Psalm 101 (100):5Meaning & Commentary from the Church Fathers

Let us embrace, dear friends, the noble discipline of refraining not only from slandering but also from entertaining slanderous remarks. Slander is a grave evil, a restless tormentor that leaves no one in peace. What harm does slander not wreak? From it arises animosity, disputes follow, and discord takes root; malicious suspicions, stirred by it, lead to countless afflictions; hatred itself springs from it. All manner of calamities can trace their origin back to slander, which incites anger in every direction. Slander can provoke even the most dreadful actions against one’s neighbor. It hardens the spirit and ruptures the bonds of brotherhood, turning a newfound friend into an unjust enemy effortlessly.

Slander afflicted Miriam, the sister of Moses, who was immediately struck with leprosy due to it, invoking God's wrath upon her. It has the power to destroy families and can ignite wars among peaceful communities. It shatters the bonds of harmony and dismantles the beautiful unity of love. Slander entices others to stray from God’s commandments, distracting them from true fellowship with Him by dislodging them from the truth.

Originally, it led to the fall of our first parents, diminishing Adam's paradise life and divine joy. The serpent's voice introduced deceit and impugned God’s unblemished goodness, as it asked: ‘Did God truly say, ‘You shall not eat of any tree in paradise?’ It beguiled Adam into disobeying divine instruction and straying from the truth, effectively turning him against God by cunning betrayal and subsequently robbing him of all blessings.

Thus, let us distance ourselves from slander to avoid inciting enmity with the Lord. Let us steer clear of slanderers to prevent ourselves from becoming unwitting participants in another's wickedness, which would lead to our ruin. Let’s not find delight in the company of slanderers, lest we expose ourselves to the devil’s insinuations. Indeed, slander is aptly described as diabolical, reflecting its origin in the very name of its instigator. Therefore, anyone who indulges in slander collaborates with the devil, fulfilling his malicious intentions. A person who rejects such individuals ensures they remain free from unjust accusations and ultimately rescues themselves from becoming complicit in slander.

By eschewing slanderous behavior, one becomes a peacemaker and a promoter of friendship. By detesting this vice, we take to heart the words: ‘He that slanders his neighbour in secret—this one I cast out.’ To further understand, dear friends, how slander belies the truth, consider that slander perpetuates falsehood and dishonor. When a matter is genuine, it should be addressed openly and with courage. If it must be spoken of in secret, it typically veers towards false accusations, fostering evil suspicions against one’s neighbor without the justification to confront them directly.

Thus, it is wise to expel the slanderer as one would a liar or a thief, ensuring that the peace of your spirit remains untainted, protecting your neighbor from hostility born of slander. ‘He that slanders his neighbour secretly—this one I cast out; he that looks proudly and with an insatiable heart—this one I did not eat.’ Pride is detestable to God, as scripture reveals: ‘God resists the proud, but gives grace to the humble’ (James 4:6). Additionally, ‘Pride is hateful both to the Lord and to men, and an offense against both’ (Sir. 10:7). What merit has the earth and ashes to be proud?’ (Sir. 10:9). Throughout scripture, you will find a consistent denunciation of pride as exceedingly loathsome.

Thus, it is stated, ‘with him that looks proudly, and with an insatiable heart—I have not eaten’; for pride is deeply harmful, not only to its bearer but also to those close to them. The prophet groups together the greedy and the proud, as both share the mental disposition of self-exaltation over their fellow beings. Therefore, dear brethren, it is essential to shed pride and embrace humility, so we may avoid hearing: ‘He that exalteth himself shall be humbled,’ and instead rejoice in the promise: ‘He who humbles himself will be exalted’ (Luke 18:14).

Let us strive to cultivate moderation and self-control, steering clear of greed which could distance us from the truth, lest we experience the admonition: ‘For the multitude of thy iniquities thy hem is open, thy heels are bare’ (Jeremiah 13:22). We should avoid adopting the behaviors of the proud and the greedy, guarding ourselves against learning their vices through association. Let us sincerely commit to this lesson: ‘I have not eaten with him who looks proudly and with an insatiable heart.’ This is expressed from the perspective of the righteous, and in response, the Holy Spirit echoes God’s words: ‘My eyes are upon the faithful of the earth, that they may sit with me.

If we consider the relationship between mercy and judgment over time, it is evident that the present moment is one of mercy, while the future awaits judgment. This prioritization of mercy is intentional; for just as the Father allows the sun to rise on both the righteous and the wicked and sends rain to both, He shows mercy. When you observe that both the just and the unjust experience the same sunlight, foundational resources, and earthly blessings, do not presume God’s actions to be unjust, for this is indeed a time of mercy. If God had not first extended forgiveness, He would not have found individuals suitable for judgment. The present is thus a season of mercy, beckoning sinners toward repentance.

Moreover, the Apostle illustrates the distinctness of each season, prompting reflection... "Thinkest thou," he posits, "that a man who judges others while committing the same offenses will escape the judgment of God?" If one questions why they continue to sin without immediate consequence, the Apostle reveals the period of mercy: "do you despise the riches of His goodness, forbearance, and longsuffering?" He warns against taking this mercy lightly, as he immediately transitions to the acknowledgment of impending judgment, stating, "But according to your stubborn and unrepentant heart, you are storing up wrath for yourself for the day of wrath, and revelation of the righteous judgment of God." Here lies the duality of mercy and judgment.

When confronted with the threat of judgment, should it only be feared and not valued? It is to be feared by the unrighteous who face punishment, yet loved by the righteous who anticipate their rewards. The Apostle gives hope to the faithful by sharing his own experience of grace. Had he not experienced mercy, he would have stood condemned as a blasphemer and persecutor. Yet, he proclaims, "I was shown mercy." He encourages us, highlighting how in his life, Christ Jesus might demonstrate His perfect patience as a model for those who would believe in Him for eternal life. Paul illustrates that his redemption serves as a testament; none should despair of their own possibility for mercy.

So too, the Apostle expresses confidence in God’s promises, stating, "The Lord, the righteous Judge, will reward me in that day," adding that this reward is not exclusive but extended to all who long for His appearing. Therefore, beloved, we are amidst a season of grace; let us not deceive ourselves into thinking God’s mercy is endless.

"I will sing to the harp and gain understanding without fault. When You come to me." Without a pure heart, our worship and understanding are futile. To comprehend, we must sing with a heart free from blame—joyfully serving before God. What does it mean to sing blamelessly? It begins with innocence, as noted: "I walked in innocence in the midst of my house." This path of innocence is characterized by purity of heart and action.

Who then is innocent? One who does no harm to another or themselves is truly innocent. A person may assert their innocence by claiming they have not robbed or wronged others; yet, if they engage in self-destruction, how can they expect mercy to be shown to them? Can one be compassionate toward others while being cruel to oneself? Therefore, true righteousness can be encapsulated in the principle of innocence, as those who delight in wrongdoing ultimately harm their own souls.

"I have set no evil thing before my eyes." Here, we understand that not only should we shun those outside the faith, but also the unfaithful among us. Those who disregard God’s commandments are termed unfaithful. We must reject the unfaithfulness, but hate the sin, not the sinner, for every individual created by God retains dignity; even as one may persist in unfaithful ways, we are called to love the person and combat the sin within them.

The wicked heart shall not dwell with me. An upright heart is aligned with the desires of God. The righteous, in following God, recognize their faults, while the wicked often question God's justice. This contradiction highlights that while one may assert their righteousness, they are too often blind to their own failings. The righteous heart, in stark contrast, engages in reflection, calling upon their own past failings and seeking forgiveness and mercy from God.

When the wicked depart, they fail to find favor in God’s eyes. The Lord expresses a lack of recognition for those unwilling to follow His ways. Thus, we see the significance of standing apart from wickedness, evidenced by our interactions and relationships.

"I did not support those who secretly slandered their neighbor." This illustrates righteousness in action, as we must abhor sin, not the person, promoting correction rather than condemnation. There is a distinction between righteous fellowship and participating in sinful gatherings.

Pride and envy arise hand in hand; the proud heart indulges in the sufferings of others. The Apostle cautions against this destructive behavior, urging the faithful to refrain from mingling with those who seek to harm others, fostering a communal environment grounded in purity.

The faithful, entrusted with upholding righteousness, enjoy fellowship with one another; they sit together as judged by Christ on the thrones of glory. Those who dwell proudly do not find a home in the hearts of the righteous; instead, only those filled with humility and peace are welcome.

In the morning, I sought to root out all wickedness from within the Lord’s domain. Although wickedness presently abounds, mercy prevails over judgment for now, but the day of reckoning is assured. Christ will not allow evil to persist forever within His house, and when day breaks, it shall be eradicated. Thus, we remain in this time of mercy, even while anticipating the eventual fulfillment of divine judgment. Today, let all who are inclined toward wickedness hear the clarion call for repentance, as judgment is indeed forthcoming.

To condemn is to speak against another—claiming they have lied, lost their temper, or committed adultery, for instance—thereby judging their very character and life as a whole by declaring they are a liar or unfaithful. It is one thing to say that someone was angry, and quite another to label them as wrathful. To humiliate is to reject and despise one’s neighbor as if they were something vile, which is often more damaging than mere condemnation. Chrysostom advised against speaking ill or even listening to those who do. He warned against allowing oneself to be influenced by vain talk, urging that one should not merely refrain from believing such words, but also from entertaining them. Thus, the prophet declared, “I cast out him that slanders.” This indicates a more profound rejection; not just of belief or acceptance but a complete expulsion of the slanderer as an enemy. To the slanderer, one might say, “If you wish to exalt someone, my ears are open to receive words of praise. But if you intend to speak ill, entrance is barred, as I cannot accept impurities.” Divine Maximus advised silencing the slanderer, lest one becomes guilty by association and develops a harmful penchant for slander as well. One should avoid letting their tongue hear the slanderous words, as doing so may lead to a distance from love and estrangement from eternal life. St. Basil noted that both the person who slanders a brother and the one who tolerates such behavior deserve social exclusion. St. Cyril warned that someone who speaks ill of another in our presence will similarly speak against us elsewhere. Therefore, such a person should justly be cast out, replicating the serpent of Eden, who, having maligned God, deceived Eve. With a proud gaze and a heart unsatisfied, this person cannot be tainted. With pride, they declare the proud as a representation of the whole; and with an insatiable heart, they label the greedy—their own defects made manifest. They claim not to have partaken in the company of the proud and covetous. Cyril elucidated that the soul hosts numerous passions, but the most absurd and detestable of all, which God actively opposes, is pride, which has covetousness as its sister—a relentless desire for more. Both are abyss-like traps for souls and gateways to ruin, deserving of eternal punishment. Who does not shy away from the proud? Who does not avoid the greedy individual, whose insatiable quest for wealth harms many? Isychias reported, “I have not made a pact of fellowship with them,” for often a meal serves as a testament of love. This entreats one to unite with the covetous and the proud, whom no one can genuinely consider friends, for the proud and greedy love only themselves.

Secular authors commend King Trajan for his aversion to slanderers, while they justly criticize Maximin for his blind faith in informants. However, David not only held suspicion towards them but detested them, as he could not bear arrogant and insatiable individuals; that is, those who were driven by greed. This is righteous, for there is no greater detriment to the populace than having proud or avaricious servants of the king. Such individuals, exploiting the trust placed in them by those in power solely for their own gain, become a burden to the people.