But the ordinary reading, he sweareth to his own hurt, and changeth not, sets forth the moral integrity of the good man in a still more striking light, by describing him as performing his oath in the face of the greatest temptations to break it, when the performance of it may prove detrimental to his own interests; and this is no mean trial of a man’s virtue. The message seems to be pretty straightforward: be nice to people. With respect to the first clause, as David seems to condemn all kinds of usury in general, and without exception, the very name has been every where held in detestation. David does not impose upon the faithful such an alternative as this, but only enjoins them to show a greater regard to their promises than to their own personal interests, and to do this especially when their promises have been confirmed by an oath. David saw the temple crowded with a great multitude of men who all made a profession of the same religion, and presented themselves before God as to the outward ceremony; and, Used by at the same time, reverence the servants of God; as, on the other hand, the love we bear to them incites us to imitate them in sanctity of life. With respect to usury, it is scarcely possible to find in the world a usurer who is not at the same time an extortioner, and addicted to unlawful and dishonorable gain. Because I feel like Psalm 15 has much to say to our modern culture, and much of that message would be missed if we read it carelessly without … To me, the implication is clear: “He who gives to others with no strings attached.”. any reason to apprehend. A Psalm of David. without sufficient reason; whereas we ought rather to use all means to suppress and trample them under foot. the general rule of the covenant which God has, from the beginning, made with his Church. any thing mischievous and injurious to their neighbors; and, thirdly, that they must not aid in giving currency to calumnies and false reports. It is not, however, every injurious word which is here condemned; but the disease and lust of detraction, which stirs up malicious persons to spread abroad calumnies. There is a threefold use of this doctrine. In order that these two clauses may correspond with each other, the only sense in which I can understand what is here said about being despised is this, that the children of God despise the ungodly, and form At the same time, it cannot be doubted that the design of the Holy Spirit is to condemn all false and wicked accusations. of old justly placed the practice of usury and the killing of men in the same rank of criminality, for the object of this class of people is to suck the blood of other men. It is disturbingly easy to enter gossip’s filthy ring when it is happening right next to us. From this the Catharists, Novatians, and Donatists, took occasion in former “This was a Roman personage of great reputation.” - See Cicero de Officiis, Lib. to speak to men, addresses himself to God, which he considers the better course; and he intimates, that if men assume the title of the people of God, without being so in deed and in truth, they gain nothing by their self-delusion, for God continues always like himself, and as he is faithful himself, so will he have us to keep faith with him in return. We are encouraged to walk in that way. marg. Many of the Jewish expositors restrict this passage to vows, as if David exhorted the faithful to perform their נשך, neshek, which David employs, being derived from another word, which signifies to bite, sufficiently shows that usuries are condemned in so far as they involve in them or lead to a license of robbing and plundering our fellow-men.

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