Psalms 15:1

Above, the Psalmist treated of the malice and deceit of his adversaries; here he treats of his own justice. And first he shows what kind of justice God accepts. Second, as though giving thanks, he shows the nature of his own justice, at "preserve me." …

Those that desire to know their duty, with a resolution to do it, will find the scripture a very faithful director and conscience a faithful monitor. Let us see then the particular characters of a citizen of Zion. He is one that is sincere and entire in his religion: He walketh uprightly, according to the condition of the covenant ( Gen. xvii.

quarantine:debris (2026-07-29) — unbalanced-parens

Lord, who shall abide in thy tabernacle?....

abide--or, "sojourn" (compare Ps 5:4), where it means under God's protection here, as (Ps 23:6, 27:4, 6) communion. tabernacle--seat of the ark (2Sa 6:17), the symbol of God's presence. holy hill--(Compare Ps 2:6).

quarantine:debris (2026-07-29) — starts-lowercase

The question. Jehovah. Thou high and holy One, who shall be permitted to have fellowship with thee? The heavens are not pure in thy sight, and thou chargest thine angels with folly, who then of mortal mould shall dwell with thee, thou dread consuming fire? A sense of the glory of the Lord and of the holiness which becomes his house, his service, and his attendants, excites the humble mind to ask the solemn question before us. Where angels bow with veiled faces, how shall man be able to worship at all? The unthinking many imagine it to be a very easy matter to approach the Most High, and when professedly engaged in his worship they have no questionings of heart as to their fitness for it; but truly humbled souls often shrink under a sense of utter unworthiness, and would not dare to approach the throne of the God of holiness if it were not for him, our Lord, our Advocate, who can abide in the heavenly temple, because his righteousness endureth for ever. "Who shall abide in thy tabernacle?"Who shall be admitted to be one of the household of God, to sojourn under his roof and enjoy communion with himself? "Who shall dwell in thy holy hill?" Who shall be a citizen of Zion, and an inhabitant of the heavenly Jerusalem? The question is raised, because it is a question. All men have not this privilege, nay, even among professors there are aliens from the commonwealth, who have no secret intercourse with God. On the grounds of law no mere man can dwell with God, for there is not one upon earth who answers to the just requirements mentioned in the succeeding verses. The questions in the text are asked of the Lord, as if none but the Infinite Mind could answer them so as to satisfy the unquiet conscience.

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. […]

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?