Verse-by-Verse Bible Commentary
Psalms 15:5

Clarke's Commentary

Verse Psalms 15:5. 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 neighbour, 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 Scottish 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.

ANALYSIS OF THE FIFTEENTH PSALM

A Psalm of doctrine, consisting of two parts, in which we have the character of a sound Christian, (rather, an upright Jew.)

I. The first part is delivered in the form of a dialogue between God and the prophet, from Psalms 15:1-5.

II. The second is the epiphonema, or moral reflection, in the close of the last verse.

I. 1. The question proposed by the psalmist to God,

1. "Lord, who shall sojourn in thy holy tabernacle?"

2. "Who shall rest upon thy holy hill?" That is, because all are not Israel which are of Israel, therefore the psalmist asks of God, Who shall sojourn as a true member in the Church militant? And who shall rest in the Church triumphant?

2. To which God returns the following answer, containing very remarkable notes of the true character of a member of the Church: -

1. In general, he is a man, who is, 1. Upright in thought; he is an honest man: "He that walketh uprightly." 2. Just in his deed: "He works righteousness." 3. True in his word: "He speaks the truth in his heart."

2. In particular, he is a man who avoids evil.

1. In himself he is no slanderer: "He backbites not with his tongue."

2. He is no wrong-doer: "Nor doeth evil to his neighbour."

3. He is no reviler, tale-bearer, nor tale-hearer: "He takes not up a reproach against his neighbour."

4. He is no favourer of sin: "In whose eyes an evil person is contemned."

5. He is no oppressor nor extortioner: He puts not his money to his poor brother to usury.

6. No briber: "He takes no reward against the innocent."

3. Such a man is he who honours them that fear the Lord.

4. "He sweareth to his own hurt, and changeth not." He will surely keep his word; his character is composed of piety and charity.

II. The epiphonema, or moral reflection has these two parts: -

1. The party to whom this privilege belongs: "He that doeth these things;" for the doers, not the hearers, of the law shall be justified.

2. The promise made to him: "He shall never be moved." The life of grace is the way to the life of glory. See the preceding notes.

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

He that putteth not out his money to usury - The word “usury” formerly denoted legal interest, or a premium for the use of money. In this sense the word is no longer used in our language, but it always now denotes unlawful interest; “a premium or compensation paid, or stipulated to be paid, for the use of money borrowed or retained, beyond the rate of interest established by law.” “Webster.” The Hebrew word used here - נשׁך neshek - means “interest,” that is, a premium or compensation for the use of money in any manner, or to any extent. The reference is to the law of the Hebrews, which forbade such a loaning of money to the poor, and especially to poor Israelites, Exodus 22:25; Leviticus 25:35-37. Although this was forbidden in respect to the Israelites, yet the lending of money on interest, or “usury” in a lawful sense, was allowed toward “strangers,” or toward the people of other nations.

See Deuteronomy 23:19-20. The ground of the distinction was, that the Hebrews were regarded as a nation of brethren; that, as such, they should be willing to accommodate and aid each other; that they should not do anything that could be regarded as unbrotherly. In respect to other people it was allowed, not because it was proper to take advantage of their wants, and to oppress them, but because this special reason did not exist in regard to them. That might be improper “in a family,” among brothers and sisters, which would be entirely proper toward those who did not sustain this special relation; and we may conceive of cases - such cases in fact often occur - when it would be unkind in the highest degree to exact interest of a brother, or an intimate friend, while it is perfectly proper to receive the ordinary allowance for the use of money in our business transactions (that is, the ordinary rate of interest) of those who do not sustain to us this special relation.

The fact that it was allowed to the Hebrews to take interest of the people of other nations, shows that there was nothing morally wrong in the thing itself; and, in fact, there can be no reason why a man, to whom it is an accommodation, should not pay for the use of money as well as for the use of any other property. The thing forbidden here, therefore, is not the taking of interest in any case, but the taking of interest in such a way as would be oppressive and hard - as of a Hebrew demanding it from his poor and needy brother; and, by consequence, it would forbid the exacting of unusual and unlawful rates of interest, or taking advantage of the necessities of others - by evading the provisions of law, and making their circumstances an occasion of extortion. In one word, the thing forbidden is a harsh, grasping, griping disposition; a disposition to take advantage of the embarrassments of others to increase our own gains. 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.

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. See Exodus 23:8; Deuteronomy 16:19; Deuteronomy 27:25; Proverbs 17:23.

He that doeth these things shall never be moved - That is, in answer to the question in Psalms 15:1, he shall be permitted to “abide in the tabernacle” of God, and to “dwell in his holy hill.” He shall have a solid foundation of hope; he is a friend of God, and shall enjoy his favor forever. In other words, these things constitute true religion; and he who has such a character will obtain eternal life. His foundation is sure; he will be safe in all the storms of life, and safe when the cold waves of death beat around him. Compare Matthew 7:24-25.

Calvin's Commentary on the Bible

In this verse David enjoins the godly neither to oppress their neighbors by usury, nor to suffer themselves to be corrupted with bribes to favor unrighteous causes. With respect to the first clause, as David seems to condemn all kinds of usury in general, and without exception, the very name has been every where held in detestation. But crafty men have invented specious names under which to conceal the vice; and thinking by this artifice to escape, they have plundered with greater excess than if they had lent on usury avowedly and openly. God, however, will not be dealt with and imposed upon by sophistry and false pretences. He looks upon the thing as it really is. There is no worse species of usury than an unjust way of making bargains, where equity is disregarded on both sides. Let us then remember that all bargains in which the one party unrighteously strives to make gain by the loss of the other party, whatever name may be given to them, are here condemned. It may be asked, Whether all kinds of usury are to be put into this denunciation, and regarded as alike unlawful? If we condemn all without distinction, there is a danger lest many, seeing themselves brought into such a strait, as to find that sin must be incurred, in whatever way they can turn themselves, may be rendered bolder by despair, and may rush headlong into all kinds of usury, without choice or discrimination. On the other hand, whenever we concede that something may be lawfully done this way, many will give themselves loose reins, thinking that a liberty to exercise usury, without control or moderation, has been granted them. In the first place, therefore, I would, above all things, counsel my readers to beware of ingeniously contriving deceitful pretexts, by which to take advantage of their fellow-men, and let them not imagine that any thing can be lawful to them which is grievous and hurtful to others.

With respect to usury, it is scarcely possible to find in the world a usurer who is not at the same time an extortioner, and addicted to unlawful and dishonorable gain. Accordingly, Cato ⁽²⁹⁸⁾ of old justly placed the practice of usury and the killing of men in the same rank of criminality, for the object of this class of people is to suck the blood of other men. It is also a very strange and shameful thing, that, while all other men obtain the means of their subsistence with much toil, while husbandmen fatigue themselves by their daily occupations, and artisans serve the community by the sweat of their brow, and merchants not only employ themselves in labors, but also expose themselves to many inconveniences and dangers, — that money-mongers should sit at their ease without doing any thing, and receive tribute from the labor of all other people. Besides, we know that generally it is not the rich who are exhausted by their usury, ⁽²⁹⁹⁾ but poor men, who ought rather to be relieved. It is not, therefore, without cause that God has, in Leviticus 25:35, forbidden usury, adding this reason, “And if thy brother be waxen poor and fallen in decay with thee, then thou shalt relieve him; take thou no usury of him or increase.” We see that the end for which the law was framed was, that men should not cruelly oppress the poor, who ought rather to receive sympathy and compassion. ⁽³⁰⁰⁾ This was, indeed, a part of the judicial law which God appointed for the Jews in particular; but it is a common principle of justice which extends to all nations and to all ages, that we should keep ourselves from plundering and devouring the poor who are in distress and want, Whence it follows, that the gain which he who lends his money upon interest acquires, without doing injury to any one, is not to be included under the head of unlawful usury. The Hebrew word נשך,neshek, which David employs, being derived from another word, which signifies to bite, sufficiently shows that usuries are condemned in so far as they involve in them or lead to a license of robbing and plundering our fellow-men. Ezekiel, indeed, Ezekiel 18:17, and Ezekiel 22:12, seems to condemn the taking of any interest whatever upon money lent; but he doubtless has an eye to the unjust and crafty arts of gaining, by which the rich devoured the poor people. In short, provided we had engraven on our hearts the rule of equity, which Christ prescribes in Matthew 7:12,

“Therefore, all things whatsoever ye would that men should do to you, do ye even so to them,”

it would not be necessary to enter into lengthened disputes concerning usury.

What next follows in the text properly applies to judges who, being corrupted by presents and rewards, pervert all law and justice. It may, however, be extended farther, inasmuch as it often happens, that even private individuals are corrupted by bribes to favor and defend bad causes. David, therefore, comprehends, in general, all those corruptions by which we are led away from truth and uprightness. Some think that what is here intended is the rapacity of judges in extorting money from the innocent who are accused, as the price of their deliverance, when they ought rather to have protected and assisted them gratuitously. But it appears from the passages similar to this in Ezekiel, which we have quoted, that the sense is different.

He who doeth these things. This conclusion warns us again, that all who thrust themselves into the sanctuary of God are not permanent citizens of “the holy Jerusalem which is above;” ⁽³⁰¹⁾ but that hypocrites, and all who falsely assume the title of saints, shall at length be “cast out” with Ishmael whom they resemble. That which is ascribed in Psalms 46:0, to the whole Church, David here applies to every one of the faithful: He shall not be moved for ever. The reason of this which is there expressed is, because God dwells in the midst of Jerusalem. On the contrary, we know that he is far from the perfidious and the wicked, who approach him only with the mouth, and with reigned lips.

(298) “C’estoit un personnage Romain de grande reputation.” — Fr. marg. “This was a Roman personage of great reputation.” - See Cicero de Officiis, Lib. 2, cap. 25.

(299) “Ce ne sont pas les riches lesquels on mange d’usures.” — Fr. “It is not the rich whom they devour by usuries.”

(300) The Jews were prohibited by the law from taking usury or interest on money lent to their brethren, but not on what was lent to strangers; that is, foreigners of other countries, (Deuteronomy 23:20.) The manifest design of this prohibition was, to promote humane and fraternal sentiments in the bosoms of the Israelites towards each other. A more remote end seems also to have been aimed at, viz., to check the formation of a commercial character among the Jews, and to confine them as much as possible to those agricultural and private pursuits, which would seclude them from intercourse with the surrounding nations, as it was not very likely that a practice of this nature would be extended much among foreigners which was prohibited at home.” —Walford’s New Translation of the Book of Psalms.

(301) “De la sainete Jerusalem celeste.” — Fr.

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

Dr. Constable's Expository Notes

In conclusion, David observed that such a person will experience stability in his life, as well as enjoying intimate fellowship with God.

The fact that David listed a total of 10 moral qualities in this psalm may indicate that he wanted to suggest a comparison with the Ten Commandments. Though the contents of these lists are not the same, they both identify traits that mark a person who is walking in the will of God. The rabbis identified 613 commands in the Mosaic Law. Isaiah mentioned six that are very important (Isaiah 33:15-16), Micah listed three (Micah 6:8), and Habakkuk boiled them down to one, namely, faith (Habakkuk 2:4).

A believer needs to make sure he is walking in the will of God consistently to enjoy fellowship with God and stability in his life. [Note: See Swindoll, pp. 47-55.]

Gill's Exposition of the Whole Bible

[He that] putteth not out his money to usury,.... To the poor, in an extravagant and exorbitant way, by which he bites, devours, and destroys his little substance, and sadly afflicts and distresses him; see Exodus 22:25; otherwise, to lend money on moderate interest, and according to the laws, customs, and usages of nations, and to take interest for it, is no more unlawful than to take interest for houses and land; yea, it is according to the law of common justice and equity, that if one man lends money to another to trade with, and gain by, that he should have a proportionate share in the gain of such a trade; but the design of this passage, and the law on which it is founded, is, to forbid all exactions and oppressions of the poor, and all avaricious practices, and to encourage liberality and beneficence; and such who are covetous, and bite and oppress the poor, are not fit for church communion; see 1 Corinthians 5:11;

nor taketh reward against the innocent; either to swear falsely against him, or to pass a wrong sentence on him; see 1 Samuel 12:3;

he that doeth these [things] shall never be moved; from the tabernacle of God, and his holy hill; he is fit to be a member of the church of God, and an inhabitant of Zion; and he shall dwell and abide there, he shall be a pillar which shall never go out, Revelation 3:12; he shall finally persevere, through the grace of God; he shall hold on and out unto the end: and though he may fall through infirmity and temptation into sin, and that many times, yet he shall not finally and totally fall, 2 Peter 1:10; but shall be as Mount Zion which can never be removed,

Psalms 125:1; The words should be rendered, since the accent "athnach" is on אלה, "these things", thus; "he that doeth these things", not only what is mentioned in this verse, but in the foregoing, "he", I say, "shall never be moved".

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.