Exegetical and Hermeneutical Commentary of Psalms 15:1
A Psalm of David. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?
1. More exactly:
Jehovah, who shall sojourn in thy tent?
Who shall dwell in thy holy mountain?
Who is worthy to be received as Jehovah’s guest, to enjoy His protection and hospitality, to dwell in the place which He has consecrated by His Presence? Cp. Psa 5:4. It is not as a mere form of speech that the Psalmist addresses Jehovah. By this appeal he at once places himself and his readers in immediate relation to Jehovah. The question is asked of Him, and the answer is given as in His Presence.
In thy tent might be wholly metaphorical and mean no more than in thy abode, but here where it stands in parallelism to thy holy mountain, it is natural to see a reference to ‘the tent’ which David pitched for the Ark on Mount Zion. Cp. Psa 27:5-6. ‘Sojourn’ commonly denotes a temporary stay, but not necessarily so (Psa 61:4); the special point here lies in the protection which the guest in Oriental countries claims from his host. “The Arabs give the title of jr allh to one who resides in Mecca beside the Caaba.” Robertson Smith’s Religion of the Semites, p. 77.
Not merely ministers at the sanctuary or even worshippers are meant, but all the inhabitants of Jerusalem, who were often too prone to assume that God’s presence among them was a guarantee of security, instead of recognising that it demanded holiness on their part (Mic 3:11). Spiritually, the question concerns all who would draw near to God.
Fuente: The Cambridge Bible for Schools and Colleges
Lord, who shall abide in thy tabernacle? – Margin, sojourn. The Hebrew word means properly to sojourn; that is, to abide in a place as a sojourner or stranger; not permanently, but only for a while. The idea in this place is taken from the word tabernacle or tent, with which one naturally associates the thought of sojourning, rather than that of a permanent abode. Compare Heb 11:9. It should not be inferred, however, that it is meant here that the residence with God would be temporary. The idea of permanency is fully expressed in the other member of the sentence, and the language here is only such as was customary in speaking of the righteous – language derived from the fact that in early times men dwelt in tents rather than in permanent habitations.
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. See the note at Psa 2:6. The question is equivalent to asking, who is qualified to dwell with God? who may properly be regarded as his friend? 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?
Fuente: Albert Barnes’ Notes on the Bible
Psa 15:1-5
Lord, who shall abide in Thy tabernacle?
An ideal worshipper
The ideal worshipper of Jehovah is painted in this Psalm in a few broad outlines. The tone of the Psalm accords with the circumstances of the time when David brought the ark to Jerusalem. The two main points are: the conception of the guests of Jehovah, and the statement of the ethical qualifications of these. The Psalmist consults the Master of the House as to the terms on which He extends hospitality, which terms it is His right to prescribe. The character of the God determines the character of the worshipper. The roots of ethics are in religion. The Old Testament ideal of the righteous man flows from its revelation of the righteous God. Not mens own fancies, but insight gained by communion with God, and docile inquiry of Him will reliably tell what manner of men they are who can abide in His light. Verse 2 sums up the qualifications of Jehovahs guest in one comprehensive demand, that he should walk uprightly, and then analyses that requirement into the two of righteous deeds and truthful speech. True, the ideal here is not the full Christian one. It is too merely negative for that, and too entirely concerned with acts. Therein it reproduces the limitation of the earliest revelation . . . Usury and bribery were common sins, as they still are in communities on the same industrial and judicial level as that mirrored in the Psalm. The Psalmist, in the last verse, clearly recognises that such a character as he has outlined not only dwells in Jehovahs tent, but will stand unmoved though all the world should rook. Righteousness is the one stable thing in the universe. (A. Maclaren, D. D.)
The good citizen
The qualities which are required of one, not who visits the tabernacle merely, but who dwells in it,–not who ascends the hill only, but rests on it,–are those of an ordinary citizen, those without which a man cannot fulfil any of his common duties in the world. Nay, the qualities are chiefly negative. It is not said that he must be brave, magnanimous, ready to sacrifice himself. He is not to be corrupt in his life, not to take reward against the innocent, not to lie. One of the conditions reads as if it were drawn merely from the civil code of the nation. We have talked as if people might be very good in all relations with their neighbours, and yet not be servants of God. They must be something over and above true citizens for this. But the Old Testament books never teach this. They say boldly, You are not honest and straightforward in your dealings, and so you think God is the same with you. You do not trust Him. You do not confess your sins to Him, nor draw nigh to His holy hill. And has the New Testament altered this? Does it teach another lesson? No doubt there is this, that it teaches more perfectly how we may rise up out of our old evil habits; how God has revealed His righteousness in Christ for the remission of sins. But He has revealed His righteousness, and no unrighteousness call have fellowship with Him. Christ is our help to this righteousness, that we may share His nature. Now, do we agree to this? Then let us rejoice and sing; for Christ has ascended on high, that we might be delivered from our old evil life, and that we might possess a righteous life in Him. But if this is not what we want, if we want a religion that will make us easy and comfortable in the frauds which belong to our different crafts and professions,–if the shopkeeper lifts up his voice loudly in the denunciation of Popery or some unpopular opinion, that he may more securely and with less sense of self-reproach adulterate his goods, and use the false weight and the deceitful balance, which are abominable,–then we ought to be told, one and all of us, that the hill of Sinai, with all its thunders, is not more terrible than the Zion on which God dwells; that the New Testament is not more but less tolerant of such practices than the Old, and that God will appear as a swift witness against our crimes and falsehoods. And this not because we are wanting in some transcendent qualities which men have dreamed of as befitting a Church, but because we have those qualities which are the death of nations. But many look upon the nation and the Church as scarcely compatible, indeed, as mostly the opposites of each other. No doubt that with the theory of some in regard to the Church they are opposites. But a nation is pledged, to maintain a wholesome, practical, manly morality, entirely opposed to that morality of touch not, taste not, handle not which a Church such as I have described must by its nature favour, and has always favoured in fact,–a morality consistent with the grossest deviations from common truth and honesty. And I solemnly conjure Protestant assertors of individual holiness to see well to it that by their teaching they are not hindering the great protest against idolatry which is involved in the very existence of a nation; whether they are not substituting certain capricious and artificial maxims for the homely morality of the Bible, and whether thus they may not be preparing their sons for that very system which they most dread. But, on the other hand, I would maintain that a holy Catholic Church, in its truest, widest, deepest sense, does lie beneath the holy and righteous nation; that they are not contraries, but that one is the vestibule to the other; that each is the support of the other; that this Church is no imaginary utopian society, no artificial society, but a real society constituted in Christ our ascended Lord. Thus the ascension of Christ to the right hand of the Father, that He might fill all things, is the meeting point between these two Divine principles, these two human societies. In it we find the consummation of all the expectations and hopes of the old world, that in it we might find the beginning of all that is purest and holiest in the new. (F. D. Maurice, M. A.)
Who shall abide with God
Religious people are concerned to know, for their own comfort, whom God will receive at last into His own tabernacle above.
I. Abiding in Gods tabernacle. Or, dwelling upon His holy hill. We understand these expressions as meaning Gods residence in heaven. Who, then, shall dwell with God in glory everlasting? Let us take heed to our ways, and walk with care and endeavour, by Gods grace, to make our calling and selection sure, that so an entrance may be ministered unto us abundantly into the everlasting Kingdom of our Lord and Saviour, Jesus Christ.
II. In answer to this earnest inquiry. Those who walk uprightly, and work righteousness, and speak the truth in their hearts. An heir of heaven walks with God as reconciled to Him, and walks uprightly, i.e. sincerely and honestly. If we work righteousness we must have a principle of righteousness implanted in us by the saving grace of God. The expression, speaking the truth in the heart, is strikingly singular. It shows that people may speak the truth, and yet the heart not love it; but all Christian believers are inwardly what they appear outwardly. (R. Horsfall.)
The Church militant
This is a question by David propounded. Consider–
1. Who demandeth, David, the man of God, seeing the wonderful hypocrisy of men in frequenting the holy assemblies, and making a pretence of religion, being stirred up with singular love to true religion, inflamed with a fervent zeal to Gods glory, burning with earnest desire to know the true saints from dissembling hypocrites, and demanded this question–Lord, who shall dwell in Thy tabernacle, who shall rest in Thy holy hill?
2. Of whom he demandeth. He flieth unto God, because it passeth the knowledge of men, who only look into the things apparent and outward. The Lord alone can sunder the wheat from the chaff, the tares from the wheat, the grain from the cockle and darnel. It is the Lord who is Father of all the whole family, which is named either on heaven or on earth, which is His Church; it is the Lord that is the chief Governor and Ruler of His house, which are His subjects; it is God alone who keepeth the Book of Life in the closet of His own heart, wherein He hath registered all His saints. It is the Lord, and not men, which pitched the tabernacle and testimony of His presence. It is the Lord whose property and prerogative it is by right to know the heart. It is the Lord whose eyes are upon all His creatures.
3. What is demanded. By tabernacle here some understand the Church militant. By the hill of God they understand the Church triumphant. The question then is, Who shall I make some reckoning of, to be Thy Church visible and militant?
The Church of God militant here on earth is compared to the tabernacle, and to the holy hill of God.
1. To the tabernacle. This Moses reared. As the tabernacle was pitched here and there, and removed from place to place, so the Church militant hath no certain rest in any appointed place, but is now in this place, now in that, at the appointment of the Lord. As in the time of the ark and tabernacle, God there showeth Himself and His glory unto the people, so doth the Lord reveal Himself in the Church and Assembly of His saints, there declaring His glory. As the Lord promised by Moses to dwell in the tabernacle, and there to walk and be conversant with Israel His people, so does Almighty God the Father and Jesus Christ His Son, our Saviour, dwell in the Church which is His immaterial tabernacle. The Church and Assembly of Gods saints is called the House of God, because He dwelleth therein. The Church militant is also compared unto a hill or mountain.
1. For the allusion that it hath unto Mount Zion, in Jerusalem, being Mount Moriah, where Abraham would have sacrificed his son Isaac. This hill was a type of the true Church, among whom God dwelleth forever.
2. The Church may be called a hill or mountain, for the height, altitude, and lifting up thereof.
3. And for the open sight thereof.
4. In regard of the strength and stayedness, the Church may be called a mountain, for the hilly and high places are most strong and most impregnable. The Church is called a holy hill, because God hath sanctified it and made it holy for Himself, because in the Church the Lord giveth manifold testimonies and signs of His holiness, and because the Lord taketh the defence of His Church into His own hands.
Doctrines–
1. See how great the hypocrisy of man oftentimes is in the pretence of godliness.
2. The prophet flieth unto God in the discerning of the true saints from hypocrites. However apparent things may be known unto men, hidden things belong only unto the Lord.
3. Learn not to play the hypocrite.
4. When we lack wisdom we should flee unto God for instruction.
5. Learn the state and condition of the militant Church. It is but as a tabernacle.
6. In this world the saints must not look for any rest, continuance, or certain abode.
7. We must not forsake the Church of God because of afflictions and troubles.
8. Who shall rest in the holy hill of God? The Church militant rejoices in the hope of happiness to come.
9. There is no true and sound rest save in the holy hill of God. (R. Turnbull.)
Earth as seen from the holy hill of communion with God
Unto this mountain, if we should ascend but in thought, as Scipio once did in his dream, and from thence should behold the earth, we should easily contemn this inferior world with the desires thereof. For the whole globe of the earth, together with the water, which seemeth now so great unto us, if we could see it from the highest heavens, would appear unto us like a mote in the sun. But if withal we felt the unspeakable joys of heaven, and from thence should cast down our eyes unto this valley of tears, there to behold the vanity of vanities, as Solomon saith, it cannot be expressed with how fervent a desire we should be inflamed to have our habitation in heaven. Peter, when as he was present in the transfiguration of Christ in the Mount Tabor, and had a taste of the heavenly glory, he was straightway ravished therewith, and desired greatly to remain there. Lord, saith he, it is good being here, let us make three tabernacles, etc. (G. Downame.)
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. Whereupon the kingdom of heaven is also called an heavenly inheritance, wherein are everlasting habitations, and an inheritance immortal and undefiled, and that fadeth not away, reserved in heaven for us. Again, the word dwelling importeth rest. For there the children of God do not wander as pilgrims, neither are subject to any molestations, but do wholly rest from their labours. And for that cause the kingdom of heaven is called the rest of God, and as it were an eternal Sabbath. In respect whereof the land of Canaan was a type of our heavenly country. (G. Downame.)
The soul of man turned towards heaven.
Man is a mirror, and it is an all-important matter which way the mirror is turned. If downwards, it can reflect only earthly things,–the mire, the dirt, the filth of the earth; if turned upward, it may reflect the heavens, with all its glory of sun, moon, and stars. The mirror turned downward is the carnal mind, the mirror turned upward is the spiritual mind. Sometimes in an instant of time the inversion is accomplished, and he who before was of the earth earthy, comes to discern and reflect the things of God and heaven. (A. T. Pierson, D. D.)
A question and an answer
Question: Who is the man who would be able to ascend unto that hill of God where the highest visions of the Almighty may be perceived? The answer is: The man whose life is blameless. All that follows is a description of the moral qualifications of such a man. What is striking in the Psalm is the moral principle which seems to underlie it. There are laws in the spiritual kingdom, and the Psalmist gets a glimpse of these spiritual laws, and he makes them the subject of his poem. The law here is this, that the condition of power in life, and the condition of the vision of the Almighty, is to be found in the ethical or moral considerations. It is the man whose life is blameless, the man whose character will bear investigation, the man whose whole being and nature are animated by a strict regard of what is morally right and true, that comes by degrees to this possession of strong invincible character, and that capacity for seeing the highest things of God. There is no idea here that the Psalmist can purchase the vision of God by the payment of so much good done. To do that would have been to vitiate the whole moral basis of the idea; for if a man seeks heaven for profit he is not, of course, a heavenly-minded person. Morality and spirituality must be genuine and sincere if they are to be moral or spiritual things at all. What the Psalmist does set forth is this, that the conditions of this insight and power of life lie, not so much in the possession of intellectual force as in the possession of moral capacities. There is a constant tendency to confuse religion with theology. Theology is only the scientific expression of the ideas which are incorporated in religion. Religion itself is quite different. A man may be religious who has very small theological opinions. Our power of seeing Divine things does not depend so much upon our moral integrity as upon our spiritual devotion. Religion is a moral sympathy between the soul of the creature and the spirit of the Creator. It is the moral sympathy between you and me in this world and the great God who put us into this world. That is what is said in the Gospel of St. John, If any man will do His will,–if a man has a moral desire to follow out the Divine ideal in his life, if his soul is in sympathy with the Divine moral earnestness, then he shall be able to understand; he will gain a perception of the meaning of Gods action, and the vision of God which would otherwise be denied him. Observe the wonderful way in which the same thought underlies the great creation of the Italian poet. This Psalm is a sort of Divine Comedy in miniature, for it exactly expresses the thought which Dante had in his mind. What are the conditions, according to Dante, in which a man can enter into the vision of the great paradise over his head? He must have understood evil, and seen it in all its hideousness, and must have overcome and climbed that steep of purgatory, disciplining by degrees the moral defects in him, until at last, when he climbs to the summit of the mount of purgatory, he is the immovable man, the man who is crowned with crown and mitre, as god over himself. And only when that is achieved, when that moral sincerity is at last made a real thing in him, is he capable of ascending under the guidance of Divine truth into the lofty regions of paradise. This is exactly the same thought. What an enormous source of joy that ought to be to the human heart. Let us remember that we have within us a Divine Spirit that is constantly prompting us to higher things. (W. Boyd Carpenter, D. D.)
Practical Christianity
Religion is not a far-off, but a pressing and everyday affair. The very humblest of mankind may be the greatest saint of God. It is only small and ignorant natures which shrink from lowly tasks. Nothing can be ignoble which a noble purpose glorifies. In this Psalm you have the things necessary for the man who may claim the high blessing of God. What are they. Strange to say, they are precisely those things that we should demand of the ordinary English gentleman, of the ordinary English tradesman, of the ordinary English working man. Mere morality, you may say, and for the most part, negative morality. David does not say he was to be brave, magnanimous, self-sacrificing. He only says that he must not be a liar or a slanderer, or one who wrongs others, or takes rewards against the innocent. You may be tempted to say, surely David puts the scale too low! Had, then, David a less overwhelming sense than we have of the High and Holy One who inhabiteth eternity? If you think in that way to get over the difficulty you are mistaken. But is it really so small a thing to keep innocency and do the thing which is right? The New Testament speaks, over and over again, identically the same language. Davids truth, and the truth of Christ Himself, is, that those who desire to be one with God, everyone who nameth the name of Christ, must, as the first essential, depart from iniquity. You cannot escape these conclusions by saying, Yes, Christ spake these things before, and not after, His great work was finished, and would have preached otherwise if He had preached after His resurrection. If you make that answer you subject yourselves to the overwhelming refutation of Scripture. See the Epistle of James, the Lords brother. See also the loftiest and most spiritual of St. Pauls Epistles, that to the Ephesians. If you would rest in Gods holy hill this is quite certain, you must keep innocency, and do the things that are right. (Dean Farrar.)
The citizen of Zion described
The Psalm consists of a question and an answer. David asks the question. He was a good mall, concerned for his own soul. He asks it of the Lord, for He is the infallible Teacher and Law-giver. He asks it in Old Testament terms, speaking of the tabernacle and the holy hill of Mount Zion. The doctrine arising from the words is this–It challengeth everyones most serious consideration what sort of persons, sojourning with God here, shall be inhabitants of heaven hereafter. Therefore let us–
I. Show what is implied in this consideration.
1. That all shall not be inhabitants of heaven; some will perish. For all the sons of men will not be saints in heaven. There will be a great company on Christs left hand at the great day, doomed to everlasting fire (Mat 25:41). And many of those who are now about the tabernacle will be a-missing in heaven (Mat 7:21-23). To see those who had not the tabernacle of God among them fall short of heaven is not strange; but many who in external privileges have been exalted to heaven will be brought down to hell (Psa 125:1-5, ult.).
2. They are persons of a distinguished character now who shall be inhabitants of heaven hereafter. Not of the common gang of the world, nor of professors either. Many professors are foolish virgins, that will get heavens door cast in their face (Mat 25:2-4).
3. In this world they sojourn with God in His tabernacle who shall be the inhabitants of heaven hereafter. The world is no more their home. They are in a peculiar manner consecrated to God and His service (Rom 12:1). All Israel had access to the outer courts of the tabernacle, but the priests only to the tabernacle itself. They are admitted to communion with God in ordinances. And they will enter heaven because they are born from above.
II. The reasons wherefore we should thus seriously consider who shall be the inhabitants of heaven.
1. Because there is a heaven and a hell, and all must land in one or the other.
2. And the laws of heaven admit only such as are qualified for it.
3. None who are capable of such considerations will ever see heaven without it. The work of grace begins here (Lam 3:40).
4. If we miss heaven we are ruined eternally.
III. Application of the subject.
1. Consider of it fixedly and solemnly.
2. With application to yourselves.
3. And practically that you may set yourselves to strive for heaven.
4. Divinely, as in the sight of heaven. For remember, heaven is not plenished but with chosen people (2Co 6:17-18). Hell receives all comers, but not so heaven. None can come there but sealed ones, such as God has marked for Himself (2Ti 2:19). And separated ones from the sinful world (1Co 6:11; Mat 25:32). As your life is here, so will it be there. (T. Boston, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
PSALM XV
The important question answered, Who is a proper member of the
Church militant? and who shall finally join the Church
triumphant? Ps 15:1
contains the question; Ps 15:2-5,
the answer.
NOTES ON PSALM XV
The title, mizmor ledavid, a Psalm of David, has nothing in it particularly worthy of notice. If it were a Psalm composed during the captivity, relating to their return and settlement in their own land, with the restoration of their temple service and all the ordinances of God, and a description of the persons who should then be considered Israelites indeed, the name of David is improperly prefixed. But the subject is of the most general utility, and demands the most solemn and serious attention of all men who profess to believe in the immortality of the soul.
Verse 1. Lord, who shall abide in thy tabernacle?] The literal translation of this verse is, “Lord, who shall sojourn in thy tabernacle? who shall dwell in the mountain of thy holiness?” For the proper understanding of this question we must note the following particulars:-
1. The tabernacle, which was a kind of moveable temple, was a type of the Church militant, or the state of the people of God in this world.
2. Mount Zion, the holy mount, where the temple was built, was the type of the kingdom of heaven. There the ark became stationary, and was no longer carried about from place to place; and the whole was typical of the rest that remains for the people of God.
3. The TABERNACLE was a temporary and frequently-removed building, carried about from place to place, and not long in any one place. Concerning this it is said: mi yagur, “Who shall lodge, or sojourn,” there? It is not a residence, or dwelling-place, but a place to lodge in for a time.
4. The TEMPLE was a fixed and permanent building; and here it is inquired, mi yiscon, “Who shall dwell, abide,” or have his permanent residence, there?
5. The tabernacle being a migratory temple, carried about on the shoulders of the priests and Levites, there was no dwelling there for any; they could but lodge or sojourn.
6. The temple being fixed, the priests, Levites, c., became permanent occupiers. There was no lodging or sojourning, but permanent residence for all connected with it.
7. The tabernacle is, therefore, a proper type of the Church militant, wandering up and down, tossed by various storms and tempests the followers of God, having here no continuing city; sojourning only on earth to get a preparation for eternal glory.
8. The temple is also a proper type or emblem of the Church triumphant in heaven. “Here the wicked cease from troubling, and the weary are at rest.” It is the dwelling-place, the eternal residence, of all who are faithful unto death, who are made pillars in that temple of God, to go no more out for ever.
The questions therefore are,
1. Who can be considered a fit member of the Church of Christ here below? and,
2. Who shall be made partakers of an endless glory? In answer to these questions, the character of what we may term a true Israelite, or a good Christian, is given in the following particulars: –
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
O thou who art the sovereign Lord of this holy hill and tabernacle, to whom it belongs to give laws to it, and to admit or reject persons as thou seest fit, I beg of thee the resolution of this important question. And he proposeth this question to God, that the answer coming from him may have the greater authority and influence upon mens consciences.
Who shall abide, Heb. sojourn, to wit, so as to dwell, as it is explained in the next clause; unless this clause be meant of sojourning in the church here, and the next of dwelling in heaven hereafter. Who shall enter thither and abide there, with thy good leave and liking?
In thy tabernacle, i.e. in thy church; either,
1. Militant. Who is a true and will be a persevering member of this church? Or,
2. Triumphant, or in heaven; which is called the true tabernacle, not made with mans hands, Heb 8:2 9:11; Rev 21:3.
In thy holy hill, to wit, of Zion, so called Psa 2:6, which is oft put for the church and for heaven. Who shall so dwell in thy church here as to dwell with thee for ever hereafter in heaven?
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. abideor, “sojourn”(compare Ps 5:4), where it meansunder God’s protection here, as (Psa 23:6;Psa 27:4; Psa 27:6)communion.
tabernacleseat of theark (2Sa 6:17), the symbol ofGod’s presence.
holy hill(Compare Ps2:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Lord, who shall abide in thy tabernacle?…. This question, with the following, is put by the psalmist in a view of the sad corruption and degeneracy of mankind 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; for by the tabernacle is meant not the human nature of Christ, as in Heb 8:2; as some interpret it, and apply all the characters in the following verses to Christ; nor heaven itself, of which the holy place made with hands in the tabernacle and temple were a figure, Heb 9:24; for to “sojourn” d or “lodge”, as in an inn, as the word rendered abide signifies, will not suit with that state and place which is fixed and immovable; but the church of God on earth, called a “tabernacle”, in allusion to the tabernacle of Moses, where God granted his presence, sacrifices were offered up with acceptance, and the holy vessels were put; and which was mean without, but rich and glorious within: so God affords his gracious presence in his church, accepts the spiritual sacrifices of prayer and praise offered to him there; and here are the vessels of mercy placed, which are sanctified and meet for the master’s use; and though it is mean and despicable in its outward appearance, in the eyes of men, it is all glorious within; see So 1:6; and this is the tabernacle of God, being of his building and preserving, and the place of his residence;
who shall dwell in thy holy hill? the same is here intended as in the preceding clause; the allusion is to Mount Zion, whither the ark of the Lord was brought in David’s time, and on one part of which the temple was afterwards built: and the church may be compared to this hill, for its eminence and visibility in the world; for the holiness which God has put upon it, and for the immovableness of it; for though like, a tabernacle it may be carried from place to place, yet it is like an hill that can never be removed out of the world; it is built on a sure foundation, the Rock of ages. Now the purport of these questions is, who is a proper person to be an inhabitant of Zion? or to be a member of the church of God? the answer is in the following verses.
d “peregrinabitur”, Pagninus, Montanus; “diversabitur”, Muis; so Ainsworth; “vel hospitabitur”, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
That which is expanded in the tristichic portion of the Psalm, is all contained in this distichic portion in nuce. The address to God is not merely a favourite form (Hupfeld), but the question is really, as its words imply, directed to God. The answer, however, is not therefore to be taken as a direct answer from God, as it might be in a prophetical connection: the psalmist addresses himself to God in prayer, he as it were reads the heart of God, and answers to himself the question just asked, in accordance with the mind of God. and which are usually distinguished from each other like and in Hellenistic Greek, are alike in meaning in this instance. It is not a merely temporary (Psa 61:5), but for ever, that is intended. The only difference between the two interchangeable notions is this, the one denotes the finding of an abiding place of rest starting from the idea of a wandering life, the other the possession of an abiding place of rest starting from the idea of settled family life.
(Note: In the Arabic jam lllh is “one under the protection of God, dwelling as it were in the fortress of God” vid., Fleischer’s Samachschari, S. 1, Anm. 1.)
The holy tabernacle and the holy mountain are here thought of in their spiritual character as the places of the divine presence and of the church of God assembled round the symbol of it; and accordingly the sojourning and dwelling there is not to be understood literally, but in a spiritual sense. This spiritual depth of view, first of all with local limitations, is also to be found in Psa 27:4-5; Psa 61:5. This is present even where the idea of earnestness and regularity in attending the sanctuary rises in intensity to that of constantly dwelling therein, Psa 65:5; Psa 84:4-5; while elsewhere, as in Psa 24:3, the outward materiality of the Old Testament is not exceeded. Thus we see the idea of the sanctuary at one time contracting itself within the Old Testament limits, and at another expanding more in accordance with the spirit of the New Testament; since in this matter, as in the matter of sacrifice, the spirit of the New Testament already shows signs of life, and works powerfully through its cosmical veil, without that veil being as yet rent. The answer to the question, so like the spirit of the New Testament in its intention, is also itself no less New Testament in its character: Not every one who saith Lord, Lord, but they who do the will of God, shall enjoy the rights of friendship with Him. But His will concerns the very substance of the Law, viz., our duties towards all men, and the inward state of the heart towards God.
In the expression (here and in Pro 28:18), is either a closer definition of the subject: one walking as an upright man, like one going about as a slanderer, cf. Mic 2:7 “the upright as one walking;” or it is an accusative of the object, as in Isa 33:15: one who walks uprightness, i.e., one who makes uprightness his way, his mode of action; since may mean integrum = integritas, and this is strongly favoured by , which is used interchangeably with it in Psa 84:12 (those who walk in uprightness). Instead of we have the poetical form of expression . The characterising of the outward walk and action is followed in Psa 15:2 by the characterising of the inward nature: speaking truth in his heart, not: with his heart (not merely with his mouth); for in the phrase , is always the Beth of the place, not of the instrument-the meaning therefore is: it is not falsehood and deceit that he thinks and plans inwardly, but truth (Hitz.). We have three characteristics here: a spotless walk, conduct ordered according to God’s will, and a truth-loving mode of thought.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Citizen of Zion. | |
A psalm of David.
1 LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? 2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. 3 He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. 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. 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.
Here is, I. A very serious and weighty question concerning the characters of a citizen of Zion (v. 1): “Lord, who shall abide in thy tabernacle? Let me know who shall go to heaven.” Not, who by name (in this way the Lord only knows those that are his), but who by description: “What kind of people are those whom thou wilt own and crown with distinguishing and everlasting favours?” This supposes that it is a great privilege to be a citizen of Zion, an unspeakable honour and advantage,–that all are not thus privileged, but a remnant only,–and that men are not entitled to this privilege by their birth and blood: all shall not abide in God’s tabernacle that have Abraham to their father, but, according as men’s hearts and lives are, so will their lot be. It concerns us all to put this question to ourselves, Lord, what shall I be, and do, that I may abide in thy tabernacle?Luk 18:18; Act 16:30. 1. Observe to whom this enquiry is addressed–to God himself. Note, Those that would find the way to heaven must look up to God, must take direction from his word and beg direction from his Spirit. It is fit he himself should give laws to his servants, and appoint the conditions of his favours, and tell who are his and who not. 2. How it is expressed in Old-Testament language. (1.) By the tabernacle we may understand the church militant, typified by Moses’s tabernacle, fitted to a wilderness-state, mean and movable. There God manifests himself, and there he meets his people, as of old in the tabernacle of the testimony, the tabernacle of meeting. Who shall dwell in this tabernacle? Who shall be accounted a true living member of God’s church, admitted among the spiritual priests to lodge in the courts of this tabernacle? We are concerned to enquire this, because many pretend to a place in this tabernacle who really have no part nor lot in the matter. (2.) By the holy hill we may understand the church triumphant, alluding to Mount Zion, on which the temple was to be built by Solomon. It is the happiness of glorified saints that they dwell in that holy hill; they are at home there: they shall be for ever there. It concerns us to know who shall dwell there, that we may make it sure to ourselves that we shall have a place among them, and may then take the comfort of it, and rejoice in prospect of that holy hill.
II. A very plain and particular answer to this question. Those that desire to know their duty, with a resolution to do it, will find the scripture a very faithful director and conscience a faithful monitor. Let us see then the particular characters of a citizen of Zion.
1. He is one that is sincere and entire in his religion: He walketh uprightly, according to the condition of the covenant (Gen. xvii. 1), “Walk before me, and be thou perfect” (it is the same word that is here used) “and then thou shalt find me a God all-sufficient.” He is really what he professes to be, is sound at heart, and can approve himself to God, in his integrity, in all he does; his conversation is uniform, and he is of a piece with himself, and endeavours to stand complete in all the will of God. His eye perhaps is weak, but it is single; he has his spots indeed, but he does not paint; he is an Israelite indeed in whom is no guile,Joh 1:47; 2Co 1:12. I know no religion but sincerity.
2. He is one that is conscientiously honest and just in all his dealings, faithful and fair to all with whom he has to do: He worketh righteousness; he walks in all the ordinances and commandments of the Lord, and takes care to give all their due, is just both to God and man; and, in speaking to both, he speaks that which is the truth in his heart; his prayers, professions, and promises, to God, come not out of feigned lips, nor dares he tell a lie, or so much as equivocate, in his converse or commerce with men. He walks by the rules of righteousness and truth, and scorns and abhors the gains of injustice and fraud. He reckons that that cannot be a good bargain, nor a saving one, which is made with a lie, and that he who wrongs his neighbour, though ever so plausibly, will prove, in the end, to have done the greatest injury to himself.
3. He is one that contrives to do all the good he can to his neighbours, but is very careful to do hurt to no man, and is, in a particular manner, tender of his neighbour’s reputation, v. 3. He does no evil at all to his neighbour willingly or designedly, nothing to offend or grieve his spirit, nothing to prejudice the health or ease of his body, nothing to injure him in his estate or secular interests, in his family or relations; but walks by that golden rule of equity, To do as he would be done by. He is especially careful not to injure his neighbour in his good name, though many, who would not otherwise wrong their neighbours, make nothing of that. If any man, in this matter, bridles not his tongue, his religion is vain. He knows the worth of a good name, and therefore he backbites not, defames no man, speaks evil of no man, makes not others’ faults the subject of his common talk, much less of his sport and ridicule, nor speaks of them with pleasure, nor at all but for edification. He makes the best of every body, and the worst of nobody. He does not take up a reproach, that is, he neither raises it nor receives it; he gives no credit nor countenance to a calumny, but frowns upon a backbiting tongue, and so silences it, Prov. xxv. 23. If an ill-natured character of his neighbour be given him, or an ill-natured story be told him, he will disprove it if he can; if not, it shall die with him and go no further. His charity will cover a multitude of sins.
4. He is one that values men by their virtue and piety, and not by the figure they make in the world, v. 5. (1.) He thinks the better of no man’s wickedness for his pomp and grandeur: In his eyes a vile person is contemned. Wicked people are vile people, worthless and good for nothing (so the word signifies), as dross, as chaff, and as salt that has lost its savour. They are vile in their choices (Jer. ii. 13), in their practices, Isa. xxxii. 6. For this wise and good men contemn them, not denying them civil honour and respect as men, as men in authority and power perhaps (1Pe 2:17; Rom 13:7), but, in their judgment of them, agreeing with the word of God. They are so far from envying them that they pity them, despising their gains ( Isa. xxxiii. 15), as turning to no account, their dainties (Ps. cxli. 4), their pleasures (Heb 11:24; Heb 11:25) as sapless and insipid. They despise their society (Psa 119:115; 2Ki 3:14); they despise their taunts and threats, and are not moved by them, nor disturbed at them; they despise the feeble efforts of their impotent malice (Psa 2:1; Psa 2:4), and will shortly triumph in their fall, Ps. lii. 6, 7. God despises them, and they are of his mind. (2.) He thinks the worse of no man’s piety for his poverty and meanness, but he knows those that fear the Lord. He reckons that serious piety, wherever it is found, puts an honour upon a man, and makes his face to shine, more than wealth, or wit, or a great name among men, does or can. He honours such, esteems them very highly in love, desires their friendship and conversation and an interest in their prayers, is glad of an opportunity to show them respect or do them a good office, pleads their cause and speaks of them with veneration, rejoices when they prosper, grieves when they are removed, and their memory, when they are gone, is precious with him. By this we may judge of ourselves in some measure. What rules do we go by in judging of others?
5. He is one that always prefers a good conscience before any secular interest or advantage whatsoever; for, if he has promised upon oath to do any thing, though afterwards it appear much to his damage and prejudice in his worldly estate, yet he adheres to it and changes not, v. 4. See how weak-sighted and short-sighted even wise and good men may be; they may swear to their own hurt, which they were not aware of when they took the oath. But see how strong the obligation of an oath is, that a man must rather suffer loss to himself and his family than wrong his neighbour by breaking his oath. An oath is a sacred thing, which we must not think to play fast and loose with.
6. He is one that will not increase his estate by any unjust practices, v. 5. (1.) Not by extortion: He putteth not out his money to usury, that he may live at ease upon the labours of others, while he is in a capacity for improving it by his own industry. Not that it is any breach of the law of justice or charity for the lender to share in the profit which the borrower makes of his money, any more than for the owner of the land to demand rent from the occupant, money being, by art and labour, as improvable as land. But a citizen of Zion will freely lend to the poor, according to his ability, and not be rigorous and severe in recovering his right from those that are reduced by Providence. (2.) Not by bribery: He will not take a reward against the innocent; if he be any way employed in the administration of public justice, he will not, for any gain, or hope of it, to himself, do any thing to the prejudice of a righteous cause.
III. The psalm concludes with a ratification of this character of the citizen of Zion. He is like Zion-hill itself, which cannot be moved, but abides for ever, Ps. cxxv. 1. Every true living member of the church, like the church itself, is built upon a rock, which the gates of hell cannot prevail against: He that doeth these things shall never be moved; shall not be moved for ever, so the word is. The grace of God shall always be sufficient for him, to preserve him safe and blameless to the heavenly kingdom. Temptations shall not overcome him, troubles shall not overwhelm him, nothing shall rob him of his present peace nor his future bliss.
In singing this psalm we must teach and admonish ourselves, and one another, to answer the characters here given of the citizen of Zion, that we may never be moved from God’s tabernacle on earth, and may arrive, at last, at that holy hill where we shall be for ever out of the reach of temptation and danger.
Fuente: Matthew Henry’s Whole Bible Commentary
Psalms 15
THE WISE MAN
Verses 1-5:
The Truly Righteous
Verse 1 inquiries who may abide, “temporarily sojourn” in the “tabernacle” of the Lord? Where worshippers found communion with Him. The Lord is represented as meeting and blessing true worshippers there, even as He does true worshippers in His church (assembly) in this age, 2Ch 7:14-15; Mat 18:20; Heb 10:24-25. For it is in the church the greatest degree of glory and honor to Him may be given and experienced in this and future ages. The glory of the house (program of worship and service) that Jesus built is greater than the house that Moses built, see? Eph 2:19; Heb 3:1-6; Eph 3:21. It is further asked “who may or shall abide in even a temporary, tenting manner, in the holy hill of the Lord Jehovah?” This implies that those who truly worship must be an holy, sanctified, separated people, who approach His presence in “spirit and in truth,” as set forth Joh 4:24; Heb 12:14.
Verse 2 explains that the person who may truly abide in the tabernacle of the holy, glory-presence of the Lord Jehovah is that one whose pattern of life is upright without guile, deceit, or hypocrisy, loving one’s neighbor in attitude of heart and conduct toward him, opposite of the “double heart” attitude expressed Psa 12:2. He also is one who continually walks upright, morally and ethically, who does not “wobble” in his walk of life, like an inebriate, a drunk man. He is also said to “speak the truth” from his heart, continually, not just occasionally. Man’s walk and talk before his neighbor must reflect faith in and love for God, else it does not commend him as a sincere worshipper, but as a pious insincere, hypocrite, Psa 84:11; Isa 33:15-16. See also Act 10:35; Rom 2:10; Eph 2:10; Heb 11:33. To have intimate communion with and holy worship before the Lord one must pursue holy living, seeking to avoid bad habits, attitudes, acts, and words.
Verse 3 adds that the truly righteous, abiding, worshipper of the Lord does and will not be a continual, habitual, repeated backslider with his tongue, will not be cannibalistic, a vampire bat, devouring or sucking the life blood from his neighbor. Nor will he take up a reproach, “peddle” a hurtful report, carry or create a stink or bad tale against him, to besmirch his name or destroy his reputation and influence. He must avoid these petty, carnal, covetous passions to dwell, reside, or fellowship with and truly worship the holy living God. Of such the Levitical Law declares, “thou shalt not go up and down as a tale-bearer,” as one who “hot-foots” it from door to door or person to person to spread stink, Lev 19:16. Such backbiting and talebearing is slanderous and hurtful both to the bearer and the one against whom it is borne. Backbiters and talebearers are identified with “haters of God,” Rom 1:30; and as a revealer of secrets, and one who stirs up strife, as recounted Pro 11:13; Pro 20:19; Pro 18:8; Pro 26:22; Where there is no talebearer or backbiter strife ‘s said to cease, Pro 26:20.
Verse 4 indicates that a vile person, reprobate, a person rejected of God, unfit for His holy fellowship and worship, may be known even by the company that he keeps One who is holy loathes “stinktoting,” “talebearing,” and stirring of strife. One who does such things advertises his low moral, ethical, and spiritual identity. But the Lord honors those who fear or reverence Him and keep His commandments. The righteous person, the good man who “swears,” makes a promise, even to his own hurt, at his own expense will keep that promise, as a person of integrity, Lev 4:4; Ecc 5:4-5; Ecc 8:2; Ecc 8:4; Jdg 11:35.
Verse 5 adds that the one who continually abides in the holy ways of the Lord will not put out his money to usury, meaning to make a profit on a brother in hardship, Lev 25:37. One is also to show pity and compassion to a neighbor in need, not become enriched through his trouble or afflictions, Pro 3:27; Mat 5:42. Nor will the truly good or righteous man take a bribe against the poor as a witness, attorney, or judge in court, or as an umpire in athletics, or any responsible person in business life, Deu 16:19; Deu 27:25. Such as avoid these sins may abide in the Lord’s tabernacle and holy hill, v.1; 2Pe 1:10; Psa 55:22.
Fuente: Garner-Howes Baptist Commentary
1. O Jehovah, who shall dwell in thy tabernacle? As nothing is more common in the world than falsely to assume the name of God, or to pretend to be his people, and as a great part of men allow themselves to do this without any apprehension of the danger it involves, David, without stopping to speak to men, addresses himself to God, which he considers the better course; and he intimates, that if men assume the title of the people of God, without being so in deed and in truth, they gain nothing by their self-delusion, for God continues always like himself, and as he is faithful himself, so will he have us to keep faith with him in return. No doubt, he adopted Abraham freely, but, at the same time, he stipulated with him that he should live a holy and an upright life, and this is the general rule of the covenant which God has, from the beginning, made with his Church. The sum is, that hypocrites, who occupy a place in the temple of God, in vain pretend to be his people, for he acknowledges none as such but those who follow after justice and uprightness during the whole course of their life. David saw the temple crowded with a great multitude of men who all made a profession of the same religion, and presented themselves before God as to the outward ceremony; and, therefore, assuming the person of one wondering at the spectacle, he directs his discourse to God, who, in such a confusion and medley of characters, could easily distinguish his own people from strangers.
There is a threefold use of this doctrine. In the first place, If we really wish to be reckoned among the number of the children of God, the Holy Ghost teaches us, that we must show ourselves to be such by a holy and an upright life; for it is not enough to serve God by outward ceremonies, unless we also live uprightly, and without doing wrong to our neighbors. In the second place, As we too often see the Church of God defaced by much impurity, to prevent us from stumbling at what appears so offensive, a distinction is made between those who are permanent citizens of the Church, and strangers who are mingled among them only for a time. This is undoubtedly a warning highly necessary, in order that when the temple of God happens to be tainted by many impurities, we may not contract such disgust and chagrin as will make us withdraw from it. By impurities I understand the vices of a corrupt and polluted life. Provided religion continue pure as to doctrine and worship, we must not be so much stumbled at the faults and sins which men commit, as on that account to rend the unity of the Church. Yet the experience of all ages teaches us how dangerous a temptation it is when we behold the Church of God, which ought to be free from all polluting stains, and to shine in uncorrupted purity, cherishing in her bosom many ungodly hypocrites, or wicked persons. From this the Catharists, Novatians, and Donatists, took occasion in former times to separate themselves from the fellowship of the godly. The Anabaptists, at the present day, renew the same schisms, because it does not seem to them that a church in which vices are tolerated can be a true church. But Christ, in Mat 25:32, justly claims it as his own peculiar office to separate the sheep from the goats; and thereby admonishes us, that we must bear with the evils which it is not in our power to correct, until all things become ripe, and the proper season of purging the Church arrive. At the same time, the faithful are here enjoined, each in his own sphere, to use their endeavors that the Church of God may be purified from the corruptions which still exist within her. And this is the third use which we should make of this doctrine. God’s sacred barn-floor will not be perfectly cleansed before the last day, when Christ at his coming will cast out the chaff; but he has already begun to do this by the doctrine of his gospel, which on this account he terms a fan. We must, therefore, by no means be indifferent about this matter; on the contrary, we ought rather to exert ourselves in good earnest, that all who profess themselves Christians may lead a holy and an unspotted life. But above all, what God here declares with respect to all the unrighteous should be deeply imprinted on our memory; namely, that he prohibits them from coming to his sanctuary, and condemns their impious presumption, in irreverently thrusting themselves into the society of the godly. David makes mention of the tabernacle, because the temple was not yet built. The meaning of his discourse, to express it in a few words, is this, that those only have access to God who are his genuine servants, and who live a holy life.
Fuente: Calvin’s Complete Commentary
THE ACCEPTABLE MAN
Psalms 15-18
IN walk, work and word.
Lord, who shall abide in Thy tabernacle f who shall dwell in Thy holy hill?
He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour (Psa 15:1-3).
In both spirit and speech.
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 (Psa 15:4).
In character and conduct.
He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved (Psa 15:5).
THE DEPENDENT MAN
He looks to God for his reservation.
Preserve me, O God: for in Thee do I put my trust. O my soul, thou hast said unto the Lord, Thou art my Lord: my goodness extendeth not to Thee;
But to the saints that are in the earth, and to the excellent, in whom is all my delight.
Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.
The Lord is the portion of mine inheritance and of my cup: Thou maintainest my lot (Psa 16:1-5).
He acknowledges the goodness of God.
The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.
I will bless the Lord, who hath given me counsel: my reins also instruct me in the night seasons.
I have set the Lord always before me: because He is at my right hand, I shall not be moved (Psa 16:6-8).
He trusts the keeping grace of God.
Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.
For Thou wilt not leave my soul in hell, neither wilt Thou suffer Thine Holy One to see corruption.
Thou wilt shew me the path of life: in Thy Presence is fulness of joy; at Thy right hand there are pleasures for evermore (Psa 16:9-11).
Psa 17:1-15.
Hear the right, O Lord, attend unto my cry, give ear unto my prayer, that goeth not out of feigned lips.
Let my silence come forth from Thy Presence; let Thine eyes behold the things that are equal.
Thou hast proved mine heart; Thou hast visited me in the night;. Thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress.
Concerning the works of men, by the word of Thy lips I have kept me from the paths of the destroyer.
Hold up my goings in Thy paths, that my footsteps slip not.
I have called upon Thee, for Thou wilt hear me, O God: incline Thine ear unto me, and hear my speech.
Shew Thy marvellous lovingkindness, O Thou that savest by Thy right hand them which put their trust in Thee from those that rise up against them.
Keep me as the apple of the eye, hide me under the shadow of Thy wings.
From the wicked that oppress me, from my deadly enemies, who compass me about.
They are inclosed in their own fat: with their mouth they speak proudly.
They have now compassed us in our steps: they have set their eyes bowing down to the earth;
Like as a lion that is greedy of his prey, and as it were a young lion lurking in secret places.
Arise, O Lord, disappoint him, cast him down: deliver my soul from the wicked, which is Thy sword:
From men which are Thy hand, O Lord, from men of the world, which have their portion in this life, and whose belly Thou fillest with Thy hid treasure: they are full of children, and leave the rest of their substance to their babes.
As for me, I will behold Thy face in righteousness: I shall he satisfied, when I awake, with Thy likeness (Psa 16:9-17:15)
THE GRATEFUL MAN
He affirms his personal affection.
I will love Thee, O Lord, my strength.
The Lord is my Rock, and my Fortress, and my Deliverer; my God, my Strength, in whom I will trust; my Buckler, and the Horn of my salvation, and my high Tower.
I will call upon the Lord, who is worthy to he praised: so shall I he saved from mine enemies (Psa 18:1-3),
He rehearses his wondrous salvation.
The sorrows of death compassed me, and the floods of ungodly men made me afraid.
The sorrows of hell compassed me about: the snares of death prevented me.
In my distress I called upon the Lord, and cried unto my God: He heard my voice out of His temple, and my cry came before Him, even into His ears.
Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because He was wroth.
There went up a smoke out of His nostrils, and fire out of His mouth devoured: coals were kindled by it.
He bowed the heavens also, and came down: and darkness was under His feet.
And He rode upon a cherub, and did fly: yea, He did fly upon the wings of the wind.
He made darkness His secret place; His pavilion round about him were dark waters and thick clouds of the skies.
At the brightness that was before Him His thick clouds passed, hail stones and coals of fire.
The Lord also thundered in the heavens, and the Highest gave His voice; hail stones and coals of fire.
Yea, He sent out His arrows, and scattered them; and He shot out lightnings, and discomfited them.
Then the channels of waters were seen, and the foundations of the world were discovered at Thy rebuke, O Lord, at the blast of the breath of Thy nostrils.
He sent from above, He took me, He drew me out of many waters.
He delivered me from my strong enemy, and from them which hated me: for they were too strong for me.
They prevented me in the day of my calamity: but the Lord was my stay.
He brought me forth also into a large place; He delivered me, because He delighted in me.
The Lord rewarded me according to my righteousness; according to the cleanness of my hands hath He recompensed me (Psa 18:4-20).
He assigns his triumphs to Gods grace.
For I have kept the ways of the Lord, and have not wickedly departed from my God.
For all His judgments were before me, and I did not put away His statutes before me.
I was also upright before Him, and I kept myself from mine iniquity.
Therefore hath the Lord recompensed me according to my righteousness, according to the cleanness of my hands in His eyesight.
With the merciful Thou wilt shew Thyself merciful; with an upright man Thou wilt shew Thyself upright;
With the pure Thou wilt shew Thyself pure; and with the froward Thou wilt shew Thyself froward.
For Thou wilt save the afflicted people; but wilt bring down high looks.
For Thou wilt light my candle: the Lord my God will enlighten my darkness.
For by Thee I have run through a troop; and by my God have I leaped over a wall.
As for God, His way is perfect: the Word of the Lord is tried: He is a buckler to all those that trust in Him.
For who is God save the Lord? or who is a rock save our God?
It is God that girdeth me with strength, and maketh my way perfect.
He maketh my feet like hinds feet, and setteth me upon my high places.
He teacheth my hands to war, so that a bow of steel is broken by mine arms.
Thou hast also given me the shield of Thy salvation: and Thy right hand hath holden me up, and. Thy gentleness hath made me great.
Thou hast enlarged my steps under me, that my feet did not slip.
I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed.
I have wounded them that they were not able to rise: they are fallen under my feet.
For Thou hast girded me with strength unto the battle: Thou hast subdued under me those that rose up against me.
Thou hast also given me the necks of mine enemies; that I might destroy them that hate me.
They cried, but there was none to save them: even unto the Lord, but He answered them not.
Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets.
Thou hast delivered me from the strivings of the people; and Thou hast made me the head of the heathen: a people whom I have not known shall serve me.
As soon as they hear of me, they shall obey me: the strangers shall submit themselves unto me.
The strangers shall fade away, and be afraid out of their close places.
The Lord liveth; and blessed be my Rock; and let the God of my salvation be exalted.
It is God that avengeth me, and subdueth the people under me.
He delivereth me from mine enemies: yea, Thou liftest me up above those that rise up against me: Thou hast delivered me from the violent man.
Therefore will I give thanks unto Thee, O Lord, among the heathen, and sing praises unto Thy name.
Great deliverance giveth He to His king; and sheweth mercy to His anointed, to David, and to his seed for evermore (Psa 18:21-50).
Fuente: The Bible of the Expositor and the Evangelist by Riley
INTRODUCTION
This psalm teaches the necessity of moral purity as a condition of the Divine protection. It first propounds the question who shall be admitted to Gods household, and the privileges of its inmates (Psa. 15:1). This is answered positively (Psa. 15:2), and negatively (Psa. 15:3); then positively again (Psa. 15:4), and negatively (Psa. 15:5). The last clause of the last verse winds up by declaring, that the character just described shall experience the protection tacitly referred to in the first verse.Alexander.
THE PSALM OF LIFE
We observe:
I. The question which the Psalmist proposes.
Lord, who shall abide in Thy tabernacle? &c. (Psa. 15:1). Who may hope for acceptance as a worshipper of Jehovah!French. Tabernacle and hill together signify the earthly residence of God. It is a figure for intimate communion with Jehovah, and participation of His favour.Alexander.
Who shall enjoy Thy communion, Thy friendship, Thy protection? Who shall commune with Thee on earth? Who shall dwell with Thee in heaven?
This is the grand question of life. Who shall enjoy the Divine favour and protection, now and for ever? surely this is the question of first and supreme importance! It is a question which should be urged before God with a personal interest and anxiety. Not are there many that be saved? but, what shall I do to inherit eternal life?
We notice:
II. The comprehensive answer which is given to the great question.
Psa. 15:2-5. Admission to the Divine presence and eternal joy does not turn:
(1.) On what is national. It is not the privilege of Jew or Gentile, as such.
(2.) On what is physical. We do not enter heaven on the ground of affliction. Those before the throne came out of great tribulation, but that was not the reason of their glorification.
(3.) On what is social. Dives is not rejected because he is rich; Lazarus is not accepted because he is poor.
(4.) On what is educational. Some of our philosophers have lately ventured on the theory, that if men achieve a certain mental development, they will become immortal; but lacking this culture, they are doomed to extinction at death. The grand test is not educational.
(5.) On what is ecclesiastical. The whole point of this psalm is directed against this idea. Horsley heads the psalm: True godliness described as distinct from the ritual. With regard to that part of the hierarchical theory which makes membership in the visible Church identical, for all practical purposes, with membership in the Church invisible, it is tacitly refuted in places without number. The true citizen of Zion is the man that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that hath clean hands and a pure heart, who hath not lifted up his soul unto vanity, nor sworn deceitfully; he shall receive the blessing from the Lord. This is the generation of them that seek Him. There is an all-important distinction between the visible and invisible Church; the true Church and the professing Church, although they are so closely connected that the eye of man cannot draw a line of separation between them, are by no means coincident. He is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God (Rom. 2:28-29).Binnie. But
(6.) The whole question of our acceptance with God, and heirship of immortality, turns on character. Holiness is the grand requirement. In the foregoing psalm David had lifted up his eyes to Zion, the hill of God, where the ark of His presence was. He was mindful of the holiness required of all who are admitted to its neighbourhood. How much more is this true of the heavenly Zion, to which David raises his eyes and heart from the earthly citadel.Wordsworth. Without holiness no man shall see the Lord. The righteousness required by God is
1. Perfect. He that walketh uprightly. i.e., perfectly (Psa. 15:2). One who walks uprightness, i.e., one who makes uprightness his way, his mode of action.Delitzsch. The law of God requires perfection of spirit and life. God says to us all, as to Abram, Walk thou before me, and be thou perfect.
2. Practical. Worketh righteousness. The piety delineated in the Psalter, although it soars to heaven and its life is hid in God, never omits the assiduous cultivation of the lowly duties of everyday morality. The Church has always been infested with a sort of people whose religion is all expended on the first table of the laws; who, along with a great show of contrition, and faith; and spiritual joy, and delight in Gods worship, are ill-natured in the domestic circle, censorious and unfriendly neighbours, unsafe men to deal with in business. The psalms do full justice to the perfect law of God in this matter. Whatever may be the quarter whence the antinomian perversion of the Gospel may derive its aliment, certainly it is not from the songs of Zion. What a fine portrait this 15th Psalm, for example, draws of the godly man! He loves Gods tabernacle and holy hill;his heart is there. And when he goes out into the world, he does not leave his religion behind. He shows the influence of the fear of God in all he does. His tongue utters no malice. He is a man of his word. He will not make gain of his neighbours necessity; nor will he, for any consideration, oppose the cause of one whom he knows to be innocent. These are the true fruits of faith unfeigned. He that doeth these things shall never be moved.Binnie. Thus, in heart, in tongue, in actions, in his 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 heartto take up no reproach against a neighbourwould not the Christian man be perfect of whom this could be said?Perowne.
3. Spiritual, Speaketh the truth in his heart (Psa. 15:2). The characterising of the outward walk and action is followed in Psa. 15:2, by the characterising of the inward nature.Delitzsch. This speaking truth qualifies not merely what precedes, but the whole description, as of one who sincerely and internally, as well as outwardly, leads a blameless life by doing right and speaking truth.Alexander. Out of a true and spiritual heart spring these practical graces. It will not do to be merely moral, or only professedly religious. God only admitteth such as are righteously religious, and religiously righteous.Trapp. We must show our faith by our works, and our works must be spiritualised by our faith. Walk in the heaven of the promise, but in the earth of the law; that in respect of believing, this of obeying.Luther.
How impossible it is to realise this righteousness, so perfect, so profound, so universal, except by virtue of the grace and strength of Jesus Christ!
EVANGELICAL MORALITY
(Psa. 15:1-5.)
I. Its comprehensiveness (Psa. 15:2). Walking, the habitual course of life must be right. Working, all the action must be right. Speaking, all the conversation must be truth and uprightness. The true Christian seeks to be free from evil habits, evil acts, evil words. He is required here to be free from insincerity, censoriousness, pride, untruthfulness, covetousness, injustice. In Psa. 15:2, he is required to be blameless personally. In Psa. 15:3, he must be a good neighbour. In Psa. 15:4, a true friend. Standing faithfully to the meritorious. In Psa. 15:4-5, an honest merchant; he that sweareth, &c. A man of his word. A just merchant. Usury. Not taking advantage of any man. In Psa. 15:5, an upright magistrate. Nor taketh reward, &c. Christian morality covers the whole ground of character and life. Feet, hands, heart, tongue, eyes, influence, money, social rank and power, all are required by this psalm to be consecrated and pure.
II. Its loftiness. Coarse, gross sins are not referred to here. It is assumed that they must be laid aside. No fornicator, thief, drunkard, liar, murderer, shall enter the kingdom of God. This is taken as so evident, that such offences are not named. But the standard is a very exalted one. These various crimes in more subtle forms are seized upon and forbidden. We must not only be free from gross sins, but walk perfectly; not only abstain from falsehood, but speak the truth in our heart; not only abstain from calumny, but from repeating reflective reports; not only abstain from perjury, but cherish a high sensitiveness as to our promise; not only abstain from tyranny and pride, but cherish a deep humility; not only not injure others, but esteem them better than ourselves; not only not steal, but not take advantage of any one in the way of trade; not only not murder, but love our brother. All this, and much more than this, is taught in the various words and phrases of this psalm. Thus, in the New Testament (1 Corinthians 13.), the apostle does not speak of Christian love as preserving from gross vices, but, far beyond this, producing clusters of graces, rare, lofty, delicate, divine.
How much superior is the morality of the Gospel to mere good manners, to a mere natural amiability, to a commercial utilitarian morality!
III. Its inspiration (Psa. 15:1). Lord, who shall abide in Thy tabernacle? who shall dwell in Thy holy hill? The recognition of God is its source and strength. In God we find the grand example of this holiness: from Him comes the strength by which we attain supernal goodness. A comprehensive, lofty morality, like that insisted upon in this psalm, is altogether beyond the reach of nature. It is only as we admire and love God, and thirst to be like Him, and seek a fitness for His eternal kingdom, that we are able to reach the full, deep, transcendant morality pictured in this psalm.
IV. Its recompense (Psa. 15:5). He that doeth these things shall never be moved. He stands fast, being upheld by Jehovah, hidden in His fellowship; nothing from without, no misfortune, can cause his overthrow.Delitzsch.
THE LAW OF THE LIP
(Psa. 15:3.)
I. The nature of slander.
1. The origination of an evil report concerning our neighbours. He that backbiteth with his tongue.
2. The circulation of an evil report invented by others. Nor taketh up a reproach. The calumniator takes up the lie, and circulates it.Speakers Com. The verb seems strictly to denote the act of busy or officious tale-bearing.Alexander.
3. The listening to such a report. Giving it the sanction of our ear. The original may be translated endureth; implying that it is a sin to endure or tolerate tale-bearers. The tale-bearer carrieth the devil in his tongue; the tale-bearer in his ear.Trapp. We are not to do evil to our neighbour in any wise.
II. The evil of slander. What mighty unhappiness it causeth!
1. It demoralises the slanderer.
2. It demoralises the person to whom the slander is related.
3. It wrongs the party slandered. Show that man out! we should say of a drunkard; yet it is very questionable if his unmannerly behaviour will do us so much mischief as the tale-bearers insinuating story. Call for a policeman! we say if we see a thief at his business; ought we to feel no indignation when we hear a gossip at her work? Mad dog! mad dog!! is a terrible hue and cry, but there are few curs whose bite is so dangerous as a busybodys tongue. Fire! fire!! is an alarming note, but the tale-bearers tongue is set on fire of hell, and those who indulge it had better mend their manners, or they may find that there is fire in hell for unbridled tongues.Spurgeon.
III. The cure for slander. It is a most difficult thing to rule the tongue, and refrain from evil-speaking. There is a story told of an illiterate old monk named Pambos. Being unable to read, he came to some one to be taught a psalm. Having learnt the single verse, I said I will take heed to my ways, that I offend not with my tongue, he went away, saying that was enough if it were practically acquired. When asked six months and again many years after, why he did not come to learn another verse, he answered that he had never been able truly to master this. What is the grand cure for all sins of the lip? He speaketh the truth in his heart. It is not falsehood and deceit that he thinks and plans inwardly, but truth.Delitzsch. Whose heart-converse is truthful;who in that hidden council-chamber of the soul holds no parley with what is false.Kay. The heart must be changed, enlightened, exalted. Out of a pure fountain flows a pure stream.
What! never speak one evil word,
Or rash, or idle, or unkind!
Oh, how shall I, most gracious Lord,
This mark of true perfection find!
Forgive, and make my nature whole;
My inbred malady remove;
To perfect health restore my soul,
To perfect holiness and love.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Psalms 15
DESCRIPTIVE TITLE
The Approved Citizen-Guest of Jehovah.
ANALYSIS
Stanza I., Psa. 15:1, Worshippers Approaching the Holy City enquire What Kind of Persons may Enter and Dwell there. Stanza II., Psa. 15:2-5, The Reply from Within specifies Ten Virtues, Assuring their Possessor of an Undisturbed Residence.
(Lm.) PsalmBy David
1
Jehovah! who shall be a guest in thy tent?
who shall dwell in thy holy mountain?
2
He that walketh without blame in his righteousness,[117]
[117] So Br. M.T.: He that walketh without blame and doeth what is right.
and speaketh truth with his heart:
3
hath not played the spy on his neighbour,
hath not done his friend a wrong;
and a reproach hath not taken up against his intimate:[118]
[118] Or: one near him.
4
despised in his eyes is the reprobate,[119]
[119] Who is displeasing in his own eyes, worthy of contemptDel.
but them who revere Jehovah does he honour:
he hath sworn to his friend and will not change,
5
his silver hat he not put out on interest;
and a bribe against the innocent hath he not taken:
He that doeth these things shall not be shaken to the ages.
(Nm.)
PARAPHRASE
Psalms 15
Lord, who may go and find refuge and shelter in Your tabernacle up on Your holy hill?
2 Anyone who refuses to slander others, does not listen to gossip, never harms his neighbor,
4 Speaks out against sin, criticizes those committing it, commends the faithful followers of the Lord, keeps a promise even if it ruins him,
5 Does not crush his debtors with high interest rates, and refuses to testify against the innocent despite the bribes offered himsuch a man shall stand firm forever.
EXPOSITION
This is an interesting psalm of instruction, valuable in its bearing on character. It is brightly dramatic. It places the inhabitants of Jerusalem in a beautiful light, as guests in Jehovahs house at the same time that they are dwellers in his holy city: their residence in the one giving them easy and constant access to the other. The same character that would make them honoured citizens, would make them welcome worshippers. In placing Jehovah in the light of a Host, the psalm sheds a soft radiance on the Divine character. It was beseeming that such a Host should have noble guests; and it will be observed how prominent nobility of character is here made, by the very nature of the virtues which are signalised. Such a man as is here portrayed could not be mean. The close observer will discover that the ten characteristics named are arranged in couplets and triplets:a couplet of general principles in work and word (Psa. 15:2); a triplet of social virtues, coming nearer and nearer to the man himselfneighbour, friend, intimate (Psa. 15:3): a couplet of bold contrast, touching religious character (Psa. 15:4 a, b); then a triplet of sterner excellences, safeguarding social intercourse (Psa. 15:4 c, Psa. 15:5 a, b). Summing up all that has gone before as the condition, the psalmist assures the would-be Citizen-Guest of a permanent welcome. Several other psalms fall into line with this in emphasising character: as Psalms 1, 24, 121; and Isa. 33:14-16 may be aptly compared. The Christian justly enamoured of justification for the ungodly and salvation for the lost, will act wisely by reminding himself that the initial justification without works is in order to works; and the universal and imperative requirement of repentance demands the production of godly character as the great object of the Gospel.
QUESTIONS FOR DISCUSSION
1.
Is there some relationship between this psalm and the 14th?
2.
Where is the tabernacle of God and His holy hill?then and now.
3.
What advantages would there be in finding refuge and shelter in the tabernacle of God?
4.
Who said the morals of the Old Testament are lower than those of the New? How shall we account for the code of ethics here delineated?
5.
Discuss the positive and negative thinking suggested in this psalm.
Fuente: College Press Bible Study Textbook Series
(1) Abide . . . dwell.Properly, as in margin, sojourn like a passing guest, and dwell like a resident. But here the two terms are apparently used as synonyms. It was the natural form in which to put the question at Jerusalem, where God had His abode in the Temple, and we may paraphrase it thus: What constitutes a true and genuine citizen of the kingdom of God? The form of Wordsworths poem, Who is the happy warrior? who is he, &c, was possibly suggested by the Psalm, and it may be read with advantage by the side of it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. Abide This is the emphatic word in the inquiry, and stands opposed to a formal and occasional visit to Zion. It is the stable and immovable character, that shall “stand in the judgment,” to whom citizenship in the spiritual Zion shall be awarded.
Tabernacle Either the tabernacle proper, which in David’s time was in Gibeon, or the sacred tent, at this time on Zion, which contained the ark of the covenant.
Holy hill Or, mountain of thy holiness, namely, Zion, (Psa 2:6,) so called because the ark abode there. The terms are to be taken spiritually, and the question is equal to, “Lord, who shall dwell for ever in thy presence? What character shall continue without end in thy true Church?”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘A Psalm of David.’
It is a further psalm in the Davidic collection. The reference to the Tabernacle or Dwellingplace suggests the pre-Solomonic nature of the Psalm. Thus it may well have been written by David himself.
Fuente: Commentary Series on the Bible by Peter Pett
‘YHWH, who shall sojourn in your Tent?
Who shall dwell in your holy hill?’
As the people begin to consider their approach to God’s Dwellingplace they ask themselves the question, quite rightly, as to who has the right to sojourn in His Tent, that is, be there on a temporary basis. Then the question becomes a little stronger. Who has the right to take up a dwelling in His holy hill? The point is that to approach near to YHWH’s Dwellingplace is a serious thing, and only open to those qualified. The former situation may be thinking of the people, the latter of their representatives the priests. They are conscious that both situations represent a great privilege. Or the latter question may be as to who has the right to establish their camp there during the feasts. The questions by their nature acknowledge that not all are to be seen as having the right.
The mention of the Tent suggests an early date, and some have seen it as first written when the Ark was to be brought to the Tabernacle after being in the house of Obed-edom (2 Samuel 6). Possibly the death of Uzziah made David think more seriously about the holiness of God.
The reply follows in detail. It is very significant, however, that it is not the cultic requirements but the moral requirements that come to the fore. Both priests and people who would approach God must be pure and holy in their lives. That is the first requirement. It is not anti-cult. The very purpose of their approach is to offer sacrifices and to worship God in accordance with His ordinances. But it emphasises that genuine moral purity rather than ritual requirements are primary with God.
Fuente: Commentary Series on the Bible by Peter Pett
Psalms 15
Psa 15:1 (A Psalm of David.) LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?
Psa 15:1
Psa 24:3-6, “ Who shall ascend into the hill of the LORD? or who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the LORD, and righteousness from the God of his salvation. This is the generation of them that seek him, that seek thy face, O Jacob. Selah.”
Isa 33:14-17, “The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure. Thine eyes shall see the king in his beauty: they shall behold the land that is very far off.”
In Psa 15:1 we see the priestly office being executed in the entrance into the tabernacle. Only a priest could enter into the Temple courts. This Psalm is prophetic of the priestly role of the New Testament believer.
Psa 15:2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
Psa 15:2
Psa 15:3 He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.
Psa 15:3
Psa 15:3 “nor taketh up a reproach against his neighbour” Comments – A reproach is a blame, a discredit, or a rebuke.
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.
Psa 15:4
Psa 15:4 “He that sweareth to his own hurt, and changeth not” – Comments – He keeps his vow, even when it hurts, or is costly. For example, Jephthah made a vow to sacrifice the first thing that comes from the doors of his house when he returned home. He kept his vow and sacrificed his own daughter (Jdg 11:31).
Jdg 11:31, “Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD’S, and I will offer it up for a burnt offering.”
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.
Psa 15:5
Psa 15:5 “ He that doeth these things shall never be moved” Scripture Reference – Note:
2Pe 1:10, “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall :”
Fuente: Everett’s Study Notes on the Holy Scriptures
The Conditions of Access to God.
v. 1. Lord, who shall abide in Thy Tabernacle? v. 2. He that walketh uprightly, v. 3. He that backbiteth not with his tongue, v. 4. in whose eyes a vile person is contemned, v. 5. He that putteth not out his money to usury,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
So much having been said in so many psalms of the privileges and blessings accorded to the righteous man (Psa 1:3; Psa 3:8; Psa 5:11, Psa 5:12; 4:9,12, 18; Psa 10:17, Psa 10:18; Psa 11:7, etc.), the arrangers of this book thought it fitting to insert in this place a definition, or description, of who the righteous man is. They found a “psalm of David” (see title) in which such a description was set forth with singular force and brevity. The psalm is one of five verses. In the first verse the question is raised; the remaining four give the answer, which is arranged in two strophes of two verses each, the first verse of each strophe declaring the character of the righteous man positively, and the second verse negatively. The result is that five positive and five negative features are pointed out, by which the righteous man may be known. There is nothing to indicate at what period in David’s life this psalm was composed, except that it was after the establishment of the tabernacle on Mount Zion (Psa 15:1).
Psa 15:1
Lord, who shall abide in thy tabernacle? rather, Who shall sojourn? Whom wilt thou accept as a sojourner in thy tent, to be near to thee, and consort with thee? Who shall dwell (i.e. whom wilt thou permit to dwell) in thy holy hill? The “tabernacle” and the “holy hill” of Zion are, of course, not to be understood literally. They are figurative expressions, pointing to the Divine presence and favour, and the blessedness of abiding in them.
Psa 15:2
He that walketh uprightly, and worketh righteousness. An upright walk is the first requisite (comp. Gen 17:1; Psa 26:3, Psa 26:11; Isa 33:15). Such a walk involves the doing of righteousness, not, of course, in absolute perfection, but with a sincere intention, and so as to have “the answer of a good conscience towards God” (1Pe 3:21). And speaketh the truth in his heart. Not “from his heart,” as in the Prayer-book Version, which would make the reference one to mere truth of speech, but “in his heart,” which points to internal truthfulnessthat truthfulness “in the hidden council-chamber of the soul,” which “holds no parley with what is false” (Kay).
Psa 15:3
He that backbiteth not with his tongue. Among the negative virtues the first place is given to the observance of the ninth commandment, probably because to err in this respect is so very common a fault (see Jer 6:28; Jer 9:4; Jas 3:5-8). Nor doeth evil to his neighbour; rather, to his friend, or his companiona different word from that used at the end of the verse, and implying greater intimacy. There is special wickedness in injuring one with whom we are intimate. Nor taketh up a reproach against his neighbour. The good man does not, even when it is true, spread an ill report concerning his neighbour. He prefers to keep silence, and let the report die out (see Exo 33:1).
Psa 15:4
In whose eyes a vile person is contemned. So the LXX; the Vulgate, Ewald, Hupfeld, Hengstenberg, and the Revised Version. Others prefer to translate, “He is despised in his own eyes, [and] worthless” (Abort Ezra, Hitzig, Delitzsch, Kay, ‘Speaker’s Commentary’). Either rendering furnishes a good sense; but the law of parallelism is very decidedly in favour of the former. As the righteous man honors those who fear God, so he contemns those who are vile or worthless. He is no respecter of persons. Men’s outward circumstances are nothing to him. He awards honour or contempt according to men’s moral qualities. But he honoreth them that fear the Lord. “It is no common virtue,” says Calvin, “to honour pious and godly men, since in the opinion of the world they are often as the offscouring of all things (1Co 4:13)? He that sweareth to his own hurt, and changeth not. The righteous man, if he happens to have sworn to do something which it turns out will be to his own hurt, nevertheless keeps his engagement (comp Le Psa 5:4, where is used in the same sense).
Psa 15:5
He that putteth not out his money to usury. Usury, when one Israelite borrowed of another, was strictly forbidden by the Law (Exo 22:25; Le Exo 25:36; Deu 23:19). When the borrower was a foreigner, it was lawful (Deu 15:3; Deu 33:20); and no discredit can attach to the practice, so long as the rate of interest charged is moderate (comp. Mat 25:27). Here the writer contemplates only such usury as was forbidden by the Law. Nor taketh reward against the innocent; refuses, i.e; to take a bribe, either as judge or witness, when a charge is made against an innocent person. The contrary conduct was widely practised by the Israelites in later times (see Isa 1:23; Isa 5:23; Jer 22:17; Eze 22:12; Hoe. 4:18; Mic 3:11, etc.), and prevails generally in the East to the present day. He that doeth these things shall never be moved (comp. Psa 16:8). He shall continue “steadfast, unmovable,” having God “at his right hand,” as his Protector and Sustainer.
HOMILETICS
Psa 15:1, Psa 15:2
A standard of integrity.
“Lord, who shall abide,” etc.? We may truly call this brief psalm a flawless gem of religious ethics, unmatched in all the treasures of heathen literature. It is a sufficient proof that the moral failures which surprise and distress us in many of the Old Testament saints were due to human infirmitythe imperfect character of the men and of the times, not to deficient revelation of truth and duty. Then, as now, men knew more than they practised. What the New Testament has done for morality is, firstly, to give us a model of holinessa pattern life, which human imagination could never have framed, in the Person and life of Jesus our Lord; secondly, to supply motives to holiness only given in his gospel. But no higher standard of spotless integrity can be set forth than this psalm contains. The best commentaries on it are St. John’s First Epistle and St. James’s Epistle.
I. THE QUESTION. Who is the guest of God? “Lord, who shall abide in thy tabernacle?” etc. In David’s time there were two tabernaclesthe ancient one, where the brazen altar remained, at Gibeon; and the new one, to which the ark had been removed, on Mount Moriah, which thenceforth became the “holy hill” (1Ch 15:1; 1Ch 16:1; 2Ch 1:3-6). But here is no question of priestly ritual or office, but of personal character before God; therefore under the image drawn from the actual tabernacle, the real thought is of spiritual communion with God (cf. Psa 23:6; Psa 27:4). Who is he who shall commune with God as a child with his fatherto whom Christ’s great promise shall be fulfilled (Joh 14:23)?
II. THE ANSWER. (Verse 2.) The portrait is here drawn in three strokes. The rest of the psalm is the shading and colouring of the picture.
1. “Walketh uprightly.“ Our walk in Scripture means our conduct, especially as regards ourselves, and as in God’s sightthe inward, even more than the outward, life (Luke h 6; Act 9:31; Gen 5:24).
2. “Worketh righteousness.“ Deals justly, fairly, honestly, with others. This is the outward side, of which Christ says, “Let your light shine” (Mat 5:16).
3. “Speaketh truth in his heart.“ The correspondence of the inward and outward life. People sometimes speak truth with the lipswhat is literally true, but with a different meaning in the heart. Transparent integrity is indicatedspeech, the clear mirror of the hidden soul. No need to draw any strong line of distinction between these threewalk, work, speech. Like the sides of a triangle, each implies the other two. If we walk with God, we must needs deal justly with our fellows, and shall account our speech one of the most responsible parts of conduct towards God and towards man.
This is no impossible picture of ideal perfectionsimply a description of wholehearted obedience. Our Lord and Saviour expects no less. Strange if less were expected in a “disciple indeed’ than in “an Israelite indeed” (Joh 1:47; Joh 8:31). Fellowship with our Father and our Saviour implies “walking in the light” (1Jn 1:5-7; Joh 15:1-5). This fellowship is the earnest of and preparation for that of which the earthly “tabernacle” and “holy hill” were the faint, vanishing shadows (Rev 7:15; Rev 21:3, Rev 21:27; Rev 22:3, Rev 22:4).
HOMILIES BY C. CLEMANCE
Psa 15:1-5
The man in undisturbed rest.
It matters little when this psalm was written, or by whom. Although there is no reason for denying its Davidic authorship, still its contents are manifestly and equally precious, whoever was the inspired penman, and whenever he penned these words. Manifestly, the psalm is a product of Judaism. The Mosaic legislation had its ritual, but it was not ritualistic. There was not only an altar of sacrifice, but also a pillar of testimony and the tables of the Law; and to leave out either the sacrificial or the ethical part of the Hebrew faith would give as the residuum, only a mutilated fragment of it. This psalm is not one of those which in itself contains a new revelation, but one the inspiration of which is due to a revelation already received. The forms of expression in the first verse indicate this with sufficient clearness; the entire psalm suggests to us three lines of truth for pulpit exposition.
I. THERE IS A HOME FOR THE SOUL IN GOD. We do not regard the question in the first verse as one of despair, but simply as one of inquiry. It suggests that there is a sphere wherein men may dwell with God, and asks who are the men who can and do live in this sphere. The inquiry is addressed to “Jehovah,” the redeeming God of Israel, who by this name had made himself known to the chosen people as their Godthe Loving, the Eternal, the Changeless One. Moreover, there had been a tabernacle made, and afterwards the palace of the great King was erected on Mount Zion, the holy hill. “This is my rest for ever; here will I dwell, for I have desired it.” And inasmuch as this was the spot where God dwelt with men, to the devout soul the happiest place was that spot where he could meet with God; and if, perchance, he could there abide, not only to sojourn as for a night, but even to take up his permanent abode, he would realize the very ideal of good. “One thing have I desired of the Lord, that will I seek after: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple.” But in the later form of scriptural thought it is not only in this place or that that the yearning spirit can find God, but everywhere; yea, God himself is the soul’s homea home neither enclosed by walls, nor restricted in space, nor bounded by time. And we know what are the features of that homeit is one of righteousness, of a purity which allows no stain; it is one of mercy, in which all the occupants have made a covenant with God by sacrifice; it is one of closest fellowship, in which there may be a perpetual interchange of communion between the soul and the great eternal God. And when we remember that on the one hand, God is of purer eyes than to behold evil, and cannot look on iniquity, and that on the other hand, even all our righteousnesses are as filthy rags, it must always be a wonder of wonders that the sinner should ever be allowed to find a home in God; and never can it be inappropriate to ask the question with which the psalm begins, “Lord, dost thou give it to all men to find their rest in thee? If not, who are these happy ones?” “Who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill?”
II. ONLY SOME SOULS FIND GOD A HOME FOR THEM. The rest of the psalm answers the question which is raised at the outset of it. Inasmuch as the very phraseology of the psalm is built upon and assumes the divinely appointed institutions of priesthood, sacrifice, penitence, prayer, and pardon, it is needful only to remark in passing that the man who dwells in God’s holy hill is the one who accepts the divinely revealed plan of mercy and pardon through an appointed sacrifice. But the fact that by God’s mercy we are permitted to base the edifice of our life on such a foundation does by no means dispense with the necessity or lessen the importance of our erecting such edifice with scrupulous exactness according to the Divine requirements. The two parts of revealed religion cannot be disjoined now, any more than of old; the sacrificial and ethical departments must be equally recognized. And we arc here called upon to study a Scripture portraiture of a virtue which God will approve, by seeing how a man who lives in God will demean himself before the world.
1. His walk is upright. His entire life and bearing will be of unswerving integrity. Bishop Perowne renders the word “uprightly,” “perfectly,” which in the scriptural sense is equivalent to “sincerely,” with an absolutely incorruptible aim at the glory of God.
2. His deeds are right. They correspond with the simplicity and integrity of his life’s aim and intent.
3. His heart is true to his words. He does not say one thing and mean another, nor will he cajole another by false pretences.
4. He guards his tongue. He will not “backbite” or “slander:” the verb is from a root signifying “to go about,” and conveys the idea of one going about from house to house, spreading an evil report of a neighbour.
5. He checks the tongues of others. He will not take up a reproach against his neighbour. Retailers of gossip and scandal will find their labour lost on him.
6. He abstains from injuring a friendby deeds of wrong.
7. He estimates people according to a moral standard, not according to their wealth. A base person is rejected, however rich. A man who fears the Lord is honoured, however poor.
8. He is true to his promise, though it may cost him much, even more than he at first supposed.
9. He is conscientious in the use of what he has. He will not be one to bite, to devour, or to oppress another by greed of gain, nor will he take a bribe to trick a guileless man. He will be clear as light, bright as day, true as steel, firm as rock. While resting on the promises of God as a ground of hope, he will follow the Divine precepts as the rule of his life. As Bishop Perowne admirably remarks, “Faith in God and spotless integrity may not be sundered. Religion does not veil or excuse petty dishonesties. Love to God is only then worthy the name, when it is the life and bond of every social virtue.” A holy man said on his death-bed, “Next to my hope in Christ, my greatest comfort is that I never wronged any one in business.”
III. FROM THEIR HOME IN GOD such SOULS CAN NEVER BE DISLODGED. (Psa 15:5, “He that doeth these things shall never be moved.”) The man is one who lives up to the Divine requirements under the gospel.
“Yet when his holiest works are done,
His soul depends on grace alone.”
Even so. And he shall not be disappointed. Note, in passing, it is not his excellence that ensures this security; but the grace of God honors a man whose faith and works accord with his will.
1. No convulsions can disturb such a man. His rest in Divine love is one which is secure against any catastrophe whatever (Psa 46:1, Psa 46:2; Rom 8:38, Rom 8:39).
2. Time is on the side of such a one. For both the graces of faith and obedience will strengthen with age; while the Being who is his Stronghold is the same “yesterday, and to-day, and for ever.” Such characters, moreover, can never get out of date.
3. No discoveries in science nor in any department can dim the lustre of such a life. To trust in the great eternal God and to aspire to his likeness, is surely that of which no advance in human thought can ever make us ashamed.
4. The faithful God will never desert such a one. Whoever clings to God in faith, love, and obedience will never find his love unreciprocated or his trust unrecompensed.
5. The promises made to each a one will never fail. They are all Yea and Amen in Christ; they are sealed by “the blood of the everlasting covenant.” And hence they who repose their trust in them can never be moved.
In conclusion, the preacher may well warn against any attempt to divorce these two departments of charactertrust and action.
1. Without trust in God there can be no right action.
2. Without the aim at right action we have no right to trust in God.C.
HOMILIES BY W. FORSYTH
Psa 15:1-5
A life without reproach.
In all ages there has been a sense of imperfection, and a longing and a cry for the perfect in human character. The ethical philosophers of Greece and Rome have given us their views; Christian teachers have aimed to set forth, in poetry and prose, their ideals of perfection; but it may be questioned whether anywhere we can find a truer or more beautiful portrait than this by the ancient Jewish poet. It has been said, “Christian chivalry has not drawn a brighter.” And we might even dare to say that it compares well with the character of the perfect man as depicted by our Lord in the Sermon on the Mount. No doubt there are traits in the character that are peculiar to the times, and things are put differently in some respects from what they would have been in the light of the gospel; but we cannot contemplate the picture except with wonder and delight. In heart and tongue, in deed and life, as a member of society and as an individual, the man of this psalm is without reproach.
I. HIS INSPIRATION IS FROM ABOVE. It is the life within that determines character. Abraham walked before God, and therefore was exhorted to aim at perfection. The “tabernacle” is not wholly a figure of speech, but represents the meeting-place with God. For us Christ is the “tabernacle.” Here we ever find light and strength. “Our life is hid with Christ in God.”
II. HIS CHARACTER IS MOULDED AFTER THE HIGHEST PATTERN. (Psa 15:2, Psa 15:3.) The law of righteousness is his rule. Conscience is not enough; the lives of the good are not enough: there is more needed. The will of God as revealed to us is our true rule of faith and practice. There is a certain order observedfirst, the person must be acceptable by entire surrender to God; then he must work by righteousness; lastly, his word must be truth. So God had regard first to Abel, and then to his offering (cf. 2Co 8:5).
III. HIS SOCIAL LIFE IS MARKED BY THE NOBLEST VIRTUES. (Psa 15:3-5.) Some have counted here ten or eleven particulars; but it is better to regard the spirit than the letter. The chief things are truth, justice, and benevolence, while with these there is humility of spirit and charity towards all men. All this is brought out the more vividly by contrast with the selfish and worldly life of the wicked.
IV. HIS HAPPY DESTINY IS SURE AS THE THRONE OF THE ETERNAL. (Psa 15:5.) There are things that can be moved; they have no stability or permanence. There are other things which cannot be moved; they are true as God is true, and stable as God is stable, with whom there is “no variableness, neither shadow of turning.” This holds good of religion and the religious life (Heb 12:27, Heb 12:28). There are people who have no fixed principles. They cannot be trusted. St. James compares them to the waves of the seadriven with the wind and tossed (Jas 1:6). But the man who trusts in God can say, “My heart is fixed;” and of such it is truehe “shall never be moved” (cf. 1Co 15:56-58; Act 20:22-24; Act 21:13).W.F.
HOMILIES BY C. SHORT
Psa 15:1-5
The essentials of a spiritual religion.
This psalm is supposed by some to have been written on the removal of the ark to Zion. “As it is not only in David’s time that the symbol has been placed above the thing signified, and a superstitious efficacy attached to the externals of worship, this psalm has an equal value in every age in keeping before the mind the great lesson that sanctity of life and truth of heart are the absolute essentials of a spiritual religion.” How can we dwell truly and in the most intimate abiding fellowship with God? That is the question which the psalm answers; and the answer isAccess to God lies open to none but his pure worshippers. Two answers are given, each answer having both a positive and a negative form.
I. FIRST ANSWER.
1. Positively. (Psa 15:2.)
(1) He walketh uprightly; i.e. with integrity, with an undivided purpose of heart and mind. He does not try “to serve two masters”
(2) He worketh righteousness, or does the will of God. Not his own will, or the desires of the passions and appetites. He loves and does the right.
(3) He speaks the truth in his heart. Speaks the truth because he loves it, not with unwilling constraint. He speaks it in his heart, because it dwells there, before he utters it with his tongue.
2. Negatively. (Psa 15:3.) He is not one who injures others
(1) by word; or
(2) by deed; or
(3) by listening to and propagating slander.
II. SECOND ANSWER. (Psa 15:4, Psa 15:5.)
1. Positively. (Psa 15:4.)
(1) He turns away from the company of evil persons because he has no sympathy with them. He con-remus them.
(2) He honours the good in every way that he can honour themdefending, applauding, imitating them.
(3) He keeps sacred his word or his oath. “Not a casuist, who sets himself to find a pretext for breaking his word when it is inconvenient to keep it.”
2. Negatively. (Psa 15:5.)
(1) Not one who loves usury, but is willing to help the poor from a generous heart (Exo 22:25).
(2) Does not take bribes in the administration of justice. Incorruptibly just. “Such a man may not take up his dwelling in the earthly courts of the Lord; but he shall so live in the presence of God, and under the care of God, that his feet shall be upon a rock.” Would that all Christians answered to this picture!S.
Fuente: The Complete Pulpit Commentary
Psalms 15.
David describeth a citizen of Zion.
A Psalm of David.
Title. mizmor ledavid. It is not known with any certainty when David composed this Psalm. Bishop Patrick thinks that it was upon his bringing the ark to mount Sion, 2 Samuel 6., or upon his being restored to it again, after having been driven from it by Absalom. The latter part of it is an answer to the question in the first verse, which gains additional authority as being delivered by God himself. It contains a fine exhortation to the people, to live as became those who were under the government of the righteous God. On which account it seems probable, that it was rather composed for the use of the people, when they assembled there to worship at the stated annual solemnities.
Psa 15:1. Lord, who shall abide, &c. Heb. mii iagur. Who shall sojourn and lodge.i.e. “Whom wilt thou admit to pay thee honour in thy temple?” an expression accommodated to the nation, which came from all parts three times a year, to do homage in the temple; the answer, therefore, to this question in the last verse, is, He that doeth these things shall never be shaken; i.e. he shall ever be prosperous, and in a condition to pay his duty to God at Jerusalem. This gives the Psalm the air of one of those which are called Psalms of ascent, and which were sung on occasion of their going up to Jerusalem at their usual solemnities. Mudge.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psalms 15.
A Psalm of David.
1Lord, who shall abide in thy tabernacle?
Who shall dwell in thy holy hill?
2He that walketh uprightly, and worketh righteousness,
And speaketh the truth in his heart.
3He that backbiteth not with his tongue,
Nor doeth evil to his neighbor,
Nor taketh up a reproach against his neighbor.
4In whose eyes a vile person is contemned;
But he honoreth them that fear the Lord.
He that sweareth to his own hurt, and changeth not.
5He that putteth not out his money to usury,
Nor taketh reward against the innocent.
He that doeth these things shall never be moved.
EXEGETICAL AND CRITICAL
Its Character. We have first a question directed to Jehovah, in a clause of two members, respecting the character of the man who may obtain the privilege of a guest with Him, and become a member of His family; then follows the answer, at first in a clause likewise of two members, whose contents are then carried out is three strophes of three members each, whilst the participles pass over into finite verbs, and the closing words refer back to the thought contained in the question, with an expression which points to a more enlarged horizon. In the answer God speaks, not as a dramatic person, nor to the Psalmist by an oracle, but by the Psalmist to the congregation. God has enlightened the Psalmist who earnestly inquires of Him, that this man may know his will essentially from the revealed laws of Jehovah, and indeed he speaks in forms of expression used in the law; but in the answer as in the question, he passes over beyond the limits of the Old Testament, and describes in evangelical and prophetic spirit the family of God in characteristic and individual traits.
[Delitzsch: The former Psalm distinguishes from the mass of universal corruption a righteous generation, and concludes with the longing for salvation out of Zion. Psalms 15. answers the question who belongs to this righteous generation, and who is to receive this salvation in the future.C. A. B.] This does not appear to be a polemic against the priests (Paul.), or those of privileged rank (Mich., Dathe, et al.); nor a rejection of offerings and the like, yet it does not demand the observance of rites and ceremonies. The entire description is in the sphere of morals, and not in that of the law; it is an exercise of duties, in which the uprightness, vivacity, and power of piety asserts itself in life, held forth as it were in a mirror. Corresponding fully with this character of the Psalm is the circumstance that whilst it resounds with the words of the law, it is re-echoed and carried further out in the prophecy, Isa 33:13 to Isa 16:13 Nothing can reasonably be adduced against David as the author. In favor of him is the fact that since the ark was carried up to Jerusalem the holy mountain [hill, A. V.] of Jehovah is there, and at the same time the tabernacle appears in this Psalm to be still existing. It is admissible with Hitzig [Wordsworth, Alexander, et al.] to think of the very time of that removal, although the particular references which this scholar finds between this Psalm and the description of the dedication of the new tabernacle given in 2Sa 6:12 sq. cannot be proved with any certainty. Still less is there any confirmation of the reference made by Delitzsch to the time of the rebellion of Absalom, when the Sanctuary was in the hands of the rebels, whilst David himself was far distant from it.
Str. 1. Psa 15:1. May be a guest.The false references and erroneous use of this expression by the ancient interpreters who have found in it only a temporary abode of strangers who were merely suffered for awhile, in contrast with the regular citizens and inhabitants of the kingdom of God (Calv.), should not mislead us to efface the original and proper meaning of the Hebrew word, which essentially leads to the idea of friendship and protection, comp. Psa 5:5, and the passages there adduced. Thus only does the closing clause gain a full meaning, and what Hupfeld does not sufficiently estimate, it turns back to the opening strophe and its theme, with its meaning fully developed, and with an evangelical and prophetical glance at the secure position of the guest in the house of God, reaching forth out of time into eternity, and is tranquilized by the entire Psalm. The exegetical right of this interpretation, which is important dogmatically, lies in the point of the question to the mind of the Israelite, to whom Gods tabernacle and holy mount might gain the meaning of a human dwelling, comp. Psa 27:4 sq.; Psa 61:5; Isa 33:14, Modern interpreters have been the first to weaken this technical expression, taken from concrete relations of life, into a merely figurative designation of communion with God in general.14
Str. II. Psa 15:2. [This strophe describes the conduct of the friend of God in general terms as walking perfectly (A. V., uprightly), one who does righteousness and speaks the truth. In his heart, or with his heart, not merely with the tongue. Hupfeld is used with the heart not as giving the source of speech (which would be ) but as cooperating with the speech, and thus giving it its truthfulness.C. A. B.]
Str. III. Psa 15:3. [This strophe describes negatively his conduct towards his neighbor: (1) He does not go about with slander upon his tongue. = literally, to go about as a spy or tale-bearer, or slanderer. This is a wicked walk, the negative of the perfect walk, Psa 15:2 a.; (2) he does not do evil; (3) he does not take up a reproach against his neighbor. , according to Hupfeld, has here the meaning of bring forth, speak out, = proferre, efferre. Delitzsch, Hengst., Hitzig, et al., give it the meaning of bringing or loading disgrace upon any one, Calvin, et al., to lift up as from the ground. To this latter interpretation Perowne inclines: He hath not stooped, so to speak, to pick up dirt out of the dunghill that he may cast it at his neighbor.C. A. B.]
Str. IV. Psa 15:4. The reprobate. [A. V., vile person]. Hitzig and Delitzsch take up again the explanation of the ancient interpreters (Chald., Aben Ezra., Kimchi, Cleric.) according to which the reference is to the humility and self-debasement of the Psalmist, who here designates himself in the strongest expressions, which however correspond with the declaration 2Sa 6:22, as despised in his own eyes, and worthy of rejection. This view is suitable likewise to the context; the contrast is not lacking; J. H. Mich, already brings it forth with the words: sibi ipsi displicet nec su sed alien virtutis est admirator, and the humility which David confesses likewise in Psalms 131, appears frequently as a condition of pleasing God, Isa 57:15; 1Sa 17:17. However the accents of the text. recept. correspond with our translation, which is advocated by Hupfeld.
To his hurt.The translations: To his neighbors (Sept., Syr., Luther), or, To the wicked, (Most interps. since Rosenm.) are incorrect. The explanation of the Rabb. he swears = vows to do himself an injury = to hurt himself, especially by fasting and mortification, is partly contrary to usage, and partly too specifically ascetic. Hupf., Hitzig, Delitzsch, establish the expression in question more accurately than Venema, Hengst., Gesen., by reference to the law respecting sin-offerings on account of guilt owing to inconsiderate oaths and vows, Lev 5:4, where it is forbidden to exchange the animal vowed for an offering for another animal, or for its value in gold. Hupfeld adduces the additional reference to Lev 27:10; Lev 27:33, after Geier and J. H. Mich., where the question is of altering the vow itself. The hypothetical antecedent is in the perfect, the consequent in the imperfect. [The English prayer-book version combines the rendering of the Sept. and that of the A. V He that sweareth unto his neighbor, and disappointeth him not, though it were to his own hindrance.C. A. B.]
Str. V. Psa 15:5. This refers to Lev 25:37, where usury is forbidden, and to Deu 16:19; Deu 27:25, where punishment for unrighteous judgment is accompanied with the curse. [Perowne: Such is the figure of stainless honor 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 of 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.C. A. B.]
DOCTRINAL AND ETHICAL
1. The most important question in life and the daily cure of those who fear God, are, how to attain to the permanent place of a guest in the house of God. For this question refers from time to eternity and from the old covenant to the new. For it is true we may visit the house of God on earth and be a guest in it; but we do not dwell therein, but celebrate Divine service and receive thereby spiritual food and nourishment in order to a further pilgrimage. But if we would not only be servants of God but at the same time of the household of God and fellow-citizens with the saints (Eph 2:19 sq.), and never waver in this society, then we must partly be placed upon another soil than that of the law, and partly be led forth above all and every kind of worship on earth into communion with the angels in adoration and with the blessed saints in the heavenly sanctuary, and to the participation in the marriage supper of the Lamb (Rev 19:9; comp. Mat 22:25.)
2. In the Divine law itself there is a goad which drives us to the Gospel (Luk 10:28 sq.), and which invokes and keeps alive a longing after it. For the law demands irreproachable conduct and sincerity and purity of thoughts, words and works, which are found in no man by nature and which cannot, even be attained by the help of the law alone, or its means of propitiation and of sanctification. But the law has its abiding value in this, that it not only forms a historical stage of revelation, but is an essential part of the economy of salvation.
3. We must notice, that the Psalm merely presents the portrait of pious people, without showing whence this comes or is to be attained. Hence it is, that an unwise man may ascribe that which is said in this Psalm, to moral virtue and free will, which yet is solely and alone a work of Divine grace, working in us. Luther.
HOMILETICAL AND PRACTICAL
He who would dwell with God in His house must adapt himself to the arrangements of Gods house.We may be invited to Gods house and table and yet not gain the enjoyment of that which God offers us.To desire communion with God and transgress the commands of God are irreconcilable with one another; for vice separates God and man from one another.He who truly has and seeks communion with God, has and seeks communion likewise with the pious, but avoids the society of the ungodly. The law remains constantly valuable as a mirror, bar and bridle.He who wishes to dwell forever with God, must inquire after God in time and seek intercourse with God on earth, and for this purpose use the means of grace offered by God according to the order of salvation.
Calvin: If any one is devoted to righteousness and moderation towards his neighbor, he shows by his acts that he fears God.It is not a common virtue to honor pious and righteous men. For because they are the offscourings of the world their friends usually share their hate with them.
Starke: He who has dwelt in the tabernacle of God as a true citizen, will likewise remain forever on the holy mountain of the Lord.A Christian as a pilgrim should hasten to the mountain of God.The avoidance of evil belongs to the proper walk of a Christian, as well as the practice of goodness; neither can exist without the other, since repentance departs from evil to good.The rewards of godliness are not only temporal, but they endure even unto eternity.Selnekker: Good works please God, not on account of their own worth, but on account of the believing persons who do them. For good works are the fruit of faith and testify to faith.Franke: Who will be happy? He who has a living faith and shows it to be living in its fruits and its power.Frisch: We cannot be so eager for instruction in matters of our salvation, but that God is still more desirous to reveal His will to us respecting them.Tholuck: In the estimation of all human merit there can be no other standard than the law of God.Taube: It is not: who will come to Thy tabernacle? but: who will dwell? who will remain? That is a great thing when we think, that the Father of this lodging house is the Holy One of Israel, and the guest is a sinner by birth.
[Matth. Henry: It is the happiness of glorified saints that they dwell in that holy hill, they are at home there, they shall be forever there.Those that desire to know their duty, with a resolution to do it, will find the Scriptures a very faithful director, and conscience a faithful monitor.An oath is a sacred thing, which we must not think to play fast and loose with. In singing this Psalm we must teach and admonish ourselves and one another, to answer the character here given of the citizen of Zion, that we may never be moved from Gods tabernacle on earth, and may arrive at last at that holy hill, where we shall be forever out of the reach of temptation and danger.Barnes: Kindness and an accommodating spirit in business transactions are as much demanded now by the principles of religion as they were when this Psalm was written, or as they were under the law which forbade the taking of interest from a poor and needy brother.Wordsworth: David, in singing this Psalm, is teaching us how we may attain the blessedness of the everlasting mansions.Spurgeon: Though truths, like roses, have thorns about them, good men wear them in their bosoms. Our heart must be the sanctuary and refuge of truth, should it be banished from all the world beside, and hunted from among men; at all risk we must entertain the angel of truth, for truth is Gods daughter. We must be careful that the heart is really fixed and settled in principle, for tenderness of conscience towards truthfulness, like the bloom on a peach, needs gentle handling, and once lost it were hard to regain it. Jesus was the mirror of sincerity and holiness. Oh, to be more and more fashioned after His similitude!Our Lord spake evil of no man, but breathed a prayer for His foes; we must be like Him, or we shall never be with Him.To all good men we owe a debt of honor, and we have no right to hand over what is their due to vile persons who happen to be in high places.C. A. B.]
Footnotes:
[13][Perowne: Eleven particulars are enumerated in which this character is summed up. Hence in the Gemara (Makkoth f. 24 a), it is said that David comprised the 613 commands of the Law given on Sinai in eleven; Isaiah (it is added) in six (Isa 33:15); Micah in three (Mic 6:8) Amos (Amo 5:4), or rather Habakkuk (Hab 2:4), in one.C. A. B.]
[14][Delitzsch: and which are usually distinguished as the Hellenistic and are here of like meaning; not only a transient, but an everlasting (Psa 61:5) is meant; the difference of the two ideas is merely this: that the one from the idea of a wandering life means the finding of a permanent place, the other from the idea of membership in the family denotes the possession of a permanent place.C. A. B.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 511
CHARACTER OF THOSE THAT SHALL BE SAVED
Psa 15:1-5. Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. 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. He that putteth not out his money to usury; nor taketh reward against the innocent. He that doeth these things shall never be moved [Note: This psalm is one of those appointed to be read on Ascension Day; not because it relates to Christs ascension, but because it drawn the character of those who, like him, shall be admitted into heaven.].
IN the ministry of the Gospel, every subject must occupy that measure of attention which seems to have been paid to it in the Holy Scriptures. We must not be deterred from speaking of the principles of Christianity, because some despise them as evangelical; nor must we omit the practical parts of our religion, because others may discard them as legal. We should be equally ready to consider every part of Gods revealed will, neither rejecting any, nor magnifying any beyond its due importance. The psalm before us is altogether of a practical nature. On what occasion it was written, we are not informed: but we think it not improbable, that it was composed after David had carried up the ark to Mount Zion, and placed it in the tabernacle. From that event, he would be naturally led to reflect on the character of those who would be approved of God in ministering before it, and, consequently, to depict the character of those who should be counted worthy to serve God in his temple above.
Agreeably to this view of the psalm, we may consider it as containing,
I.
An inquiry into the character of those who shall be saved
We must remember, that the inquiry does not respect the way of salvation, but the character of those who shall be saved. Had it related to the way of salvation, the great doctrines of repentance towards God and faith in our Lord Jesus Christ must of necessity have been set forth: however they might have been expressed in terms suited to that dispensation, they could not possibly have been omitted. But the inquiry is simply this; What is the character, and what the conduct, of those who shall be finally admitted into that true tabernacle which God himself has erected in heaven? And can there be any inquiry more important?
observe,
1.
What is implied in the inquiry itself
[Certainly it implies, that all will not be saved. And this is a truth which our blessed Lord has confirmed beyond a doubt [Note: Mat 7:13-14.]. Some dream of annihilation; and some of heaven: but what a fearful disappointment will multitudes experience! Yes: fearfulness will surprise them; and, instead of dwelling in the bosom of their God, they will dwell with devouring fire, even with everlasting burnings [Note: Isa 33:14.].]
2.
What is implied in it as addressed to Jehovah
[It is of Jehovah himself that David makes the inquiry: for it is Jehovah alone that can answer it aright. Man is partial in his own favour: and, even when constrained to acknowledge that there must be a difference between the righteous and the wicked, he takes care so to draw the line, as to include himself among the number that shall be saved. But God has no respect of persons: his word is fixed: and according to that word shall be the doom of every child of man.]
That we may with certainty determine the point, let us see, in this psalm,
II.
Their character described
The children of God are here faithfully described: they are distinguished by,
1.
A principle of integrity in their hearts
[It is the very essence of the Christian character to have righteousness and truth residing in the soul: we must be Israelites indeed, in whom is no guile. Where a principle of integrity is wanting, nothing can be right. Services, of whatever kind, are of no account with God, if there be not a determination of heart to do whatsoever he commands. A single eye is that which he approves: and the want of it vitiates all that a man can do, yea, and renders it odious in his sight [Note: Isa 66:3.]. We are aware that these assertions are strong: but they do not in the least exceed the truth. St. Johns declarations leave us no room to doubt: He that doeth righteousness, is righteous, even as he, that is, Christ himself, is righteous [Note: 1Jn 2:4; 1Jn 2:6; 1Jn 3:6-10.]. The object of the Christians desires, yea, and of his endeavours too, is universal holiness: he would in all things, as far as possible, be conformed to Christ, having the same mind as was in him, and walking in all things as he walked. He would not willingly retain a right hand or a right eye that caused him to offend: his one labour and ambition is, to stand perfect and complete in all the will of God. It is an this way that he puts on the Lord Jesus Christ; and it is in this way that Christ becomes all in all [Note: See Rom 13:14 and Col 3:11.; which passages refer, the one to the graces of Christ, and the other to the image of Christ in the soul.]!]
2.
A corresponding conduct in their lives
[The particular things enumerated by the Psalmist are for the most part overlooked, as though they were of minor importance: but, in truth, they enter deeply into the Christian character, and will serve as most decisive tests of the existence and measure of our integrity. In true Christians, then, the following marks are found:
They abstain from uncharitable censures.Amongst false professors, even as amongst the ungodly world, there is a lamentable want of tenderness to the characters of others: they will receive, and circulate, a false report, without ever considering how great an injury they do to him who is thus calumniated. They will suffer their minds to be prejudiced against a brother without any just occasion; and will even feel more alienation from him on account of some quality which they disapprove, than attachment to him for many qualities which render him worthy of their esteem. But the true Israelite will not deal out such measure to his neighbours: he will rather put n favourable construction on the things which admit of doubt, and cast a veil over the faults which are too plain to be denied. He will in this matter conform himself to the golden rule, of Doing to others as he would have them do to him.
They observe equity in estimating the characters of men.They will not be lenient towards offences in the rich, which they condemn with severity in the poor; nor will they suffer their regards to be influenced by the pride of life or the prejudice of party. Magistrates, indeed, they will reverence as bearing an authority vested in them by God himself; but it is the office that they will reverence; just as Paul reverenced the high priest, notwithstanding the injustice with which he executed his high office; but the contemners of God will, as such, be pitied and contemned by every true Christian; and those who fear God will on that account be loved and honoured by him, whatever station they may fill, or to whatever party they may belong. He will from his inmost soul unite in the Apostles benediction, Grace be with all them that love our Lord Jesus Christ in sincerity.
They adhere strictly to all their engagements.No Believer will think lightly of his word, and still less of his oath. If he have promised any thing, he will on no account go back, even though the performance of the promise should involve him in considerable difficulty. In all pecuniary or commercial transactions, his word will be his bond: no subterfuges will be resorted to, no equivocations, no falsehoods invented, to invalidate his engagement: if he have sworn to his own hurt, he will submit to the consequences, and discharge his conscience with fidelity. With respect to engagements of a yet more sacred nature, he will exercise the utmost scrupulosity; and not because of any change in his own mind, think himself at liberty to repudiate a betrothed object. If a great moral or religious change have taken place in the one party so as to change the character of that person, and to render him in fact a different person from the one that was betrothed, then the other party may justify a renunciation of the alliance (a man may justly rescind his engagements with a woman who shall depart from the paths of honour and virtue); but it is in the party who remains the same, and not in the party that is changed, that this right resides. Where there are no circumstances of this kind to absolve the Christian, his yea must be yea, and his nay, nay.
They abhor every thing that is sordid and unjust.Usury was forbidden under the Mosaic Law; and that prohibition, as to the spirit of it, obtains equally under the Gospel. There is a legal interest of money which may fitly and properly be made: but every kind of extortion is worthy of the utmost abhorrence. To take advantage of the ignorance or the necessities of our fellow-creatures, to deceive them in relation to the quality or quantity of the commodities sold to them, to lean unduly to our own interests, and thereby to injure in any respect the interests of others; all this is contrary to the law of love, the law of honesty: and the man who for filthy lucre sake will condescend to such meanness, is unworthy of the Christian name. It matters not what profession of religion he may make, nor how high he may stand in the estimation of those who are unacquainted with his character; he has the mark of the beast upon him, and will assuredly take his portion amongst the hypocrites.
We are aware that many religionists will call this statement legal: but let them remember that Paul himself has given this very description of the Christians conduct, and has declared, that those who are children of the light will walk in all goodness, and righteousness, and truth [Note: Eph 5:8-10.]. By these fruits must they be judged of, and by these fruits must they be known.]
In relation to persons of this character, we behold with pleasure,
III.
Their salvation assured
Our blessed Lord represents them as persons whose habitation is founded on a rock [Note: Mat 7:24-27.], and their stability is assured to them,
1.
By the very graces which they exercise
[We do not mean to say, that any man, however eminent, has in himself such a measure of grace, as shall be a safeguard to him under all temptations: for even Paul himself had not in himself a sufficiency even to think a good thought: nor can any child of man stand one moment longer than God shall be pleased to uphold him in his everlasting arms: but still God himself has represented righteousness as a breast-plate, which will resist the darts of our great adversary: and it must be obvious, that they, in whom there is a principle of universal holiness, and whose conduct is so strictly regulated by the commands of God, must be comparatively out of the reach of the tempter. In matters of daily occurrence, the Believer will still have within himself an evidence that he is a fallen creature: he will still be subject to mistakes, and infirmities, and falls; but he will not so fall as to return to the wilful practice of iniquity [Note: 1Jn 3:9.], nor so be moved as to turn back unto perdition.]
2.
By the express promises of God
[Were the Christians stability to depend solely on the strength of the gracious principle within him, he would have but little hope of enduring to the end: but God has encouraged us to exert ourselves, and to work out our own salvation with fear and trembling; in the full persuasion, that he will give us both to will and to do of his good pleasure. In the Scriptures, both Prophets and Apostles concur in giving us this assurance. Isaiah speaks almost the very language of our text: he draws the very same character almost in the very same terms; and then declares, that this person shall dwell on high, (even in Gods holy hill,) that his place of defence shall be the munition of rocks: that bread shall be given him, and his waters shall be sure [Note: Isa 33:15-16.]. To the same effect St. Peter speaks: he bids us add to our faith the practice of all social virtues; and then he tells us that they who do such things shall never fall, (never be moved,) but shall have an entrance ministered unto them abundantly into the kingdom of our Lord and Saviour Jesus Christ [Note: 2Pe 1:5-11.]. How exceeding great and precious are such promises as these! How delightful is it to hear God himself engaging to keep the feet of his saints, and that the righteous shall hold on his way, and that he who hath clean hands (the very persons described in our text) shall wax stronger and stronger [Note: Job 17:9.]! Let this then stir us up to walk worthy of our high calling; and let us be steadfast, immovable, always abounding in the work of the Lord, knowing that our labour shall not be in vain in the Lord [Note: 1Co 15:58.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
CONTENTS
Every portion of this beautiful Psalm is gospel. It treats first of Christ, and then of his people in him. Here is the Citizen of Zion described in his per – son, life, and conduct.
A Psalm of David.
Psa 15:1
The Psalm opens with an interesting question, humbly proposed to the Lord himself, Who shall be the happy person dwelling on the Lord’s holy hill? Reader, remark first, that if we desire to know the Lord, that instruction must come from the Lord. Jesus is the way, and the truth, and the life. No man cometh to the Father, but by him. Joh 14:6 . Next, let us attend to what is meant by the holy hill and tabernacle. In the tabernacle in the wilderness, and the church of Zion, the Holy Ghost was shadowing forth the heavenly tabernacle, the Jerusalem which is above, and both the gospel church in grace below, and the celestial temple in glory. This is, as the Apostle saith, the true tabernacle which God hath pitched, and not men. Heb 8:2 . And when we have thus beheld the true tabernacle of God’s pitching, and, not man’s, we must then immediately perceive, that He, and he alone, must be the person the inquiry hath in view, who can fix his residence in this holy hill of Zion, who is himself holy, harmless, undefiled, separate from sinners, and made higher than the heavens: He who hath an everlasting priesthood, who is a divine Prophet, an almighty King. So that the question is at once answered, in the very description of the place: and we already behold him, whom Jehovah hath set as King upon the hill of Zion, as the glorious One to inhabit there, even the Lord our righteousness.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 15
John Wilson (Christopher North) chooses this Psalm to be sung at the ‘elder’s deathbed,’ for ‘it was a custom in Scotland that the ransomed of the Lord returned and came to Zion with songs’.
John Ker.
References. XV. 2. T. Sadler, Sermons for Children, p. 106. XV. F. D. Maurice, Sermons, vol. ii. p. 69. International Critical Commentary, vol. i. p. 112. A. Maclaren, Life of David, p. 174. I. Williams, The Psalms Interpreted of Christ, p. 272.
Fuente: Expositor’s Dictionary of Text by Robertson
A Citizen of Zion
Psa 15
The history of this psalm takes us back to the occasion of the ark being brought into the tabernacle at Zion. This fixture of date has been endorsed as probable by the most eminent ancient and modern critics. This psalm strikingly resembles its immediate predecessor, and it is supposed that it may have been recited before the tabernacle when the ark was placed in it. The great cry of this psalm goes out from a solicitude that concerns itself with the question of permanence. Up to this point the history of the ark and of the people who associated their worship with it was marked by transitoriness, uncertainty, continual and anxious movement. There is a time when such action becomes weariness, and in that moment rest is above all things desired. Why should we strike our camp and be off once more? Why can we not find an abiding-place where fields may be grown and where the altar may be permanent, so that in occupation and worship we may no longer be disturbed by sudden calls to change our position? The word “abide” in the first verse is well rendered in the margin “sojourn,” the idea being that settlement has been effected and that the traveller is at last at home. The holy hill was the hill of Zion, an eminence that was sanctified by the establishment upon it of the sacred ark. Moses called Horeb “the mountain of God,” and Zion is called “holy” because crowned with the symbol and pledge of the divine presence. So far, however, all this is necessarily but local criticism; the great question which we have to put concerns our own permanent citizenship in the land of God, the truly holy land, the land of consecration and service, unchanging and ever enlarging. The enquiry we have to put is, How is citizenship in it to be acquired and continued for ever?
This psalm has been supposed to contain a full-length portrait of the man whose position in Zion is assured and immovable. The delineation may be taken as a variety of the Ten Commandments, and as in some sort an anticipation of the Beatitudes. Compared, however, whether with the one or with the other, we cannot but be struck with the difference in mental dignity and eloquent expression, and with the conspicuous degree in which both the Commandments and Beatitudes stand above the graphic delineation. Account for it as we may, as a mere matter of literary beauty, the contrast amounts to an argument. The Ten Commandments were said to have been spoken by the Lord on Mount Zion. In proof of the claim that the contrast is an argument we have simply to read these Commandments as they stand and then peruse David’s portraiture of a good man; carry out the same process with the Beatitudes; the issue will be that the Commandments and Beatitudes separate themselves in calm dignity, and worthily assume Divine authorship. Yet this portraiture done by a human hand has uses of its own. The very fact that it is drawn by a man’s hand brings it nearer to us and emboldens us to criticise it with a completer frankness. David at least supposed such a man to be a possible character. What is he in reality and in detail? For an answer to that enquiry we must turn to the psalm itself.
“Walketh uprightly” [ lit. perfect]. These words occur very early in Scripture. In Gen 17:1 we read, “Walk before me, and be thou perfect.” Here both the words are found. The reference is to a consistent and conscientious life. The word “perfect” has been rendered single-hearted; Wycliffe renders it simply “not wilfully or consciously committing sin.” The man who walks uprightly is to be distinguished from the man whose delight is earthward, the base creature who seeks in the ground mean satisfaction for mean desires. He is also to be distinguished from the person who is given to inventions, tricks, and all manner of questionable practices, throwing himself into various attitudes and postures that he may suit himself to the fickle minds of social temper and fashion, and so gain something for himself under all circumstances, bending himself to those circumstances rather than dignifying them by his own high nature. He is a man who despises the gain of oppressions, and shakes his hand from holding of bribes, and shutteth his eyes from seeing evil: to him the Lord has promised a high dwelling, and pledged that his place of defence shall be the munitions of rocks. The Lord has been abundantly gracious in his promise to the upright in heart He that walketh uprightly walketh surely. “No good thing will he withhold from them that walk uprightly.” If we are truly anxious to know what is meant by uprightness, we need not turn to etymology for a definition. The heart can answer the great enquiry. We have been so constituted that we know instantly that which is upright from that which is perverse and crooked; it is in vain therefore to pretend to be in search of etymological definitions when it lies within our power through the inspiration of God to lift up our character into moral dignity and walk before heaven in full possession and beneficent use of every moral faculty.
“Worketh righteousness.” We have seen in the fourteenth psalm that some men are described as “workers of iniquity.” 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 and 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-indulgent 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.
Up to this point the character consists of three attributes, viz., uprightness, righteousness, and truthfulness. In a sense the three are one, yet so various are the circumstances under which virtue is tested, that each of these attributes acquires a speciality of its own. The apparent redundance of expression is justified by the redundance of temptation to which human integrity is exposed. The upright walk is observed, the work in righteousness is felt, and the truth which is uttered from the heart attracts and confirms the confidence of men. Surely this second verse is marked by the most penetrating spirituality. There is no escape from its terms on the ground that they are vague or that they admit of being applied in different senses and within different limits. “He that saith he abideth in God ought himself also so to walk even as he walked.” “Wherefore putting away lying, speak every man truth with his neighbour, for we are members one of another,” that is to say even social considerations ought to bind men to truth and its fearless utterance; trustees must not tamper with the property which they hold in charge; even if there were no divine fealty involved in this matter of truth-speaking, our social relations and bonds should make it imperative.
We now come into a series of details by which the substantial character can be tested at various points. It is right that there should be such testing, because the proverb has been established beyond dispute that “a man is no stronger than his weakest point” If a man’s character may be represented by the number ten, it is perfectly possible that he may be strong in nine of the points, but utterly fail in the last. Seeing therefore that our conduct is made up not only of a great spiritual intention, but of innumerable and many-coloured details, it is essential to complete cross-examination that each of the details be tested as a separate life and judged as involving, at least indirectly, the completeness of the whole character. A man may be no “backbiter,” yet he may have reasons for associating with a “vile person.” A man may have no wish to put out his money to usury, in the sense of wilfully profiting by the loss of others, or extorting from them returns which are illegitimate and fatally excessive, yet he may not be disinclined to take up a reproach against some of his neighbours. The great lesson is that we are not to pride ourselves upon individual virtues, and suppose that they will overbalance a great many insignificant drawbacks. Upon all such matters individual cross-examination is alone possible. When any man attempts to exhort the public upon these points he should be restrained by the recollection that he can only point to ideals which have been drawn by cleaner and abler hands, and not attempt to exemplify the ideals which he adores. We shall miss the great purpose of the psalm if we set ourselves to a merely critical estimate of some of its details. We may for example be anxious to know what is meant by “swear to one’s hurt,” and to have a detailed definition of what is meant by putting out money to usury. It is not too much to assume that when the mind allows itself to be drawn away by enquiries of this kind, it is too often obeying the suggestions of a heart that is only looking round for an excuse to justify some violation of the law. Under the ancient economy we have seen that if a man made an unguarded oath he was bound to keep it, if it injured himself alone; but it was graciously provided that if the oath involved any evil or loss to other men a trespass-offering was ordained. This is the very spirit of all great laws, namely, that a man must be severe to himself, never shrinking from the infliction of the most painful punishment, whilst he is zealously careful of the interests and feelings of other men. With reverence we may argue from the human oath upwards to the divine decree, and there we shall find that God binds himself by a vow which he cannot change. Jesus Christ realised this gracious law in his own priesthood: “Having loved his own which were in the world, he loved them unto the end.” “Who for the joy that was set before him endured the cross, despising the shame” observe, endured the cross, went through all its shame and agony, shrank back from nothing of its ignominy and bitter loss, but completed the sorrow that he might begin the joy.
The whole psalm may be taken as a promise to righteousness and an implied threatening to wickedness. If this is the portion of the good man it is not difficult to foresee the destiny of the man who is not good. The wicked man shall not enter the tabernacle or dwell in the holy hill. The very purity of the sacred habitation would burn him as with judicial fire. Cleverness, prosperity, fame hardly distinguishable from worship, will not stand the wicked man in good stead when he attempts to enter the holy place. Only he that hath clean hands and a pure heart, who hath not lifted up his soul unto vanity nor sworn deceitfully, shall receive the blessing from the Lord. We need not marvel therefore that it is said, “Ye must be born again.” “A man shall not be established by wickedness;” there is no firmness in its advantages, time will not spare its barren heaven of supposed prosperity and security; it endureth but for a night; in the light of the morning it shall not be found. Now that we know by many a delineation the right meaning of holy character let us not delay to perfect its attainment; let this indeed be the one object of our life, and if our prayers seem to have comprehended the whole circle of benefaction, let them come back and concentrate themselves in one mighty cry that God would create within us a clean heart and renew within us a right spirit. “O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.”
Prayer
Almighty God, we have heard voices of gladness in thy word, for which we bless thee. Thou hast caused us to see the sunlight of the coming time when Jesus Christ shall be seated upon the throne, and all men shall lift up their heart-songs unto him, who, through blood, answered the charge of sin, and by intercession made all human prayer prevail. We rejoice that there is such a future, for in the present there is pain and darkness and difficulty, which we have neither strength nor skill to overcome. To-day is a day of darkness. The present is a troubled and tumultuous sea, but there is thy to-morrow coming when the cloud shall be dispelled, and thy sun shall write the answer of light upon every mystery that has troubled the mind of man. Send upon us a renewal of thy pardoning love: lift from us the load that oppresses us, send one liberating ray through the dark gloom that gathers around our self-accusing souls. We come in Christ’s name, we stop at Christ’s Cross, we sit down under the shed blood; the blood of Jesus Christ thy Son cleanseth from all sin even our sin can be cleansed by that precious blood: God be merciful unto us sinners. Amen.
Fuente: The People’s Bible by Joseph Parker
PSALMS
XI
AN INTRODUCTION TO THE BOOK OF PSALMS
According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:
1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.
2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.
3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.
4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.
5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.
6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.
7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.
At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.
The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.
The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.
They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”
The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:
1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.
2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.
3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .
In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.
It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.
There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.
The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.
The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.
The book divisions of the Psalter are five books, as follows:
Book I, Psalms 1-41 (41 chapters)
Book II, Psalms 42-72 (31 chapters)
Book III, Psalms 73-89 (17 chapters)
Book IV, Psalms 90-106 (17 chapters)
Book V, Psalms 107-150 (44 chapters)
They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.
There were smaller collections before the final one, as follows:
Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.
Certain principles determined the arrangement of the several psalms in the present collection:
1. David is honored with first place, Book I and II, including Psalms 1-72.
2. They are grouped according to the use of the name of God:
(1) Psalms 1-41 are Jehovah psalms;
(2) Psalms 42-83 are Elohim-psalms;
(3) Psalms 84-150 are Jehovah psalms.
3. Book IV is introduced by the psalm of Moses, which is the first psalm written.
4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.
5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.
All the psalms have titles but thirty-three, as follows:
In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).
In Book II, Psa 43 ; Psa 71 , (2 are without titles).
In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).
In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).
The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .
QUESTIONS
1. What books are commended on the Psalms?
2. What is a psalm?
3. What is the Psalter?
4. What is the range of time in composition?
5. When and by whom was the collection in its present form arranged?
6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?
7. What is the Hebrew title of the Psalms?
8. Find the title of the first two books from the books themselves.
9. What is the title of the whole collection of psalms in the Septuagint?
10. What is the title in the Alexandrian Codex?
11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?
12. How many psalms in our collection?
13. How many psalms in the Septuagint?
14. What about the extra one in the Septuagint?
15. What is the subject of this extra psalm?
16. How does it compare with the Canonical Psalms?
17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?
18. What is the arrangement in the Vulgate?
19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?
20. What are the book divisions of the Psalter and how are these divisions marked?
21. Were there smaller collections before the final one? If so, what were they?
22. What principles determined the arrangement of the several psalms in the present collection?
23. In what conclusion may we rest concerning this arrangement?
24. How many of the psalms have no titles?
25. What does the Talmud call these psalms that have no titles?
26. How do later Jews supply these titles?
27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?
XII
AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)
The following is a list of the items of information gathered from the titles of the psalms:
1. The author: “A Psalm of David” (Psa 37 ).
2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).
3. The nature, or character, of the poem:
(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).
(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).
4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).
5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).
6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).
7. The kind of musical instrument:
(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).
(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).
(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).
8. A special choir:
(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).
(2) Alamoth, female choir (Psa 46 ).
(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).
9. The keynote, or tune:
(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).
(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).
(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).
(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).
(5) Leannoth, the name of a tune (Psa 88 ).
(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.
(7) Shiggaion, a song or a hymn.
(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.
10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).
11. The destination, as “Song of Ascents” (Psalms 120-134)
12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).
The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.
The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.
David is the author of more than half the entire collection, the arrangement of which is as follows:
1. Seventy-three are ascribed to him in the superscriptions.
2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.
3. Some of the Korahite Psalms are manifestly Davidic.
4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.
5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.
As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:
1. This theory has no historical support whatever, and therefore is not to be accepted at all.
2. It has no support in tradition, which weakens the contention of the critics greatly.
3. It has no support from finding any one with the necessary experience for their basis.
4. They can give no reasonable account as to how the titles ever got there.
5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.
6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.
The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.
Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.
Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:
I. By books
1. Psalms 1-41 (41)
2. Psalms 42-72 (31)
3. Psalms 73-89 (17)
4. Psalms 90-106 (17)
5. Psalms 107-150 (44)
II. According to date and authorship
1. The psalm of Moses (Psa 90 )
2. Psalms of David:
(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).
(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).
(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).
3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).
4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).
5. The psalms of Solomon (Psa 72 ; Psa 127 ).
6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )
7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )
8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)
III. By groups
1. The Jehovistic and Elohistic Psalms:
(1) Psalms 1-41 are Jehovistic;
(2) Psalms 42-83 are Elohistic Psalms;
(3) Psalms 84-150 are Jehovistic.
2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )
3. The Pilgrim Psalms (Psalms 120-134)
4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )
5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”
IV. Doctrines of the Psalms
1. The throne of grace and how to approach it by sacrifice, prayer, and praise.
2. The covenant, the basis of worship.
3. The paradoxical assertions of both innocence & guilt.
4. The pardon of sin and justification.
5. The Messiah.
6. The future life, pro and con.
7. The imprecations.
8. Other doctrines.
V. The New Testament use of the Psalms
1. Direct references and quotations in the New Testament.
2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.
We may classify the Davidic Psalms according to these experiences following the order of time, thus:
1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )
2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )
3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )
4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )
5. His first great sin (Psa 51 ; Psa 32 )
6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )
7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )
8. The great promise made to him in 2Sa 7 (Psa 2 )
9. Feelings of old age (Psa 37 )
The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.
There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.
It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.
The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.
Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:
1. The age of David furnished promising soil for the growth of poetry.
2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.
3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.
The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.
QUESTIONS
1. Give a list of the items of information gathered from the titles of the psalms.
2. What is the longest title to any of the psalms and what the items of this title?
3. What parts of these superscriptions most concern us now?
4. What is the historic value, or trustworthiness of these titles?
5. State the argument showing David’s relation to the psalms.
6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?
7. What the obvious aim of this criticism and the necessary result, if it be just?
8. What other authors are named in the titles?
9. Were all the psalms ascribed to Asaph composed by one person?
10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.
11. What experiences of David’s life made very deep impressions on his heart?
12. Classify the Davidic Psalms according to these experiences following the order of time.
13. What the great doctrines of the psalms?
14. What analogy between the Pentateuch and the Psalms?
15. What historic controversies concerning the singing of psalms?
16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?
17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.
18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?
19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?
20. What can you say of the allusions to the psalms in the New Testament?
XVII
THE MESSIAH IN THE PSALMS
A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.
Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.
The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:
1. What the book of the Psalms teaches concerning the Messiah.
2. That the New Testament shall authoritatively specify and expound this teaching.
3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.
In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).
This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.
It would be a fine thing to make out two lists, as follows:
1. All of the 150 psalms in order from which the New Testament quotes with messianic application.
2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.
We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.
1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.
The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.
The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”
In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).
But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .
Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).
This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.
2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:
(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).
(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .
(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”
(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).
What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!
3. The wondrous person of the Messiah in his dual nature, divine and human.
(1) His divinity,
(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;
(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .
(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .
(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .
(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .
(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .
(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.
(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .
4. His offices.
(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).
(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).
(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).
(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).
(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).
5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:
(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .
(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.
(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .
(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:
Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).
And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).
And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).
Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).
These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .
(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).
(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .
(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).
(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).
(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).
(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).
(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).
The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).
The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).
The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).
His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).
In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).
His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).
Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).
With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).
We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.
QUESTIONS
1. What is a good text for this chapter?
2. What is the threefold division of the Old Testament as cited by our Lord?
3. What is the last division called and why?
4. What is the object of the discussion in this chapter?
5. To what three things is the purpose limited?
6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?
7. What is the author’s conviction relative to the Scriptures?
8. What is the New Testament testimony on the question of inspiration?
9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?
10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?
11. Give the substance of Paul’s discussion of man’s sinfulness.
12. What is the teaching of Jesus on this point?
13. What is the teaching relative to sacrifices?
14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?
15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.
16. What are the offices of the Messiah according to psalms? Discuss each.
17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.
18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Psa 15:1 A Psalm of David. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?
Ver. 1. Lord, who shall abide in thy tabernacle? ] Heb. who shall sojourn? for that is our condition while here, in a foreign country, and not at home. The Church militant also is transportative, as well as the tabernacle; and not fixed to one place. Never was the ark settled till set in Solomon’s temple; neither shall we till we come to heaven. David, having described an atheist in Psa 14:1-4 , and finding but too many such in the bosom of the Church, politicians, profane persons, hypocrites, who profess that they know God, but in works they deny him, Tit 1:16 (he that dethroneth a king doth as bad as he that denieth him), he therefore begs of God to disterminate, and put a difference between the righteous and the wicked, by certain infallible distinctive notes and characters, wherein men may surely rest without danger of being deceived; since his testimony is beyond all exception, and he is self credible. Here, then, that grand and grave question is propounded by David as a prophet of God, consulting with him, and answered by God himself, from more authority’s sake: Who is the true citizen of Zion, the free denizen of the new Jerusalem, who is a right member of the Church militant, and shall be at length of the Church triumphant? A reverend divine said once to a poor soul, that told him he was troubled about his salvation, I tell thee, said he, it is able to trouble the whole world (Sinners’ Salvation, by Hooker, p. 2). Let a man but approve himself the party here described in desire at least, and endeavour, being humbled for his daily failings, and he may be confident.
Who shall dwell in thine holy hill?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Here we have the moral qualities of the remnant, the spared ones, when righteousness governs with Zion as the earthly centre. It is simply entitled “a psalm of David.”
These are “the wise” in contrast with “the fool” of the preceding psalm. It is not the sinner converted to God by grace, as we may see even in Psa 25 and Psa 32 . It is the character that grace forms in the remnant for the Kingdom, described positively (2) and negatively (3), and this again (4, 5). The heavenly life which should be in the Christian (and this associated with earthly duties) is not here before us; but the relative responsibilities which a Jew (or any other) would surely neglect without the true fear of God; and the more easily in a religion of outward observances.
Next follows a deeply affecting group, in which Christ appears, more evidently perhaps than in Psa 8 , and as distinctly as in Psa 2 . This is marked in the first and last of the three,
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Psa 15:1-5
1O Lord, who may abide in Your tent?
Who may dwell on Your holy hill?
2He who walks with integrity, and works righteousness,
And speaks truth in his heart.
3He does not slander with his tongue,
Nor does evil to his neighbor,
Nor takes up a reproach against his friend;
4In whose eyes a reprobate is despised,
But who honors those who fear the Lord;
He swears to his own hurt and does not change;
5He does not put out his money at interest,
Nor does he take a bribe against the innocent.
He who does these things will never be shaken.
Psa 15:1 Lord This is the covenant name for Deity from the Hebrew verb to be. See SPECIAL TOPIC: NAMES FOR DEITY .
who Psa 149:1 is a question which may be a textual marker for a type of liturgy used for those who enter the temple on a feast day.
Your tent. . .Your holy hill These are parallel which means the verbs (abide and dwell) are also. The concept of being in YHWH’s temple permanently (cf. Psa 23:6 b) is eternal fellowship with God that
1. reaches beyond this life
2. involves intimacy
3. has a daily aspect
Psa 27:4-6 expresses this same thought in a non-hyperbolic way (i.e., all the days of my life, cf. Psa 23:6 a).
Also note that in Psa 5:4 b no evil abides/resides with YHWH, but the faithful follower desires to live with God (cf. Psa 61:4; Psa 84:10).
Psa 15:2-5 These verses describe (in balanced positive and negative attributes) the kind of person who will dwell with God (cf. Psa 24:3-6).
1. walks in integrity (blameless, BDB 1071, cf. Psa 18:23; Psa 18:32; Psa 119:80; Pro 28:18)
2. works righteousness
3. speaks truth (see Special Topic: Believe, Trust, Faith, and Faithfulness in the Old Testament ) in his heart
4. does not slander
5. does not do evil to his neighbor
6. does not take up a reproach against his friend
7. despises reprobates
8. honors those who fear the Lord (i.e., covenant partners)
9. swears to truth (i.e., a vow, cf. Leviticus 27)
10. does not change (renege on a vow for self interest)
11. does not charge interest (cf. Exo 22:25; Lev 25:36)
12. does not take a bribe against the innocent (cf. Exo 23:8; Deu 16:19)
Notice that all of these characterizations describe how a godly person lives and treats others. To know God is to respect people. Faithful followers are meant to live and love so that the world may come to know and emulate the Creator God.
Psa 15:4 b those who fear the Lord This is a recurrent description of faithful followers (cf. Psa 25:12; Psa 25:14; Psa 103:11; Psa 103:13; Psa 118:4). They are described in several ways.
1. what they do
a. praise, glorify, and stand in awe of YHWH, Psa 22:23
b. walk in His way, Psa 128:1
2. what He does for them
a. explains His covenant, Psa 25:14
b. brings salvation near, Psa 85:9
c. is their help and shield, Psa 115:11
d. blesses them, Psa 115:13; Psa 128:1
e. fulfills their desires, Psa 145:19 (also hears their cry and will save them)
Psa 15:5 c This is the summary statement. Those who live in covenant with God and their brothers/sisters will never be shaken (BDB 556, KB 555, Niphal imperfect, cf. Psa 17:5; Psa 30:6; Pro 10:30; Pro 12:3). TEV translates it as will always be secure. Isa 33:15 seems to parallel the glorification of those who can approach and dwell with YHWH. If so, then Isa 33:16 is parallel to Psa 15:5 c.
The purpose of salvation is not just individual-focused but societal! A love for God should issue in love for each other! We must not separate justification from justice! The Fall of Genesis 3 affected all mankind (cf. Psa 14:1-3). The image of God (cf. Gen 1:26-27) in mankind was damaged. Mankind has turned inward. Selfishness and independence now characterize his/her thoughts and actions. A new encounter with God changes this focus (cf. Jer 31:31-34; Eze 36:25-27). The new person again has a sense of dependance. He/she lives for God/for others.
never See Special Topic: Forever .
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Describe the person who can approach YHWH in the temple.
2. How is lifestyle faith related to saving faith?
3. List the five positive and negative characteristics of a faithful follower.
4. Define usury.
5. Does this Psalm imply a righteous person will never suffer?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
LORD. Hebrew. Jehovah. App-4.
tabernacle = tent: i.e. dwelling, or home. Some codices, with one early printed edition, read “tents”; plural of majesty = Thy heavenly home. See App-40.
dwell = abide continually. Figure of speech Anabasis. App-6.
holy hill = holy mountain: i.e. Mount Zion; the type of the heavenly kingdom.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 15:1-5
LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? ( Psa 15:1 )
The psalmist asks the question, “Who’s going to dwell in the holy hill? Who’s gonna dwell in the Lord’s tabernacle?” And he answers the question. Thomas Jefferson says of this answer that it was the picture of the true gentleman. As David answers his own question, “Who shall abide in God’s tabernacle and in His holy hill?”
He that walks uprightly, and worketh righteousness, and speaks the truth inner from his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor takes up a reproach against his neighbor. In whose eyes a vile person is contemned; but he honors them that fear the LORD. He that sweareth to his own hurt, and changes not ( Psa 15:2-4 ).
A lot of times a person will take an oath, but when they find out when they have made a mistake, they will change it. But a truly honorable person, if he said he will do it, he will do it, even if it costs him. He who swears to his own hurt. “Yes, I will do it.” Then finds out, “Hey, it’s going to cost me,” but he goes ahead and does it anyhow. He doesn’t change. A man of his word, something that God really looks up to.
He that puts not out his money for usury [charging an exorbitant interest], nor takes reward from the innocent. He that doeth these things shall never be moved ( Psa 15:5 ).
This is the man who will dwell in the Lord’s tabernacle and in His holy hill. “
Fuente: Through the Bible Commentary
Psa 15:1
DESCRIPTION OF THE RIGHTEOUS (A PSALM OF DAVID).
The question and answer format of this psalm has led to some rather fanciful notions on the part of commentators regarding the possible use of it in the temple ceremonies. Kidner believed that it might have been, “Modeled on what took place in certain sanctuaries of the ancient world. When a group of worshippers approached the temple, the worshippers raised the question of who should be admitted, and the priest responded with a list of requirements.
There was a variation of this ancient practice enacted upon the occasion of the burial of Frederick the Great of Germany. As the funeral cortege approached the ancient Church of the Capuchin where the deceased monarch was to be buried, a crier from the tower cried out “Who Comes here?”
The response: “His Majesty Frederick the Great, Emperor of Germany, Prince of Bavaria, Protector and Benefactor of Mankind.”
The crier said, “I know him not.”
Again, he asked, “Who comes here?”
This time the reply was, “His Majesty Frederick the Great.”
“I know him not,” was the answer from the tower.
“Who comes here,?” was the third challenge; and this time the reply was “Frederick, a sinful man.” “Enter,” was the response from the tower.
The notion that this psalm owes anything at all to such customs is rejected here. We believe that Leupold’s comment on this is correct.
“This interpretation offers nothing that is either sound or helpful. The chief objection to such an interpretation would appear to be that, as hundreds of groups approached the temple, this psalm would have been rendered hundreds of times a day to the point of deadening monotony; and, besides that, there is nothing whatever that indicates any such liturgical use of it.
It appears that Dummelow’s opinion that the setting of this psalm is in the times, “Of the bringing of the ark to Jerusalem” (2Sa 6:16) is as good a guess as any, since it is also accepted by a number of other scholars.
Maclaren labeled the requirements of the “man of God” in this passage, “As almost wholly negative”; but as Rawlinson pointed out, “There are five positive and five negative features given by which the righteous man may be known.” These are listed below.
Psa 15:1
“Jehovah, who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill?”
The question here is of the utmost importance, It does not mean, “What is his name, or who shall sojourn in God’s tabernacle? but “What kind of person shall be so entitled?” The broader meaning of the question was stated by Barnes. This is the most important question that can come before the human mind. It is a question of, `Who is religious?’ `Who will enter heaven?’ `Who will be saved?
“Tabernacle.” This word means tent, and throughout the Old Testament it is the word that referred to God’s dwelling place, where he had recorded his name, and where he promised to meet and to bless the people. The alternative reading tent is usually given in the margin of most versions.
E.M. Zerr:
Psa 15:1. The tabernacle and holy hill of the Lord are the same and refers to the house of God. For the present purpose it is likened to the home of a citizen. David introduces his description of an acceptable guest by asking a double question. Abide is from GUWR and Strong defines it, “a primitive root; properly to turn aside from the road (for a lodging or any other purpose). i.e. sojourn (as a guest).” Dwell is from SHAKAN and defined, “a primitive root [apparently akin (by transmutation) to shakab through the idea of lodging]; to reside or permanently stay (literally or figuratively).”–Strong. A person might be regarded good enough to admit as a temporary guest who would not be good enough as a permanent occupant. But according to David a man would not be worthy of even temporary lodging unless he came up to the qualifications described in the following verses (Psa 15:2-5).
Fuente: Old and New Testaments Restoration Commentary
This psalm declares the terms of friendship between man and Jehovah. The opening questions describe the privileges of friendship. To sojourn does not necessarily mean to stay for a brief time. Length of stay is not suggested by the word, but rather the position of one who receives hospitality, a guest. To dwell is to reside permanently. The picture is of a resident of the City of God, who has free and welcome access to God’s presence. To whom are such high privileges granted? The answer is first stated in general terms and then illustrations are given.
In general terms, the friend of God is one whose general deportment is perfect, whose activity is right, whose inner thoughts are pure. The test of all this is in a man’s attitude to his fellow man, which is described. The man fulfilling these conditions is never moved from his residence on the holy hill nor excluded from the hospitality of Jehovah’s tent. The outcome of true friendship with Jehovah is friendship for man. Therefore the condition for continued friendship with Jehovah is loyal friendship to man.
Fuente: An Exposition on the Whole Bible
the Citizen of Zion and His Inheritance
Psa 15:1-5; Psa 16:1-11
The first of these psalms was probably composed to celebrate the bringing of the Ark to Mount Zion, 1Sa 6:20. It describes the character of those who have fellowship with God and dwell in His house all the days of their earthly lot. To the challenge of the soloist, Psa 15:1, the choir makes response, Psa 15:2-5, first positively, then negatively. We must act as non-conductors to evil; must mind what company we keep; and must cultivate a spirit of love and self-sacrifice which will never take advantage of others, Psa 15:5. Here is the secret of permanence and peace.
Michtam means golden, and may be truly applied to the next psalm, as also to Psa 56:1-13; Psa 57:1-11; Psa 58:1-11; Psa 59:1-17; Psa 60:1-12. Others explain the word as a secret. It is the song of the golden secret. The key is furnished in Act 2:25. The Apostle Paul expressly emphasizes the divine authorship in Act 13:35-38. Our Lord may have repeated Psa 16:8-11 when He was descending the dark valley, and so may we.
Fuente: F.B. Meyer’s Through the Bible Commentary
And so, in the fifteenth Psalm the Psalmist says, Lord, who shall abide in Thy tabernacle? who shall dwell in Thy holy hill? And now note the answer, He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. Oh, you say, I thought people were saved by grace. I did not know folk were saved by works. I thought the Word of God distinctly tells us that it is Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost (Tit 3:5). Well, you thought right, but he is not speaking of salvation here; he is speaking of more than salvation, of reward in that coming day. He is speaking of those who shall reign with Christ, and who are they? Those who by newness of life prove the reality of the regeneration which they profess. They say they have been born of God; they say they have been justified by faith; they say that not by works of their own but by the finished work of Christ they have been converted; they have been made the righteousness of God in Christ, but how will other people know that? Simply because we tell them? They may question what we say; they must see a changed life, and those who in that coming day will find their place with Christ are those who manifest the new nature. He is not speaking of salvation here but of its manifestation. Do not talk about being made the righteousness of God in Christ if you do not work righteousness. If you are justified by faith, then you have received a new and righteous nature and your life should be a righteous life. He that worketh righteousness, and speaketh the truth in his heart. God says He desires truth in the inward parts (Psa 51:6).
Who shall abide in Thy tabernacle? who shall dwell in Thy holy hill? He that backbiteth not with his tongue. What is it to backbite with your tongue? To speak people fair to the face and to say unkind things about people behind their backs. Do you know anybody that does that? If you have a looking glass at home, take a good look in it and see whether you can see any one in that glass that ever backbites with his tongue, and if you do, get down on your knees and tell the Lord that you are ashamed of yourself and that by His grace you will seek to have a kind word for others instead of saying something unkind. You will be surprised to see how much happier you will be and how many more friends you will make. It is all right to talk about people behind their back if you say the right thing. Let us be among those who never backbite with the tongue.
Nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. He neither does that which definitely harms his neighbor, nor does he pick up a story from someone else and spread it abroad. He is seeking to help instead of to hinder. In whose eyes a vile person is contemned; but he honoureth them that fear the Lord. Instead of standing with and endorsing the tactics of the vile person, he judges all that. In Pro 25:23 we read, The north wind driveth away rain: so doth an angry countenance a backbiting tongue. Somebody comes to you and says, Did you hear about Brother So and So?
No! you say.
Oh, it is something dreadful.
You say, I do not wish to hear it! and look as fierce as you can and you will drive him away. Stop that scandal instead of saying, Oh, tell me about it! and then going to the phone and spreading it. That is the way fellowship is broken. But if you will meet the backbiter with an angry countenance, instead of breaking fellowship you will maintain it.
And then notice: He that sweareth to his own hurt, and changeth not. That is, if he settles it with God that he is going to do a certain thing, even though he finds out afterward that it does not seem to be to his benefit, he says, I am going on and do it anyway. If he has said, Lord, I am going to give so and so to Thy work, and then things get hard, and he thinks, I guess I cannot give the Lord what I intended; I need that money for things for myself, and so he spends the money on himself and has no more to spare. But if he says, But I have opened my mouth to the Lord and cannot go back, and he deals faithfully with God, he finds that they that honor God are honored of Him.
He that putteth not out his money to usury. It is perfectly right and proper in a business way to invest money and get interest for it. The parable of the talents makes that clear, Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury (Mat 25:27). But if a brother or a sister is in need and you have the money to help and they come to you and you say, Well, yes, I am willing to help. What security can you give?
I am sorry but I have none except the word of a Christian man or woman.
Well, how much interest will you pay? That is asking usury.
That is the thing that Gods Word condemns. His people of old were not allowed to take interest from money loaned to their brethren, and the Righteousness of the law [is] fulfilled in us, who walk not after the flesh, but after the Spirit (Rom 8:4). These are some very practical things, and a lot of us would get a great deal more blessing if we lived them out.
Nor taketh reward against the innocent, that is, would not profit through the stumbling of another. He that doeth these things shall never be moved. In other words, this Psalm sets before us the things that should characterize the child of God as he is passing through this world waiting for the coming of the righteous King, and when the King comes, he will stand before Him with perfect confidence to receive His approbation and to reign with Him in that day.
Fuente: Commentaries on the New Testament and Prophets
Psalm 15
The qualities which are required of one, not who visits the tabernacle merely, but who dwells in it, not who ascends the hill only, but rests on it, are those of an ordinary citizen, those without which a man cannot fulfil any of his common duties in the world. One of the conditions reads as if it were drawn merely from the civil code of the Israelites, as if it were temporary and local, but all are of the same mundane, commonplace kind. The true key to this difficulty is found in a principle which goes through the whole of the Jewish polity and of Old Testament history. God is throughout spoken of as bringing His people into a true and right state, a state of fellowship with Himself. It was no contradiction to say of any men whomsoever who had been taken into God’s covenant, “They are wholly a right seed; whatsoever of wrong springs up in them is of their own seeking; it will come from their choosing a way of their own, from their liking to be independent of their actual Ruler.” But what was the necessary corollary from this statement? Surely that there must be certain evil habits or tendencies which denoted a determination not to abide in the state into which God had called them. To resist these habits was to acquire a fixed dwelling in God’s tabernacle, a rest upon His holy hill. No Jew could dare to say that God was present with him because he was better or more believing than his brethren. The Lord was in the holy hill, the Protector of the city, the bond of Jewish fellowship. The man who wanted to be something better than a citizen must go without the Divine protection; he could not abide in the tabernacle, or rest on Zion.
I. The Lord, on the holy hill of Zion, was an object of distinct, definite contemplation. When we speak of the Father of our Lord Jesus Christ, do we mean a Being less distinct, less personal? Our reverence is not promoted, but destroyed, by vagueness and unreality.
II. The ascension of Christ, like the placing of the tabernacle on the holy hill, claims equal privileges for us all. Christ has claimed for us a place in His Father’s house, the place of sons and daughters. His Father is our Father. In that right we may ascend the holy hill. To say that we ascend it in virtue of any feelings, sensations, holiness, of ours is to set aside the incarnation, sacrifice, ascension, of Christ.
III. What then is the reason why we do not receive these blessings, seeing that they are so freely given? The fifteenth Psalm again gives the reason. The New Testament tells us more perfectly than the Old how we may rise out of the most base, corrupt, dishonest habits, how God has revealed His righteousness in Christ, for the remission of sins. But He has revealed His righteousness. Therefore He has said that no unrighteousness can have any fellowship or intercourse with Him.
F. D. Maurice, Sermons, vol. ii., p. 69.
References: Psalm 15-A. Maclaren, Life of David, p. 174; I. Williams, The Psalms Interpreted of Christ, p. 272. Psa 16:2, Psa 16:3.-Preacher’s Monthly, vol. v., p. 318.
Fuente: The Sermon Bible
Psalm 15
1. The question (Psa 15:1)
2. The answer (Psa 15:2-5)
Psa 15:1. The connection with the previous Psalm is obvious. When He comes and that promised salvation becomes reality, who then shall sojourn in His tabernacle? Who shall dwell in His holy hill? Who will become a partaker of that kingdom, when the King is set upon the holy hill of Zion?
Psa 15:2-5. The answer is given. The character here described is impossible for the natural man. To walk uprightly, to work righteousness, to speak the truth in the heart and practise righteousness in life is only possible if man is born again. So Israel will be born again, receive the new heart and the Spirit and thus enter the kingdom.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Lord: Psa 1:1-4, Psa 23:6, Psa 21:3-5, Psa 27:4, Psa 61:4, Psa 84:4, Psa 92:13, Joh 3:3-5, Joh 14:3, Joh 17:24, Rev 7:14-17, Rev 21:3, Rev 21:4, Rev 21:23, Rev 21:24
abide: Heb. sojourn
holy: Psa 2:6, Psa 3:4, Psa 43:3, Psa 43:4, Psa 87:1-3, Heb 12:22, Rev 14:1
Reciprocal: Exo 38:21 – tabernacle of testimony Neh 5:7 – Ye exact usury Psa 24:3 – Who Psa 65:4 – causest Isa 33:15 – that walketh Isa 33:16 – shall dwell Isa 56:2 – Blessed Rev 11:12 – Come
Fuente: The Treasury of Scripture Knowledge
The character of those who dwell with God.
A psalm of David.
The deuteronomic character of the fifth psalm will not be questioned. In it we have no longer experiences, but a moral conclusion, -the character asked and given of those who are to dwell with God. Its connection with the other psalms of this series proves, in opposition to the thought of many, that it is not Christ Himself who is before us in it. but the remnant of Israel in the latter day, with whom already we have seen Jehovah taking part. “God is with the generation of the righteous,” as the last psalm has declared; and here we find, in necessary harmony with this, that they are to be with Him. It is, of course, true that their righteousness is defective, and that on the ground of it they could in no wise stand before God; but nothing is said here of the ground of acceptance, and though it be only grace that could accept them, yet they have none the less a positive righteousness of their own which is the work of the Spirit in them, and which He owns as such. Thus it is, then, that they are characterized here.
1. The psalm consists of a question and answer which clearly divide the five verses into two parts. This the numerical structure very distinctly shows. Let any who doubt its reality try the very simple experiment of dividing the psalm differently, and so as to preserve even the show of numerical significance. It seems impossible to do this.
In David’s reign the ark abode in a tent on Zion, but this is here only the veil through which we look forward to the future. The “tent” in this way, and the thought of sojourn in it, do not imply anything temporary, but must be viewed as paralleled by that of abiding in God’s holy hill. So rightly argues Delitzsch. Each expression supplies something to the full thought. The grace of the wilderness-journey shines out in the first; and God’s dwelling among His creatures must in one sense be ever but a tent, though the “abiding” takes away the fear that, after all, He may depart again.
The question is plainly a question of congruity. Let God’s grace be all that He has shown it to be, yet He cannot dwell with those who are alien to His nature. Grace itself can only avail to bring us nigh to God by bringing into His likeness also those it brings nigh. Thank God that it really does this, and we have now the character of those who thus are fitted by grace to dwell with Him.
2. The answer has, brief as it is, four parts, the first of these being necessarily that integrity of heart which manifests itself in the walk and ways, the doing of righteousness, the speaking of truth with the heart. These three things are plainly but manifestations of the same spirit governing the whole practical life.
The first thing is righteousness then, which must be the basis of all else. The second is love, for, as the apostle says, “love worketh no ill to his neighbor.” That is almost in words what we have here; and to this it is added, “who taketh not up a reproach” -the reproach of another -“against his neighbor.” The first thing here, who gaddeth not about with his tongue,” is in our common version “backbiteth not”; and the connection, at least, with what follows, is evident.
The third part of this description shows us a soul in the presence of God; and here the translation given by Delitzsch seems preferable to our common version or the revised. The sign of a soul before God Job illustrates for us in this way, though the best man of his day on earth; and the antithesis, as Delitzsch remarks, is well preserved with the following clause, he honoreth those that fear Jehovah.” How beautiful this spirit of self-judgment, along with the honor given to another for the very thing that marks himself! Then if he vows to the Lord to his loss, yet he cannot go back or change it.
Finally, he is tested by the opportunity to make gain of his neighbor’s poverty, and refuses it: usury was absolutely forbidden as between Hebrew and Hebrew; and he rejects the ready bribe to pervert justice. This completes the picture of the perfect Israelite. “He that doeth these things shall never be moved.”
Fuente: Grant’s Numerical Bible Notes and Commentary
Psa 15:1. Lord, who shall, &c. The psalmist proposes this question to God, that the answer, coming from the Supreme Lord of earth and heaven, the Lawgiver and Judge of men and angels, might have the greater authority and influence on mens consciences. Who shall abide Hebrew , mi jagur, who shall sojourn in thy tabernacle? In thy church here, and be a true member thereof, and an acceptable worshipper of thee therein? Who shall dwell Hebrew, , jishchon, shall reside, and have his constant and perpetual mansion, in thy holy hill of Zion, often put for heaven, where is the true tabernacle not made with hands, Heb 8:2; Heb 9:11; Rev 21:3. Who shall be permitted and enabled so to worship thee in thy church on earth, and enjoy and improve the privileges thereof, as to dwell with thee in heaven for ever hereafter? The reader will easily observe, that the psalmist alludes to the hill of Zion, to the tabernacle of God which was thereon, and to the character of the priest who should officiate in that tabernacle. And he will remember that all these were figures of a celestial Jerusalem, a spiritual Zion, a true tabernacle, and an eternal priest. To the great originals, therefore, we must transfer our ideas, and consider the inquiry as made after Him who should fix his resting-place on the heavenly mount, and exercise his unchangeable priesthood in the temple not made with hands. And since the disciples of this new and great high-priest become righteous in him, and are by the Spirit conformed to his image, the character which essentially and inherently belongs only to him will derivatively belong to them also, who must follow his steps below, if they would reign with him above. Horne.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Psa 15:1. Lord, who shall abide in thy tabernacle? Either as attendants and ministers, or as true Israelites coming to the feasts with acceptable offerings? The prophet here asks the Lord of the sanctuary for the character of his worshippers. The answers are eleven.
Psa 15:2. He that walketh uprightly, in heart and life; a perfect and upright man, as described in the first psalm. A man working righteousness, in all good offices to his neighbour; fulfilling every moral and social duty. A man that speaketh the truth in his heart, sincerely and without guile.
Psa 15:3. He that backbiteth not; for God will cut off the man who secretly slanders his neighbour. Psa 101:5.
Psa 15:4. He that sweareth to his own hurt and changeth not. If in our commercial or social connections, we meet with persons who take advantage of our ignorance, or impose on our good nature, and surprise us into a bargain, or draw us into a promise, they do indeed commit a mean and sordid crime. But if we, on perceiving our error or our interest, violate that covenant, we tarnish our honour, and wound our conscience: we add crime to crime, and associate our name with the perjured race. Whereas, if we honourably fulfil our engagements, the injury is only in our exterior circumstances, and we have the promised approbation and reward of the faithful God, which is infinitely preferable to the addition of one fraud added to another. So Joshua kept faith with the Gibeonites, though he was commanded to destroy the Canaanites.
Psa 15:5. He that putteth not out his money to usury. See on Exo 22:25. Lev 25:35. The money lenders on annuities, redeemable at pleasure.Nor taketh a reward against the innocent. I hope we have now no hired assassins; for he who hires, forfeits his life to his country. But the false swearer, and the minister of justice may be implicated, either by bitterness of impeachment, or by sophisms to clear the guilty.
REFLECTIONS.
What a glorious character is given here of the Israelite indeed: he is like a tree loaded with ripe fruit. His renovated nature bears on earth a fair resemblance of the image of God, in which he was created. And oh how much are all his virtues irradiated by the sombrous shades of the wicked, described in the last five psalms. These are the fruits of the Spirit, which discover the power of grace, and silence the slanders of wicked men.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
XV. Yahwehs Client.The Phnicians were familiar with the idea that a man might become the client of a god and so put himself under Divine protection. They used the same word for client as the Hebrews, viz. gr. Hence we have such names in Phnician, as Gerastart, client of Astarte, Gerhekal, client of the temple, etc. But to be Yahwehs client moral qualities are necessary; indeed no others are mentioned here. With the whole Ps. cf. Isa 33:13-16.
Psa 15:1. tent (so Heb., cf. mg.) is a poetical name for the Temple.
Psa 15:4. To his own hurt is abbreviated from to his own advantage or to his own hurt; whatever the result of keeping his oath may be to himself. Cf. Num 24:13, I cannot go beyond the word of Yahweh to do either good or bad.
Psa 15:5. The Law forbade a Hebrew to take interest from a compatriot: it was no fault to take it from a Gentile (see, e.g., Deu 23:20). Probably the Psalmist was thinking only of interest taken from a brother, i.e. a Jew (p. 112).
Fuente: Peake’s Commentary on the Bible
PSALM 15
The character of the preserved remnant of the Jews, who will share in the blessings of Jehovah’s dwelling, and Jehovah’s government – the tabernacle and the hill – when the Lord shall reign from Zion.
(v. 1) The question is raised, who will be preserved through the persecutions and sufferings of the reign of Antichrist to enjoy the millennial blessings that will flow from the tabernacle and the holy hill of Zion? The psalm answers this question by presenting the moral features of the godly.
(v. 2) First his personal character is presented. He is marked by upright walk, righteous acts, and pure speech.
(v. 3) Secondly, his relation to his neighbours. He does not slander with his tongue; he does no evil to his companion; he refuses to take up a reproach against his neighbour. Take up has the sense of adopting the reproach in order to propagate it.
(vv. 4-5) Thirdly, his attitude towards evil men. A depraved person, whatever his position or natural abilities, is condemned.
Fourthly, his attitude towards the godly. Those that fear the Lord he honours, whatever their social position.
Fifthly, his attitude towards the world. In his business relations he will not go back on his word, and refuses usury and corruption.
The one that bears this character will never be moved. He will, according to the first verse, abide in God’s tabernacle, and dwell in God’s holy hill.
Fuente: Smith’s Writings on 24 Books of the Bible
Psalms 15
In this psalm, David reflected on the importance of a pure character for those who would worship God and have an intimate relationship with Him. Stylistically, it begins with a question and ends with a promise (cf. Isa 33:14-16). This style marks the wisdom literature, and many scholars consider this a wisdom psalm. [Note: E.g., Dahood, 1:83; and VanGemeren, pp. 147-48.] Brueggemann classified it as a Torah psalm. [Note: Brueggemann, p. 42.] The wise person in this psalm contrasts with the fool in the previous one.
"The pattern of question and answer here may possibly be modelled [sic] on what took place at certain sanctuaries in the ancient world, with the worshipper asking the conditions of admittance, and the priest making his reply. But while the expected answer might have been a list of ritual requirements (cf. Exo 19:10-15; 1Sa 21:4 f.), here, strikingly, the Lord’s reply searches the conscience." [Note: Kidner, pp. 80-81.]
"The ascent to Mount Zion is a question of increasing ethical perfection as well as geography." [Note: Jon D. Levenson, Sinai and Zion: An Entry Into the Jewish Bible, p. 173.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
1. David’s question 15:1
In his prayer, the psalmist asked Yahweh who could have fellowship with Him, namely, what kind of person. "Abiding in the Lord’s tent" or sanctuary (i.e., the tabernacle David had pitched) and "dwelling on His holy hill" (i.e., Mt. Zion) picture a person who is the guest of God. Guests in the ancient Near East were those who had an intimate relationship with their host, who had extended his protection and provisions to them (cf. Psa 5:4).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Psa 15:1-5
THE ideal worshipper of Jehovah is painted in this psalm in a few broad outlines. Zion is holy because Gods “tent” is there. This is the only hint of date given by the psalm; and all that can be said is that if that consecration of Thy hill was recent, the poet would naturally ponder all the more deeply the question of who were fit to dwell in the new solemnities of the abode of Jehovah. The tone of the psalm, then, accords with the circumstances of the time when David brought the ark to Jerusalem; but more than this cannot be affirmed. Much more important are its two maim points: the conception of the guests of Jehovah and the statement of the ethical qualifications of these.
As to structure, the psalm is simple. It has first, the general question and answer in two verses of two clauses each (Psa 15:1-2). Then the general description of the guest of God is expanded in three verses of three clauses each, the last of which closes with an assurance of stability, which varies and heightens the idea of dwelling in the tent of Jehovah.
It is no mere poetic apostrophe with which the psalmists question is prefaced. He does thereby consult the Master of the house as to the terms on which He extends hospitality, which terms it is His right to prescribe. He brings to his own view and to his readers all that lies in the name of Jehovah, the covenant name, and all that is meant by “holiness,” and thence draws the answer to his question, which is none the less Jehovahs answer because it springs in the psalmists heart and is spoken by his lips. The character of the God determines the character of the worshipper. The roots of ethics are in religion. The Old Testament ideal of the righteous man flows from its revelation of the righteous God. Not mens own fancies, but insight gained by communion with God and docile inquiry of Him, will reliably tell what manner of men they are who can abide in His light.
The thought, expressed so forcibly in the question of the psalm, that men may be Gods guests, is a very deep and tender one, common to a considerable number of psalms. {Psa 15:5, Psa 27:4; Psa 84:5, etc.} The word translated “abide” in the A.V and “sojourn” in the R.V originally implied a transient residence as a stranger, but when applied to mens relations to God, it does not always preserve the idea of transiency (see, for instance, Psa 61:4 : “I will dwell in Thy tent forever”); and the idea of protection is the most prominent. The stranger who took refuge in the tent of the wild Beduin was safe, much more the happy man who crept under the folds of the tent of Jehovah. If the holy hill of Zion were not immediately mentioned, one might be tempted to think that the tent here was only used as a metaphor; but the juxtaposition of the two things seems to set the allusion to the dwelling place of the Ark on its hill beyond question. In the gracious hospitality of the antique world, a guest was sheltered from all harm; his person was inviolable, his wants all met. So the guest of Jehovah is safe, can claim asylum from every foe and a share in all the bountiful provision of His abode. Taken accurately, the two verbs in Psa 15:1 differ in that the first implies transient and the second permanent abode, but that difference is not in the psalmists mind, and the two phrases mean the same thing, with only the difference that the former brings out his conception of the rights of the guest. Clearly, then, the psalmists question by no means refers only to an outward approach to an outward tabernacle; but we see here the symbol in the very act of melting into the deep spiritual reality signified. The singer has been educated by the husks of ritual to pass beyond these, and has learned that there is a better dwelling place for Jehovah and therefore for himself, than that pitched on Zion and frequented by impure and pure alike.
Psa 15:2 sums the qualifications of Jehovahs guest in one comprehensive demand, that he should walk uprightly, and then analyses that requirement into the two of righteous deeds and truthful speech. The verbs are in the participial form, which emphasises the notion of habitual action. The general answer is expanded in the three following verses, which each contain three clauses, and take up the two points of Psa 15:2 in inverted order, although perhaps not with absolute accuracy of arrangement. The participial construction is in them changed for finite verbs. Psa 15:2 sketches the figure in outline, and the rest of the psalm adds clause on clause of description as if the man stood before the psalmists vision. Habits are described as acts.
The first outstanding characteristic of this ideal is that it deals entirely with duties to men, and the second is that it is almost wholly negative. Moral qualities of the most obvious kind and such as can be tested in daily life and are cultivated by rigid abstinence from prevailing evils and not any recondite and impalpable refinements of conduct, still less any peculiar emotions of souls raised high above the dusty levels of common life are the qualifications for dwelling, a guarded guest, in that great pavilion. Such a stress laid on homely duties, which the universal conscience recognises, is characteristic of the ethics of the Old Testament as a whole and of the Psalter in particular, and is exemplified in the lives of its saints and heroes. They “come eating and drinking,” sharing in domestic joys and civic duties; and however high their aspirations and vows may soar, they have always their feet firmly planted on the ground and, laying the smallest duties on themselves, “tread lifes common road in cheerful godliness.” The Christian answer to the psalmists question goes deeper than his, but is fatally incomplete unless it include his and lay the same stress on duties to men which all acknowledge, as that does. Lofty emotions, raptures of communion, aspirations which bring their own fulfilment, and all the experiences of the devout soul, which are sometimes apt to be divorced from plain morality, need the ballast of the psalmists homely answer to the great question. There is something in a religion of emotion not wholly favourable to the practice of ordinary duties; and many men, good after a fashion, seem to have their spiritual nature divided into watertight and uncommunicating compartments, in one of which they keep their religion, and in the other their morality.
The stringent assertion that these two are inseparable was the great peculiarity of Judaism as compared with the old world religions, from which, as from the heathenism of today, the conception that religion had anything to do with conduct was absent. But it is not only heathenism that needs the reminder.
True, the ideal drawn here is not the full Christian one. It is too merely negative for that, and too entirely concerned with acts. Therein it reproduces the limitations of the earlier revelation. It scarcely touches at all the deeper forms of “love to our neighbour”; and above all, it has no answer to the question which instinctively rises in the heart when the psalm has answered its own question. How can I attain to these qualifications? is a second interrogation, raised by the response to the first, and for its answer we have to turn to Jesus. The Psalm, like the law which inspired it, is mainly negative, deals mainly with acts, and has no light to show how its requirements may be won. But it yet stands as an unantiquated statement of what a man must be who dwells in the secret place of the Most High. How he may become such a one we must learn from Him who both teaches us the way, and gives us the power, to become such as God will shelter in the safe recesses of His pavilion.
The details of the qualifications as described in the psalm are simple and homely. They relate first to right speech, which holds so prominent a place in the ethics of the Psalter. The triplets of Psa 15:3 probably all refer to sins of the tongue. The good man has no slander on his tongue: he does not harm his companion (by word) nor heap reproach on his neighbour. These things are the staple of much common talk. What a quantity of brilliant wit and polished sarcasm would perish if this rule were observed! How dull many sparkling circles would become, and how many columns of newspapers and pages of books would be obliterated, if the censors pencil struck out all that infringed it! Psa 15:4 adds as characteristic of a righteous man that in his estimate of character he gives each his own, and judges men by no other standard than their moral worth. The reprobate may be a millionaire or a prince, but his due is contempt; the devout man may be a pauper or one of narrow culture, but his due is respect, and he gets it. “A terrible sagacity informs” the good mans heart; and he who is, in his own in most desires, walking uprightly will not be seduced into adulation of a popular idol who is a bad man, nor turned from reverence for lowly goodness. The world will be a paradise when the churl is no more called bountiful.
Apparently the utterance of these estimates is in the psalmists mind, and he is still thinking of speech. Neither calumny (Psa 15:3) nor the equally ignoble flattery of evil-doers (Psa 15:4) pollutes the lips of his ideal good man. If this reference to spoken estimates is allowed, the last clause of Psa 15:4 completes the references to the right use of speech. The obligation of speaking “truth with his heart” is pursued into a third region: that Of vows or promises. These must be conceived as not religious vows, but, in accordance with the reference of the whole psalm to duties to neighbours, as oaths made to men. They must be kept, whatever consequences may ensue. The law prohibited the substitution of another animal sacrifice for that which had been vowed; {Lev 27:10} and the psalm uses the same word for “changeth,” with evident allusion to the prohibition, which must therefore have been known to the psalmist.
Usury and bribery were common sins, as they still are in communities on the same industrial and judicial level as that mirrored in the psalm.
Capitalists who “bite” the poor (for that is the literal meaning of the words for usurious taking of interest) and judges who condemn the innocent for gain are the blood suckers of such societies. The avoidance of such gross sin is a most elementary illustration of walking uprightly, and could only have been chosen to stand in lieu of all other neighbourly virtues in an age when these sins were deplorably common. This draft of a God-pleasing character is by no means complete even from the Old Testament ethical point of view. There are two variations of it, which add important elements: that in Psa 24:1-10, which seems to have been occasioned by the same circumstances; and the noble, adaptation in Isa 33:13-16, which is probably moulded on a reminiscence of both psalms. Add to these Micahs answer to the question what God requires of man, {Mic 6:8} and we have an interesting series exhibiting the effects of the Law on the moral judgments of devout men in Israel.
The psalmists last word goes beyond his question in the clear recognition that such a character as he has outlined not only, dwells in Jehovahs tent, but will stand unmoved, though all the world should rock. He does not see how far onward that “forever” may stretch, but of this he is sure: that righteousness is the one stable thing in the universe, and there may have shone before him the hope that it was possible to travel on beyond the horizon that bounds this life. “I shall be a guest in Jehovahs tent forever,” says the other psalm already quoted: “He shall never be moved,” says this one. Both find their fulfilment in the great words of the Apostle who taught a completer ideal of love to men, because he had dwelt close by the perfect revelation of Gods love: “The world passeth away, and the lust thereof, but he that doeth the will of God abideth forever.”