Albert Barnes Commentary Psalms 15

Lord, who shall abide in thy tabernacle? — Margin, “sojourn.” The Hebrew word properly means to “sojourn”—that is, to abide in a place as a sojourner or stranger, not permanently, but only for a while. The idea in this place is taken from the word “tabernacle” or “tent,” with which one naturally associates the thought of sojourning, rather than that of a permanent abode .

It should not be inferred, however, that this means the residence with God would be “temporary.” The idea of permanency is fully expressed in the other member of the sentence. The language here is only such as was customary in speaking of the righteous—language derived from the fact that in early times people dwelt in tents rather than in permanent habitations.

Who shall dwell in thy holy hill? — This refers to Zion, regarded as the dwelling-place of God and the type of heaven—the eternal abode of the Most High (See the note at Psalms 2:6). The question is equivalent to asking: Who is qualified to dwell with God? Who may properly be regarded as his friend? Who has a title to his favor? Who is truly pious?

For us, the same question would be put in another form, though implying the same thing: Who is qualified to become a member of the church? Who has evidence of true conversion and real piety? Who is the one who is prepared for heaven?

He who walks uprightly - Hebrew, “walking perfectly;” that is, one who walks or lives “perfectly.” The word “walk” in the Scriptures is often used to denote the manner of life, life being represented as a journey (see the note at Psalm 1:1).

The word here rendered “uprightly,” or, in the Hebrew, “perfectly,” means that which is complete in all its parts, where no part is missing or is defective (see the word explained in the notes at Job 1:1).

This word is not used in the sense in which it is often employed now—as denoting absolute freedom from sin—but as meaning that the character was complete in all its parts, or that the person referred to was upright both in regard to God and to man (see the sentiment here expressed explained in the notes at Isaiah 33:15).

And works righteousness - Does right. That is, he does what is proper to do in relation to God and to man . The doctrine is everywhere laid down in the Scriptures that no one can be a friend of God who does not habitually do what is right (see 1 John 3:6–10).

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

He that backbiteth not with his tongue - The word “backbite” means to censure, slander, reproach, or speak evil of. The Hebrew word - רגל râgal - a verb formed from the word foot, means properly “to foot it,” and then “to go about.” Then it means to go about as a tale-bearer or slanderer, to circulate reports unfavorable to others. It is not improperly rendered here “backbite”; and the idea is that it is essential to true piety that one should not be a slanderer, or should not circulate evil reports regarding others. On the use of the “tongue,” see the note at (James 3:2–11).

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

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

This is true religion everywhere; but this is contrary to the conduct of no small part of the world. There are large classes of persons to whom nothing is more acceptable than reproachful accusations of others, and who embrace no reports more readily than they do those which impute bad conduct or bad motives to them. Often there is nothing more marked in true conversion than the change which is produced in this respect. He who delighted in gossip and in slanderous reports of others; who found pleasure in the alleged failings and errors of his neighbors; who gladly lent a listening ear to the first intimations of this kind, and who cheerfully contributed his influence in giving circulation to such things, augmenting such reports as they passed through his hands — now sincerely rejoices on hearing everybody well spoken of, and does all that can be done consistently with truth to check such reports, and to secure to every man a good name.

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

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). However, 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 laid down here will extend to all contracts or agreements, pecuniary or otherwise, and should be a general principle regulating all our transactions with other people.

The only limitation in the rule is that stated above, when the promise or the contract would involve that which is morally wrong.

He that putteth not out his money to usury — The word “usury” previously denoted legal interest, or a premium for the use of money. The word is no longer used in this sense in our language; instead, it now always 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—נשך (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 lending 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, 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; and 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 needs and to oppress them, but because this special reason did not exist in regard to them.

What might be improper “in a family,” among brothers and sisters, would be entirely proper toward those who did not sustain this special relation. We can conceive of cases—indeed, such cases often occur—when it would be extremely unkind to exact interest from 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) from those who do not sustain this special relation to us.

The fact that the Hebrews were allowed to take interest from the people of other nations shows that there was nothing morally wrong in the thing itself. Indeed, there can be no reason why a person, for 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. Consequently, 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 that forbade taking interest from a poor and needy brother.

Nor taketh reward against the innocent — This means one who does not take a bribe; that is, does not accept a monetary consideration, or any other consideration, to induce him to decide a case 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 (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 Psalm 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. .