4 In whose eyes a reprobate is despised, But who honoreth them that fear Jehovah; He that sweareth to his own hurt, and changeth not;
Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me; for I have opened my mouth unto Jehovah, and I cannot go back.
Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; nevertheless I will read the writing unto the king, and make known to him the interpretation. O thou king, the Most High God gave Nebuchadnezzar thy father the kingdom, and greatness, and glory, and majesty: and because of the greatness that he gave him, all the peoples, nations, and languages trembled and feared before him: whom he would he slew, and whom he would he kept alive; and whom he would he raised up, and whom he would he put down. But when his heart was lifted up, and his spirit was hardened so that he dealt proudly, he was deposed from his kingly throne, and they took his glory from him: and he was driven from the sons of men, and his heart was made like the beasts', and his dwelling was with the wild asses; he was fed with grass like oxen, and his body was wet with the dew of heaven; until he knew that the Most High God ruleth in the kingdom of men, and that he setteth up over it whomsoever he will. And thou his son, O Belshazzar, hast not humbled thy heart, though thou knewest all this, but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou and thy lords, thy wives and thy concubines, have drunk wine from them; and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified. Then was the part of the hand sent from before him, and this writing was inscribed. And this is the writing that was inscribed: MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and brought it to an end; TEKEL; thou art weighed in the balances, and art found wanting. PERES; thy kingdom is divided, and given to the Medes and Persians. Then commanded Belshazzar, and they clothed Daniel with purple, and put a chain of gold about his neck, and made proclamation concerning him, that he should be the third ruler in the kingdom. In that night Belshazzar the Chaldean King was slain. And Darius the Mede received the kingdom, being about threescore and two years old.
We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death.
My brethren, hold not the faith of our Lord Jesus Christ, `the Lord' of glory, with respect of persons. For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing; and ye have regard to him that weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou there, or sit under my footstool; Do ye not make distinctions among yourselves, and become judges with evil thoughts? Hearken, my beloved brethren; did not God choose them that are poor as to the world `to be' rich in faith, and heirs of the kingdom which he promised to them that love him? But ye have dishonored the poor man. Do not the rich oppress you, and themselves drag you before the judgment-seats? Do not they blaspheme the honorable name by which ye are called? Howbeit if ye fulfil the royal law, according to the scripture, Thou shalt love thy neighbor as thyself, ye do well: but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors.
who also honored us with many honors; and when we sailed, they put on board such things as we needed.
And as he reasoned of righteousness, and self-control, and the judgment to come, Felix was terrified, and answered, Go thy way for this time; and when I have a convenient season, I will call thee unto me.
And when he was called, Tertullus began to accuse him, saying, Seeing that by thee we enjoy much peace, and that by the providence evils are corrected for this nation, we accept it in all ways and in all places, most excellent Felix, with all thankfulness.
And he stretched forth his hand towards his disciples, and said, Behold, my mother and my brethren! For whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother.
And the children of Israel smote them not, because the princes of the congregation had sworn unto them by Jehovah, the God of Israel. And all the congregation murmured against the princes. But all the princes said unto all the congregation, We have sworn unto them by Jehovah, the God of Israel: now therefore we may not touch them. This we will do to them, and let them live; lest wrath be upon us, because of the oath which we sware unto them.
The fool shall be no more called noble, nor the churl said to be bountiful. For the fool will speak folly, and his heart will work iniquity, to practise profaneness, and to utter error against Jehovah, to make empty the soul of the hungry, and to cause the drink of the thirsty to fail.
I am a companion of all them that fear thee, And of them that observe thy precepts.
A perverse heart shall depart from me: I will know no evil thing.
Let me not, I pray you, respect any man's person; Neither will I give flattering titles unto any man. For I know not to give flattering titles; `Else' would my Maker soon take me away.
And all the king's servants, that were in the king's gate, bowed down, and did reverence to Haman; for the king had so commanded concerning him. But Mordecai bowed not down, nor did him reverence.
And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay; for Jehovah hath called these three kings together to deliver them into the hand of Moab. And Elisha said, As Jehovah of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee.
And there was a famine in the days of David three years, year after year; and David sought the face of Jehovah. And Jehovah said, It is for Saul, and for his bloody house, because he put to death the Gibeonites. And the king called the Gibeonites, and said unto them (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal for the children of Israel and Judah);
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 15
Commentary on Psalms 15 Keil & Delitzsch Commentary
The Conditions of Access to God
The preceding Psalm distinguished דור צדיק , a righteous generation, from the mass of the universal corruption, and closed with a longing for the salvation out of Zion. Psalms 15:1-5 answers the question: who belongs to this דור צדיק , and whom shall the future salvation avail? Psalms 24:1-10, composed in connection with the removal of the Ark to Zion, is very similar. The state of mind expressed in this Psalm exactly corresponds to the unhypocritical piety and genuine lowliness which were manifest in David in their most beauteous light on that occasion; cf. Psalms 15:4 with 2 Samuel 6:19; Psalms 15:4 with 2 Samuel 6:21. The fact, however, that Zion (Moriah) is called simply הר הקּדשׁ in Psalms 15:1, rather favours the time of the Absolomic exile, when David was cut off from the sanctuary of his God, whilst it was in the possession of men the very opposite of those described in this Psalm (vid., Psalms 4:6). Nothing can be maintained with any certainty except that the Psalm assumes the elevation of Zion to the special designation of “the holy mountain” and the removal of the Ark to the אהל erected there (2 Samuel 6:17). Isaiah 33:13-16 is a fine variation of this Psalm.
That which is expanded in the tristichic portion of the Psalm, is all contained in this distichic portion in nuce . The address to God is not merely a favourite form (Hupfeld), but the question is really, as its words imply, directed to God. The answer, however, is not therefore to be taken as a direct answer from God, as it might be in a prophetical connection: the psalmist addresses himself to God in prayer, he as it were reads the heart of God, and answers to himself the question just asked, in accordance with the mind of God. גּוּר and שׁכן which are usually distinguished from each other like παροικεῖν and κατοικεῖν in Hellenistic Greek, are alike in meaning in this instance. It is not a merely temporary גּוּר (Psalms 61:5), but for ever, that is intended. The only difference between the two interchangeable notions is this, the one denotes the finding of an abiding place of rest starting from the idea of a wandering life, the other the possession of an abiding place of rest starting from the idea of settled family life.
(Note: In the Arabic jâm ‛lllh is “one under the protection of God, dwelling as it were in the fortress of God” vid., Fleischer's Samachschari, S. 1, Anm. 1.)
The holy tabernacle and the holy mountain are here thought of in their spiritual character as the places of the divine presence and of the church of God assembled round the symbol of it; and accordingly the sojourning and dwelling there is not to be understood literally, but in a spiritual sense. This spiritual depth of view, first of all with local limitations, is also to be found in Psalms 27:4-5; Psalms 61:5. This is present even where the idea of earnestness and regularity in attending the sanctuary rises in intensity to that of constantly dwelling therein, Psalms 65:5; Psalms 84:4-5; while elsewhere, as in Psalms 24:3, the outward materiality of the Old Testament is not exceeded. Thus we see the idea of the sanctuary at one time contracting itself within the Old Testament limits, and at another expanding more in accordance with the spirit of the New Testament; since in this matter, as in the matter of sacrifice, the spirit of the New Testament already shows signs of life, and works powerfully through its cosmical veil, without that veil being as yet rent. The answer to the question, so like the spirit of the New Testament in its intention, is also itself no less New Testament in its character: Not every one who saith Lord, Lord, but they who do the will of God, shall enjoy the rights of friendship with Him. But His will concerns the very substance of the Law, viz., our duties towards all men, and the inward state of the heart towards God.
In the expression הולך תמים (here and in Proverbs 28:18), תמים is either a closer definition of the subject: one walking as an upright man, like הולך רכיל one going about as a slanderer, cf. היּשׂר הולך Micah 2:7 “the upright as one walking;” or it is an accusative of the object, as in הולך צדקות Isaiah 33:15 : one who walks uprightness, i.e., one who makes uprightness his way, his mode of action; since תמים may mean integrum = integritas , and this is strongly favoured by הלכים בּתמים , which is used interchangeably with it in Psalms 84:12 (those who walk in uprightness). Instead of עשׂה צדקה we have the poetical form of expression פּעל צדק . The characterising of the outward walk and action is followed in Psalms 15:2 by the characterising of the inward nature: speaking truth in his heart, not: with his heart (not merely with his mouth); for in the phrase אמר בּלב , בּ is always the Beth of the place, not of the instrument-the meaning therefore is: it is not falsehood and deceit that he thinks and plans inwardly, but truth (Hitz.). We have three characteristics here: a spotless walk, conduct ordered according to God's will, and a truth-loving mode of thought.
The distich which contains the question and that containing the general answer are now followed by three tristichs, which work the answer out in detail. The description is continued in independent clauses, which, however, have logically the value of relative clauses. The perff . have the signification of abstract presents, for they are the expression of tried qualities, of the habitual mode of action, of that which the man, who is the subject of the question, never did and what consequently it is not his wont to do. רגל means to go about, whether in order to spie out (which is its usual meaning), or to gossip and slander (here, and the Piel in 2 Samuel 19:28; cf. רכל , רכיל ). Instead בּלשׁנו we have על־לּשׁנו (with Dag . in the second ל , in order that it may be read with emphasis and not slurred over),
(Note: Vid., the rule for this orthophonic Dag . in the Luther . Zeitschrift , 1863, S. 413.)
because a word lies upon the tongue ere it is uttered, the speaker brings it up as it were from within on to his tongue or lips, Psalms 16:4; Psalms 50:16; Ezekiel 36:3. The assonance of לרעהוּ רעה is well conceived. To do evil to him who is bound to us by the ties of kindred and friendship, is a sin which will bring its own punishment. קרוב is also the parallel word to רע in Exodus 32:27. Both are here intended to refer not merely to persons of the same nation; for whatever is sinful in itself and under any circumstances whatever, is also sinful in relation to every man according to the morality of the Old Testament. The assertion of Hupfeld and others that נשׂא in conjunction with חרפּה means efferre = effari , is opposed by its combination with על and its use elsewhere in the phrase נשׁא חרפה “to bear reproach” (Psalms 69:8). It means (since נשׁא is just as much tollere as ferre ) to bring reproach on any one, or load any one with reproach. Reproach is a burden which is more easily put on than cast off; au dacter calumniare, semper aliquid haeret .