Psalms 141:5

Translation
King James Version
Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities.
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KJV (with Strong's)
Let the righteous H6662 smite H1986 me; it shall be a kindness H2617: and let him reprove H3198 me; it shall be an excellent H7218 oil H8081, which shall not break H5106 my head H7218: for yet my prayer H8605 also shall be in their calamities H7451.
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Complete Jewish Bible
Let the righteous strike me, let him correct me; it will be an act of love. Let my head not refuse such choice oil, for I will keep on praying about their wickedness.
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Berean Standard Bible
Let the righteous man strike me; let his rebuke be an act of loving devotion. It is oil for my head; let me not refuse it. For my prayer is ever against the deeds of the wicked.
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American Standard Version
Let the righteous smite me, it shall bea kindness; And let him reprove me, it shall be asoil upon the head; Let not my head refuse it: For even in their wickedness shall my prayer continue.
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World English Bible Messianic
Let the righteous strike me, it is kindness; let him reprove me, it is like oil on the head; don’t let my head refuse it; Yet my prayer is always against evil deeds.
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Geneva Bible (1599)
Let the righteous smite me: for that is a benefite: and let him reprooue me, and it shalbe a precious oyle, that shall not breake mine head: for within a while I shall euen pray in their miseries.
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Young's Literal Translation
The righteous doth beat me in kindness. And doth reprove me, Oil of the head my head disalloweth not, For still my prayer is about their vexations.
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See also
Ecclesiastes 7:5Revelation 3:19Galatians 6:1Proverbs 25:12Proverbs 27:5Proverbs 27:6Proverbs 19:25
In the KJVVerse 16,282 of 31,102

Study This Verse

SUMMARY

Psalms 141:5 articulates a profound spiritual maturity and humility, where David expresses a willingness to embrace correction from the righteous. He perceives such reproof not as an attack, but as a beneficial and restorative act, likening it to a "kindness" and "excellent oil" that soothes rather than harms. This posture stands in stark contrast to the destructive allure of the wicked, highlighting David's unwavering commitment to righteousness and his steadfast reliance on prayer, even amidst the adversities faced by those who offer genuine spiritual guidance.

CONTEXT

  • Literary Context: Psalm 141 is a heartfelt lament and prayer of David, likely composed during a period of intense personal danger, temptation, or persecution. It belongs to a collection of psalms where the psalmist appeals to God for deliverance from enemies and for divine guidance to avoid sin. The psalm begins with an urgent plea for God to hear his prayer, likening it to the acceptable offerings of incense and evening sacrifice (Psalms 141:1-2). David then specifically requests divine protection for his mouth and heart, praying that he might not speak evil or be drawn into the sinful practices and luxurious temptations of the wicked (Psalms 141:3-4). Within this plea for moral purity and protection from evil influences, verse 5 serves as a pivotal and counter-intuitive statement. It reveals David's remarkable spiritual discernment: he welcomes the potentially painful correction from the righteous as a blessing, distinguishing it sharply from the destructive allure of the wicked. The psalm concludes with David's unwavering trust in God for ultimate deliverance from the snares and traps set by his adversaries (Psalms 141:9-10).
  • Historical & Cultural Context: David, as King of Israel, frequently navigated a complex political and spiritual landscape, facing both external threats and internal moral challenges (e.g., his sin with Bathsheba, recorded in 2 Samuel 11). In the ancient Near East, rulers were often surrounded by sycophants who would never dare to offer genuine criticism, making David's open embrace of reproof a truly remarkable and counter-cultural stance. This willingness demonstrates a profound commitment to righteousness over personal comfort or popular approval. The metaphor of "oil" (Hebrew, shemen') carries significant cultural weight in ancient Israel. Olive oil was a staple, used for anointing priests and kings (symbolizing divine consecration and blessing), for medicinal purposes (healing wounds), for lighting lamps, and as a cosmetic. Its association with healing, blessing, honor, and spiritual anointing makes the comparison of righteous correction to "excellent oil" incredibly potent, signifying something precious, restorative, and spiritually enriching. The mention of "calamities" (Hebrew, ra') reflects the harsh realities of life in the ancient world, where famine, war, disease, and social unrest were common, underscoring the constant need for divine intervention and the solidarity required among the righteous.
  • Key Themes: This verse profoundly contributes to several overarching themes found throughout the Psalms and the broader biblical narrative. Firstly, it underscores the value of godly wisdom and correction, asserting that true spiritual growth often necessitates humbling oneself to receive instruction from those who walk uprightly. This theme resonates strongly throughout the wisdom literature, particularly in Proverbs, which repeatedly extols the virtue of accepting discipline and rebukes for one's own good. Secondly, the verse highlights the critical theme of humility versus pride. David's open heart to receive correction stands in stark contrast to the prideful resistance often exhibited by those who refuse to acknowledge their faults. This humility is consistently presented as a prerequisite for God's grace and blessing, as articulated in passages like James 4:6. Thirdly, the verse implicitly emphasizes the importance of discernment between righteous and wicked counsel. David clearly differentiates between the beneficial "smite" and "reprove" of the righteous and the destructive flattery or malevolent intentions of the wicked, which he prays to avoid (Psalms 141:4). Finally, the verse reinforces the enduring theme of perseverance in prayer, even in the midst of personal correction or the adversities faced by others. David's commitment to prayer remains steadfast, regardless of the circumstances.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • smite (Hebrew, hâlam', H1986): This term (H1986) is a primitive root meaning "to strike down," "to hammer," or "to beat." While it can imply a physical blow, in this context, it metaphorically refers to a sharp, direct, and perhaps painful rebuke or confrontation. The emphasis is on the forcefulness of the correction, suggesting that it is not a gentle suggestion but a firm intervention.
  • kindness (Hebrew, chêçêd', H2617): This rich Hebrew term (H2617) denotes loyalty, steadfast love, mercy, and faithfulness. When David states that the righteous smiting him "shall be a kindness," he is asserting that such correction, though potentially severe, is rooted in genuine covenantal love and a sincere desire for his well-being, mirroring God's own faithful love. It is an act of benevolent loyalty.
  • reprove (Hebrew, yâkach', H3198): The root (H3198) carries the meaning "to be right" or "to correct." It encompasses the ideas of arguing, reasoning, convincing, chastening, or demonstrating fault. This word suggests that the righteous person's correction is not merely a scolding but a reasoned argument or a truthful exposure of error, intended to guide one back to the correct path and restore righteousness.
  • oil (Hebrew, shemen', H8081): This word (H8081) refers to grease or liquid, often perfumed, and figuratively, richness. In ancient Israel, oil was used for anointing, healing, and refreshment. It symbolized blessing, honor, and the Holy Spirit. By calling righteous reproof "an excellent oil," David powerfully conveys that such correction, though it might initially sting like a "smite," ultimately brings soothing, healing, spiritual refreshment, and honor, rather than harm or disgrace.

Verse Breakdown

  • "Let the righteous smite me;": David expresses a remarkable willingness, even a desire, to receive a firm blow or sharp rebuke from a person characterized as "righteous" (H6662, tsaddîyq'). This "smite" (H1986, hâlam') implies a direct, perhaps painful, correction, but its crucial qualifier is its source: a person guided by God's truth and love.
  • "[it shall be] a kindness:": Immediately, David qualifies the nature of this "smite." Despite its potential sharpness, he perceives it not as an attack but as an act of chêçêd (H2617), a loyal and loving kindness. This reveals his spiritual maturity to recognize the benevolent intent behind the correction.
  • "and let him reprove me;": This clause parallels the first, further clarifying the nature of the "smite" as a verbal correction or rebuke. To "reprove" (H3198, yâkach') implies a reasoned argument or demonstration of fault, intended to set one right and bring conviction.
  • "[it shall be] an excellent oil,": This is a powerful metaphor. Righteous reproof is likened to "excellent oil" (H8081, shemen'), which was precious, soothing, and healing in ancient culture. This imagery suggests that while the truth of a rebuke might be momentarily uncomfortable, its ultimate effect is restorative, bringing spiritual health, refreshment, and honor.
  • "[which] shall not break my head:": This phrase emphasizes the non-destructive nature of righteous correction. Unlike the blows of an enemy or the destructive counsel of the wicked, which would "break" or shatter one's spirit or well-being (H5106, nûwʼ' - to refuse, disallow, make of no effect, implying a destructive negation), the reproof of the righteous will not ultimately harm or destroy David. It might bruise, but it will not shatter his spirit or cause lasting damage to his "head" (H7218, rôʼsh'), which can symbolize the whole person, their leadership, or their well-being.
  • "for yet my prayer also [shall be] in their calamities.": This final clause conveys David's enduring commitment to prayer and his solidarity. It can mean that even while receiving correction, his prayer remains steadfast against the wicked who cause "calamities" (H7451, raʻ' - evil, adversity). Alternatively, it could signify his solidarity with the righteous who correct him, indicating that even if they face their own troubles, his prayer will be for them, demonstrating a deep bond of spiritual fellowship and mutual support.

Literary Devices

The verse is exceptionally rich in Metaphor, most notably in the powerful comparison of righteous reproof to "an excellent oil." This vivid image transforms a potentially harsh experience into one of profound healing, blessing, and honor, sharply contrasting with the common perception of criticism. There is clear Parallelism evident in the structure of the verse, where the first two clauses ("Let the righteous smite me; [it shall be] a kindness") are mirrored by the subsequent two ("and let him reprove me; [it shall be] an excellent oil"). This poetic technique reinforces the central message by presenting the same idea through slightly different but complementary expressions. The phrase "shall not break my head" functions as an Idiom, assuring that the correction, while perhaps initially painful, will not lead to ultimate harm or destruction, but rather to wholeness and spiritual preservation. Finally, an implied Contrast permeates the psalm, and particularly this verse, distinguishing between the beneficial correction offered by the righteous and the destructive flattery or harmful actions of the wicked, which David explicitly prays to avoid.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 141:5 offers a profound theological insight into the nature of true spiritual growth and the dynamics of a healthy faith community. It teaches that God often uses the faithful reproof of fellow believers as a powerful means of grace and sanctification. This willingness to receive correction reflects a humble and teachable heart, which is consistently presented in Scripture as a prerequisite for divine wisdom and favor. The verse underscores the biblical principle that genuine love is willing to speak difficult truths for the sake of another's ultimate well-being, distinguishing it sharply from flattery, destructive criticism, or passive silence. It invites believers to cultivate a spirit of receptivity, recognizing that even painful truths, when delivered in righteousness and love, are ultimately for our good and lead to spiritual flourishing, much like a soothing and healing balm.

REFLECTION AND APPLICATION

This verse serves as a profound challenge, urging us to re-evaluate our posture towards correction and criticism in our lives. In a culture that often prioritizes self-affirmation and avoids any form of discomfort or confrontation, David's embrace of righteous rebuke as a "kindness" and "excellent oil" is profoundly counter-cultural. It calls us to cultivate a deep and abiding humility, recognizing that we all possess blind spots and areas in our lives that are in dire need of growth and refinement. When a trusted, godly individual, motivated by genuine love and truth, offers a word of correction or rebuke, even if it initially stings or causes discomfort, we are called to receive it not as a personal attack, but as a precious gift intended for our spiritual health, maturity, and alignment with God's perfect will. This requires acute discernment to distinguish between genuine, loving correction and destructive, self-serving criticism. Ultimately, a teachable spirit, one that is willing to admit fault, receive guidance, and grow from constructive feedback, is a hallmark of true spiritual maturity and a vital pathway to walking more closely and faithfully with the Lord.

Questions for Reflection

  • How do I typically react when I receive criticism or correction, especially from someone I respect and trust?
  • In what practical ways can I cultivate a more humble and receptive heart towards godly reproof and instruction in my own life?
  • Who are the "righteous" individuals in my life whose "smite" or "reproof" I should actively welcome and value as a kindness and excellent oil?
  • How does my commitment to prayer, like David's, remain steadfast and unwavering even when I am being corrected or when those who offer me correction face their own difficulties and "calamities"?

FAQ

Why would David desire to be "smitten" by the righteous?

Answer: David's desire to be "smitten" by the righteous is not a literal longing for physical harm, but a profound metaphorical expression of his spiritual wisdom and deep humility. The "smite" (H1986, hâlam') here refers to a sharp, direct rebuke or firm correction. David understands that true friends and godly individuals, motivated by love and truth, will confront him when he errs. He values this honest feedback as a "kindness" (H2617, chêçêd'), recognizing that it is far more beneficial for his spiritual well-being than the deceptive flattery or silence of those who would allow him to stray into sin. This perspective aligns perfectly with wisdom literature, such as Proverbs 27:6, which states, "Faithful are the wounds of a friend, but the kisses of an enemy are deceitful."

What does "excellent oil" signify in this context?

Answer: The metaphor of "excellent oil" (H8081, shemen') is deeply significant in ancient Israelite culture. Oil was a precious commodity, used for anointing, healing, refreshment, and as a symbol of blessing and honor. By likening righteous reproof to "excellent oil," David conveys that while the correction might initially feel like a "smite" or a sharp word, its ultimate effect is soothing, healing, and restorative. It is not destructive or damaging, but rather brings spiritual health, honor, and refreshment, much like a balm applied to a wound. It implies that the truth, though sometimes painful, ultimately brings wholeness and spiritual flourishing, rather than breaking one's spirit or causing lasting harm to one's "head" (H7218, rôʼsh'), which can represent one's entire being, leadership, or well-being.

How does the last phrase, "my prayer also [shall be] in their calamities," relate to the rest of the verse?

Answer: The final clause, "for yet my prayer also [shall be] in their calamities" (H7451, raʻ'), underscores David's unwavering commitment to prayer and his deep solidarity with the righteous. It can be interpreted in two primary ways, both reflecting his steadfast devotion. First, it could mean that even as he receives correction from the righteous, his focus remains on God and his prayer continues to be directed against the "calamities" or evil deeds of the wicked. This shows his consistent spiritual battle against unrighteousness, regardless of his personal circumstances. Second, it could mean that his prayer is for the righteous who offer him correction, even when they themselves face difficulties or "calamities." This interpretation highlights David's deep spiritual fellowship and mutual support within the community of faith, demonstrating that his humility extends to interceding for those who lovingly confront him. Both interpretations emphasize David's persistent prayer life and his alignment with God's righteous purposes.

CHRIST-CENTERED FULFILLMENT

Psalms 141:5, with its profound embrace of righteous correction, finds its ultimate and most glorious fulfillment in the person and redemptive work of Jesus Christ. Jesus, though perfectly righteous and without sin, humbly submitted Himself to the Father's will, even to the point of death on a cross, demonstrating the ultimate act of obedience and acceptance of divine discipline (Philippians 2:8). He willingly received the "smite" of humanity's sin and the Father's righteous judgment, not as a destructive blow, but as the very means to bring about spiritual "kindness" and "excellent oil" for all who believe. His suffering and death, though agonizing, were not to "break His head" in final defeat, but to bring about profound healing, reconciliation, and peace for us (Isaiah 53:5). The "excellent oil" of His sacrifice is the anointing of the Holy Spirit, poured out upon believers, bringing healing, comfort, and the very presence of God into our lives. Furthermore, Jesus perfectly exemplified the spirit of the last clause, continually interceding for His disciples and even for His persecutors, praying "Father, forgive them, for they know not what they do" even in the midst of His own "calamities" on the cross (Luke 23:34). His life, death, and resurrection are the perfect embodiment of receiving and offering righteous truth, transforming judgment into grace and pain into profound spiritual blessing for all eternity.

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Commentary on Psalms 141 verses 5–10

Here, I. David desires to be told of his faults. His enemies reproached him with that which was false, which he could not but complain of; yet, at the same time, he desired his friends would reprove him for that which was really amiss in him, particularly if there was any thing that gave the least colour to those reproaches (Psa 141:5): let the righteous smite me; it shall be a kindness. The righteous God (so some); "I will welcome the rebukes of his providence, and be so far from quarrelling with them that I will receive them as tokens of love and improve them as means of grace, and will pray for those that are the instruments of my trouble." But it is commonly taken for the reproofs given by righteous men; and it best becomes those that are themselves righteous to reprove the unrighteousness of others, and from them reproof will be best taken. But if the reproof be just, though the reprover be not so, we must make a good use of it and learn obedience by it. We are here taught how to receive the reproofs of the righteous and wise. 1. We must desire to be reproved for whatever is amiss in us, or is done amiss by us: "Lord, put it into the heart of the righteous to smite me and reprove me. If my own heart does not smite me, as it ought, let my friend do it; let me never fall under that dreadful judgment of being let alone in sin." 2. We must account it a piece of friendship. We must not only bear it patiently, but take it as a kindness; for reproofs of instruction are the way of life (Pro 6:23), are means of good to us, to bring us to repentance for the sins we have committed, and to prevent relapses into sin. Though reproofs cut, it is in order to a cure, and therefore they are much more desirable than the kisses of an enemy (Pro 27:6) or the song of fools, Ecc 7:5. David blessed God for Abigail's seasonable admonition, Sa1 25:32. 3. We must reckon ourselves helped and healed by it: It shall be as an excellent oil to a wound, to mollify it and close it up; it shall not break my head, as some reckon it to do, who could as well bear to have their heads broken as to be told of their faults; but, says David, "I am not of that mind; it is my sin that has broken my head, that has broken my bones, Psa 51:8. The reproof is an excellent oil, to cure the bruises sin has given me. It shall not break my head, if it may but help to break my heart." 4. We must requite the kindness of those that deal thus faithfully, thus friendly with us, at least by our prayers for them in their calamities, and hereby we must show that we take it kindly. Dr. Hammond gives quite another reading of this verse: "Reproach will bruise me that am righteous, and rebuke me; but that poisonous oil shall not break my head (shall not destroy me, shall not do me the mischief intended), for yet my prayer shall be in their mischiefs, that God would preserve me from them, and my prayer shall not be in vain."

II. David hopes his persecutors will, some time or other, bear to be told of their faults, as he was willing to be told of his (Psa 141:6): "When their judges" (Saul and his officers who judged and condemned David, and would themselves be sole judges) "are overthrown in stony places, among the rocks in the wilderness, then they shall hear my words, for they are sweet." Some think this refers to the relentings that were in Saul's breast when he said, with tears, Is this thy voice, my son David? Sa1 24:16; Sa1 26:21. Or we may take it more generally: even judges, great as they are, may come to be overthrown. Those that make the greatest figure in this world do not always meet with level smooth ways through it. And those that slighted the word of God before will relish it, and be glad of it, when they are in affliction, for that opens the ear to instruction. When the world is bitter the word is sweet. Oppressed innocency cannot gain a hearing with those that live in pomp and pleasure, but when they come to be overthrown themselves they will have more compassionate thoughts of the afflicted.

III. David complains of the great extremity to which he and his friends were reduced (Psa 141:7): Our bones are scattered at the grave's mouth, out of which they are thrown up, so long have we been dead, or into which they are ready to be thrown, so near are we to the pit; and they are as little regarded as chips among the hewers of wood, which are thrown in neglected heaps: As one that cuts and cleaves the earth (so some read it), alluding to the ploughman who tears the earth in pieces with his plough-share, Psa 129:3. Can these dry bones live?

IV. David casts himself upon God, and depends upon him for deliverance: "But my eyes are unto thee (Psa 141:8); for, when the case is ever so deplorable, thou canst redress all the grievances. From thee I expect relief, bad as things are, and in thee is my trust." Those that have their eye towards God may have their hopes in him.

V. He prays that God would succour and relieve him as his necessity required. 1. That he would comfort him: "Leave not my soul desolate and destitute; still let me see where my help is." 2. That he would prevent the designs of his enemies against him (Psa 141:9): "Keep me from being taken in the snare they have laid for me; give me to discover it and to evade it." Be the gin placed with ever so much subtlety, God can and will secure his people from being taken in it. 3. That God would, in justice, turn the designs of his enemies upon themselves, and, in mercy, deliver him from being ruined by them (Psa 141:10): let the wicked fall into their own net, the net which, intentionally, they procured for me, but which, meritoriously, they prepared for themselves. Nec lex est justioir ulla quam necis artifices arte perire sua - No law can be more just than that the architects of destruction should perish by their own contrivances. All that are bound over to God's justice are held in the cords of their own iniquity. But let me at the same time obtain a discharge. The entangling and ensnaring of the wicked sometimes prove the escape and enlargement of the righteous.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–10. Public domain.
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JeromeAD 420
HOMILIES ON THE PSALMS 51
“Their judges driven against the rock were swallowed up,” just as another passage in Scripture says: “Happy the one who shall seize and smash your little ones against the rock!” “But the rock was Christ.” “The little ones” are trifling thoughts before they grow into ones of serious consequences. Even heretics, although they seem to despise the simplicity of the church, as compared with Aristotle and Plato; when they turn to the Scriptures, are swallowed up immediately by the Rock, that is, by Christ, and are converted to him.
Augustine of HippoAD 430
Exposition on Psalm 141
"The righteous One shall amend me in mercy, and convict me" [Psalm 141:5]. Behold the sinner confessing. He desires to be amended in mercy, rather than praised deceitfully...."Shall convict me," but "in mercy:" shall convict, yet hates not: yea, shall all the more convict, because He hates not. And why does he therefore give thanks? Because, "rebuke a wise man, and he will love you." [Proverbs 9:8] "The righteous One shall amend me." Because He persecutes you? God forbid. He requires rather amending himself, who amends in hate. Wherefore then does He amend? "In mercy. And shall convict me." Wherein? "In mercy. For the oil of a sinner shall not enrich my head." My head shall not grow by flattery. Undue praise is flattery: undue praise of a flatterer is "the oil of a sinner." Therefore men too, when they have mocked any one with false praise, say, "I have anointed his head." Love then to be "convicted by the righteous One in mercy;" love not to be praised by a sinner in mockery. Have oil in yourselves, and you shall not seek the "oil of a sinner.". ..
Augustine of HippoAD 430
LETTERS OF PETILIAN THE DONATIST 3:33-38
And again, he quotes as words of David, "Let not the oil of the sinner anoint my head," when David has been speaking of the flattery of the smooth speaker deceiving with false praise, so as to cause the head of the person praised to become great with pride. And this meaning is made manifest by the words immediately preceding in the same psalm. For he says, "Let the righteous smite me. It shall be a kindness, and let him reprove me; but the oil of the sinner shall not break my head." What can be clearer than this sentence? What more manifest? For he declares that he would rather be reproved in kindness with the sharp correction of the righteous, so that he may be healed, than anointed with the soft speaking of the flatterer, so as to be puffed up with pride.
Augustine of HippoAD 430
LETTER 28:6
This brother will bring you some things I have written. If you have the time to read them, please be completely candid and merciless in your criticism. The Bible reminds us, "The righteous shall correct me in compassion and reprove me, but the oil of the sinner shall not anoint my head." This means that the real friend heals me by his criticism, but the false friend merely flatters me. I cannot be a fair critic of my own work because I am either too strict or not strict enough. For I sometimes see my own faults, but I would rather hear a better judge, just in case I begin to flatter myself after a harsh bit of self-criticism, because I decide I am too hard on myself.
Augustine of HippoAD 430
LETTER 33
This is the oil of the sinner with which the prophet does not want his head to be anointed, as he says: "The just person shall correct me in mercy and shall reprove me, but let not the oil of the sinner fatten my head." Thus, he prefers to be corrected by the severe mercy of the just rather than to be praised by the soothing ointment of flattery. Whence, the prophet said, "They that call you blessed, the same deceive you." Therefore, regarding a person whom false flattery has made arrogant, the popular saying states it correctly: "He has a swelled head"; that is, his head has been fattened by the oil of the sinner, and this is not the effect of the harsh truth of correction but of the soothing deceit of praise.
Caesarius of ArlesAD 542
SERMON 59:6
“The just person shall correct me in mercy and shall reprove me—but let not the oil of the sinner fatten my head.” What does this mean? It would be better for me if the just person who sees my sin would correct me, not spare me, tell me that I have done wrong, be furious over my sin, in order to free me from it. He would seem to speak harshly, but inside he would be gentle in mercy, according to the words “The just person shall correct me in mercy and shall reprove me.” When the just person thus reproves and shouts and rages, he shows mercy, for it all arises from his paternal pity and not hostile cruelty. Moreover, since he does not want you to die in sin, he loves you all the more when he cuts; he is unwilling to allow your other members to decay from the rottenness of sin.
Martin of BragaAD 580
EXHORTATION TO HUMILITY 3
Therefore in all matters where great flattery has even exceeded the limits proper to humanity, you must recall that well-known lesson of David, in which he shunned the poison of flatterers with these words: “The just person shall correct me in kindness and shall reprove me, but let not the oil of the sinner fatten my head.” The “oil of the sinner” is flattery, which uses a smooth, suave unction to brighten up, as though with cosmetics, the head of the inner person, that is, the heart. Therefore, 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, to 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 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: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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