Psa 15:1-2 | KD | STEP | 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. answers the question: who belongs to this דור צדיק, and whom shall the future salvation avail? , 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. with ; with 2Sa 6:21. The fact, however, that Zion (Moriah) is called simply הר הקּדשׁ in , 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., ). 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 ( ). is a fine variation of this Psalm.

‏ Psalms 15:1-2

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. Psa 15:1-5 answers the question: who belongs to this דור צדיק, and whom shall the future salvation avail? Psa 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. Psa 15:4 with 2Sa 6:19; Psa 15:4 with 2Sa 6:21. The fact, however, that Zion (Moriah) is called simply הר הקּדשׁ in Psa 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., Psa 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 (2Sa 6:17). Isa 33:13-16 is a fine variation of this Psalm. Psa 15:1-2

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 (Psa 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. ^{▼▼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 Psa 27:4-5; Psa 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, Psa 65:5; Psa 84:4-5; while elsewhere, as in Psa 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 Pro 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 Mic 2:7 “the upright as one walking;” or it is an accusative of the object, as in הולך צדקות Isa 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 Psa 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 Psa 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.