Psalms 15:1

Here is, I. A very serious and weighty question concerning the characters of a citizen of Zion (Psa 15:1): "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 17:1), "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; Co2 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, Psa 15:3. 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, Pro 25:23. 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, Psa 15:5. (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 2:13), in their practices, Isa 32:6. For this wise and good men contemn them, not denying them civil honour and respect as men, as men in authority and power perhaps (Pe1 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 33:15), as turning to no account, their dainties (Psa 141:4), their pleasures (Heb 11:24, Heb 11:25) as sapless and insipid. They despise their society (Psa 119:115; Kg2 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, Psa 52:6, Psa 52:7. 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, Psa 15:4. 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, Psa 15:5. (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, Psa 125:1. 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, מזמור לדוד 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: מי יגור 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, מי ישכן 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: -

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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 αυτοπιστος 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?] Heaven is aptly compared to a hill, hell to a hole. Now who shall ascend into this holy mount? None but those whom this mount comes down unto, that have sweet communion with God in this life present, whose conversation is in heaven, though their commoration be for a while upon earth, who do here eat, and drink, and sleep eternal life.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

, &c. This Psalm of David bears no dedicatory title at all indicative of the occasion upon which it was written, but it is exceedingly probable that, together with the twenty-fourth Psalm, to which it bears a striking resemblance, its composition was in some way connected with the removal of the ark to the holy hill of Zion. Who should attend upon the ark was a matter of no small consequence, for because unauthorized persons had intruded into the office, David was unable on the first occasion to complete his purpose of bringing the ark to Zion. On the second attempt he is more careful, not only to allot the work of carrying the ark to the divinely appointed Levites (1Ch 15:2), but also to leave it in charge of the man whose house the Lord had blessed, even Obededom, who, with his many sons, ministered in the house of the Lord. (1Ch 26:8, 12.) Spiritually we have here a description of the man who is a child at home in the Church of God on earth, and who will dwell in the house of the Lord for ever above. He is primarily Jesus, the perfect man, and in him all who through grace are conformed to his image.

The first verse (Ps 15:1) asks the question; the rest of the verses (Ps 15:2-5) answer it. We will call the Psalm THE QUESTION AND ANSWER.

Ver. 1. THE QUESTION. Jehovah. Thou high and holy One, who shall be permitted to have fellowship with thee? The heavens are not pure in thy sight, and thou chargest thine angels with folly, who then of mortal mould shall dwell with thee, thou dread consuming fire? A sense of the glory of the Lord and of the holiness which becomes his house, his service, and his attendants, excites the humble mind to ask the solemn question before us. Where angels bow with veiled faces, how shall man be able to worship at all? The unthinking many imagine it to be a very easy matter to approach the Most High, and when professedly engaged in his worship they have no questionings of heart as to their fitness for it; but truly humbled souls often shrink under a sense of utter unworthiness, and would not dare to approach the throne of the God of holiness if it were not for him, our Lord, our Advocate, who can abide in the heavenly temple, because his righteousness endureth for ever.

Who shall abide in thy tabernacle? Who shall be admitted to be one of the household of God, to sojourn under his roof and enjoy communion with himself?

Who shall dwell in thy holy hill? Who shall be a citizen of Zion, and an inhabitant of the heavenly Jerusalem? The question is raised, because it is a question. All men have not this privilege, nay, even among professors there are aliens from the commonwealth, who have no secret intercourse with God. On the grounds of law no mere man can dwell with God, for there is not one upon earth who answers to the just requirements mentioned in the succeeding verses. The questions in the text are asked of the Lord, as if none but the Infinite Mind could answer them so as to satisfy the unquiet conscience. We must know from the Lord of the tabernacle what are the qualifications for his service, and when we have been taught of him, we shall clearly see that only our spotless Lord Jesus, and those who are conformed unto his image, can ever stand with acceptance before the Majesty on high.

Impertinent curiosity frequently desires to know who and how many shall be saved; if those who thus ask the question, "Who shall dwell in thy holy hill?" would make it a soul searching enquiry in reference to themselves they would act much more wisely. Members of the visible church, which is God's tabernacle of worship, and hill of eminence, should diligently see to it, that they have the preparation of heart which fits them to be inmates of the house of God. Without the wedding dress of righteousness in Christ Jesus, we have no right to sit at the banquet of communion. Without uprightness of walk we are not fit for the imperfect church on earth, and certainly we must not hope to enter the perfect church above.

Ver. 1. Lord, who shall abide in thy tabernacle? In that the church of Christ upon earth is a tabernacle, we may note, that neither the church itself, nor the members of it, have any fixed or firm seat of habitation in this world: "Arise, depart, for this is not your rest." Mic 2:10. "Here have we no continuing city, but we seek one to come." Heb 13:14. God's tabernacle, being a movable temple, wandered up and down, sometimes in the desert, sometimes in Shiloh, sometimes among the Philistines, sometimes in Kirjathjearim, and never found any settled place till it was translated into the mountain of God: even so the church of God wandereth as a straggler and a stranger in the wilderness of this world, being destitute, tormented, and afflicted on every side, persecuted from this city to that, and never enjoying any constant habitation of sound and sure rest until it be translated unto God's holy hill. The verb (Heb.) gur (as the learned in Hebrew note) signifying to dwell as a stranger, or a sojourner, imports that a citizen of heaven is a pilgrim on earth... In that the church is a tabernacle, we may see that it is not a fort, compassed about with any strong walls, armed with any human forces; and yet such as keep within her are defended from heat of sun, and hurt of storms. Her strength is not here, but from above, for Christ her Head is in all her troubles a present help, a refuge against the tempest, a shadow against the heat. Isa 35:4. The church on earth is indeed a tabernacle, but it is God's tabernacle, wherein he dwelleth as in his house; "Lord, who shall abide in thy tabernacle?" for to this end the Lord commanded the tabernacle to be made, that he might dwell among them, the blessed apostle construes it of his dwelling among them. 2Co 6:16. "You are, "saith he, "the temple of the living God, as God hath said, I will dwell in them, and walk in them." To the same purpose, God is said elsewhere to dwell in Sion, and to walk in the midst of the seven golden candlesticks, that is, in the midst of the seven churches, in the midst of his city (Ps 46:5), in the midst of his people. Isa 12:6. John Boys, D.D., Dean of Canterbury, 1571-1625.

Ver. 1. Lord, who shall abide, etc. If David, a man endued with an excellent and divine spirit, one in whom singular wisdom, rare knowledge, and deep understanding of hidden secrets appeared, who being taught of God in heavenly things, far surpassed and exceeded in wisdom all his teachers and counsellors, did notwithstanding desire to know the sheep from the goats, the good from the bad, the saints from the hypocrites, the true worshippers of God from dissemblers, the true inhabitants of the holy tabernacle from the intruders of the wicked, lest therein he should be deceived; how great cause have we, in whom neither the like spirit, neither such wisdom, nor equal knowledge, nor comparable understanding, by many degrees appeareth, to fear our own weakness, to doubt of our own judgments, to confess our own infirmity, and to suspect the subtle sleights and coloured pretences of men: and for further knowledge in hidden, deep, and secret things, with David to demand and ask this question, "Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?"... Where David saith, "Who shall abide in thy holy hill?" he giveth us to understand that there is no true and sound rest but in the holy hill of the Lord, which is the church. Then the wicked and ungodly which are not of God's house, of his holy hill, of the church, have no quiet, rest, nor sound peace; but they are in continual perplexity, continual torment, continual disquietness of their minds. Richard Turnbull, 1606.

Ver. 1. Abide in the tabernacle, etc. The worshippers in the outer court only will get their eternal abode without among the dogs, sorcerers, etc; but they that shall be inhabitants of heaven, come further in, even unto the tabernacle itself: their souls are fed at his table, they find the smell of his garments as of myrrh, aloes, and cassia; and if they miss it at any time, it is the grief of their souls, and they are never at rest till they recover it again. Thomas Boston.

Ver. 1. Who shall dwell, etc.

"Now who is he? Say, if ye can, Who so shall gain the firm abode?

Pilate shall say, `Behold the Man!' And John, Behold the Lamb of God!'"

John Barclay, quoted by A. A. Bonar, in loc.

Ver. 1. Holy hill. Heaven is aptly compared to a hill, hell to a hole. Now who shall ascend unto this holy mount? None but those whom this mount comes down unto, that have sweet communion with God in this life present, whose conversation is in heaven, though their commoration be for awhile upon earth, who do here eat, and drink, and sleep, eternal life. John Trapp.

Ver. 1-2. The disguising and counterfeiting of hypocrites in all ages, occasioned haply this query: for, as Paul speaks, "all are not Israel that are of Israel, "a great many living in the church are not of the church, according to that of the doctors upon this place, multi sunt corpore qui non sunt fide, multi nomine qui non sunt nomine. Wherefore, David, here perceiving that sundry people were shuffled into God's tabernacle like goats among the sheep, and tares among the corn, being Jews outwardly, but not inwardly, deceiving others often, and, sometimes, themselves also, with a bare profession of religion, and false opinion of true piety, cometh unto God (as to the searcher and trier of the hearts of men, acquainted with all secrets, and best understanding who are his own), saying unto him, O Lord, forsomuch as there is so much unsoundness and hypocrisy reigning among those that dwell in thy tabernacle, professing thy word, and frequenting the places of thy worship; I beseech thee most humbly, to declare to thy people some tokens and cognizances by which a true subject of thy kingdom may be discerned from the children of this world. Here then, observe, that an external profession of faith, and outward communion with the church of God, is not sufficient unto salvation, unless we lead an incorrupt life correspondent to the same, doing the thing which is right, and speaking the truth in our heart. And, therefore, the silly Papist is exceedingly deceived in relying so much upon the church's outside, to wit, upon the succession of Roman bishops, upon the multitude of Roman Catholics, upon the power and pomp of the Roman synagogue, crying as the Jews in old time, "The temple of the Lord, the temple of the Lord, "our church is the temple of the Lord. The carnal and careless gospeller is deceived also, placing all his religion in the formal observation of outward service, for a mere verbal Christian is a real atheist, according to that of Paul (Tit 1:16), "In word they profess that they know God, but in their works they deny him; "and so many who seem to sojourn in God's tabernacle for a time, shall never rest upon his holy hill; and this assertion is expressly confirmed by Christ himself: "Not every one (saith he) that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." Mt 7:21-23. Consider this, all ye which are Christians in lip only but not in life, making a mask of religion, or rather a very vizard, with eyes, and mouth, and nose, fairly painted and proportioned to all pretences and purposes. O think on this, all ye that forget God, he that dwelleth on high, and beholds the things here below, suffers none to rest upon the mountain of his holiness but such as walk uprightly, doing that which is just, and speaking that which is true. John Boys.

Ver. 1. Qualifications for church membership on earth and in heaven. A subject for self examination.

Ver. 1.

1. Comparison of the church to the tabernacle. God's presence manifested, sacrifice offered, and vessels of grace preserved in it; mean externally, glorious within.

2. Comparison of its double position to that of the tabernacle. Moving in the wilderness, and fixed on the hill.

3. Enquire into qualification for admittance into church and tabernacle. Parallel with the priests, etc.

Ver. 1. The great question. Asked by idle curiosity, despair, godly fear, earnest enquirer, soul troubled by falls of others, holy faith. Give answer to each.

Ver. 1. The citizen of Zion described. Thomas Boston's Sermons.

Ver. 1. Anxiety to know the true saints, how far lawful and profitable.

Ver. 1. God the only infallible discerner of true saints.

Fower Sermons and Two Questions, as they were uttered and disputed by that learned Frenchman, PETER BARO. 1560.

Lectures on the XV. Psalme read in the Cathedral Church of St. Paul, in London. By GEORGE DOWNAME. Doctor of Divinitie, London.

1604. 4to.

Four Sermons, by way of Exposition of Psalm 15., by RICHARD TURNBULL, are found at the end of the old 4to containing his Exposition of the Epistles of James and Jude. There is no separate title page to the Exposition of the Psalm; the date of the book is 1606.

The Works of John Boys, D.D., Deane of Canterburie, 1629, folio, contains Expositions of Psalms 2, 9, and 15. (The folio edition of Boys' Works consists of Expositions of the Scriptures used in the Liturgy.)

A Practical and Polemical Commentary, or Exposition on the whole Fifteenth Psalm, wherein the text is learnedly and fruitfully explained, some controversies discussed, sundry cases of conscience are cleared; more especially that of USURIE. By CHRISTOPHER CARTWRIGHT, late minister of Saint Martin's, in the city of York. 1658. 4to.

Psalms 15:2*

Ver. 1-2. See Psalms on "Ps 15:1" for further information.

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

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 men’s consciences. Who shall abide — Hebrew מי יגור, 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, ישׁכן, 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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, 12 10:17, 18 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 (ver. 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.

Vers. 1, 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 infirmity the 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 holiness a 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 tabernacles the 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 father to whom Christ"s great promise shall be fulfilled? (Joh_14:23)

II THE ANSWER. (Ver. 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 sight the inward, even more than the outward, life. (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 lips what is literally true, but with a different meaning in the heart. Transparent integrity is indicated speech, 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 perfection simply 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, 27 22:3, 4)

HOMILIES BY C. CLEMANCE Vers. 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 God the 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 home a home neither enclosed by walls, nor restricted in space, nor bounded by time. And we know what are the features of that home it 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 friend by 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. (Ver. 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, 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 character trust 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 Vers. 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. (Vers. 2, 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 observed first, 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. (Vers. 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. (Ver. 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 sea driven with the wind and tossed. (Jam_1:6) But the man who trusts in God can say, "My heart is fixed;" and of such it is true he "shall never be moved". W.F. (cf. 1Co_15:56-58 Act_20:22-24 Act_21:13)

HOMILIES BY C. SHORT Vers. 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. (Ver. 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. (Ver. 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. (Vers. 4, 5)

1. Positively. (Ver. 4)

(1) He turns away from the company of evil persons because he has no sympathy with them. He condemns them.

(2) He honours the good in every way that he can honour them defending, 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. (Ver. 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.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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 God’s 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 God’s 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 God’s 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 neighbour’s 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 heart—to take up no reproach against a neighbour—would 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.”—Speaker’s 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-bearer’s 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 busybody’s tongue. Fire! fire!! is an alarming note, but the tale-bearer’s 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.”

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Psalms 15.

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 neighbor,

Nor taketh up a reproach against his neighbor.

4     In 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.

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.

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 God’s 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 בְ is used with the heart not as giving the source of speech (which would be מִלֵב) 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. = רגל 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. נשא, 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 suæ sed alienæ 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 God’s house.—We may be invited to God’s 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 God’s 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 God’s 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: “גוּר and שָׁכֵן which are usually distinguished as the Hellenistic παροικε͂ιν and κατοικε͂ιν are here of like meaning; not only a transient, but an everlasting גוּר (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.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Psalm 15

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 God's 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. As the contrast exhibited in this psalm and the fourteenth may account for its position in the Psalter, so its obvious resemblance to the twenty-fourth makes it not improbable that their historical occasion was identical.

1. (Psa 15:1) A Psalm by David. Jehovah, who shall sojourn in thy tent? who shall dwell in thy hill of holiness? The holy hill is Zion, as in Psa 2:6; the tent is the tabernacle which David pitched there for the ark, when he removed it from Gibeon (2Sa 6:17, 1Ch 15:1; 1Ch 16:1; 1Ch 16:39, 2Ch 1:3-5). Both together signify the earthly residence of God; see above on Psa 3:5 (4). The idea is not that of frequenting Zion as a place of worship, but of dwelling there, as a guest or as an inmate of God's family. The same figure for intimate communion with Jehovah, and participation of his favour, reappears in Psa 23:6; Psa 27:4-5; Psa 24:3; Psa 61:5; Psa 65:5 (4), 84:5 (4). So too, in Eph 2:19, believers are described as members of God's family.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

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.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Psalms 15

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 Psalms 24, 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."

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

Pss 15–19 The psalms in this section affirm integrity and purity (17:15; 18:20-26; 19:13-14). They refer to people as dwelling in God’s presence (16:9-11; 17:15) and as not being shaken (15:5; 16:8).

Ps 15 In this wisdom poem, the psalmist contrasts the lifestyle of the godly with the actions of fools (Ps 14). The questions in this psalm invite readers to examine themselves and to look away from problems with the wicked. The question of who dwells in God’s presence leads into a description of godly character qualities (cp. 24:3-6; Isa 33:14-16).

15:1 Only the godly may reside in the Lord’s presence (5:4). As his guests, they experience his hospitality and protection. • sanctuary (or tent): In David’s time, God’s sanctuary was a tent (the Tabernacle; see 1 Sam 21:6; 2 Sam 6:17; 7:6; 12:20; 1 Chr 6:32).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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 Matthew 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 Wordsworth’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 jâr allâh 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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Sol 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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?

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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 men’s 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 man’s 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?

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

In this Ps. we have a fine summary of the essentials of OT. piety. It sets forth the character and conduct required in the worshipper for acceptance with God. The occasion of its composition may have been the bringing of the ark to Jerusalem (2Sa_6:17). Cp. with the whole Ps. Isa_33:14, Isa_33:15. This is another of the Pss. for Ascension Day.

1. Abide] RV 'sojourn.' The worshipper is conceived as the guest of God. Tabernacle] lit. 'tent,' the kind of structure prepared by David for the ark. Thy holy hill] Mt. Zion, viewed as God's dwelling-place, and specially consecrated first by the presence of the ark, and afterwards by Solomon's Temple.

2. In his heart] Emphasis is laid on inward sincerity as well as on outward integrity.

3. Backbiteth] RV 'slandereth.' Taketh up a reproach] The phrase refers to receiving and repeating what is to another's discredit.

4. He that sweareth to his own hurt, and changeth not] A truly upright man will keep his word even to his own disadvantage.

5. Usury] was forbidden by the Mosaic Law (Lev_25:36-37; Deu_23:19-20) as inconsistent with the kindly spirit of brotherhood among Israelites. Interest was allowed to be taken from foreigners. The absence of greed and exaction is what the Psalmist commends. Nor taketh reward against the innocent] Bribery has always been one of the greatest corruptions of society in the East. It was sternly forbidden in Israel (Exo_23:7-8; Deu_27:25), and the worthy guest of Jehovah could not stoop to such a thing. Shall never be moved] an expressive way of summing up the strength and stability of a righteous life.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

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?”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The scope of this short, but excellent psalm, is to shew us the way to heaven. Here is a question proposed, ver. 1. The answer to it, ver. 2-5. A psalm of David.

Who - Who shall so dwell in thy church here, as to dwell with thee forever in heaven?

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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. גּוּר and שׁכן which are usually distinguished from each other like παροικεῖν and κατοικεῖν in Hellenistic Greek, are alike in meaning in this instance. It is not a merely temporary גּוּר (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 jâm ‛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 הולך תמים (here and in Pro 28:18), תמים is either a closer definition of the subject: one walking as an upright man, like הולך רכיל one going about as a slanderer, cf. היּשׂר הולך Mic 2:7 "the upright as one walking;" or it is an accusative of the object, as in הולך צדקות Isa 33:15 : one who walks uprightness, i.e., one who makes uprightness his way, his mode of action; since תמים may mean integrum = integritas, and this is strongly favoured by הלכים בּתמים, which is used interchangeably with it in Psa 84:12 (those who walk in uprightness). Instead of עשׂה צדקה we have the poetical form of expression פּעל צדק. 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 אמר בּלב, בּ 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.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

The Conditions of Access to God.

Every true believer who places his trust in the atonement of Jesus will, by virtue of this faith of his heart, repudiate sin and walk in the way of God’s will. He is thereby distinguished from the hypocrite, the confession of whose lips does not agree with the condition of his heart, as this sacred poem shows. A psalm of David.

v. 1. Lord, who shall abide in Thy Tabernacle? making the dwelling of God his everlasting habitation, being in constant communion with Jehovah. Who shall dwell in Thy holy hill? being at home in the glory of Jehovah’s presence, having the right of access to Him at all times, not only in the outward communion of the visible Church, but in spirit and in truth.

v. 2. He that walketh uprightly, without blame, so that his entire conduct agrees with the will of Jehovah, and worketh righteousness, exercising himself in a righteous manner always, and speaketh the truth in his heart, with all sincerity.

v. 3. He that backbiteth not with his tongue, either by defaming his neighbor or by spreading slander, nor doeth evil to his neighbor, by performing any kind of wickedness against him, nor taketh up a reproach against his neighbor, bringing disgrace upon him in any form whatsoever;

v. 4. in whose eyes a vile person is contemned, who despises and rejects those who are reprobate in the eyes of Jehovah, shunning their company at all times; but he honoreth them that fear the Lord, in every way anxious to please them, to show his appreciation of their fellowship. He that sweareth to his own hurt, standing by the oaths or vows made by him even if it meant a loss to him, Lev 5:4; Lev 27:10-33, and changeth not, letting true piety govern his whole life and all his actions.

v. 5. He that putteth not out his money to usury, thereby oppressing his poorer neighbor, Lev 25:37; Deu 16:19, nor taketh reward against the innocent, setting aside right and justice for the sake of a bribe, Deu 27:25. He that doeth these things, thereby proving the stainlessness of his honor and the piety of his character, as evidences of the faith of his heart, shall never be moved, being secure in the fellowship of Jehovah forever. True faith is always active in love; a Christian can no more desist from showing the faith of his heart in acts of love than the sun can desist from shining. The facts here brought out will also tend to keep the believer meek and humble, since God’s ideal of a Christian is set so high.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

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."

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

General Information:

Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)

A psalm of David

Possible meanings are 1) David wrote the psalm or 2) the psalm is about David or 3) the psalm is in the style of David's psalms.

Who may live on your holy hill?

God's "holy hill" represents God's temple, which was on Mount Zion. AT: "Who may live in your holy place?" (See: Metonymy)

speaks truth from his heart

"speaks honestly"

translationWords

psalm

David

Yahweh

tabernacle

life

holy

blameless

true

heart

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

A Psalm of David. Lord, who shall sojourn in Thy Tabernacle? And who shall dwell in Thy Holy Hill? – Thy Tabernacle: that is, the heavens, and he designates them a tent because they are spread out as a tent. And Thy Holy Hill is Mount Moriah, where the Holy House was, for it was the most glorious place in the earth. And in like manner he designates them (the heavens) a palace, as he says (Ps. 11:4): “The Lord is in His Holy Palace; the Lord, His throne is in heaven” as we have interpreted. So also, “He heard my voice out of His Palace” (ibid, 18:7). (The questions) Who shall sojourn? and Who shall dwell? have reference to the higher spiritual part (of man). He says that he who has done in his lifetime these works (about to be mentioned), his spirit shall dwell in the place of Glory after his death. And what are the works?

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.