Psalms 15 commentary

Here is a very serious question concerning the character of a citizen of Zion. It is the happiness of glorified saints, that they dwell in the holy hill; they are at home there, they shall be for ever there. It concerns us to make it sure to ourselves that we have a place among them. A very plain and particular answer is here given. Those who desire to know their duty, will find the Scripture a very faithful director, and conscience a faithful monitor. A citizen of Zion is sincere in his religion. He is really what he professes to be, and endeavours to stand complete in all the will of God. He is just both to God and man; and, in speaking to both, speaks the truth in his heart. He scorns and abhors wrong and fraud; he cannot reckon that a good bargain, nor a saving one, which is made with a lie; and knows that he who wrongs his neighbour will prove, in the end, to have most injured himself. He is very careful to do hurt to no man. He speaks evil of no man, makes not others' faults the matter of his common talk; he makes the best of every body, and the worst of nobody. If an ill-natured story be told him, he will disprove it if he can; if not, it goes no further. He values men by their virtue and piety. Wicked people are vile people, worthless, and good for nothing; so the word signifies. He thinks the worse of no man's piety for his poverty and mean condition. He reckons that serious piety puts honour upon a man, more than wealth, or a great name. He honours such, desires their conversation and an interest in their prayers, is glad to show them respect, or do them a kindness. By this we may judge of ourselves in some measure. Even wise and good men may swear to their own hurt: but see how strong the obligation is, a man must rather suffer loss to himself and his family, than wrong his neighbour. He will not increase his estate by extortion, or by bribery. He will not, for any gain, or hope of it to himself, do any thing to hurt a righteous cause. Every true living member of the church, like the church itself, is built upon a Rock. He that doeth these things shall not be moved for ever. The grace of God shall always be sufficient for him. The union of these tempers and this conduct, can only spring from repentance for sin, faith in the Saviour, and love to him. In these respects let us examine and prove our own selves.

PSALM 15.

This psalm teaches us upon what condition God made choice of the Jews to be his people, and placed his sanctuary in the midst of them. This condition was, that they should show themselves to be a peculiar and holy people, by leading a just and upright life.

A Song of David.

Psalm 15:1-2

1. O Jehovah, who shall dwell in thy tabernacle? Who shall rest in the mountain of thy holiness? 2. He who walketh in integrity, and doeth righteousness, and who speaketh truth in his heart.

1. O Jehovah, who shall dwell in thy tabernacle? As nothing is more common in the world than falsely to assume the name of God, or to pretend to be his people, and as a great part of men allow themselves to do this without any apprehension of the danger it involves, David, without stopping to speak to men, addresses himself to God, which he considers the better course; and he intimates, that if men assume the title of the people of God, without being so in deed and in truth, they gain nothing by their self-delusion, for God continues always like himself, and as he is faithful himself, so will he have us to keep faith with him in return. No doubt, he adopted Abraham freely, but, at the same time, he stipulated with him that he should live a holy and an upright life, and this is the general rule of the covenant which God has, from the beginning, made with his Church. The sum is, that hypocrites, who occupy a place in the temple of God, in vain pretend to be his people, for he acknowledges none as such but those who follow after justice and uprightness during the whole course of their life. David saw the temple crowded with a great multitude of men who all made a profession of the same religion, and presented themselves before God as to the outward ceremony; and, therefore, assuming the person of one wondering at the spectacle, he directs his discourse to God, who, in such a confusion and medley of characters, could easily distinguish his own people from strangers.

There is a threefold use of this doctrine. In the first place, If we really wish to be reckoned among the number of the children of God, the Holy Ghost teaches us, that we must show ourselves to be such by a holy and an upright life; for it is not enough to serve God by outward ceremonies, unless we also live uprightly, and without doing wrong to our neighbors. In the second place, As we too often see the Church of God defaced by much impurity, to prevent us from stumbling at what appears so offensive, a distinction is made between those who are permanent citizens of the Church, and strangers who are mingled among them only for a time. This is undoubtedly a warning highly necessary, in order that when the temple of God happens to be tainted by many impurities, we may not contract such disgust and chagrin as will make us withdraw from it. By impurities I understand the vices of a corrupt and polluted life. Provided religion continue pure as to doctrine and worship, we must not be so much stumbled at the faults and sins which men commit, as on that account to rend the unity of the Church. Yet the experience of all ages teaches us how dangerous a temptation it is when we behold the Church of God, which ought to be free from all polluting stains, and to shine in uncorrupted purity, cherishing in her bosom many ungodly hypocrites, or wicked persons. From this the Catharists, Novatians, and Donatists, took occasion in former times to separate themselves from the fellowship of the godly. The Anabaptists, at the present day, renew the same schisms, because it does not seem to them that a church in which vices are tolerated can be a true church. But Christ, in Matthew 25:32, justly claims it as his own peculiar office to separate the sheep from the goats; and thereby admonishes us, that we must bear with the evils which it is not in our power to correct, until all things become ripe, and the proper season of purging the Church arrive. At the same time, the faithful are here enjoined, each in his own sphere, to use their endeavors that the Church of God may be purified from the corruptions which still exist within her. And this is the third use which we should make of this doctrine. God’s sacred barn-floor will not be perfectly cleansed before the last day, when Christ at his coming will cast out the chaff; but he has already begun to do this by the doctrine of his gospel, which on this account he terms a fan. We must, therefore, by no means be indifferent about this matter; on the contrary, we ought rather to exert ourselves in good earnest, that all who profess themselves Christians may lead a holy and an unspotted life. But above all, what God here declares with respect to all the unrighteous should be deeply imprinted on our memory; namely, that he prohibits them from coming to his sanctuary, and condemns their impious presumption, in irreverently thrusting themselves into the society of the godly. David makes mention of the tabernacle, because the temple was not yet built. The meaning of his discourse, to express it in a few words, is this, that those only have access to God who are his genuine servants, and who live a holy life.

PSALM 15

Psa 15:1-5. Those who are fit for communion with God may be known by a conformity to His law, which is illustrated in various important particulars.

1. abide--or, "sojourn" (compare Psa 5:4), where it means under God's protection here, as (Psa 23:6, 27:4, 6) communion.

tabernacle--seat of the ark (2Sa 6:17), the symbol of God's presence.

holy hill--(Compare Psa 2:6).

2. walketh--(Compare Psa 1:1).

uprightly--in a complete manner, as to all parts of conduct (Ge 17:1), not as to degree.

worketh--or, "does."

righteousness--what is right.

in his heart--sincerely (Pr 23:7).

3. He neither slanders nor spreads slander.

4. Love and hate are regulated by a regard to God.

sweareth ... hurt--or what so results (compare Le 5:4).

5. (Compare Le 25:37; De 23:19, 20).

usury is derived from a verb meaning "to bite." All gains made by the wrongful loss of others are forbidden.

taketh reward, &c.--The innocent would not otherwise be condemned (compare Ex 23:8; De 16:19). Bribery of all sorts is denounced.

doeth these, &c.--Such persons admitted to God's presence and favor shall never be moved (Psa 10:6; 13:5).

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: -

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.

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."

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.

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.

Who - Who shall so dwell in thy church here, as to dwell with thee for ever in heaven?

Uprightly - Loving, and serving God, and loving his neighbour not in word only, but in truth; and this constantly. Worketh - Makes it his business to do justly, to give to every one his due, first to God, and then to men. Speaketh - His words and professions to God and men, agree with the thoughts and purposes of his heart.

He - He that doth not speak evil of his neighbour. Neighbour - That is, any man. Nor taketh - Into his mouth, doth not raise it, neither spread or propagate it; or believe it without sufficient reason.

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.

To usury - In such a manner as is contrary to God's law: of which see otherwise, Exod 22:25 Levit 25:36,37, &c. Reward - Or, a bribe for him who hath a bad cause. Moved - He shall abide with God here, and when he dies be for ever with the Lord.

1. LORD , who shall abide in thy tabernacle? who shall dwell in thy holy hill ?

O thou who art the soveraign Lord of this holy Hill and Tabernacle, to whom it belongs to give Laws to it, and to admit or reject Persons, as thou seest fit, I beg of thee the resolution of this important question. And he proposeth this question to God that the Answer coming from him, may have the greater Authority and influence upon mens Consciences.

Heb. sojourn, to wit, so as to dwell, as it is explained in the next clause. Unless this clause be meant of sojourning in the Church here, and the next of dwelling in Heaven hereafter. Who shall enter thither and abide there, with thy good leave and liking.

(i. e.)▪ In thy Church, either 1. Militant. Who is a true and will be a persevering Member of this Church? Or, 2. Triumphant, or in Heaven; which is called the true Tabernacle not made with mans [illegible: 1+ letters]ands▪ Heb. 8. 2. and 9. 11. Revel. 21. 3.

To wit, of Zion, so called Psal 2. 6. which is oft put for the Church and for Heaven. Who shall so dwell in thy Church here, as to dwell with thee for ever hereafter in Heaven.

Marginal references: Heb. sojourn▪; [illegible: 1+ letters] Psal. 24. 3. [illegible: 1 word]

2. He that walketh uprightly , and worketh righteousness , and speaketh the truth in his heart ?

Or presently, or sincerely, without guile or Hypocrisie, Loving, Worshiping and serving God, and loving his Neighbour not in word and shew only, but in truth and reality, and this constantly, and in the whole course of his Life, as walking implies.

Maketh it his work and business to do justly, (i. e.) to give to every one his due, first to God, and then to men; for the words are general, and not restrained to either.

His words and professions▪ to God and men, agree with and proceed from the thoughts and purposes of his Heart.

Marginal references: Isa. 33. 15:; Or, with.

3. He that back-biteth not with his tongue , nor doeth evil to his neighbour , nor taketh up a reproach against his neighbour.

He doth not take away or diminish his Neighbours good name either by denying him his due praises, or by laying any thing to his Charge falsely or without sufficient cause and Evidence.

(i. e.) Any hurt or injury.

(i. e.) To any man; as is evident, 1. from the Nature of this precept which reacheth to all, it being plain and certain, that both by Laws of Nature and of Moses, it was not lawful to do evil to any man, except where God the Soveraign commanded it, as he did to the Canaanites and Amalekites. 2. From the Scripture usage of this word Neighbour, which frequently signifies every man, though a stranger or an heathen, as appears from Gen. 29. 4. Exod. 20. 16, 17. Levit. 18. 20. and 19. 15, &c. Prov. 25. 8, 9. Luk. 10. 29, &c. Mat. 5. 43, 44. And he useth this word, Neighbour, because he who is strictly so is most within our reach, and most liable to the injuries which one man doth to another.

To wit into his Lips or Mouth, which is understood here, as also Exod. 20. 7. Iob 4. 2. and fully expressed: Psal. 16. 4. and 50. 16. (i. e.) Doth not raise it, though that may seem to be included in the first Clause, that Back-biteth not: Or, doth not spread and propagate it; which men are too prone and ready to do; and which makes that a publick, which before was but a private injury and mischief. Or, nor taketh or receiveth, (i. e.) Entertaineth it cheerfully and greedily, as men usually do such things, and easily believeth it without sufficient reason. See Exod. 23. 1. Levit. 19. 1[illegible: 1+ letters]. Or, nor beareth or endureth, as this phrase signifies, Psal. 69. 7. Ezek. 36. 15. He doth not suffer another to defame him without some rebuke or signification of his dislike, Prov. 25. 23.

Marginal references: Or, receiveth, Or, endureth, Exod. 23. 1.

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?

(i. e.) In whose Judgment and Estimation.

(i. e.) One who deserves Contempt, an ungodly or wicked Man, as appears from the next clause: where he that feareth God is opposed to him.

Or, despised, notwithstanding all his Wealth and Glory, and Greatness. He doth not admire his Person, nor envy his Condition, nor court him with flatteries, nor value his Company and Conversation, nor approve of or comply with his Courses, but he thinks meanly of him, he judgeth him a most miserable man, and a great object of Pity, he abhors his wicked practices, and labours to make such ways Contemptible and hateful to all men, as far as it lyes in his power. But this contempt of wicked men must be so managed as not to cause a contempt of just Authority, which if it be lodged in a wicked hand, doth Challenge not only Obedience, but also Honour and Reverence; as is manifest from the Precepts and Examples of Christ and of his Apostles, who charge this upon the Christians, every where, although the Magistrates of those times were unquestionably, vile and wicked men. See Act. 23. 5. Rom. 13. 1 Pet. 2. 13, &c.

(i. e.) He highly esteemeth and heartily loveth them, and sheweth great respect and kindness to them, though they be mean and obscure as to their wordly Condition, and though they may differ from him in some Opinions or practices of lesser moment.

To wit, a promissory Oath, engaging himself by solemn Oath, to do something which may be beneficial to his Neighbour.

(i. e.) To his own damage or prejudice. As if a man solemnly swear by the name of the great God, 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 Mony, which when afterwards he comes to review and Consider, he finds it very inconvenient and burdensom to him, where he is tempted to break his Oath.

s To wit, his purpose or Course, but continues firm and resolved to perform his promise, and Sacrificeth his interest and profit to his Conscience, and the Reverence of God and of an Oath. See Ezek. 17, 18, 19.

5. He that putteth not out his money to usury or taketh reward against the innocent. He that doth these things , shall never be moved .

In such manner as is contrary to Gods law: Of which see in, Exod. 22. 25. Levit. 25, 36, 37.

Or, a bribe from him who hath a bad cause; that he may either condemn the innocent or acquit the guilty: Both which God abhorreth.

Here enumerated, and such things as naturally and necessarily flow from them, or are a▪ kin to them, and joyned with them.

He shall constantly persevere in Gods Church here, and though he may be shaken, and stagger and fall, yet he shall never wholly and finally be removed or fall away from it, nor from that happiness, which was proposed and promised to him, but shall abide with God here, and go to him when he dies and be for ever with the Lord.

Marginal references: Exod. 23. 8.; Exod. 22. 25. Lev. 25. 36. Deut. 23. 19. Ezek. 18. 8 & 22. 12. Deu. 16. 19.

The Conditions of Access to God

The preceding Psalm distinguished דור צדיק, a righteous generation, from the mass of the universal corruption, and closed with a longing for the salvation out of Zion. Psa 15:1-5 answers the question: who belongs to this דור צדיק, and whom shall the future salvation avail? Psa 24:1-10, composed in connection with the removal of the Ark to Zion, is very similar. The state of mind expressed in this Psalm exactly corresponds to the unhypocritical piety and genuine lowliness which were manifest in David in their most beauteous light on that occasion; cf. Psa 15:4 with 2Sa 6:19; Psa 15:4 with 2Sa 6:21. The fact, however, that Zion (Moriah) is called simply הר הקּדשׁ in Psa 15:1, rather favours the time of the Absolomic exile, when David was cut off from the sanctuary of his God, whilst it was in the possession of men the very opposite of those described in this Psalm (vid., Psa 4:6). Nothing can be maintained with any certainty except that the Psalm assumes the elevation of Zion to the special designation of “the holy mountain” and the removal of the Ark to the אהל erected there (2Sa 6:17). Isa 33:13-16 is a fine variation of this Psalm.

Psa 15:1-2

That which is expanded in the tristichic portion of the Psalm, is all contained in this distichic portion in nuce. The address to God is not merely a favourite form (Hupfeld), but the question is really, as its words imply, directed to God. The answer, however, is not therefore to be taken as a direct answer from God, as it might be in a prophetical connection: the psalmist addresses himself to God in prayer, he as it were reads the heart of God, and answers to himself the question just asked, in accordance with the mind of God. גּוּר and שׁכן which are usually distinguished from each other like παροικεῖν and κατοικεῖν in Hellenistic Greek, are alike in meaning in this instance. It is not a merely temporary גּוּר (Psa 61:5), but for ever, that is intended. The only difference between the two interchangeable notions is this, the one denotes the finding of an abiding place of rest starting from the idea of a wandering life, the other the possession of an abiding place of rest starting from the idea of settled family life.In the Arabic jâm ‛lllh is “one under the protection of God, dwelling as it were in the fortress of God” vid., Fleischer’s Samachschari, S. 1, Anm. 1.

The holy tabernacle and the holy mountain are here thought of in their spiritual character as the places of the divine presence and of the church of God assembled round the symbol of it; and accordingly the sojourning and dwelling there is not to be understood literally, but in a spiritual sense. This spiritual depth of view, first of all with local limitations, is also to be found in Psa 27:4-5; Psa 61:5. This is present even where the idea of earnestness and regularity in attending the sanctuary rises in intensity to that of constantly dwelling therein, Psa 65:5; Psa 84:4-5; while elsewhere, as in Psa 24:3, the outward materiality of the Old Testament is not exceeded. Thus we see the idea of the sanctuary at one time contracting itself within the Old Testament limits, and at another expanding more in accordance with the spirit of the New Testament; since in this matter, as in the matter of sacrifice, the spirit of the New Testament already shows signs of life, and works powerfully through its cosmical veil, without that veil being as yet rent. The answer to the question, so like the spirit of the New Testament in its intention, is also itself no less New Testament in its character: Not every one who saith Lord, Lord, but they who do the will of God, shall enjoy the rights of friendship with Him. But His will concerns the very substance of the Law, viz., our duties towards all men, and the inward state of the heart towards God.

In the expression הולך תמים (here and in Pro 28:18), תמים is either a closer definition of the subject: one walking as an upright man, like הולך רכיל one going about as a slanderer, cf. היּשׂר הולך Mic 2:7 “the upright as one walking;” or it is an accusative of the object, as in הולך צדקות Isa 33:15 : one who walks uprightness, i.e., one who makes uprightness his way, his mode of action; since תמים may mean integrum = integritas, and this is strongly favoured by הלכים בּתמים, which is used interchangeably with it in Psa 84:12 (those who walk in uprightness). Instead of עשׂה צדקה we have the poetical form of expression פּעל צדק. The characterising of the outward walk and action is followed in Psa 15:2 by the characterising of the inward nature: speaking truth in his heart, not: with his heart (not merely with his mouth); for in the phrase אמר בּלב, בּ is always the Beth of the place, not of the instrument-the meaning therefore is: it is not falsehood and deceit that he thinks and plans inwardly, but truth (Hitz.). We have three characteristics here: a spotless walk, conduct ordered according to God’s will, and a truth-loving mode of thought.

Psa 15:3-5

The distich which contains the question and that containing the general answer are now followed by three tristichs, which work the answer out in detail. The description is continued in independent clauses, which, however, have logically the value of relative clauses. The perff. have the signification of abstract presents, for they are the expression of tried qualities, of the habitual mode of action, of that which the man, who is the subject of the question, never did and what consequently it is not his wont to do. רגל means to go about, whether in order to spie out (which is its usual meaning), or to gossip and slander (here, and the Piel in 2Sa 19:28; cf. רכל, רכיל). Instead בּלשׁנו we have על־לּשׁנו (with Dag. in the second ל, in order that it may be read with emphasis and not slurred over),Vid., the rule for this orthophonic Dag. in the Luther. Zeitschrift, 1863, S. 413. because a word lies upon the tongue ere it is uttered, the speaker brings it up as it were from within on to his tongue or lips, Psa 16:4; Psa 50:16; Eze 36:3. The assonance of לרעהוּ רעה is well conceived. To do evil to him who is bound to us by the ties of kindred and friendship, is a sin which will bring its own punishment. קרוב is also the parallel word to רע in Exo 32:27. Both are here intended to refer not merely to persons of the same nation; for whatever is sinful in itself and under any circumstances whatever, is also sinful in relation to every man according to the morality of the Old Testament. The assertion of Hupfeld and others that נשׂא in conjunction with חרפּה means efferre = effari, is opposed by its combination with על and its use elsewhere in the phrase נשׁא חרפה “to bear reproach” (Psa 69:8). It means (since נשׁא is just as much tollere as ferre) to bring reproach on any one, or load any one with reproach. Reproach is a burden which is more easily put on than cast off; audacter calumniare, semper aliquid haeret.

In Psa 15:4 the interpretation “he is little in his own eyes, despised,” of which Hupfeld, rejecting it, says that Hitzig has picked it up out of the dust, is to be retained. Even the Targ., Saad., Aben-Ezra, Kimchi, Urbino (in his Grammar, אהל מועד) take נבזה בעיניו together, even though explaining it differently, and it is accordingly accented by Baer נמאס | נבזה בּע יניו (Mahpach, Asla Legarme, Rebia magnum).The usual accentuation בּעיניו נמאס | נבזה forcibly separates בעיניו from נבזה to which according to its position it belongs. And Heidenheim’s accentuation נבזה בעיניו נמאס is to be rejected on accentuological grounds, because of two like distinctives the second has always a less distinctive value than the first. We are consequently only left to the one given above. The MSS vary.

God exalts him who is קטן בּעיניו,   1Sa 15:17. David, when he brought up the ark of his God, could not sufficiently degrade himself (נקל), and appeared שׁפל בּעניו,   2Sa 6:22. This lowliness, which David also confesses in Psa 131:1-3, is noted here and throughout the whole of the Old Testament, e.g., Isa 57:15, as a condition of being well-pleasing before God; just as it is in reality the chief of all virtues. On the other hand, it is mostly translated either, according to the usual accentuation, with which the Beth of בעיניו is dageshed: the reprobate is despised in his eyes (Rashi, Hupf.), or in accordance with the above accentuation: despised in his eyes is the reprobate (Maurer, Hengst., Olsh., Luzzatto); but this would say but little, and be badly expressed. For the placing together of two participles without an article, and moreover of similar meaning, with the design of the one being taken as subject and the other as predicate, is to be repudiated simply on the ground of style; and the difference among expositors shows how equivocal the expression is.

On the other hand, when we translate it: “despicable is he in his own eyes, worthy to be despised” (Ges. §134, 1), we can appeal to Psa 14:1, where השׁהיתוּ is intensified just in the same way by התעיבוּ, as נבזה is here by נמאס; cf. also Gen 30:31; Job 31:23; Isa 43:4. The antithesis of Psa 15:4 to Psa 15:4 is also thus fully met: he himself seems to himself unworthy of any respect, whereas he constantly shows respect to others; and the standard by which he judges is the fear of God. His own fear of Jahve is manifest from the self-denying strictness with which he performs his vows. This sense of נשׁבּע להרע is entirely misapprehended when it is rendered: he swears to his neighbour (רע = רע), which ought to be לרענוּ, or: he swears to the wicked (and keeps to what he has thus solemnly promised), which ought to be לרע; for to what purpose would be the omission of the elision of the article, which is extremely rarely (Psa 36:6) not attended to in the classic style of the period before the Exile? The words have reference to Lev 5:4 : if any one swear, thoughtlessly pronouncing להרע או להיטיב, to do evil or to do good, etc. The subject spoken of is oaths which are forgotten, and the forgetting of which must be atoned for by an asham, whether the nature of the oath be something unpleasant and injurious, or agreeable and profitable, to the person making the vow. The retrospective reference of להרע to the subject is self-evident; for to injure another is indeed a sin, the vowing and performance of which, not its omission, would require to be expiated. On להרע = להרע vid., Ges. §67, rem. 6. The hypothetical antecedent (cf. e.g., 2Ki 5:13) is followed by ולא ימר is an apodosis. The verb המיר is native to the law of vows, which, if any one has vowed an animal in sacrifice, forbids both changing it for its money value (החליף) and exchanging it for another, be it טוב ברע או־רע בּטוב, Lev 27:10, Lev 27:33. The psalmist of course does not use these words in the technical sense in which they are used in the Law. Swearing includes making a vow, and לא ימר disavows not merely any exchanging of that which was solemnly promised, but also any alteration of that which was sworn: he does not misuse the name of God in anywise, לשּׁוא.

In Psa 15:5 the psalmist also has a passage of the Tôra before his mind, viz., Lev 25:37, cf. Exo 22:24; Deu 23:20; Eze 18:8. נתן בּנשׁך signifies to give a thing away in order to take usury (נשׁך( yrusu ekat ot r from נשׁך to bite, δάκνειν) for it. The receiver or demander of interest is משּׁיך, the one who pays interest נשׁוּך, the interest itself נשׁך. The trait of character described in Psa 15:5 also recalls the language of the Mosaic law: שׁחד לא לקח, the prohibition Exo 23:8; Deu 16:19; and על־נקי, the curse Deu 27:25 : on account of the innocent, i.e., against him, to condemn him. Whether it be as a loan or as a gift, he gives without conditions, and if he attain the dignity of a judge he is proof against bribery, especially with reference to the destruction of the innocent. And now instead of closing in conformity with the description of character already given: such a man shall dwell, etc., the concluding sentence takes a different form, moulded in accordance with the spiritual meaning of the opening question: he who doeth these things shall never be moved (ימּוט fut. Niph.), he stands fast, being upheld by Jahve, hidden in His fellowship; nothing from without, no misfortune, can cause his overthrow.

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.

PSAL. XV.

A Psalme of David; Iehovah, who shall sojourne in thy tent, who shall dwell in the mountaine of thy holinesse? He that walketh perfect, and worketh justice, and speaketh truth in his heart. Slandereth not with his tongue, doth not evill to his next friend, and taketh not up a reproach against his neighbour. In whose eyes an abject is contemned, but hee honoureth them that feare Iehovah: sweareth to his hurt, and changeth not. Giveth not his money to biting usury, and taketh not a bribe against the innocent: he that doth these things shall not be moved for ever.

Annotations. IN thy tent] or pavilion, called in Hebrew Ohel, of spreading over. God caused an habitation to be made in the wildernesse, wherein he dwelt among men, Exod. 26. Psal. 78. 60. that mansion, made of ten curtaines, he called Mishcan, an Habitacle, or Tabernacle, Exod. 26. 1. Psal. 26. 8. over which, other curtaines were made and cast for a covering, called Ohel, a Tent or covering, Exod. 26. 7. Hereupon the whole place is called sometime Ohel, a Tent, sometime Mishcan, a Tabernacle. To this Tent all Gods people were to come for his publike worship, Lev. 17. 4, 5. Deut. 12. 5, 6. It was a moveable place, and so differed from an house or setled habitation, 2 Sam. 7. 1, 6. 1 Chron. 17. 5. yet for the use, it is sometime called a house, as is noted on Psal. 5. 8. mountaine] the mount Sion, whereof see Psal. 2. 6. The Chaldee calleth it, the mount of the house of thy holinesse. Vers. 2. walketh perfect] that is, leadeth his life perfect, entire, simple, sincere, and unblemished. It noteth the integritie that is before God, in heart and spirit; according to the covenant, walke before me, and be perfect, Gen. 17. 1. and, thou shalt be perfect with Iehovah thy God, Deut. 18. 13. Mat. 5. 48. Therefore this perfectnesse must first be in the heart, Psal. 119. 80. then in the waies, Psal. 18. 33. and 119. 1. worketh] or effecteth justice; this is wrought by faith, Hebr. 11. 33. and such a man is acceptable to God, Act. 10. 35. Vers. 3. Slandereth not] or defameth not, backbiteth not. This word Ragal, (from whence Regel, a foot, is derived) properly noteth a going to and fro, prying and spying, and carrying tales and rumours, and is used for defaming, or calumniating by craft and guile, 2 Sam. 19. 27. and here generally for all busie, craftie, deceitfull or malicious abuse of the tongue: which the Greeke expresseth by using fraud or dole. taketh not up a reproach] or layeth not on, or beareth not a reproach. This importeth both the first raising, and the after receiving and reporting of a reproachfull tale, Exod. 23. 1. Levit. 19. 16. The like phrase is used sometime for bearing or suffering reproach, Psal. 69. 8. Ezek. 36. 15. that sense is not amisse here; beareth not reproach upon his neighbour, that is, suffereth not his neighbour to be reproached: as else-where he saith, beare not sinne upon thy neighbour, or suffer him not to sinne, Levit. 19. 17. Vers. 4. In whose eyes an abject] or, In his eyes a reprobate is contemned. The order also may be changed thus, in whose eyes the contemptible (or vile person, as Dan. 11. 21.) is rejected. See examples of such cariage, 2 King. 3. 14. Esth. 3. 2. Luke 23. 9. The Greeke translateth it, an evill doer is set at nought before him: the Chaldee thus, He that is despised in his owne eyes, and contemned. sweareth to his hurt,] or to his evill, his hinderance, or to afflict himselfe. Which may be understood of oathes to men, turning to his own losse and dammage, which yet he keepeth; or of oathes to God, vowing to afflict himselfe, by abstinence. The Hebrew word which signifieth evill, is often used for affliction; as in Ruth. 1. 21. the Almightie hath done evill unto me, that is, hath afflicted mee. Otherwise if we understand it of doing evill to another, the meaning is, sweareth to doe evill, but doth not recompense it; that is, performeth it not: for the word change, here used, sometime signifieth recompence, as Iob 15. 31. compare this place with the Law for swearing to do evill, or good, Levit. 5. 4. The Greeke translateth sweareth to his neighbour: for rangh, evill, reading reangh, a neighbour: this sense is good. And rangh, though not usuall, may be taken for a neighbour here, and in Prov. 6. 24. Vers. 5. money] Hebr. silver, that is, money usually made of silver. to biting usury] or with biting, that is, usury, fitly so called, because it biteth and consumeth the borrower and his substance. See the notes on Exod. 22. 25. be moved] or shaken, removed. And commonly it implieth in it some evill to the thing moved, Psalm. 38. 17. and 94. 18. and 13. 5. and 60. 4. and often in the Psalmes; therefore the just have this privilege of God, never to be moved, Psal. 55. 23. Prov. 10. 30. and 12. 3.

PSAL. XV.

VErſ. 1. Lord, who ſhall abide in thy Tabernacle?] Heb. who ſhall ſojourn? for that is our condition whiles here, in a forein Country, and not at home. The Church Militant alſo is Tranſportative, as well as the Tabernacle; and not fixed to one place. Never was the Ark ſetled, till ſet in Solomons Temple; neither ſhall we till we come to Heaven. David having deſcribed an Atheiſt in Pſal. 14. and finding but too many ſuch in the boſome of the Church, Politicians, prophane Perſons, Hipocrites, who profeſs that they know God, but in works they deny him, Tit. 1.16. (He that dethroneth a King, doth as bad as he that denieth him) He therefore beggs of God to diſterminate, and put a difference between the righteous and the wicked, by certain infallible diſtinctive Notes and Characters, wherein men may ſurely reſt, without danger of being deceived; ſith his teſtimony is beyond all exception, and he is [non-Latin text not transcribed] Self-credible. Here then that grand and grave Queſtion is propounded by David as a Prophet of God, conſulting with him, and anſwered by God himſelf, for more authority ſake; who is the true Citizen of Zion, the free Denizon of the New Jeruſalem, who is a right member of the Church Militant, and ſhall be at length of the Church Triumphant? A reverend Divine ſaid once to a poor Soul, that told him he was troubled about his Salvation, I tell thee, ſaid he, it is able to trouble the whole World.Sinners ſal[illegible: 1 letter] by Hooker, pag. 2. Let a man but approve himſelf the party here deſcribed, in deſire at leaſt, and endeavour, being humbled for his daily failings, and he may be confident.

Who ſhall dwell in thine holy hill?] Heaven is aptly compared to a Hill, Hell to a Hole. Now who ſhall aſcend into this holy Mount? None but thoſe whom this Mount comes down unto, that have ſweet communion with God in this life preſent, whoſe converſation is in Heaven, though their commoration be for a while upon earth, who do here cate and drink, and ſleep eternal life.

Verſ. 2. He that walketh uprightly] This is Gods anſwer, for men are unſound, and unfit to judge, ſaith Calvin. They judge according to opinion, and appearance many times, and ſend thoſe to Heaven that can never come there; as the Pope doth his Canonized Saints; Mahomet thoſe that dye in defence of Turciſme; and Paraſitical Preachers, their irreligious benefactors. But God only admitteth ſuch as are righteouſly religious, and religiouſly righteous; ſuch, as through whoſe whole lives godlineſs runneth, as the Woof doth through the Warp. Hee then that ſhall be an inhabitant of Heaven, muſt firſt walk uprightly, or evenly. Chriſtians, ſaith Tertullian, are funambulones, as thoſe that walk on ropes, if they tread but one ſtep awry they are utterly gone; they muſt be Sine terrena & profunda fraude (as R. David here gloſſeth) without guile, and unacquainted with the depths of the Devil. Prov. 11.22. the upright in their way are oppoſed to the froward in heart. And ſuch only ſhall dwell with devouring fire, that is, with God, Iſa. 33.14, 15. The Arabick verſion for uprightly here, hath, without a cloud of vices.

And worketh righteouſneſs] This is wrought by faith, Heb. 11.33. and ſuch a man is acceptable to God, Act. 10.35. But the whole life of unbeleevers is ſin, ſaith Auſtin, neither is there any thing good, without the chiefeſt good. It was well ſaid of Luther, Walk in the heaven of the Promiſe, but in the earth of the Law; that in reſpect of beleeving, this of obeying.

And ſpeaketh the truth in his heart] His [non-Latin text not transcribed] are all one, he ſpeaks as he thinks; his ſpeech is the lively image of his inward affection. That was no commendation to that Pope and his Nephew, of whom it was ſaid, that the one never ſpoke as hee thought, the other never performed what he ſpoke.

Verſ. 3. Hee that backbiteth not with his tongue] that trotteth not up and down for the purpoſe, as the word ſignifieth;Ragal, when Regal a foo[illegible: 1 letter] Ruchil. that walketh not about as a Pedlar with his pack, as the word is Levit. 19.16. this is a bloody ſin, ibid. confer, Ezek. 22.9. Many wayes a man may backbite with his tongue, that unruly member.

Imponens, augens, manifeſtans, in mala v[illegible: 1 letter]rtens, Qui negat, aut minuit, tacuit, laudatque remiſſe.

One obſerveth from this Text, that there is alſo a ſlander of the heart, that never commeth into the tongue, ſc. hard conceits, and evill ſurmiſes. Some ſay, that the word here ſignifieth to ſpeak truth, but with a miſchievons mind, to hurt another; as Doeg dealt by David, and is therefore accurſed, Pſal. 52. and called a lyer for his labour, Pſal. 120. The ſmutting of another mans good-name in any kind behind his back, is backbiting; it is an irreparable wrong; take heed of it. The eye, and the good-name can bear no jeſts, as the Proverb hath it.

Nor dath evill to his Neighbour] Neither by diſparaging, nor diſprofiting him. There is an elegancy in the originall, that cannot be Engliſhed.

Nor taketh up a reproach againſt his Neighbour] Or receiveth, Or indureth. The tale-bearer carrieth the Devill in his tongue; the tale-hearer in his ear. Plautus wiſheth that the one may be hanged by his tongue, and the other by his ear; the receiver wee ſay is as bad as the [illegible: 1 letter]heef. Not only he that maketh a lye, but he that loveth it is excluded Heaven, Rev. 22.15. It is evill to ſow reports and ſlanders; but worſe to harrow them in. The Heathen could ſay, Hee that eaſily beleeveth ſlanders, aut improbis, aut puerilibus eſt moribus, is either a knave, or a fool.

Verſ. 4. In whoſe eyes a vile perſon is contemned] An abject, a Reprobate, as one rendreth it;Joſephus. be he as high as Haman, See Eſthers Character of him, chap. 7. 6. and Mordica[illegible: 1 letter] 's ſlighting of him, chap. 3.2. Bee he as great as Antiochus Epiphanes, to whom the Samaritans excuſing themſelves that they were no Jews, wrote thus, To Antiochus the great God; Daniel counted and called him a vile perſon, chap. 11.21. So Eliſha deſpiſed Jehoram the King, 2 King. 3.14. we alſo muſt deſpiſe the wicked; yet non virum, ſed vitium, & ſalvo cui que loci ſui honere; giving honour, befitting their places, to whom honour is due, Rom. 13. but ſhunning that partiality taxed by St. James, chap. 2.3, 4. The Burgeſſe of the new Jeruſalem, reprobes reprobat, & probos probat, hee cannot flatter any man, nor fancy ſuch as in whom hee findeth not aliquid Chriſti, ſomething of the image of God. A golden Coloſſe ſtuffed with rubbiſh hee cannot ſtoop to.

But hee honoureth them that fear the Lord] As the only earthly Angells, though never ſo mean, and deſpicable in the Worlds eye. Mr. Fox being asked whether hee remembred not ſuch a poor ſervant of God, who had received ſuccour from him in time of trouble? anſwered, I remember him well; I tell you I forget Lords and Ladies to remember ſuch. Ingo an ancient King of Draves and Veneds ſet his Pagan-Nobles (at a feaſt) in his Hall below, and a company of poor Chriſtians with himſelf in his preſence Chamber,Aeneas Sylv. cap. 20. entertaining them with the royalleſt chear, and kinglieſt attendance that might be. At which when his Nobles wondred, he told them, this he did not as he was King of the Draves, but as he was King of another World; wherein theſe ſhould be his companions, and fellow-Princes.

He that ſweareth to his own hurt, and changeth not] Covetouſneſſe he ſo hateth, that firſt, hee will rather ſuffer loſſe than be worſe than his oath or honeſt word; ſecondly, he lendeth, looking for nothing again; thirdly, hee taketh no reward againſt the innocent, either as a Judge, or as a Pleader. Of many ſwearers it may be ſaid, that they can play with oaths as Children do with Nuts; or as Monkies do with their collars, which they can ſlip off at their pleaſure. And of many promiſers, that they are like the Peacock, all in changable colours, as often changed as moved: But this is not the guiſe of Gods people.Tertul. The Jews at this day keep no oath, unleſſe they ſwear upon their own T[illegible: 1 letter]rah, or Law, brought out of their Synagogues. The Turks keep no oath further than may ſtand with their own convenience; The Papiſts hold, that faith is not to be kept with Hereticks; and they practice accordingly. But the old Romans had a great care alwaies to perform their word, whatever it coſt them; inſomuch that the firſt Temple built in Rome was dedicated to the Goddeſſe Fidelity. In after times indeed, Romanis promittere promptumerat, promiſsis autem, quanquam jurament[illegible: 1 letter] firmatis, minime ſtare. The Romans were forward to promiſe and ſwear,Procop. de bel. Perſic. lib. 1. but careleſſe to perform, if Mirrhanes the Perſia Generall may be beleeved. But an oath was ever held amongſt all Nations a ſacred bond, and obligatory, unleſſe it were contra bonos mores, as the Lawyers ſpeak. Joſuah and the Elders kept their oath to the Gibeonites, though to their inconvenience. Zedekiah was puniſhed for not keeping touch with the King of Babylon. And one of the laws of the Knights of the Band in Spain was, that if any of them broke his promiſe, hee went alone by himſelf, and no body ſpake to him, nor he to any.

Verſ. 5. He that putteth not out his mony to uſury] To biting uſury, ſo ſome diſtinguiſh it from Tarbith, the toothleſſe uſury. But both theſe are condemned, Ezek. 18.8. 13. and no man of note in all Antiquity (Jews and Manichees excepted) for one thouſand five hundred years after Chriſt, hath ever undertaken the defence thereof. Here and Neh. 5. it is plainly cryed down; neither is there any ground in Scripture for that diſtinction of uſury into biting and toothleſſe. The Bever biteth ſo ſore, as that he never looſeth his teeth, untill he have broke the bones.

Nor taketh reward againſt the innocent] Olim didici quid ſint munera, ſaid one. A good man as he deſpiſeth the gain of oppreſsions, ſo he ſhaketh his hands from holding of bribes, Iſa. 33.15. leſt the touching thereof ſhould infect and benumme him; as Pliny writeth of the fiſh Torpedo, and as Hiſtories report of Demosthenes that great Lawyer, tempted and prevailed with againſt right, by poiſing Harpalus his goblet.

Hee that doth theſe things] For not the hearers of the law, but the doers ſhall be juſtified, Rom. 2.13. And to them who by patient continuance in well-doing ſeek for glory, and honour, and immortality, ſhall bee eternall life. Verſ. 7.

Shall never be moved] Poteſt in momentum moveri, ſed non in aeternum: reſurget [illegible: 1 letter] nim, ſaith R. Solomon here; Moved he may be for a time, but not removed for ever. His ſoul is bound up in the bundle of life, near unto the throne of glory; when the ſouls of the Wicked are reſtleſſe as a ſtone in the midſt of a ſling, ſaith the Targum in 1 Sam. 25.

THE QUESTION. Jehovah. Thou high and holy One, who shall be permitted to have fellowship with thee? The heavens are not pure in thy sight, and thou chargest thine angels with folly, who then of mortal mould shall dwell with thee, thou dread consuming fire? A sense of the glory of the Lord and of the holiness which becomes his house, his service, and his attendants, excites the humble mind to ask the solemn question before us. Where angels bow with veiled faces, how shall man be able to worship at all? The unthinking many imagine it to be a very easy matter to approach the Most High, and when professedly engaged in his worship they have no questionings of heart as to their fitness for it; but truly humbled souls often shrink under a sense of utter unworthiness, and would not dare to approach the throne of the God of holiness if it were not for him, our Lord, our Advocate, who can abide in the heavenly temple, because his righteousness endureth for ever. "Who shall abide in thy tabernacle?" Who shall be admitted to be one of the household of God, to sojourn under his roof and enjoy communion with himself? "Who shall dwell in thy holy hill?" Who shall be a citizen of Zion, and an inhabitant of the heavenly Jerusalem? The question is raised, because it is a question. All men have not this privilege, nay, even among professors there are aliens from the commonwealth, who have no secret intercourse with God. On the grounds of law no mere man can dwell with God, for there is not one upon earth who answers to the just requirements mentioned in the succeeding verses. The questions in the text are asked of the Lord, as if none but the Infinite Mind could answer them so as to satisfy the unquiet conscience. We must know from the Lord of the tabernacle what are the qualifications for his service, and when we have been taught of him, we shall clearly see that only our spotless Lord Jesus, and those who are conformed unto his image, can ever stand with acceptance before the Majesty on high.

Impertinent curiosity frequently desires to know who and how many shall be saved; if those who thus ask the question, "Who shall dwell in thy holy hill?" would make it a soul-searching enquiry in reference to themselves they would act much more wisely. Members of the visible church, which is God's tabernacle of worship, and hill of eminence, should diligently see to it, that they have the preparation of heart which fits them to be inmates of the house of God. Without the wedding-dress of righteousness in Christ Jesus, we have no right to sit at the banquet of communion. Without uprightness of walk we are not fit for the imperfect church on earth, and certainly we must not hope to enter the perfect church above.

THE ANSWER. The Lord in answer to the question informs us by his Holy Spirit of the character of the man who alone can dwell in his holy hill. In perfection this holiness is found only in the Man of Sorrows, but in a measure it is wrought in all his people by the Holy Ghost. Faith and the graces of the Spirit are not mentioned, because this is a description of outward character, and where fruits are found the root may not be seen, but it is surely there. Observe the accepted man's walk, work, and word. "He that walketh uprightly," he keeps himself erect as those do who traverse high ropes; if they lean on one side over they must go, or as those who carry precious but fragile ware in baskets on their heads, who lose all if they lose their perpendicular. True believers do not cringe as flatterers, wriggle as serpents, bend double as earth-grubbers, or crook on one side as those who have sinister aims; they have the strong backbone of the vital principle of grace within, and being themselves upright, they are able to walk uprightly. Walking is of far more importance than talking. He only is right who is upright in walk and downright in honesty. "And worketh righteousness." His faith shows itself by good works, and therefore is no dead faith. God's house is a hive for workers, not a nest for drones. Those who rejoice that everything is done for them by another, even the Lord Jesus, and therefore hate legality, are the best doers in the world upon gospel principles. If we are not positively serving the Lord, and doing his holy will to the best of our power, we may seriously debate our interest in divine things, for trees which bear no fruit must be hewn down and cast into the fire. "And speaketh the truth in his heart." The fool in the last psalm spoke falsely in his heart; observe both here and elsewhere in the two psalms, the striking contrast. Saints not only desire to love and speak truth with their lips, but they seek to be true within; they will not lie even in the closet of their hearts, for God is there to listen; they scorn double meanings, evasions, equivocations, white lies, flatteries, and deceptions. Though truths, like roses, have thorns about them, good men wear them in their bosoms. Our heart must be the sanctuary and refuge of truth, should it be banished from all the world beside, and hunted from among men; at all risk we must entertain the angel of truth, for truth is God's daughter. We must be careful that the heart is really fixed and settled in principle, for tenderness of conscience toward truthfulness, like the bloom on a peach, needs gentle handling, and once lost it were hard to regain it. Jesus was the mirror of sincerity and holiness. Oh, to be more and more fashioned after his similitude!

After the positive comes the negative. "He that backbiteth not with his tongue." There is a sinful way of backbiting with the heart when we think too hardly of a neighbour, but it is the tongue which does the mischief. Some men's tongues bite more than their teeth. The tongue is not steel, but it cuts, and it's wounds are very hard to heal; its worst wounds are not with its edge to our face, but with its back when our head is turned. Under the law, a night hawk was an unclean bird, and its human image is abominable everywhere. All slanderers are the devil's bellows to blow up contention, but those are the worst which blow at the back of the fire. "Nor doeth evil to his neighbour." He who bridles his tongue will not give a licence to his hand. Loving our neighbour as ourselves will make us jealous of his good name, careful not to injure his estate, or by ill example to corrupt his character. "Nor taketh up a reproach against his neighbour." He is a fool if not a knave who picks up stolen goods and harbours them; in slander as well as robbery, the receiver is as bad as the thief. If there were not gratified hearers of ill reports, there would be an end of the trade of spreading them. Trapp says, that "the tale-bearer carrieth the devil in his tongue, and the tale-hearer carries the devil in his ear." The original may be translated, "endureth;" implying that it is a sin to endure or tolerate tale-bearers. "Show that man out!" we should say of a drunkard, yet it is very questionable if his unmanly behaviour will do us so much mischief as the tale-bearers insinuating story. "Call for a policeman!" we say if we see a thief at his business; ought we to feel no indignation when we hear a gossip at her work? Mad dog! Mad dog!! is a terrible hue and cry, but there are few curs whose bite is so dangerous as a busybody's tongue. Fire! fire!! is an alarming note, but the tale-bearer's tongue is set on fire of hell, and those who indulge it had better mend their manners, or they may find that there is fire in hell for unbridled tongues. Our Lord spake evil of no man, but breathed a prayer for his foes; we must be like him, or we shall never be with him.

"In whose eyes a vile person is contemned; but he honoureth them that fear the Lord." We must be as honest in paying respect as in paying our bills. Honour to whom honour is due. To all good men we owe a debt of honour, and we have no right to hand over what is their due to vile persons who happen to be in high places. When base men are in office, it is our duty to respect the office; but we cannot so violate our consciences as to do otherwise than contemn the men; and on the other hand, when true saints are in poverty and distress, we must sympathize with their afflictions and honour the men none the less. We may honour the roughest cabinet for the sake of the jewels, but we must not prize false gems because of their setting. A sinner in a gold chain and silken robes is no more to be compared with a saint in rags than a rushlight in a silver candlestick with the sun behind a cloud. The proverb says, that "ugly women, finely dressed, are the uglier for it," and so mean men in high estate are the more mean because of it. "He that sweareth to his own hurt, and changeth not." Scriptural saints under the New Testament rule "swear not at all," but their word is as good as an oath: those men of God who think it right to swear, are careful and prayerful lest they should even seem to overshoot the mark. When engagements have been entered into which turn out to be unprofitable, "the saints are men of honour still." Our blessed Surety swore to his own hurt, but how gloriously he stood to his suretyship! what a comfort to us that he changeth not, and what an example to us to be scrupulously and precisely exact in fulfilling our covenants with others! The most far-seeing trader may enter into engagements which turn out to be serious losses, but whatsoever else he loses, if he keeps his honour, his losses will be bearable; if that be lost all is lost.

"He that putteth not out his money to usury." Usury was and is hateful both to God and man. That a lender should share with the borrower in gains made by his money is most fitting and proper; but that the man of property should eat up the poor wretch who unfortunately obtained a loan of him is abominable. Those who grind poor tradesmen, needy widows, and such like, by charging them interest at intolerable rates, will find that their gold, and their silver are cankered. The man who shall ascend into the hill of the Lord must shake off this sin as Paul shook the viper into the fire. "Nor taketh reward against the innocent." Bribery is a sin both in the giver and the receiver. It was frequently practised in Eastern courts of justice; that form of it is now under our excellent judges almost an unheard-of thing; yet the sin survives in various forms, which the reader needs not that we should mention; and under every shape it is loathsome to the true man of God. He remembers that Jesus instead of taking reward against the innocent died for the guilty.

"He that doeth these things shall never be moved." No storm shall tear him from his foundations, drag him from his anchorage, or uproot him from his place. Like the Lord Jesus, whose dominion is everlasting, the true Christian shall never lose his crown. He shall not only be on Zion, but like Zion, fixed and firm. He shall dwell in the tabernacle of the Most High, and neither death nor judgment shall remove him from his place of privilege and blessedness.

Let us betake ourselves to prayer and self-examination, for this Psalm is as fire for the gold, and as a furnace for silver. Can we endure its testing power?

"Lord, who shall abide in thy tabernacle?" In that the church of Christ upon earth is a "tabernacle," we may note, that neither the church itself, nor the members of it, have any fixed or firm seat of habitation in this world: "Arise, depart, for this is not your rest." Micah 2:10. "Here have we no continuing city, but we seek one to come." Hebrews 13:14. God's tabernacle, being a movable temple, wandered up and down, sometimes in the desert, sometimes in Shiloh, sometimes among the Philistines, sometimes in Kerjathjearim, and never found any settled place till it was translated into the mountain of God: even so the church of God wandereth as a straggler and a stranger in the wilderness of this world, being destitute, tormented, and afflicted on every side, persecuted from this city to that, and never enjoying any constant habitation of sound and sure rest until it be translated unto "God's holy hill." The verb (Heb.) gur (as the learned in Hebrew note) signifying to dwell as a stranger, or a sojourner, imports that a citizen of heaven is a pilgrim on earth. . . . . In that the church is a tabernacle, we may see that it is not a fort, compassed about with any strong walls, armed with any human forces; and yet such as keep within her are defended from heat of sun, and hurt of storms. Her strength is not here, but from above, for Christ her Head is in all her troubles a present help, a refuge against the tempest, a shadow against the heat. Isaiah 35:4. The church on earth is indeed a tabernacle, but it is God's tabernacle, wherein he dwelleth as in his house; "Lord, who shall abide in thy tabernacle?" for to this end the Lord commanded the tabernacle to be made, that he might dwell among them, the blessed apostle construeth it of his dwelling among them. 2 Corinthians 6:16. "You are," saith he, "the temple of the living God, as God hath said, I will dwell in them, and walk in them." To the same purpose, God is said elsewhere to dwell in Sion, and to walk in the midst of the seven golden candlesticks, that is, in the midst of the seven churches, in the midst of his city (Psalms 46:5), in the midst of his people. Isaiah 12:6. John Boys, D.D., Dean of Canterbury, 1571-1625.

"Lord, who shall abide," etc. If David, a man endued with an excellent and divine spirit, one in whom singular wisdom, rare knowledge, and deep understanding of hidden secrets appeared, who being taught of God in heavenly things, far surpassed and exceeded in wisdom all his teachers and counsellors, did notwithstanding desire to know the sheep from the goats, the good from the bad, the saints from the hypocrites, the true worshippers of God from dissemblers, the true inhabitants of the holy tabernacle from the intruders of the wicked, lest therein he should be deceived; how great cause have we, in whom neither the like spirit, neither such wisdom, nor equal knowledge, nor comparable understanding, by many degrees appeareth, to fear our own weakness, to doubt of our own judgments, to confess our own infirmity, and to suspect the subtle sleights and coloured pretenses of men: and for further knowledge in hidden, deep, and secret things, with David to demand and ask this question, "Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?". . . . . . . . . Where David saith, "Who shall abide in thy holy hill?" he giveth us to understand that there is no true and sound rest but in the holy hill of the Lord, which is the church. Then the wicked and ungodly which are not of God's house, of his holy hill, of the church, have no quiet, rest, nor sound peace; but they are in continual perplexity, continual torment, continual disquietness of their minds. Richard Turnbull, 1606.

"Abide in the tabernacle," etc. The worshippers in the outer court only will get their eternal abode without among the dogs, sorcerers, etc; but they that shall be inhabitants of heaven, come further in, even unto the tabernacle itself: their souls are fed at his table, they find the smell of his garments as of myrrh, aloes, and cassia; and if they miss it at any time, it is the grief of their souls, and they are never at rest till they recover it again. Thomas Boston.

"Who shall dwell," etc.

"Now who is he? Say, if ye can,

Who so shall gain the firm abode?

Pilate shall say, 'Behold the Man!'

And John, 'Behold the Lamb of God!'" John Barclay, quoted by A. A. Bonar, in loc.

"Holy hill." Heaven is aptly compared to a hill, hell to a hole. Now who shall ascend unto this holy mount? None but those whom this mount comes down unto, that have sweet communion with God in this life present, whose conversation is in heaven, though their commoration be for awhile upon earth, who do here eat, and drink, and sleep, eternal life. John Trapp.

The disguising and counterfeiting of hypocrites in all ages, occasioned haply this query: for, as Paul speaks, "all are not Israel that are of Israel," a great many living in the church are not of the church, according to that of the doctors upon this place, multi sunt corpore qui non sunt fide, multi nomine qui non sunt nomine. Wherefore, David, here perceiving that sundry people were shuffled into God's tabernacle like goats among the sheep, and tares among the corn, being Jews outwardly, but not inwardly, deceiving others often, and, sometimes, themselves also, with a bare profession of religion, and false opinion of true piety, cometh unto God (as to the searcher and trier of the hearts of men, acquainted with all secrets, and best understanding who are his own), saying unto him, O Lord, forsomuch as there is so much unsoundness and hypocrisy reigning among those that dwell in thy tabernacle, professing thy word, and frequenting the places of thy worship; I beseech thee most humbly, to declare to thy people some tokens and cognizances by which a true subject of thy kingdom may be discerned from the children of this world. Here then, observe, that an external profession of faith, and outward communion with the church of God, is not sufficient unto salvation, unless we lead an incorrupt life correspondent to the same, doing the thing which is right, and speaking the truth in our heart. And, therefore, the silly Papist is exceedingly deceived in relying so much upon the church's outside, to wit, upon the succession of Roman bishops, upon the multitude of Roman Catholics, upon the power and pomp of the Roman synagogue, crying as the Jews in old time, "The temple of the Lord, the temple of the Lord," our church is the temple of the Lord. The carnal and careless gospeller is deceived also, placing all his religion in the formal observation of outward service, for a mere verbal Christian is a real atheist, according to that of Paul (Titus 1:16), "In word they profess that they know God, but in their works they deny him;" and so many who seem to sojourn in God's tabernacle for a time, shall never rest upon his "holy hill;" and this assertion is expressly confirmed by Christ himself: "Not every one (saith he) that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." Matthew 7:21-23. Consider this, all ye which are Christians in lip only but not in life, making a mask of religion, or rather a very vizard, with eyes, and mouth, and nose, fairly painted and proportioned to all pretenses and purposes. O think on this, all ye that forget God, he that dwelleth on high, and beholds the things here below, suffers none to rest upon the mountain of his holiness but such as walk uprightly, doing that which is just, and speaking that which is true. John Boys.

The disguising and counterfeiting of hypocrites in all ages, occasioned haply this query: for, as Paul speaks, "all are not Israel that are of Israel," a great many living in the church are not of the church, according to that of the doctors upon this place, multi sunt corpore qui non sunt fide, multi nomine qui non sunt nomine. Wherefore, David, here perceiving that sundry people were shuffled into God's tabernacle like goats among the sheep, and tares among the corn, being Jews outwardly, but not inwardly, deceiving others often, and, sometimes, themselves also, with a bare profession of religion, and false opinion of true piety, cometh unto God (as to the searcher and trier of the hearts of men, acquainted with all secrets, and best understanding who are his own), saying unto him, O Lord, forsomuch as there is so much unsoundness and hypocrisy reigning among those that dwell in thy tabernacle, professing thy word, and frequenting the places of thy worship; I beseech thee most humbly, to declare to thy people some tokens and cognizances by which a true subject of thy kingdom may be discerned from the children of this world. Here then, observe, that an external profession of faith, and outward communion with the church of God, is not sufficient unto salvation, unless we lead an incorrupt life correspondent to the same, doing the thing which is right, and speaking the truth in our heart. And, therefore, the silly Papist is exceedingly deceived in relying so much upon the church's outside, to wit, upon the succession of Roman bishops, upon the multitude of Roman Catholics, upon the power and pomp of the Roman synagogue, crying as the Jews in old time, "The temple of the Lord, the temple of the Lord," our church is the temple of the Lord. The carnal and careless gospeller is deceived also, placing all his religion in the formal observation of outward service, for a mere verbal Christian is a real atheist, according to that of Paul (Titus 1:16), "In word they profess that they know God, but in their works they deny him;" and so many who seem to sojourn in God's tabernacle for a time, shall never rest upon his "holy hill;" and this assertion is expressly confirmed by Christ himself: "Not every one (saith he) that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." Matthew 7:21-23. Consider this, all ye which are Christians in lip only but not in life, making a mask of religion, or rather a very vizard, with eyes, and mouth, and nose, fairly painted and proportioned to all pretenses and purposes. O think on this, all ye that forget God, he that dwelleth on high, and beholds the things here below, suffers none to rest upon the mountain of his holiness but such as walk uprightly, doing that which is just, and speaking that which is true. John Boys.

"He that walketh uprightly," etc. If neither the golden reason of excellency can move us, nor the silver reason of profit allure us, then must the iron reason of necessity enforce us to integrity and uprightness of heart. For first, such is the necessity thereof, that without integrity the best graces we seem to have are counterfeit, and, therefore, but glorious sins; the best worship we can perform is but hypocrisy, and therefore abominable in God's sight. For uprightness is the soundness of all grace and virtues, as also of all religion and worship of God, without which they are unsound and nothing worth. And first, as touching graces, if they be not joined with uprightness of heart, they are sins under the masks or vizards of virtue, yea, as it may seem, double sins: for as Augustine saith, Simulata aequitas est duplex iniquitas, quia et inquitas est, et similatio: Feigned equity is double iniquity, both because it is iniquity, and because it is feigning. George Downame, D.D., 1604.

"He that walketh uprightly." Here two questions are moved; First. Why David describes a sound member of the church, and inheritor of heaven, by works rather than by faith, seeing the kingdom of heaven is promised unto faith, and the profession thereof also maketh one a member of the visible church? Secondly. Why, among all the fruits of faith, almost innumerable, he makes choice of those duties especially which concern our neighbours? To the first, answer may be, that in this, and in all other places in Holy Scripture, where good works are commanded or commended in any, faith is ever presupposed, according to that apostolical maxim, "Whatsoever is not of faith is sin;" "Without me," saith our blessed Saviour, "ye can do nothing" (John 15:5); and without faith in him it is impossible to please God (Hebrews 11:6); fides est operum fomes, as Paulinus wittily: "Faith (as our church speaks), is the nest of good works; albeit our birds be never so fair, though haply we do that which is right, and speak that which is true, yet all these will be lost, except it be brought forth in a true belief." Aristides was so just in his government that he would not tread awry for any respect to friend or despite of foe. Pomponius is said to have been so true, that he never made lie himself, nor suffered a lie in other. Curtius at Rome, Menaeceus at Thebes, Codrus at Athens, exposed themselves unto voluntary death, for the good of their neighbours and country: yet, because they wanted the rest of true faith in the world's Saviour, where to lay their young, we cannot (if we speak with our prophet here from God's oracle), say that they shall ever rest upon his holy hill. Another answer may be, that faith is an inward and hidden grace, and many deceive themselves and others with a feigned profession thereof, and therefore the Holy Spirit will have every man's faith to be tried and known by their fruits, and howsoever, eternal life be promised to faith, and eternal damnation be threatened against infidelity, yet the sentence of salvation and condemnation shall be pronounced according to works, as the clearest evidence of both. It is truly said, out of Bernard, that although our good works are not causa regnandi, yet they be via regni, the causeway wherein, although not the cause wherefore, we must ascend God's holy hill. To the second demand, why the duties immediately belonging to God, are not mentioned here, but only such as concern our brother? Answer is made, that this question is propounded of such as, living in the visible church, openly profess the faith, and would seem to be devout, hearing the word of God, and calling upon his name; for of such as are profane atheists, and so not so much as make a semblance of holiness, there is no question to be made, for, without all doubt, there can be no resting place for such in the kingdom of heaven. Now that we may discern aright which of those that profess religion are sound, and which unsound; the marks are not to be taken from an outward hearing of the word, or receiving of the sacraments, and much less from a formal observation of human traditions in God's tabernacle (For all these things hypocrites usually perform), but from the duties of righteousness, giving every man his due, because the touchstone of piety towards God is charity towards our brother. "Herein," saith John, "are the children of God known, and the children of the devil: whosoever doth not righteousness is not of God, neither he that loveth not his brother." John Boys.

There is no ascertaining the quality of a tree but by its fruits. When the wheels of a clock move within, the hand on the dial will move without. When the heart of a man is sound in conversion, then the life will be fair in profession. When the conduit is walled in, how shall we judge of the spring but by the waters which run through the pipes? William Secker.

"And worketh righteousness." A man must first be righteous before he can work righteousness of life. "He that doeth righteousness is righteous, even as he is righteous." 1 John 3:7. The tree makes the fruit, not the fruit the tree; and therefore the tree must be good before the fruit can be good. Matthew 7:18. A righteous man may make a righteous work, but no work of an unrighteous man can make him righteous. Now we become righteous only by faith, through the righteousness of Christ imputed to us. Romans 5:1. . . . Wherefore let men work as they will, if they be not true believers in Christ, they are not workers of righteousness; and, consequently, they will not be dwellers in heaven. Ye must then close with Christ in the first place, and by faith receive the gift of imputed righteousness, or ye will never truly bear this character of a citizen of Zion. A man shall as soon force fruit out of a branch broken off from the tree and withered, as work righteousness without believing in, and uniting with Christ. These are two things by which those that hear the gospel are ruined. Thomas Boston.

"Worketh righteousness." Jacob's ladder had stairs, upon which he saw none standing still, but all either ascending, or else descending by it. Ascend you likewise to the top of the ladder, to heaven, and there you shall hear one say, "My Father doth now work, and I work also." Whereupon Basil noteth that King David having first said, "Lord, who shall dwell in thy tabernacle?" adds then, not he that hath wrought righteousness heretofore, but he that doth now work righteousness, even as Christ saith, "My Father doth now work, and I work also." Thomas Playfere.

But here observe, David saith, "that worketh righteousness;" not that talks about, thinks about, or hears of, righteousness; because, "not the hearers of the law, but the doers of the law, shall be justified." What then do we owe unto others? That which Christ saith (Matthew 7), "Whatsoever ye would that men should do unto you, do ye also unto them," even unto your enemies: that is, to injure no one, to succour those that suffer injury, and to do good unto all men. But these things, I say, are spoken especially unto those who have respect of persons; as if he has said, It is not because thou art a priest, nor because thou art of a religious order, not because thou prayest much, nor because thou doest miracles, nor because thou teachest excellently, nor because thou art dignified with the title of father, nor because thou art the doer of any work (except righteousness), that thou shalt rest in the holy hill of the Lord; for if thou be destitute of the works of righteousness, neither all thy good works, nor thy indulgences, nor thy votes and suffrages, nor thy intercessions, shall avail thee anything. Therefore, the truth is firm; that it is the walker without spot, and the doer of righteousness, that shall rest in the tabernacles of the Lord. Yet how many are there, who build, increase and adorn churches, monastaries, altars, vessels, garments, etc., who, all the while, never so much as think of the works of righteousness; nay, who tread righteousness under foot that they may work these their own works, and because of them hope to gain the pardon of their unrighteousness, while thousands are deceived by these means! Hence, in the last day, Christ will say, "I was an hungered, I was thirsty, I was naked, I was in prison, I was a stranger." He will not say one word about those works which are done and admired at this day. And, on the other hand, it is of no account against thee that thou art a layman, or poor, or sick, or contemptible, or how vile soever thou art, if thou workest righteousness, thou shalt be saved. The only work that we must hope will be considered and accounted of, is the work of righteousness: all other works that either urge or allure us on under a show of godliness, are a thing of naught. Martin Luther.

"And speaketh the truth in his heart." Anatomists have observed that the tongue in man is tied with a double string to the heart. And so in truth spoken there is necessary a double agreement of our words. 1. With our heart. That is, to the speaking of truth, it is necessary our words agree with our mind and thoughts about the thing. We must speak as we think, and our tongues must be faithful interpreters of our mind: otherwise we lie, not speaking as we think. So what is truth in itself may be spoken by a man, and yet he be a liar; namely, if he does not think as he speaks. 2. With the thing as it is in itself. Though we think a thing to be so, which is not so, we lie, when we affirm it; because it is not as we say, though we really think it is so. For our mistaken notions of things can never stamp lies to pass current for truths. 2 Thessalonians 2:11. Thomas Boston.

I this day heard a sermon from Psalm 15:2, "And speaketh the truth in his heart." . . . . . . O my soul, receive the admonition that has been given thee! Study truth in the inward parts; let integrity and truth always accompany thee, and preserve thee: speak the truth in thy heart. I am thankful for any conviction and sense I have of the evil of lying; Lord, increase my abhorrence of it: as a further assistance and help against this mean, sordid, pernicious vice, I would endeavour, and resolve, in pursuit of the directions laid before us in the sermon, to mortify those passions and corruptions from whence this sin of lying more ordinarily flows, and which are the chief occasion of it, as "out of the heart proceed evil thoughts" (Matthew 15:19); so, from the same fountain proceed evil words. And I would, with the greatest zeal, set myself against such corruptions as upon observation I find more commonly betray me into this iniquity: pride often indites our speech, and coins many a lie; so envy, covetousness, malice, etc. I would endeavour to cleanse myself from all this filthiness: there never will be a mortified tongue while there is an unmortified heart. If I love the world inordinately, it is a thousand to one I shall be often stretching a point to promote a worldly interest; and if I hate my brother, it is the same odds I shall reproach him. Lord, help me to purge the fountain, and then the streams will be pure. When the spring of a clock, and all of the movements are right, the hand will go right; and so it is here. The tongue follows the inward inclination. I would resolve to do nothing that may need a lie. If Gehazi's covetousness had not shamed him, he had not wanted a lie to excuse him, "He that walks uprightly, walks surely" and safely in this, as well as other respects. Proverbs 10:9. May I do nothing that is dishonourable and mean, nothing that cannot bear the light, and then I shall have little temptation to lying. I would endeavour for a lively sense of the eye of God upon me, acting and speaking in his presence. Lord, I desire to set thee always before me; thou understandest my thoughts as perfectly as others do my words. I would consider before I speak, and not speak much or rashly. Proverbs 29:20. I would often think of the severity of a future judgment, when every secret shall be made manifest, and the hypocrite and liar exposed before angels and men. Lastly, I would frequently beg divine assistance herein. Psalm 119:29; Proverbs 30:8. O my God, help me in my future conduct, remove from me the way of lying; may the law of kindness and truth be in my tongue; may I take heed to my ways, that I sin not with my tongue. I bewail my past miscarriages in this respect, and flee to thy mercy through the blood of Christ; bless to me the instructions that have been this day given me; let no iniquity prevail against me; "Keep back thy servant from presumptuous sins, and cleanse me from secret faults." I commit my thoughts, desires, and tongue, to thy conduct and government; may I think and act in thy fear, and always speak the truth in my heart. Benjamin Bennet's "Christian Oratory," 1728.

As the eagle casteth off her beak, and so reneweth her youth, and the snake strippeth off her old skin, and so maketh herself smooth: even so he that will enter into the joys of God, and rest upon his holy mountain, must, as the Scripture speaks, put off the old man and put on the new, which, after God, is created in righteousness and true holiness, repenting truly speedily, steadily. Robert Cawdray.

As the eagle casteth off her beak, and so reneweth her youth, and the snake strippeth off her old skin, and so maketh herself smooth: even so he that will enter into the joys of God, and rest upon his holy mountain, must, as the Scripture speaks, put off the old man and put on the new, which, after God, is created in righteousness and true holiness, repenting truly speedily, steadily. Robert Cawdray.

"He that backbiteth not with his tongue, nor doeth evil to his neighbour." Lamentation for the gross neglect of this duty, or the frequent commission of this sin. What tears are sufficient to bewail it? How thick do censures and reproaches fly in all places, at all tables, in all conventions! And this were the more tolerable, if it were only the fault of ungodly men, of strangers and enemies to religion; for so saith the proverb, "Wickedness proceedeth from the wicked." When a man's heart is full of hell, it is not unreasonable to expect his tongue should be set on fire of hell; and it is no wonder to hear such persons reproach good men, yea, even for their goodness. But alas! the disease doth not rest here, this plague is not only among the Egyptians but Israelites too. It is very doleful to consider how professors sharpen their tongues like swords against professors; and one good man censures and reproaches another, and one minister traduceth another; and who can say, "I am clean from this sin?" O that I could move your pity in this case! For the Lord's sake pity yourselves, and do not pollute and wound your consciences with this crime. Pity your brethren; let it suffice that godly ministers and Christians are loaded with reproaches by wicked men — there is no need that you should combine with them in this diabolical work. You should support and strengthen their hands against the reproaches of the ungodly world, and not add affliction to the afflicted. O pity the world, and pity the church which Christ hath purchased with his own blood, which methinks bespeaks you in these words, "Have pity upon me, have pity upon me, O ye my friends; for the hand of God hath touched me." Job 19:21. Pity the mad and miserable world, and help it against this sin; stop the bloody issue; restrain this wicked practice amongst men as much as possibly you can, and lament it before God, and for what you cannot do yourselves, give God no rest until he shall please to work a cure. Matthew Poole, 1624-1679.

"He that backbiteth not," etc. Detraction or slander is not lightly to be passed over, because we do so easily fail in this point. For the good name of a man, as saith Solomon, is a precious thing to every one, and to be preferred before much treasure, insomuch that it is no less grievous to hurt a man with the tongue than with a sword: nay, ofttimes the stroke of a tongue is grievouser than the wound of a spear, as it is in the French proverb. And therefore the tongue must be bridled, that we hurt not in any wise the good name of our neighbour; but preserve it unto him safe and sound, as much as in us shall lie. That which he addeth touching evil or injury not to be done to our neighbour, is like unto that which we have seen already concerning the working or exercising of righteousness. He would have us therefore so to exercise all upright dealing, that we might be far from doing any damage or wrong to our neighbours. And by the name of neighbour, is meant every man and woman, as it is plain and evident. For we are all created of God, and placed in this world that we might live uprightly and sincerely together. And therefore he breaketh the law of human society (for we are all tied and bound by this law of nature) that doth hurt or injury to another. The third member of this verse is, nor that reproacheth another, or, that maintaineth not a false report give one against another; which latter particle seemeth to be the better, since he had spoken before expressly, touching the good name of another, not to be hurt or wronged with our tongue. To the which fault this is next in degree, wherewith we are too much encumbered, and which we scarce acknowledge to be a fault, when we further and maintain the slanders devised and given out by another against a man, either by hearing them or telling them forth to others, as we heard them. For why? It seemeth for the most part to be enough for us if we can say, that we feign not this or that, nor make it of our own heads, but only tell it forth as we heard it of others, without adding anything of our own brain. But as oft as we do this we fail in our duty doing, in not providing for our neighbour's credit, as were requisite for the things, which being uttered by others ought to be passed over in silence and to lie dead, we gather up, and by telling them forth, disperse them abroad, which whether it be a sin or no, when as we ought by all means possible to wish and do well unto our neighbours, all men do see. And therefore thou that travellest towards eternal life, must not only not devise false reports and slanders against other men, but also not so much as have them in thy mouth being devised by others, neither by any means assist or maintain them in slandering; but by all honest and lawful means, provide for the credit and estimation of thy neighbour, so much as in thee lieth. Peter Baro, D.D., 1560.

"He that backbiteth not with his tongue." The Hebrew word (Heb.) signifieth to play the spy, and by a metaphor, to backbite or slander, for backbiters and whisperers, after the manner of spies, go up and down dissembling their malice, that they may espy the faults and defects of others, whereof they may make a malicious relation to such as will give ear to their slanders. So that backbiting is a malicious defamation of a man behind his back. . . . . . And that the citizen of heaven doth and ought to abhor from backbiting, the horrible wickedness of this sin doth evince. For first, Leviticus 19:16, where it is straightly forbidden, the "tale-bearer" is compared to a pedlar: "Thou shalt not walk about with tales and slanders, as it were a pedlar among thy people." So much (Heb.) signifieth. For as the pedlar having bought his wares of some one or more goeth about from house to house that he may sell the same to others; so backbiters and tale-bearers, gathering together tales and rumours, as it were wares, go from one to another, that such wares as either themselves have invented, or have gathered by report, they may utter in the absence of their neighbour to his infamy and disgrace. Likewise Psalm 50:20, it is condemned as a notable crime, which God will not suffer to go unpunished; Ezekiel 22:9, it is reckoned among the abominations of Jerusalem, for which destruction is denounced against it; and Romans 1:29, 30, among the crimes of the heathen, given over unto a reprobate sense, this is placed: they were "whisperers and backbiters." George Downame.

"He that backbiteth not." He that is guilty of backbiting, that speaks evil of another behind his back, if that which he speaks be false, is guilty of lying, which is prejudicial to salvation. If that which he speaks be true, yet he is void of charity in seeking to defame another. For as Solomon observes, "Love covereth all sins." Proverbs 10:12. Where there is love and charity, there will be a covering and concealing of men's sins as much as may be. Now where charity is wanting, their salvation is not to be expected. 1 Corinthians 13:1, etc.; 1 John 3:14, 15. Christopher Cartwright, 1602-1658.

"Backbiteth not." This crime is a conjugation of evils, and is productive of infinite mischiefs; it undermines peace, and saps the foundation of friendship; it destroys families, and rends in pieces the very heart and vitals of charity; it makes an evil man party, and witness, and judge, and executioner of the innocent. Bishop Taylor.

"Backbiteth." The scorpion hurteth none but such as he toucheth with the tip of his tail; and the crocodile and basilisk slay none but such as either the force of their sight, or strength of their breath reacheth. The viper woundeth none but such as it biteth; the venomous herbs or roots kill none but such as taste, or handle, or smell them, and so come near unto them; but the poison of slanderous tongues is much more rank and deadly; for that hurteth and slayeth, woundeth and killeth, not only near, but afar off; not only at hand, but by distance of place removed; not only at home, but abroad; not only in our own nation, but in foreign countries; and spareth neither quick nor dead. Richard Turnbull.

"Backbiteth." The word here used comes from a root signifying foot, and denotes a person who goes about from house to house, speaking things he should not (1 Timothy 5:13); and a word from this root siginifies spies; and the phrase here may point at persons who creep into houses, pry into the secrets of families, divulge them, and oftentimes represent them in a false light. Such are ranked among the worst of men, and are very unfit to be in the society of saints, or in the Church of Christ. See Romans 1:30. John Gill.

"Nor taketh up a reproach against his neighbour." The saints of God must not be too light of hearing, much less of believing all tales, rumours, and reports of their brethren; and charity requireth that we do not only stop and stay them, but that we examine them before we believe them. Saul, the king, too light of belief in this point, believed the slanderous and false reports of David's enemies, who put into Saul's head that David imagined evil against him. Yea, David himself showed his great infirmity in that, that without due examination and proof of the matter, he believed the false report of Ziba, against Mephibosheth, the son of Jonathan; of whom to David the king, persecuted by Absalom his son, Ziba reported falsely, that he should say, "This day shall the house of Israel restore unto me the kingdom of my father." The example of whose infirmity in Scripture reproved, must not we follow; but let us rather embrace the truth of that heavenly doctrine which, through God's Spirit, here he preacheth, that we believe not false reports against our neighbours. Richard Turnbull.

Despise not thy neighbour, but think thyself as bad a sinner, and that the like defects may befall thee. If thou canst not excuse his doing, excuse his intent which may be good; or if the deed be evil, think it was done of ignorance; if thou canst no way excuse him, think some great temptation befell him, and that thou shouldst be worse if the like temptation befell thee; and give God thanks that the like as yet hath not befallen thee. Despise not a man being a sinner, for though he be evil to-day, he may turn to-morrow. William Perkins, 1558-1602.

Verses 3, 4, 5. They that cry down moral honesty, cry down that which is a great part of religion, my duty towards God, and my duty towards man. What care I to see a man run after a sermon, if he cozens and cheats as soon as he comes home? On the other side, morality must not be without religion, for if so, it may change as I see convenience. Religion must govern it. He that has not religion to govern his morality, is not a dram better than my mastiff-dog; so long as you stroke him, and please him, and do not pinch him, he will play with you as finely as may be, he is a very good moral mastiff; but if you hurt him, he will fly in your face, and tear out your throat. John Seldon, 1584-1654.

"In whose eyes a vile person is contemned," etc. When wicked Jehoram, king of Israel, came to Eliseus, the prophet, to ask counsel of the Lord, and to entreat for waters, having in company Jehoshaphat, the king of Judah, being virtuous; the prophet showeth his contempt to the one, being wicked, and his reverence to the other, being godly, faithful and virtuous, said, "As the Lord of hosts liveth, before whom I stand, were it not that I regard the presence of Jehoshaphat, the king of Judah, I would not look toward thee, nor see thee." 2 Kings 3:14. Thus was the wicked vile in his sight; thus did he not flatter the ungodly. In like manner godly Mordecai, the Jew, having Haman the ambitious and proud Agagite in contempt, would in no wise bow the knee unto him in sign of honour, as the rest of the people did; for which cause he was extremely hated, menaced, and molested of proud and wicked Haman. To wink at their wickedness, to uphold them in their iniquity, to fawn upon them and flatter them, to praise them when they deserve just reproof, is, as it were, an honouring of them; to which, as to a most grievous sin, the prophet denounces a most bitter curse: "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!" Isaiah 5:20. Richard Turnbull.

"In whose eyes a vile person is contemned." To contemn the wicked and honour the godly, are opposite the one to the other. But the former may seem not to be sufficiently beseeming to a godly man. For why should he contemn or despise others, who is commanded by all means to care for the credit of others, as we heard even now? Nay, a godly man, letting others go, ought to search into himself, and to accuse himself, but not to judge of others. But this saying of the prophet is to be understood rather of the faults than of the person. As every man therefore is to be loved, so are the faults of every man to ne hated of the godly. For so is God himself, whom we desire to be like unto, that we might dwell with him, affected and disposed. For why? he hateth no man, nay, he hateth nothing at all in this whole universal world, but only sin. For he is the author and preserver of all things that be; and therefore doth good and wisheth well to all; only of sin he is not the author, but the free and unconstrained will of man and Satan. Notwithstanding God doth so greatly hate sin, that by reason thereof he doth sometimes neglect and forsake men, yea, and have them in contempt. So then a godly man, nor contemneth any; but yet notwithstanding he disliketh sin in sinful men, and that he sticketh not to let them perceive either by reproving them, or shunning their company, or by doing of some other thing, whereby they may know they are misliked of good men for their enormities, and see themselves to be contemned of others for their wicked and ungodly life. A good man therefore must not flatter the ungodly in their ungracious attempts, but must freely declare that he disalloweth their course and conversation. Peter Baro.

"In whose eyes a vile person is contemned." Augustine, as Posidonius writeth, showing what hatred he had to tale-bearers and false reporters of others, had two verses written over his table; by translation these:

"He that doth love with bitter speech the absent to defame,

Must surely know that at this board no place is for the same." Richard Turnbull.

"In whose eyes a vile person is contemned." The burgess of the New Jerusalem, reprobos reprobat, et probos probat; he cannot flatter any man, nor fancy such as in whom he findeth not aliquid Christi, something of the image of God. A golden Colosse, stuffed with rubbish, he cannot stoop to, "But he honoureth them that fear the Lord," as the only earthly angels, though never so mean and despicable in the world's eye. Mr. Fox, being asked whether he remembered not such a poor servant of God who had received succour from him in time of trouble? answered, "I remember him well; I tell you, I forget the lords and ladies, to remember such." John Trapp.

"He honoureth them that fear the Lord." Though the godly some way or other be injurious unto us, we ought nevertheless to honour and not to despise them. So Joseph did Mary, though he supposed her to have dealt injuriously with him; and she had done so, indeed, if it had been with her as he imagined. Calvin's resolution concerning Luther was very admirable in this respect. They differed much about the presence of Christ in the sacrament; and Luther being of a vehement spirit, wrote bitterly against those who did hold otherwise in that point than himself did. This enforced some, who were more nearly concerned in the business, to prepare to answer Luther; which Calvin understanding, and fearing lest they being provoked by Luther's tartness, should deal with him in the like kind, he wrote unto Bullinger, a prime man among them, persuading and exhorting him to carry the business so as to show all due respect unto Luther, considering what worth and excellency there was in him, however he had demeaned himself in that particular. And he adds, that he often used to say, that although Luther should call him devil, yet he would do him that honour, to acknowledge him a choice servant of God. Christopher Cartwright.

"He honoureth them that fear the Lord." I have read of one that said, If he should meet a preacher and an angel together, he would first salute the preacher and then the angel. Charles Bradbury's "Cabinet of Jewels," 1785.

"He that sweareth to his own hurt, and changeth not."

"His words are bonds, his oaths are oracles;

His love sincere, his thoughts immaculate;

His tears pure messengers, sent from his heart;

His heart as far from fraud as heaven from earth." William Shakspere.

The Puritanic divines are almost all of them against the taking of any interest upon money, and go to the length of saying that one penny per cent. per annum will shut a man out of heaven if persisted in. It appeared to me to be useless to quote opinions in which I cannot agree, especially as this would occupy space better employed. The demanding of excessive and grinding interest is a sin to be detested; the taking of the usual and current interest in a commercial country is not contrary to the law of love. The Jews were not engaged in commerce, and to lend money even at the lowest interest to their fellow farmers in times of poverty would have been usurious; but they might lend to strangers, who would usually be occupied in commerce, because in the commercial world, money is a fruitful thing, and the lender has a right to a part of its products; a loan to enable a non-trader to live over a season of want is quite another matter. C. H. S.

"He that putteth not out his money to usury." By usury is generally understood the gain of anything above the principal, or that which was lent, exacted only in consideration of the loan, whether it be in money, corn, wares, or the like. It is most commonly taken for an unlawful profit which a person makes of his money or goods. The Hebrew word for usury signifies biting. The law of God prohibits rigorous imposing conditions of gain for the loan of money or goods, and exacting them without respect to the condition of the borrower, whether he gain or lose; whether poverty occasioned his borrowing, or a visible prospect of gain by employing the borrowed goods. It is said in Exodus 22:25, 26, "If thou lend money to any of my people that is poor by thee, thou shalt not be to him an usurer, neither shalt thou lay upon him usury," etc. And in Leviticus 25:35, 36, 37, "If thy brother be waxen poor, and fallen into decay with thee, then thou shalt relieve him; yea, though he be a stranger, or a sojourner, that he may live with thee: take thou no usury of him," etc. This law forbids the taking usury from a brother that was poor, an Israelite reduced to poverty, or from a proselyte; but in Deuteronomy 23:20, God seems to tolerate usury towards strangers; "Unto a stranger thou mayest lend upon usury." By strangers, in this passage, some understand the Gentiles in general, or all such as were not Jews, excepting proselytes. Others think that by strangers are meant the Canaanites, and the other people that were devoted to slavery and subjection; of these the Hebrews were permitted to exact usury, but not of such strangers with whom they had no quarrel, and against whom the Lord had not denounced his judgments. The Hebrews were plainly commanded in Exodus 22:25, etc., not to receive usury for money from any that borrowed from necessity, as in that case in Nehemiah 5:5, 7. And such provision the law made for the preserving of estates to their families by the year of jubilee; for a people that had little concern in trade, could not be supposed to borrow money but out of necessity: but they were allowed to lend upon usury to strangers, whom yet they must not oppress. This law, therefore, in the strictness of it, it obligeth us to show mercy to those we have advantage against, and to be content to share with those we lend to in loss, as well as profit, if Providence cross them. And upon this condition, a valuable commentator says, It seems as lawful for me to receive interest for money, which another takes pains with, improves, but runs the hazard of in trade, as it is to receive rent for my land, which another takes pains with, improves, but runs the hazard of in husbandry." Alexander Cruden, 1701-1770.

"He that putteth not out his money to usury." "If thou lend money to any of my people that is poor by thee." Exodus 22:25. Rather, according to the letter of the original, "If thou lend money to my people, even to a poor man with thee." The Israelites were a people but little engaged in commerce, and therefore could not in general be supposed to borrow money but from sheer necessity; and of that necessity the lender was not to take advantage by usurious exactions. The law is not to be understood as a prohibition of interest at any rate whatever, but of excessive interest or usury. The clause, "Thou shalt not be to him as an usurer," is equivalent to saying, 'Thou shalt not domineer and lord it over him rigorously and cruelly.' That this class of men were peculiarly to be extortionate and oppressive in their dealings with debtors would seem to be implied by the etymology of the original term for usury (Heb. neshek), which comes from a root signifying to bite; and in Nehemiah 5:2-5, we have a remarkable case of the bitter and grinding effects resulting from the creditor's rights over the debtor. A large portion of the people had not only mortgaged their lands, vineyards, and houses, but had actually sold their sons and daughters into bondage, to satisfy the claims of their grasping creditors. In this emergency Nehemiah espoused the cause of the poor, and compelled the rich, against whom he called the people together, to remit the whole of their dues; and, moreover, exacted from them an oath that they would never afterwards oppress their poor brethren for the payment of those debts. This was not because every part of those proceedings had been contrary to the letter of the Mosaic law, but because it was a flagrant breach of equity under the circumstances. It was taking a cruel and barbarous advantage of the necessities of their brethren, at which God was highly indignant, and which his servants properly rebuked. From this law the Hebrew canonists have gathered a general rule, that "Whoso exacteth of a poor man, and knoweth that he hath not aught to pay him, he transgresseth against this prohibition, Thou shalt not be to him as an exacting creditor." (Maimonides, in Ainsworth.) We nowhere learn from the institutes delivered by Moses that the simple taking of interest, especially from the neighbouring nations (Deuteronomy 23:19, 20), was forbidden to the Israelites; but the divine law would give no countenance to the griping and extortionate practices to which miserly money-lenders are always prone. The deserving and industrious poor might sometimes be reduced to such straits, that pecuniary accommodations might be very desirable to them; and towards such God would inculcate a mild, kind, and forbearing spirit, and the precept is enforced by the relation which they sustained to him: q.d., "Remember that you are lending to my people, my poor; and therefore, take no advantage of their necessities. Trust me against the fear of loss, and treat them kindly and generously." George Bush, in "Notes on the Book of Exodus," 1856.

"He that putteth not out his money to usury." 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 everywhere 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 pretenses. 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 in 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 anything can be lawful to them which is grievous and hurtful to others. . . . . It is not without cause that God has in Leviticus 25:35, 36, forbidden usury, adding this reason: "And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase." We see that the end for which the law was framed was that man should not cruelly oppress the poor, who ought rather to receive sympathy and compassion. 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 (Heb.) 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, or plundering our fellow men. Ezekiel, indeed (chapters 18:17, and 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. John Calvin, in loc.

Verse 5 (first clause). The Mosaic law forbids the lending of money for interest to an Israelite. Exodus 22:25; Leviticus 25:37; Deuteronomy 23:19; Proverbs 28:8; Ezekiel 18:8. In several of the passages referred to, it is expressly supposed that money is lent only to the poor, a supposition which has its ground in the simple relations of the Mosaic times, in which lending, for the purpose of speculation and gain, had no existence. Such lending ought only to be a work of brotherly love; and it is a great violation of that if any one, instead of helping his neighbour, takes advantage of his need to bring him into still greater straits. The Mosaic regulation in question has, accordingly, its import also for New Testament times. With the interest-lending of capitalists, who borrow for speculation, it has nothing to do. This belongs to a quite different matter, as is implied even by the name (Heb.), a mordendo, according to which only such usury can be meant as plagues and impoverishes a neighbour. By unseasonable comparison with our modes of speech, many would expound, "His money he puts not to interest." E. W. Hengstenberg.

Verse 5 (first clause). The worm called in Latin teredo, whereof Pliny hath reported something in his story, breeding in wood, to the touch as soft yet it hath such teeth as endeavoureth and consumeth the hard timber. So the usurer is a soft beast at first to handle, but in continuance of time the hardness of his teeth will eat thee up, both flesh and bone, if thou beware not. He pleadeth love, but not for thy sake, but for his own; for as the ivy colleth and claspeth the oak as a lover, but thereby it groweth up and over toppeth the oak, and sucketh out the juice and sap thereof, that it cannot thrive nor prosper; so the usurer colleth, embraceth, and claspeth in arms the borrower, that thereby himself may grow richer, and suck all wealth, goods, and riches from him, that he never thriveth or prospereth after. The pleasure the usurer showeth is like the playing of the cat with the silly mouse: the cat playeth with the mouse, but the play of the cat is the death of the mouse. The usurer pleasureth the borrower; but the pleasure of the usurer is the undoing of the borrower. The fox through craft slideth and tumbleth and maketh much pastime till he come to the prey, then he devoureth: the usurer maketh many fair speeches, giveth out many fair promises, pretendeth very great kindness, until he have got thee within his compass, then he crusheth and cruciateth thee. The usurer preyeth upon the poor, he waxeth rich at the penury of his brother, he clotheth himself with the coat of the naked, he gathereth riches of the indigency and want of his neighbour; he feedeth himself of the bread of the hungry, and devoureth his poor brother, as the beasts do the smaller; than which, saith Ambrose, there is no greater inhumanity and cruelty, no greater wretchedness and iniquity, as Chrysostom in many places, and Basil upon this Psalm, have well observed. Richard Turnbull.

The rich make the poor to fill them; for usurers feed upon the poor, even as great fishes devour the small. Therefore, he which said, Let there not be a beggar in Israel (Deuteronomy 15:4), said too, Let there not be an usurer in Israel. For if there be usurers in Israel there will be beggars in Israel; for usurers make beggars, even as lawyers make quarrellers. . . . . It is a miserable occupation to live by sin, and a great comfort to a man when he looketh upon his gold and silver, and his heart telleth him, All this is well gotten; and when he lieth upon his death-bed, and must leave all to his children, he can say unto them, I leave you mine own; but the usurer cannot say, I leave you mine own, but I leave you other men's; therefore the usurer can never die in peace, because if he die before he maketh restitution, he dieth in his sin. Henry Smith.

Biting usurers were so abhorred in the primitive church, that as they condemned the usurer himself, so they made the scribes, who wrote the bonds, and also the witnesses, incapable of any benefit; and that no testament or latter will, written by such should be valid. The house of the usurer was called domus Satanae, the house of the devil; and they ordained that no man should eat or drink with such usurer, nor fetch fire from them; and after they were dead that they should not be buried in Christian burial. The conclusion of this is (Ezekiel 18:13), this sin is matched with theft; and verse ll, with adultery; and verse 12, with violence; it is the daughter of oppression and sister to idolatry, and he that doth these things shall not dwell in God's holy hill. Albeit, these worldlings think themselves more honest than thieves and adulterers, yet the Lord maketh their case all alike. John Weemse, 1636.

"Taketh reward against the innocent." I am sure this is scala inferni, the right way to hell, to be covetous, to take bribes, and pervert justice. If a judge should ask me the way to hell, I should show him this way: First, let him be a covetous man; let his heart be poisoned with covetousness. Then let him go a little further and take bribes; and, lastly, pervert judgments. Lo, here is the mother, and the daughter, and the daughter's daughter. Avarice is the mother; she brings forth bribe-taking, and bribe-taking perverting of judgment. There lacks a fourth thing to make up the mess, which, so help me God, if I were judge, should be hangum tuum, a Tyburn tippet to take with him; an it were the judge of the King's Bench, my Lord Chief Judge of England, yea, an it were my Lord Chancellor himself, to Tyburn with him. Hugh Latimer.

Taketh reward against the innocent." I come to corrupt lawyers and advocates, who so often take rewards against the innocent, as they do take upon them the defence of such causes as they in their own conscience are persuaded to be evil and unjust. Which being so common a fault among lawyers, as that very few which plead causes, either in civil or ecclesiastical courts, do seem to make any conscience thereof, to whom all is fish that cometh to their nets; therefore all lawyers are to be exhorted to apply this note unto themselves. George Downame.

"He that doeth." 'Tis not said he that professes this or that, or he that believes thus and thus, or he that is of such or such an opinion or way of worship, or he that sets up new lights, and pretends the Spirit for his immediate guide; 'tis not he that hears much or talks much of religion; no, nor he that preaches and prays much, nor he that thinks much of these things, and means well; but 'tis he that "doeth these things" —that is actually employed about them —that is the religious and truly godly man. 'Tis not, I say, a formal professor, a confidant solifidian, a wild opinionist, a high-flown perfectist; it is not a constant hearer, or a mighty talker, or a laborious teacher, or a gifted brother, or a simple well-wisher must pass; but 'tis the honest and sincere doer of these things, that will abide the test and stand the trial; when all other flashy pretences shall, in those searching flames, be burnt and consumed like "hay and stubble," as the apostle expresses it. To wear Christ's livery and to do him no service is but to mock a gracious Master; to own him in our profession and deny him in our practice, is, with Judas, to betray him with a kiss of homage; with the rude soldiers to bow the knee before him, and, in the meantime to beat his sacred head with his reeden sceptre, and with Pilate to crown him with thorns, to crucify the Lord and write over his head, "King of the Jews:" in a word, to grieve him with our honours, and wound him with our acknowledgments. A Christian profession without a life answerable, will be so far from saving any one, that 'twill highly aggravate his condemnation; when a dissembled friendship at the great day of discoveries shall be looked upon as the worst of enmities. A mere outside formality of worship, is at best but Prometheus's sacrifice, a skeleton of bones and a religious cheat. . . . . . The harmless humour of meaning well is not enough to approve a man's spiritual state, to acquit obligations, or to ascertain his expectations. For he that bids us "eschew evil" does immediately subjoin, that we must "follow" and "hold fast that which is good." It will be no good account not to have done evil, unless we make it appear that we have been doing good too; since the non-commission of great sins will not excuse our omission of great duties. In the best commonwealth of bees, the drone without a sting, as she has no weapon for mischief, so, wanting a tool for employ, is deservedly cashiered the hive. Condensed from Adam Littleton, D.D., 1627-1694.

"He that doeth these things shall never be moved." Mark how the prophet saith not, he that readeth these things, or he that heareth these things, but he that doth them, shall never be removed. For were it enough to read or hear these precepts, then should an infinite number of vain and wicked persons enter into, and continue in the church, which notwithstanding have no place therein; for there are very few, or none at all, which have not read, or at least have not heard these things, yet they will not do them. Neither doth he say, he that talketh of these things, but he that doth them; for many now in these days can talk gloriously of uprightness, justice, truth, in whom notwithstanding, there is neither upright dealings, nor sound righteousness, nor unfeigned truth to be found. Many can say that slander is sin, injury is iniquity, to receive false reports is uncharitable, that it becometh not the saints to flatter the wicked, that to break promise and falsify their oaths is unseemly, to give upon usury is oppression, to receive bribes against the innocent is extreme cruelty; yet themselves backbite and hurt their neighbour, they themselves believe every tale that is brought them, they flatter and fawn upon the wicked for advantage, they swear and forswear for commodity, they oppress through usury, and receive gifts of bribery against the innocent; and so in word they speak of these things, but do them not indeed. . . . . . . Neither doth David say he that preacheth these, "shall never be removed," for then not only many other wicked persons, which can speak of, yea, many ungodly men which can also preach of virtue, should have the place in the Lord's tabernacle, and rest upon his holy hill; but also among others, even Balaam the covetous prophet, should have a sure place in God's tabernacle; for he could say, "If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more" (Numbers 22:18); yet he took rewards; yet he was carried away with covetousness, as much as in him lay, to work the destruction of Israel, the innocent people of the Lord. Richard Turnbull.

"Shall never be moved." Moved he may be for a time, but not removed for ever. His soul is bound up in the bundle of life, near unto the throne of glory; when the souls of the wicked are restless as a stone in the midst of a sling, saith the Targum in 1 Samuel 25. John Trapp.

Verse 5 (last clause). The holy soul is the love of God, the joy of angels; her eyes dare look upon the glorious Judge whom she knows to be her Saviour. Her heart is courageous; she dares stand the thunder; and when guilty minds creep into corners, she is confident in him that will defend her. She challengeth the whole world to accuse her of injustice, and fears not the subornation of false witnesses, because she knows the testimony of her own conscience. Her language is free and bold, without the guiltiness of broken stops. Her forehead is clear and smooth, as the brow of heaven. Her knees are ever bent to the throne of grace; her feet traveling toward Jerusalem; her hands weaving the web of righteousness. Good men bless her; good angels guard her; the Son of God doth kiss her; and when all the world shall be turned to a burning pile, she shall be brought safe to the mountain of joy, and set in a throne of blessedness for ever. Thomas Adams.

Qualifications for church membership on earth and in heaven. A subject for self-examination.

I. Comparison of the church to the tabernacle. God's presence manifested, sacrifice offered, and vessels of grace preserved in it;mean externally, glorious within.

II. Comparison of its double position to that of the tabernacle. Moving in the wilderness, and fixed on the hill.

III. Enquire into qualification for admittance into church and tabernacle. Parallel with the priests, etc.

The great question. Asked by idle curiosity, despair, godly fear, earnest enquirer, soul troubled by falls of others, holy faith. Give answer to each.

The citizen of Zion described. Thomas Boston's Sermons.

Anxiety to know the true saints, how far lawful and profitable.

God the only infallible discerner of true saints.

"He that walketh uprightly."

I. What he must be. He must be upright in heart. A man himself bent double cannot walk uprightly.

II. How he must act. Neither from impulse, ambition, gain, fear, or flattery. He must not be warped in any direction, but stand perpendicularly.

III. What he must expect. Snares, etc., to trip him.

IV. Where he must walk. Path of duty, the only one in which he can walk uprightly.

V. Where he must look. Up, right-up, and then he will be upright.

"Speaketh the truth in his heart." Subject: — Heart falsehood and heart truth.

Verse 2 (first clause). The citizen of Zion, an upright walker.

Verse 2 (middle clause). The citizen of Zion, a worker of righteousness.

Verse 2 (last clause). The citizen of Zion, a speaker of truth. Four Sermons in Thomas Boston's Works.

The evils of detraction. It affects three persons here mentioned: the backbiter, the suffering neighbour, and the taker-up of the reproach.

"Nor taketh up a reproach." The sin of being too ready to believe ill reports. Common, cruel, foolish, injurious, wicked.

The duty of practically honouring those who fear the Lord. Commendation, deference, assistance, imitation, etc.

The sin of estimating persons other than by their practical characters.

Verse 4 (last clause). The Lord Jesus as our unchanging Surety, his oath and his hurt.

The evidences and privileges of godly men.

Verse 5 (last clause). The fixedness and safety of the godly.