Whoever slanders his neighbor in secret, I will put to silence; the one with haughty eyes and a proud heart, I will not endure. Whoever slanders his neighbor in secretThe phrase "slanders his neighbor in secret" speaks to the destructive power of hidden malice and deceit. The Hebrew root for "slanders" is "רָכִיל" (rakil), which conveys the idea of a talebearer or one who spreads false reports. In ancient Israel, slander was not merely a social faux pas but a serious offense that could disrupt community harmony and trust. The emphasis on "in secret" highlights the cowardice and treachery of such actions, as they are done away from the light of truth and accountability. This phrase calls believers to uphold integrity and transparency, reflecting the biblical principle that God desires truth in the inward parts ( Psalm 51:6). I will put to silence
The declaration "I will put to silence" is a divine promise of justice and protection for the innocent. The Hebrew verb "צָמַת" (tsamat) means to cut off or destroy, indicating a decisive action against those who engage in slander. This reflects God's commitment to uphold righteousness and defend the oppressed. In a broader scriptural context, it echoes the assurance found in Proverbs 10:31, where the perverse tongue will be cut out. For believers, this serves as a reminder of God's sovereign power to bring about justice and the importance of aligning one's speech with His truth. the one with haughty eyes and a proud heart
The phrase "the one with haughty eyes and a proud heart" addresses the sin of pride, which is often depicted in Scripture as the root of many other sins. "Haughty eyes" is a metaphor for arrogance and self-exaltation, while "a proud heart" signifies an inner attitude of superiority and self-reliance. The Hebrew word for "haughty" is "רָמוּת" (ramut), and for "proud" is "גָּבַהּ" (gavah), both of which convey a sense of elevation above others. Historically, pride was a significant issue in the ancient Near East, where social hierarchies were rigidly maintained. This phrase warns against the dangers of pride, reminding believers of Proverbs 16:18, "Pride goes before destruction, and a haughty spirit before a fall." I will not endure
The concluding phrase "I will not endure" underscores God's intolerance for pride and slander. The Hebrew verb "יָכַל" (yakhal) means to be able or to endure, indicating that God will not tolerate such behavior in His presence. This reflects the biblical theme that God opposes the proud but gives grace to the humble (James 4:6). For the faithful, it is a call to self-examination and humility, recognizing that God desires a contrite heart and a spirit of meekness. It serves as an encouragement to cultivate a life that is pleasing to God, marked by humility, truth, and love for one's neighbor. Persons / Places / Events 1. DavidTraditionally attributed as the author of Psalm 101, David is expressing his commitment to righteousness and justice in his reign as king. 2. NeighborRepresents fellow members of the community or society, emphasizing the importance of maintaining integrity in relationships. 3. GodThe ultimate judge who upholds justice and righteousness, and who David seeks to emulate in his leadership. 4. The WickedThose who engage in slander and pride, whom David vows to silence and not endure. 5. The Kingdom of IsraelThe context in which David is setting these standards, aiming to establish a kingdom that reflects God's values. Teaching Points Guarding Our SpeechWe must be vigilant about the words we speak, avoiding slander and gossip, as these are detestable to God. Cultivating HumilityPride is a barrier to a relationship with God. We should strive for humility, recognizing our dependence on Him. Righteous LeadershipLike David, leaders should commit to upholding justice and righteousness, refusing to tolerate slander and pride. Community IntegrityAs members of a community, we should foster an environment of trust and respect, refraining from secretive and harmful speech. God's Standard of JusticeUnderstanding that God does not endure slander and pride should motivate us to align our lives with His standards. Bible Study Questions 1. How can we practically guard our speech to avoid slandering others in our daily interactions? 2. In what ways can pride manifest in our lives, and how can we actively cultivate humility? 3. How does David's commitment to righteousness in Psalm 101:5 challenge us in our roles as leaders or influencers in our communities? 4. What steps can we take to ensure that our communities reflect the integrity and respect that Psalm 101:5 calls for? 5. How do the teachings in Psalm 101:5 align with the broader biblical account of God's justice and righteousness? Connections to Other Scriptures Proverbs 6:16-19Lists things the Lord hates, including a lying tongue and a heart that devises wicked schemes, which parallels the condemnation of slander and pride in Psalm 101:5. James 4:6Speaks about God opposing the proud but giving grace to the humble, reinforcing the rejection of pride found in Psalm 101:5. Ephesians 4:31Encourages believers to put away slander and malice, aligning with the call to silence slanderers in Psalm 101:5. 1 Peter 5:5Advises believers to clothe themselves with humility, contrasting the proud heart mentioned in Psalm 101:5. People David, PsalmistPlaces JerusalemTopics Anyone, Arrogant, Conceited, Cut, Death, Destroy, Disgusting, Endure, Evil, Eye, Haughty, Heart, Looks, Neighbor, Neighbour, Pride, Privily, Proud, Says, Secret, Secretly, Silence, Slandereth, Slanders, Suffer, Tolerate, Won'tDictionary of Bible Themes Psalm 101:5 5149 eyes
5349 injustice, examples
5868 gossip
5941 secrecy
5961 superiority
8803 pride, evil of
8805 pride, results Psalm 101:3-5 8744 faithlessness, as disobedience Psalm 101:4-5 5016 heart, fallen and redeemed Psalm 101:5-8 8751 false witness Library Why Should we not Believe These to be Angelic Operations through Dispensation of The...
16. Why should we not believe these to be angelic operations through dispensation of the providence of God, Who maketh good use of both good things and evil, according to the unsearchable depth of His judgments? whether thereby the minds of mortals be instructed, or whether deceived; whether consoled, or whether terrified: according as unto each one there is to be either a showing of mercy, or a taking of vengeance, by Him to Whom, not without a meaning, the Church doth sing "of mercy and of judgment." …
St. Augustine—On Care to Be Had for the Dead. Epistle xxxii. To Narses the Patrician.
To Narses the Patrician. Gregory to Narses, &c. Your most sweet Charity has said much to me in your letters in praise of my good deeds, to all which I briefly reply, Call me not Noemi, that is beautiful; but call me Mara, that is bitter; for I am full of bitterness (Ruth i. 20). But as to the cause of the presbyters [1555] , which is pending with my brother and fellow-bishop, the most reverend Patriarch John, we have, as I think, for our adversary the very man whom you assert to be desirous of observing …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Difference Between Union and Rapture. What Rapture Is. The Blessing it is to the Soul. The Effects of It.
1. I wish I could explain, with the help of God, wherein union differs from rapture, or from transport, or from flight of the spirit, as they speak, or from a trance, which are all one. [1] I mean, that all these are only different names for that one and the same thing, which is also called ecstasy. [2] It is more excellent than union, the fruits of it are much greater, and its other operations more manifold; for union is uniform in the beginning, the middle, and the end, and is so also interiorly. …
Teresa of Avila—The Life of St. Teresa of Jesus The Barren Fig-Tree.
"There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except …
William Arnot—The Parables of Our Lord The King --Continued.
In our last chapter we have seen that the key-note of "The Songs of the King" may be said to be struck in Psalm xviii. Its complete analysis would carry us far beyond our limits. We can but glance at some of the more prominent points of the psalm. The first clause strikes the key-note. "I love Thee, O Jehovah, my strength." That personal attachment to God, which is so characteristic of David's religion, can no longer be pent up in silence, but gushes forth like some imprisoned stream, broad and full …
Alexander Maclaren—The Life of David Of Civil Government.
OF CIVIL GOVERNMENT. This chapter consists of two principal heads,--I. General discourse on the necessity, dignity, and use of Civil Government, in opposition to the frantic proceedings of the Anabaptists, sec. 1-3. II. A special exposition of the three leading parts of which Civil Government consists, sec. 4-32. The first part treats of the function of Magistrates, whose authority and calling is proved, sec. 4-7. Next, the three Forms of civil government are added, sec. 8. Thirdly, Consideration …
John Calvin—The Institutes of the Christian Religion Sermons of St. Bernard on the Passing of Malachy
Sermon I (November 2, 1148.)[1005] 1. A certain abundant blessing, dearly beloved, has been sent by the counsel of heaven to you this day; and if it were not faithfully divided, you would suffer loss, and I, to whom of a surety this office seems to have been committed, would incur danger. I fear therefore your loss, I fear my own damnation,[1006] if perchance it be said, The young children ask bread, and no man offereth it unto them.[1007] For I know how necessary for you is the consolation which …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 101:5 NIVPsalm 101:5 NLTPsalm 101:5 ESVPsalm 101:5 NASBPsalm 101:5 KJV
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