Psalms 15:4

ds 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?" Fwor 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 fined, the priests, Levites, etc., 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 faithfui 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: - Verse 2 He that walketh uprightly - הולך תמים holech tamim, 1. He walks perfectly. Who sets God before his eyes, takes his word for the rule of his conduct, considers himself a sojourner on earth, and is continually walking to the kingdom of God. He acts according to the perfections of God's law; he has respect to all its parts, and feels the weight and importance of all its injunctions. And worketh righteousness - 2. He is not satisfied with a contemplative life; he has duties to perform. The law of righteousness has placed him in certain relations, and each of these relations has its peculiar duties. פעל צדק poel tsedek, the words here used, signify to give just weight, to render to all their dues. 1. As he is the creature of God, he has duties to perform to him. He owes God his heart: May son, give me thy heart; and should love him with all his heart, soul, mind, and strength. This is giving God his due. 2. As a member of civil society, he has various duties to perform to his fellows, as they have to him. He is to love them as himself, and do unto all men as he would they should do unto him. 3. There are duties which he owes to himself. That his body may be in health, vigor, and activity, he should avoid every thing by which it might be injured, particularly all excesses in eating, drinking, sleeping, etc. That his soul may be saved, he should avoid all sin; all irregular and disorderly passions. He owes it to his soul to apply to God for that grace which produces repentance, faith, and holiness; and in order to get all these blessings, he should read, watch, pray, hear the word preached, and diligently use all the ordinances of God. He who acts not thus, defrauds both his body and soul: but the person in the text works righteousness - gives to all their due; and thus keeps a conscience void of oifence, both towards God and man. And speaketh the truth in his heart - 3. He is a true man; in him there is no false way. He is no man of pretenses; speaking one thing, and meaning another. He professes nothing but what he feels and intends; with him there are no hollow friendships, vain compliments, nor empty professions of esteem, love, regard, or friendship. His mouth speaks nothing but what his heart dictates. His heart, his tongue, and his hand, are all in unison. Hypocrisy, guile, and deceit, have no place in his soul. Verse 3 He that backbiteth not with his tongue - לא רגל על לשנו lo ragal al leshono, "he foots not upon his tongue." 4. He is one who treats his neighbor with respect. He says nothing that might injure him in his character, person, or property; he forgets no calumny, he is author of no slander, he insinuates nothing by which his neighbor may be injured. The tongue, because of its slanderous conversation, is represented in the nervous original as kicking about the character of an absent person; a very common vice, and as destructive as it is common: but the man who expects to see God abhors it, and backbites not with his tongue. The words backbite and backbiter come from the Anglo-Saxon bac, the back, and to bite. How it came to be used in the sense it has in our language, seems at first view unaccountable; but it was intended to convey the treble sense of knavishness, cowardice, and brutality. He is a knave, who would rob you of your good name; he is a coward, that would speak of you in your absence what he dared not to do in your presence; and only an ill-conditioned dog would fly at and bite your back when your face was turned. All these three ideas are included in the term; and they all meet in the detractor and calumniator. His tongue is the tongue of a knave, a coward, and a dog. Such a person, of course, has no right to the privileges of the Church militant, and none of his disposition can ever see God. Nor doeth evil to his neighbor - 5. He not only avoids evil speaking, but he avoids also evil acting towards his neighbor. He speaks no evil of him; he does no evil to him; he does him no harm; he occasions him no wrong. On the contrary, he gives him his due. See under the second particular. Nor taketh up a reproach against his neighbour - 6. The word חרפה cherpah, which we here translate a reproach, comes from חרף charaph, to strip, or make bare, to deprive one of his garments; hence חרף choreph, the winter, because it strips the fields of their clothing, and the trees of their foliage. By this, nature appears to be dishonored and disgraced. The application is easy: a man, for instance, of a good character is reported to have done something wrong: the tale is spread, and the slanderers and backbiters carry it about; and thus the man is stripped of his fair character, of his clothing of righteousness, truth, and honesty. All may be false; or the man, in an hour of the power of darkness, may have been tempted and overcoxne; may have been wounded in the cloudy and dark day, and deeply mourns his fall before God. Who that has not the heart of a devil would not strive rather to cover than make bare the fault? Those who feed, as the proverb says, like the flies, passing over all a man's whole parts to light upon his wounds, will take up the tale, and carry it about. Such, in the course of their diabolic work, carry the story of scandal to the righteous man; to him who loves his God and his neighbor. But what reception has the tale-bearer? The good man taketh it not up; לא נשא lo nasa, he will not bear it; it shall not be propagated from him. He cannot prevent the detractor from laying it down; but it is in his power not to take it up: and thus the progress of the slander may be arrested. He taketh not up a reproach against his neighbour; and the tale-bearer is probably discouraged from carrying it to another door. Reader, drive the slanderer of your neighbor far away from you: ever remembering that in the law of God, as well as in the law of the land, "the receiver is as bad as the thief." Verse 4 In whose eves a vile person is contemned - 7. 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. A vile person, נמאס nimas, the reprobate, one abandoned to sin; is despised, נבזה nibzeh, is loathsome, as if he were covered with the elephantiasis or leprosy, for so the word implies. He may be rich, he may be learned, he may be a great man and honorable with his master, in high offices in the state; but if he be a spiritual leper, an infidel, a profligate, the righteous man must despise him, and hold him, because he is an enemy to God and to man, in sovereign contempt. If he be in power, he will not treat him as if worthy of his dignity; while he respects the office he will detest the man. And this is quite right; for the popular odium should ever be pointed against vice. Aben Ezra gives a curious turn to this clause, which he translates thus: "He is mean and contemptible in his own eyes;" and it is certain that the original, נבזה בעיניו נמאס nibzeh beeynaiv nimas, will bear this translation. His paraphrase on it is beautiful: "A pious man, whatever good he may have done, and however concordant to the Divine law he may have walked, considers all this of no worth, compared with what it was his duty to do for the glory of his Creator." A sentiment very like that of our Lord, Luk 17:10: "So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do." Taken in this sense, the words intimate, that the man who is truly pious, who is a proper member of the Church militant, and is going straight to the Church triumphant, is truly humble; he knows he has nothing but what he has received, he has no merit, he trusts not in himself, but in the living God. He renounces his own righteousness, and trusts in the eternal mercy of God through the infinitely meritorious atonement made by Jesus Christ. The language of his heart is: - "I loathe myself when God I see,And into nothing fall; Content that thou exalted be,And Christ be all in all." He honoureth them that fear the Lord - 8. This cause is a proof, however just the sentiment, that Aben Ezra has mistaken the meaning of the preceding clause. The truly pious man, while he has in contempt the honorable and right honorable profligate, yet honors them that fear the Lord, though found in the most abject poverty; though, with Job, on the dunghill, or, with Lazarus, covered with sores at the rich man's gate. Character is the object of his attention; persons and circumstances are of minor importance. The fear of the Lord is often taken for the whole of religion; and sometimes for that reverence which a man feels for the ma jesty and holiness of God, that induces him to hate and depart from evil. Here it may signify the lowest degree of religion, repentance whereby we forsake sin. Sweareth to his own hurt, and changeth not - 9. If at any time he have bound himself by a solemn engagement to do so and so, and he finds afterwards that to keep his oath will be greatly to his damage; yet such reverence has he for God and for truth that he will not change, be the consequences what they may. He is faithful also to his promises; his bare word will bind him equally with an oath. He that will not be honest without an oath will not be honest with one. The Hebrew might be thus translated: "He sweareth to afflict himself, and does not change;" and thus the Chaldee has rendered this clause. He has promised to the Lord to keep his body under, and bring it into subjection; to deny himself that he may not pamper the flesh, and have the more to give to the poor. Verse 5 Putteth not out his money to usury - 10. 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 נשך 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. "The increase of usury is called נשך neshech, because it resembles the biting of a serpent. For as this is so small at first, as scarcely to be perceptible, but the venom soon spreads and diffuses itself till it reaches the vitals; so the increase of usury, which at first is not perceived nor felt, at length grows so much as by degrees to devour another's substance." Middoch's edition of Leigh's Critica Sacra, sub voce נשך. The Jews ever were, and are still, remarkable for usury and usurious contracts; and a Jew that is saved from it is in the fair way, charity would suppose, to the kingdom of heaven. The Roman laws condemned the usurer to the forfeiture of four times the sum. Cato de Rust., lib. i. Nor taketh reward against the innocent - 11. He neither gives nor receives a bribe in order to pervert justice or injure an innocent man in his cause. The lawyer, who sees a poor man opposed by a rich man, who, though he is convinced in his conscience that the poor man has justice and right on his side, yet takes the larger fee from the rich man to plead against the poor man, has in fact taken a bribe against the innocent, and without the most signal interposition of the mercy of God, is as sure of hell as if he were already there. He that doeth these things - He in whose character all these excellences meet, though still much more is necessary under the Christian dispensation, shall never be moved - he shall stand fast for ever. He is an upright, honest man, and God will ever be his support. Now we have the important question answered, Who shall go to heaven? The man who to faith in Christ Jesus adds those eleven moral excellences which have been already enumerated. And only such a character is fit for a place in the Church of Christ. On this verse there is a singular reading in my old MS. Psalter, which I must notice. The clause, Qui pecuniam suam non dedit ad usuram, "who putteth not out his money to usury," is thus translated: He that gat nout his catel til oker. Now this intimates that the author had either read pecudem, Cattle, for pecuniam, Money; or that catel was the only money current in his time and country. And indeed it has long been the case, that the Scottish peasantry paid their rents in kind; so many cows or sheep given to the laird for the usufruct of the ground. That this is no mistake in the translation is evident enough from the paraphrase, where he repeats the words, with his gloss upon them: He that gaf nout his Catel till oker bodyly als covaytus men dos gastly: that he seke naght for his gude dede, na mede of this werld, bot anely of heven. The very unusual word oker signifies produce of any kind, whether of cattle, land, money, or even the human offspring. It is found in the Anglo-Saxon, the Gothic, the German, and the Danish; in all which languages it signifies produce, fruit, offspring, usury, and the like. Dr. Jameson does not show the word in any of its forms, though it is evident that it existed in the ancient Scotttsh language. The word catel may be used here for chattels, substance of any kind, moveable or immoveable; but this word itself was originally derived from cattle, which were from the beginning the principal substance or riches of the inhabitants of the country. Indeed the word pecunia, money, was derived from pecus, cattle, which were no longer used as a medium of commerce when silver and gold came into use. There is a passage in Chaucer where cattel catching seems to be used for getting money. Speaking of the wicked priests of his time, he says: - Some on her churches dwell Apparailled poorely proud of porte; The seven Sacramentes thei doen sell, In Cattel catching is her comfort. Of each matter thei wollen mell; And doen hem wrong is her disport. To affraie the people thei been fell And hold hem lower than doeth the Lorde. Plowmanne's Tale, 3d part. Introduction The contents of this Psalm are usually given in the following manner: David, sojourning among idolaters, and being obliged to leave his own country through Saul's persecution, cries to God for help; expresses his abhorrence of idolatry, and his desire to be again united to God's people, Psa 16:1-4; and dedares his strong confidence in God, who had dealt bountifully with him, Psa 16:5-7. Then follows a remarkable prophecy of the resurrection of Christ, Psa 16:8-11. The title of this Psalm in the Hebrew is מכתם לדוד michtam ledavid, which the Chaldee translates, "A straight sculpture of David." The Septuagint, Στηλογραφια τῳ Δαυιδ,

The Citizen of Zion. 1 Lord , who shall abide in thy tabernacle? who shall dwell in thy holy hill? 2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. 3 He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. 4 In whose eyes a vile person is contemned; but he honoureth them that fear the Lord . He that sweareth to his own hurt, and changeth not. 5 He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved. Here is, I. A very serious and weighty question concerning the characters of a citizen of Zion ( v. 1 ): " Lord, who shall abide in thy tabernacle? Let me know who shall go to heaven." Not, who by name (in this way the Lord only knows those that are his), but who by description: "What kind of people are those whom thou wilt own and crown with distinguishing and everlasting favours?" This supposes that it is a great privilege to be a citizen of Zion, an unspeakable honour and advantage,—that all are not thus privileged, but a remnant only,—and that men are not entitled to this privilege by their birth and blood: all shall not abide in God's tabernacle that have Abraham to their father, but, according as men's hearts and lives are, so will their lot be. It concerns us all to put this question to ourselves, Lord, what shall I be, and do, that I may abide in thy tabernacle? Luke xviii. 18 ; Acts xvi. 30 . 1. Observe to whom this enquiry is addressed—to God himself. Note, Those that would find the way to heaven must look up to God, must take direction from his word and beg direction from his Spirit. It is fit he himself should give laws to his servants, and appoint the conditions of his favours, and tell who are his and who not. 2. How it is expressed in Old-Testament language. (1.) By the tabernacle we may understand the church militant, typified by Moses's tabernacle, fitted to a wilderness-state, mean and movable. There God manifests himself, and there he meets his people, as of old in the tabernacle of the testimony, the tabernacle of meeting. Who shall dwell in this tabernacle? Who shall be accounted a true living member of God's church, admitted among the spiritual priests to lodge in the courts of this tabernacle? We are concerned to enquire this, because many pretend to a place in this tabernacle who really have no part nor lot in the matter. (2.) By the holy hill we may understand the church triumphant, alluding to Mount Zion, on which the temple was to be built by Solomon. It is the happiness of glorified saints that they dwell in that holy hill; they are at home there: they shall be for ever there. It concerns us to know who shall dwell there, that we may make it sure to ourselves that we shall have a place among them, and may then take the comfort of it, and rejoice in prospect of that holy hill. II. A very plain and particular answer to this question. Those that desire to know their duty, with a resolution to do it, will find the scripture a very faithful director and conscience a faithful monitor. Let us see then the particular characters of a citizen of Zion. 1. He is one that is sincere and entire in his religion: He walketh uprightly, according to the condition of the covenant ( Gen. xvii. 1 ), " Walk before me, and be thou perfect " (it is the same word that is here used) "and then thou shalt find me a God all-sufficient." He is really what he professes to be, is sound at heart, and can approve himself to God, in his integrity, in all he does; his conversation is uniform, and he is of a peace 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, John i. 47 ; 2 Cor. i. 12 . I know no religion but sincerity. 2. He is one that is conscientiously honest and just in all his dealings, faithful and fair to all with whom he has to do: He worketh righteousness; he walks in all the ordinances and commandments of the Lord, and takes care to give all their due, is just both to God and man; and, in speaking to both, he speaks that which is the truth in his heart; his prayers, professions, and promises, to God, come not out of feigned lips, nor dares he tell a lie, or so much as equivocate, in his converse or commerce with men. He walks by the rules of righteousness and truth, and scorns and abhors the gains of injustice and fraud. He reckons that that cannot be a good bargain, nor a saving one, which is made with a lie, and that he who wrongs his neighbour, though ever so plausibly, will prove, in the end, to have done the greatest injury to himself. 3. He is one that contrives to do all the good he can to his neighbours, but is very careful to do hurt to no man, and is, in a particular manner, tender of his neighbour's reputation, v. 3 . He does no evil at all to his neighbour willingly or designedly, nothing to offend or grieve his spirit, nothing to prejudice the health or ease of his body, nothing to injure him in his estate or secular interests, in his family or relations; but walks by that golden rule of equity, To do as he would be done by. He is especially careful not to injure his neighbour in his good name, though many, who would not otherwise wrong their neighbours, make nothing of that. If any man, in this matter, bridles not his tongue, his religion is vain. He knows the worth of a good name, and therefore he backbites not, defames no man, speaks evil of no man, makes not others' faults the subject of his common talk, much less of his sport and ridicule, nor speaks of them with pleasure, nor at all but for edification. He makes the best of every body, and the worst of nobody. He does not take up a reproach, that is, he neither raises it nor receives it; he gives no credit nor countenance to a calumny, but frowns upon a backbiting tongue, and so silences it, Prov. xxv. 23 . If an ill-natured character of his neighbour be given him, or an ill-natured story be told him, he will disprove it if he can; if not, it shall die with him and go no further. His charity will cover a multitude of sins. 4. He is one that values men by their virtue and piety, and not by the figure they make in the world, v. 5 . (1.) He thinks the better of no man's wickedness for his pomp and grandeur: In his eyes a vile person is contemned. Wicked people are vile people, worthless and good for nothing (so the word signifies), as dross, as chaff, and as salt that has lost its savour. They are vile in their choices ( Jer. ii. 13 ), in their practices, Isa. xxxii. 6 . For this wise and good men contemn them, not denying them civil honour and respect as men, as men in authority and power perhaps ( 1 Pet. ii. 17 , Rom. xiii. 7 ), but, in their judgment of them, agreeing with the word of God. They are so far from envying them that they pity them, despising their gains ( Isa. xxxiii. 15 ), as turning to no account, their dainties ( Ps. cxli. 4 ), their pleasures ( Heb. xi. 24, 25 ) as sapless and insipid. They despise their society ( Ps. cxix. 115 ; 2 Kings iii. 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 ( Ps. ii. 1 , 4 ), and will shortly triumph in their fall, Ps. lii. 6 , 7. God despises them, and they are of his mind. (2.) He thinks the worse of no man's piety for his poverty and meanness, but he knows those that fear the Lord. He reckons that serious piety, wherever it is found, puts an honour upon a man, and makes his face to shine, more than wealth, or wit, or a great name among men, does or can. He honours such, esteems them very highly in love, desires their friendship and conversation and an interest in their prayers, is glad of an opportunity to show them respect or do them a good office, pleads their cause and speaks of them with veneration, rejoices when they prosper, grieves when they are removed, and their memory, when they are gone, is precious with him. By this we may judge of ourselves in some measure. What rules do we go by in judging of others? 5. He is one that always prefers a good conscience before any secular interest or advantage whatsoever; for, if he has promised upon oath to do any thing, though afterwards it appear much to his damage and prejudice in his worldly estate, yet he adheres to it and changes not, v. 4 . See how weak-sighted and short-sighted even wise and good men may be; they may swear to their own hurt, which they were not aware of when they took the oath. But see how strong the obligation of an oath is, that a man must rather suffer loss to himself and his family than wrong his neighbour by breaking his oath. An oath is a sacred thing, which we must not think to play fast and loose with. 6. He is one that will not increase his estate by any unjust practices, v. 5 . (1.) Not by extortion: He putteth not out his money to usury, that he may live at ease upon the labours of others, while he is in a capacity for improving it by his own industry. Not that it is any breach of the law of justice or charity for the lender to share in the profit which the borrower makes of his money, any more than for the owner of the land to demand rent from the occupant, money being, by art and labour, as improvable as land. But a citizen of Zion will freely lend to the poor, according to his ability, and not be rigorous and severe in recovering his right from those that are reduced by Providence. (2.) Not by bribery: He will not take a reward against the innocent; if he be any way employed in the administration of public justice, he will not, for any gain, or hope of it, to himself, do any thing to the prejudice of a righteous cause. III. The psalm concludes with a ratification of this character of the citizen of Zion. He is like Zion-hill itself, which cannot be moved, but abides for ever, Ps. cxxv. 1 . Every true living member of the church, like the church itself, is built upon a rock, which the gates of hell cannot prevail against: He that doeth these things shall never be moved; shall not be moved for ever, so the word is. The grace of God shall always be sufficient for him, to preserve him safe and blameless to the heavenly kingdom. Temptations shall not overcome him, troubles shall not overwhelm him, nothing shall rob him of his present peace nor his future bliss. In singing this psalm we must teach and admonish ourselves, and one another, to answer the characters here given of the citizen of Zion, that we may never be moved from God's tabernacle on earth, and may arrive, at last, at that holy hill where we shall be for ever out of the reach of temptation and danger.

Vile - An ungodly man. Honoureth - He highly esteems and loves them, though they be mean as to their worldly condition, and though they may differ from him in some opinions or practices of lesser moment. Sweareth - A promissory oath. Hurt - To his own damage. As if a man solemnly swear, that he will sell him such an estate at a price below the full worth; or that, he will give a poor man such a sum of money, which afterwards he finds inconvenient to him. Changeth not - His purpose, but continues firm and resolved to perform his promise.