Proverbs 28:18(v2)Whoever walks blamelessly is kept safe; but one with perverse ways will fall suddenly.
Ephesians 4:25(v2)Therefore putting away falsehood, speak truth each one with his neighbor. For we are members of one another.
Colossians 3:9(v2)Don’t lie to one another, seeing that you have put off the old man with his doings,
Exodus 22:25(v5)“If you lend money to any of my people with you who is poor, you shall not be to him as a creditor. You shall not charge him interest.
Deuteronomy 16:19(v5)You shall not pervert justice. You shall not show partiality. You shall not take a bribe, for a bribe blinds the eyes of the wise and…
Show all 79 cross-references
Romans 13:10(v3)Love doesn’t harm a neighbor. Love therefore is the fulfillment of the law.
Psalms 34:12-13(v2)Who is someone who desires life, and loves many days, that he may see good? Keep your tongue from evil, and your lips from speaking lies.
Proverbs 2:7-8(v2)He lays up sound wisdom for the upright. He is a shield to those who walk in integrity, that he may guard the paths of justice, and…
Ezekiel 22:12(v5)In you have they taken bribes to shed blood. You have taken interest and increase, and you have greedily gained of your neighbors by…
Judges 11:35(v4)When he saw her, he tore his clothes, and said, “Alas, my daughter! You have brought me very low, and you are one of those who trouble me;…
Psalms 101:5-8(v3)I will silence whoever secretly slanders his neighbor. I won’t tolerate one who is arrogant and conceited. My eyes will be on the faithful…
Matthew 5:33(v4)“Again you have heard that it was said to the ancient ones, ‘You shall not make false vows, but shall perform to the Lord your vows,’
Matthew 7:12(v3)Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets.
1 John 3:7(v2)Little children, let no one lead you astray. He who does righteousness is righteous, even as he is righteous.
Zechariah 8:16-17(v2)These are the things that you shall do: speak every man the truth with his neighbor. Execute the judgment of truth and peace in your gates,…
Acts 10:35(v2)but in every nation he who fears him and works righteousness is acceptable to him.
Ephesians 2:10(v2)For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them.
James 4:11(v3)Don’t speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the…
Leviticus 19:16(v3)“ ‘You shall not go around as a slanderer among your people. “ ‘You shall not endanger the life of your neighbor. I am Yahweh.
Deuteronomy 23:19-20(v5)You shall not lend on interest to your brother: interest of money, interest of food, interest of anything that is lent on interest. You may…
Psalms 24:4(v2)He who has clean hands and a pure heart; who has not lifted up his soul to falsehood, and has not sworn deceitfully.
Ezekiel 18:8(v5)he who hasn’t lent to them with interest, hasn’t taken any increase from them, who has withdrawn his hand from iniquity, has executed true…
Micah 2:7(v2)Shall it be said, O house of Jacob: “Is Yahweh’s Spirit angry? Are these his doings? Don’t my words do good to him who walks blamelessly?”
Matthew 7:21-25(v5)Not everyone who says to me, ‘Lord, Lord,’ will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven.…
1 John 2:6(v2)he who says he remains in him ought himself also to walk just like he walked.
3 John 1:11(v3)Beloved, don’t imitate that which is evil, but that which is good. He who does good is of God. He who does evil hasn’t seen God.
Hebrews 11:33(v2)who through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions,
Isaiah 33:15(vv2, 5)He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a…
Exodus 23:7-8(v5)“Keep far from a false charge, and don’t kill the innocent and righteous; for I will not justify the wicked. “You shall take no bribe, for…
Psalms 55:22(v5)Cast your burden on Yahweh and he will sustain you. He will never allow the righteous to be moved.
Psalms 101:6(v4)My eyes will be on the faithful of the land, that they may dwell with me. He who walks in a perfect way, he will serve me.
Proverbs 12:3(v5)A man shall not be established by wickedness, but the root of the righteous shall not be moved.
Jeremiah 9:4-9(v3)“Everyone beware of his neighbor, and don’t trust in any brother; for every brother will utterly supplant, and every neighbor will go…
John 13:17(v5)If you know these things, blessed are you if you do them.
James 1:22-25(v5)But be doers of the word, and not only hearers, deluding your own selves. For if anyone is a hearer of the word and not a doer, he is like…
Revelation 22:14-15(v2)Blessed are those who do his commandments, that they may have the right to the tree of life, and may enter in by the gates into the city.…
Psalms 16:8(v5)I have set Yahweh always before me. Because he is at my right hand, I shall not be moved.
Psalms 101:4(v4)A perverse heart will be far from me. I will have nothing to do with evil.
Psalms 106:3(v5)Blessed are those who keep justice. Blessed is one who does what is right at all times.
Psalms 112:6(v5)For he will never be shaken. The righteous will be remembered forever.
Matthew 27:3-5(v5)Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief…
Romans 2:10(v2)But glory, honor, and peace go to every man who does good, to the Jew first, and also to the Greek.
Galatians 2:14(v2)But when I saw that they didn’t walk uprightly according to the truth of the Good News, I said to Peter before them all, “If you, being a…
2 Peter 1:10-11(v5)Therefore, brothers, be more diligent to make your calling and election sure. For if you do these things, you will never stumble. For thus…
Exodus 23:1-33(v3)“You shall not spread a false report. Don’t join your hand with the wicked to be a malicious witness. “You shall not follow a crowd to do…
Leviticus 25:35-37(v5)“ ‘If your brother has become poor, and his hand can’t support himself among you, then you shall uphold him. He shall live with you like an…
Nehemiah 5:2-5(v5)For there were some who said, “We, our sons and our daughters, are many. Let us get grain, that we may eat and live.” There were also some…
Psalms 16:3(v4)As for the saints who are in the earth, they are the excellent ones in whom is all my delight.
Psalms 84:11(v2)For Yahweh God is a sun and a shield. Yahweh will give grace and glory. He withholds no good thing from those who walk blamelessly.
Isaiah 32:5-6(v4)The fool will no longer be called noble, nor the scoundrel be highly respected. For the fool will speak folly, and his heart will work…
Isaiah 56:2(v3)Blessed is the man who does this, and the son of man who holds it fast; who keeps the Sabbath without profaning it and keeps his hand from…
Isaiah 63:8(v2)For he said, “Surely, they are my people, children who will not deal falsely;” so he became their Savior.
Ezekiel 18:17(v5)who has withdrawn his hand from the poor, who hasn’t received interest or increase, has executed my ordinances, has walked in my statutes;…
Ezekiel 18:27(v5)Again, when the wicked man turns away from his wickedness that he has committed, and does that which is lawful and right, he will save his…
Micah 7:3(v5)Their hands are on that which is evil to do it diligently. The ruler and judge ask for a bribe; and the powerful man dictates the evil…
Matthew 26:15(v5)and said, “What are you willing to give me, that I should deliver him to you?” They weighed out for him thirty pieces of silver.
Luke 1:6(v2)They were both righteous before God, walking blamelessly in all the commandments and ordinances of the Lord.
1 Peter 2:1-2(v3)Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking, as newborn babies, long for the pure milk of…
1 John 2:29(v2)If you know that he is righteous, you know that everyone who practices righteousness has been born of him.
1 John 3:14(v4)We know that we have passed out of death into life, because we love the brothers. He who doesn’t love his brother remains in death.
Revelation 21:8(v2)But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in…
Nehemiah 5:7-13(v5)Then I consulted with myself, and contended with the nobles and the rulers, and said to them, “You exact usury, everyone of his brother.” I…
Job 32:21-22(v4)Please don’t let me respect any man’s person, neither will I give flattering titles to any man. For I don’t know how to give flattering…
Psalms 119:63(v4)I am a friend of all those who fear you, of those who observe your precepts.
Proverbs 22:10(v3)Drive out the mocker, and strife will go out; yes, quarrels and insults will stop.
Proverbs 25:3(v3)As the heavens for height, and the earth for depth, so the hearts of kings are unsearchable.
Romans 1:30(v3)backbiters, hateful to God, insolent, arrogant, boastful, inventors of evil things, disobedient to parents,
Joshua 9:18-20(v4)The children of Israel didn’t strike them, because the princes of the congregation had sworn to them by Yahweh, the God of Israel. All the…
1 Samuel 24:11(v3)Moreover, my father, behold, yes, see the skirt of your robe in my hand; for in that I cut off the skirt of your robe, and didn’t kill you,…
2 Samuel 21:1-2(v4)There was a famine in the days of David for three years, year after year; and David sought the face of Yahweh. Yahweh said, “It is for…
2 Kings 3:13-14(v4)Elisha said to the king of Israel, “What have I to do with you? Go to the prophets of your father, and to the prophets of your mother.” The…
Esther 3:2(v4)All the king’s servants who were in the king’s gate bowed down, and paid homage to Haman; for the king had so commanded concerning him. But…
Daniel 5:17-31(v4)Then Daniel answered before the king, “Let your gifts be to yourself, and give your rewards to another. Nevertheless, I will read the…
Romans 12:17(v3)Repay no one evil for evil. Respect what is honorable in the sight of all men.
Titus 3:2(v3)to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men.
Matthew 12:49-50(v4)He stretched out his hand toward his disciples, and said, “Behold, my mother and my brothers! For whoever does the will of my Father who is…
Acts 24:2-3(v4)When he was called, Tertullus began to accuse him, saying, “Seeing that by you we enjoy much peace, and that prosperity is coming to this…
Acts 24:25(v4)As he reasoned about righteousness, self-control, and the judgment to come, Felix was terrified, and answered, “Go your way for this time,…
Acts 28:10(v4)They also honored us with many honors, and when we sailed, they put on board the things that we needed.
79 distinct cross-references across this passage (80 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv2–52. He that walketh in integrity. Here we should…
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv2, 4, 5First God requireth uprightness of life, next doing well…
First God requireth uprightness of life, next doing well to others, and thirdly, truth and simplicity in our words.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv2–5Psa 15:2 He that walketh uprightly, and worketh righteousness,…
Psa 15:2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
Ver. 2. He that walketh uprightly] This is God’s 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 die in defence of Turkism; 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. He, 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 et profunda fraude, as R. David here glosseth, without guile, and unacquainted with the depths of the devil, Pro 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 Arabic version for uprightly here hath, without a cloud of vices.
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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 unbelievers is sin, saith Austin, neither is there anything 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 believing, this of obeying.
And speaketh the truth in his heart] His λογος ενδιαθετος and προφορικος 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 he thought, the other never performed what he spoke.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv2–5Uprightly, or perfectly, or sincerely, without guile or hypocrisy,…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv2–5He that walketh uprightly,.... Or "perfectly" (e); see Gen…
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, Jo1 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;
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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.
(e) "perfectus", Montanus, Gejerus,
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv2–5Uprightly - Loving, and serving God, and loving his…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv2–5Verse 2. He that walketh uprightly] הולך תמים holech…
Verse 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 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.
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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, vigour, and activity, he should avoid every thing by which it might be injured, particularly all excesses in eating, drinking, sleeping, c. 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 offence, 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv2–5Psa 15:2. He that walketh uprightly — Without guile,…
Psa 15:2. He that walketh uprightly — Without guile, or hypocrisy, loving and serving God, and loving his neighbour, not in word only, but in truth, and this constantly, and in the whole course of his life, as the word walking implies. And worketh righteousness — Maketh it his business to do justly, to give to every one his due, first to God, and then to men. And 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv2–5He that walketh uprightly - Hebrew, “walking perfectly;” that…
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.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv2–5walketh--(Compare Psa 1:1).
walketh--(Compare Psa 1:1).
uprightly--in a complete manner, as to all parts of conduct (Gen 17:1), not as to degree.
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worketh--or, "does."
righteousness--what is right.
in his heart--sincerely (Pro 23:7).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv2–52. Walketh uprightly—Whose daily life is blameless, pure.
2. Walketh uprightly—Whose daily life is blameless, pure.
Worketh righteousness—Whose works are conformed to the law of God, in obedience to his will. “Righteousness” is obedience to the law of God.
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Speaketh the truth in his heart—Whose thoughts and intentions are truthful and sincere, and whose words represent his meaning.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv2–52. The conditions of access stated positively. The man…
2. The conditions of access stated positively. The man must be ‘integer vitae scelerisque purus.’
He that walketh uprightly] Or, perfectly. Integrity is the rule of his life in relation to God as well as man. The word tâmîm means (1) complete, (2) without blemish, of sacrificial victims, (3) in a moral sense, perfect, sincere, blameless. It includes whole-hearted devotion to God, and complete integrity in dealing with men. Cp. Gen_17:1; Deu_18:13; Psa_18:23; Psa_101:2; Psa_101:6; Psa_119:1; Psa_7:8; Psa_26:1; Psa_26:11; Mat_5:48. The Sept rendering is ἄμωμος, for which comp. Eph_1:4; Col_1:22, &c.
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and worketh righteousness] Cp. Act_10:35; 1Jn_3:7.
and speaketh the truth in his heart] Truth is the substance of his thoughts. But it is preferable to render speaketh truth with his heart. He speaks truth, and his whole heart goes along with it, unlike the double-hearted flatterers of Psa_12:2.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv2–5(2) Uprightly.—Literally, he whose walking is perfect rectitude. In…
(2) Uprightly.—Literally, he whose walking is perfect rectitude. In Pro_28:18 the same phrase occurs. Comp. Isa_33:15.
Speaketh the truth in his heart—i.e., both thinks and speaks the truth.
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“This above all: to thine own self be true,
And it must follow as the night the day,
Thou canst not then be false to any man.”
SHAKSPEARE: Hamlet.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv2–5He that walketh uprightly, and worketh righteousness. An upright…
He that walketh uprightly, and worketh righteousness. An upright walk is the first requisite. (comp. Gen_17:1 Psa_26:3, 11 Isa_33:15) Such a walk involves the doing of righteousness, not, of course, in absolute perfection, but with a sincere intention, and so as to have "the answer of a good conscience towards God". (1Pe_3:21) And speaketh the truth in his heart. Not from his heart," as in the Prayer-book Version, which would make the reference one to mere truth of speech, but "in his heart," which points to internal truthfulness that truthfulness "in the hidden council-chamber of the soul," which "holds no parley with what is false" (Kay).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv2–5Ver. 2. THE ANSWER. The Lord in answer to…
Ver. 2. 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.
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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!
Ver. 2. 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.
Ver. 2. 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" (Joh 15:5); and without faith in him it is impossible to please God (Heb 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.
Ver. 2. 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.
Ver. 2. 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." 1Jo 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. Mt 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. Ro 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.
Ver. 2. 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 notes 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.
Ver. 2. 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 (Mt 7:12), "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, monasteries, 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 you work righteousness, you shall 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.
Ver. 2. 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. 2Th 2:11. Thomas Boston.
Ver. 2. I this day heard a sermon from Ps 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" (Mt 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. Pr 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. Pr 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. Ps 119:29 Pr 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.
Ver. 2,5. As the eagle casts off her beak, and so renews her youth, and the snake strips off her old skin, and so makes 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.
Ver. 2. He that walketh uprightly.
1. What he must be. He must be upright in heart. A man himself bent double cannot walk uprightly.
2. How he must act. Neither from impulse, ambition, gain, fear, or flattery. He must not be warped in any direction, but stand perpendicularly.
3. What he must expect. Snares, etc., to trip him.
4. Where he must walk. Path of duty, the only one in which he can walk uprightly.
5. Where he must look. Up, right up, and then he will be upright.
Ver. 2. Speaketh the truth in his heart. Subject: Heart falsehood and heart truth.
Ver. 2. (first clause). The citizen of Zion, an upright walker.
Ver. 2. (middle clause). The citizen of Zion, a worker of righteousness.
Ver. 2. (last clause). The citizen of Zion, a speaker of truth. Four Sermons in Thomas Boston's Works.
Psalms 15:3*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv2–5He that walketh uprightly.
Psa_15:2
He that walketh uprightly.
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The model church member
The visible Zion was typical of the Invisible Church. In the holy hill God dwelt in symbol, in the Universal Church He dwells in viewless spiritual realness. Spiritual citizenship is the common privilege and honour of all who in moral character are abreast of the standard fixed in this Psalm. Who is a Christian, or a worthy member of Christs Church, is here perfectly outlined by the infallible pert of inspiration.
I. What he is, in word, deed, life. He only abides in Gods tabernacle who abides in God, and God in him.
1. His walk is in uprightness. This implies spiritual life, exercise, health, progress.
2. His work is in righteousness. This implies activity, beneficent activity, the holiest activity; righteous in its motive, method, and results.
3. His words in truth and love: this implies conversation and testimony. Invisible truth shrines itself in holy words, holy works, a holy walk. Being upright, the Christian cannot be crooked; being righteous, he cannot be a hypocrite; being truthful in his heart, he cannot be false in his conversation and deportment.
II. What he is not (verses 8, 5).
1. No backbiter.
2. No evildoer.
3. No receiver of slander. Were there no ears to receive scandal there would soon be no tongues to speak it. The receiver of such pernicious goods is as vile as the trader in them.
4. No usurer.
5. No patron of bribery. He daily endeavours to maintain a pure hand, a pure purse, a pure ear, a pure heart, and a pure tongue. He will contemn evil wherever found; honour holiness however manifest; swerve not from his word when given, though to personal injury, and be permanently steadfast in his work of faith and life of love. (J. O. Keen, D. D.)
Life a walk
Now, if we be travellers or wayfaring men we are to be careful of three things.
1. That we go in the right way; for if we go out of our way, the farther we go the farther we shall be from our journeys end. This way is the true religion of Christ, which in the Scriptures is called the way, the way of life, the way of peace.
2. The next thing whereof we must be careful is, that being set in the right way we go forward therein, proceeding from faith to faith, and from a less measure of grace unto a greater. For neither must we stand still ill this way, neither must we go back; for if we do so, how shall we come to our journeys end? We must take heed therefore lest we be non-proficients, and let us fear lest when we cease to be better we begin to be worse.
3. The third thing is, that we be upright in the way, neither treading awry by secret dissembling, nor halting downright betwixt God and Mammon. (G. Downame.)
The God-approved man
The man with whom God will hold communion is described.
I. As to what he is.
1. He is a man of whole heart and life; who does the will of God, and speaks the truth because he loves it: it dwells in his heart, and he speaks it there first, before he speaks it with his tongue. Luther says, It is a beautiful order. First, the person must be acceptable by cleanness (alluding to the Vulgate translation,--qui ingreditur sine macula), then the work by righteousness; then the word by truth. So God has regard to Abel (himself) first, and then to his gifts.
2. He is not one who injures others, either by word or by dead or by listening and propagating slander. This is the meaning of the last clause. It may be rendered either: hath not received (i.e. from others)
a reproach, etc., or, hath not taken up, i.e. has not stooped so as to pick up dirt out of the dunghill, that he may cast it at his neighbour; or, hath not lifted up, i.e. so as to place it like a burden upon his neighbour.
II. As to what he is not.
1. He is one who turns away from the evil and honours the good, who regards as inviolable the sanctity of an oath (not a casuist who sets himself a pretext for breaking his word when it is inconvenient to keep it).
2. He is not one who loves usury or takes bribes. The taking of usury is strictly forbidden in the law, and denounced by the prophets. Kimchis casuistic distinction, that it is lawful for the Jew to take usury of strangers, but not of his own people, is very significant; and, like too many Christian as well as Jewish interpretations of Scripture, framed to support a convenient and profitable practice. Thus in heart, in tongue, in actions, in conduct, as a member of society, he is alike free from reproach. Such is the figure of stainless honour drawn by the pen of a Jewish poet. Christian chivalry has not dreamed of a brighter. We have need often and seriously to ponder it. For it shows us that faith in God, and spotless integrity, may not be sundered; that religion does not veil or excuse petty dishonesties; that love to God is only then worthy the name when it is the life and bond of every social virtue. Each line is, as it were, a touchstone to which we should bring ourselves. To speak truth in the heart--to take up no reproach against a neighbour--would not the Christian man be perfect (teleios) of whom this could be said? And that other trait in this Divine character, who honoureth them that fear the Lord,--is there a surer test of our spiritual condition than this, that we love and honour men because they love Christ? (J. J. Stewart Perowne, B. D.)
Uprightness of character
He that walketh uprightly. Let us mark the strong, masculine beginning of this description of the man who is privileged to be familiar with the Lord. He is upright! He is characterised by backbone. There is nothing crooked, wriggling, or soft about his temperament. There is a certain straightness and rigidity which, in all his relationships, is never absent. And mark where this fine masculinity begins. He walketh uprightly! The word is descriptive of the movements or motions of life. Now our motions are determined by our motives. Our motives are our motors. To understand, therefore, the inner content of the Psalmists words, we must get away into the inward parts, into the secret places of the life. Our motives must be strong and upright. There must be nothing limp and compromising about them. Strength and beauty must be in our sanctuary. (J. H. Jowett, M. A.)
The citizen of Zion an upright walker
I. Unfold this character of walking uprightly.
1. It is union in the frame and disposition of his heart (Psa_125:4). There cannot be uprightness of life without uprightness of heart. If the cripple is made to go straight his legs must have a new set (Psa_78:37).
2. He walks entirely in the interests of religion (Gen_17:1).
3. He walks uniformly, his religion is of a piece (Col_4:12). As John the Baptist (Luk_7:24).
4. He walks in the way of all known duty, as thus told in Luk_1:6. And as David (Act_13:22). Hence he will be free from gross pollution of the outward man (Psa_119:1). The upright want not their spots, sins of daily infirmity,--but they will not wallow in the mire, Nor will he allow himself in any known sin, seen or unseen of man,
5. He walks as under the eye of God (Psa_16:8).
6. And singly (2Co_1:12). As opposed to the double-minded man. And to the deceitful (Col_3:22). And the selfish (Eph_6:5).
7. And he walks constantly in uprightness (Joh_8:31). He perseveres in the Lords ways.
II. Those who so walk shall dwell in heaven. For--
1. Heaven is the land of uprightness (Psa_143:10; Psa_140:1-13., ult.).
2. The new birth which is from heaven makes them meet for heaven.
3. An upright walk is the saints walk, in which they make forward to the kingdom (1Ki_3:6). The contrary way is the way of the wicked (Pro_2:15).
4. The Lord hath in His Word determined this (Pro_28:18).
III. Application. This truth shows that there are few of this generation that will dwell in heaven if they turn not over a new leaf. For men do cling to some beloved lust or other, so that neither the word, nor conscience, nor providence can make them part with it. And they care far more for the eye of man than for the eye of God; and are impatient of reproof: Contrary to Psa_141:5. And they labour not to approve themselves to God in their dealings; but are altogether selfish, considering nothing but their own profit. (T. Boston, D. D.)
The marks of the saints
Thamim therefore we may rightly interpret upright, that is, void of dissimulation; and it may be two ways considered:
(1) as referred to God, and so it signifieth sincere, or void of hypocrisy;
(2) as referred towards men, and so it signifieth simple or void of guile. So that he in this place is said to be upright who is void of hypocrisy towards God, and free from guile towards men. And first we are to speak of uprightness in respect of God, in handling whereof I purpose to observe this order. First, to show what it is. Secondly, that it is, as here it is made, a note proper to the children of God. And thirdly, because we are not to be idle hearers of this discourse, we are to try and examine ourselves whether this note agreeth unto us or not. And fourthly, if we do find our defectiveness therein, either in whole or in part, we are by certain forcible arguments to be stirred up to embrace it. And lastly, we are to show the means whereby to obtain it. (G. Downame.)
What uprightness is
I. Towards God.
1. For first, to be upright, it is to walk with God, or before God (as the Lord saith to Abraham, walk before Me and be upright, Gen_17:1), that is, so to lead our lives as in the sight and presence of God, who seeth the hearts and searcheth the reins of men.
2. Again, to be upright is to walk with a right foot, neither covertly treading awry with Peter (Gal_2:1-21), nor openly halting with the Israelites (1Ki_18:21).
3. It is also to be void of hypocrisy and doubling, not to have an heart and an heart, or to be double minded, but to be single hearted.
4. Lastly, this virtue of uprightness is commended unto us under other names, namely, sincerity and truth, sincerity being opposed to mixture, and truth to falsehood, both which hypocrisy is.
II. Now that uprightness is a proper note to the citizens of heaven, it may easily appear by the reciprocal conversion which is betwixt them. For if all the citizens of heaven be upright, and all that be up right are citizens of heaven, then is it manifest that uprightness agreeth to all that be the sons and heirs of God, and to them alone.
III. It behoveth us diligently to try and examine ourselves, whether this note doth belong unto us or not. For unless we be upright we shall not rest in Gods holy mountain, but must look to have our portion with hypocrites.
1. And first, the study and endeavour of the upright is to approve himself to God.
2. It is the property of upright men to yield simple and absolute obedience to the Word of God, denying themselves, their own affections and reason.
3. A third sign of an upright man is, so to contemn the world, and to be weaned from worldly desire, as that he preferreth the keeping of a good conscience.
4. The property of an upright man is to hate sin as well in himself as in others, and to be exercised in judging himself.
5. The upright man repenteth of all sin, having an unfeigned purpose and resolution to abstain from all sin, and not to retain anyone, howsoever besides and contrary to his purpose he may fail in some particulars. But the hypocrite, howsoever he may be brought to abstain from diverse sins whereunto he is not so much addicted, yet he will be sure to cherish and retain some sin or sins that are more dear unto him.
6. It is the property of the upright to love and reverence the good and godly for their godliness sake, and to contemn and despise the wicked, though mighty in the world, because of their wickedness.
7. It is the property of the upright to prefer the greater and weightier duties before the less, the substance before circumstances, the works either of piety or mercy before ceremonies.
8. Another note of an upright man is humility. As contrariwise, pride is the companion of hypocrisy.
9. Again, the upright man, being imbued with a good conscience, is confident in good causes and courageous in time of peril; as Solomon saith, He that walketh uprightly walketh boldly (Pro_10:9; Pro_28:1). And again, The righteous are bold as a lion.
10. It is the privilege of an upright man to be constant in good things and to persevere to the end, keeping also a continued course of piety; for the upright man is he which hath built upon the rock, and therefore cannot utterly be overthrown by any blasts or tempests of temptations.
IV. To consider by what argument we may be stirred up to embrace this virtue if we want it, or to continue and increase therein if we have it. The argument may be reduced to three heads, the excellency, the profit, the necessity of uprightness. But 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 Gods 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. Wherefore in the Scriptures it is required that our faith should be unfeigned, that is, such a faith as inwardly purifieth the heart, and outwardly worketh by love; otherwise it is not a true and a lively, but a counterfeit and dead faith. Likewise our love must be unfeigned, that is, as John saith, we must not love in speech and tongue, but in deed and truth; or as Paul speaketh, our love must proceed from a pure heart, a good conscience, and faith unfeigned. Our wisdom also must be without dissimulation. Lastly, our repentance and conversion unto God must be unfeigned and from our whole heart. As of prayer: to the acceptable performance whereof there is required uprightness, not only in the action itself, but also in the life of him that prayeth.
V. Let us observe these few rules.
1. Let us, according to the example of David, learn to set God always before our eyes, and ourselves in the sight and presence of God. And to this end let us meditate on His omnipresence and omniscience.
2. To meditation on His omnipresence and omniscience, let us add the consideration of His omni-sufficiency, remembering, as the prophet Hanani said to Asa, that the eyes of the Lord behold all the earth, to show Himself strong with them that are of an upright heart towards Him.
3. Thirdly, to the former let us join a serious meditation of the just judgment. Hitherto we have spoken of integrity, as it is referred unto God; it followeth now that we should entreat thereof as it hath reference unto men. For as we must walk before God in truth and sincerity without hypocrisy, so must we have our conversation among men in simplicity and singleness of heart, without dissembling or guile. To conclude, therefore, this first note: seeing uprightness is made a proper mark of the true child of God and citizen of heaven, whereas contrariwise dissimulation and deceit are the brands of the wicked: it behoveth everyone to apply this note to himself. Dost thou walk uprightly without hypocrisy towards God, without guile towards man? happy and blessed art thou, for thou shalt see God, and as thou art now a sound member of the Church militant, so shalt thou be an inheritor of glory in the triumphant. Dost thou not walk in sincerity towards God, and simplicity towards men, but in hypocrisy and dissimulation? then most fearful is thine estate, unless thou repent, for thou hast no part or fellowship in the doctrine of salvation, or in the communion of saints, but thy portion shall be assigned thee with hypocrites, where is weeping and gnashing of teeth. (G. Downame.)
The marks of the saints
1. The first virtue and mark to know the true saints of God is innocency of life. By walking, in Holy Scripture, conversation and living is usually understood. Men call them innocent whose life is hurtless and harmless, neither stained nor defiled with iniquity or gross sins. The honest conversation of the saints, confirmed with undoubted testimony of a good conscience, is the harmless, hurtless, simple, innocent, and upright life, in this place required. In which virtue excelled Abel, Noah, Abraham, Isaac, Jacob, Joseph, Job, Moses, David, and the prophets, Paul, Peter, and the Apostles. Righteousness, doing good, and performing of Christian duties to all men is often in Holy Scripture commended unto the saints and lively members of Gods Church, and the doctrine thereof is large and ample in the Sacred Word.
2. The second thing wherein the peoples duty consisteth is to give the labourer his wages, the workman his hire. There is righteousness of parents, of children, of servants, of the hirer and the hired.
3. The third virtue in Gods saints is truth in tongue and talk. The tongue is a necessary instrument in our common life. Truth is required both in our private and in our public life. To this there are sundry motives and things to stir us. The commandment of Almighty God. The example of Jesus Christ. The Gospel which we profess is truth, and the word of truth. We are inspired with the Holy Spirit of God, whose temples we are. The Spirit is called the Spirit of truth, who leadeth into all truth. To speak the truth from the heart is a mark of them which shall dwell in Gods tabernacle. Doctrines:
1. Hypocrites, by their external life, are easily descried.
2. Religion and faith are showed by works of the second table.
3. Sacrifices without works of mercy are rejected.
4. We need not divide ourselves from the Church because there are some hypocrites in it.
5. There is no sound rest in the Church for any but those who desire to live honestly. (R. Turnbull.)
Practical piety
St. Anthony, the first hermit, lived a hard and strait life in the wilderness, praying constantly and meditating on the things of God. There is a story that a voice came to him from heaven, saying, Anthony, thou art not so perfect as is a cobbler who dwells at Alexandria. Anthony, hearing this, rose up forthwith and took his staff, and went on his journey till he came to Alexandria, where he found the Cobbler. The cobbler was astonished to see so great a saint come to his house. Then Anthony said to him, Come, tell me thy whole manner of life, and how thou spendest thy time. Sir, said the cobbler, talents I have few, and good works have I none, for my life is but simple, for I am but a poor cobbler. In the morning, when I rise, I pray for the whole city wherein I dwell, especially for all such neighbours and poor friends as I have; after that I set to my work, in which I spend the whole day to get my living; and I keep from all falsehood, for I hate all manner of deceit; wherefore, when I make any man a promise I keep it and perform it truly. In the evening I teach and instruct my children, as far as my knowledge serves me, to fear God and do His will. And this is the sum of my simple life. In this story we see how God loves those that follow their calling and use His gifts as best they can.
Allied virtues
The virtues all lock into each other. They cannot stand alone. Like the stones of an arch, no one of them can be wanting without making all the rest insecure. That character alone is trustworthy in which each virtue takes its relative position, and all are held in place and confirmed by the keystone of a living faith in the great central fact, that there is a God of infinite goodness and truth, whose commandments are the law of life in this world and in the world to come.
Worketh righteousness.
A mark of Zion citizenship
The favoured citizen is a man who is industrious in goodness. Righteousness is not to him a mere department of moral philosophy upon which he has to speculate or theorise, nor is it satisfied with the delineations wrought out in language by heroic poets; it is a condition of spirit and heart before God admitting of culture within and sanctified expression without. The good man may be described as building a life temple of righteousness; he is continually looking around for material which he can put into his building, and his satisfaction is in proportion to the largeness and beauty of the edifice. Those who are addicted to iniquity are described as workers; they are not ashamed of their wicked profession, nor is their service marked by self-indulged lethargy. The sojourner in the holy city is not only to do a better work, he is to do it with more serious determination and industry. He is not to be silent in the presence of unrighteousness, but is at all costs to speak out in favour of true justice and virtue. In his circle he is to be known as a man who will spare no effort to advance righteousness, whether found in the claims of an individual, the necessities of an institution, or the policy of a nation. Suspect any form of so-called righteousness that can be silent in the presence of oppression, and that can let wickedness pass by without indignant repudiation. (Joseph Parker, D. D.)
Righteousness in character
And worketh righteousness. There is not only backbone but energy. And the energy is of a special and peculiar kind. It maketh ever for righteousness. It is not only that the issues of life are just and equitable; the equity is found in their very birth. The word worketh might be equally well translated ordaineth. The friend of God inspects the wishes and purposes and ambitions which appear in his life. He marks their tendency and their aim. Some of these wishes and ambitions he suppresses and rejects; others he selects and welcomes. He discriminates among his allurements. He ordains the purposes that make for righteousness, and labours for their judgment. So that the companion of God is holding in his secret place a perpetual ordination service. The righteous suggestion and aspiration are being continually approved and ordained to the ministry of actual life and service. (J. H. Jowett, M. A.)
The transcendent importance of social morality
It is time to preach the doctrine of this Psalm--that there is no true religion apart from social morality.
I. An abiding friendship with God is essential to the happiness of man. The idea in Psa_15:1 is, Who shall have permanent friendship with Thee? This is the cardinal want of humanity. That an abiding friendship with God is essential to mans happiness may be argued from two things.
1. From what is in the human soul. There is a trusting tendency, an infinite craving, a sense of guilt.
2. From what is in the Divine Word. Nothing is more clearly taught in the New Testament than this.
II. Social morality is essential to an abiding, friendship with God. Look at social morality in two aspects.
1. As described.
(1) Honest,
(2) truthful,
(3) unmalicious,
(4) character regarding,
(5) rigorous fidelity,
(6) unextortionate,
(7) incorruptibly just.
2. As necessary. Our conduct towards man determines our relation to God, and our destiny too. True social morality always implies true love to God. It is the practical expression of true religion. Then true social morality is the best means of promoting genuine Christianity. That man does most to spread the religion of Jesus who, in all his connections with his fellow men, does the just and the generous, the merciful and the Christ-like. (Homilist.)
The citizen of Zion a worker of righteousness
It is he that worketh righteousness now shall dwell in heaven.
I. Unfold the character.
1. He is a believer in Christ, and righteous by faith. He that does not work faith works no righteousness at all (Joh_6:29). For a man must first be righteous before he can work it. A soul not united to Christ cannot do this (Joh_15:5). All life and strength spiritual is in Christ (1Jn_5:11-12). Until the conscience be purged from dead works he cannot work righteousness (Heb_9:14). Truth is the spring of all good works (1Ti_1:5; 1Jn_3:12; Heb_11:4). Therefore, let men work as they will, until they be true believers in Christ they cannot work righteousness. Works without faith ruin the soul. See the Pharisee (Luk_18:11-12). But the citizen of Zion is a believer. Also faith without works ruins a man, for it is but a dead faith (Jam_2:11; Jam_2:14).
2. He worketh righteousness towards God. He seeks to give God His due (Mat_22:21; Isa_64:5; Act_10:35).
3. He worketh righteousness towards man. He will wrong no man. He will be blameless and harmless (Php_2:15). He seeks to do as he would be done to (Mat_7:12). And makes conscience of giving everyone their due (Rom_13:7). Not that they are perfect. Good Asa was not (2Ch_16:10, and in Gen_20:9). But their sins are not deliberate and of set purpose. He is a sincere worker of righteousness towards man. Hence in his particular relations, in the special duties of such relation as husband, wife, parent, master, etc. In a word, he is conscientiously righteous in all things that concern his neighbour (Mic_6:3).
II. Confirm this doctrine. Consider--
1. God is a righteous God.
2. It is the great end of redemption that Christs people may be righteous (Luk_1:74-75).
3. And judgment will be according to works. Then be workers of righteousness. (T. Boston, D. D.)
And speaketh the truth in his heart.--
The citizen of Zion a speaker of truth in his heart
This is the third character of the citizen of Zion. Not only does he speak truth, but he speaks it in his heart; that is, his thoughts and reasonings are consistent with truth. The doctrines that are deducible from the text are, that those that shall be inhabitants of heaven speak the truth here, and that they speak it in their hearts as well as to others. As to the first of these.
I. Explain the character or part of the character of a citizen of Zion. Therefore inquire--
1. What is truth? Pilate asked this question, but stayed not for the answer. Truth is a sacred harmony or agreement of things. 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 with our hearts--that we say what we think; and with the thing itself, that it be as you say.
2. What is it to be a speaker of truth? He makes conscience to speak out the truth seasonably (Joh_18:37). We are to remember (Ecc_3:7, and Pro_29:11). This was Doegs sin (Psa_52:1-9). Those whose tongues are like a loose window in wind, ever clattering, have little wit or grace. Talkativeness is both a sign of little awe of God and is the badge of a fool (Ecc_5:3; Pro_14:33). But the citizen of Zion speaks the truth seasonably, that is, when called of God to speak it. This call may be private and providential, or public and authoritative, as in the courts of justice. When thus called he will speak fully, freely, clearly, and sincerely (2Ch_12:9; 2Co_2:17).
3. And of speaking nothing but the truth (Isa_63:8; 2Co_13:8). We are never to lie (Job_13:7-8). Let us heed this both in speaking to God (Psa_68:36) and to men (Eph_4:25).
II. Confirm the doctrine. It is evident, for--
1. In the saints the image of Satan is defaced (Rev_21:1-27, ult.). But
2. The image of God is repaired in them, and truth is a shining lineament in it (Eph_4:24; Tit_1:2; Num_23:19). And
3. The Christian life is a walking in truth (3Jn_1:3). There is truth of heart in true Christians, and that makes truth of conversation.
4. And the Lord has expressly declared that liars shall inhabit hell, not heaven, for God is the God of truth.
III. Application.
1. This doctrine writes death on the faces of two sorts of people--those who are concealers of the truth which God calls them to speak out, and all liars. This sin is a common vice; but it is the black brand of one who shall never see heaven. They are barred out of heaven thereby, whether they be jesting liars, who lie to make others merry (Hos_7:3; Pro_26:18-19), or officious liars, who will lie to do themselves or others a good turn. Or pernicious liars, whose motive is mischief (Pro_6:17). Or covetous liars, who lie to get gain (Pro_20:14). Or proud, boasting liars, who lie to raise others esteem of them (Pro_25:14). Or flattering liars, who lie to curry favour with those they flatter (Psa_12:2-3; Pro_26:28; Pro_29:5). Or fearful liars, who, for fear of others, make lies their refuge, as children often do (Psa_58:3); and others, too, who are but children in courage (Pro_29:25; Rev_21:8). Or talkative liars (Pro_10:19). Those who are given to much talking will hardly be found regardful of truth. Or rash liars, who lie through inadvertency and customary looseness as to their words (2Sa_13:30). Much sin is contracted this way.
2. Speak the truth and keep from lying, for God is the God of truth (Deu_32:4; Tit_1:2), but the devil is the author and father of lies (Joh_8:44). He ruined the world at first with a lie (Gen_3:4-5). Lying, too, is the bane of human society, and a mean, base, and contemptible thing, the native product of the corruption of nature, the spawn of the old serpent left in mens hearts (Psa_58:3), and is an abomination to God (Pro_6:17-19; Pro_12:22), and will ruin your souls for evermore. Check it in the young, as ye love their souls. (T. Boston, D. D.)
On truth
David begins this short but beautiful Psalm with a warmth of devotion peculiar to himself. Among other essential requisites that entitle a human being to the distinguished honour of dwelling on the Lords holy hill, truth and sincerity are particularly noticed. Some of the obligations that the religion of Christ inculcates are limited by circumstances and will admit of being modified by different causes. But the great virtue of truth is necessary at all times, and binding under all the relations of life. It is never a mere ornament of the mind, or a virtue of the middle order whose absence may be excused. It is absolutely necessary to all virtue; it is the broad basis on which they all rest. I would, then, impress upon you its sacred obligations and guard you against the shame, the guilt, and degradation of falsehood. There is nothing which is a greater recommendation of character. It at all times inspires confidence and ensures respect. It is a proof of innocence and fortitude combined. As charity is said to cover a multitude of sins, so an inviolable habit of truth will atone for many imperfections. But its loveliness is never more conspicuous than when contrasted with falsehood. There is nothing that men more complain of than of being mistaken. Treachery and hypocrisy are by no means unusual; but duplicity, equivocation, and behaviour that has a tendency to deceive are amongst the commonest breaches of truth, and are the causes that daily increase the mortifications and disappointments of the young, while they confirm the selfishness and suspicion of the aged. The violator of truth, therefore, is the great corrupter of the world. Those whom nature intended to be open, confidential, and affectionate, freeze into misanthropy, or else become uncandid, suspicions, and deceitful. But the liar is soon caught in his own snares. He will not be believed even when he speaks the truth, and gains no credit even when he deserves it. Whatever other good qualities he may have, the vice of falsehood poisons the whole. He can do no good to others, for no one will confide in him. If we inquire why men violate truth, we shall find that their motives are often vanity, or fear and imbecility. Some are so greedy of a name that they care not how they violate truth if they can gain belief Who will deny that the vanity of giving men information has often polluted the pages of history, degraded philosophy almost to imposture, and inspired even sceptics with something more than the credulity of ignorance. But truth is yet more violated from fear and imbecility. Where this is so our pity and indulgence are appealed to. Children are often led to transgress truth for the sake of some trifling gratification before they can be aware of the depravity of falsehood. They think it the nearest way to enjoyment, and an easy and effectual method to escape detection. It is difficult to correct this when it proceeds from fear, for it often requires much fortitude to speak the truth. Men feel this; how ranch more children. They should be taught in their earliest years that there is no fault so great as falsehood. Needless severity era capricious kind of alternating tyranny and indulgence terribly foster this vice. And nothing but religion will help us herein. God is the God of truth. His works and His Word alike declare that God is truth. (J. Hewlett, B. D.)
Truth in the heart
And speaketh the truth in his heart. When a man speaks the truth to himself he will speak it to his neighbour. The beginning of all sincerity is to be sincere in ones self-communings. No man will be guilty of equivocation who does not first deceive himself. The companion of God is absolutely frank and candid with himself. In his heart is to be found the fair angel of truth, and he does not defile her garments by any ill doctrine of reserve or self-evasion. (J. H. Jowett, M. A.)
Speech spoilt by the underlying evil of a corrupt heart
A lady who had lost a little daughter took a photograph and painted it with rare skill and laid it in a drawer, and was grieved to find that soon afterwards it was covered with ugly blotches. She painted it again, and it was again marred. There was something wrong with the paper, some chemical ingredients in undue proportions. No matter how beautiful the picture made on its surface, up ever out of the heart of the paper would come the ooze of decay. So with human life, the heart being wrong spoils all. (J. R. Miller.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v4(See Scofield "Psa 19:9")
fear
(See Scofield "Psa 19:9")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv3–4He does not slander with his tongue
He does not slander with his tongue
Here "tongue" represents what a person says. The word "he" refers to the "righeous person" (Psalms 15:02). AT: "He does not slander people with his speech" or "He does not say evil things about innocent people" (See: Metonymy)
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv2–5 2. He that walketh in integrity. Here we should…
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2, 4, 5 First God requireth uprightness of life, next doing well…
First God requireth uprightness of life, next doing well to others, and thirdly, truth and simplicity in our words.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–5 Psa 15:2 He that walketh uprightly, and worketh righteousness,…
Psa 15:2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
Ver. 2. He that walketh uprightly] This is God’s 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 die in defence of Turkism; 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. He, 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 et profunda fraude, as R. David here glosseth, without guile, and unacquainted with the depths of the devil, Pro 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 Arabic version for uprightly here hath, without a cloud of vices.
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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 unbelievers is sin, saith Austin, neither is there anything 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 believing, this of obeying.
And speaketh the truth in his heart] His λογος ενδιαθετος and προφορικος 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 he thought, the other never performed what he spoke.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–5 Uprightly, or perfectly, or sincerely, without guile or hypocrisy,…
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–5 He that walketh uprightly,.... Or "perfectly" (e); see Gen…
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, Jo1 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;
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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.
(e) "perfectus", Montanus, Gejerus,
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2–5 Uprightly - Loving, and serving God, and loving his…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–5 Verse 2. He that walketh uprightly] הולך תמים holech…
Verse 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 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.
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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, vigour, and activity, he should avoid every thing by which it might be injured, particularly all excesses in eating, drinking, sleeping, c. 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 offence, 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2–5 Psa 15:2. He that walketh uprightly — Without guile,…
Psa 15:2. He that walketh uprightly — Without guile, or hypocrisy, loving and serving God, and loving his neighbour, not in word only, but in truth, and this constantly, and in the whole course of his life, as the word walking implies. And worketh righteousness — Maketh it his business to do justly, to give to every one his due, first to God, and then to men. And 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–5 He that walketh uprightly - Hebrew, “walking perfectly;” that…
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.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–5 walketh--(Compare Psa 1:1).
walketh--(Compare Psa 1:1).
uprightly--in a complete manner, as to all parts of conduct (Gen 17:1), not as to degree.
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worketh--or, "does."
righteousness--what is right.
in his heart--sincerely (Pro 23:7).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–5 2. Walketh uprightly—Whose daily life is blameless, pure.
2. Walketh uprightly—Whose daily life is blameless, pure.
Worketh righteousness—Whose works are conformed to the law of God, in obedience to his will. “Righteousness” is obedience to the law of God.
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Speaketh the truth in his heart—Whose thoughts and intentions are truthful and sincere, and whose words represent his meaning.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–5 2. The conditions of access stated positively. The man…
2. The conditions of access stated positively. The man must be ‘integer vitae scelerisque purus.’
He that walketh uprightly] Or, perfectly. Integrity is the rule of his life in relation to God as well as man. The word tâmîm means (1) complete, (2) without blemish, of sacrificial victims, (3) in a moral sense, perfect, sincere, blameless. It includes whole-hearted devotion to God, and complete integrity in dealing with men. Cp. Gen_17:1; Deu_18:13; Psa_18:23; Psa_101:2; Psa_101:6; Psa_119:1; Psa_7:8; Psa_26:1; Psa_26:11; Mat_5:48. The Sept rendering is ἄμωμος, for which comp. Eph_1:4; Col_1:22, &c.
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and worketh righteousness] Cp. Act_10:35; 1Jn_3:7.
and speaketh the truth in his heart] Truth is the substance of his thoughts. But it is preferable to render speaketh truth with his heart. He speaks truth, and his whole heart goes along with it, unlike the double-hearted flatterers of Psa_12:2.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–5 (2) Uprightly.—Literally, he whose walking is perfect rectitude. In…
(2) Uprightly.—Literally, he whose walking is perfect rectitude. In Pro_28:18 the same phrase occurs. Comp. Isa_33:15.
Speaketh the truth in his heart—i.e., both thinks and speaks the truth.
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“This above all: to thine own self be true,
And it must follow as the night the day,
Thou canst not then be false to any man.”
SHAKSPEARE: Hamlet.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–5 He that walketh uprightly, and worketh righteousness. An upright…
He that walketh uprightly, and worketh righteousness. An upright walk is the first requisite. (comp. Gen_17:1 Psa_26:3, 11 Isa_33:15) Such a walk involves the doing of righteousness, not, of course, in absolute perfection, but with a sincere intention, and so as to have "the answer of a good conscience towards God". (1Pe_3:21) And speaketh the truth in his heart. Not from his heart," as in the Prayer-book Version, which would make the reference one to mere truth of speech, but "in his heart," which points to internal truthfulness that truthfulness "in the hidden council-chamber of the soul," which "holds no parley with what is false" (Kay).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv2–5 Ver. 2. THE ANSWER. The Lord in answer to…
Ver. 2. 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.
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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!
Ver. 2. 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.
Ver. 2. 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" (Joh 15:5); and without faith in him it is impossible to please God (Heb 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.
Ver. 2. 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.
Ver. 2. 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." 1Jo 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. Mt 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. Ro 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.
Ver. 2. 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 notes 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.
Ver. 2. 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 (Mt 7:12), "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, monasteries, 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 you work righteousness, you shall 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.
Ver. 2. 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. 2Th 2:11. Thomas Boston.
Ver. 2. I this day heard a sermon from Ps 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" (Mt 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. Pr 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. Pr 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. Ps 119:29 Pr 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.
Ver. 2,5. As the eagle casts off her beak, and so renews her youth, and the snake strips off her old skin, and so makes 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.
Ver. 2. He that walketh uprightly.
1. What he must be. He must be upright in heart. A man himself bent double cannot walk uprightly.
2. How he must act. Neither from impulse, ambition, gain, fear, or flattery. He must not be warped in any direction, but stand perpendicularly.
3. What he must expect. Snares, etc., to trip him.
4. Where he must walk. Path of duty, the only one in which he can walk uprightly.
5. Where he must look. Up, right up, and then he will be upright.
Ver. 2. Speaketh the truth in his heart. Subject: Heart falsehood and heart truth.
Ver. 2. (first clause). The citizen of Zion, an upright walker.
Ver. 2. (middle clause). The citizen of Zion, a worker of righteousness.
Ver. 2. (last clause). The citizen of Zion, a speaker of truth. Four Sermons in Thomas Boston's Works.
Psalms 15:3*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv2–5 He that walketh uprightly.
Psa_15:2
He that walketh uprightly.
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The model church member
The visible Zion was typical of the Invisible Church. In the holy hill God dwelt in symbol, in the Universal Church He dwells in viewless spiritual realness. Spiritual citizenship is the common privilege and honour of all who in moral character are abreast of the standard fixed in this Psalm. Who is a Christian, or a worthy member of Christs Church, is here perfectly outlined by the infallible pert of inspiration.
I. What he is, in word, deed, life. He only abides in Gods tabernacle who abides in God, and God in him.
1. His walk is in uprightness. This implies spiritual life, exercise, health, progress.
2. His work is in righteousness. This implies activity, beneficent activity, the holiest activity; righteous in its motive, method, and results.
3. His words in truth and love: this implies conversation and testimony. Invisible truth shrines itself in holy words, holy works, a holy walk. Being upright, the Christian cannot be crooked; being righteous, he cannot be a hypocrite; being truthful in his heart, he cannot be false in his conversation and deportment.
II. What he is not (verses 8, 5).
1. No backbiter.
2. No evildoer.
3. No receiver of slander. Were there no ears to receive scandal there would soon be no tongues to speak it. The receiver of such pernicious goods is as vile as the trader in them.
4. No usurer.
5. No patron of bribery. He daily endeavours to maintain a pure hand, a pure purse, a pure ear, a pure heart, and a pure tongue. He will contemn evil wherever found; honour holiness however manifest; swerve not from his word when given, though to personal injury, and be permanently steadfast in his work of faith and life of love. (J. O. Keen, D. D.)
Life a walk
Now, if we be travellers or wayfaring men we are to be careful of three things.
1. That we go in the right way; for if we go out of our way, the farther we go the farther we shall be from our journeys end. This way is the true religion of Christ, which in the Scriptures is called the way, the way of life, the way of peace.
2. The next thing whereof we must be careful is, that being set in the right way we go forward therein, proceeding from faith to faith, and from a less measure of grace unto a greater. For neither must we stand still ill this way, neither must we go back; for if we do so, how shall we come to our journeys end? We must take heed therefore lest we be non-proficients, and let us fear lest when we cease to be better we begin to be worse.
3. The third thing is, that we be upright in the way, neither treading awry by secret dissembling, nor halting downright betwixt God and Mammon. (G. Downame.)
The God-approved man
The man with whom God will hold communion is described.
I. As to what he is.
1. He is a man of whole heart and life; who does the will of God, and speaks the truth because he loves it: it dwells in his heart, and he speaks it there first, before he speaks it with his tongue. Luther says, It is a beautiful order. First, the person must be acceptable by cleanness (alluding to the Vulgate translation,--qui ingreditur sine macula), then the work by righteousness; then the word by truth. So God has regard to Abel (himself) first, and then to his gifts.
2. He is not one who injures others, either by word or by dead or by listening and propagating slander. This is the meaning of the last clause. It may be rendered either: hath not received (i.e. from others)
a reproach, etc., or, hath not taken up, i.e. has not stooped so as to pick up dirt out of the dunghill, that he may cast it at his neighbour; or, hath not lifted up, i.e. so as to place it like a burden upon his neighbour.
II. As to what he is not.
1. He is one who turns away from the evil and honours the good, who regards as inviolable the sanctity of an oath (not a casuist who sets himself a pretext for breaking his word when it is inconvenient to keep it).
2. He is not one who loves usury or takes bribes. The taking of usury is strictly forbidden in the law, and denounced by the prophets. Kimchis casuistic distinction, that it is lawful for the Jew to take usury of strangers, but not of his own people, is very significant; and, like too many Christian as well as Jewish interpretations of Scripture, framed to support a convenient and profitable practice. Thus in heart, in tongue, in actions, in conduct, as a member of society, he is alike free from reproach. Such is the figure of stainless honour drawn by the pen of a Jewish poet. Christian chivalry has not dreamed of a brighter. We have need often and seriously to ponder it. For it shows us that faith in God, and spotless integrity, may not be sundered; that religion does not veil or excuse petty dishonesties; that love to God is only then worthy the name when it is the life and bond of every social virtue. Each line is, as it were, a touchstone to which we should bring ourselves. To speak truth in the heart--to take up no reproach against a neighbour--would not the Christian man be perfect (teleios) of whom this could be said? And that other trait in this Divine character, who honoureth them that fear the Lord,--is there a surer test of our spiritual condition than this, that we love and honour men because they love Christ? (J. J. Stewart Perowne, B. D.)
Uprightness of character
He that walketh uprightly. Let us mark the strong, masculine beginning of this description of the man who is privileged to be familiar with the Lord. He is upright! He is characterised by backbone. There is nothing crooked, wriggling, or soft about his temperament. There is a certain straightness and rigidity which, in all his relationships, is never absent. And mark where this fine masculinity begins. He walketh uprightly! The word is descriptive of the movements or motions of life. Now our motions are determined by our motives. Our motives are our motors. To understand, therefore, the inner content of the Psalmists words, we must get away into the inward parts, into the secret places of the life. Our motives must be strong and upright. There must be nothing limp and compromising about them. Strength and beauty must be in our sanctuary. (J. H. Jowett, M. A.)
The citizen of Zion an upright walker
I. Unfold this character of walking uprightly.
1. It is union in the frame and disposition of his heart (Psa_125:4). There cannot be uprightness of life without uprightness of heart. If the cripple is made to go straight his legs must have a new set (Psa_78:37).
2. He walks entirely in the interests of religion (Gen_17:1).
3. He walks uniformly, his religion is of a piece (Col_4:12). As John the Baptist (Luk_7:24).
4. He walks in the way of all known duty, as thus told in Luk_1:6. And as David (Act_13:22). Hence he will be free from gross pollution of the outward man (Psa_119:1). The upright want not their spots, sins of daily infirmity,--but they will not wallow in the mire, Nor will he allow himself in any known sin, seen or unseen of man,
5. He walks as under the eye of God (Psa_16:8).
6. And singly (2Co_1:12). As opposed to the double-minded man. And to the deceitful (Col_3:22). And the selfish (Eph_6:5).
7. And he walks constantly in uprightness (Joh_8:31). He perseveres in the Lords ways.
II. Those who so walk shall dwell in heaven. For--
1. Heaven is the land of uprightness (Psa_143:10; Psa_140:1-13., ult.).
2. The new birth which is from heaven makes them meet for heaven.
3. An upright walk is the saints walk, in which they make forward to the kingdom (1Ki_3:6). The contrary way is the way of the wicked (Pro_2:15).
4. The Lord hath in His Word determined this (Pro_28:18).
III. Application. This truth shows that there are few of this generation that will dwell in heaven if they turn not over a new leaf. For men do cling to some beloved lust or other, so that neither the word, nor conscience, nor providence can make them part with it. And they care far more for the eye of man than for the eye of God; and are impatient of reproof: Contrary to Psa_141:5. And they labour not to approve themselves to God in their dealings; but are altogether selfish, considering nothing but their own profit. (T. Boston, D. D.)
The marks of the saints
Thamim therefore we may rightly interpret upright, that is, void of dissimulation; and it may be two ways considered:
(1) as referred to God, and so it signifieth sincere, or void of hypocrisy;
(2) as referred towards men, and so it signifieth simple or void of guile. So that he in this place is said to be upright who is void of hypocrisy towards God, and free from guile towards men. And first we are to speak of uprightness in respect of God, in handling whereof I purpose to observe this order. First, to show what it is. Secondly, that it is, as here it is made, a note proper to the children of God. And thirdly, because we are not to be idle hearers of this discourse, we are to try and examine ourselves whether this note agreeth unto us or not. And fourthly, if we do find our defectiveness therein, either in whole or in part, we are by certain forcible arguments to be stirred up to embrace it. And lastly, we are to show the means whereby to obtain it. (G. Downame.)
What uprightness is
I. Towards God.
1. For first, to be upright, it is to walk with God, or before God (as the Lord saith to Abraham, walk before Me and be upright, Gen_17:1), that is, so to lead our lives as in the sight and presence of God, who seeth the hearts and searcheth the reins of men.
2. Again, to be upright is to walk with a right foot, neither covertly treading awry with Peter (Gal_2:1-21), nor openly halting with the Israelites (1Ki_18:21).
3. It is also to be void of hypocrisy and doubling, not to have an heart and an heart, or to be double minded, but to be single hearted.
4. Lastly, this virtue of uprightness is commended unto us under other names, namely, sincerity and truth, sincerity being opposed to mixture, and truth to falsehood, both which hypocrisy is.
II. Now that uprightness is a proper note to the citizens of heaven, it may easily appear by the reciprocal conversion which is betwixt them. For if all the citizens of heaven be upright, and all that be up right are citizens of heaven, then is it manifest that uprightness agreeth to all that be the sons and heirs of God, and to them alone.
III. It behoveth us diligently to try and examine ourselves, whether this note doth belong unto us or not. For unless we be upright we shall not rest in Gods holy mountain, but must look to have our portion with hypocrites.
1. And first, the study and endeavour of the upright is to approve himself to God.
2. It is the property of upright men to yield simple and absolute obedience to the Word of God, denying themselves, their own affections and reason.
3. A third sign of an upright man is, so to contemn the world, and to be weaned from worldly desire, as that he preferreth the keeping of a good conscience.
4. The property of an upright man is to hate sin as well in himself as in others, and to be exercised in judging himself.
5. The upright man repenteth of all sin, having an unfeigned purpose and resolution to abstain from all sin, and not to retain anyone, howsoever besides and contrary to his purpose he may fail in some particulars. But the hypocrite, howsoever he may be brought to abstain from diverse sins whereunto he is not so much addicted, yet he will be sure to cherish and retain some sin or sins that are more dear unto him.
6. It is the property of the upright to love and reverence the good and godly for their godliness sake, and to contemn and despise the wicked, though mighty in the world, because of their wickedness.
7. It is the property of the upright to prefer the greater and weightier duties before the less, the substance before circumstances, the works either of piety or mercy before ceremonies.
8. Another note of an upright man is humility. As contrariwise, pride is the companion of hypocrisy.
9. Again, the upright man, being imbued with a good conscience, is confident in good causes and courageous in time of peril; as Solomon saith, He that walketh uprightly walketh boldly (Pro_10:9; Pro_28:1). And again, The righteous are bold as a lion.
10. It is the privilege of an upright man to be constant in good things and to persevere to the end, keeping also a continued course of piety; for the upright man is he which hath built upon the rock, and therefore cannot utterly be overthrown by any blasts or tempests of temptations.
IV. To consider by what argument we may be stirred up to embrace this virtue if we want it, or to continue and increase therein if we have it. The argument may be reduced to three heads, the excellency, the profit, the necessity of uprightness. But 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 Gods 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. Wherefore in the Scriptures it is required that our faith should be unfeigned, that is, such a faith as inwardly purifieth the heart, and outwardly worketh by love; otherwise it is not a true and a lively, but a counterfeit and dead faith. Likewise our love must be unfeigned, that is, as John saith, we must not love in speech and tongue, but in deed and truth; or as Paul speaketh, our love must proceed from a pure heart, a good conscience, and faith unfeigned. Our wisdom also must be without dissimulation. Lastly, our repentance and conversion unto God must be unfeigned and from our whole heart. As of prayer: to the acceptable performance whereof there is required uprightness, not only in the action itself, but also in the life of him that prayeth.
V. Let us observe these few rules.
1. Let us, according to the example of David, learn to set God always before our eyes, and ourselves in the sight and presence of God. And to this end let us meditate on His omnipresence and omniscience.
2. To meditation on His omnipresence and omniscience, let us add the consideration of His omni-sufficiency, remembering, as the prophet Hanani said to Asa, that the eyes of the Lord behold all the earth, to show Himself strong with them that are of an upright heart towards Him.
3. Thirdly, to the former let us join a serious meditation of the just judgment. Hitherto we have spoken of integrity, as it is referred unto God; it followeth now that we should entreat thereof as it hath reference unto men. For as we must walk before God in truth and sincerity without hypocrisy, so must we have our conversation among men in simplicity and singleness of heart, without dissembling or guile. To conclude, therefore, this first note: seeing uprightness is made a proper mark of the true child of God and citizen of heaven, whereas contrariwise dissimulation and deceit are the brands of the wicked: it behoveth everyone to apply this note to himself. Dost thou walk uprightly without hypocrisy towards God, without guile towards man? happy and blessed art thou, for thou shalt see God, and as thou art now a sound member of the Church militant, so shalt thou be an inheritor of glory in the triumphant. Dost thou not walk in sincerity towards God, and simplicity towards men, but in hypocrisy and dissimulation? then most fearful is thine estate, unless thou repent, for thou hast no part or fellowship in the doctrine of salvation, or in the communion of saints, but thy portion shall be assigned thee with hypocrites, where is weeping and gnashing of teeth. (G. Downame.)
The marks of the saints
1. The first virtue and mark to know the true saints of God is innocency of life. By walking, in Holy Scripture, conversation and living is usually understood. Men call them innocent whose life is hurtless and harmless, neither stained nor defiled with iniquity or gross sins. The honest conversation of the saints, confirmed with undoubted testimony of a good conscience, is the harmless, hurtless, simple, innocent, and upright life, in this place required. In which virtue excelled Abel, Noah, Abraham, Isaac, Jacob, Joseph, Job, Moses, David, and the prophets, Paul, Peter, and the Apostles. Righteousness, doing good, and performing of Christian duties to all men is often in Holy Scripture commended unto the saints and lively members of Gods Church, and the doctrine thereof is large and ample in the Sacred Word.
2. The second thing wherein the peoples duty consisteth is to give the labourer his wages, the workman his hire. There is righteousness of parents, of children, of servants, of the hirer and the hired.
3. The third virtue in Gods saints is truth in tongue and talk. The tongue is a necessary instrument in our common life. Truth is required both in our private and in our public life. To this there are sundry motives and things to stir us. The commandment of Almighty God. The example of Jesus Christ. The Gospel which we profess is truth, and the word of truth. We are inspired with the Holy Spirit of God, whose temples we are. The Spirit is called the Spirit of truth, who leadeth into all truth. To speak the truth from the heart is a mark of them which shall dwell in Gods tabernacle. Doctrines:
1. Hypocrites, by their external life, are easily descried.
2. Religion and faith are showed by works of the second table.
3. Sacrifices without works of mercy are rejected.
4. We need not divide ourselves from the Church because there are some hypocrites in it.
5. There is no sound rest in the Church for any but those who desire to live honestly. (R. Turnbull.)
Practical piety
St. Anthony, the first hermit, lived a hard and strait life in the wilderness, praying constantly and meditating on the things of God. There is a story that a voice came to him from heaven, saying, Anthony, thou art not so perfect as is a cobbler who dwells at Alexandria. Anthony, hearing this, rose up forthwith and took his staff, and went on his journey till he came to Alexandria, where he found the Cobbler. The cobbler was astonished to see so great a saint come to his house. Then Anthony said to him, Come, tell me thy whole manner of life, and how thou spendest thy time. Sir, said the cobbler, talents I have few, and good works have I none, for my life is but simple, for I am but a poor cobbler. In the morning, when I rise, I pray for the whole city wherein I dwell, especially for all such neighbours and poor friends as I have; after that I set to my work, in which I spend the whole day to get my living; and I keep from all falsehood, for I hate all manner of deceit; wherefore, when I make any man a promise I keep it and perform it truly. In the evening I teach and instruct my children, as far as my knowledge serves me, to fear God and do His will. And this is the sum of my simple life. In this story we see how God loves those that follow their calling and use His gifts as best they can.
Allied virtues
The virtues all lock into each other. They cannot stand alone. Like the stones of an arch, no one of them can be wanting without making all the rest insecure. That character alone is trustworthy in which each virtue takes its relative position, and all are held in place and confirmed by the keystone of a living faith in the great central fact, that there is a God of infinite goodness and truth, whose commandments are the law of life in this world and in the world to come.
Worketh righteousness.
A mark of Zion citizenship
The favoured citizen is a man who is industrious in goodness. Righteousness is not to him a mere department of moral philosophy upon which he has to speculate or theorise, nor is it satisfied with the delineations wrought out in language by heroic poets; it is a condition of spirit and heart before God admitting of culture within and sanctified expression without. The good man may be described as building a life temple of righteousness; he is continually looking around for material which he can put into his building, and his satisfaction is in proportion to the largeness and beauty of the edifice. Those who are addicted to iniquity are described as workers; they are not ashamed of their wicked profession, nor is their service marked by self-indulged lethargy. The sojourner in the holy city is not only to do a better work, he is to do it with more serious determination and industry. He is not to be silent in the presence of unrighteousness, but is at all costs to speak out in favour of true justice and virtue. In his circle he is to be known as a man who will spare no effort to advance righteousness, whether found in the claims of an individual, the necessities of an institution, or the policy of a nation. Suspect any form of so-called righteousness that can be silent in the presence of oppression, and that can let wickedness pass by without indignant repudiation. (Joseph Parker, D. D.)
Righteousness in character
And worketh righteousness. There is not only backbone but energy. And the energy is of a special and peculiar kind. It maketh ever for righteousness. It is not only that the issues of life are just and equitable; the equity is found in their very birth. The word worketh might be equally well translated ordaineth. The friend of God inspects the wishes and purposes and ambitions which appear in his life. He marks their tendency and their aim. Some of these wishes and ambitions he suppresses and rejects; others he selects and welcomes. He discriminates among his allurements. He ordains the purposes that make for righteousness, and labours for their judgment. So that the companion of God is holding in his secret place a perpetual ordination service. The righteous suggestion and aspiration are being continually approved and ordained to the ministry of actual life and service. (J. H. Jowett, M. A.)
The transcendent importance of social morality
It is time to preach the doctrine of this Psalm--that there is no true religion apart from social morality.
I. An abiding friendship with God is essential to the happiness of man. The idea in Psa_15:1 is, Who shall have permanent friendship with Thee? This is the cardinal want of humanity. That an abiding friendship with God is essential to mans happiness may be argued from two things.
1. From what is in the human soul. There is a trusting tendency, an infinite craving, a sense of guilt.
2. From what is in the Divine Word. Nothing is more clearly taught in the New Testament than this.
II. Social morality is essential to an abiding, friendship with God. Look at social morality in two aspects.
1. As described.
(1) Honest,
(2) truthful,
(3) unmalicious,
(4) character regarding,
(5) rigorous fidelity,
(6) unextortionate,
(7) incorruptibly just.
2. As necessary. Our conduct towards man determines our relation to God, and our destiny too. True social morality always implies true love to God. It is the practical expression of true religion. Then true social morality is the best means of promoting genuine Christianity. That man does most to spread the religion of Jesus who, in all his connections with his fellow men, does the just and the generous, the merciful and the Christ-like. (Homilist.)
The citizen of Zion a worker of righteousness
It is he that worketh righteousness now shall dwell in heaven.
I. Unfold the character.
1. He is a believer in Christ, and righteous by faith. He that does not work faith works no righteousness at all (Joh_6:29). For a man must first be righteous before he can work it. A soul not united to Christ cannot do this (Joh_15:5). All life and strength spiritual is in Christ (1Jn_5:11-12). Until the conscience be purged from dead works he cannot work righteousness (Heb_9:14). Truth is the spring of all good works (1Ti_1:5; 1Jn_3:12; Heb_11:4). Therefore, let men work as they will, until they be true believers in Christ they cannot work righteousness. Works without faith ruin the soul. See the Pharisee (Luk_18:11-12). But the citizen of Zion is a believer. Also faith without works ruins a man, for it is but a dead faith (Jam_2:11; Jam_2:14).
2. He worketh righteousness towards God. He seeks to give God His due (Mat_22:21; Isa_64:5; Act_10:35).
3. He worketh righteousness towards man. He will wrong no man. He will be blameless and harmless (Php_2:15). He seeks to do as he would be done to (Mat_7:12). And makes conscience of giving everyone their due (Rom_13:7). Not that they are perfect. Good Asa was not (2Ch_16:10, and in Gen_20:9). But their sins are not deliberate and of set purpose. He is a sincere worker of righteousness towards man. Hence in his particular relations, in the special duties of such relation as husband, wife, parent, master, etc. In a word, he is conscientiously righteous in all things that concern his neighbour (Mic_6:3).
II. Confirm this doctrine. Consider--
1. God is a righteous God.
2. It is the great end of redemption that Christs people may be righteous (Luk_1:74-75).
3. And judgment will be according to works. Then be workers of righteousness. (T. Boston, D. D.)
And speaketh the truth in his heart.--
The citizen of Zion a speaker of truth in his heart
This is the third character of the citizen of Zion. Not only does he speak truth, but he speaks it in his heart; that is, his thoughts and reasonings are consistent with truth. The doctrines that are deducible from the text are, that those that shall be inhabitants of heaven speak the truth here, and that they speak it in their hearts as well as to others. As to the first of these.
I. Explain the character or part of the character of a citizen of Zion. Therefore inquire--
1. What is truth? Pilate asked this question, but stayed not for the answer. Truth is a sacred harmony or agreement of things. 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 with our hearts--that we say what we think; and with the thing itself, that it be as you say.
2. What is it to be a speaker of truth? He makes conscience to speak out the truth seasonably (Joh_18:37). We are to remember (Ecc_3:7, and Pro_29:11). This was Doegs sin (Psa_52:1-9). Those whose tongues are like a loose window in wind, ever clattering, have little wit or grace. Talkativeness is both a sign of little awe of God and is the badge of a fool (Ecc_5:3; Pro_14:33). But the citizen of Zion speaks the truth seasonably, that is, when called of God to speak it. This call may be private and providential, or public and authoritative, as in the courts of justice. When thus called he will speak fully, freely, clearly, and sincerely (2Ch_12:9; 2Co_2:17).
3. And of speaking nothing but the truth (Isa_63:8; 2Co_13:8). We are never to lie (Job_13:7-8). Let us heed this both in speaking to God (Psa_68:36) and to men (Eph_4:25).
II. Confirm the doctrine. It is evident, for--
1. In the saints the image of Satan is defaced (Rev_21:1-27, ult.). But
2. The image of God is repaired in them, and truth is a shining lineament in it (Eph_4:24; Tit_1:2; Num_23:19). And
3. The Christian life is a walking in truth (3Jn_1:3). There is truth of heart in true Christians, and that makes truth of conversation.
4. And the Lord has expressly declared that liars shall inhabit hell, not heaven, for God is the God of truth.
III. Application.
1. This doctrine writes death on the faces of two sorts of people--those who are concealers of the truth which God calls them to speak out, and all liars. This sin is a common vice; but it is the black brand of one who shall never see heaven. They are barred out of heaven thereby, whether they be jesting liars, who lie to make others merry (Hos_7:3; Pro_26:18-19), or officious liars, who will lie to do themselves or others a good turn. Or pernicious liars, whose motive is mischief (Pro_6:17). Or covetous liars, who lie to get gain (Pro_20:14). Or proud, boasting liars, who lie to raise others esteem of them (Pro_25:14). Or flattering liars, who lie to curry favour with those they flatter (Psa_12:2-3; Pro_26:28; Pro_29:5). Or fearful liars, who, for fear of others, make lies their refuge, as children often do (Psa_58:3); and others, too, who are but children in courage (Pro_29:25; Rev_21:8). Or talkative liars (Pro_10:19). Those who are given to much talking will hardly be found regardful of truth. Or rash liars, who lie through inadvertency and customary looseness as to their words (2Sa_13:30). Much sin is contracted this way.
2. Speak the truth and keep from lying, for God is the God of truth (Deu_32:4; Tit_1:2), but the devil is the author and father of lies (Joh_8:44). He ruined the world at first with a lie (Gen_3:4-5). Lying, too, is the bane of human society, and a mean, base, and contemptible thing, the native product of the corruption of nature, the spawn of the old serpent left in mens hearts (Psa_58:3), and is an abomination to God (Pro_6:17-19; Pro_12:22), and will ruin your souls for evermore. Check it in the young, as ye love their souls. (T. Boston, D. D.)
On truth
David begins this short but beautiful Psalm with a warmth of devotion peculiar to himself. Among other essential requisites that entitle a human being to the distinguished honour of dwelling on the Lords holy hill, truth and sincerity are particularly noticed. Some of the obligations that the religion of Christ inculcates are limited by circumstances and will admit of being modified by different causes. But the great virtue of truth is necessary at all times, and binding under all the relations of life. It is never a mere ornament of the mind, or a virtue of the middle order whose absence may be excused. It is absolutely necessary to all virtue; it is the broad basis on which they all rest. I would, then, impress upon you its sacred obligations and guard you against the shame, the guilt, and degradation of falsehood. There is nothing which is a greater recommendation of character. It at all times inspires confidence and ensures respect. It is a proof of innocence and fortitude combined. As charity is said to cover a multitude of sins, so an inviolable habit of truth will atone for many imperfections. But its loveliness is never more conspicuous than when contrasted with falsehood. There is nothing that men more complain of than of being mistaken. Treachery and hypocrisy are by no means unusual; but duplicity, equivocation, and behaviour that has a tendency to deceive are amongst the commonest breaches of truth, and are the causes that daily increase the mortifications and disappointments of the young, while they confirm the selfishness and suspicion of the aged. The violator of truth, therefore, is the great corrupter of the world. Those whom nature intended to be open, confidential, and affectionate, freeze into misanthropy, or else become uncandid, suspicions, and deceitful. But the liar is soon caught in his own snares. He will not be believed even when he speaks the truth, and gains no credit even when he deserves it. Whatever other good qualities he may have, the vice of falsehood poisons the whole. He can do no good to others, for no one will confide in him. If we inquire why men violate truth, we shall find that their motives are often vanity, or fear and imbecility. Some are so greedy of a name that they care not how they violate truth if they can gain belief Who will deny that the vanity of giving men information has often polluted the pages of history, degraded philosophy almost to imposture, and inspired even sceptics with something more than the credulity of ignorance. But truth is yet more violated from fear and imbecility. Where this is so our pity and indulgence are appealed to. Children are often led to transgress truth for the sake of some trifling gratification before they can be aware of the depravity of falsehood. They think it the nearest way to enjoyment, and an easy and effectual method to escape detection. It is difficult to correct this when it proceeds from fear, for it often requires much fortitude to speak the truth. Men feel this; how ranch more children. They should be taught in their earliest years that there is no fault so great as falsehood. Needless severity era capricious kind of alternating tyranny and indulgence terribly foster this vice. And nothing but religion will help us herein. God is the God of truth. His works and His Word alike declare that God is truth. (J. Hewlett, B. D.)
Truth in the heart
And speaketh the truth in his heart. When a man speaks the truth to himself he will speak it to his neighbour. The beginning of all sincerity is to be sincere in ones self-communings. No man will be guilty of equivocation who does not first deceive himself. The companion of God is absolutely frank and candid with himself. In his heart is to be found the fair angel of truth, and he does not defile her garments by any ill doctrine of reserve or self-evasion. (J. H. Jowett, M. A.)
Speech spoilt by the underlying evil of a corrupt heart
A lady who had lost a little daughter took a photograph and painted it with rare skill and laid it in a drawer, and was grieved to find that soon afterwards it was covered with ugly blotches. She painted it again, and it was again marred. There was something wrong with the paper, some chemical ingredients in undue proportions. No matter how beautiful the picture made on its surface, up ever out of the heart of the paper would come the ooze of decay. So with human life, the heart being wrong spoils all. (J. R. Miller.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v4 (See Scofield "Psa 19:9")
fear
(See Scofield "Psa 19:9")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3–4 He does not slander with his tongue
He does not slander with his tongue
Here "tongue" represents what a person says. The word "he" refers to the "righeous person" (Psalms 15:02). AT: "He does not slander people with his speech" or "He does not say evil things about innocent people" (See: Metonymy)
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harm
hurt
translationWords
slander
tongue
neighbor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 5 15:2 The godly speak truthfully and act faithfully in…
15:2 The godly speak truthfully and act faithfully in their relationships. Unlike the wicked, they are open and transparent (12:2-4).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.