Psalm 15

Introduction.—Perhaps next to Ps. 23, Ps. 15 is the best known and most generally appreciated of the psalms. It is called The Good Citizen and God’s Gentleman, and is the most complete statement of the ideal man to be found in the Psalter. The Talmud says that the 613 commandments of the Pentateuch are all summarized in this psalm. In structure, the first verse and the second sentence of v. 5 constitute a kind of envelopment, in which the virtues of the ideal man are enclosed in concrete detail.

On the superscription see pp. 616, 627.

1. Lord. The psalm begins with the idea of God as host. What kind of guests does God want in His house? Eleven particulars are given in answer to the question (see Ps. 24:3–5; Isa. 33:13–16; Zech. 8:16, 17).

Abide. Literally, “sojourn.” The word means, not staying, but sojourning only for a little while, as a guest.

Dwell. The second half of the verse carries the temporary idea over into that of permanence. What guest is qualified to become a permanent part of God’s household?

Thy holy hill. See on Ps. 2:6. The elevation suggested by the phrase implies the elevation of the perfect character above the low places of ordinary character. The character pleasing to God and man must climb above the commonplace.

2. Walketh uprightly. Verses 2–5 answer the parallel questions of v. 1 in specific instances; first, positively (v. 2); then negatively (vs. 3–5). The Heb. tamim, translated “uprightly,” means “complete,” “whole,” “without defect.” God bade Abraham, one of the ideal characters of the OT, to be tamim (Gen. 17:1). God holds the same high goal before the Christian (Matt. 5:48), and promises aid for the realization of the goal (see Ed 18, 19).

Worketh righteousness. See 1 John 3:6–10.

In his heart. The true Christian is absolutely sincere in the language he uses. His religion has its seat in his heart and speaks truthfully from his lips (see Prov. 4:23).

This verse is a general answer to the question of v. 1. The answer lies, not in forms and ceremonies, but in character demonstrated in noble action.

3. Backbiteth. Heb. ragal, “to slander.” Compare James 3:2–11. Jewish tradition considered the slanderer as one who denied the existence of God. The Talmud says: “I [God] and he [the slanderer] cannot dwell together in the world.”

Nor doeth evil. He does no harm to his neighbor. “Neighbor” may refer to anyone with whom we have to do.

Taketh up a reproach. He does not originate a reproach against his neighbor, he is slow to believe evil about him, and he refuses to spread abroad accusations against his character. He lives according to the golden rule (Lev. 19:18; Matt. 7:12). This verse gives three specific instances in the negative following the positive generalizations of v. 2.

4. Contemned. Meaning “despised”; not to be confused with “condemned,” meaning “convicted of guilt.” The ideal man properly evaluates others, reading their true nature. He does not whitewash evil. While he does not take up evil falsely against a man (v. 3), he is disposed to do justice to all. He is level-headed in his judgments. “What a revolution would be created in any society by the carrying out of such principles!” (Davison).

He honoureth. Irrespective of rank or color or other conditions that distinguish men, he honors the true followers of God. He places real religion in a fellow man above the accidents of birth or position.

Fear. Heb.yaraХ, “show reverence for.” This “fear” is the beginning of wisdom (Ps. 111:10; Prov. 9:10).

To his own hurt. When he has made a promise or has entered into a contract that may turn out to his own hurt, he still remains true to his pledged word. “His word is as good as his bond.”

5. Usury. Heb. neshek, “interest,” but not unlawful or excessive interest, that is, “usury,” as we would say. The Hebrews were forbidden to take interest of the poor, especially poor Israelites (Ex. 22:25; Lev. 25:35–37; Deut. 23:19), but were allowed to take interest of strangers (see Deut. 23:20). This distinction appears to have been drawn because the Hebrews were regarded as brethren in a nation. It would be unbrotherly to charge a brother interest. Obedience to this ethical ideal constitutes a high level of character.

Nor taketh reward. That is, he does not accept bribes. He does not enrich himself at the expense of the unfortunate. Taking a bribe is forbidden (see Ex. 23:8; Deut. 16:19; cf. Prov. 17:23). Good government exists only where there is impartial justice. Bribery destroys good government.

Never be moved. This is the answer, in brief finality, to the questions of v. 1. The man who has the traits of character exhibited in vs. 2–5 is fit to be the guest of God. Standing on a sure foundation, he can “never be moved.” “How firm a foundation!” (see Matt. 7:24, 25; cf. Ps. 16:8).

Such are the qualities of the true Christian in the sight of God and man.

Ellen G. White comments

1–52T 307; 5T 615; 8T 84

1, 2 ML 265; FE 402

1–35T 58

2, 3 Ed 236

2–4Ed 141

3 2T 466

4 PP 506

5 AA 475; Ed 229; PK 83