who despises the vile but honors those who fear the LORD, who does not revise a costly oath, Sermons
I. THERE IS A HOME FOR THE SOUL IN GOD. We do not regard the question in the first verse as one of despair, but simply as one of inquiry. It suggests that there is a sphere wherein men may dwell with God, and asks who are the men who can and do live in this sphere. The inquiry is addressed to "Jehovah," the redeeming God of Israel, who by this name had made himself known to the chosen people as their God - the Loving, the Eternal, the Changeless One. Moreover, there had been a tabernacle made, and afterwards the palace of the great King was erected on Mount Zion, the holy hill. "This is my rest for ever; here will I dwell, for I have desired it." And inasmuch as this was the spot where God dwelt with men, to the devout soul the happiest place was that spot where he could meet with God; and if, perchance, he could there abide, not only to sojourn as for a night, but even to take up his permanent abode, he would realize the very ideal of good. "One thing have I desired of the Lord, that will I seek after: that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple." But in the later form of scriptural thought it is not only in this place or that that the yearning spirit can find God, but everywhere; yea, God himself is the soul's home - a home neither enclosed by walls, nor restricted in space, nor bounded by time. And we know what are the features of that home - it is one of righteousness, of a purity which allows no stain; it is one of mercy, in which all the occupants have made a covenant with God by sacrifice; it is one of closest fellowship, in which there may be a perpetual interchange of communion between the soul and the great eternal God. And when we remember that on the one hand, God is of purer eyes than to behold evil, and cannot look on iniquity, and that on the other hand, even all our righteousnesses are as filthy rags, it must always be a wonder of wonders that the sinner should ever be allowed to find a home in God; and never can it be inappropriate to ask the question with which the psalm begins, "Lord, dost thou give it to all men to find their rest in thee? If not, who are these happy ones?" "Who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill?" II. ONLY SOME SOULS FIND GOD A HOME FOR THEM. The rest of the psalm answers the question which is raised at the outset of it. Inasmuch as the very phraseology of the psalm is built upon and assumes the divinely appointed institutions of priesthood, sacrifice, penitence, prayer, and pardon, it is needful only to remark in passing that the man who dwells in God's holy hill is the one who accepts the divinely revealed plan of mercy and pardon through an appointed sacrifice. But the fact that by God's mercy we are permitted to base the edifice of our life on such a foundation does by no means dispense with the necessity or lessen the importance of our erecting such edifice with scrupulous exactness according to the Divine requirements. The two parts of revealed religion cannot be disjoined now, any more than of old; the sacrificial and ethical departments must be equally recognized. And we arc here called upon to study a Scripture portraiture of a virtue which God will approve, by seeing how a man who lives in God will demean himself before the world. 1. His walk is upright. His entire life and bearing will be of unswerving integrity. Bishop Perowne renders the word "uprightly," "perfectly," which in the scriptural sense is equivalent to "sincerely," with an absolutely incorruptible aim at the glory of God. 2. His deeds are right. They correspond with the simplicity and integrity of his life's aim and intent. 3. His heart is true to his words. He does not say one thing and mean another, nor will he cajole another by false pretences. 4. He guards his tongue. He will not "backbite" or "slander:" the verb is from a root signifying "to go about," and conveys the idea of one going about from house to house, spreading an evil report of a neighbour. 5. He checks the tongues of others. He will not take up a reproach against his neighbour. Retailers of gossip and scandal will find their labour lost on him. 6. He abstains from injuring a friend - by deeds of wrong. 7. He estimates people according to a moral standard, not according to their wealth. A base person is rejected, however rich. A man who fears the Lord is honoured, however poor. 8. He is true to his promise, though it may cost him much, even more than he at first supposed. 9. He is conscientious in the use of what he has. He will not be one to bite, to devour, or to oppress another by greed of gain, nor will he take a bribe to trick a guileless man. He will be clear as light, bright as day, true as steel, firm as rock. While resting on the promises of God as a ground of hope, he will follow the Divine precepts as the rule of his life. As Bishop Perowne admirably remarks, "Faith in God and spotless integrity may not be sundered. Religion does not veil or excuse petty dishonesties. Love to God is only then worthy the name, when it is the life and bond of every social virtue." A holy man said on his death-bed, "Next to my hope in Christ, my greatest comfort is that I never wronged any one in business." III. FROM THEIR HOME IN GOD such SOULS CAN NEVER BE DISLODGED. (Ver. 5, "He that doeth these things shall never be moved.") The man is one who lives up to the Divine requirements under the gospel. "Yet when his holiest works are done, 1. No convulsions can disturb such a man. His rest in Divine love is one which is secure against any catastrophe whatever (Psalm 46:1, 2; Romans 8:38, 39). 2. Time is on the side of such a one. For both the graces of faith and obedience will strengthen with age; while the Being who is his Stronghold is the same "yesterday, and to-day, and for ever." Such characters, moreover, can never get out of date. 3. No discoveries in science nor in any department can dim the lustre of such a life. To trust in the great eternal God and to aspire to his likeness, is surely that of which no advance in human thought can ever make us ashamed. 4. The faithful God will never desert such a one. Whoever clings to God in faith, love, and obedience will never find his love unreciprocated or his trust unrecompensed. 5. The promises made to each a one will never fail. They are all Yea and Amen in Christ; they are sealed by "the blood of the everlasting covenant." And hence they who repose their trust in them can never be moved. In conclusion, the preacher may well warn against any attempt to divorce these two departments of character - trust and action. 1. Without trust in God there can be no right action. 2. Without the aim at right action we have no right to trust in God. - C. (J. H. Jowett, M. A.) (John Trapp.) He that sweareth to his own hurt, and changeth not. Among the duties mentioned in this Psalm we find this of constancy and faithfulness in keeping those promises which we have confirmed by an oath. Because the greatest temptation to the breaking of oaths proceeds from fear of some temporal damage, or prospect of some worldly advantage, therefore it is said, "He that sweareth to his own hurt, and changeth not."I. IN WHAT CASES AN OATH DOTH OBLIGE. No oath can oblige to that which is impossible; or to that which is unlawful; for justice requires that we do not invade the rights and privileges of other men. Oaths contrary to charity or mercy or humanity are void. No oath can oblige when it hinders a greater good. What if the matter be purely indifferent? There can be here no occasion of difficulty, except the matter be also of no moment. He is undoubtedly guilty of great irreverence towards God, that will cite His name to a trifle. If the matter of the oath be such as causeth a man to doubt whether it be lawful or no, in that case he had better perform it. There are cases relating to the person that swears. Here, whensoever we shall determine that an oath doth not bind, it will be for the want of the person's rightly understanding that he made one. A man may not know what an oath is; or he may swear when affected by anger, or by drink, or by fear; or by any other passion; or if a man swears to save his life, as from robbers. II. IN WHAT SENSE AN OATH OUGHT TO BE TAKEN. That sense is to be taken which is most suitable to the business men are about. We may not precisely, without limitation, accept the sense of the swearer, or of the imposer, or that which the words of the oath will bear. The swearer may equivocate, or use mental reservations. What if a man swears and doth not intend to swear? Something of intention is always required to an oath. It would be a frivolous excuse for a man to say, he intended to swear, but did not intend to be obliged. III. HOW GREAT THE OBLIGATION OF AN OATH IS. It is a solemn invocation of God to witness what we say, by His favour and mercy to us, if it be true; or by His vengeance upon us if it be false. It is a high advantage and privilege which God vouchsafeth to us, in that He gives us leave, upon urgent and weighty causes, to make use of His glorious Name as a seal to confirm the truth of what we assent. If, therefore, we take it up to avouch a falsehood, we are exceedingly ungrateful, we falsify that seal, we profane that dreadful name, we apply that which is most sacred to the worst of uses...For these and the like causes an oath hath generally been looked upon as a sufficient assurance and confirmation of the truth of any matter. He that seriously considers what an oath is cannot surely believe that any man is above the obligation of it. And as no man can be too great for such an obligation himself, so neither can he dispense with it in others. (Henry Hellier, M. A.) "He that sweareth to his own hurt, and changeth not." Then he is immutable in covenant. His word is his bond. He is dependable. When he promises he redeems. And he does it even to his own hurt! If it necessitates bleeding, he still redeems it. He is "faithful even unto death." He is grandly consistent, consistent not in the sense of never changing his opinion, but in the grander sense of never altering his loyalty to truth and his relationship to God. His word is a tower in which the weak and defenceless have a strong defence.(J. H. Jowett, M. A.) People David, PsalmistPlaces JerusalemTopics Approval, Change, Changeth, Contemned, Depraved, Despised, Doesn't, Evil, Fear, Fearing, Gives, Honoreth, Honors, Honour, Honoureth, Hurt, Hurts, Keeps, Lord's, Makes, Oath, Rejected, Reprobate, Suffer, Sweareth, Swears, Sworn, Takes, Turning, VileOutline 1. David describes a citizen of ZionDictionary of Bible Themes Psalm 15:4 1461 truth, nature of Library Question of the Division of Life into the Active and the ContemplativeI. May Life be fittingly divided into the Active and the Contemplative? S. Augustine, De Consensu Evangelistarum, I., iv. 8 " Tractatus, cxxiv. 5, in Joannem II. Is this division of Life into the Active and the Contemplative a sufficient one? S. Augustine, Of the Trinity, I., viii. 17 I May Life be fittingly divided into the Active and the Contemplative? S. Gregory the Great says[291]: "There are two kinds of lives in which Almighty God instructs us by His Sacred Word--namely, the active and … St. Thomas Aquinas—On Prayer and The Contemplative Life Perceivest Thou not How Much this Reasoning Aideth the Very Persons whom as Great... Wherefore, that which is Written, "Who Speaketh the Truth in his Heart... Thus Then what is Written, "The Mouth that Lieth... The Folly of Slander. Part 1. Of Evil-Speaking in General. Thou Shalt not Bear False Witness against Thy Neighbor. Life of a Christian Man. Scriptural Arguments Exhorting to It. How to Dwell in the Fire of God The King --Continued. The Ninth Commandment Question Lxxxi of the virtue of Religion Rules to be Observed in Singing of Psalms. Election Confirmed by the Calling of God. The Reprobate Bring Upon Themselves the Righteous Destruction to which they are Doomed. 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