First. Why David describes a sound member of the church, and inheritor
of heaven, by works rather than by faith, seeing the kingdom of heaven
is promised unto faith, and the profession thereof also maketh one a
member of the visible church? Secondly. Why, among all the fruits of
faith, almost innumerable, he makes choice of those duties especially
which concern our neighbours? To the first, answer may be, that in this,
and in all other places of Holy Scripture, where good works are
commanded or commended in any, faith is ever presupposed, according to
that apostolical maxim, “Whatsoever is not of faith is sin;” “Without
me,” saith our blessed Saviour, “ye can do nothing” (John xv. 5); and
without faith in him it is impossible to please God (Heb. xi. 6); _fides
est operum fomes_, as Paulinus wittily: “_Faith_ (as our church speaks),
_is the nest of good works_; albeit our birds be never so fair, though
haply we _do that which is right, and speak that which is true_, yet all
these will be lost, except it be brought forth in a true belief.”
Aristides was so just in his government that he would not tread awry for
any respect to friend or despite of foe. Pomponius is said to have been
so true, that he never made lie himself, nor suffered a lie in other.
Curtius at Rome, Menæceus at Thebes, Codrus at Athens, exposed
themselves unto voluntary death, for the good of their neighbours and
country: yet, because they wanted the rest of true faith in the world’s
Saviour where to lay their young, we cannot (if we speak with our
prophet here from God’s oracle), say that they shall ever rest upon his
holy hill. Another answer may be, that faith is an inward and hidden
grace, and many deceive themselves and others with a feigned profession
thereof, and therefore the Holy Spirit will have every man’s faith to be
tried and known by their fruits, and howsoever eternal life be promised
to faith, and eternal damnation be threatened against infidelity, yet
the sentence of salvation and condemnation shall be pronounced according
to works, as the clearest evidence of both. It is truly said, out of
Bernard, that although our good works are not _causa regnandi_, yet they
be _via regni_, the causeway wherein, albeit not the cause wherefore, we
must ascend God’s holy hill. To the second demand, why the duties
immediately belonging to God, are not mentioned here, but only such as
concern our brother? Answer is made, that this question is propounded of
such as, living in the visible church, openly profess the faith, and
would seem to be devout, hearing the word of God, and calling upon his
name; for of such as are profane atheists, and do not so much as make a
semblance of holiness, there is no question to be made, for, without all
doubt, there can be no resting place for such in the kingdom of heaven.
Now that we may discern aright which of those that profess religion are
sound, and which unsound; the marks are not to be taken from an outward
hearing of the word, or receiving of the sacraments, and much less from
a formal observation of human traditions in God’s tabernacle (for all
these things hypocrites usually perform), but from the duties of
righteousness, giving every man his due, because the touchstone of piety
towards God is charity towards our brother. “Herein,” saith John, “are
the children of God known, and the children of the devil: whosoever doth
not righteousness is not of God, neither he that loveth not his
brother.”—_John Boys._
_Verse 2._—There is no ascertaining the quality of a tree but by its
fruits. When the wheels of a clock move within, the hands on the dial
will move without. When the heart of a man is sound in conversion, then
the life will be fair in profession. When the conduit is walled in, how
shall we judge of the spring but by the waters which run through the
pipes?—_William Secker._
_Verse 2.—“And worketh righteousness.”_ A man must first be righteous
before he can work righteousness of life. “He that doeth righteousness
is righteous, even as he is righteous.” 1 John iii. 7. The tree makes
the fruit, not the fruit the tree; and therefore the tree must be good
before the fruit can be good. Matt. vii. 18. A righteous man may make a
righteous work, but no work of an unrighteous man can make him
righteous. Now, we become righteous only by faith, through the
righteousness of Christ imputed to us. Rom. v. 1.... Wherefore let men
work as they will, if they be not true believers in Christ, they are not
workers of righteousness; and, consequently they will not be dwellers in
heaven. Ye must then close with Christ in the first place, and by faith
receive the gift of imputed righteousness, or ye will never truly bear
this character of a citizen of Zion. A man shall as soon force fruit out
of a branch broken off from the tree and withered, as work righteousness
without believing in, and uniting with Christ. These are two things by
which those that hear the gospel are ruined.—_Thomas Boston._
_Verse 2.—“Worketh righteousness.”_ Jacob’s ladder had stairs, upon
which he saw none standing still, but all either ascending, or else
descending by it. Ascend you likewise to the top of the ladder, to
heaven, and there you shall hear one say, “My Father doth now work, and
I work also.” Whereupon Basil noteth that King David having first said,
“_Lord, who shall dwell in thy tabernacle?_” adds then, not he that hath
wrought righteousness heretofore, but _he that doth now work
righteousness_, even as Christ saith, “My Father doth now work, and I
work also.”—_Thomas Playfere._
_Verse 2._—But here observe David saith, “that _worketh_ righteousness;”
not that talks about, thinks about, or hears of, righteousness; because,
“not the hearers of the law, but the doers of the law, shall be
justified.” What then do we owe unto others? That which Christ saith
(Matt. vii.), “Whatsoever ye would that men should do unto you, do ye
also unto them,” even unto your enemies: that is, to injure no one, to
succour those that suffer injury, and to do good unto all men. But these
things, I say, are spoken especially unto those who have respect of
persons; as if he had said, It is not because thou art a priest, nor
because thou art of a religious order, nor because thou prayest much,
nor because thou dost miracles, nor because thou teachest excellently,
nor because thou art dignified with the title of father, nor because
thou art the doer of any work (except righteousness), that thou shalt
rest in the holy hill of the Lord; for if thou be destitute of the work
of righteousness, neither all thy good works, nor thy indulgences, nor
thy votes and suffrages, nor thy intercessions, shall avail thee
anything. Therefore, the truth is firm; that it is the walker without
spot, and the doer of righteousness, that shall rest in the tabernacle
of the Lord. Yet how many are there, who build, increase and adorn
churches, monasteries, altars, vessels, garments, etc., who, all the
while never so much as think of the works of righteousness; nay, who
tread righteousness under foot that they may work these their own works,
and because of them hope to gain the pardon of their unrighteousness,
while thousands are deceived by these means! Hence, in the last day,
Christ will say, “I was an hungered, I was thirsty, I was naked, I was
in prison, I was a stranger.” He will not say one word about those works
which are done and admired at this day. And on the other hand, it is of
no account against thee that thou art a layman, or poor, or sick or
contemptible, or how vile soever thou art, if thou workest
righteousness, thou shalt be saved. The only work that we must hope will
be considered and accounted of, is the work of righteousness: all other
works that either urge or allure us on under a show of godliness, are a
thing of nought.—_Martin Luther._
_Verse 2.—“And speaketh the truth in his heart.”_ 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. 1. With our heart. That is, to the speaking of truth, it is
necessary our words agree with our mind and thoughts about the thing. We
must speak as we think, and our tongues must be faithful interpreters of
our mind; otherwise we lie, not speaking as we think. So what is truth
in itself may be spoken by a man, and yet he be a liar; namely, if he
does not think as he speaks. 2. With the thing as it is in itself.
Though we think a thing to be so, which is not so, we lie, when we
affirm it; because it is not as we say, though we really think it is so.
For our mistaken notions of things can never stamp lies to pass current
for truths. 2 Thess. ii. 11.—_Thomas Boston._
_Verse 2._—I this day heard a sermon from Psalm xv. 2, “_And speaketh
the truth in his heart._” ... O my soul, receive the admonition that has
been given thee! Study truth in the inward parts; let integrity and
truth always accompany thee, and preserve thee: speak the truth in thy
heart. I am thankful for any conviction and sense I have of the evil of
lying; Lord, increase my abhorrence of it: as a further assistance and
help against this mean, sordid, pernicious vice, I would endeavour, and
resolve, in pursuit of the directions laid before us in the sermon, to
mortify those passions and corruptions from whence this sin of lying
more ordinarily flows, and which are the chief occasion of it, as “out
of the heart proceed evil thoughts” (Matt. xv. 19); so, from the same
fountain proceed evil words. And I would, with the greatest zeal, set
myself against such corruptions as upon observation I find more commonly
betray me into this iniquity: pride often indites our speech, and coins
many a lie; so envy, covetousness, malice, etc. I would endeavour to
cleanse myself from all this filthiness: there never will be a mortified
tongue while there is an unmortified heart. If I love the world
inordinately, it is a thousand to one I shall be often stretching a
point to promote a worldly interest; and if I hate my brother, it is the
same odds I shall reproach him. Lord, help me to purge the fountain, and
then the streams will be pure. When the spring of a clock, and all the
movements are right, the hand will go right; and so it is here. The
tongue follows the inward inclination. I would resolve to do nothing
that may need a lie. If Gehazi’s covetousness had not shamed him, he had
not wanted a lie to excuse him, “He that walks uprightly, walks surely”
and safely in this, as well as other respects. Prov. x. 9. May I do
nothing that is dishonourable and mean, nothing that cannot bear the
light, and then I shall have little temptation to lying. I would
endeavour for a lively sense of the eye of God upon me, acting and
speaking in his presence. Lord, I desire to set thee always before me;
thou understandest my thoughts as perfectly as others do my words. I
would consider before I speak, and not speak much or rashly. Prov. xxix.
20. I would often think of the severity of a future judgment, when every
secret shall be made manifest, and the hypocrite and liar exposed before
angels and men. Lastly, I would frequently beg divine assistance herein.
Psalm cxix. 29; Prov. xxx. 8. O my God, help me in my future conduct,
remove from me the way of lying; may the law of kindness and truth be in
my tongue; may I take heed to my ways, that I sin not with my tongue. I
bewail my past miscarriages in this respect, and flee to thy mercy
through the blood of Christ; bless to me the instructions that have been
this day given me; let no iniquity prevail against me; “Keep back thy
servant from presumptuous sins, and cleanse me from secret faults.” I
commit my thoughts, desires, and tongue, to thy conduct and government;
may I think and act in thy fear, and always speak the truth in my
heart.—_Benjamin Bennet’s “Christian Oratory,” 1728._
_Verses 2, 5._—As the eagle casteth off her beak, and so reneweth her
youth, and the snake strippeth off her old skin, and so maketh herself
smooth: even so he that will enter into the joys of God, and rest upon
his holy mountain, must, as the Scripture speaks, put off the old man
and put on the new, which, after God, is created in righteousness and
true holiness, repenting truly, speedily, steadily.—_Robert Cawdray._
_Verse 3.—“He that backbiteth not with his tongue, nor doeth evil to his
neighbour.”_ Lamentation for the gross neglect of this duty, or the
frequent commission of this sin. What tears are sufficient to bewail it?
How thick do censures and reproaches fly in all places, at all tables,
in all conventions! And this were the more tolerable, if it were only
the fault of ungodly men, of strangers and enemies to religion; for so
saith the proverb, “Wickedness proceedeth from the wicked.” When a man’s
heart is full of hell, it is not unreasonable to expect that his tongue
should be set on fire of hell; and it is no wonder to hear such persons
reproach good men, yea, even for their goodness. But alas! the disease
doth not rest here, this plague is not only among the Egyptians but
Israelites too. It is very doleful to consider how professors sharpen
their tongues like swords against professors; and one good man censures
and reproaches another, and one minister traduceth another; and who can
say, “I am clean from this sin”? O that I could move your pity in this
case! For the Lord’s sake pity yourselves, and do not pollute and wound
your consciences with this crime. Pity your brethren; let it suffice
that godly ministers and Christians are loaded with reproaches by wicked
men—there is no need that you should combine with them in this
diabolical work. You should support and strengthen their hands against
the reproaches of the ungodly world, and not add affliction to the
afflicted. O pity the world, and pity the church which Christ hath
purchased with his own blood, which methinks bespeaks you in the words,
“Have pity upon me, have pity upon me, O ye my friends; for the hand of
God hath touched me.” Job. xix. 21. Pity the mad and miserable world,
and help it against this sin; stop the bloody issue; restrain this
wicked practice amongst men as much as possibly you can, and lament it
before God, and for what you cannot do yourselves, give God no rest
until he shall please to work a cure.—_Matthew Poole, 1624-1679._
_Verse 3._—“_He that backbiteth not_,” etc. Detraction or slander is not
lightly to be passed over, because we do so easily fail in this point.
For the good name of a man, as saith Solomon, is a precious thing to
every one, and to be preferred before much treasure, insomuch that it is
no less grievous to hurt a man with the tongue than with a sword: nay,
ofttimes the stroke of a tongue is grievouser than the wound of a spear,
as it is in the French proverb. And therefore the tongue must be
bridled, that we hurt not in any wise the good name of our neighbour;
but preserve it unto him safe and sound as much as in us shall lie. That
which he addeth touching evil or injury not to be done to our neighbour,
is like unto that which we have seen already concerning the working or
exercising of righteousness. He would have us therefore so to exercise
all upright dealing, that we might be far from doing any damage or wrong
to our neighbours. And by the name of neighbour, is meant every man and
woman, as it is plain and evident. For we are all created of God, and
placed in this world that we might live uprightly and sincerely
together. And therefore he breaketh the law of human society (for we are
all tied and bound by this law of nature) that doth hurt or injury to
another. The third member of this verse is, _nor that reproacheth
another_, or, that maintaineth not a false report given one against
another; which latter particle seemeth to be the better, since he had
spoken before expressly, touching the good name of another, not to be
hurt or wronged with our tongue. To the which fault this is next in
degree, wherewith we are too much encumbered, and which we scarce
acknowledge to be a fault, when we further and maintain the slanders
devised and given out by another against a man, either by hearing them
or by telling them forth to others, as we heard them. For why? It
seemeth for the most part to be enough for us if we can say, that we
feign not this or that, nor make it of our own heads, but only tell it
forth as we heard it of others, without adding anything of our own
brain. But as oft as we do this we fail in our duty doing, in not
providing for our neighbour’s credit, as were requisite for the things,
which being uttered by others ought to be passed over in silence and to
lie dead, we gather up, and by telling them forth, disperse them abroad,
which whether it be a sin or no, when as we ought by all means possible
to wish and do well unto our neighbour, all men do see. And therefore
thou that travellest towards eternal life, must not only not devise
false reports and slanders against other men, but also not so much as
have them in thy mouth being devised by others, neither by any means
assist or maintain them in slandering; but by all honest and lawful
means, provide for the credit and estimation of thy neighbour, so much
as in thee lieth.—_Peter Baro, D.D., 1560._
_Verse 3.—“He that backbiteth not with his tongue.”_ The Hebrew word
רָגַל signifieth to play the spy, and by a metaphor to _backbite_ or
_slander_, for _backbiters_ and whisperers, after the manner of spies,
go up and down dissembling their malice, that they may espy the faults
and defects of others, whereof they may make a malicious relation to
such as will give ear to their slanders. So that _backbiting_ is a
malicious defamation of a man behind his back.... And that the citizen
of heaven doth and ought to abhor from _backbiting_, the horrible
wickedness of this sin doth evince. For first, Lev. xix. 16, where it is
straightly forbidden, the “_tale-bearer_” is compared to a pedlar: “Thou
shalt not walk about with tales and slanders, as it were a pedlar among
thy people.” So much רָכִיל signifieth. For as the pedlar having bought
his wares of some one or more goeth about from house to house that he
may sell the same to others; so _backbiters_ and _tale-bearers_,
gathering together tales and rumours, as it were wares, go from one to
another, that such wares as either themselves have invented, or have
gathered by report, they may utter in the absence of their neighbour to
his infamy and disgrace. Likewise Psalm l. 20, it is condemned as a
notable crime, which God will not suffer to go unpunished; Ezek. xxii.
9, it is reckoned among the abominations of Jerusalem, for which
destruction is denounced against it; and Rom. i. 29, 30, among the
crimes of the heathen, given over unto a reprobate sense, this is
placed: they were “_whisperers and backbiters_.”—_George Downame._
_Verse 3.—“He that backbiteth not.”_ He that is guilty of backbiting,
that speaks evil of another behind his back, if that which he speaks be
false, is guilty of lying, which is prejudicial to salvation. If that
which he speaks be true, yet he is void of charity in seeking to defame
another. For as Solomon observes, “Love covereth all sins.” Prov. x. 12.
Where there is love and charity, there will be a covering and concealing
of men’s sins as much as may be. Now, where charity is wanting, their
salvation is not to be expected. 1 Cor. xiii. 1, etc.; 1 John iii.
14,15.—_Christopher Cartwright, 1602-1658._
_Verse 3.—“Backbiteth not.”_ This crime is a conjugation of evils, and
is productive of infinite mischiefs; it undermines peace, and saps the
foundation of friendship; it destroys families, and rends in pieces the
very heart and vitals of charity; it makes an evil man party, and
witness, and judge, and executioner of the innocent.—_Bishop Taylor._
_Verse 3.—“Backbiteth.”_ The scorpion hurteth none but such as he
toucheth with the tip of his tail; and the crocodile and basilisk slay
none but such as either the force of their sight, or strength of their
breath reacheth. The viper woundeth none but such as it biteth; the
venomous herbs or roots kill none but such as taste, or handle, or smell
them, and so come near unto them; but the poison of slanderous tongues
is much more rank and deadly; for that hurteth and slayeth, woundeth and
killeth, not only near, but afar off; not only at hand, but by distance
of place removed; not only at home, but abroad, not only in our own
nation but in foreign countries; and spareth neither quick nor
dead.—_Richard Turnbull._
_Verse 3.—“Backbiteth.”_ The word here used comes from a root signifying
_foot_, and denotes a person who goes about from house to house,
speaking things he should not (1 Tim. v. 13); and a word from this root
signifies _spies_; and the phrase here may point at persons who creep
into houses, pry into the secrets of families, divulge them, and
oftentimes represent them in a false light. Such are ranked among the
worst of men, and are very unfit to be in the society of saints, or in a
church of Christ. See Rom. i. 30.—_John Gill._
_Verse 3.—“Nor taketh up a reproach against his neighbour.”_ The saints
of God must not be too light of hearing, much less of believing all
tales, rumours, and reports of their brethren; and charity requireth
that we do not only stop and stay them, but that we examine them before
we believe them. Saul, the king, too light of belief in this point,
believed the slanderous and false reports of David’s enemies, who put
into Saul’s head that David imagined evil against him. Yea, David
himself showed his great infirmity in that, that without due examination
and proof of the matter, he believed the false report of Ziba against
Mephibosheth, the son of Jonathan; of whom to David the king, persecuted
by Absalom his son, Ziba reported falsely, that he should say, “This day
shall the house of Israel restore unto me the kingdom of my father.” The
example of whose infirmity in Scripture reproved, must not we follow;
but let us rather embrace the truth of that heavenly doctrine which,
through God’s Spirit, here he preacheth, that we believe not false
reports against our neighbours.—_Richard Turnbull._
_Verse 3._—Despise not thy neighbour, but think thyself as bad a sinner,
and that the like defects may befall thee. If thou canst not excuse his
doing, excuse his intent which may be good; or if the deed be evil,
think it was done of ignorance; if thou canst no way excuse him, think
some great temptation befell him, and that thou shouldst be worse if the
like temptation befell thee; and give God thanks that the like as yet
hath not befallen thee. Despise not a man being a sinner, for though he
be evil to-day, he may turn to-morrow.—_Williams Perkins, 1558-1602._
_Verses 3, 4, 5._—They that cry down moral honesty, cry down that which
is a great part of religion, my duty towards God, and my duty towards
man. What care I to see a man run after a sermon, if he cozens and
cheats as soon as he comes home? On the other side, morality must not be
without religion, for if so, it may change as I see convenience.
Religion must govern it. He that has not religion to govern his
morality, is not a dram better than my mastiff-dog; so long as you
stroke him, and please him, and do not pinch him, he will play with you
as finely as may be, he is a very good moral mastiff; but if you hurt
him, he will fly in your face, and tear out your throat.—_John Seldon,
1584-1654._
_Verse 4.—“In whose eyes a vile person is contemned,”_ etc. When wicked
Jehoram, king of Israel, came to Eliseus, the prophet, to ask counsel of
the Lord, and to entreat for waters, having in company Jehoshaphat, the
king of Judah, being virtuous; the prophet showeth his contempt to the
one being wicked, and his reverence to the other, being godly, faithful
and virtuous, said, “As the Lord of hosts liveth, before whom I stand,
were it not that I regard the presence of Jehoshaphat, the king of
Judah, I would not look toward thee, nor see thee.” 2 Kings iii. 14.
Thus was the wicked _vile_ in his sight; thus did he not flatter the
ungodly. In like manner godly Mordecai, the Jew, having Haman the
ambitious and proud Agagite in contempt, would in no wise bow the knee
unto him in sign of honour, as the rest of the people did; for which
cause he was extremely hated, menaced and molested of proud and wicked
Haman. To wink at their wickedness, to uphold them in their iniquity, to
fawn upon them and flatter them, to praise them when they deserve just
reproof, is, as it were, an honouring of them; to which, as to a most
grievous sin, the prophet denounceth a most bitter curse: “Woe unto them
that call evil good, and good evil; that put darkness for light, and
light for darkness; that put bitter for sweet, and sweet for bitter!”
Isaiah v. 20.—_Richard Turnbull._
_Verse 4.—“In whose eyes a vile person is contemned.”_ To _contemn_ the
wicked and honour the godly, are opposite the one to the other. But the
former may seem not to be sufficiently beseeming to a godly man. For why
should he contemn or despise others, who is commanded by all means to
care for the credit of others, as we heard even now? Nay, a godly man,
letting others go, ought to search into himself, and to accuse himself,
but not to judge of others. But this saying of the prophet is to be
understood rather of the faults than of the person. As every man
therefore is to be loved, so are the faults of every man to be hated of
the godly. For so is God himself, whom we desire to be like unto, that
we might dwell with him, affected and disposed. For why? he hateth no
man, nay, he hateth nothing at all in this whole universal world, but
only sin. For he is the author and preserver of all things that be; and
therefore doth good and wisheth well to all; only of sin he is not the
author, but the free and unconstrained will of man and Satan.
Notwithstanding God doth so greatly hate sin, that by reason thereof he
doth sometimes neglect and forsake men, yea, and have them in contempt.
So then a godly man hateth no man, nor contemneth any; but yet
notwithstanding he disliketh sin in sinful men, and that he sticketh not
to let them perceive either by reproving them, or shunning their
company, or by doing of some other thing, whereby they may know they are
misliked of good men for their enormities, and see themselves to be
contemned of others for their wicked and ungodly life. A good man
therefore must not flatter the ungodly in their ungracious attempts, but
must freely declare that he disalloweth their course and
conversation.—_Peter Baro._
_Verse 4.—“In whose eyes a vile person is contemned.”_ Augustine, as
Posidonius writeth, showing what hatred he had to tale-bearers and false
reporters of others, had two verses written over his table; by
translation these:—
“He that doth love with bitter speech the absent to defame,
Must surely know that at this board no place is for the same.”
_Richard Turnbull._
_Verse 4.—“In whose eyes a vile person is contemned.”_ The burgess of
the New Jerusalem, _reprobos reprobat, et probos probat_; he cannot
flatter any man, nor fancy such as in whom he findeth not _aliquid
Christi_, something of the image of God. A golden Colosse stuffed with
rubbish, he cannot stoop to, “_But he honoureth them that fear the
Lord_,” as the only earthly angels, though never so mean and despicable
in the world’s eye. Mr. Fox, being asked whether he remembered not such
a poor servant of God who had received succour from him in time of
trouble? answered “I remember him well; I tell you, I forget the lords
and ladies, to remember such.”—_John Trapp._