The Psalmist connects religion and morality in this matter as a necessary partnership. In ancient religions the connection between religion and morality was not made. They were in fact mutually exclusive ideas for most pagan religions. This is not to say that morality was not a part of their culture but to say that it was not based upon religious beliefs. The Romans and Greeks philosophers for exsample address the issue of morality but only from the stand point of being a good citizen and not a matter of religious belief. It is not until Judism that the connection is made between these two. With the giving of the Law it was God himself who connected these two concepts. It is something that is continued in Christianity.
This psalm begins a question about who is worthy to dwell in the “tent” or “tabernacle” of God. It is similar to both psalm 24 and 100 in that they address the subject of worship. It is also didactic in nature, that is it a “torah” or teaching psalm on the definition of religious duty. It is interesting to note the words used in this Psalm that indicate temporariness or that reminds us life is a journey (sojourn, dwell, tent or tabernacle and walk). This world is not our home nor is it a permanent residence for our God. We are transients, nomads, vagabonds, hitchhikers, wanderers who are like our father Abraham (a wandering Aramean) who had no permanent residence.
The first verse is synonymous parallelism, that is to say the second stanza is a repetition of the first only in different words.
Lord, who may dwell (sojourn) in your
sanctuary (tent or
tabernacle)?
Who may live (dwell) on your holy hill?
The reference is to the tabernacle in Jerusalem. While it was Solomon who built the temple on the “holy hill” in Jerusalem, David brought the Ark of the Covenant from Obed-edom to Mount Zion. Until the temple was dedicated, the ark resided in a temporary home, a tabernacle much like it did while Israel wondered in the wilderness. God would not allow David to build his house because of the blood on his hands. It was his son, Solomon who constructed the first temple in Jerusalem. This story is recorded for us in 1 Chronicles 22:6-10.
It is ironic that David would conquer Jerusalem which will be called the “city of David,” bring to the ark to Jerusalem and want to build a permanent dwelling for the Ark of the Covenant in the holy city. David would be called a friend of God and a man after God’s own heart, and yet, he would not be allowed to build the temple in which the ark would dwell. The Ark of the Covenant is the physical embodiment, the living presence of Yahweh the God of Israel in the midst of his people.
There is real irony when one considers the situation as presented in Palm 15. That is to say, that this “bloody man,” who is also a “man after God’s own heart,” would be the one to pose the question found in verse one of Psalm 15.
Lord, who may dwell in your sanctuary?
Who may live on your holy hill?
I suggest that we consider the following questions and listen to David’s instruction “torah.” Who better to recognize the difficulty entering into the presence of a holy God? Who else but such a man as David could see the improbability of a sinful human being standing in the holy place where God dwells? Who better than David is capable of presenting us a possible answer to this question? He will offer his insight and “torah” instruction in the verses that follow.
Israel may have followed the Near Eastern custom of informing worshipers of the cultic requirements to be met for admission to the temple. However, this passage is not talking about cultic requirements but social responsibilities. These are ethical requirements made upon those who wish to enter the presence of God in worship and praise. They must consider the reality; there are conditions that must be met before one may even enter the holy presence of God in worship and that these are relational in nature.
Jesus echo’s this idea as he teaches that one must be reconciled to his brother before offering his gift at the altar (Matthew 5:23-24). Worship is a corporate act not simply an individual act and as such is affected by our social and communal interactions. God would seem to be more concerned with their fellowship and relationships than with the ritual forms that worship takes. Could it be that attitude should come before action? To put it another way, God is more concerned with the character of the worshiper than the characteristics worship might take.
Consider this statement, “I desire mercy and not sacrifice…” (Hosea 6:6) Jesus quotes this scripture and asks his listeners if they know the meaning of this statement. I would suggest that this is a very important question for each of us. Micah poses the idea that God is concerned about how one approaches Him and what one is to bring to Him as a form of worship in chapter 6:6-8. Notice also his conclusion on the subject in verse 8.
“With what shall I come before the Lord and bow down before the exalted God?
Shall I come before him with burnt offerings, with calves a year old? Will the
Lord be pleased with thousands of rams, with ten thousand rivers of oil? Shall I
offer my firstborn for my transgression, the fruit of my body for the sin of my
soul? He has showed you, O man, what is good. And what does the Lord require of
you? To act justly and to love mercy and to walk humbly with your God.”
Jesus speaks to this issue on several occasions (see Luke 11:42; Mt. 9:13; 23:23 and Mark 12:33). Human interaction is connected to the quality and acceptability of our divine intersection in His “sanctuary” and on His “holy hill.”
The psalmist presents ten characteristics that will prepare the worshiper for entrance into the presence of God. In verse 2a, we find a general statement, “whose walk is blameless and who does what is righteous…” this is followed by more specific applications of the principle found in verses 2b through 5b, and finally a conclusion found in 5c which goes beyond worship and extends the principle to the entirety of life. “He who does these things will never be shaken.”
The general principle and specific applications:
· “He whose walk is blameless and who does what is righteous.”
o Who speaks the truth(faithfulness, reliability) from his heart
o Has no slander(gathering & repeating tales, gossip) on his tongue
o Who does his neighbor no wrong
o Cast no slur(utter reproach) on his fellow man
o Who despises(opposed to) a vile man(reprobate one who is rejected)
o But honors those who fear the Lord
o Who keeps his oath even when it hurts
o Who lends his money without usury
o Who does not accept a bribe against the innocent
The conclusion: One who lives a life of integrity is eternally justified.
· “He who does these things will never be shaken (anchored).”
Just a few things to think about along the way.
Bob
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