collapse all  

Text -- Psalms 15:1-2 (NET)

Strongs On/Off
Context
Psalm 15
15:1 A psalm of David. Lord, who may be a guest in your home? Who may live on your holy hill? 15:2 Whoever lives a blameless life, does what is right, and speaks honestly.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel


Dictionary Themes and Topics: TRUTH | Symbols and Similitudes | Speaking | Slander | Righteousness | Righteous | Psalms | PSALMS, BOOK OF | POETRY, HEBREW | Oath | Neighbor | Integrity | Holiness | Gossip | GOD, 2 | GO | David | Church | Character | Backbiting | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

Other
Evidence

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 15:1 - -- Who shall so dwell in thy church here, as to dwell with thee for ever in heaven?

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

Wesley: Psa 15:2 - -- Loving, and serving God, and loving his neighbour not in word only, but in truth; and this constantly.

Loving, and serving God, and loving his neighbour not in word only, but in truth; and this constantly.

Wesley: Psa 15:2 - -- Makes it his business to do justly, to give to every one his due, first to God, and then to men.

Makes it his business to do justly, to give to every one his due, first to God, and then to men.

Wesley: Psa 15:2 - -- His words and professions to God and men, agree with the thoughts and purposes of his heart.

His words and professions to God and men, agree with the thoughts and purposes of his heart.

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

JFB: Psa 15:1 - -- Or, "sojourn" (compare Psa 5:4), where it means under God's protection here, as (Psa 23:6, Psa 27:4, Psa 27:6) communion.

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

JFB: Psa 15:1 - -- Seat of the ark (2Sa 6:17), the symbol of God's presence.

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

JFB: Psa 15:1 - -- (Compare Psa 2:6).

(Compare Psa 2:6).

JFB: Psa 15:2 - -- (Compare Psa 1:1).

(Compare Psa 1:1).

JFB: Psa 15:2 - -- In a complete manner, as to all parts of conduct (Gen 17:1), not as to degree.

In a complete manner, as to all parts of conduct (Gen 17:1), not as to degree.

JFB: Psa 15:2 - -- Or, "does."

Or, "does."

JFB: Psa 15:2 - -- What is right.

What is right.

JFB: Psa 15:2 - -- Sincerely (Pro 23:7).

Sincerely (Pro 23:7).

Clarke: Psa 15:1 - -- Lord, who shall abide in thy tabernacle? - The literal translation of this verse is, "Lord, who shall sojourn in thy tabernacle? who shall dwell in ...

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: -

Clarke: Psa 15:2 - -- He that walketh uprightly - הולך תמים holech tamim 1. He walks perfectly. Who sets God before his eyes, takes his word for the rule of hi...

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

Clarke: Psa 15:2 - -- 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 c...

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

Clarke: Psa 15:2 - -- 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 ...

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.

Calvin: Psa 15:1 - -- 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 hi...

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 Mat 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.

Calvin: Psa 15:2 - -- 2.He that walketh in integrity Here we should mark, that in the words there is an implied contrast between the vain boasting of those who are only th...

2.He that walketh in integrity Here we should mark, that in the words there is an implied contrast between the vain boasting of those who are only the people of God in name, or who make only a bare profession of being so, which consists in outward observances, and this indubitable and genuine evidence of true godliness which David commends. But it might be asked, As the service of God takes precedence of the duties of charity towards our neighbors, why is there no mention here made of faith and prayer; for, certainly, these are the marks by which the genuine children of God ought to have been distinguished from hypocrites? The answer is easy: David does not intend to exclude faith and prayer, and other spiritual sacrifices; but as hypocrites, in order to promote their own interests, are not sparing in their attention to a multiplicity of external religious observances, while their ungodliness, notwithstanding, is manifested outwardly in the life, seeing they are fall of pride, cruelty, violence, and are given to deceitfulness and extortion, - the Psalmist, for the purpose of discovering and drawing forth into the light all who are of such a character, takes the marks and evidences of true and sincere faith from the second table of the law. According to the care which every man takes to practice righteousness and equity towards his neighbors, so does he actually show that he fears God. David, then, is not here to be understood as resting satisfied with political or social justice, as if it were enough to render to our fellow-men what is their own, while we may lawfully defraud God of his right; but he describes the approved servants of God, as distinguished and known by the fruits of righteousness which they produce. In the first place, he requires sincerity; in other words, that men should conduct themselves in all their affairs with singleness of heart, and without sinful craft or cunning. Secondly, he requires justice; that is to say, that they should study to do good to their neighbors, hurt nobody, and abstain from all wrong. Thirdly, he requires truth in their speech, so that they may speak nothing falsely or deceitfully. To speak in the heart is a strong figurative expression, but it expresses more forcibly David’s meaning than if he had said from the heart. It denotes such agreement and harmony between the heart and tongue, as that the speech is, as it were, a vivid representation of the hidden affection or feeling within.

TSK: Psa 15:1 - -- Lord : Psa 1:1-4, Psa 23:6, Psa 21:3-5, Psa 27:4, Psa 61:4, Psa 84:4, Psa 92:13; Joh 3:3-5, Joh 14:3, Joh 17:24; Rev 7:14-17, Rev 21:3, Rev 21:4, Rev ...

TSK: Psa 15:2 - -- He : Psa 84:11; Pro 2:7, Pro 2:8, Pro 28:18; Isa 33:15; Mic 2:7; Luk 1:6; Gal 2:14; 1Jo 2:6 worketh : Act 10:35; Rom 2:10; Eph 2:10; Heb 11:33; 1Jo 2:...

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 15:1 - -- Lord, who shall abide in thy tabernacle? - Margin, "sojourn."The Hebrew word means properly to "sojourn;"that is, to abide in a place as a sojo...

Lord, who shall abide in thy tabernacle? - Margin, "sojourn."The Hebrew word means properly to "sojourn;"that is, to abide in a place as a sojourner or stranger; not permanently, but only for a while. The idea in this place is taken from the word "tabernacle"or "tent,"with which one naturally associates the thought of sojourning, rather than that of a permanent abode. Compare Heb 11:9. It should not be inferred, however, that it is meant here that the residence with God would be "temporary."The idea of permanency is fully expressed in the other member of the sentence, and the language here is only such as was customary in speaking of the righteous - language derived from the fact that in early times men dwelt in tents rather than in permanent habitations.

Who shall dwell in thy holy hill? - Zion, regarded as the dwelling-place of God, and the type of heaven - the eternal abode of the Most High. See the note at Psa 2:6. The question is equivalent to asking, who is qualified to dwell with God? who may properly be regarded as his friend? who has a title to his favor? who is truly pious? By us the same question would be put in another form, though implying the same thing: Who is qualified to become a member of the church; who has evidence of true conversion and real piety? who is he who is prepared for heaven?

Barnes: Psa 15:2 - -- He that walketh uprightly - Hebrew, "walking perfectly;"that is, one who walks or lives "perfectly."The word "walk"in the Scriptures is often u...

He that walketh uprightly - Hebrew, "walking perfectly;"that is, one who walks or lives "perfectly."The word "walk"in the Scriptures is often used to denote the manner of life; life being represented as a journey. See the note at Psa 1:1. The word here rendered "uprightly,"or, in the Hebrew, "perfectly,"means that which is complete in all its parts; where no part is missing or is defective. See the word explained in the notes at Job 1:1. The Word is not used in the sense in which it is often employed now, as denoting absolute freedom from sin, but as meaning that the character was complete in all its parts; or that the person referred to was upright alike in regard to God and to man. See the sentiment here expressed explained in the notes at Isa 33:15.

And worketh righteousness - Does right. That is, he does what is proper to be done in relation to God and to man. Compare Mic 6:8. The doctrine is everywhere laid down in the Scriptures that no man can be a friend of God who does not do habitually what is right. See 1Jo 3:6-10.

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

Poole: Psa 15:2 - -- Uprightly or perfectly , or sincerely , without guile or hypocrisy, loving, worshipping, and serving God, and loving his neighbour, not in word and...

Uprightly or perfectly , or sincerely , without guile or hypocrisy, loving, worshipping, and serving God, and loving his neighbour, not in word and show only, but in truth and reality; and this constantly, and in the whole course of his life, as walking implies.

Worketh righteousness 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.

Speaketh the truth in his heart his words and professions to God and men agree with and proceed from the thoughts and purposes of his heart.

Haydock: Psa 15:1 - -- Christ's future victory and triumph over the world and death. Cup. Eternal happiness consists in seeing (Worthington) and enjoying God, (Haydock) a...

Christ's future victory and triumph over the world and death.

Cup. Eternal happiness consists in seeing (Worthington) and enjoying God, (Haydock) and is promised to the patient. Though Christ was truly king of Israel and exercised jurisdiction, (John xii., and xviii. 37., and Matthew xxi., &c.; Worthington) yet it was not of a temporal nature; (Haydock) and his chief inheritance was the Lord, who would reward his merits. He has taught all clergymen to make this happy choice; as they declare when they become such. Man may call God his inheritance, as he was made for him; and though he may have fallen, if he rise again, his title will be restored, and he may obtain felicity, whether he live in the world or retire from it. (Worthington) ---

David alludes to the custom of allotting each his portion of wine and meat, which was greater in proportion to the person's dignity. He rejects with disdain all worldly and sensual joys. (Calmet) ---

God in not "a part," but the whole portion of a good man. ---

It is, &c. St. Jerome, "Thou are the possessor of my lot." I trust in thee for all. (Haydock) (1 Peter i. 4., and 2 Timothy i. 12.) In the ancient sacrifices a part was reserved for the offerer. But Jesus keeps nothing back.

Haydock: Psa 15:1 - -- The inscription of a title. That is, a pillar or monument, Greek: stelographia: which is as much as to say, that this psalm is most worthy to be e...

The inscription of a title. That is, a pillar or monument, Greek: stelographia: which is as much as to say, that this psalm is most worthy to be engraved on an everlasting monument. (Challoner) ---

Mictam. Protestants, "Michtam." Marginal note, or "golden psalm of David," or most excellent. St. Jerome, &c., have divided the word into two: "of the humble and upright David." (Haydock) ---

It may signify "inscribed." (Calmet) ---

But there seems to be no reason for abandoning the Septuagint, who were well acquainted with the original. The psalm is in the form of a prayer, which David pronounces in the person of Christ, to whom the apostles apply several verses; and, as the rest seem to be of the same nature, we must understand all of the Messias, praying, in his sacred humanity, (Berthier) that his body may remain incorrupt. It may refer to Ezechias, to the captives, or rather to David, persecuted by Saul, and provoked to serve false gods, 1 Kings xxvi. 19. But then many expressions must be explained figuratively, (Calmet) and this would tend to weaken the prediction, (Berthier) which all the Fathers have understood of Christ suffering. (Calmet) ---

The thing most worthy to be noted, ( stilographia ) by the prophet David, is our Saviour's crucifixion; (Worthington) the memory of which must be perpetuated. Job (xix. 24.) wished that what he said about the resurrection, might thus be engraven on flint. (Haydock) ---

Preserve. David acknowledges his infirmity, and that all good comes from God. (Calmet) ---

Jesus was heard praying with tears, &c., Hebrews v. 7. In his humanity, He might use these expressions, (Haydock) as He was the head of a new people, whom he wished to sanctify and instruct. (Berthier) ---

He often prayed, as the gospel informs us. (Worthington)

Haydock: Psa 15:2 - -- I have. Hebrew, "Thou, my soul, hast said." But St. Jerome agrees with us. --- Goods. Hebrew, "my good is not above thee." I can desire nothi...

I have. Hebrew, "Thou, my soul, hast said." But St. Jerome agrees with us. ---

Goods. Hebrew, "my good is not above thee." I can desire nothing greater. (Berthier) ---

Aquila and Vatable seem to have the same idea as the Septuagint. We reap all the profit from our piety. (Calmet) ---

The redemption was entirely for man's benefit, (Worthington) though it gave the greatest glory to God. (Haydock) ---

Since God, therefore, wants nothing, I will shew my kindness (Bellarmine) to the poor. (Haydock)

Gill: Psa 15:1 - -- Lord, who shall abide in thy tabernacle?.... This question, with the following, is put by the psalmist in a view of the sad corruption and degeneracy ...

Lord, who shall abide in thy tabernacle?.... This question, with the following, is put by the psalmist in a view of the sad corruption and degeneracy of mankind described in the preceding psalm, which renders the sons of men unfit for the presence of God, and communion with him; and it is put to the Lord himself, the founder of Zion, who has set his King over this holy hill of his; who has enacted laws for the good of it, and brings his people thither, making them meet for it, and so is most proper to give the qualifications of such as are admitted here; for by the tabernacle is meant not the human nature of Christ, as in Heb 8:2; as some interpret it, and apply all the characters in the following verses to Christ; nor heaven itself, of which the holy place made with hands in the tabernacle and temple were a figure, Heb 9:24; for to "sojourn" d or "lodge", as in an inn, as the word rendered abide signifies, will not suit with that state and place which is fixed and immovable; but the church of God on earth, called a "tabernacle", in allusion to the tabernacle of Moses, where God granted his presence, sacrifices were offered up with acceptance, and the holy vessels were put; and which was mean without, but rich and glorious within: so God affords his gracious presence in his church, accepts the spiritual sacrifices of prayer and praise offered to him there; and here are the vessels of mercy placed, which are sanctified and meet for the master's use; and though it is mean and despicable in its outward appearance, in the eyes of men, it is all glorious within; see Son 1:6; and this is the tabernacle of God, being of his building and preserving, and the place of his residence;

who shall dwell in thy holy hill? the same is here intended as in the preceding clause; the allusion is to Mount Zion, whither the ark of the Lord was brought in David's time, and on one part of which the temple was afterwards built: and the church may be compared to this hill, for its eminence and visibility in the world; for the holiness which God has put upon it, and for the immovableness of it; for though like, a tabernacle it may be carried from place to place, yet it is like an hill that can never be removed out of the world; it is built on a sure foundation, the Rock of ages. Now the purport of these questions is, who is a proper person to be an inhabitant of Zion? or to be a member of the church of God? the answer is in the following verses.

Gill: Psa 15:2 - -- He that walketh uprightly,.... Or "perfectly" e; see Gen 17:1; not so as to be without sin entirely, but as not to be chargeable with any notorious cr...

He that walketh uprightly,.... Or "perfectly" e; see Gen 17:1; not so as to be without sin entirely, but as not to be chargeable with any notorious crime, and living in it; moreover, perfection and uprightness often signify sincerity, and the phrase here may design an Israelite indeed, in whom is no guile; whose faith is unfeigned, whose love is without dissimulation, whose hope is without hypocrisy, and his whole conduct without fraud and deceit; likewise such an one may be said to walk uprightly who walks according to the truth of the Gospel, and by faith on Christ and in Christ, as he has received him; and such an one is fit to be a member of a Gospel church;

and worketh righteousness; not in order to his justification before God; for not such an one, but he that trusts in the Lord for righteousness, shall inherit his holy mountain, Isa 57:12; but he that works the work of faith, and believes in the righteousness of Christ; who looks to it and receives it; that lays hold on it and pleads it as his justifying righteousness; he that does righteousness in this sense, is righteous as Christ is righteous, 1Jo 3:7; and such an one is a proper person to dwell in his house; and who also by faith does works of righteousness, and whose life is a series and course of righteousness, as a fruit of his faith, and in consequence of his having laid hold on the righteousness of Christ;

and speaketh the truth in his heart; receives Christ who is the truth, and the Gospel the word of truth into his heart, and makes an hearty profession of the same before men; and both speaks according to his light in the Scriptures of truth, whenever he speaks of divine things; and in common conversation speaks truth from his heart to his neighbour, and does not speak with a double heart, or say one thing with his mouth, and intend another in his heart; see Psa 12:2; or endeavour to deceive persons, and impose a falsehood on them, or tell them lies; for as such a person is not fit to dwell in a private house, or to be in a civil society, much less is he a proper person to be in the house of God.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: Psa 15:1 In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan ...

NET Notes: Psa 15:2 Heb “one who speaks truth in his heart”; or “one who speaks truth [that is] in his heart.” This apparently refers to formulati...

Geneva Bible: Psa 15:2 He that ( a ) walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. ( a ) He shows that we cannot call on God unless we ...

expand all
Commentary -- Verse Range Notes

TSK Synopsis: Psa 15:1-5 - --1 David describes a citizen of Zion.

MHCC: Psa 15:1-5 - --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 hi...

Matthew Henry: Psa 15:1-5 - -- Here is, I. A very serious and weighty question concerning the characters of a citizen of Zion (Psa 15:1): " Lord, who shall abide in thy tabernacle...

Keil-Delitzsch: 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 merel...

Constable: Psa 15:1-5 - --Psalm 15 In this psalm David reflected on the importance of a pure character for those who would worship...

Constable: Psa 15:1 - --1. David's question 15:1 In prayer the psalmist asked Yahweh who could have fellowship with Him....

Constable: Psa 15:2-5 - --2. David's answer 15:2-5 15:2a-b In this section the psalmist summarized what was necessary to have an intimate relationship with the Lord. First, he ...

expand all
Commentary -- Other

Evidence: Psa 15:1-5 This is the standard by which the Christian should live. We must walk in righteousness, speak the truth, keep our heart free from sin, keep our word, ...

expand all
Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 15 (Chapter Introduction) Overview Psa 15:1, David describes a citizen of Zion.

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

Poole: Psalms 15 (Chapter Introduction) THE ARGUMENT The occasion and time of composing this Psalm is uncertain; but the scope of it is plain, which is to give the character of a holy and...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 15 (Chapter Introduction) The way to heaven, if we would be happy, we must be holy. We are encouraged to walk in that way.

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 15 (Chapter Introduction) The scope of this short but excellent psalm is to show us the way to heaven, and to convince us that, if we would be happy, we must be holy and hon...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 15 (Chapter Introduction) INTRODUCTION TO PSALM 15 A Psalm of David. As in the preceding psalm, according to Theodoret, the salvation of the inhabitants of Jerusalem is fore...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


TIP #26: Strengthen your daily devotional life with NET Bible Daily Reading Plan. [ALL]
created in 0.08 seconds
powered by
bible.org - YLSA