Psalm 15:2
He that walks uprightly, and works righteousness, and speaks the truth in his heart.
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EXPOSITORY (ENGLISH BIBLE)
(2) Uprightly.—Literally, he whose walking is perfect rectitude. In Proverbs 28:18 the same phrase occurs. Comp. Isaiah 33:15.

Speaketh the truth in his heart—i.e., both thinks and speaks the truth.

“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.

Psalm 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.15:1-5 The way to heaven, if we would be happy, we must be holy. We are encouraged to walk in that way. - Here is a very serious question concerning the character of a citizen of Zion. It is the happiness of glorified saints, that they dwell in the holy hill; they are at home there, they shall be for ever there. It concerns us to make it sure to ourselves that we have a place among them. A very plain and particular answer is here given. Those who desire to know their duty, will find the Scripture a very faithful director, and conscience a faithful monitor. A citizen of Zion is sincere in his religion. He is really what he professes to be, and endeavours to stand complete in all the will of God. He is just both to God and man; and, in speaking to both, speaks the truth in his heart. He scorns and abhors wrong and fraud; he cannot reckon that a good bargain, nor a saving one, which is made with a lie; and knows that he who wrongs his neighbour will prove, in the end, to have most injured himself. He is very careful to do hurt to no man. He speaks evil of no man, makes not others' faults the matter of his common talk; he makes the best of every body, and the worst of nobody. If an ill-natured story be told him, he will disprove it if he can; if not, it goes no further. He values men by their virtue and piety. Wicked people are vile people, worthless, and good for nothing; so the word signifies. He thinks the worse of no man's piety for his poverty and mean condition. He reckons that serious piety puts honour upon a man, more than wealth, or a great name. He honours such, desires their conversation and an interest in their prayers, is glad to show them respect, or do them a kindness. By this we may judge of ourselves in some measure. Even wise and good men may swear to their own hurt: but see how strong the obligation is, a man must rather suffer loss to himself and his family, than wrong his neighbour. He will not increase his estate by extortion, or by bribery. He will not, for any gain, or hope of it to himself, do any thing to hurt a righteous cause. Every true living member of the church, like the church itself, is built upon a Rock. He that doeth these things shall not be moved for ever. The grace of God shall always be sufficient for him. The union of these tempers and this conduct, can only spring from repentance for sin, faith in the Saviour, and love to him. In these respects let us examine and prove our own selves.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 Psalm 1:1. The word here rendered "uprightly," or, in the Hebrew, "perfectly," means that which is complete in all its parts; where no part is missing or is defective. See the word explained in the notes at Job 1:1. 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 Isaiah 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 Micah 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 1 John 3:6-10.

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

2. walketh—(Compare Ps 1:1).

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

worketh—or, "does."

righteousness—what is right.

in his heart—sincerely (Pr 23:7).

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

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

4 In whose eyes a vile person is contemned; but he honoureth them that fear the Lord. He that sweareth to his own hurt, and changeth not.

5 He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.

Psalm 15:2 - 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. "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 that 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 towards 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!

Psalm 15:3

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

Psalm 15:4

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

Psalm 15:5

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

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

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

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

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

Speaketh the truth in his heart; his words and professions to God and men agree with and proceed from the thoughts and purposes of his heart. He that walketh uprightly,.... Or "perfectly" (e); see Genesis 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, Isaiah 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, 1 John 3:7; and such an one is a proper person to dwell in his house; and who also by faith does works of righteousness, and whose life is a series and course of righteousness, as a fruit of his faith, and in consequence of his having laid hold on the righteousness of Christ;

and speaketh the truth in his heart; receives Christ who is the truth, and the Gospel the word of truth into his heart, and makes an hearty profession of the same before men; and both speaks according to his light in the Scriptures of truth, whenever he speaks of divine things; and in common conversation speaks truth from his heart to his neighbour, and does not speak with a double heart, or say one thing with his mouth, and intend another in his heart; see Psalm 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,

He that {a} walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.

(a) He shows that we cannot call on God unless we trust in him.

EXEGETICAL (ORIGINAL LANGUAGES)
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. Genesis 17:1; Deuteronomy 18:13; Psalm 18:23; Psalm 101:2; Psalm 101:6; Psalm 119:1; Psalm 7:8; Psalm 26:1; Psalm 26:11; Matthew 5:48. The Sept rendering is ἄμωμος, for which comp. Ephesians 1:4; Colossians 1:22, &c.

and worketh righteousness] Cp. Acts 10:35; 1 John 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 Psalm 12:2.Verse 2. - He that walketh uprightly, and worketh righteousness. An upright walk is the first requisite (comp. Genesis 17:1; Psalm 26:3, 11; Isaiah 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" (1 Peter 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 third tristich bewails the condition in which He finds humanity. The universality of corruption is expressed in as strong terms as possible. הכּל they all (lit., the totality); יחדּו with one another (lit., in its or their unions, i.e., universi); אין גּם־אחד not a single one who might form an exception. סר (probably not 3 praet. but partic., which passes at once into the finite verb) signifies to depart, viz., from the ways of God, therefore to fall away (ἀποστάτης). נאלח, as in Job 15:16, denotes the moral corruptness as a becoming sour, putrefaction, and suppuration. Instead of אין גּם־אחד, the lxx translates οὐκ ἔστιν ἕως ἑνός (as though it were עד־אחד, which is the more familiar form of expression). Paul quotes the first three verses of this Psalm (Romans 3:10-12) in order to show how the assertion, that Jews and heathen all are included under sin, is in accordance with the teaching of Scripture. What the psalmist says, applies primarily to Israel, his immediate neighbours, but at the same time to the heathen, as is self-evident. What is lamented is neither the pseudo-Israelitish corruption in particular, nor that of the heathen, but the universal corruption of man which prevails not less in Israel than in the heathen world. The citations of the apostle which follow his quotation of the Psalm, from τάφος ἀνεῳγμένος to ἀπέναντι τῶν ὀφθαλμῶν αὐτῶν were early incorporated in the Psalm in the Κοινή of the lxx. They appear as an integral part of it in the Cod. Alex., in the Greco-Latin Psalterium Vernonense, and in the Syriac Psalterium Mediolanense. They are also found in Apollinaris' paraphrase of the Psalms as a later interpolation; the Cod. Vat. has them in the margin; and the words σύντπιμμα καὶ ταλαιπωρία ἐν ταῖς ὁδοῖς αὐτῶν have found admittance in the translation, which is more Rabbinical than Old Hebrew, מזּל רע וּפגע רע בּדרכיהם even in a Hebrew codex (Kennicott 649). Origen rightly excluded this apostolic Mosaic work of Old Testament testimonies from his text of the Psalm; and the true representation of the matter is to be found in Jerome, in the preface to the xvi. book of his commentary on Isaiah.

(Note: Cf. Plschke's Monograph on the Milanese Psalterium Syriacum, 1835, p. 28-39.)

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