Psalm 15

[ayin jade]

Im back after a long delay. Continuing in Psalms for now. 

Psalms 15

The psalm purports, in the title, to be “A Psalm of David.” It is not known on what occasion it was written. It has been supposed by some that it was composed on the occasion when the ark was carried up from the house of Obed-edom (2Sa_6:12), but there is nothing in the psalm itself which should lead us to refer it to that occasion, or to any other special occasion. It seems rather - like Psa_1 - to be adapted to all times and all places. It contains a general illustration of the nature of true religion, and there has been no state of things in the world in which such a psalm might not be appropriately composed; there is none in which it may not be appropriately read and pondered.

This psalm, reminiscent of Ps. 1, focuses on the requirements for approaching God’s presence at the sanctuary. It is similar to Ps. 24:3–6. The two passages  have been called “entrance liturgies,” since they answer the question, “Who can enter the holy place of God?”

This psalm refers to a single subject, but that the most important which can come before the human mind. It is the question. Who is truly religious? who will enter heaven? who will be saved? The psalm contains a statement of what real religion is; one of the most explicit and formal of the statements which in the Old Testament on that subject. The form in which the matter is presented is that of a question in the first verse, and of the answer to that question in the other verses of the psalm.

I. The question. Psa_15:1. The question is, who shall be permitted to reside with God in his tabernacle? who shall be entitled to the privilege of dwelling on his holy hill (that is, Zion, regarded as the dwelling-place of God, and the emblem of heaven)? In other words, who has such a character as to be entitled to hope for the favor and friendship of God?

II. The answer, Psa_15:2-5. The answer embraces the following particulars:

(1) The man who is upright, just, honest, truthful, Psa_15:2.

(2) The man who treats his neighbor properly; who does not slander or reproach him; who does not readily listen to calumnious reports in regard to him, Psa_15:3.

(3) The man who regards the righteous and the wicked as they should be regarded; who looks with proper disapprobation on all who are “vile” in their character, and with true respect on all who fear the Lord, Psa_15:4.

(4) The man who is faithful to an engagement, though it proves to be against his own interest, Psa_15:4.

(5) The man who does not take advantage of the necessities of others, who does not put out his money “to usury,” and who, if a magistrate, does not take a bribe to induce him to condemn the innocent, Psa_15:5.

Psa 15:1  A Psalm of David. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?

Tabernacle - tent. Before the temple was built, the symbol of God’s dwelling with His people was a tent.

holy hill - Mount Zion, where the temple was located.

Who shall dwell in thy holy hill? - Zion, regarded as the dwelling-place of God, and the type of heaven - the eternal abode of the Most High. The question is equivalent to asking, who is qualified to dwell with God? Who has a title to his favor? Who is truly pious? By us the same question would be put in another form, though implying the same thing: Who is qualified to become a member of the church; Who has evidence of true conversion and real piety? Who is he who is prepared for heaven?

Lord, who shall abide in thy tabernacle - This question is put by the psalmist in a view of the sad corruption and degeneracy of mankind such as described in the preceding psalm, which renders the sons of men unfit for the presence of God, and communion with him; and it is put to the Lord himself, the founder of Zion, who has set his King over this holy hill of his; who has enacted laws for the good of it, and brings his people thither, making them meet for it, and so is most proper to give the qualifications of such as are admitted here;

Dwelling on the holy hill - Our abode in the mountain of God is expressed in the word “dwelling,” whereby two things are signified, perpetuity and rest. Perpetuity, for there the children of God remain not as pilgrims for a time, but as citizens and heirs forever.

Psa 15:2  He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.

The ten requirements for entrance are ethical, not formal or liturgical.

He that walketh uprightly -  He walks perfectly. Who sets God before his eyes, takes his word for the rule of his conduct, considers himself a sojourner on earth, and is continually walking to the kingdom of God. He acts according to the perfections of God’s law; he has respect to all its parts, and feels the weight and importance of all its injunctions.

He that walketh uprightly - Hebrew, “walking perfectly;” that is, one who walks or lives “perfectly.” The word “walk” in the Scriptures is often used to denote the manner of life; life being represented as a journey. The word here rendered “uprightly,” or, in the Hebrew, “perfectly,” means that which is complete in all its parts; where no part is missing or is defective. The Word is not used in the sense in which it is often employed now, as denoting absolute freedom from sin, but as meaning that the character was complete in all its parts; or that the person referred to was upright alike in regard to God and to man.

He that walketh uprightly - Gen 17:1  And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.  Or "perfectly";  not so as to be without sin entirely, but as not to be chargeable with any notorious crime, and living in it; moreover, perfection and uprightness often signify sincerity, and the phrase here may design an Israelite indeed, in whom is no guile; whose faith is unfeigned, whose love is without dissimulation, whose hope is without hypocrisy, and his whole conduct without fraud and deceit; likewise such an one may be said to walk uprightly who walks according to the truth of the Gospel, and by faith on Christ and in Christ, as he has received him; and such an one is fit to be a member of a Gospel church;

And worketh righteousness - Does right. That is, he does what is proper to be done in relation to God and to man. The doctrine is everywhere laid down in the Scriptures that no man can be a friend of God who does not do habitually what is right. 1Jn 3:6-10  Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.  Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.   He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.  Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.  In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

And worketh righteousness - As he is the creature of God, he has duties to perform to him. He owes God his heart. As a member of civil society, he has various duties to perform to his fellows.

Deu 6:5  And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.

Mat 22:37-39 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself.  

Luk 10:27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 

Mar 12:30-31 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these

And speaketh the truth in his heart - He uses language that is sincere, and that is in accordance with his real belief. This is opposed to all mere outward professions, and all hypocritical pretences. His religion has its seat in the heart, and is not the religion of forms; his acts are the expressions of upright intentions and purposes, and are not performed for selfish and hypocritical ends. This is everywhere the nature of true religion.

and speaketh the truth in his heart – speaks according to his light in the Scriptures of truth and speaks truth from his heart to his neighbor, and does not speak with a double heart, or say one thing with his mouth, and intend another in his heart or endeavour to deceive persons, and impose a falsehood on them, or tell them lies.

And speaketh the truth in his heart -  He is a true man; in him there is no false way. He is no man of pretenses; speaking one thing, and meaning another. He professes nothing but what he feels and intends; with him there are no hollow friendships, vain compliments, nor empty professions of esteem, love, regard, or friendship. His mouth speaks nothing but what his heart dictates. His heart, his tongue, and his hand, are all in unison. Hypocrisy, guile, and deceit, have no place in his soul.

 

 

 

[ayin jade]

Psa 15:3  He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.

He that backbiteth not with his tongue - The word “backbite” means to censure; slander; reproach; speak evil of. The idea is, that it is essential to true piety that one should “not” be a slanderer, or should “not” circulate evil reports in regard to others.

Nor doeth evil to his neighbor – That does his neighbor no harm. This refers to injury in any way, whether by word or deed. The idea is, that the man who will be admitted to dwell on the holy hill of Zion, the man who is truly religious, is one who does no injury to anyone; who always does that which is right to others. The word “neighbor” usually refers to one who resides near us; and their it denotes all persons who are near to us in the sense that we have business relations with them; all persons with whom we have anything to do. It is used in this sense here as referring to our dealings with other persons.

Nor taketh up a reproach -  The idea is that of “taking up,” or receiving as true, or readily giving credit to it. He is slow to believe evil of another. He does not grasp at it greedily as if he had pleasure in it. He does not himself originate such a reproach, nor does he readily and cheerfully credit it when it is stated by others. If he is constrained to believe it, it is only because the evidence becomes so strong that he cannot resist it, and his believing it is contrary to all the desires of is heart.

nor taketh up, a reproach against his neighbor - does not raise any scandalous report on him himself, nor will he bear to hear one from another, much less will he spread one; nor will he suffer one to lie upon his neighbor, but will do all he can to vindicate him, and clear his character.

Psa 15:4  In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.

In whose eyes a vile person is contemned - That is, who does not show respect to a man of base or bad character on account of his wealth, his position, or his rank in life. He estimates character as it is in itself, and not as derived from rank, relationship, or station. While, as stated in the previous verse, he is not disposed to take up a false or evil report against another, he is at the same time disposed to do justice to all, and does not honor those who do not deserve to be honored, or apologize for base conduct because it is committed by one of exalted station or rank. Loving virtue and piety for their own sake, he hates all that is opposite.

In whose eves a vile person is contemned - This man judges of others by their conduct; he tries no man’s heart. He knows men only by the fruits they bear; and thus he gains knowledge of the principle from which they proceed.

But he honoreth them that fear the Lord - No matter in what rank or condition of life they may be found. Where there is true piety he honors it.

He that sweareth to his own hurt, and changeth not - Who has made a promise, or entered into a contract, that is likely to turn out contrary to his expectations, to his own disadvantage; but who still adheres to his engagement.

 

[ayin jade]

Psa 15:5  He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.

Putteth not out his money to usury - Deu 23:19-20  Thou shalt not lend upon usury to thy brother; usury of money, usury of victuals, usury of any thing that is lent upon usury: Unto a stranger thou mayest lend upon usury; but unto thy brother thou shalt not lend upon usury: that the LORD thy God may bless thee in all that thou settest thine hand to in the land whither thou goest to possess it. A foreigner could be charged interest, but not a fellow Israelite. Loans were intended to relieve extreme need, and as such, interest was a form of exploitation.

Putteth not out his money to usury - usury is derived from a verb meaning “to bite.” All gains made by the wrongful loss of others are forbidden. As usury signifies unlawful interest, or that which is got by taking advantage of the necessity of a distressed neighbor, no man that fears God can be guilty of it. The word neshech, which we translate usury, comes from nashach, to bite as a serpent; and here must signify that biting or devouring usury, which ruins the man who has it to pay.

shall never be moved - he shall stand fast for ever. He is an upright, honest man, and God will ever be his support.

Nor taketh reward against the innocent - Who does not take a bribe; that is, does not accept a pecuniary consideration, or any other consideration, to induce him to decide a cause against justice. He is not, in any way, to allow any such considerations to influence him, or to sway his judgment. The taking of bribes is often expressly forbidden in the Scriptures.

Nor taketh reward against the innocent - either to swear falsely against him, or to pass a wrong sentence on him;

[ayin jade]

And for all the pesky copyright issues .....

These are just my study notes based on reading many commentaries. I read a chapter then I go over it verse by verse. I read through commentaries etc to glean background information, rejecting what does not seem correct and keeping what does. I mix it up, add some of my own, interspersed with paragraphs from the commentaries. The commentaries and all my notes are what I post with each verse. For copyright purposes, I use the KJV since it is not copyrighted in the US, (although sometimes I use a few verses from other versions within copyright limits) and for posting publicly, I use commentaries whose copyrights are open. When reading my study/ studies, I encourage you to use whichever version of the bible you are most comfortable with. I used the following commentaries: John Wesley's Explanatory Notes; Treasury of Scriptural Knowledge; Spurgeon's A Treasury of David; Jamieson, Fausset and Brown Commentary; Keil and Delitzsch Commentary on the Old Testament; Matthew Henry's Concise Commentary; Albert Barnes Notes on the Bible; Adam Clarke's Commentary on the Bible; John Gill's Exposition of the Entire Bible and Strong's Concordance. I have read modern commentaries but have not posted from them in my public studies.
 

[wingnut-]

Thank you, always enjoy your studies.

[Willa]

The 1 John 3 passage had troubled many people in regard to perfection.  The verbs meaning to sin  or  to do righteousness were not translated well because there is no direct equivalent in English.  Perhaps the word commit had a continuous meaning in middle English, but today it does not.   English Standard Version and even the Literal Version do a better job of showing the continuing nature of the verbs. 

1Jn 3:4  Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness.

1Jn 3:5  You know that he appeared in order to take away sins, and in him there is no sin.

1Jn 3:6  No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him.

1Jn 3:7  Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous.

1Jn 3:8  Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil.

1Jn 3:9  No one born of God makes a practice of sinning, for God's seed abides in him, and he cannot keep on sinning because he has been born of God.

1Jn 3:10  By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.

On 8/2/2017 at 1:50 AM, ayin jade said:

And worketh righteousness - Does right. That is, he does what is proper to be done in relation to God and to man. The doctrine is everywhere laid down in the Scriptures that no man can be a friend of God who does not do habitually what is right. 1Jn 3:6-10  Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.  Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.   He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.  Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.  In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.

Thank you, Jade,  for bringing back your studies.  I appreciate your thorough digging and the insight you bring to them.