and disappointments of the young, while they confirm the selfishness and suspicion of the aged. The violator of truth, therefore, is the great corrupter of the world. Those whom nature intended to be open, confidential, and affectionate, freeze into misanthropy, or else become uncandid, suspicions, and deceitful. But the liar is soon caught in his own snares. He will not be believed even when he speaks the truth, and gains no credit even when he deserves it. Whatever other good qualities he may have, the vice of falsehood poisons the whole. He can do no good to others, for no one will confide in him. If we inquire why men violate truth, we shall find that their motives are often vanity, or fear and imbecility. Some are so greedy of a name that they care not how they violate truth if they can gain belief Who will deny that the vanity of giving men information has often polluted the pages of history, degraded philosophy almost to imposture, and inspired even sceptics with something more than the credulity of ignorance. But truth is yet more violated from fear and imbecility. Where this is so our pity and indulgence are appealed to. Children are often led to transgress truth for the sake of some trifling gratification before they can be aware of the depravity of falsehood. They think it the nearest way to enjoyment, and an easy and effectual method to escape detection. It is difficult to correct this when it proceeds from fear, for it often requires much fortitude to speak the truth. Men feel this; how ranch more children. They should be taught in their earliest years that there is no fault so great as falsehood. Needless severity era capricious kind of alternating tyranny and indulgence terribly foster this vice. And nothing but religion will help us herein. God is the God of truth. His works and His Word alike declare that God is truth. (J. Hewlett, B. D.)
Truth in the heart
And speaketh the truth in his heart. When a man speaks the truth to himself he will speak it to his neighbour. The beginning of all sincerity is to be sincere in ones self-communings. No man will be guilty of equivocation who does not first deceive himself. The companion of God is absolutely frank and candid with himself. In his heart is to be found the fair angel of truth, and he does not defile her garments by any ill doctrine of reserve or self-evasion. (J. H. Jowett, M. A.)
Speech spoilt by the underlying evil of a corrupt heart
A lady who had lost a little daughter took a photograph and painted it with rare skill and laid it in a drawer, and was grieved to find that soon afterwards it was covered with ugly blotches. She painted it again, and it was again marred. There was something wrong with the paper, some chemical ingredients in undue proportions. No matter how beautiful the picture made on its surface, up ever out of the heart of the paper would come the ooze of decay. So with human life, the heart being wrong spoils all. (J. R. Miller.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. He that walketh uprightly] holech tamim,
1. 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.
And worketh righteousness]
2. He is not satisfied with a contemplative life; he has duties to perform. The law of righteousness has placed him in certain relations, and each of these relations has its peculiar duties. poel tsedek, the words here used, signify to give just weight, to render to all their dues.
1. As he is the creature of GOD, he has duties to perform to him. He owes God his heart: May son, give me thy heart; and should love him with all his heart, soul, mind, and strength. This is giving GOD his due.
2. As a member of civil society, he has various duties to perform to his fellows, as they have to him. He is to love them as himself, and do unto all men as he would they should do unto him.
3. There are duties which he owes to himself. That his body may be in health, vigour, and activity, he should avoid every thing by which it might be injured, particularly all excesses in eating, drinking, sleeping, c. That his soul may be saved, he should avoid all sin all irregular and disorderly passions. He owes it to his soul to apply to God for that grace which produces repentance, faith, and holiness; and in order to get all these blessings, he should read, watch, pray, hear the word preached, and diligently use all the ordinances of God. He who acts not thus, defrauds both his body and soul: but the person in the text works righteousness-gives to all their due; and thus keeps a conscience void of offence, both towards God and man.
And speaketh the truth in his heart.]
3. 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Uprightly, or perfectly, or sincerely, without guile or hypocrisy, loving, worshipping, and serving God, and loving his neighbour, not in word and show only, but in truth and reality; and this constantly, and in the whole course of his life, as walking implies.
Worketh righteousness; maketh it his work and business to do justly, i.e. to give to every one his due, first to God, and then to men; for the words are general, and not restrained to either.
Speaketh the truth in his heart; his words and professions to God and men agree with and proceed from the thoughts and purposes of his heart.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. walketh(Compare Ps1:1).
uprightlyin a completemanner, as to all parts of conduct (Ge17:1), not as to degree.
workethor, “does.”
righteousnesswhat isright.
in his heartsincerely(Pr 23:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He that walketh uprightly,…. Or “perfectly” e; see
Ge 17:1; 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; not in order to his justification before God; for not such an one, but he that trusts in the Lord for righteousness, shall inherit his holy mountain, Isa 57:12; but he that works the work of faith, and believes in the righteousness of Christ; who looks to it and receives it; that lays hold on it and pleads it as his justifying righteousness; he that does righteousness in this sense, is righteous as Christ is righteous, 1Jo 3:7; and such an one is a proper person to dwell in his house; and who also by faith does works of righteousness, and whose life is a series and course of righteousness, as a fruit of his faith, and in consequence of his having laid hold on the righteousness of Christ;
and speaketh the truth in his heart; receives Christ who is the truth, and the Gospel the word of truth into his heart, and makes an hearty profession of the same before men; and both speaks according to his light in the Scriptures of truth, whenever he speaks of divine things; and in common conversation speaks truth from his heart to his neighbour, and does not speak with a double heart, or say one thing with his mouth, and intend another in his heart; see Ps 12:2; or endeavour to deceive persons, and impose a falsehood on them, or tell them lies; for as such a person is not fit to dwell in a private house, or to be in a civil society, much less is he a proper person to be in the house of God.
e “perfectus”, Montanus, Gejerus,
Fuente: John Gill’s Exposition of the Entire Bible
2. He that walketh in integrity. Here we should mark, that in the words there is an implied contrast between the vain boasting of those who are only the people of God in name, or who make only a bare profession of being so, which consists in outward observances, and this indubitable and genuine evidence of true godliness which David commends. But it might be asked, As the service of God takes precedence of the duties of charity towards our neighbors, why is there no mention here made of faith and prayer; for, certainly, these are the marks by which the genuine children of God ought to have been distinguished from hypocrites? The answer is easy: David does not intend to exclude faith and prayer, and other spiritual sacrifices; but as hypocrites, in order to promote their own interests, are not sparing in their attention to a multiplicity of external religious observances, while their ungodliness, notwithstanding, is manifested outwardly in the life, seeing they are fall of pride, cruelty, violence, and are given to deceitfulness and extortion, – the Psalmist, for the purpose of discovering and drawing forth into the light all who are of such a character, takes the marks and evidences of true and sincere faith from the second table of the law. According to the care which every man takes to practice righteousness and equity towards his neighbors, so does he actually show that he fears God. David, then, is not here to be understood as resting satisfied with political or social justice, as if it were enough to render to our fellow-men what is their own, while we may lawfully defraud God of his right; but he describes the approved servants of God, as distinguished and known by the fruits of righteousness which they produce. In the first place, he requires sincerity; in other words, that men should conduct themselves in all their affairs with singleness of heart, and without sinful craft or cunning. Secondly, he requires justice; that is to say, that they should study to do good to their neighbors, hurt nobody, and abstain from all wrong. Thirdly, he requires truth in their speech, so that they may speak nothing falsely or deceitfully. To speak in the heart is a strong figurative expression, but it expresses more forcibly David’s meaning than if he had said from the heart. It denotes such agreement and harmony between the heart and tongue, as that the speech is, as it were, a vivid representation of the hidden affection or feeling within.
Fuente: Calvin’s Complete Commentary
(2) Uprightly.Literally, he whose walking is perfect rectitude. In Pro. 28:18 the same phrase occurs. Comp. Isa. 33:15.
Speaketh the truth in his hearti.e., both thinks and speaks the truth.
This above all: to thine own self be true,
And it must follow as the night the day,
Thou canst not then be false to any man.
SHAKSPEARE: Hamlet.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Walketh uprightly Whose daily life is blameless, pure.
Worketh righteousness Whose works are conformed to the law of God, in obedience to his will. “Righteousness” is obedience to the law of God.
Speaketh the truth in his heart Whose thoughts and intentions are truthful and sincere, and whose words represent his meaning.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘He who walks uprightly, and works righteousness,
And speaks truth in his heart,
He who does not slander with his tongue,
Nor does evil to his friend,
Nor takes up a reproach against his neighbour,
In whose eyes a reprobate is despised,
But who honours those who fear YHWH,
He who swears to his own hurt,
And does not change,
He who does not put out his money to interest,
Nor takes reward against the innocent.’
The man who would approach God and dwell with Him must be upright, righteous and without deceit. He must not be a slanderer, nor a doer of evil, nor a talebearer. He must regard with disapproval and reproach those who reveal their disregard of God’s commandments, and he must honour those who fear YHWH. He must keep his word once given even when it costs him to do so, and he must not take interest when he lends to the poor, or accept bribes to pervert justice and harm the innocent. This is the portrait of the true believer. He alone can dwell in God’s presence.
‘He who walks uprightly.’ This refers to a man of full integrity, who does right in all his ways. He is the complete man, blameless and devoted to God (Psa 18:23; Psa 119:1; Gen 17:1; Deu 18:13). LXX translates it amomos for which see Eph 1:4; Col 1:22.
‘And works righteousness.’ He is a doer of righteous deeds so that he is loved and respected among God’s people. Compare Isa 56:1; Act 10:35 ; 1Jn 3:7.
‘And speaks truth in his heart.’ He is genuine through and through, right from the heart. His word can be trusted, and he is totally reliable. Contrast those in Psa 12:2.
‘He who does not slander with his tongue.’ Everyone knows that such a man will not bear tales, or gossip about others. He will say only what he knows to be true, and only do so when it is necessary.
‘Nor does evil to his associate, nor takes up a reproach against his neighbour.’ Both associate and neighbour can rely on him not to let them down in any way, either in the way he behaves or by small talk. He never causes them hurt or speaks badly of them without cause.
‘In whose eyes a reprobate is despised, but who honours those who fear YHWH.’ He is a man who disapproves of those who are not true through and through, especially those who treat God and His ways lightly, but honours those who truly fear YHWH, and whose lives reveal the fact. ‘Despised’ is not to be taken in its literal application. It rather indicates disapproval, not so much of the person, as of the person’s way of life and attitude towards God.
‘He who swears to his own hurt, and does not change.’ There was a time in the last century when the word of a gentleman was his bond. Nothing would cause him to break it. That is what the godly man who approaches YHWH must be like. Even if he regrets what he has sworn or what he has promised, he must fulfil it. He has given his word.
‘He who does not put out his money to interest.’ The reference to not charging interest was because in an agricultural society men who borrowed did so because of dire poverty. No good man would therefore seek to benefit by such a person’s poverty and dire need. He would lend from the goodness of his heart. (See Lev 25:36-37; Exo 22:25; Eze 18:17).
It has no reference to a modern capitalist society, and in fact charging of interest was allowed with foreigners (Deu 23:19-20). The point was not that charging interest in general was forbidden, but that a man would not do it to his brother in God. The principle clearly still applies in so far as it applies to money lent to the poor, or to a fellow-believer in need, and includes not being greedy in the amount of interest taken in general.
‘Nor takes reward against the innocent.’ He would scorn to accept the possibility of accepting bribes in order to perjure himself (Isa 33:15; Eze 22:12; Deu 27:25; Exo 23:7-8). To aid the condemnation of an innocent person would be abhorrent to him.
Fuente: Commentary Series on the Bible by Peter Pett
Psa 15:2. He that walketh uprightly He that walketh steadily uniform. Mudge. The word tsedek rendered righteousness, signifies not only those duties which strict justice requires from man to man, but likewise all those kind and benevolent offices, which, though not commanded in the law, are the ornaments of our nature, and the very support of society.
Fuente: Commentary on the Holy Bible by Thomas Coke
But as the Holy Ghost delights to set forth the glories of the Redeemer’s person, offices, and character, he here enters into a more particular description of some of his features. Now, Reader, do not fail to remark, that this walking uprightly, this working righteousness, and this speaking the truth from the heart, never did, nor ever will belong fully to any but Jesus. Even his people that are renewed in spirit, still carry about with them a body of sin and death, under which they groan, and under which, as long as they are in the body, they must groan, being burdened. I consider this so important a point to be well understood, and thoroughly impressed upon the mind, that I beg the Reader not to pass over the view of it too hastily. It is of Jesus the Psalm wholly treats. And though by virtue of his people being righteous in him, they do fully partake in all that belongs to him, and share in all his blessedness, yet they still feel a heart prone to wander, prone to depart. They desire to be conformed to his lovely image in all things, to be holy as he who hath called them is holy, in all conversation and godliness, yet they are constrained frequently to take up the language of the Apostle, and say as he did, When I would do good, evil is present with me. Hence their ascending now by grace upon God’s holy hill, in the ordinances of his church, and partaking of all the privileges of Citizens of Zion, and hereafter their dwelling with him in glory, are blessings wholly derived from their acceptance in Jesus, and being members of his body, in a oneness with him. No inherent holiness in them, no righteousness of theirs, first brought them to God’s holy hill, nor becomes the cause of preserving them there. Reader, if you know anything of what passeth in your own heart, there you will find the fullest conviction of these precious truths. If you know anything of the Lord Jesus, let him have all the glory, for it is his most certain due.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 15:2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
Ver. 2. He that walketh uprightly ] This is God’s answer, for men are unsound, and unfit to judge, saith Calvin. They judge according to opinion and appearance many times, and send those to heaven that can never come there; as the pope doth his canonized saints; Mahomet, those that die in defence of Turkism; and parasitical preachers their irreligious benefactors. But God only admitteth such as are righteously religious and religiously righteous; such as through whose whole lives godliness runneth, as the woof doth through the warp. He, then, that shall be an inhabitant of heaven must first walk uprightly, or evenly. Christians, saith Tertullian, are funambulones, as those that walk on ropes, if they tread but one step awry they are utterly gone; they must be sine terrena et profunda fraude, as R. David here glosseth, without guile, and unacquainted with the depths of the devil, Pro 11:22 ; the upright in their way are opposed to the froward in heart. And such only shall dwell with devouring fire, that is, with God, Isa 33:14-15 . The Arabic version for uprightly here hath, without a cloud of vices.
And worketh righteousness
And speaketh the truth in his heart
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
walketh = walketh habitually.
walketh . . . worketh . . . speaketh. Note Figure of speech Anabasis.
uprightly = without blame.
truth. First occurrence in the Psalms.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 15:2-5
Psa 15:2-5
THE ANSWER TO THE QUESTION IN Psa 15:1
“He that walketh uprightly, and worketh righteousness,
And speaketh truth in his heart;
He that slandereth not with his tongue,
Nor doeth evil to his friend,
Nor taketh up a reproach against his neighbor;
In whose eyes a reprobate is despised,
But who honoreth them that fear Jehovah;
He that sweareth to his own hurt and changeth not;
He that putteth not out his money to interest,
Nor taketh reward against the innocent.
He that doeth these things shall never be moved.”
First we shall note the positive and negative nature of these requirements:
He walketh uprightly.
He worketh righteousness.
He speaketh truth in his heart.
He does not slander.
He does not do evil to others.
He does not take up a reproach against a neighbor.
He despises the reprobate.
He honors God’s people.
He honor’s solemn promises.
He does not put his money out for interest.
He will not accept a bribe to wrong the innocent.
There are eleven of these elements in the character of the righteous man, not “a decalogue except by the uniting of the first two under one heading, as evidently done by Rawlinson. Six of these are positive; five are negative.
By no means could these items be understood as the sum total of godliness. As Rhodes put it, “These requirements are typical not all-inclusive.
Nevertheless, this is still an impressive list of virtues, especially as it pertained to that Near-East society, where bribery, usurious oppression of the poor, backbiting, and slander were widely prevalent. A truthful person, for example, in such a society would have carried a luster like the sun at perihelion!
Sweareth to his own hurt and changeth not. “A truly righteous man will keep his word, even when it is to his own disadvantage to do so.
This quality, might also be stated thus: “A righteous man will keep his solemn word, regardless of any hurt or inconvenience, or loss to himself.” As it was stated in pioneer America, “His word is his bond.”
In whose eyes a reprobate is despised. In the last analysis, the man of God must not envy, or make excuses for, or show any preference whatever for the reprobate; but, on the other hand, he honors and appreciates the people of God. Back of this is the fact that a man associates with the people he admires and honors, and any association with reprobate and wicked men could lead only to disaster for God’s child.
And putteth not his money to interest. The Old Testament forbade the devout Jew to take interest from a brother, but allowed them to charge Gentiles. The word interest here is actually a reference to excessive interest, usury, or illegal and unlawful interest. What is specifically condemned here is the profession of the “loan shark.” See Lev 25:36-37 and Deu 23:19-20. As DeHoff expressed it, “The reference here is to unlawful interest, or to taking advantage of a distressed brother.
Nor taketh reward against the innocent. This is a reference to bribery, One of the commonest sins of the mid-East, and a grievous error into which God’s people themselves were prone to fall. Christ’s parable of the unjust judge was no doubt the result of widespread abuse in this very sector.
“He that doeth these things shall never be moved.” We might have expected that “sojourning in the tabernacle of the Lord” might have been promised here, in line with the question in Psa 15:1; but the figure is changed. Here, the person who exhibits the desirable qualities outlined in this passage, will never be removed from his safe position in the favor of God.
One more comment I would like to include in this study, and that is a line from the notable American Statesman, Thomas Jefferson. He said, “Psalms 15 is wonderful. It gives the ten earmarks of a true gentleman.
E.M. Zerr:
Psa 15:2. A man does not literally speak with his heart, but he should speak from his heart. If he cherishes the truth in his heart his outward conduct will likely be righteous. This was taught by Jesus in Mat 15:19.
Psa 15:3. Backbiteth means to slander one at his back. Taketh up a reproach means to act as a repeater of a reproach. It is as bad to repeat a slander as it is to start one. The civil law of the land will punish a man who helps to circulate a reproach as well as the one who starts it. It is about the same in principle as to receive stolen goods because it makes such a man a party to the offense.
Psa 15:4. Contemned means to regard with disrespect. A vile person is one who is filthy either morally or physically. All such should be held beneath the notice of the man who is good enough to enter the house of God. David puts the vile person in contrast with one who fears the Lord. That is an important thought and shows that a man who has respect for God will not be vile in his life. Sweareth . . . changeth not. This means that after a man has made a promise to do a certain thing, he will make his word good even though he learns that he will be the loser in the transaction.
Psa 15:5. Usury in the Old Testament is from three different Hebrew words that have practically the same meaning. I shall quote the one definition from Strong that represents the word in its various passages: “Interest on a debt.” Common usage in our day makes it mean excessive interest, but it had no such qualification in the law of Moses. It is true that some passages refer to usury as an oppression on the poor, but it was the fact that any usury or interest was charged at all that constituted the oppression. Of course we should understand the law to apply to the taking of interest from their brethren. They were permitted to exact usury from strangers, for they were not under any obligations of special compassion toward the foreigners. One qualification a man must have to admit him as a guest was that he did not charge usury on his money. Another was that he would never be bribed into opposing an innocent man. This would especially apply in a case where he was acting as a judge between others. David closed this psalm with about the same thought he expressed at its beginning. Never be moved means he will never fall.
Fuente: Old and New Testaments Restoration Commentary
He: Psa 84:11, Pro 2:7, Pro 2:8, Pro 28:18, Isa 33:15, Mic 2:7, Luk 1:6, Gal 2:14, 1Jo 2:6
worketh: Act 10:35, Rom 2:10, Eph 2:10, Heb 11:33, 1Jo 2:29, 1Jo 3:7, Rev 22:14, Rev 22:15
speaketh: Psa 34:12, Psa 34:13, Isa 63:8, Zec 8:16, Zec 8:17, Eph 4:25, Col 3:9, Rev 21:8
Reciprocal: 1Ki 3:6 – according 1Ki 9:4 – And if thou Psa 26:1 – for Psa 106:3 – doeth Pro 13:6 – Righteousness Pro 20:7 – just Eze 18:5 – if Mat 5:8 – are
Fuente: The Treasury of Scripture Knowledge
Psa 15:2. He that walketh uprightly Without guile, or hypocrisy, loving and serving God, and loving his neighbour, not in word only, but in truth, and this constantly, and in the whole course of his life, as the word walking implies. And worketh righteousness Maketh it his business to do justly, to give to every one his due, first to God, and then to men. And speaketh the truth in his heart His words and professions to God and men agree with, and proceed from, the thoughts and purposes of his heart.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
15:2 He that {a} walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
(a) He shows that we cannot call on God unless we trust in him.
Fuente: Geneva Bible Notes
2. David’s answer 15:2-5
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In this section, the psalmist summarized what was necessary to have an intimate relationship with the Lord (cf. Joh 4:23-24). First, he or she must have a pattern of life that is blameless (Heb. tamim). This word means genuine, free from moral or ethical spots, corruption, and inconsistencies, though not morally perfect, since this is humanly impossible. In other words, such a person is a man or woman of upright integrity (cf. Job 1:1). Second, his actions are righteous. He lives in harmony with God’s will and standards.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Eight characteristics describe this kind of person in more detail. Together they picture a person of integrity.
1. He speaks the truth sincerely, rather than being double-tongued, i.e., not saying what is true some of the time and lying at other times (Psa_ 15:2 c).
2. He does not slander other people by saying things that are untrue and destructive about them (Psa_ 15:3 a).
3. He does not do evil to his neighbor (i.e., anyone with whom he comes in contact, Psa_ 15:3 b; cf. Pro 14:17-24).
4. He does not initiate or propagate information that would discredit others (Psa_ 15:3 c).
5. He does not approve of those who turn away from the Lord but honors others when they choose to follow God’s ways (Psa_ 15:4 a-b).
6. He keeps his promises even when it costs him to do so (Psa_ 15:4 c).
"His honor is more important than his wallet." [Note: VanGemeren, p. 152.]
7. He does not charge interest on money he loans to his brethren, thus taking advantage of their weakness (Psa_ 15:5 a; cf. Exo 22:25; Lev 25:36).
8. He does not pervert justice for his own advantage and so bring hardship on others (Psa_ 15:5 b; cf. Deu 27:25).