INTRODUCTION TO PSALM 15
‘Psalm’ (mizmôr) in the title of Psalm 15 indicates that this melody is to be sung. The title also attributes it to David but does not specify the occasion for which it was composed. Some commentators suggest that the most likely occasion is David’s transfer of the Ark of the Covenant to Zion (2 Sam 6:12-19; 1 Chron 15-16), but there is nothing in the biblical accounts to support this view. Zion is a synonym for Jerusalem, a Jebusite fortress that David conquered and made the capital of his kingdom and the focal point of the worship of YHWH, the Israelites’ national deity.
Many scholars, again without biblical evidence to support their hypothesis, classify this psalm as an entrance liturgy for the temple in Jerusalem (also Psa 24, 82, 115,134) and postulate that as pilgrims approached the temple precincts at festival times one of them would ask the double question of v.1 and a temple official would respond quoting the remainder of the psalm.
Psalm 15, however, seems more like wisdom literature; instruction which uses a question and answer format (like Psa 24:3-6, Isa 33:14-16; Mic 6:6-8; Zech 7:1-14) to set out the moral and ethical characteristics expected of one who wishes to have fellowship with the Lord.
THE STRUCTURE OF PSALM 15
A QUESTION (1)
AN ANSWER (2-5a)
A PROMISE (5b)
VERSE BY VERSE EXPLANATION OF PSALM 15
A QUESTION (v.1)
(1) Psalm 15 begins with a double rhetorical question addressed to the Lord which sets the theme of the psalm and to which the remainder of the psalm provides an answer: LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? Verse 2 answers the question generally and vv.3-5a give specific examples.
Who shall abide in thy tabernacle? – who will sojourn, seek hospitality with, you in your tent? The reference is to the Israelites’ early history as a nomadic people dwelling in tents. A guest dwelling temporarily in a tent was under the protection of that household, cf. v.5b. ‘Tent’ also refers to the Tabernacle, the Lord’s tent, a portable shrine which symbolised the presence of the deity as he travelled with his people.
Who shall dwell in thy holy hill? – who will settle down, rest in peace and security, in your holy hill? This question is parallel to the first but refers specifically to the Temple, the permanent place of God’s presence located on the ‘holy hill’ of Zion in Jerusalem.
The psalmist, of course, was fully aware that people did not live in the Tabernacle or Temple. Priests and Levites fulfilled their various roles in different areas of the complex but the Tabernacle/Temple was a place of worship and sacrifice, not a place of residence. Therefore the psalmist is not asking who could physically reside in the sanctuary for that did not happen. Instead, he uses poetic and metaphorical language to ask who could enjoy intimate abiding fellowship with the Lord.
The question is about spiritual access and a relationship with the Lord. What are the characteristics of someone who truly knows and loves the Lord and has acceptance as a worshipper? What kind of person is qualified to enter and remain for a time in the presence of Holiness? It is encouraging to learn from Psa 15:1 that the Lord is indeed accessible and willing to have an intimate relationship with his people.
AN ANSWER (vv.2-5a)
(2) He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.
The answer begins in v.2 with three main characteristics: walking, working, and speaking.
Walketh blamelessly – tāmiym – complete or perfect – the person’s lifestyle is marked by integrity. A biblical example is Noah, Noah was a just man and perfect in his generations, and Noah walked with God. Gen 6:9
Worketh righteousness – the person does right, practises justice – ṣeḏeq – conforming to an ethical or moral standard, in this case the Lord’s standard (cf. Psa 72:1-2).
Speaketh the truth in his heart – His speech is truthful and sincere because that is his attitude of heart.
(3) He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.
Verses 3-5a give specific examples of characteristics expected of one who wishes to be a guest of the Lord. Verse 3 follows on from the mention of speech in v.2 and deals with discipline of the tongue.
He does not backbite with his tongue – he does not trip over his tongue – i.e. he does not slander or verbally abuse others.
He does no evil to his neighbour – he does not mock or harass his neighbour.
He does not take up reproach against his friend – He does not scorn or taunt his friend.
The righteous person maintains good relationships by refusing to slander others, spread harmful gossip or indulge in harmful talk. Our speech and how we treat others is closely connected with our worship.
(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.
Verse 4 deals with social behaviours.
In his eyes the reprobate is despised – The true worshipper of the Lord will have no association with reprobates – people whom God has rejected because of their evil practices. Like the blessed man of Psa 1:1 he will not ‘walk in the counsel of the ungodly, nor stand in the way of sinners, nor sit in the seat of the scornful.’
He honours those that fear the Lord – He will have the discernment to not only avoid companionship with evildoers but also to associate himself with other believers.
He swears to his own hurt and does not change – He will honour his oaths (sworn in the name of Lord), keeping his word even if that means he will incur financial loss.
(5a) He that putteth not out his money to usury, nor taketh reward against the innocent.
Verse 5a demonstrates that the faithful person will avoid taking advantage of others; two examples are given from the world of finance.
He will not practice usury – ‘with a bite’ – he will not lend money at excessive rates of interest.
He will not take a bribe against the innocent – as a magistrate he must be upright and not accept a bribe in order to favour the guilty in a legal dispute (cf. Deut 27:25).
A PROMISE (5b)
(5b) He that doeth these things shall never be moved.
Psalm 15 concludes with a promise that whoever does ‘these things’ (the requirements in vv.2-5a) and lives such a life of integrity will be secure. They will not be overthrown by trouble or misfortune. They will be welcome in God’s presence and can enjoy abiding fellowship with him.
SUMMATION
Psalm 15 reveals that the Lord is accessible and that it is possible to enjoy fellowship with him. It also shows that those who practice evil will be denied entrance to his presence. The person who can gain access, obtain a hearing and truly dwell with God is someone who lives a blameless life, tells the truth, is a man of his word, treats others fairly, avoids evildoers and aligns himself with other believers.
The psalm provides a short moral and ethical checklist by which we can assess how our daily lives stack up against what we profess. The psalm reminds us that one who worships the Lord should be a person of integrity; someone who can be trusted in public, private and economic life. Our worship is not only a weekly event but a matter of lifestyle, it is more than a ritual, it is a way of life.
Written Exposition 