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Selected Verse: Psalms 15:1 - Strong Concordance

Verse	Translation	Text
Ps 15:1	Strong Concordance	A Psalm [04210] of David [01732]. LORD [03068], who shall abide [01481] in thy tabernacle [0168]? who shall dwell [07931] in thy holy [06944] hill [02022]?
	King James	A Psalm of David. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Those who are fit for communion with God may be known by a conformity to His law, which is illustrated in various important particulars. (Psa 15:1-5) abide--or, "sojourn" (compare Psa 5:4), where it means under God's protection here, as (Psa 23:6, Psa 27:4, Psa 27:6) communion. tabernacle--seat of the ark (Sa2 6:17), the symbol of God's presence. holy hill--(Compare Psa 2:6).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Those who are fit for communion with God may be known by a conformity to His law, which is illustrated in various important particulars. (Psa 15:1-5)

abide--or, "sojourn" (compare Psa 5:4), where it means under God's protection here, as (Psa 23:6, Psa 27:4, Psa 27:6) communion.

tabernacle--seat of the ark (Sa2 6:17), the symbol of God's presence.

holy hill--(Compare Psa 2:6).

Notes on the Bible, by Albert Barnes, [1834]
Lord, who shall abide in thy tabernacle? - Margin, "sojourn." The Hebrew word means properly to "sojourn;" that is, to abide in a place as a sojourner or stranger; not permanently, but only for a while. The idea in this place is taken from the word "tabernacle" or "tent," with which one naturally associates the thought of sojourning, rather than that of a permanent abode. Compare Heb 11:9. It should not be inferred, however, that it is meant here that the residence with God would be "temporary." The idea of permanency is fully expressed in the other member of the sentence, and the language here is only such as was customary in speaking of the righteous - language derived from the fact that in early times men dwelt in tents rather than in permanent habitations. Who shall dwell in thy holy hill? - Zion, regarded as the dwelling-place of God, and the type of heaven - the eternal abode of the Most High. See the note at Psa 2:6. The question is equivalent to asking, who is qualified to dwell with God? who may properly be regarded as his friend? who has a title to his favor? who is truly pious? By us the same question would be put in another form, though implying the same thing: Who is qualified to become a member of the church; who has evidence of true conversion and real piety? who is he who is prepared for heaven?

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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. (Note: 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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.

(Note: 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Who - Who shall so dwell in thy church here, as to dwell with thee for ever in heaven?

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Lord, who shall abide in thy tabernacle? - The literal translation of this verse is, "Lord, who shall sojourn in thy tabernacle? who shall dwell in the mountain of thy holiness?" Fwor the proper understanding of this question we must note the following particulars: - 1. The tabernacle, which was a kind of moveable temple, was a type of the Church militant, or the state of the people of God in this world. 2. Mount Zion, the holy mount, where the temple was built, was the type of the kingdom of heaven. There the ark became stationary, and was no longer carried about from place to place; and the whole was typical of the rest that remains for the people of God. 3. The Tabernacle was a temporary and frequently-removed building, carried about from place to place, and not long in any one place. Concerning this it is said: מי יגור mi yagur, "Who shall lodge, or sojourn," there? It is not a residence, or dwelling-place, but a place to lodge in for a time. 4. The Temple was a fixed and permanent building; and here it is inquired, מי ישכן mi yiscon, "Who shall dwell, abide," or have his permanent residence, there? 5. The tabernacle being a migratory temple, carried about on the shoulders of the priests and Levites, there was no dwelling there for any; they could but lodge or sojourn. 6. The temple being fined, the priests, Levites, etc., became permanent occupiers. There was no lodging or sojourning, but permanent residence for all connected with it. 7. The tabernacle is, therefore, a proper type of the Church militant, wandering up and down, tossed by various storms and tempests; the followers of God, having here no continuing city; sojourning only on earth to get a preparation for eternal glory. 8. The temple is also a proper type or emblem of the Church triumphant in heaven. "Here the wicked cease from troubling, and the weary are at rest." It is the dwelling-place the eternal residence, of all who are faithfui unto death, who are made pillars in that temple of God, to go no more out for ever. The questions therefore are, 1. Who can be considered a fit member of the Church of Christ here below? and, 2. Who shall be made partakers of an endless glory? In answer to these questions, the character of what we may term a true Israelite, or a good Christian, is given in the following particulars: -

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Lord, who shall abide in thy tabernacle? - The literal translation of this verse is, "Lord, who shall sojourn in thy tabernacle? who shall dwell in the mountain of thy holiness?" Fwor the proper understanding of this question we must note the following particulars: -

1. The tabernacle, which was a kind of moveable temple, was a type of the Church militant, or the state of the people of God in this world.

2. Mount Zion, the holy mount, where the temple was built, was the type of the kingdom of heaven. There the ark became stationary, and was no longer carried about from place to place; and the whole was typical of the rest that remains for the people of God.

3. The Tabernacle was a temporary and frequently-removed building, carried about from place to place, and not long in any one place. Concerning this it is said: מי יגור mi yagur, "Who shall lodge, or sojourn," there? It is not a residence, or dwelling-place, but a place to lodge in for a time.

4. The Temple was a fixed and permanent building; and here it is inquired, מי ישכן mi yiscon, "Who shall dwell, abide," or have his permanent residence, there?

5. The tabernacle being a migratory temple, carried about on the shoulders of the priests and Levites, there was no dwelling there for any; they could but lodge or sojourn.

6. The temple being fined, the priests, Levites, etc., became permanent occupiers. There was no lodging or sojourning, but permanent residence for all connected with it.

7. The tabernacle is, therefore, a proper type of the Church militant, wandering up and down, tossed by various storms and tempests; the followers of God, having here no continuing city; sojourning only on earth to get a preparation for eternal glory.

8. The temple is also a proper type or emblem of the Church triumphant in heaven. "Here the wicked cease from troubling, and the weary are at rest." It is the dwelling-place the eternal residence, of all who are faithfui unto death, who are made pillars in that temple of God, to go no more out for ever.

The questions therefore are,

1. Who can be considered a fit member of the Church of Christ here below? and,

2. Who shall be made partakers of an endless glory? In answer to these questions, the character of what we may term a true Israelite, or a good Christian, is given in the following particulars: -

Top

⁶ Yet have I set [05258] my king [04428] upon my holy [06944] hill [02022] of Zion [06726].

¹⁷ And they brought [0935] in the ark [0727] of the LORD [03068], and set [03322] it in his place [04725], in the midst [08432] of the tabernacle [0168] that David [01732] had pitched [05186] for it: and David [01732] offered [05927] burnt offerings [05930] and peace offerings [08002] before [06440] the LORD [03068].

⁶ And now shall mine head [07218] be lifted up [07311] above mine enemies [0341] round about [05439] me: therefore will I offer [02076] in his tabernacle [0168] sacrifices [02077] of joy [08643]; I will sing [07891], yea, I will sing praises [02167] unto the LORD [03068].

⁶ Surely goodness [02896] and mercy [02617] shall follow [07291] me all the days [03117] of my life [02416]: and I will dwell [03427] in the house [01004] of the LORD [03068] for ever [0753] [03117].

⁴ For thou art not a God [0410] that hath pleasure [02655] in wickedness [07562]: neither shall evil [07451] dwell [01481] with thee.

¹ A Psalm [04210] of David [01732]. LORD [03068], who shall abide [01481] in thy tabernacle [0168]? who shall dwell [07931] in thy holy [06944] hill [02022]?
² He that walketh [01980] uprightly [08549], and worketh [06466] righteousness [06664], and speaketh [01696] the truth [0571] in his heart [03824].
³ He that backbiteth [07270] not with his tongue [03956], nor doeth [06213] evil [07451] to his neighbour [07453], nor taketh up [05375] a reproach [02781] against his neighbour [07138].
⁴ In whose eyes [05869] a vile person [03988] is contemned [0959]; but he honoureth [03513] them that fear [03373] the LORD [03068]. He that sweareth [07650] to his own hurt [07489], and changeth [04171] not.
⁵ He that putteth not out [05414] his money [03701] to usury [05392], nor taketh [03947] reward [07810] against the innocent [05355]. He that doeth [06213] these things shall never [05769] be moved [04131].

⁶ Yet have I set [05258] my king [04428] upon my holy [06944] hill [02022] of Zion [06726].

⁹ By faith [4102] he sojourned [3939] in [1519] the land [1093] of promise [1860], as [5613] in a strange country [245], dwelling [2730] in [1722] tabernacles [4633] with [3326] Isaac [2464] and [2532] Jacob [2384], the heirs with him [4789] of the same [846] promise [1860]:

² He that walketh [01980] uprightly [08549], and worketh [06466] righteousness [06664], and speaketh [01696] the truth [0571] in his heart [03824].

¹² O LORD [03068] of hosts [06635], blessed [0835] is the man [0120] that trusteth [0982] in thee.

¹⁵ He that walketh [01980] righteously [06666], and speaketh [01696] uprightly [04339]; he that despiseth [03988] the gain [01215] of oppressions [04642], that shaketh [05287] his hands [03709] from holding [08551] of bribes [07810], that stoppeth [0331] his ears [0241] from hearing [08085] of blood [01818], and shutteth [06105] his eyes [05869] from seeing [07200] evil [07451];

⁷ O thou that art named [0559] the house [01004] of Jacob [03290], is the spirit [07307] of the LORD [03068] straitened [07114]? are these his doings [04611]? do not my words [01697] do good [03190] to him that walketh [01980] uprightly [03477]?

¹⁸ Whoso walketh [01980] uprightly [08549] shall be saved [03467]: but he that is perverse [06140] in his ways [01870] shall fall [05307] at once [0259].

³ Who shall ascend [05927] into the hill [02022] of the LORD [03068]? or who shall stand [06965] in his holy [06944] place [04725]?

⁴ Blessed [0835] are they that dwell [03427] in thy house [01004]: they will be still praising [01984] thee. Selah [05542].
⁵ Blessed [0835] is the man [0120] whose strength [05797] is in thee; in whose heart [03824] are the ways [04546] of them.

⁵ By terrible things [03372] in righteousness [06664] wilt thou answer [06030] us, O God [0430] of our salvation [03468]; who art the confidence [04009] of all the ends [07099] of the earth [0776], and of them that are afar off [07350] upon the sea [03220]:

⁵ For thou, O God [0430], hast heard [08085] my vows [05088]: thou hast given [05414] me the heritage [03425] of those that fear [03373] thy name [08034].

⁴ One [0259] thing have I desired [07592] of the LORD [03068], that will I seek [01245] after; that I may dwell [03427] in the house [01004] of the LORD [03068] all the days [03117] of my life [02416], to behold [02372] the beauty [05278] of the LORD [03068], and to enquire [01239] in his temple [01964].
⁵ For in the time [03117] of trouble [07451] he shall hide [06845] me in his pavilion [05520]: in the secret [05643] of his tabernacle [0168] shall he hide [05641] me; he shall set me up [07311] upon a rock [06697].

⁵ For thou, O God [0430], hast heard [08085] my vows [05088]: thou hast given [05414] me the heritage [03425] of those that fear [03373] thy name [08034].