Psalms 15:3

Translation
King James Version
He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.
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KJV (with Strong's)
He that backbiteth H7270 not with his tongue H3956, nor doeth H6213 evil H7451 to his neighbour H7453, nor taketh up H5375 a reproach H2781 against his neighbour H7138.
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Complete Jewish Bible
and keep their tongues from slander; who never do harm to others or seek to discredit neighbors;
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Berean Standard Bible
who has no slander on his tongue, who does no harm to his neighbor, who casts no scorn on his friend,
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American Standard Version
He that slandereth not with his tongue, Nor doeth evil to his friend, Nor taketh up a reproach against his neighbor;
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World English Bible Messianic
He who doesn’t slander with his tongue, nor does evil to his friend, nor casts slurs against his fellow man;
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Geneva Bible (1599)
He that slandereth not with his tongue, nor doeth euill to his neighbour, nor receiueth a false report against his neighbour.
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Young's Literal Translation
He hath not slandered by his tongue, He hath not done to his friend evil; And reproach he hath not lifted up Against his neighbour.
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See also
Romans 13:10Psalms 101:5Psalms 101:8Matthew 7:12James 4:11Leviticus 19:163 John 1:11
In the KJVVerse 14,091 of 31,102

Study This Verse

SUMMARY

Psalm 15:3 meticulously outlines three crucial ethical and relational behaviors that characterize an individual deemed worthy of dwelling in God's sacred presence. It underscores the profound importance of integrity in speech, specifically prohibiting slander and the dissemination of dishonor, alongside a fundamental call to refrain from actively harming one's fellow human being. This verse, therefore, serves as an indispensable component in the psalm's broader description of true righteousness, demonstrating that genuine spiritual communion and access to the divine are intrinsically linked to one's moral conduct within the community.

CONTEXT

  • Literary Context: Psalm 15 functions as an "entrance psalm," commencing with a profound rhetorical question: "LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?" The subsequent verses, including Psalm 15:3, meticulously provide a list of moral and ethical qualifications, effectively serving as the answer to this foundational inquiry. This psalm likely served as a liturgical guide, perhaps utilized by pilgrims approaching the temple or by individuals seeking a deeper understanding of what it means to truly walk in covenant relationship with God. It shares thematic parallels with other psalms, such as Psalm 24, which similarly delineates the character of those permitted to approach the divine, emphasizing the necessity of clean hands and a pure heart. The virtues enumerated in Psalm 15 are not exhaustive but represent core principles of covenant faithfulness and righteous living, setting a high spiritual and ethical standard for those who desire intimate fellowship with a holy God.
  • Historical & Cultural Context: In ancient Israelite society, an individual's reputation and standing within the community were of paramount importance. The tabernacle, and later the temple in Jerusalem, served as the central locus of worship and was considered the very dwelling place of God. Approaching such a sacred space was not a casual endeavor; it demanded both ritual purity and unimpeachable moral uprightness. The strong emphasis on speech—"backbiteth not with his tongue" and "taketh up a reproach"—reflects a societal context where oral communication was the primary means of information dissemination, and a person's honor could be irrevocably damaged by false accusations or pervasive gossip. Doing "evil to his neighbour" (Hebrew: ra') encompassed a wide spectrum of harmful actions, ranging from physical violence to economic exploitation, all of which fundamentally violated the communal bonds essential for a thriving society and transgressed the Mosaic Law's commands regarding interpersonal justice, as articulated in passages like Exodus 20:16 and Leviticus 19:18.
  • Key Themes: Psalm 15:3 contributes significantly to several overarching themes prevalent within the Psalter and the broader biblical narrative. Firstly, it powerfully underscores the theme of holiness and access to God, positing that moral character and righteous conduct are indispensable prerequisites for genuine communion with the divine. Secondly, it highlights the immense power of the tongue and the profound ethical responsibility inherent in human speech, a theme echoed consistently throughout wisdom literature, particularly within the Book of Proverbs. The destructive nature of slander, gossip, and false witness is a recurring warning across the Old Testament. Thirdly, the verse robustly reinforces the importance of communal ethics and love for one's neighbor, a foundational principle of the Mosaic Law and a central tenet of biblical righteousness. The negative injunction to "doeth not evil to his neighbour" implicitly carries a positive obligation to act beneficently, justly, and compassionately towards others, reflecting the spirit of the entire law as profoundly summarized by Jesus in Matthew 22:39.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Backbiteth (Hebrew, rāgal', H7270): Derived from a root meaning "foot," this term literally implies "to go about as a slanderer" or "to spy." It vividly conveys the idea of malicious gossip, the spreading of rumors, or secretly undermining someone's reputation. It suggests a deliberate, often clandestine, act of defamation intended to harm another person's standing, character, or honor within the community.
  • Evil (Hebrew, raʻ', H7451): This is a broad and comprehensive term encompassing moral wickedness, harm, injury, or misfortune. In the context of "nor doeth evil to his neighbour," it refers to any act of malice, injustice, or physical or emotional harm inflicted upon another. It serves as a sweeping prohibition against any behavior that would intentionally cause detriment, suffering, or distress to a fellow human being.
  • Reproach (Hebrew, cherpâh', H2781): This term signifies disgrace, scorn, insult, or public taunt. The phrase "nor taketh up a reproach against his neighbour" means not to accept, believe, spread, or endorse dishonoring remarks, false accusations, or public shaming directed at another person. It speaks to the ethical responsibility of protecting one's neighbor's honor and refusing to participate in their public humiliation or defamation.

Verse Breakdown

  • "[He that] backbiteth not with his tongue": This initial clause establishes a fundamental standard for righteous speech. It unequivocally condemns the act of slandering, gossiping, or speaking maliciously about others, particularly when they are not present to defend themselves. It emphasizes the critical importance of integrity in one's words, asserting that an individual fit for God's holy presence refrains from using their tongue to malign, undermine, or spread falsehoods about others.
  • "nor doeth evil to his neighbour": This expands the ethical scope from speech to action, prohibiting any form of active harm or malice directed towards one's fellow human being. The term "neighbour" in the biblical sense extends far beyond immediate acquaintances to encompass anyone within one's sphere of influence, thereby establishing a broad ethical mandate to refrain from causing any physical, emotional, social, or economic detriment to another.
  • "nor taketh up a reproach against his neighbour": This final clause complements the first, shifting the focus to the reception, validation, and propagation of negative information. It means not to give credence to, repeat, or spread dishonoring or false accusations about another person. It calls for discernment, a commitment to truth, and a protective stance towards one's neighbor's reputation, refusing to participate in their public shaming or the perpetuation of harmful, unverified narratives.

Literary Devices

Psalm 15:3 primarily employs Negative Commands or Prohibitions as its central literary device to define positive character. By explicitly stating what the righteous person does not do ("backbiteth not," "nor doeth evil," "nor taketh up a reproach"), the psalm effectively delineates the boundaries of acceptable behavior and, by powerful implication, highlights the virtues that should inherently be present. This strategic use of negation serves to underscore the specific vices that are antithetical to dwelling in God's presence, rendering the ethical requirements remarkably clear and unambiguous. Furthermore, there is a distinct element of Parallelism in the verse's tripartite structure, with each clause presenting a distinct yet closely related ethical injunction concerning one's relationship with their neighbor, particularly focusing on the integrity of both speech and action. The progression from active slander ("backbiteth") to active harm ("doeth evil") and finally to passive participation in defamation ("taketh up a reproach") creates a comprehensive and escalating ethical framework.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalm 15:3 profoundly connects to the broader biblical emphasis on the intrinsic and inseparable link between authentic worship and ethical living. The qualities enumerated are not merely superficial external behaviors but rather profound indicators of a heart transformed and deeply aligned with God's own character of righteousness, justice, and love. The integrity of speech and action towards one's neighbor is presented as a fundamental and non-negotiable expression of one's relationship with God Himself. This verse powerfully underscores the theological truth that genuine piety is never confined solely to ritual observance or private devotion but permeates and shapes every facet of daily life, most especially in how we treat those around us. It anticipates the New Testament's radical emphasis on love for neighbor as a fulfillment of the entire law and an undeniable demonstration of authentic faith, revealing that a holy God desires a holy people who reflect His character in all their interactions.

REFLECTION AND APPLICATION

Psalm 15:3 offers a timeless and profoundly relevant blueprint for cultivating a life that consistently honors God and genuinely blesses others, particularly pertinent in our increasingly interconnected and digitally driven world. It challenges us to scrutinize not only our overt actions but also the more subtle and often overlooked ways we engage with information and reputation. In an era dominated by rapid digital communication, the temptation to "backbite" through anonymous comments or to "take up a reproach" by thoughtlessly sharing unverified rumors is significantly amplified. This verse calls us to embrace a higher standard: to be vigilant guardians of truth, steadfast protectors of reputation, and proactive agents of kindness. It compels us to deeply consider how our words and deeds impact our community and, ultimately, our standing before a holy God. Living out this verse means actively choosing to build up rather than tear down, to speak life rather than death, and to extend grace rather than judgment, thereby fostering environments of trust, respect, and genuine Christian fellowship.

Questions for Reflection

  • In what specific ways might I be "backbiting" with my tongue, either in person or online, without fully realizing the potential harm or impact?
  • How can I be more intentional and proactive about "doing good" to my neighbor, especially those who are not within my immediate circle of friends or family?
  • What practical steps can I take to avoid "taking up a reproach" against others, particularly when I encounter negative information that has not been verified or seems to lack credibility?
  • How does guarding my tongue and carefully considering my actions reflect my deepest desire to draw closer to God and live a life that is truly pleasing to Him?

FAQ

What does "backbiteth not with his tongue" truly mean in modern terms?

Answer: In contemporary terms, "backbiteth not with his tongue" means refraining from gossip, slander, and any form of malicious or derogatory talk about others, especially when they are not present to defend themselves. It encompasses spreading rumors, speaking ill of someone's character or actions behind their back, or engaging in any form of communication—whether verbal, written, or digital (e.g., social media posts, emails, text messages)—that seeks to undermine, damage, or defame another person's reputation. This injunction calls for exercising self-control, integrity, and charity in all forms of speech, recognizing the immense power of words to either build up and affirm or to tear down and destroy, as powerfully highlighted in Proverbs 18:21.

Who is considered "my neighbour" in this verse, and how broadly should I apply it?

Answer: The concept of "neighbour" in biblical teaching, particularly as clarified and expanded in the New Testament, is remarkably expansive. While it certainly includes those physically close to you (family, friends, and immediate community members), Jesus's profound parable of the Good Samaritan in Luke 10:29-37 dramatically broadens the definition to include anyone in need, regardless of their social, ethnic, religious, or even adversarial background. Therefore, the command concerning "neighbour" in Psalm 15:3 should be applied broadly and universally to any fellow human being with whom you interact or whose well-being you can affect. It calls for a universal ethic of respect, kindness, non-harm, and active benevolence towards all people, profoundly reflecting the divine command to love others as ourselves.

CHRIST-CENTERED FULFILLMENT

While Psalm 15:3 meticulously outlines the character of one qualified to dwell in God's holy presence, it ultimately points with profound clarity to Jesus Christ as the perfect embodiment and singular fulfiller of these righteous standards. Jesus perfectly "backbiteth not with his tongue"; His words were consistently pure, truthful, and life-giving, even in the face of immense provocation, false accusation, and unjust suffering, as beautifully attested in 1 Peter 2:23. He never "did evil to his neighbour" but rather "went about doing good, and healing all that were oppressed of the devil" (Acts 10:38), culminating in the ultimate act of self-sacrificial love on the cross, as described in Philippians 2:5-8. Furthermore, Jesus never "took up a reproach against his neighbour" but instead bore the reproaches of others, enduring false accusations, unjust condemnation, and public shame without retaliation, thus fulfilling the prophetic words of Psalm 69:9. In Christ, we behold the perfect human who flawlessly met every demand of God's holiness. More profoundly, through His atoning work, He not only perfectly fulfilled these requirements on our behalf but also, by the indwelling power of His Spirit, enables us to increasingly live out these very qualities. Our ability to "dwell in God's holy hill" is not earned by perfectly fulfilling these demands ourselves, but is graciously granted through faith in Christ, who perfectly fulfilled them, and who empowers us to walk in newness of life (Romans 6:4).

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Commentary on Psalms 15 verses 1–5

I. II. Main points1. 2. Sub-points

Here is, I. A very serious and weighty question concerning the characters of a citizen of Zion (Psa 15:1): "Lord, who shall abide in thy tabernacle? Let me know who shall go to heaven." Not, who by name (in this way the Lord only knows those that are his), but who by description: "What kind of people are those whom thou wilt own and crown with distinguishing and everlasting favours?" This supposes that it is a great privilege to be a citizen of Zion, an unspeakable honour and advantage, - that all are not thus privileged, but a remnant only, - and that men are not entitled to this privilege by their birth and blood: all shall not abide in God's tabernacle that have Abraham to their father, but, according as men's hearts and lives are, so will their lot be. It concerns us all to put this question to ourselves, Lord, what shall I be, and do, that I may abide in thy tabernacle? Luk 18:18; Act 16:30. 1. Observe to whom this enquiry is addressed - to God himself. Note, Those that would find the way to heaven must look up to God, must take direction from his word and beg direction from his Spirit. It is fit he himself should give laws to his servants, and appoint the conditions of his favours, and tell who are his and who not. 2. How it is expressed in Old Testament language. (1.) By the tabernacle we may understand the church militant, typified by Moses's tabernacle, fitted to a wilderness-state, mean and movable. There God manifests himself, and there he meets his people, as of old in the tabernacle of the testimony, the tabernacle of meeting. Who shall dwell in this tabernacle? Who shall be accounted a true living member of God's church, admitted among the spiritual priests to lodge in the courts of this tabernacle? We are concerned to enquire this, because many pretend to a place in this tabernacle who really have no part nor lot in the matter. (2.) By the holy hill we may understand the church triumphant, alluding to Mount Zion, on which the temple was to be built by Solomon. It is the happiness of glorified saints that they dwell in that holy hill; they are at home there: they shall be for ever there. It concerns us to know who shall dwell there, that we may make it sure to ourselves that we shall have a place among them, and may then take the comfort of it, and rejoice in prospect of that holy hill.

II. A very plain and particular answer to this question. Those that desire to know their duty, with a resolution to do it, will find the scripture a very faithful director and conscience a faithful monitor. Let us see then the particular characters of a citizen of Zion.

1.He is one that is sincere and entire in his religion: He walketh uprightly, according to the condition of the covenant (Gen 17:1), "Walk before me, and be thou perfect" (it is the same word that is here used) "and then thou shalt find me a God all-sufficient." He is really what he professes to be, is sound at heart, and can approve himself to God, in his integrity, in all he does; his conversation is uniform, and he is of a piece with himself, and endeavours to stand complete in all the will of God. His eye perhaps is weak, but it is single; he has his spots indeed, but he does not paint; he is an Israelite indeed in whom is no guile, Joh 1:47; Co2 1:12. I know no religion but sincerity.

2.He is one that is conscientiously honest and just in all his dealings, faithful and fair to all with whom he has to do: He worketh righteousness; he walks in all the ordinances and commandments of the Lord, and takes care to give all their due, is just both to God and man; and, in speaking to both, he speaks that which is the truth in his heart; his prayers, professions, and promises, to God, come not out of feigned lips, nor dares he tell a lie, or so much as equivocate, in his converse or commerce with men. He walks by the rules of righteousness and truth, and scorns and abhors the gains of injustice and fraud. He reckons that that cannot be a good bargain, nor a saving one, which is made with a lie, and that he who wrongs his neighbour, though ever so plausibly, will prove, in the end, to have done the greatest injury to himself.

3.He is one that contrives to do all the good he can to his neighbours, but is very careful to do hurt to no man, and is, in a particular manner, tender of his neighbour's reputation, Psa 15:3. He does no evil at all to his neighbour willingly or designedly, nothing to offend or grieve his spirit, nothing to prejudice the health or ease of his body, nothing to injure him in his estate or secular interests, in his family or relations; but walks by that golden rule of equity, To do as he would be done by. He is especially careful not to injure his neighbour in his good name, though many, who would not otherwise wrong their neighbours, make nothing of that. If any man, in this matter, bridles not his tongue, his religion is vain. He knows the worth of a good name, and therefore he backbites not, defames no man, speaks evil of no man, makes not others' faults the subject of his common talk, much less of his sport and ridicule, nor speaks of them with pleasure, nor at all but for edification. He makes the best of every body, and the worst of nobody. He does not take up a reproach, that is, he neither raises it nor receives it; he gives no credit nor countenance to a calumny, but frowns upon a backbiting tongue, and so silences it, Pro 25:23. If an ill-natured character of his neighbour be given him, or an ill-natured story be told him, he will disprove it if he can; if not, it shall die with him and go no further. His charity will cover a multitude of sins.

4.He is one that values men by their virtue and piety, and not by the figure they make in the world, Psa 15:5. (1.) He thinks the better of no man's wickedness for his pomp and grandeur: In his eyes a vile person is contemned. Wicked people are vile people, worthless and good for nothing (so the word signifies), as dross, as chaff, and as salt that has lost its savour. They are vile in their choices (Jer 2:13), in their practices, Isa 32:6. For this wise and good men contemn them, not denying them civil honour and respect as men, as men in authority and power perhaps (Pe1 2:17, Rom 13:7), but, in their judgment of them, agreeing with the word of God. They are so far from envying them that they pity them, despising their gains (Isa 33:15), as turning to no account, their dainties (Psa 141:4), their pleasures (Heb 11:24, Heb 11:25) as sapless and insipid. They despise their society (Psa 119:115; Kg2 3:14); they despise their taunts and threats, and are not moved by them, nor disturbed at them; they despise the feeble efforts of their impotent malice (Psa 2:1, Psa 2:4), and will shortly triumph in their fall, Psa 52:6, Psa 52:7. God despises them, and they are of his mind. (2.) He thinks the worse of no man's piety for his poverty and meanness, but he knows those that fear the Lord. He reckons that serious piety, wherever it is found, puts an honour upon a man, and makes his face to shine, more than wealth, or wit, or a great name among men, does or can. He honours such, esteems them very highly in love, desires their friendship and conversation and an interest in their prayers, is glad of an opportunity to show them respect or do them a good office, pleads their cause and speaks of them with veneration, rejoices when they prosper, grieves when they are removed, and their memory, when they are gone, is precious with him. By this we may judge of ourselves in some measure. What rules do we go by in judging of others?

5.He is one that always prefers a good conscience before any secular interest or advantage whatsoever; for, if he has promised upon oath to do any thing, though afterwards it appear much to his damage and prejudice in his worldly estate, yet he adheres to it and changes not, Psa 15:4. See how weak-sighted and short-sighted even wise and good men may be; they may swear to their own hurt, which they were not aware of when they took the oath. But see how strong the obligation of an oath is, that a man must rather suffer loss to himself and his family than wrong his neighbour by breaking his oath. An oath is a sacred thing, which we must not think to play fast and loose with.

6.He is one that will not increase his estate by any unjust practices, Psa 15:5. (1.) Not by extortion: He putteth not out his money to usury, that he may live at ease upon the labours of others, while he is in a capacity for improving it by his own industry. Not that it is any breach of the law of justice or charity for the lender to share in the profit which the borrower makes of his money, any more than for the owner of the land to demand rent from the occupant, money being, by art and labour, as improvable as land. But a citizen of Zion will freely lend to the poor, according to his ability, and not be rigorous and severe in recovering his right from those that are reduced by Providence. (2.) Not by bribery: He will not take a reward against the innocent; if he be any way employed in the administration of public justice, he will not, for any gain, or hope of it, to himself, do any thing to the prejudice of a righteous cause.

III. The psalm concludes with a ratification of this character of the citizen of Zion. He is like Zion-hill itself, which cannot be moved, but abides for ever, Psa 125:1. Every true living member of the church, like the church itself, is built upon a rock, which the gates of hell cannot prevail against: He that doeth these things shall never be moved; shall not be moved for ever, so the word is. The grace of God shall always be sufficient for him, to preserve him safe and blameless to the heavenly kingdom. Temptations shall not overcome him, troubles shall not overwhelm him, nothing shall rob him of his present peace nor his future bliss.

In singing this psalm we must teach and admonish ourselves, and one another, to answer the characters here given of the citizen of Zion, that we may never be moved from God's tabernacle on earth, and may arrive, at last, at that holy hill where we shall be for ever out of the reach of temptation and danger.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 15
"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: 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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