Since God is only pleased with the perfections that He alone possesses, and since these have been granted to us through the Holy Spirit, the believer can glorify God. God is glorified when He sees Himself in the character of the believer.
John Hannah

Spurgeon PS152

Spurgeon PS152

EXPOSITION.

THE ANSWER. The Lord in answer to the question informs us by his Holy Spirit of the character of the man who alone can dwell in his holy hill. In perfection this holiness is found only in the Man of Sorrows, but in a measure it is wrought in all his people by the Holy Ghost. Faith and the graces of the Spirit are not mentioned, because this is a description of outward character, and where fruits are found the root may not be seen, but it is surely there. Observe the accepted man’s _walk, work and word_. “_He that walketh uprightly_,” he keeps himself erect as those do who traverse high ropes; if they lean on one side over they must go, or as those who carry precious but fragile ware in baskets on their heads, who lose all if they lose their perpendicular. True believers do not cringe as flatterers, wriggle as serpents, bend double as earth-grubbers, or crook on one side. as those who have sinister aims; they have the strong backbone of the vital principle of grace within, and being themselves upright, they are able to walk uprightly. Walking is of far more importance than talking. He only is right who is upright in walk and downright in honesty. “_And worketh righteousness_.” His faith shows itself by good works, and therefore is no dead faith. God’s house is a hive for workers, not a nest for drones. Those that rejoice that everything is done for them by another, even the Lord Jesus, and therefore hate legality, are the best doers in the world upon gospel principles. If we are not positively serving the Lord, and doing his holy will to the best of our power, we may seriously debate our interest in divine things, for trees which bear no fruit must be hewn down and cast into the fire. “_And speaketh the truth in his heart_.” The fool in the last Psalm spoke falsely in his heart; observe both here and elsewhere in the two Psalms, the striking contrast. Saints not only desire to love and speak truth with their lips, but they seek to be true within; they will not lie even in the closet of their hearts, for God is there to listen; they scorn double meanings, evasions, equivocations, white lies, flatteries, and deceptions. Though truths, like roses, have thorns about them, good men wear them in their bosoms. Our heart must be the sanctuary and refuge of truth, should it be banished from all the world beside, and hunted from among men; at all risk we must entertain the angel of truth, for truth is God’s daughter. We must be careful that the heart is really fixed and settled in principle, for tenderness of conscience towards truthfulness, like the bloom on a peach, needs gentle handling, and once lost it were hard to regain it. Jesus was the mirror of sincerity and holiness. Oh, to be more and more fashioned after his similitude!

EXPLANATORY NOTES AND QUAINT SAYINGS.

Verse 2.–“_He that walketh uprightly_,” etc.–If neither the golden reason of excellency can move us, nor the silver reason of profit allure us, then must the iron reason of necessity enforce us to _integrity_ and _uprightness of heart_. For first, such is the necessity thereof, that without integrity the best graces we seem to have are counterfeit, and, therefore, but glorious sins; the best worship we can perform is but hypocrisy, and therefore abominable in God’s sight. For uprightness is the soundness of all grace and virtues, as also of all religion and worship of God, without which they are unsound and nothing worth. And first, as touching graces, if they be not joined with uprightness of heart, they are sins under the masks or vizards of virtue, yea, as it may seem, double sins: for as Augustine saith, _Simulata aequitas est duplex iniquitas, quia et iniquitas est, et simulatio_: Feigned equity is double iniquity, both because it is iniquity, and because it is feigning.–^George Downame, D.D., 1604.

Verse 2.–_He that walketh uprightly_.”–Here two questions are moved: 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” (#Joh 15:5|); and without faith in him it is impossible to please God (#Heb 11:6|); _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, Menaeceus 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.” #1Jo 3:7|. The tree makes the fruit, not the fruit the tree; and therefore the tree must be good before the fruit can be good. #Mt 8:18|. 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. #Ro 5:1| … 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 (#Mt 8|), “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. #2Th 2:11|.–^Thomas Boston.

Verse 2.–I this day heard a sermon from #Ps 15:2|, “_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” (#Mt 15:19|); 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. #Pr 10:9|. 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. #Pr 29:20|. 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. #Ps 119:29; Pr 30:8|. 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.

HINTS TO PREACHERS.

Verse 2.–“_He that walketh uprightly_.” I. What he must be. He must be upright in heart. A man himself bent double cannot walk uprightly. II. How he must act. Neither from impulse, ambition, gain, fear, or flattery. He must not be warped in any direction, but stand perpendicularly. III. What he must expect. Snares, etc. to trip him. IV. Where he must walk. Path of duty, the only one in which he can walk uprightly. V. Where he must look. Up, right-up, and then he will be upright.

Verse 2.–“_Speaketh the truth in his heart_.” Subject:–Heart falsehood and heart truth.

Verse 2. (first clause).–The citizen of Zion an upright walker.

Verse 2 (middle clause).–The citizen of Zion, a worker of righteousness.

Verse 2 (last clause).–The citizen of Zion, a speaker of truth.–^Four Sermons in Thomas Boston’s Works.