I. AS TO WHAT HE IS.

1. He is a man of whole heart and life; who does the will of God, and speaks the truth because he loves it: it dwells in his heart, and he speaks it there first, before he speaks it with his tongue. Luther says, "It is a beautiful order. First, the person must be acceptable by cleanness (alluding to the Vulgate translation, — qui ingreditur sine macula), then the work by righteousness; then the word by truth. So God has regard to Abel (himself) first, and then to his gifts."

2. He is not one who injures others, either by word or by dead or by listening and propagating slander. This is the meaning of the last clause. It may be rendered either: "hath not received (i.e. from others) a reproach," etc., or, "hath not taken up," i.e. has not stooped so as to pick up dirt out of the dunghill, that he may cast it at his neighbour; or, "hath not lifted up," i.e. so as to place it like a burden upon his neighbour.

II. AS TO WHAT HE IS NOT.

1. He is one who turns away from the evil and honours the good, who regards as inviolable the sanctity of an oath (not a casuist who sets himself a pretext for breaking his word when it is inconvenient to keep it).

2. He is not one who loves usury or takes bribes. The taking of usury is strictly forbidden in the law, and denounced by the prophets. Kimchis casuistic distinction, that it is lawful for the Jew to take usury of strangers, but not of his own people, is very significant; and, like too many Christian as well as Jewish interpretations of Scripture, framed to support a convenient and profitable practice. Thus in heart, in tongue, in actions, in conduct, as a member of society, he is alike free from reproach. Such is the figure of stainless honour drawn by the pen of a Jewish poet. Christian chivalry has not dreamed of a brighter. We have need often and seriously to ponder it. For it shows us that faith in God, and spotless integrity, may not be sundered; that religion does not veil or excuse petty dishonesties; that love to God is only then worthy the name when it is the life and bond of every social virtue. Each line is, as it were, a touchstone to which we should bring ourselves. To speak truth in the heart — to take up no reproach against a neighbour — would not the Christian man be perfect (teleios) of whom this could be said? And that other trait in this Divine character, "who honoureth them that fear the Lord," — is there a surer test of our spiritual condition than this, that we love and honour men because they love Christ?

(J. J. Stewart Perowne, B. D.)

(J. H. Jowett, M. A.)

1. It is union in the frame and disposition of his heart (Psalm 125:4). There cannot be uprightness of life without uprightness of heart. If the cripple is made to go straight his legs must have a new set (Psalm 78:37).

2. He walks entirely in the interests of religion (Genesis 17:1).

3. He walks uniformly, his religion is of a piece (Colossians 4:12). As John the Baptist (Luke 7:24).

4. He walks in the way of all known duty, as thus told in Luke 1:6. And as David (Acts 13:22). Hence he will be free from gross pollution of the outward man (Psalm 119:1). The upright want not their spots, sins of daily infirmity, —but they will not wallow in the mire, Nor will he allow himself in any known sin, seen or unseen of man,

5. He walks as under the eye of God (Psalm 16:8).

6. And singly (2 Corinthians 1:12). As opposed to the "double-minded man." And to the deceitful (Colossians 3:22). And the selfish (Ephesians 6:5).

7. And he walks constantly in uprightness (John 8:31). He perseveres in the Lord's ways.

II. THOSE WHO SO WALK SHALL DWELL IN HEAVEN. For —

1. Heaven is the land of uprightness (Psalm 143:10, 140., ult.).

2. The new birth which is from heaven makes them meet for heaven.

3. An upright walk is the saint's walk, in which they make forward to the kingdom (1 Kings 3:6). The contrary way is the way of the wicked (Proverbs 2:15).

4. The Lord hath in His Word determined this (Proverbs 28:18).

III. APPLICATION. This truth shows that there are few of this generation that will dwell in heaven if they turn not over a new leaf. For men do cling to some beloved lust or other, so that neither the word, nor conscience, nor providence can make them part with it. And they care far more for the eye of man than for the eye of God; and are impatient of reproof: Contrary to Psalm 141:5. And they labour not to approve themselves to God in their dealings; but are altogether selfish, considering nothing but their own profit.

(T. Boston, D. D.)

(G. Downame.)

1. For first, to be upright, it is to walk with God, or before God (as the Lord saith to Abraham, walk before Me and be upright, Genesis 17:1), that is, so to lead our lives as in the sight and presence of God, who seeth the hearts and searcheth the reins of men.

2. Again, to be upright is to walk with a right foot, neither covertly treading awry with Peter (Galatians 2), nor openly halting with the Israelites (1 Kings 18:21).

3. It is also to be void of hypocrisy and doubling, not to have an heart and an heart, or to be double minded, but to be single hearted.

4. Lastly, this virtue of uprightness is commended unto us under other names, namely, sincerity and truth, sincerity being opposed to mixture, and truth to falsehood, both which hypocrisy is.

II. NOW THAT UPRIGHTNESS IS A PROPER NOTE TO THE CITIZENS OF HEAVEN, it may easily appear by the reciprocal conversion which is betwixt them. For if all the citizens of heaven be upright, and all that be tip. right are citizens of heaven, then is it manifest that uprightness agreeth to all that be the sons and heirs of God, and to them alone.

III. IT BEHOVETH US DILIGENTLY TO TRY AND EXAMINE OURSELVES, WHETHER THIS NOTE DOTH BELONG UNTO US OR NOT. For unless we be upright we shall not rest in God's holy mountain, but must look to have our portion with hypocrites.

1. And first, the study and endeavour of the upright is to approve himself to God.

2. It is the property of upright men to yield simple and absolute obedience to the Word of God, denying themselves, their own affections and reason.

3. A third sign of an upright man is, so to contemn the world, and to be weaned from worldly desire, as that he preferreth the keeping of a good conscience.

4. The property of an upright man is to hate sin as well in himself as in others, and to be exercised in judging himself.

5. The upright man repenteth of all sin, having an unfeigned purpose and resolution to abstain from all sin, and not to retain anyone, howsoever besides and contrary to his purpose he may fail in some particulars. But the hypocrite, howsoever he may be brought to abstain from diverse sins whereunto he is not so much addicted, yet he will be sure to cherish and retain some sin or sins that are more dear unto him.

6. It is the property of the upright to love and reverence the good and godly for their godliness sake, and to contemn and despise the wicked, though mighty in the world, because of their wickedness.

7. It is the property of the upright to prefer the greater and weightier duties before the less, the substance before circumstances, the works either of piety or mercy before ceremonies.

8. Another note of an upright man is humility. As contrariwise, pride is the companion of hypocrisy.

9. Again, the upright man, being imbued with a good conscience, is confident in good causes and courageous in time of peril; as Solomon saith, "He that walketh uprightly walketh boldly" (Proverbs 10:9; Proverbs 28:1). And again, "The righteous are bold as a lion."

10. It is the privilege of an upright man to be constant in good things and to persevere to the end, keeping also a continued course of piety; for the upright man is he which hath built upon the rock, and therefore cannot utterly be overthrown by any blasts or tempests of temptations.

IV. TO CONSIDER BY WHAT ARGUMENT WE MAY BE STIRRED UP TO EMBRACE THIS VIRTUE IF WE WANT IT, OR TO CONTINUE AND INCREASE THEREIN IF WE HAVE IT. The argument may be reduced to three heads, the excellency, the profit, the necessity of uprightness. But if neither the golden reason of excellency can move us, nor the silver reason of profit allure us, then must the iron reason of necessity enforce us to integrity and uprightness of heart. For first, such is the necessity thereof, that without integrity the best graces we seem to have are counterfeit, and therefore but glorious sins, the best worship we can perform is but hypocrisy, and therefore abominable in God's sight. For uprightness is the soundness of all grace and virtues, as also of all religion and worship of God, without which they are unsound and nothing worth. Wherefore in the Scriptures it is required that our faith should be unfeigned, that is, such a faith as inwardly purifieth the heart, and outwardly worketh by love; otherwise it is not a true and a lively, but a counterfeit and dead faith. Likewise our love must be unfeigned, that is, as John saith, we must not love in speech and tongue, but in deed and truth; or as Paul speaketh, our love must proceed from a pure heart, a good conscience, and faith unfeigned. Our wisdom also must be without dissimulation. Lastly, our repentance and conversion unto God must be unfeigned and from our whole heart. As of prayer: to the acceptable performance whereof there is required uprightness, not only in the action itself, but also in the life of him that prayeth.

V. LET US OBSERVE THESE FEW RULES.

1. Let us, according to the example of David, learn to set God always before our eyes, and ourselves in the sight and presence of God. And to this end let us meditate on His omnipresence and omniscience.

2. To meditation on His omnipresence and omniscience, let us add the consideration of His omni-sufficiency, remembering, as the prophet Hanani said to Asa, that the eyes of the Lord behold all the earth, to show Himself strong with them that are of an upright heart towards Him.

3. Thirdly, to the former let us join a serious meditation of the just judgment. Hitherto we have spoken of integrity, as it is referred unto God; it followeth now that we should entreat thereof as it hath reference unto men. For as we must walk before God in truth and sincerity without hypocrisy, so must we have our conversation among men in simplicity and singleness of heart, without dissembling or guile. To conclude, therefore, this first note: seeing uprightness is made a proper mark of the true child of God and citizen of heaven, whereas contrariwise dissimulation and deceit are the brands of the wicked: it behoveth everyone to apply this note to himself. Dost thou walk uprightly without hypocrisy towards God, without guile towards man? happy and blessed art thou, for thou shalt see God, and as thou art now a sound member of the Church militant, so shalt thou be an inheritor of glory in the triumphant. Dost thou not walk in sincerity towards God, and simplicity towards men, but in hypocrisy and dissimulation? then most fearful is thine estate, unless thou repent, for thou hast no part or fellowship in the doctrine of salvation, or in the communion of saints, but thy portion shall be assigned thee with hypocrites, where is weeping and gnashing of teeth.

(G. Downame.)

2. The second thing wherein the people's duty consisteth is to give the labourer his wages, the workman his hire. There is righteousness of parents, of children, of servants, of the hirer and the hired.

3. The third virtue in God's saints is truth in tongue and talk. The tongue is a necessary instrument in our common life. Truth is required both in our private and in our public life. To this there are sundry motives and things to stir us. The commandment of Almighty God. The example of Jesus Christ. The Gospel which we profess is truth, and the word of truth. We are inspired with the Holy Spirit of God, whose temples we are. The Spirit is called the Spirit of truth, who "leadeth into all truth." To speak the truth from the heart is a mark of them which shall dwell in God's tabernacle. Doctrines:

1. Hypocrites, by their external life, are easily descried.

2. Religion and faith are showed by works of the second table.

3. Sacrifices without works of mercy are rejected.

4. We need not divide ourselves from the Church because there are some hypocrites in it.

5. There is no sound rest in the Church for any but those who desire to live honestly.

(R. Turnbull.)

(Joseph Parker, D. D.)

(J. H. Jowett, M. A.)

I. AN ABIDING FRIENDSHIP WITH GOD IS ESSENTIAL TO THE HAPPINESS OF MAN. The idea in ver. 1 is, "Who shall have permanent friendship with Thee?" This is the cardinal want of humanity. That an abiding friendship with God is essential to man's happiness may be argued from two things.

1. From what is in the human soul. There is a trusting tendency, an infinite craving, a sense of guilt.

2. From what is in the Divine Word. Nothing is more clearly taught in the New Testament than this.

II. SOCIAL MORALITY IS ESSENTIAL TO AN ABIDING, FRIENDSHIP WITH GOD. Look at social morality in two aspects.

1. As described.

(1)Honest,

(2)truthful,

(3)unmalicious,

(4)character regarding,

(5)rigorous fidelity,

(6)unextortionate,

(7)incorruptibly just.

2. As necessary. Our conduct towards man determines our relation to God, and our destiny too. True social morality always implies true love to God. It is the practical expression of true religion. Then true social morality is the best means of promoting genuine Christianity. That man does most to spread the religion of Jesus who, in all his connections with his fellow men, does the just and the generous, the merciful and the Christ-like.

(Homilist.)

I. UNFOLD THE CHARACTER.

1. He is a believer in Christ, and righteous by faith. He that does not work faith works no righteousness at all (John 6:29). For a man must first be righteous before he can work it. A soul not united to Christ cannot do this (John 15:5). All life and strength spiritual is in Christ (1 John 5:11, 12). Until the conscience be purged from dead works he cannot work righteousness (Hebrews 9:14). Truth is the spring of all good works (1 Timothy 1:5; 1 John 3:12; Hebrews 11:4). Therefore, let men work as they will, until they be true believers in Christ they cannot work righteousness. Works without faith ruin the soul. See the Pharisee (Luke 18:11, 12). But the citizen of Zion is a believer. Also faith without works ruins a man, for it is but a dead faith (James 2:11, 14).

2. He worketh righteousness towards God. He seeks to give God His due (Matthew 22:21; Isaiah 64:5; Acts 10:35).

3. He worketh righteousness towards man. He will wrong no man. He will be blameless and harmless (Philippians 2:15). He seeks to do as he would be done to (Matthew 7:12). And makes conscience of giving everyone their due (Romans 13:7). Not that they are perfect. Good Asa was not (2 Chronicles 16:10, and in Genesis 20:9). But their sins are not deliberate and of set purpose. He is a sincere worker of righteousness towards man. Hence in his particular relations, in the special duties of such relation as husband, wife, parent, master, etc. In a word, he is conscientiously righteous in all things that concern his neighbour (Micah 6:3).

II. CONFIRM THIS DOCTRINE. Consider —

1. God is a righteous God.

2. It is the great end of redemption that Christ's people may be righteous (Luke 1:74, 75).

3. And judgment will be according to works. Then be workers of righteousness.

(T. Boston, D. D.)

I. EXPLAIN THE CHARACTER OR PART OF THE CHARACTER OF A CITIZEN OF ZION. Therefore inquire —

1. What is truth? Pilate asked this question, but stayed not for the answer. Truth is a sacred harmony or agreement of things. Anatomists have observed that the tongue in man is tied with a double string to the heart. And so in truth spoken there is necessary a double agreement of our words with our hearts — that we say what we think; and with the thing itself, that it be as you say.

2. What is it to be a speaker of truth? He makes conscience to speak out the truth seasonably (John 18:37). We are to remember (Ecclesiastes 3:7, and Proverbs 29:11). This was Doeg's sin (Psalm 52). Those whose tongues are like a loose window in wind, ever clattering, have little wit or grace. Talkativeness is both a sign of little awe of God and is the badge of a fool (Ecclesiastes 5:3; Proverbs 14:33). But the citizen of Zion speaks the truth seasonably, that is, when called of God to speak it. This call may be private and providential, or public and authoritative, as in the courts of justice. When thus called he will speak fully, freely, clearly, and sincerely (2 Chronicles 12:9; 2 Corinthians 2:17).

3. And of speaking nothing but the truth (Isaiah 63:8; 2 Corinthians 13:8). We are never to lie (Job 13:7, 8). Let us heed this both in speaking to God (Psalm 68:36) and to men (Ephesians 4:25).

II. CONFIRM THE DOCTRINE. It is evident, for —

1. In the saints the image of Satan is defaced (Revelation 21, ult.). But

2. The image of God is repaired in them, and truth is a shining lineament in it (Ephesians 4:24; Titus 1:2; Numbers 23:19). And

3. The Christian life is a walking in truth (3 John 1:3). There is truth of heart in true Christians, and that makes truth of conversation.

4. And the Lord has expressly declared that liars shall inhabit hell, not heaven, for God is the God of truth.

III. APPLICATION.

1. This doctrine writes death on the faces of two sorts of people — those who are concealers of the truth which God calls them to speak out, and all liars. This sin is a common vice; but it is the black brand of one who shall never see heaven. They are barred out of heaven thereby, whether they be jesting liars, who lie to make others merry (Hosea 7:3; Proverbs 26:18, 19), or officious liars, who will lie to do themselves or others a good turn. Or pernicious liars, whose motive is mischief (Proverbs 6:17). Or covetous liars, who lie to get gain (Proverbs 20:14). Or proud, boasting liars, who lie to raise others' esteem of them (Proverbs 25:14). Or flattering liars, who lie to curry favour with those they flatter (Psalm 12:2, 3; Proverbs 26:28; Proverbs 29:5). Or fearful liars, who, for fear of others, make lies their refuge, as children often do (Psalm 58:3); and others, too, who are but children in courage (Proverbs 29:25; Revelation 21:8). "Or talkative liars (Proverbs 10:19). Those who are given to much talking will hardly be found regardful of truth. Or rash liars, who lie through inadvertency and customary looseness as to their words (2 Samuel 13:30). Much sin is contracted this way.

2. Speak the truth and keep from lying, for God is the God of truth (Deuteronomy 32:4; Titus 1:2), but the devil is the author and father of lies (John 8:44). He ruined the world at first with a lie (Genesis 3:4, 5). Lying, too, is the bane of human society, and a mean, base, and contemptible thing, the native product of the corruption of nature, the spawn of the old serpent left in men's hearts (Psalm 58:3), and is an abomination to God (Proverbs 6:17-19; Proverbs 12:22), and will ruin your souls for evermore. Check it in the young, as ye love their souls.

(T. Boston, D. D.)

(J. Hewlett, B. D.)

(J. H. Jowett, M. A.)

(J. R. Miller.)

     5017   heart, renewal
     5197   walking

Psalm 15:1-2

     8275   honesty

Psalm 15:1-5

     1461   truth, nature of
     8158   righteousness, of believers
     8278   innocence, teaching on

Psalm 15:2-3

     5549   speech, positive

Perceivest Thou not How Much this Reasoning Aideth the Very Persons whom as Great...
2. Perceivest thou not how much this reasoning aideth the very persons whom as great game we make ado to catch by our lies? For, as thyself hast shown, this is the sentiment of the Priscillianists to prove which, they apply testimonies from the Scriptures exhorting their followers to lie, as though by the examples of Patriarchs, Prophets, Apostles, Angels; not hesitating to add even the Lord Christ Himself; and deeming that they cannot otherwise prove their falsehood truthful, unless they pronounce …
St. Augustine—Against Lying

Wherefore, that which is Written, "Who Speaketh the Truth in his Heart...
14. Wherefore, that which is written, "Who speaketh the truth in his heart," [2400] is not so to be taken, as if, truth being retained in the heart, in the mouth one may speak a lie. But the reason why it is said, is, because it is possible that a man may speak with his mouth a truth which profiteth him nothing, if he hold it not in his heart, that is, if what he speaketh, himself believe not; as the heretics, and, above all, these same Priscillianists do, when they do, not indeed believe the catholic …
St. Augustine—Against Lying

Thus Then what is Written, "The Mouth that Lieth...
31. Thus then what is written, "The mouth that lieth, slayeth the soul;" [2351] of what mouth it speaketh, is the question. For in general when the Scripture speaks of the mouth, it signifies the very seat of our conception [2352] in the heart, where is approved and decreed whatever also by the voice, when we speak the truth, is uttered: so that he lieth with the heart who approveth a lie; yet that man may possibly not lie with the heart, who uttereth other than is in his mind, in such sort that …
St. Augustine—On Lying

The Folly of Slander. Part 1.
"He that uttereth slander is a fool."--Prov. x. 18. General declamations against vice and sin are indeed excellently useful, as rousing men to consider and look about them: but they do often want effect, because they only raise confused apprehensions of things, and indeterminate propensions to action; which usually, before men thoroughly perceive or resolve what they should practise, do decay and vanish. As he that cries out "Fire!" doth stir up people, and inspireth them with a kind of hovering …
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

Of Evil-Speaking in General.
"To speak evil of no man."--Titus iii. 2. These words do imply a double duty; one incumbent on teachers, another on the people who are to be instructed by them. The teacher's duty appeareth from reflecting on the words of the context, which govern these, and make them up an entire sentence: put them in mind, or, rub up their memory to do thus. It is St. Paul's injunction to Titus, a bishop and pastor of the Church, that he should admonish the people committed to his care and instruction, …
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

Thou Shalt not Bear False Witness against Thy Neighbor.
This Commandment seems small, and yet is so great, that he who would rightly keep it must risk and imperil life and limb, goods and honor, friends and all that he has; and yet it includes no more than the work of that small member, the tongue, and is called in German Wahrheit sagen, "telling the truth" and, where there is need, gainsaying lies; so that it forbids many evil works of the tongue. First: those which are committed by speaking, and those which are committed by keeping silent. By speaking, …
Dr. Martin Luther—A Treatise on Good Works

Life of a Christian Man. Scriptural Arguments Exhorting to It.
This first chapter consists of two parts,--I. Connection between this treatise on the Christian Life and the doctrine of Regeneration and Repentance. Arrangement of the treatise, sec. 1-3. II. Extremes to be avoided; 1. False Christians denying Christ by their works condemned, sec. 4. 2. Christians should not despair, though they have not attained perfection, provided they make daily progress in piety and righteousness. 1. WE have said that the object of regeneration is to bring the life of believers …
Archpriest John Iliytch Sergieff—On the Christian Life

How to Dwell in the Fire of God
'Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? 15. He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil.'--ISAIAH xxxiii. 14, 15. 'He that dwelleth in love dwelleth in God'--1 JOHN iv. 16. I have put these two verses together because, striking as is at first sight the …
Alexander Maclaren—Expositions of Holy Scripture

The King --Continued.
The years thus well begun are, in the historical books, characterized mainly by three events, namely, the bringing up of the ark to the newly won city of David, Nathan's prophecy of the perpetual dominion of his house, and his victories over the surrounding nations. These three hinges of the narrative are all abundantly illustrated in the psalms. As to the first, we have relics of the joyful ceremonial connected with it in two psalms, the fifteenth and twenty-fourth, which are singularly alike not …
Alexander Maclaren—The Life of David

The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other …
Thomas Watson—The Ten Commandments

Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan, …
St. Thomas Aquinas—On Prayer and The Contemplative Life

Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the …
Lewis Bayly—The Practice of Piety

Election Confirmed by the Calling of God. The Reprobate Bring Upon Themselves the Righteous Destruction to which they are Doomed.
1. The election of God is secret, but is manifested by effectual calling. The nature of this effectual calling. How election and effectual calling are founded on the free mercy of God. A cavil of certain expositors refuted by the words of Augustine. An exception disposed of. 2. Calling proved to be free, 1. By its nature and the mode in which it is dispensed. 2. By the word of God. 3. By the calling of Abraham, the father of the faithful. 4. By the testimony of John. 5. By the example of those who …
John Calvin—The Institutes of the Christian Religion

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament