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1 LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? 2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. 3 He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. 4 In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not. 5 He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.
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[AD 430] Augustine of Hippo on Psalms 15:1
Touching this title there is no question. "O Lord who shall sojourn in Your tabernacle?" [Psalm 15:1]. Although tabernacle be sometimes used even for an everlasting habitation: yet when tabernacle is taken in its proper meaning, it is a thing of war. Hence soldiers are called tent-fellows, as having their tents together. This sense is assisted by the words, "Who shall sojourn?" For we war with the devil for a time, and then we need a tabernacle wherein we may refresh ourselves. Which specially points out the faith of the temporal Dispensation, which was wrought for us in time through the Incarnation of the Lord. "And who shall rest in Your holy mountain?" Here perhaps he signifies at once the eternal habitation itself, [2 Corinthians 5:1-2] that we should understand by "mountain" the supereminence of the love of Christ in life eternal.

Source: Exposition on Psalm 15
[AD 458] Theodoret of Cyrus on Psalms 15:1
Since 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.

Source: COMMENTARY ON THE PSALMS 15:1
[AD 460] Arnobius the Younger on Psalms 15:1
All the defiled approach the tabernacle of the Lord, and there they are made undefiled. Jesus alone, undefiled, having entered the uncorrupted tabernacle, has freed us from the defilement of the flesh and has given us holiness.

Source: COMMENTARY ON PSALM 15
[AD 585] Cassiodorus on Psalms 15:1
Unlike some of the psalms, this one is not shrouded in darkness, but here the Lord responds to the prophet’s question following the pattern of the Decalogue, indicating that one reaches his blessed hall by ten virtues.… This is that divine Decalogue, a spiritual psaltery of ten strings. This is a number befitting of a crown, which only the one who destroyed the world’s vices together with his Father was able to fulfill. Let us constantly ask for his almighty power so that we who are not able to fulfill what has been commanded may be able to do them once we have been enriched by his gift.

Source: EXPLANATION OF THE PSALMS 15:1, 5
[AD 397] Ambrose of Milan on Psalms 15:2
In everything, therefore, good faith is seemly, justice is pleasing, due measure in equity is delightful. But what shall I say about contracts, and especially about the sale of land, or agreements or covenants? Are there not rules just for the purpose of shutting out all false deceit and to make him whose deceit is found out liable to double punishment? Everywhere, then, does regard for what is virtuous take the lead; it shuts out deceit, it expels fraud. Wherefore the prophet David has rightly stated his judgment in general, saying, “He has done no evil to his neighbor.” Fraud, then, ought to be wanting not only in contracts, in which the defects of those things that are for sale are ordered to be recorded (which contracts, unless the vendor has mentioned the defects, are rendered void by an action for fraud, although he has conveyed them fully to the purchaser), but it ought also to be absent in all else. Candor must be shown, the truth must be made known.

Source: On the Duties of the Clergy 3.10.66
[AD 420] Jerome on Psalms 15:2
Note exactly what the psalmist is saying: “And does justice.” Now, the Holy Spirit did not say, one who practices chastity, who applies wisdom, who exercises fortitude. Yet these are excellent virtues indeed. Wisdom, for example, is of great advantage to us; fortitude is valuable in resisting persecution; finally, temperance and chastity are indispensable in preventing us from losing our souls. Justice alone is the great virtue and the mother of them all. Someone may ask, “How is justice greater than all the other virtues?” The other virtues gratify the one who possesses them; justice does not give pleasure to the one possessing it but instead pleases others. If I am wise, wisdom delights me; if I am brave, my fortitude comforts me; if I have been chaste, my chastity is my joy. On the contrary, justice does not benefit the one who has it but all the wretched who do not have it. Suppose that some poor person has a quarrel with my brother; suppose that my brother is powerful and with his power crushes the other one, I mean, the stranger to me, the poor and wretched person. Of what avail is my wisdom to the poor person? Of what avail my courage? My chastity, how does it help the poor person? Justice is the virtue that benefits him, for I do not regard the person of my brother but judge according to truth. Justice knows no brother, it knows no father, it knows no other; it knows truth; it is not a respecter of persons; it imitates God.

Source: HOMILY ON PSALM 14[15]
[AD 420] Jerome on Psalms 15:2
This is a noble thing to say. Never, says the psalmist, has a neighbor murmured against him; never, he says, has he found occasion for his disparagement. This virtue is beyond … human power; it exists by the grace of God. “By whom the reprobate is despised.” Mark what it says: “By whom the reprobate is despised.” Even if he is an emperor, even if he is a governor, if he is a bishop, if he is a priest, … whoever he is, if he is evil, he is nothing in the sight of the saint.

Source: HOMILY ON PSALM 14[15]
[AD 430] Augustine of Hippo on Psalms 15:2
"He who walks without stain, and works righteousness" [Psalm 15:2]. Here he has laid down the proposition; in what follows he sets it forth in detail.

Source: Exposition on Psalm 15
[AD 430] Augustine of Hippo on Psalms 15:2
When the apostle says that in his opinion a person is justified through faith without the works of the Law, he does not intend by this decision to express contempt for the commandments and the works of justice by the profession of faith but to inform anyone that he can be justified by faith even if he has not previously fulfilled the works of the Law; for they follow when one has been justified and do not come before for one to be justified.

Source: FAITH AND WORKS 14:21
[AD 458] Theodoret of Cyrus on Psalms 15:2
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.… He must keep free of falsehood not only his tongue but also his mind, and 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.

Source: COMMENTARY ON THE PSALMS 15:2
[AD 548] Benedict of Nursia on Psalms 15:2
Brothers, let us hear the Lord’s answer to the question, an answer that shows the way to the heavenly tabernacle.… He who drives the tempter and his temptations far from his heart, defeats his malice and dashes his rising thoughts against the Rock Christ. He who fears the Lord without growing proud of his virtue and humbly acknowledges that what is good in him does not proceed from himself. He who gives God his due and with the prophet blesses the work of God in himself: “Not to us, O Lord, not to us, but to your name give the glory.” The apostle Paul found nothing of his own to boast of in his preaching: “By the grace of God [says he] I am what I am,” and again, “He who glories, let him glory in the Lord.” RULE OF ST.

Source: BENEDICT, PROLOGUE
[AD 580] Martin of Braga on Psalms 15:2
The prophet David said that it was better for him to be corrected or advised by a just person than to be praised by any flatterer. It was right that he should denote the flatterer with the name of “sinner,” since his is the greatest and most detestable crime in the sight of God—to hold one thing in his heart, speak another with his lips. Of such he also says in another psalm: “His words are smoother than oil, but they are drawn swords.” Of the just person he says, “He speaks the truth in his heart and works not deceit with his tongue.” Although in these ways any subtle remarks of people, even without the pleasing sensations of praise, may draw your credulous mind to agreement, turn rather to the deeds of our Lord Jesus Christ in the Gospels, and you will find that the Lord of lords left us to a great example of sacred humility amid the praises of people. Practice humility, then, take it for your mistress, set it as your guide when flatterers entice. Humility will tell you just how much of the things that people ascribe to you in praise is really yours and how long it will last. Humility does not let you be attentive to lies.

Source: EXHORTATION TO HUMILITY 3
[AD 585] Cassiodorus on Psalms 15:2
The Lord Christ … entered the temple in Jerusalem free from all sin. For while others entered the house of God for purification, he alone entered in such a state that he might stand before the face of the Father without sin. He did not do this that the law might grant him something, but so that he, as the best legislator, might bestow something on the law by fulfilling it.

Source: EXPLANATION OF THE PSALMS 15:2
[AD 585] Cassiodorus on Psalms 15:2
He testifies in the Gospel that he always spoke without deceit when he says “Everything that I have heard from my Father I have made known to you.” What could be more pure or simple than that the unchangeable truth, without corruption by any addition or omission, might come to human ears in the purest possible integrity. “Nor did he commit any wrong against his neighbor.” … [This virtue is] demonstrated in the life of the Lord: … Not only did Jesus hurt no one, he also endured all things patiently.

Source: EXPLANATION OF THE PSALMS 15:3
[AD 430] Augustine of Hippo on Psalms 15:3
"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.

Source: Exposition on Psalm 15
[AD 390] Diodorus of Tarsus on Psalms 15:4
Whoever abhors the wicked, even if they are very rich, while “honoring those who fear the Lord,” even if they are very lowly and poor, will live in honor and respect. There is therefore need to consider how in the apparent reply of God complete instruction in virtue emerges, the intention being for a person first to attend to piety and righteousness, then to keep one’s distance from all wicked behavior, and after this not to admire the deportment of the rich if piety does not accompany wealth.… One should have especial regard for the poor provided they did not have a change of heart for the worse as a result of poverty but rather continued to be devoted to a godly way of life.

Source: COMMENTARY ON PSALM 15
[AD 430] Augustine of Hippo on Psalms 15:4
"The malicious one has been brought to nought in his sight" [Psalm 15:4]. This is perfection, that the malicious one have no force against a man; and that this be "in his sight;" that is, that he know most surely that the malicious is not, save when the mind turns itself away from the eternal and immutable form of her own Creator to the form of the creature, which was made out of nothing. "But those that fear the Lord, He glorifies:" the Lord Himself, that is. Now "the fear of the Lord is the beginning of wisdom." As then the things above belong to the perfect, so what he is now going to say belongs to beginners.

Source: Exposition on Psalm 15
[AD 585] Cassiodorus on Psalms 15:4
When people swear an oath, they make a promise with God as their witness. But when God himself makes a promise, it is more appropriate to say that he has sworn. For “to swear” means “to speak justly” or “to speak truthfully.” Now a person speaks truthfully when he promises those things which are fulfilled. Therefore God’s swearing consists in making promises and fulfilling them, as it says elsewhere: “The Lord has sworn truthfulness to David, and he will not deceive him.”

Source: EXPLANATION OF THE PSALMS 15:4
[AD 379] Basil of Caesarea on Psalms 15:5
We advise the poor … to persevere in their terrible situations rather than to accept the misfortunes that come from the payment of interest. But if you [who are rich] obey the Lord, what need is there of these words? What is the counsel of the Master? “Lend to those from whom you do not hope to receive in return.” “And what sort of a loan is this,” one might ask, “to which there is no hope of a return attached?” Consider the force of the Lord’s statement, and you will admire the kindness of the Lawmaker. Whenever you have the intention of providing for a poor person for the Lord’s sake, the same thing is both a gift and a loan, a gift because of the expectation of no repayment but a loan because of the great gift of the Master who pays in his place.… “He who has mercy on the poor lends to God.” Do you not wish to have the Lord of the universe answerable to you for payment?… Give the money, since it is lying idle, without weighing it down with additional charges, and it will be good for both of you. There will be for you the assurance of its safety because of his custody; for him receiving it, the advantage from its use. And, if you are seeking additional payment, be satisfied with that from the Lord. He himself will pay the interest for the poor. Expect kindly acts from him who is truly kind. This interest, which you take, is full of extreme inhumanity. You make profit from misfortune, you collect money from tears, you strangle the naked, you beat the famished; nowhere is there mercy, no thought of relationship with the sufferer; and you call the profits from these things humane! Woe to you who say that the bitter is sweet and the sweet bitter, and who call inhumanity by the name of humanity. … “People do not gather grapes from thorns or figs from thistles,” or humanity from interest. Every “bad tree bears bad fruit.” Some are collectors of a hundredfold and some collectors of tenfold, names horrible indeed to hear; monthly exactors, they attack the poor according to the cycles of the moon, like those demons that cause epileptic fits. It is wicked lending for both, for the giver and for the receiver, bringing loss to the one in money and to the other in soul.… It is not evident for whom you collect. It is indeed apparent who he is who weeps because of the interest, but it is doubtful who he is who is to enjoy the abundance that comes from it. In fact, it is uncertain whether you will not leave to others the gift of wealth, but the evil of injustice you have treasured up for yourself. “And from him who would borrow of you, do not turn away,” and do not give your money at interest, in order that, having been taught what is good from the Old and the New Testament, you may depart to the Lord with good hope, receiving there the interest from your good deeds, in Christ Jesus our Lord, to whom be glory and power forever. Amen.

Source: HOMILIES ON THE PSALMS 12:5 (PS 15)
[AD 397] Ambrose of Milan on Psalms 15:5
What is more cruel than to lend money to one who has none and then to exact double the amount? If one cannot pay the simple amount, how will he pay double?… Nations have often failed because of usury, and this has been the cause of public calamity.

Source: LETTER 19
[AD 430] Augustine of Hippo on Psalms 15:5
"Who swears unto his neighbour, and deceives him not." "Who has not given his money upon usury, and has not taken rewards against the innocent" [Psalm 15:5]. These are no great things: but he who is not able to do even this, much less able is he to speak the truth in his heart, and to practise no deceit in his tongue, but as the truth is in the heart, so to profess and have it in his mouth, "yea, yea; nay, nay;" [Matthew 5:37] and to do no evil to his neighbour, that is, to any man; and to entertain no slander against his neighbour: all which are the virtues of the perfect, in whose sight the malicious one has been brought to nought. Yet he concludes even these lesser things thus, "Whoso does these things shall not be moved for ever:" that is, he shall attain unto those greater things, wherein is great and unshaken stability. For even the very tenses are, perhaps not without cause, so varied, as that in the conclusion above the past tense should be used, but in this the future. For there it was said, "The malicious one has been brought to nought in his sight:" but here, "shall not be moved for ever."

Source: Exposition on Psalm 15
[AD 461] Leo the Great on Psalms 15:5
The evil of usury must be shunned, and the profit that lacks all human kindness must be avoided. The means for unjust and grievous gain is increased, but the essence of the soul is worn down, since usury in money is the ruin of the soul. The holy prophet David showed what God thinks about the people of this kind when he says, “Lord, who will dwell in your tent, or who will rest on your holy mountain?” Those are taught by the reply of the divine voice, and those know that they have a part in eternal rest if, among the other rules of a holy life, “they do not give their own money at usury.” They are shown to be strangers to the “tent” of God and foreign to his “holy mountain” if they seize a deceitful profit for their money by usury, and, while they want to be rich through another’s loss, they are worthy to be punished by eternal penury. But you, dearly beloved, who have believed the promises of the Lord with your whole heart, flee the foul leprosy of avarice and make a holy and wise use of God’s gifts. Since you enjoy his generosity, take care that you may be able to have companions of your joy. The things that are supplied to you are lacking to many, and in their need the material has been given to you for imitating the divine goodness, so that through you the divine goodness might pass over to others. As you give out your temporal goods well, you are acquiring eternal.

Source: SERMON 17:3-4
[AD 585] Cassiodorus on Psalms 15:5
Money is clearly to be understood in two senses in the Holy Scriptures. The first is the metal money that we are completely forbidden to loan out for interest, because the vice of greed consists of the desire to demand back what you know that you have not lent. The Lord Christ certainly had this sort of money, which he entrusted to Judas to be distributed to the poor. He did not devote this type of money to making interest, but he gave it to those in need because of his merciful generosity in order to teach us. The other kind of money is the sort that we are persuaded by the gospel’s teaching to give over to gain interest, namely, the most holy proclamations and divine instructions.

Source: EXPLANATION OF THE PSALMS 15:5