Psalm 15 – Border Control

Psalm 15 provides the border control at the ascent to God’s tabernacle and holy city. Just as a country might have a points system within its immigration department to determine who may be granted a passport, visa or working permit, so the psalm presents a series of entrance requirements which define one who is allowed to enter God’s city and dwell with Him.

In God’s house

That a human could ever dwell in God’s house, ascending the heights of Zion to be a neighbour of His is of itself a surprise, yet one which the psalm holds out as a real possibility. It is human nature to aspire, to move to a better neighbourhood – and indeed, if it could be afforded, perhaps even to be neighbours with the rich and famous. But to dwell in the company of God Himself – this is another matter entirely. How could a human ever dwell with Him?!

Humanly speaking it is impossible, yet Psalm 15 asks precisely this question and seems to answer affirmatively. With man it might be impossible, but with God it is not necessarily so:

The psalm is framed by its opening pair of questions and its closing affirmative statement. The residency granted to a person who meets these criteria will be a permanent one (ironic, since this is about dwelling in God’s ‘tabernacle’ or tent – there is scarcely a less permanent structure, yet a tent with God is more secure and immovable than any fortified keep!). The permit to dwell with God will be like a green card, only better – it will confer permanent, immoveable and irrevocable privileges.

In between the pair of opening questions and the closing affirmation is sandwiched the list of defining factors: the entrance criteria.

The entrance criteria

The list seems to be grouped in both form and theme. There are three sets of three, thus:

Walking, working (i.e. doing) and speaking are three core human activities and three common yet powerful metaphors for behaviour. We are to conduct our lives in an upright or godly way (not crooked, covert, deceitful or sinful); we are to do things which are right and good; and we are to speak truthfully and honestly not only when there are others around to see it, but also in our private and internal thoughts (this means being honest with ourselves (that is, not deceiving ourselves), and saying good and honest things not only in outside words but in our inner thoughts as well).

These three are each concerned with how we treat others, in particular our neighbours and close acquaintances. We are not to be harsh in our speech when we engage with them; we should not do or plan evil against them (no matter how much they may annoy us!), and we should not speak ill of them behind their backs. If such maxims were to be widely applied it would certainly work wonders for human relationships.

The final three are more disparate. The first item is about consistency to one’s word even when it hurts, whereas the remaining two elements are concerned with taking proper care of others in society: they are not to be taken advantage of through usury (possibly this should simply be translated ‘he that putteth not out his money to harm (others)’). Finally, we should not exploit others through any means just because we may have the power or opportunity to do so.

The odd one out

The threefold set of three we have just considered has missed out a couple of lines which we now need to consider (v4ab):

These two lines are different because the verbs are different in form from those found in every other line in the list (the first is a niphal participle, the second is an imperfect). This may suggest that the two lines here go together and are to be treated as having one main verb (literally something like ‘in his eyes despising (AV ‘is contemned’) a vile person, he honours them that fear the Lord’). The two lines do belong together thematically of course, one being the flip of the other. One who is worthy to dwell with God both hates evil or vile people and simultaneously gives honour to those who fear the Lord – the contrast is between what is despised and what is honoured by the righteous person.

If it’s right to regard v4ab as one essential criterion then this brings the total list of criteria to ten points (in any case, we can certainly say that there are ten participles in the list). This would create echoes of the ten commandments and of the ten divine fiats or commands in Genesis 1.  Effectively Psalm 15 would be presenting a ten point plan for entry to God’s city. Alternatively, perhaps this is trying too hard to make the list to ten points; perhaps there are eleven elements with an odd one (v4b) or two odd ones out (v4ab)!

Are you worthy?

The question remains, of course, whether anyone could ever fulfil all those criteria, however many there may be. While the answer is generally speaking ‘No, not completely or perfectly,’ the fact is we should be giving it our best shot. How we treat others – how we speak to them, our refusal to speak ill or take advantage of them – and the consistency of our walk and behaviour should ever be the focus of our attention and discipleship. At least half of these points are to do with our interactions with and attitudes towards our fellow human beings, so it is clearly an area of prime focus for God when He evaluates our performance.

While we may not completely fulfil the list on every occasion in our own lives the good news is that there was a man who did – the Lord Jesus Christ. His example not only inspires us; his work also makes it possible for our deficiencies to be made up and his righteousness and triumph to become ours. The New Testament message therefore which completes this psalm is that even for those who do not match up to the checklist on every occasion, our entry to the holy city can be secured through faith in what Christ has done. But this is no excuse for bringing less than our best as we approach that border control.