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COMMENTARY ON PSALM 15 A psalm of David. ince the psalm before this also prophesied salvation for the inhabitants of Jerusalem, and forecast the return of those already made captive, it is right for him to introduce exhortation in this psalm and propose a way of life proper for them to live who are under God’s command and enjoying such wonderful assistance. So he casts his words in the form of question and answer: Lord, who will abide in your dwelling? And who will dwell on your holy mountain? (v. 1). Who is worthy, O Lord, to take his place in your Temple [956] and live his life in your city? How should these people conduct themselves? What pursuits should they follow? He calls the Temple God’s dwelling, note, and Jerusalem his holy mountain. (2) Having asked the question, he receives this reply: He who walks blamelessly and performs righteousness (v. 2). It is necessary, he is saying, for such a one to rid himself of evil and be free of all blame, and to practice every virtue studiously. Here he calls the ultimate virtue righteousness, note, and is keen to outline its forms. Speaking truth in his heart, he did not deceive with his tongue nor do evil to his neighbor (vv. 2–3): he must keep free of falsehood not only his tongue but also his mind, and also be rid completely of the double deceit so that on their part no harm results to their neighbor. Now, it was very logical for him to make mention first of the heart, then of the tongue, and then of the deed: word precedes action; and thinking, word. He did not level a reproach against his neighbor. And even if some should fall foul of a calamity, it would not be proper to ridicule or take advantage of them, but rather to share their discouragement in keeping with the apostolic law bidding us weep with those who weep.1 111 1. Rom 12.15. (3) In his eyes every evildoer is despised (v. 4). If, on the other hand, someone chooses a lawless life, let him consider such a person thrice unhappy, even should he profit from favorable winds to enjoy the utmost prosperity. You see, since he chose not to level a reproach, he was right to add this, teaching the difference between good and evil men,2 whereas he honors those who fear the Lord. Now, it is a pious act to respect all those who place great store by God’s things and grant them all veneration and esteem. Who makes an oath to his neighbor without breaking it. He did not lend his money at interest or take bribes against the innocent (vv. 4–5). Let practice bear out their oaths, and avarice not sully their affluence, usury being a form of this. On the contrary, let a judge be incorruptible, and deliver the verdict uninfluenced by bribes, bribery being the destroyer of justice. (4) He who does these things will never be moved. Now, the prize for this virtue is constant enjoyment of divine aid, abiding in many good things and awaiting eternal life.3 This is no less applicable to us than to the ancients: since we have lived by a new law in addition to the old, we have attained also greater grace. 112 THEODORET OF CYRUS 2. Despite his disclaimer in commenting on the exclusive language of the opening verse of the first psalm, Theodoret can fall into the same habit himself. 3. Theodoret seems to be presuming an eschatology in the psalmist more expansive than is normally credited him. ...

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