He that speaketh truth in his heart, who hath not used deceit in his tongue: Nor hath done evil to his neighbour: nor taken up a reproach against his neighbours.

“"Who speaks the truth in his heart." For some have truth on their lips, and not in their heart. As if one should deceitfully point out a road, knowing that there were robbers there, and should say, If you go this way, you will be safe from robbers; and it should turn out that in fact there were no robbers found there: he has spoken the truth, but not in his heart. For he supposed it to be otherwise, and spoke the truth in ignorance. Therefore it is not enough to speak the truth, unless it be so also in heart. "Who has practised no deceit in his tongue" [Psalm 15:3]. Deceit is practised with the tongue, when one thing is professed with the mouth, another concealed in the breast. "Nor done evil to his neighbour." It is well known that by "neighbour," every man should be understood. "And has not entertained slander against his neighbour," that is, has not readily or rashly given credence to an accuser.”

“He did not slander with his tongue Ankuza in Old French, to accuse, as (in II Sam. 19:28) “And he slandered (וירגל) your servant.” This psalm is to inform us of the [proper] measure of piety. neither did he take up reproach Rapporta in Old French, to report. upon his kinsman If his kinsman committed a transgression for which he was punishable, he would punish him with justice, and he did not bear upon himself his reproach, that the reproacher should have an excuse to say, “So-and-so, your relative, committed such-and-such a sin, and you covered up for him.””

“He that slandereth not with his tongue: – In this verse he specifies certain prohibitions both as regards speech and deed; but it was not necessary for him to mention (such) of the heart, for he has already said and speaketh truth in his heart, and if his thoughts are truth and righteousness, then there is no evil in his thoughts. He says he slandereth not with his tongue, but does not enunciate the rest of the prohibitions concerning speech, such as: “Thou shalt not bear (false witness) against thy neighbour” (Exod. 20:16); “Thou shalt not revile the judges” (ibid. 22:27); and the like, for he says that which is true, and as a matter of course the others (follow); for from tale-bearing, although its subject-matter may be true, great harm proceeds. And so he says, and speaketh truth in his heart, for the truth that is harmful he does not utter, and that is tale-bearing. Nor doeth evil to his friend: – His friend and his intimate is he with whom he has intercouse in the affairs of the world, or is his neighbour; and when he says, Nor doeth evil to his friend, he does not say that he does it to others, but the text speaks in accordance with usual custom. For instance, “And ye shall not wrong your neighbour” (Lev. 25:17) does not mean that one is free to wrong another, a stranger, who is not one's neighbour. And so again, “Thou shall not bear false witness against thy friend” (Exod. 20:16) does not say that one is free to bear false witness against another who is not one's friend; but (he says “friend”) because his general and business relations are with him. And such is frequently the idiom of the language. So when he says Nor doeth evil to his friend he includes all that is prohibited as between a man and his fellow. And he says of the law of the tongue: Nor taketh up a reproach against his intimate: – because he does not reproach nor revile a man even though the latter may have reviled or wronged him. He uses “taketh up” (נשׂא) of the lifting up of the tongue, as “Thou shall not take up (השא) the Name of the Lord thy God for falsehood” (Exod. 20:7); “Thou shall not take up a false report” (ibid, 23:1). When he says his intimate the same applies also to another, but he speaks in accordance with usual custom, as we have explained (above). And קרבו (his intimate) is equivalent to רעהו (his friend), because he is intimately associated with him in his ordinary dealings, or is his actual neighbour, nearer to him than the rest; for a man's intercourse and business are for the most part with such.”

“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 if giving thanks, he shows what his own justice is, at the place, "preserve me." The title, "A Psalm of David." In this Psalm he does two things: for, existing as a priest before God, he consults God. First a question is posed. Second, the response, at the place, "he who walks without blemish." He therefore sets forth a twofold question: because there is a twofold state of the Church, present and future. The first is of those who are warring: Apocalypse 14: "Henceforth now the Spirit says that they may rest." And these two states were signified in the Old Testament. For first they had the tabernacle, Exodus 26, as long as they had wars and labors. 2 Kings 7: "It came to pass, when the Lord had given rest to David from all his enemies, that he said to Nathan: You see that I dwell in a house of cedar, and the ark of God is set in the midst of skins?" Afterward he made the temple, when he had peace. By the tabernacle is designated the Church militant, by the temple made on the mountain, the state of the future life; and therefore he says, "Who shall dwell in your tabernacle?" That is, in the present Church; as if he were to say: who is worthy to dwell? For sinners dwell there in number, not in merit. Jerome has, "Who shall sojourn?" Psalm 67: "He makes those of one mind to dwell in a house." The second question, "who shall rest on your holy mountain?" And it is called a holy mountain, because nothing there is defiled: Jeremiah 31: "May the Lord bless you, O beauty of justice, holy mountain"; Isaiah 35: "It shall be called the holy way"; Exodus 15: "You shall bring them in and plant them in the mountain of your inheritance, in your most firm habitation, which you have made, O Lord." "Who..." Here the response is set forth; and concerning this he does two things. First he commemorates the merits of those dwelling in the aforesaid places, namely in the tabernacle and on the holy mountain of God. Second, the reward, at the place, "he who does these things shall not be moved forever." Now he sets forth ten effects of the virtues. But the action of the virtuous man is considered in two ways. First by comparison to himself. Second by comparison to others. First he sets forth those things by which a man acts well in himself. Second, those by which he conducts himself well toward his neighbor, at the place, "nor has he done to his neighbor," etc. In himself, as to external things, in deed, and in speech. In deed, as to two things. First, that he flee evil; and therefore he says: "who walks without blemish." This life is a kind of road toward eternal life; and therefore he says, "walks," that is, journeys along the way: Psalm 41: "I shall go into the place of the tabernacle." Likewise Psalm 118: "Blessed are the undefiled in the way." "Without blemish," namely mortal, because venial sin does not, properly speaking, have blemish: Ecclesiasticus 31: "Blessed is the rich man that is found without blemish." But in Christ and in the Virgin Mary there was no blemish whatsoever, and to these is appropriated temperance, because it is against temperance that one is defiled. Second, that he do good; and therefore it follows, "and works justice," that is, those things to which justice inclines; and they are reduced to it insofar as it is a special virtue. In speech, first, that he do good; "who speaks the truth," that is, that he do good in his speech: Isaiah 33: "Who among you shall be able to dwell with the everlasting burnings? He who walks in justices, and speaks truth." And he says, "in his heart," against those who speak truth by chance, not from purpose: Proverbs 12: "The lip of truth shall be firm"; 1 Peter 2: "laying aside all guile and all deceit, as newborn infants." Second, that he avoid evil, namely deceitfulness: Jeremiah 9: "their tongue is a wounding arrow, it has spoken deceit." "Who has not done deceit in his tongue." Another reading has, "who is not glib in his tongue": Proverbs 25: "a city that lies open and without the compass of walls, is a man who cannot restrain his own spirit in speaking." Another reading, "and there is no accusation in his tongue"; because, namely, he is not a detractor and a reporter of tales; or because his words are not open to accusation: Ephesians 4: "let no evil speech proceed out of your mouth." "Nor has he done..." Above the Psalmist treated of the virtuous operation which God accepts, enumerating those things by which a man acts well in himself; but here he enumerates those things by which he conducts himself well toward his neighbor. And here, as regards his neighbor, he asks three things. First, that he not harm him. Second, that he not consent to one harming him: Romans 1: "they who do such things shall not obtain the kingdom of God; but they are worthy of death, not only they who do them, but they also who consent to them that do them." Third, that he not deceive him. He says, therefore, as to the first, "nor has he done evil to his neighbor," neither bodily nor spiritually: Romans 12: "rendering to no man evil for evil"; Galatians 6: "while we have time, let us work good." As to the second he says, "and has not taken up a reproach against his neighbors." Someone says something against another, but it is not to be tolerated; and therefore he says, "he has not taken up a reproach," namely then, when he who hears detracting words against someone, and from these detests the one of whom they are spoken, or even himself says them to others: Ecclesiasticus 19: "have you heard a word against your neighbor? let it die within you," etc. Ecclesiasticus 28: "hedge in your ears with thorns, and do not listen to a wicked tongue." Jerome: "if there is no listener, there is no detractor." Bernard: "which of these is more damnable, to detract or to listen to one detracting, I would not easily say": Proverbs 25: "the north wind scatters rain, and a sad face, a detracting tongue"; because, literally, the detractor stops when the hearer is saddened. "As nothing..." Here he shows that he does not despise. In man there are two things: namely vice and virtue. Vice is to be despised; and therefore he says, "the malignant one," insofar as he is such, "is brought to nothing," that is, is reckoned as nothing; and this is good: first, to remove envy: for sometimes some evil man is exalted: Jeremiah 12: "the way of the wicked prospers," etc. But because of this he ought in no way to reckon him great, but ought to despise him: 1 Maccabees 2: "the glory of a sinful man is dung and worms: today he is lifted up, and tomorrow he is not found, because he is turned back into his own earth, and his thought has perished." Or someone great intends to harm; but since he is malignant, despise him: because the disparagement of such men is the approval of our life: Psalm 26: "though hosts should stand together against me, my heart shall not fear," namely of sinners. But repute the virtuous man great; therefore he says, "but he glorifies them that fear the Lord": Ecclesiasticus 25: "how great is he that finds wisdom and knowledge, but there is none above him that fears the Lord." The Gloss expounds otherwise, "in his sight the malignant one is brought to nothing," that is, the Devil is bound by him: John 2: "you have overcome the wicked one," etc. The Lord glorifies them that fear the Lord, namely himself. But the first exposition is the more literal. Here he forbids that he deceive his neighbor. Now a neighbor is deceived in three ways. Namely in promises, and this through an oath; and therefore he says, "who swears," etc., that is, confirms in order to deceive, because he does not keep it: Zechariah 8: "love not a false oath"; Leviticus 14: "you shall not swear falsely by the name of your God, and you shall not pollute it." To swear does not pertain to virtue, but to keep the oath does. Likewise in contracts. Whence: "who has not put out his money to usury": Luke 6: "lend, hoping for nothing thereby: and has not taken bribes against the innocent": Proverbs 17: "the wicked man takes gifts out of the bosom," that is, of the Church, "to pervert the paths of judgment"; Deuteronomy 23 it is forbidden that it be given to a brother upon usury, because he sells what is not his, since he does not have the usufruct. Likewise in judgments, when he gives sentence against the innocent; and therefore he says, "and gifts": Isaiah 5: "woe to you that justify the wicked for gifts"; Job 19: "fire shall devour the tabernacles of them that love to take gifts." Consequently the reward is set forth. "He who does," that is, keeps, "these things," all the aforesaid: James 1: "be doers of the word"; Romans 2: "not the hearers of the law are just before God, but the doers": "shall not be moved forever," that is, he shall dwell here on my holy mountain: below, Psalm 124: "they that trust in the Lord shall be as mount Zion," etc. Psalm 54: "you shall never suffer the just to waver." Above, Psalm 15.”

“He that backbiteth not with his tongue,.... Is not a slanderer, a defamer, a tale bearer; a backbiter is one who privately, secretly, behind a man's back speaks evil of him, devours and destroys his credit and reputation: the word here used comes from which signifies the "foot", and denotes such a person who goes about from house to house, speaking things he should not, Ti1 5:13; and a word from this root signifies spies; and the phrase here may point at such persons who creep into houses, pry into the secrets of families, and divulge them, and oftentimes represent them in a false light. Such are ranked amongst the worst of men, and are very unfit to be in the society of the saints, or in a church of Christ; see Rom 1:30, Co2 12:20; nor doeth evil to his neighbour: to any man whatever, good or bad, friend or foe, whether in a natural, civil, or spiritual relation, either by words or deeds, to his person, property, or good name; nor taketh up, a reproach against his neighbour; does not raise any scandalous report on him himself, nor will he bear to hear one from another, much less will he spread one; nor will he suffer one to lie upon his neighbour, but will do all he can to vindicate him, and clear his character.”

“Heart, as he thinks. (Haydock) — Those who sincerely love truth, will not deceive others. (Calmet) — We must be attached to all revealed truths, and avoid all the disorders of the tongue. — Up, which would otherwise have fallen to the ground, &c. (Berthier) — Reproach. Rashly giving credit to injurious reports, (Calmet; St. Augustine; Exodus xxiii. 1.) or speaking with insult, (Theodoret) even in giving correction, (St. Hilary) or listening to detraction. (Worthington)”

“The distich which contains the question and that containing the general answer are now followed by three tristichs, which work the answer out in detail. The description is continued in independent clauses, which, however, have logically the value of relative clauses. The perff. have the signification of abstract presents, for they are the expression of tried qualities, of the habitual mode of action, of that which the man, who is the subject of the question, never did and what consequently it is not his wont to do. רגל means to go about, whether in order to spie out (which is its usual meaning), or to gossip and slander (here, and the Piel in Sa2 19:28; cf. רכל, רכיל). Instead בּלשׁנו we have על־לּשׁנו (with Dag. in the second ל, in order that it may be read with emphasis and not slurred over), (Note: Vid., the rule for this orthophonic Dag. in the Luther. Zeitschrift, 1863, S. 413.) because a word lies upon the tongue ere it is uttered, the speaker brings it up as it were from within on to his tongue or lips, Psa 16:4; Psa 50:16; Eze 36:3. The assonance of לרעהוּ רעה is well conceived. To do evil to him who is bound to us by the ties of kindred and friendship, is a sin which will bring its own punishment. קרוב is also the parallel word to רע in Exo 32:27. Both are here intended to refer not merely to persons of the same nation; for whatever is sinful in itself and under any circumstances whatever, is also sinful in relation to every man according to the morality of the Old Testament. The assertion of Hupfeld and others that נשׂא in conjunction with חרפּה means efferre = effari, is opposed by its combination with על and its use elsewhere in the phrase נשׁא חרפה "to bear reproach" (Psa 69:8). It means (since נשׁא is just as much tollere as ferre) to bring reproach on any one, or load any one with reproach. Reproach is a burden which is more easily put on than cast off; audacter calumniare, semper aliquid haeret.”