A PSALM OF David.
1LORD, who may dwell in your sanctuary?
Who may live on your holy hill?
2He whose walk is blameless
and who does what is righteous,
who speaks the truth from his heart
3and has no slander on his tongue,
who does his neighbor no wrong
and casts no slur on his fellowman,
4who despises a vile man
but honors those who fear the LORD,
who keeps his oath
even when it hurts,
5who lends his money without usury
and does not accept a bribe against the innocent.
He who does these things
will never be shaken.
Original Meaning
THIS BRIEF POEM of only five verses provides instruction to those who desire to enter the presence of Yahweh in his sanctuary. It may well represent a type of priestly teaching presented to those approaching the Temple Mount in Jerusalem to encourage them to prepare physically and spiritually for their access to the “Holy Place” for worship.
Because of its brevity, the psalm has little obvious structure. It begins with a theme-setting question directed to Yahweh (15:1), continues with a series of eleven answers to the question describing the character and conduct of those who need not fear to enter God’s presence (15:2–5b), and concludes with a summary statement of confidence (15:5c). While this psalm does not exhibit much connection with the vocabulary of the wisdom tradition, it does share the concern to teach the way of righteousness and demonstrates similarities with certain negative confession texts known from the wisdom literature of other ancient Near Eastern cultures.1
The Heading (15:0)
THE HEADING TO Psalm 15 simply describes this psalm as a “psalm of David.”2
The Thematic Question (15:1)
THE OPENING QUESTION—twice repeated in slightly variant and expanding parallel format—initiates the theme of “dwelling” with Yahweh that provides the backdrop for the whole psalm. We have encountered this theme in 5:4, where the statement takes on a negative tone: “You are not a God who takes pleasure in evil; with you the wicked cannot dwell.” Our psalm stands almost as a response to this earlier verse when it asks, “Who then may dwell with Yahweh?” Psalm 5 goes on to describe those wicked who are excluded from the divine presence while Psalm 15 takes pains to describe the character of those who can hope for admittance.
The idea of “dwelling” (gwr)3 in the “sanctuary” (ʾohel [“tent”]) of Yahweh is one that is repeated, especially in the first three books of the Psalter (Pss. 3–89). Beginning with 5:4, the theme appears nine times in eight psalms (5:4; 15:1; 23:6; 27:4; 39:12; 61:4; 65:4; 84:4, 10)—all within the first three books. Outside these books the less specific idea of living in Yahweh’s presence appears in only two psalms (102:28; 140:13).
A variety of Hebrew words are translated “dwell, live, reside” in the Old Testament. The verb gwr, used here, emphasizes the more temporary or impermanent nature of residence in the divine presence. The noun derived from this same root (ger) describes a “resident alien,” who possesses no right of place but resides because of the gracious permission of the landowner. This is a potent and appropriate image for humans dwelling in the presence of God.
This emphasis on the tentative nature of human residence in God’s presence is heightened by the use of the Hebrew term ʾohel (“tent”) to describe the divine abode. The NIV’s “sanctuary” assumes the identification of this “tent” with the movable shrine or tabernacle that moved with the wandering Israelites in their journey from Mount Sinai to the Promised Land and continued to house the ark of the covenant until the temple was built during the time of Solomon. The connection of the tent with the “sanctuary” of Yahweh is probably apt in this context since it is in the shrine that Yahweh’s presence is sought and most sensed. Also the parallel phrase in 15:1b bears this connection out since it refers to taking up temporary residence (Heb. škn)4 on Yahweh’s “holy hill”—an obvious reference to the Temple Mount in Jerusalem.
Eleven Answers (15:2–5b)
HAVING SET THE scene and theme of the psalm, the psalmist now supplies eleven answers to the foundational questions of 15:1. With one exception, these answers are grouped in parallel pairs that expand on common perceptions from different angles. In the case of 15:4b, as we will see, there is but a single answer expanded by a second “advancing” line.5 The parallel groupings do not always conform to the verse divisions imposed on the earlier poem (cf. 15:2c–3a). Together these answers offer a comprehensive, if not exhaustive, response to the central concern of the psalm: What style of living prepares one for living in the presence of Yahweh?
Whose walk is blameless and who does what is righteous. The first set of answers uses affirming parallelism to expand on the foundational characteristic of the faithful that underlies all the rest. The one who hopes to dwell in the divine presence is the one who maintains a blameless walk and lives righteously. The Hebrew tamim (“whole, entire; free of blemish”) does not imply sinless perfection but a way of life that is “whole” by virtue of consistent dedication to the “way of the LORD.” Those so dedicated will be judged as having fulfilled the demands of “righteousness.” The Hebrew here is a legal term describing the appropriate course of action in a particular circumstance. The one who “does what is righteous” is declared guiltless in that case, if not sinless in all cases.6 The contrast between the one who “does what is righteous” (poʿel ṣedeq) in this verse and the “evildoers” (poʿale ʾawen) of 14:4 is certainly intentional.
Who speaks the truth . . . and has no slander. To maintain the requisite “blameless” character, one must be careful to “speak the truth” both “in the heart” and in external conversation to and about others. The comparison can be freely drawn with those in 12:2 who lie to their neighbor, whose “flattering lips speak with deception.” To speak the truth in the heart is to be so integrated that inner thought and audible speech agree—creating a sort of transparency of being and purpose that allows others to know that “what they see is what they get.” This sort of inner truth and integrity makes one’s words reliable so that it is unthinkable that the distortions of slander should proceed out of the mouth of such a person.7
Who does his neighbor no wrong and casts no slur. Integrity and truthfulness have implications not only for personal character but also for how one treats others. This next set of parallel lines extends the discussion to relationships with the “neighbor” (reaʿ;reʿeh [“friend, companion, comrade”]) and “fellowman” (qarob [“close associate”]). The description moves from general to specific statements. The one who wants to enter God’s presence “does his neighbor no wrong” in the broadest sense, and more specifically “casts no slur” (lit., “does not raise reproach”) on a close associate.
Who despises a vile man but honors those who fear the LORD. The fourth set of parallel lines offers the seventh and eighth answers in the form of opposingly parallel statements. On the one hand, the one who wants to approach God claims an attitude toward evil that mirrors that of God himself. To “despise” one who is “vile” (nimʾas [“the one rejected by God”]) is to align oneself with the God who takes no pleasure in evil (5:4) and with whom the wicked cannot hope to dwell (Heb. gwr). By contrast the second line indicates that the one who wants to approach God responds to those who fear Yahweh by honoring them.
Who keeps his oath. In the final set of three answers, the one who seeks to enter the presence of God carries piety to the level of personal limitation and sacrifice. The first answer (15:4c) has no parallel line but is extended through advancing parallelism. Not only is the faithful one truthful, but such a one is also willing to keep an oath even if it means personal hurt or loss. The picture seems to be one in which the individual is forced by circumstances to make a vow or oath that may not be to his own self-interest (e.g., a king forced to accept the obligations as a vassal to a conquering monarch). If opportunity later offers itself for the individual to reject the oath taken under duress (e.g., if the former overlord dies or his sovereign power grows weak), it might be assumed that the vassal would be only too ready to refuse to fulfill the unwelcome requirements. The one who desires to dwell in Yahweh’s presence, however, must take even such difficult promises seriously. He will not change his vow even if opportunity affords the chance.
Such a person will also not seek to gain financial advantage over those in need by loaning money for interest (15:5). Lending money or goods for interest was commonly practiced in the ancient Near East, and Mesopotamian law codes such as that of Hammurabi (ca. 1792–1750 B.C.) were careful to set limits on interest rates8 and defined the obligations of both debtor and creditor. While it remains uncertain, it is thought that nešek (“interest”), as in our psalm, means interest on money, while another term (marbit) describes the payment of interest on grain and other goods. The Deuteronomic law prohibits exacting interest from fellow Israelites while permitting such transactions with foreigners (cf. Ex. 22:25; Lev. 25:35–38; Deut. 23:19–20). Whether the legal requirements were ever followed in Israel is unclear, but the legal statutes themselves and the prophetic condemnation of abusive practices make it certain that some Israelites did charge interest to their fellows. In some cases, those who were unable to pay sold themselves or their children into slavery to meet their debts (Lev. 25:39; Neh. 5:5).9
Finally, the faithful one is willing to forego personal gain through bribes in order to maintain the transparency and integrity spoken of in 15:2–3a. Bribery—the giving of a gift or reward in order to influence legal judgment—is condemned in biblical law (Ex. 23:8). The one who takes a bribe is cursed (Deut. 27:25) and placed in such evil company as the wicked sons of Eli (1 Sam. 8:3), who were destroyed by God. The prophets condemn bribery that places the “innocent” (naqi)10 poor at a distinct disadvantage in a legal system where money “talks” (Isa. 1:23; 5:23; Mic. 3:11). The practice is also mentioned in wisdom literature, which recognizes the pragmatic effectiveness of a bribe in opening doors for the giver (Prov. 17:8; 21:14) while at the same time understanding the essential perversion of justice that the practice entails (17:23).
Confident Summation (15:5c)
AT THE END, the psalmist sums up this question-and-answer exchange with a confident assessment: Whoever emulates the lifestyle approved in these verses need never fear being “shaken” (mwṭ), a verb that describes the kind of insecurity experienced when one’s feet are on rough, untrustworthy ground (Pss. 38:16; 66:9; 121:3), or especially when a person, building, or even the earth is shaken by earthquake or landslide (46:2). Trust in Yahweh provides the righteous with eternal security from such slippery slopes or shaken foundations (cf. 21:7; 55:22; 112:6; 125:1). In the end the psalm cuts two ways: On the one hand, it encourages the faithful hearer to emulate the lifestyle described so as to qualify for the blessing of Yahweh’s presence; on the other hand, the final word assures those who attend to the psalmist’s words that their trust is not in vain but issues forth in the firm and secure foundation of life.
Bridging Contexts
APPROACHING GOD. Israel took approaching God in worship seriously. Entering the holy precincts of the temple was not something to be done thoughtlessly—preparation of body, mind, and spirit was necessary. Psalm 15 describes a moment of deep reflection that probably happened every time a worshiper approached the gateways to the Temple Mount. The psalm says in essence: “This is a holy place. You are coming to meet with Yahweh here. God is holy and incompatible with sin. Take stock of your life and the consequences of entering the presence of the holy God.”
Israel’s seriousness in approaching God is reflected in the theology and architecture of temple worship that gradually limited access the closer one approached the holiness of God. You might think of this as a series of concentric circles. The outer circle represents the world at large—what we might call the “profane” world, including all the unbelieving nations and peoples. The most central circle is the Most Holy Place—the inner shrine of the Jerusalem temple, where Yahweh came in his holy essence to be present with Israel.
Moving from the outside in, one passes through a series of circles representing increasing holiness and decreasing access to that holiness. From the profane world one moves to the nation (and land) of Israel, a kingdom of priests and a holy nation to Yahweh. Next is the holy city, Jerusalem, the one place within the land of Israel where Yahweh has especially caused his holy Name to dwell. Once in Jerusalem, one proceeds to the Temple Mount—Yahweh’s “holy hill”—marked off from the rest of the city by its elevation, walls, and the demand (reflected in Ps. 15) for special preparation before entering. The next circle is the temple precinct circumscribed by walls and divided into areas of limitation (the Court of the Gentiles; the Court of the Women; the Court of the Israelite Men). Immediately about the temple itself only priests and their Levitical assistants could officiate. The temple proper was limited to priests alone, and only the high priest was allowed to enter the Most Holy Place to meet with Yahweh—once a year on the Day of Atonement.
While the theology of temple worship places its emphasis on the temple itself as the place where Yahweh is fully present, Israel does testify in her narratives of the desert wanderings, and especially in the Holiness Code, to an awareness of Yahweh’s special presence among the people themselves. For this reason it was necessary for the Israelites within the camp and outside the Tent of Meeting to take precautions not to offend the holiness of Yahweh who was present in the camp (Num. 5:3). Often those rendered temporarily unclean were removed from the camp until they could be restored to cleanness (cf. Lev. 13:45–46; 14:1–3; Num. 5:1–4). Even the common elimination of human waste was to be accomplished outside the camp and carefully regulated: “For the LORD your God moves about in your camp to protect you and to deliver your enemies to you. Your camp must be holy, so that he will not see among you anything indecent and turn away from you” (Deut. 23:14).
Just how strictly ritual purity regulations such as these were followed during the monarchical period remains unclear. But the incorporation of these legal texts into the canon of the Old Testament is an indication that exilic and postexilic Israel had a strong sense that God was constantly present in day-to-day life even outside the temple precincts and that as a result life was to take on a different—holy—character because of that presence.
We know that preparation for temple worship included such elements as prayer, fasting, and ritual cleansings. Each of these outer acts was to signify the inward reality of “fear of the LORD”—the appropriate acknowledgment of one’s sin and complete dependence on the gracious mercy of God. The threat implied by bringing together in worship the holiness of Yahweh and the sinfulness of humans is clearly demonstrated by Isaiah’s response to his vision of Yahweh in the Jerusalem temple (Isa. 6:1–9). Isaiah knew that for a sinful person such as him to come into the glorious presence of the holy God (“Holy, holy, holy is the Lord Almighty”) was to risk well-deserved destruction (“Woe to me! . . . I am ruined!”).
Thus, worship for the Israelites was more than just praise of Yahweh. It also involved recognition of one’s sinful nature and repentance for it, petition for divine deliverance from the suffering occasioned by the brokenness of the world, along with thanksgiving for God’s enduring faithfulness to his world and his purposes for it. These consistent themes of worship are addressed throughout the psalms.
PREPARING FOR WORSHIP. How do you prepare to worship God? I am talking here particularly of corporate worship, where the community of faith comes together into the presence of God. I can still recall some of the “rituals” of preparation from my childhood. First, there was the Saturday night bath—whether I needed it or not—akin to the ritual cleansing worshipers performed as they approached the Temple Mount. On Sunday morning we got dressed up in special clothing (suit and tie for me from an early age), marking out that this was not a day like other days. Even the ride to church was usually more subdued than our typical automobile excursions—we kids were aware that on Sunday a different standard of behavior was in effect.
When we arrived at church, we entered the “sanctuary,” where subdued lighting, symbolic decor, and hushed voices signaled we had left the sphere of normal activity and entered the place of worship. As we waited for the service to begin, organ music played in the background and conversation was hushed, allowing for meditative reflection and prayer. The shift from our “normal” world to the “worship” world was unmistakable; even as small children we knew we were in “the house of God,” preparing to encounter him through worship.
The situation has changed a great deal since my childhood. For one thing I bathe more frequently now than I did as a child, so a Saturday night shower doesn’t seem so special! For another I now live in Southern California rather than Southeast Texas—I am sure regional culture is part of the change. But in general our approach to worship has shifted over the last forty years. The services I attend now are much less formal than those of my childhood. There is no special dress these days; most wear “California Casual” (which a friend defines sarcastically as “a clean pair of shorts”). We no longer enter a “sanctuary,” but many worship in a gymnasium or multipurpose room with folding chairs rather than pews. The emphasis is on familiarity—nothing odd or strange to prevent anyone from feeling comfortable. This also affects the way community is expressed: for example, through the encouragement of normal greeting and conversation as those arriving move about in active fellowship.
It is interesting to note, however, that Psalm 15 does not focus on these forms of physical preparation for and style of worship. Instead, it emphasizes the twin aspects of personal integrity and appropriate relationship to others. The one who is ready to enter God’s presence is not the one who has taken the prescribed ritual precautions or who knows how to adopt the requisite outer attitudes of worship. Instead, the one who lives a life of transparency, where one’s inner thought is reflected truly in speech and deed—such a one is ready to meet God.
The kind of worship envisioned here breaks out of the confines of temple and Sabbath to infect the rest of the week and all of life. It is aware of God’s presence day by day and not just at prescribed moments of worship. Here life becomes a form of worship in which ordinary human activities and relationships are invested with uncommon sacramental character. Honest words become the embodiment of our prayer, and loving relationships exalt our God in praise.
Martin Buber, the Jewish theologian known for his loving and challenging exposition of the faith of Hasidic Judaism, speaks of a way of life in which common human acts are transformed into significant service to God by the intention to live that act as a part of God’s restoration of creation.11 May we see God present in all our common moments of life and enter his presence as we intentionally dedicate our thoughts, words, deeds, and relationships to the restoration of his kingdom.