Your word is a lamp to my feet and a light for my path. (Psalm 119:105)
Psalm 15 (NIV)
A psalm of David.
1 LORD, who may dwell in your sanctuary? Who may live on your holy hill? 2 He whose walk is blameless and who does what is righteous, who speaks the truth from his heart 3 and has no slander on his tongue, who does his neighbour no wrong and casts no slur on his fellowman, 4 who despises a vile man but honours those who fear the LORD, who keeps his oath even when it hurts, 5 who lends his money without usury and does not accept a bribe against the innocent. He who does these things will never be shaken.
Notes
1. ‘Dwelling with Yahweh’ is a recurring theme in the Psalms (Psalm 27 and Psalm 91, are examples). In most, if not all psalms, it is a metaphor for a spiritual relationship with Yahweh and not a desire to live in the physical tabernacle or Temple. And ‘Yahweh‘ rather than ‘LORD’ (in capitals) is the way the psalmist addressed his God.
2. The Temple was built on a hill in Jerusalem (2 Chronicles 3:1) and the tabernacle, its precursor, appears to have been set up on an elevated place on at least some occasions in its various travels (1 Chronicles 16:39) but neither were ever equipped with residential quarters. Eli and the boy Samuel slept in the tabernacle but the phraseology suggests this was not a permanent arrangement (1 Samuel 3:2-3). The priests who served at the sanctuary lived in homes that were scattered throughout the tribal areas (Numbers 35:1-5, Joshua 21:1-42) and seemed to have had a rota for serving at the sanctuary (1 Chronicles 24:5, Luke 1:8, 23).
3. A sanctuary is a place, either permanent or temporary, that is dedicated for worship. In the OT it is a symbol of Yahweh’s presence. It is often linked to other metaphors such as high hill, tower, refuge, fortress and rock and it is all about having a sense of security and safety.
4. Here are some examples:
Then he rebukes them in his anger and terrifies them in his wrath, saying, “I have installed my King on Zion, my holy hill.” (Psalm 2:5-6)
But you are a shield around me, O Yahweh; you bestow glory on me and lift up my head. To Yahweh I cry aloud, and he answers me from his holy hill. (Psalm 3:4-5).
Surely goodness and love will follow me all the days of my life, and I will dwell in the house of Yahweh forever. (Psalm 23:6)
One thing I ask of Yahweh, this is what I seek: that I may dwell in the house of Yahweh all the days of my life (Psalm 27:4).
For in the day of trouble he will keep me safe in his dwelling; he will hide me in the shelter of his tabernacle and set me high upon a rock. (Psalm 27:5).
How great is your goodness, which you have stored up for those who fear you, which you bestow in the sight of men on those who take refuge in you. In the shelter of your presence you hide them from the intrigues of men; in your dwelling you keep them safe from accusing tongues (Psalm 31:19-20).
For you have been my refuge, a strong tower against the foe. I long to dwell in your tent forever and take refuge in the shelter of your wings (Psalm 61:3-4).
… O Yahweh Almighty, my King and my God. Blessed are those who dwell in your house; they are ever praising you (Psalm 84:3-4).
I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked (Psalm 84:10).
He who dwells in the shelter of the Most High will rest in the shadow of the Almighty (Psalm 91:1).
5. Psalm 15, like Psalm 27, seems to emphasise the metaphorical sense of sanctuary rather than the physical features of the Temple as in Psalm 84.
6. In verse 1 the psalmist wonders who might qualify to dwell with Yahweh and ends with verse 5b where he expresses his assurance of the safety and security this situation represents. In between he describes the characteristics of those who dwell with Yahweh.
7. Richer insights are provided by seeing the Psalm in its Hebrew poetic structure that features parallelism between lines. This parallelism is between ideas. The rhythmic parallelism introduced by the use of ‘who’ is a feature of the English translation. It is not related to the original Hebraic wording or layout.
Psalm 15
A psalm of David.
‘Dwelling with Yahweh’ is about living a righteous life
| Stanza 1 | Dwelling with Yahweh | |
| A | 1 LORD, who may dwell in your sanctuary? Who may live on your holy hill? | The question |
| Stanza 2 | Evidence of ‘dwelling with Yahweh’ is seen in a righteous life | |
| B | 2 He whose walk is blameless and who does what is righteous, | Righteous behaviour as a principle |
| C | who speaks the truth from his heart 3 and has no slander on his tongue, | Righteous speech as a principle |
| D | who does his neighbour no wrong and casts no slur on his fellowman, | Righteous relationships as a principle |
| D1 | 4 who despises a vile man but honours those who fear Yahweh, | Example of righteous relationships |
| C1 | who keeps his oath even when it hurts, | Example of righteous speech |
| B1 | 5 who lends his money without usury and does not accept a bribe against the innocent. | Example of righteous behaviour |
| Stanza 3 | Dwelling with Yahweh brings security | |
| A1 | He who does these things will never be shaken. | The answer |
8. Stanza 1 introduces Psalm 15 using the images of the sanctuary as metaphors for Yahweh’s presence. The sanctuary was a place set aside for the presentation of sacrifices in the worship of Yahweh. It was the Jerusalem Temple from King Solomon’s time and before that was the mobile tabernacle.
9. The psalmist’s ambition was to ‘dwell’ with Yahweh. That too was a metaphor, a word picture, to express his heart’s desire to live safely and securely from the troubles he faced with his God and Master, Yahweh.
10. The theme of the psalm is about the characteristics of those who do dwell with Yahweh and is developed in more detail in Psalm 27 and Psalm 91.
11. Stanza 2, the substance of the psalm, has 6 poetic lines that list characteristics of the righteous life of those who ‘dwell in Yahweh.’
12. There are three principles of righteous living (strophes B-D) that are then illustrated with examples in reverse order (strophes D1-B1).
13. Principle 1 (strophe B) is about ‘walking blamelessly’ – living a life characterised by doing what is right. This is explored further in Psalm 1, Psalm 24 and Psalm 27 but here it is a simple statement.
14. It is paralleled in strophe B1 by an example in which money is loaned as a favour to a neighbour/colleague who has hit hard times. This does not appear to be a business transaction so it should be done freely and generously by someone who, by doing this, is expressing Yahweh’s generous heart (Exodus 22:25).
15. A second example is about refusing to participate in a miscarriage of justice by accepting a bribe to speak against an innocent person who is being prosecuted by a richer person who is more interested in having his own way than acting righteously. Psalm 12 also speaks out against this practice.
16. Principle 2 is about righteous speech (strophe C) that comes from the heart implying that it is genuine – it is not about thinking one thing but saying another.
17. This is repeated with reference to ‘slander.’ This is about telling lies about people in order to hurt, embarrass or damage their reputation. A pure heart will lead to pure speech.
18. This principal about righteous speech is illustrated further in strophe C1 where the psalmist insists the righteous person will keep their word even if circumstances have changed so they suffer loss or hurt as a result.
19. Principle 3 (strophe D) is about having righteous relationships so a neighbour, friend or any ‘fellowman’ is treated with respect and truthfulness. That includes no ‘slurring’ which is about insulting, shaming, humiliating or treating with contempt.
20. That is linked with a specific example in strophe D1 to ‘despise a vile man’ which seems to suggest some pre-judgement and ungraciousness that appears to contradict what has gone before. That does not seem likely to be the psalmist’s intention. Translators puzzle over how to translate what is a strange construction.
21. ‘Despises (be+baza+ayin) a vile (maas) man’ (4) is only a compound verb and a second verb in Hebrew. ‘Man’ is not in the original Hebrew.
be = a link word to indicate relationship,
baza is a verb = to despise, scorn, ridicule, show contempt for, to be despised,
ayin = eye, sight.
maas is also a verb = to reject, despise, spurn, disdain, so means much the same as baza.
Use of ayin may suggest it means something like a ‘despise a man who is shown by his behaviour to be despicable.’ It is paralleled with ‘honours those who fear Yahweh’ so this contrast adds to the understanding that it is despicable behaviour that is to be despised.
The Message translates this as ‘despise the despicable.’
22. I think that strophe D1 is written to show there should be a clear distinction between those who truly deserve to be honoured for their attitude of spirituality and their devotion to Yahweh compared to those who may expect to be treated with honour, respect and even deference because of their status but whose consistent behaviour suggests it reflects a damaged and evil heart. Their ungodly behaviour, rather than them as individual people, is to be ‘despised.’ That will be expressed by not copying such behaviour, commending it or taking advantage of it even though the perpetrator is still treated with respect because of their status.
23. We have an illustration of the danger this imbalance between behaviour and showing honour/respect can cause, in the Book of Esther when Mordecai, Esther’s uncle/guardian refused to bow to Haman. That initiated retaliation that would have ended in the annihilation of the Jews throughout the kingdom (Esther 3:1-6) but for Esther’s bravery in revealing Haman’s plans to the king in a way that gained the emperor’s support and turned the tables on Haman (Esther 7:1-10). But that dramatic turn around, in itself, does not imply that Mordecai was right in the way he expressed his disapproval of Haman, even though it may appear to have Psalm 15 approval.
24. In such dilemmas the default position should be to seek Yahweh’s specific guidance. We are people of faith and not followers of a legal code so are not intended to work out for ourselves how rules and principles should be applied in difficult situations. We cannot hide behind the excuse of following a biblical ‘command’ that, in the circumstances could contradict other biblical teachings or could result in severe repercussions for ourselves and especially other people, for that would not be to, ‘love your neighbour as yourself’ (Leviticus 19:18). Rather we turn to God for guidance, hopefully in association with others who are involved, as Scripture encourages us:
Listen, my son, accept what I say, and the years of your life will be many. I guide you in the way of wisdom and lead you along straight paths. When you walk, your steps will not be hampered; when you run, you will not stumble. (Proverbs 4:10-12)
Whether you turn to the right or to the left, your ears will hear a voice behind you, saying, “This is the way; walk in it.” (Isaiah 30:21)
I will lead the blind by ways they have not known, along unfamiliar paths I will guide them; I will turn the darkness into light before them and make the rough places smooth. These are the things I will do; I will not forsake them. (Isaiah 42:16)
But when he, the Spirit of truth, comes, he will guide you into all truth (John 16:13).
25. It is interesting to note that though the theme of Psalm 15 is about ‘dwelling with Yahweh’ the way this is expressed says nothing about being devoted (in the psalmist’s day) to a meticulous observance of Temple-based rituals and (to the equivalent in our day) of spiritual devotions such as Bible reading and prayers. Instead it is all about how we treat others. That suggests that in Yahweh’s eyes human relationships are a more significant priority than spiritual exercises.
26. Even more! By this, Psalm 15 teaches that we best show our devotion to Yahweh by the way we treat our fellow human beings. That is perhaps the most important principle this psalm proclaims.
27. In that context it is probably best to see the principles and examples mentioned as examples only. Perhaps, these were the issues that were particularly relevant to the first users of this psalm.
28. Psalm 15 concludes with stanza 3, a one-line declaration that those who live Yahweh-honouring lives will ‘never be shaken.’ They are safe. They are secure.
29. This short psalm seems to be a teaching psalm that highlights a few points that are relevant to those who seek a richer and deeper relationship with Yahweh. However, this Yahweh-honouring behaviour is not about earning Yahweh’s favour or gaining salvation. That has only ever been achievable through faith. This behaviour, instead, is evidence that the person concerned is actively seeking to express their status as a Yahweh-follower by the standard and style of their lives.
30. Some weeks after publishing this study I came across The Lost World of the Torah, by John H. Walton and J. Harvey Walton and recognised that my final comments (notes 24-29) where in keeping with their analysis of how the Mosaic Law should be understood.
31. In ‘Summary of Conclusions’ they state:
‘… the focus of this genre in the ancient world was not to provide legislation but to provide wisdom for bringing about order in society. Order in turn enhances the reputation of the administrator of the social order (the king in most of the ancient world; Yahweh as suzerain king over Israel.) The objective of the Torah is to teach the Israelites about the kind of order they will need to uphold if they want to receive the blessings of God’s favour and presence.
The Torah spoke into the Israelites’ culture as it was rather than trying to transform their culture to some ideal. In contrast, we attempted to demonstrate why transforming culture is not the purpose of Torah and why this understanding should not be attempted.
… transforming people is not a means to transforming culture. Jesus let Caesar keep what was his; he did not take what was Caesar’s for God.[1]
32. To my mind this analysis of Psalm 15 illustrates that the psalmist understood the Mosaic Law as they describe.
Endnote
[1] John H. Walton and J. Harvey Walton, The Lost World of the Torah: Law as Covenant and Wisdom in Ancient Context, (Downers Grove, IL, IVP Academic, 2019), pp. 223, 225
Written: 23 February 2021
Published: 20 January 2024
Updated: 20 March 2024