The Chaldee gives a remarkable meaning to the Hebrew, wh[r rtsb yn�lm melasheni bassether reehu, which we translate, Whoso privily slandereth his netghbour, and which it renders thus, hyrbj l[ ytylt �yl y[t�md demishtaey lishan telitai al chabreyah: "He who speaks with the triple tongue against his neighbour." That is, the tongue by which he slays three persons, viz., 1. The man whom he slanders; 2. Him to whom he communicates the slander; and, 3. Himself, the slanderer. Every slanderer has his triple tongue, and by every slander inflicts those three deadly wounds. Such a person deserves to be cut off. On this subject St. Jerome speaks nearly in the same way: Ille qui detrahit, et se, et illum qui audit, demergit; "He who slanders ruins both himself and him who hears him;" he might have added, and him who is slandered, for this is often the case; the innocent are ruined by detraction.

A high look and a proud heart ] One who is seeking preferment; who sticks at nothing to gain it; and one who behaves himself haughtily and insolently in his office.

Will not I suffer. ] lkwa al lo uchal, I cannot away with. These persons especially will I drive from my presence, and from all state employments.

Matthew Henry Commentary

--In this psalm we have David declaring how he intended to regulate his household, and to govern his kingdom, that he might stop wickedness and encourage godliness. It is also applicable to private families, an is the householder's psalm. It teaches all that have any power, whethe more or less, to use it so as to be a terror to evil-doers, and praise to them that do well. The chosen subject of the psalm is God' mercy and judgment. The Lord's providences concerning his people ar commonly mixed; mercy and judgment. God has set the one over agains the other, both to do good, like showers and sunshine. When, in his providence, he exercises us with the mixture of mercy and judgment, we must make suitable acknowledgments to him for both. Family mercies an family afflictions are both calls to family religion. Those who are i public stations are not thereby excused from care in governing their families; they are the more concerned to set a good example of rulin their own houses well. Whenever a man has a house of his own, let his seek to have God to dwell with him; and those may expect his presence who walk with a perfect heart, in a perfect way. David resolves to practise no evil himself. He further resolves not to keep bad servants nor to employ those about him that are wicked. He will not admit the into his family, lest they spread the infection of sin. A frowar heart, one that delights to be cross and perverse, is not fit for society, the bond of which is Christian love. Nor will he countenanc slanderers, those who take pleasure in wounding their neighbour' reputation. Also, God resists the proud, and false, deceitful people who scruple not to tell lies, or commit frauds. Let every one be zealous and diligent to reform his own heart and ways, and to do thi early; ever mindful of that future, most awful morning, when the Kin of righteousness shall cut off all wicked doers from the heavenl Jerusalem __________________________________________________________________

Original Hebrew