Verse-by-Verse Bible Commentary
Psalms 15:4

Clarke's Commentary

Verse Psalms 15:4. 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 honourable 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, Luke 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 honourable and right honourable profligate, yet honours 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 majesty 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.

Bridgeway Bible Commentary

Psalms 14-17 Godly people in ungodly society

Continuing the theme of Psalms 10-13 (concerning the godly person who is downtrodden), the psalmist notes what happens when people refuse to acknowledge God and live as if he does not care about their actions. The result is a corrupt society (14:1-3). Because they have rejected God they have rejected the true standard by which to judge good and evil. They live solely for themselves, with no consideration for others and no thought for God (4). But in the end victory will go to the poor and downtrodden, because God is on their side (5-7).

In Psalms 15:0 David considers the requirements necessary to enter the presence of God (15:1). These all have to do with character and behaviour, not with religious beliefs and observances. People must be honest in their actions, truthful in their speech, and disciplined in their avoidance of slander and gossip (2-3). They must know how to make right judgments between things that are good and things that are not. In addition they must be reliable and trustworthy, keeping their word even when it hurts. They must be generous and helpful, and never take advantage of the poor or defenceless (4-5a). Such people will dwell in the presence of God and enjoy the lasting security that only God can give (5b).

Psalms 16:0 is David’s thanksgiving for one of the many occasions when God rescued him from what seemed to be certain death. He finds pleasure in the fellowship of God and his people, and rejects all other gods and those who worship them (16:1-4). Possessions may satisfy people and property may enrich them, but David considers that because he has God, he has all the satisfaction and wealth he desires (5-6). God is David’s instructor, friend and protector, the source of his stability and security (7-8). God delivers him from death and leads him through life, giving him the constant joy of his presence (9-11).

(The feelings that David expressed in Psalms 16:0 may have represented ideals that he himself never fully experienced. They find their full meaning in Jesus Christ; see Acts 2:25-28; Acts 13:35-37.)

In another prayer that probably belongs to the time of David’s flight from the murderous Saul, David emphasizes his innocence in the strongest terms (17:1-5). He asks God to protect him from his enemies (6-9), after which he describes their wickedness (10-12) and pronounces their certain destruction. Their hunger for wickedness is only building up a heavier weight of judgment, which will not only fall on them but will also affect their offspring (13-14). The wicked are never satisfied, but the psalmist finds full satisfaction in his experience of God (15).

Coffman's Commentaries on the Bible

THE ANSWER

“He that walketh uprightly, and worketh righteousness, And speaketh truth in his heart; He that slandereth not with his tongue, Nor doeth evil to his friend, Nor taketh up a reproach against his neighbor; In whose eyes a reprobate is despised, But who honoreth them that fear Jehovah; He that sweareth to his own hurt and changeth not; He that putteth not out his money to interest, Nor taketh reward against the innocent. He that doeth these things shall never be moved.”

First we shall note the positive and negative nature of these requirements:

He walketh uprightly.
He worketh righteousness.
He speaketh truth in his heart.
He does not slander.
He does not do evil to others.
He does not take up a reproach against a neighbor.
He despises the reprobate.
He honors God’s people.
He honor’s solemn promises.
He does not put his money out for interest.
He will not accept a bribe to wrong the innocent.

There are eleven of these elements in the character of the righteous man, not “a decalogue”Charles Augustus Briggs, International Critical Commentary, Psalms, Vol. 1 (Edinburgh: T. and T. Clark, 1906), p. 113. except by the uniting of the first two under one heading, as evidently done by Rawlinson. Six of these are positive; five are negative.

By no means could these items be understood as the sum total of godliness. As Rhodes put it, “These requirements are typical not all-inclusive.”Arnold B. Rhodes, The Layman’s Bible Commentary, Vol. 9 (Atlanta: John Knox Press, 1960),

Nevertheless, this is still an impressive list of virtues, especially as it pertained to that Near-East society, where bribery, usurious oppression of the poor, backbiting, and slander were widely prevalent. A truthful person, for example, in such a society would have carried a luster like the sun at perihelion!

Sweareth to his own hurt and changeth not. “A truly righteous man will keep his word, even when it is to his own disadvantage to do so.”J. R. Dummelow, op. cit., p. 434.

This quality, might also be stated thus: “A righteous man will keep his solemn word, regardless of any hurt or inconvenience, or loss to himself.” As it was stated in pioneer America, “His word is his bond.”

In whose eyes a reprobate is despised. In the last analysis, the man of God must not envy, or make excuses for, or show any preference whatever for the reprobate; but, on the other hand, he honors and appreciates the people of God. Back of this is the fact that a man associates with the people he admires and honors, and any association with reprobate and wicked men could lead only to disaster for God’s child.

And putteth not his money to interest. The Old Testament forbade the devout Jew to take interest from a brother, but allowed them to charge Gentiles. The word interest here is actually a reference to excessive interest, usury, or illegal and unlawful interest. What is specifically condemned here is the profession of the “loan shark.” See Leviticus 25:36-37 and Deuteronomy 23:19-20. As DeHoff expressed it, “The reference here is to unlawful interest, or to taking advantage of a distressed brother.George DeHoff, DeHoff’s Commentary, Vol. III (Murfreesboro, Tennessee: DeHoff Publications, 1977), p. 102.

Nor taketh reward against the innocent. This is a reference to bribery, One of the commonest sins of the mid-East, and a grievous error into which God’s people themselves were prone to fall. Christ’s parable of the unjust judge was no doubt the result of widespread abuse in this very sector.

“He that doeth these things shall never be moved.” We might have expected that “sojourning in the tabernacle of the Lord” might have been promised here, in line with the question in Psalms 15:1; but the figure is changed. Here, the person who exhibits the desirable qualities outlined in this passage, will never be removed from his safe position in the favor of God.

One more comment I would like to include in this study, and that is a line from the notable American Statesman, Thomas Jefferson. He said, “Psalms 15 is wonderful. It gives the ten earmarks of a true gentleman.”This remark by Jefferson is quoted by Henry H. Halley, Bible Handbook (Zondervan Publishing House), p. 236.

Barnes' Notes on the Whole Bible

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 apologise 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; and where conduct deserves reprobation, no matter where found, he does not hesitate to avow his conviction in regard to it. The sentiment here is substantially the same as in Psalms 1:1. See the notes at that verse.

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 is willing to be known as one that honors it, and is willing to bear all the reproach that may be connected with such a deeply cherished respect, and with such an avowal. Compare Psalms 1:1.

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. If the thing itself is wrong; if he has made a promise, or pledged himself to do a wicked thing, he cannot be under obligation to execute it; he should at once abandon it (compare the notes at Matthew 14:9); but he is not at liberty to violate an agreement simply because it will be a loss to him, or because he ascertains that it will not be, as he supposed, to his advantage. The principles here laid down will extend to all contracts or agreements, pecuniary or otherwise, and should be a general principle regulating all our transactions with our fellow-men. The only limitation in the rule is that above stated, when the promise or the contract would involve that which is morally wrong.

Calvin's Commentary on the Bible

The first part of this verse is explained in different ways. Some draw from it this meaning, that the true servants of God are contemptible and worthless in their own estimation. If we adopt this interpretation, the copula and, which David does not express, must be supplied, making the reading thus, He is vile and despised in his own eyes. But besides the consideration, that, if this had been the sense, the words would probably have been joined together by the copula and, I have another reason which leads me to think that David had a different meaning, He compares together two opposite things, namely, to despise perverse and worthless characters, and to honor the righteous and those who fear God. In order that these two clauses may correspond with each other, the only sense in which I can understand what is here said about being despised is this, that the children of God despise the ungodly, and form that low and contemptuous estimate of them which their character deserves. The godly, it is true, although living a praiseworthy and virtuous life, are not inflated with presumption, but, on the contrary, are rather dissatisfied with themselves, because they feel how far short they are as yet of the perfection which is required. When, however, I consider what the scope of the passage demands, I do not think that we are here to view the Psalmist as commending humility or modesty, but rather a free and upright judgment of human character, by which the wicked, on the one hand, are not spared, while virtue, on the other, receives the honor which belongs to it; for flattery, which nourishes vices by covering them, is an evil not less pernicious than it is common. I indeed admit, that if the wicked are in authority, we ought not to carry our contempt of them the length of refusing to obey them in so far as a regard to our duty will permit; but, at the same time, we must beware of flattery and of accommodating ourselves to them, which would be to involve us in the same condemnation with them. He who not only seems to regard their wicked actions with indifference, but also honors them, shows that he approves of them as much as it is in his power. Paul therefore teaches us, (Ephesians 5:11,) that it is a species of fellowship with the unfruitful works of darkness when we do not reprove them. It is certainly a very perverse way of acting, when persons, for the sake of obtaining the favor of men, will indirectly mock God; and all are chargeable with doing this who make it their business to please the wicked. David, however, has a respect, not so much to persons as to wicked works. The man who sees the wicked honored, and by the applause of the world rendered more obstinate in their wickedness, and who willingly gives his consent or approbation to this, does he not, by so doing, exalt vice to authority, and invest it with sovereign power? “But woe,” says the prophet Isaiah, (Isaiah 5:20,) “unto them that call evil good, and good evil; that put darkness for light, and light for darkness.”

Nor ought it to be regarded as a rude or violent manner of speaking, when David calls base and wicked persons reprobates, although they may be placed in an exalted and honorable station. If (as Cicero affirms, in his book entitled The Responses of the Aruspices) the inspectors of the entrails of the sacrifices, and other heathen soothsayers, applied to worthless and abandoned characters the term rejected, although they excelled in dignity and riches, why should not a prophet of God be permitted to apply the name of degraded outcasts to all who are rejected by God? The meaning of the Psalmist, to express it in a few words, is, that the children of God freely judge of every man’s doings, and that for the purpose of obtaining the favor of men, they will not stoop to vile flattery, and thereby encourage the wicked in their wickedness.

What follows immediately after, namely, to honor the righteous and those who fear God, is no mean virtue. As they are often, as it were, the filth and the offscouring of all things in the estimation of the world, so it frequently happens that those who show them favor and sympathy, excite against themselves every where the hatred of the world. The greater part of mankind, therefore, refuse the friendship of good men, and leave them to be despised, which cannot be done without grievous and heinous injury to God. Let us learn then not to value men by their estate or their money, or their transitory honors, but to hold in estimation godliness, or the fear of God. And certainly no man will ever truly apply his mind to the study of godliness who does not, at the same time, reverence the servants of God; as, on the other hand, the love we bear to them incites us to imitate them in sanctity of life.

When he hath sworn to his own hurt. The translation of the LXX. would agree very well with the scope of the passage, were it not that the points which are under the words in the Hebrew text will not bear such a sense. ⁽²⁹⁷⁾ It is, indeed, no proof of the inaccuracy of their rendering, that it does not agree with the points; for, although the Jews have always used the points in reading, it is probable that they did not always express them in writing. I, however, prefer following the commonly received reading. And the meaning is, that the faithful will rather submit to suffer loss than break their word. When a man keeps his promises, in as far as he sees it to be for his own advantage, there is in this no argument to prove his uprightness and faithfulness. But when men make a promise to each other, there is nothing more common than from some slight loss which the performance of it would occasion, to endeavor to find a pretext for breaking their engagements. Every one considers with himself what is for his own advantage, and if it puts him to inconvenience or trouble to stand to his promises, he is ingenious enough to imagine that he will incur a far greater loss than there is any reason to apprehend. It seems, indeed, a fair excuse when a man complains that, if he does not depart from his engagement, he will suffer great loss. Hence it is, that we generally see so much unfaithfulness among men, that they do not consider themselves bound to perform the promises which they have made, except in so far as it will promote their own personal interest. David, therefore, condemning this inconstancy, requires the children of God to exhibit the greatest steadfastness in the fulfillment of their promises. Here the question might be asked, If a man, having fallen into the hands of a highwayman, promise him a sum of money to save his life, and if, in consequence of this, he is let go, should he in that case keep his promise? Again, if a man has been basely deceived, in entering into a contract, is it lawful for him to break the oath which he shall have made in such an engagement? With respect to the highwayman, he who confers upon him money falls into another fault, for he supports at his own expense a common enemy of mankind to the detriment of the public welfare. David does not impose upon the faithful such an alternative as this, but only enjoins them to show a greater regard to their promises than to their own personal interests, and to do this especially when their promises have been confirmed by an oath. As to the other case, namely, when a person has sworn, from being deceived and imposed upon by wicked artifice he ought certainly to hold the holy name of God in such veneration, as rather patiently to submit to loss than violate his oath. Yet it is perfectly lawful for him to discover or reveal the fraud which has been practiced upon him, provided he is not led to do so by a regard to his own personal interest; and there is, besides, nothing to hinder him from peaceably endeavoring to compromise the matter with his adversary. Many of the Jewish expositors restrict this passage to vows, as if David exhorted the faithful to perform their vows when they have promised to humble and afflict themselves by fasting. But in this they are mistaken. Nothing is farther from his meaning than this, for he discourses here only of the second table of the law, and of the mutual rectitude which men should maintain in their dealings with one another.

(297) “The LXX., instead of להרע, [lehara,] to hurt, seem to have read להרע, [leharea,] to his fellow, for they render it, τῷ πλησίον αὐτου, to his neighbor, and so the Syriac, and Latin, and Arabic, and Ethiopic.” — Hammond. This rendering agrees very well with the scope of the Psalm, which relates to our dealing justly with our fellow-men; and it represents the good man as scrupulously performing the promissory oaths which he makes to his neighbor. But the ordinary reading, he sweareth to his own hurt, and changeth not, sets forth the moral integrity of the good man in a still more striking light, by describing him as performing his oath in the face of the greatest temptations to break it, when the performance of it may prove detrimental to his own interests; and this is no mean trial of a man’s virtue.

Smith's Bible Commentary

Psalms 15:1-5

LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? ( Psalms 15:1 )

The psalmist asks the question, "Who's going to dwell in the holy hill? Who's gonna dwell in the Lord's tabernacle?" And he answers the question. Thomas Jefferson says of this answer that it was the picture of the true gentleman. As David answers his own question, "Who shall abide in God's tabernacle and in His holy hill?"

He that walks uprightly, and worketh righteousness, and speaks the truth inner from his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbor, nor takes up a reproach against his neighbor. In whose eyes a vile person is contemned; but he honors them that fear the LORD. He that sweareth to his own hurt, and changes not ( Psalms 15:2-4 ).

A lot of times a person will take an oath, but when they find out when they have made a mistake, they will change it. But a truly honorable person, if he said he will do it, he will do it, even if it costs him. He who swears to his own hurt. "Yes, I will do it." Then finds out, "Hey, it's going to cost me," but he goes ahead and does it anyhow. He doesn't change. A man of his word, something that God really looks up to.

He that puts not out his money for usury [charging an exorbitant interest], nor takes reward from the innocent. He that doeth these things shall never be moved ( Psalms 15:5 ).

This is the man who will dwell in the Lord's tabernacle and in His holy hill. "

Dr. Constable's Expository Notes

Psalms 15

In this psalm, David reflected on the importance of a pure character for those who would worship God and have an intimate relationship with Him. Stylistically, it begins with a question and ends with a promise (cf. Isaiah 33:14-16). This style marks the wisdom literature, and many scholars consider this a wisdom psalm. [Note: E.g., Dahood, 1:83; and VanGemeren, pp. 147-48.] Brueggemann classified it as a Torah psalm. [Note: Brueggemann, p. 42.] The wise person in this psalm contrasts with the fool in the previous one.

"The pattern of question and answer here may possibly be modelled [sic] on what took place at certain sanctuaries in the ancient world, with the worshipper asking the conditions of admittance, and the priest making his reply. But while the expected answer might have been a list of ritual requirements (cf. Exodus 19:10-15; 1 Samuel 21:4 f.), here, strikingly, the Lord’s reply searches the conscience." [Note: Kidner, pp. 80-81.]

"The ascent to Mount Zion is a question of increasing ethical perfection as well as geography." [Note: Jon D. Levenson, Sinai and Zion: An Entry Into the Jewish Bible, p. 173.]

Dr. Constable's Expository Notes

2. David’s answer 15:2-5

Gill's Exposition of the Whole Bible

In whose eyes a vile person is contemned,.... A "vile" man is a very wicked, profligate, and abandoned creature, one that is to every good work reprobate; and such sometimes are in high places, Psalms 12:8; and are greatly caressed and esteemed by the men of the world; but then, as they are an abomination to God, they should be despised by his people, let them be what they will as to their riches, honours, and wisdom among men; as Haman was by Mordecai, Esther 3:2; and Ahab by Elisha, 2 Kings 3:14; and such who keep company with, and express a delight and pleasure in such sort of persons, ought by no means to have a place in the house of God. Some understand this of a good man being "despised in his own eyes", as it may be rendered f; on account of his vileness, and the imperfection of his obedience, and as expressive of his great humility, esteeming others better than himself; and who renounces himself, and is rejected by himself, having a very mean opinion of himself; which is the sense of the Targum, Aben Ezra, and Kimchi; and which is no bad sense, though the former is countenanced by what follows;

but he honoureth them that fear the Lord; who have the covenant grace of fear wrought in their hearts, and serve the Lord with reverence and godly fear; that is, who are truly religious and godly persons; these such who are fit members of the church of Christ love heartily, esteem of highly, and honour them by thinking and speaking well of them, and behaving with great respect and decency to them; see Romans 12:10;

[he that] sweareth to [his own] hurt, and changeth not; having taken a solemn oath, so sacred is it with him, and such a regard has he to the name of God, by whom he swears, that though it is to his civil loss and detriment, yet he will not break it and depart from it, but punctually observe it: some render it, "he that swears to his neighbour, and changeth not" g; he that is just to his word, faithful to his promises, that exactly fulfils all the obligations he lays himself under unto others; he that is honest and upright in all his dealings. The Jewish writers interpret this clause of a man's vowing and swearing to afflict himself by fasting, which, though it is to the emaciating of his body, yet he strictly observes his vow or oath; but this is foreign from the scope of the place: it might be rendered, "he that swears to do evil, and does not recompense or perform" h, it being better to break through such an oath than to keep it; see Leviticus 5:4.

f נבזה בעיניו "qui despicit se in oculis suis", so some in Vatablus; "ille est despectus in propriis oculis, reprobatus", Gussetius, p. 453. g להרע τω πλησιον αυτου, Sept. "proximo suo", V. L. Sic. Syr. Ar. Aethiop. h So Ainsworth.

Henry's Complete Commentary on the Bible

A psalm of David.

      1 LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?   2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.   3 He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.   4 In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.   5 He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.

      Here is, I. A very serious and weighty question concerning the characters of a citizen of Zion (Psalms 14:1; Psalms 14:1): "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 18:18; Acts 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 (Genesis 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,John 1:47; 2 Corinthians 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, Psalms 14:3; Psalms 14:3. 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, Proverbs 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, Psalms 14:5; Psalms 14:5. (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 (Jeremiah 2:13), in their practices, Isaiah 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 (1 Peter 2:17; Romans 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 ( Isaiah 33:15), as turning to no account, their dainties (Psalms 141:4), their pleasures (Hebrews 11:24; Hebrews 11:25) as sapless and insipid. They despise their society (Psalms 119:115; 2 Kings 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 (Psalms 2:1; Psalms 2:4), and will shortly triumph in their fall, Psalms 52:6, 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,Psalms 14:4; Psalms 14:4. 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, Psalms 14:5; Psalms 14:5. (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, Psalms 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.