TRV
Translation
King James Version
Thou sittest and speakest against thy brother; thou slanderest thine own mother's son.
Complete Jewish Bible
you sit and speak against your kinsman, you slander your own mother's son.
American Standard Version
Thou sittest and speakest against thy brother; Thou slanderest thine own mother’s son.
World English Bible Messianic
You sit and speak against your brother. You slander your own mother’s son.
Geneva Bible (1599)
Thou sittest, and speakest against thy brother, and slanderest thy mothers sonne.
Young's Literal Translation
Thou sittest, against thy brother thou speakest, Against a son of thy mother givest slander.
In the KJVVerse 14,689 of 31,102
Study This Verse
Commentary on Psalms 50 verses 16–23
16 ¶ But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?
17 Seeing thou hatest instruction, and castest my words behind thee.
18 When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.
19 Thou givest thy mouth to evil, and thy tongue frameth deceit.
20 Thou sittest and speakest against thy brother; thou slanderest thine own mother's son.
21 These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.
22 Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.
23 Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God.
God, by the psalmist, having instructed his people in the right way of worshipping him and keeping up their communion with him, here directs his speech to the wicked, to hypocrites, whether they were such as professed the Jewish or the Christian religion: hypocrisy is wickedness for which God will judge. Observe here,
I. The charge drawn up against them. 1. They are charged with invading and usurping the honours and privileges of religion (Psa 50:16): What has thou to do, O wicked man! to declare my statutes? This is a challenge to those that rare really profane, but seemingly godly, to show what title they have to the cloak of religion, and by what authority they wear it, when they use it only to cover and conceal the abominable impieties of their hearts and lives. Let them make out their claim to it if they can. Some think it points prophetically at the scribes and Pharisees that were the teachers and leaders of the Jewish church at the time when the kingdom of the Messiah, and that evangelical way of worship spoken of in the foregoing verses, were to be set up. They violently opposed that great revolution, and used all the power and interest which they had by siting in Moses's seat to hinder it; but the account which our blessed Saviour gives of them (Mt. 23), and St. Paul (Rom 2:21, Rom 2:22), makes this expostulation here agree very well to them. They took on them to declare God's statues, but they hated Christ's instruction; and therefore what had they to do to expound the law, when they rejected the gospel? But it is applicable to all those that are practicers of iniquity, and yet professors of piety, especially if withal they be preachers of it. Note, It is very absurd in itself, and a great affront to the God of heaven, for those that are wicked and ungodly to declare his statutes and to take his covenant in their mouths. It is very possible, and too common, for those that declare God's statutes to others to live in disobedience to them themselves, and for those that take God's covenant in their mouths yet in their hearts to continue their covenant with sin and death; but they are guilty of a usurpation, they take to themselves an honour which they have no title to, and there is a day coming when they will be thrust out as intruders. Friend, how camest thou in hither? 2. They are charged with transgressing and violating the laws and precepts of religion. (1.) They are charged with a daring contempt of the word of God (Psa 50:17): Thou hatest instruction. They loved to give instruction, and to tell others what they should do, for this fed their pride and made them look great, and by this craft they got their living; but they hated to receive instruction from God himself, for that would be a check upon them and a mortification to them. "Thou hatest discipline, the reproofs of the word and the rebukes of Providence." No wonder that those who hate to be reformed hate the means of reformation. Thou castest my words behind thee. They seemed to set God's words before them, when they sat in Moses's seat, and undertook to teach others out of the law (Rom 2:19); but in their conversations they cast God's word behind them, and did not care for seeing that rule which they were resolved not to be ruled by. This is despising the commandment of the Lord. (2.) A close confederacy with the worst of sinners (Psa 50:18): "When thou sawest a thief, instead of reproving him and witnessing against him, as those should do that declare God's statutes, thou consentedst with him, didst approve of his practices, and desire to be a partner with him and to share in the profits of his cursed trade; and thou hast been partaker with adulterers, hast done as they did, and encouraged them to go on in their wicked courses, hast done these things and hast had pleasure in those that do them," Rom 1:32. (3.) A constant persisting in the worst of tongue-sins (Psa 50:19): "Thou givest thy mouth to evil, not only allowest thyself in, but addictest thyself wholly to, all manner of evil-speaking." [1.] Lying: Thy tongue frames deceit, which denotes contrivance and deliberation in lying. It knits or links deceit, so some. One lie begets another, and one fraud requires another to cover it. [2.] Slandering (Psa 50:20): "Thou sittest, and speakest against thy brother, dost basely abuse and misrepresent him, magisterially judge and censure him, and pass sentence upon him, as if you wert his master to whom he must stand or fall, whereas he is thy brother, as good as thou art, and upon the level with thee, for he is thy own mother's son. He is thy near relation, whom thou oughtest to love, to vindicate, and stand up for, if others abused him; yet thou dost thyself abuse him, whose faults thou oughtest to cover and make the best of; if really he had done amiss, yet thou dost most falsely and unjustly charge him with that which he is innocent of; thou sittest and doest this, as a judge upon the bench, with authority; thou sittest in the seat of the scornful, to deride and backbite those whom thou oughtest to respect and be kind to." Those that do ill themselves commonly delight in speaking ill of others.
II. The proof of this charge (Psa 50:21): "These things thou hast done; the fact is too plain to be denied, the fault too bad to be excused; these things God knows, and thy own heart knows, thou hast done." The sins of sinners will be proved upon them, beyond contradiction, in the judgment of the great day: "I will reprove thee, or convince thee, so that thou shalt have not one word to say for thyself." The day is coming when impenitent sinners will have their mouths for ever stopped and be struck speechless. What confusion will they be filled with when God shall set their sins in order before their eyes! They would not see their sins to their humiliation, but cast them behind their backs, covered them, and endeavoured to forget them, nor would they suffer their own consciences to put them in mind of them; but the day is coming when God will make them see their sins to their everlasting shame and terror; he will set them in order, original sin, actual sins, sins against the law, sins against the gospel, against the first table, against the second table, sins of childhood and youth, of riper age, and old age. He will set them in order, as the witnesses are set in order, and called in order, against the criminal, and asked what they have to say against him.
III. The Judge's patience, and the sinner's abuse of that patience: "I kept silence, did not give thee any disturbance in thy sinful way, but let thee alone to take thy course; sentence against thy evil works was respited, and not executed speedily." Note, The patience of God is very great towards provoking sinners. He sees their sins and hates them; it would be neither difficulty nor damage to him to punish them, and yet he waits to be gracious and gives them space to repent, that he may render them inexcusable if they repent not. His patience is the more wonderful because the sinner makes such an ill use of it: "Thou thoughtest that I was altogether such a one as thyself, as weak and forgetful as thyself, as false to my word as thyself, nay, as much a friend to sin as thyself." Sinners take God's silence for consent and his patience for connivance; and therefore the longer they are reprieved the more are their hearts hardened; but, if they turn not, they shall be made to see their error when it is too late, and that the God they provoke is just, and holy, and terrible, and not such a one as themselves.
IV. The fair warning given of the dreadful doom of hypocrites (Psa 50:22): "Now consider this, you that forget God, consider that God knows and keeps account of all your sins, that he will call you to an account for them, that patience abused will turn into the greater wrath, that though you forget God and your duty to him he will not forget you and your rebellions against him: consider this in time, before it be too late; for if these things be not considered, and the consideration of them improved, he will tear you in pieces, and there will be none to deliver." It is the doom of hypocrites to be cut asunder, Mat 24:51. Note, 1. Forgetfulness of God is at the bottom of all the wickedness of the wicked. Those that know God, and yet do not obey him, do certainly forget him. 2. Those that forget God forget themselves; and it will never be right with them till they consider, and so recover themselves. Consideration is the first step towards conversion. 3. Those that will not consider the warnings of God's word will certainly be torn in pieces by the executions of his wrath. 4. When God comes to tear sinners in pieces, there is no delivering them out of his hand. They cannot deliver themselves, nor can any friend they have in the world deliver them.
V. Full instructions given to us all how to prevent this fearful doom. Let us hear the conclusion of the whole matter; we have it, Psa 50:23, which directs us what to do that we may attain our chief end. 1. Man's chief end is to glorify God, and we are here told that whoso offers praise glorifies him; whether he be Jew or Gentile, those spiritual sacrifices shall be accepted from him. We must praise God, and we must sacrifice praise, direct it to God, as every sacrifice was directed; put it into the hands of the priest, our Lord Jesus, who is also the altar; see that it be made by fire, sacred fire, that it be kindled with the flame of holy and devout affection; we must be fervent in spirit, praising the Lord. This he is pleased, in infinite condescension, to interpret as glorifying him. Hereby we give him the glory due to his name and do what we can to advance the interests of his kingdom among men. 2. Man's chief end, in conjunction with this, is to enjoy God; and we are here told that those who order their conversation aright shall see his salvation. (1.) It is not enough for us to offer praise, but we must withal order our conversation aright. Thanksgiving is good, but thanks-living is better. (2.) Those that would have their conversation right must take care and pains to order it, to dispose it according to rule, to understand their way and to direct it. (3.) Those that take care of their conversation make sure their salvation; them God will make to see his salvation, for it is a salvation ready to be revealed; he will make them to see it and enjoy it, to see it, and to see themselves happy for ever in it. Note, The right ordering of the conversation is the only way, and it is a sure way, to obtain the great salvation.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–23. Public domain.
Copy as
John ChrysostomAD 407
COMMENTARY ON THE PSALMS 50:10
But you suffered wrong at his hands: why, then, do wrong to yourself? Those who take revenge, after all, strike themselves with a sword. I mean, if you want to do yourself a favor and have revenge on him, speak well of the wrongdoer; in this way you will turn many people into accusers in your place and earn yourself a great reward, whereas if you speak ill of him, you will not be believed, being suspected of bias. And so the results of your exertion go in the opposite direction: whereas you are anxious to undermine his reputation, the opposite happens; it is by commendation, not accusation, that this happens, you see. You bring yourself into disrepute, while your shafts in his direction are wide of the mark. Bias in fact is the impression on the mind of the listeners, not allowing your words to gain entry to their ears. The same thing happens as in judicial objections: when someone raises an objection to evidence in court, the whole process is put on hold. Exactly so, in this instance, suspicion of bias prevents the case becoming admissible. Do not speak ill, accordingly, in case the black mark attaches to you, and instead of preparing mud with clay and bricks, you weave for him wreaths from roses, violets and other flowers. And do not bear dung in your mouth, like beetles (this is what slanderers do, you know: they are the first to be affected by the stench), but bear flowers, like the bees, and make honeycombs like them, and be gentle to everybody. Everyone feels revulsion for slanderers like a bad smell, as if they were some bloodsucker, fed on others’ problems like a beetle on dung; with the person bearing a word of commendation, on the other hand, everyone associates like a member of their own body, their own brother, their son, their father.
Augustine of HippoAD 430
Exposition on Psalm 50
"Sitting against your brother you detracted" [Psalm 50:20]. And this "sitting" does belong to that whereof he has spoken above in, "has embraced." For he that does anything while standing or passing along, does it not with pleasure: but if he for this purpose sits, how much leisure does he seek out to do it! That very evil detraction you were making with diligence, you were making sitting; you would thereon be wholly engaged; you were embracing your evil, you were kissing your craftiness. "And against your mother's son you laid a stumbling-block." Who is "mother's son"? Is it not brother? He would repeat then the same that he had said above, "your brother." Hath he intimated that any distinction must be perceived by us? Evidently, brethren, I think a distinction must be made. Brother against brother does detract, for example's sake, as though for instance one strong, and now a doctor and scholar of some weight, does detract from his brother, one perchance that is teaching well and walking well: but another is weak, against him he lays a stumbling-block by detracting from the former. For when the good are detracted from by those that seem to be of some weight and to be learned, the weak fall upon the stumbling-block, who as yet know not how to judge. Therefore this weak one is called "mother's son," not yet father's, still needing milk, and hanging on the breast. He is borne as yet in the bosom of his mother the Church, he is not strong enough to draw near to the solid food of his Father's table, but from the mother's breast he draws sustenance, unskilled in judging, inasmuch as yet he is animal and carnal. "For the spiritual man judges all things," [1 Corinthians 2:15] but "the animal man perceives not those things which are of the Spirit of God; for they are foolishness to him." [1 Corinthians 2:14] To such men says the Apostle, "I could not speak unto you as unto spiritual, but as unto carnal, as to babes in Christ I gave you milk to drink, not meat; for you were not able, but not even now are you able." [1 Corinthians 3:1-2] A mother I have been to you: as is said in another place, "I became a babe among you, even as a nurse cherishing her own children." [1 Thessalonians 2:7] Not a nurse nursing children of others, but a nurse cherishing her own children. For there are mothers who when they have borne give to nurses: they that have borne cherish not their children, because they have given them to be nursed; but those that cherish, cherish not their own, but those of others: but he himself had borne, he was himself cherishing, to no nurse did commit what he had borne; for he had said, "Of whom I travail again until Christ be formed in you." [Galatians 4:19] He did cherish them, and gave milk. But there were some as it were learned and spiritual men who detracted from Paul. "His letters indeed, say they, are weighty and powerful; but the presence of his body weak, and speech contemptible:" [2 Corinthians 10:10] he says himself in his Epistle, that certain his detractors had said these words. They were sitting, and were detracting against their brother, and against that their mother's son, to be fed with milk, they were laying a stumbling-block. "And against your mother's son you laid a stumbling-block."
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.
Copy as
Continue studying Psalms 50:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalm 50:20 delivers a severe divine indictment against those within God's covenant people who engage in destructive speech. Acting as a celestial judge, God exposes the profound hypocrisy of individuals who, despite outward religious observance, habitually slander and defame their closest kin. This verse specifically condemns the insidious nature of malicious gossip and false accusation, revealing how such speech not only shatters communal harmony but also violates the most sacred familial bonds, thereby betraying a heart far removed from genuine worship and covenant faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 50:20 masterfully employs several potent literary devices to convey its stark message. The most prominent is Parallelism, specifically Synonymous Parallelism, where the second line reiterates, reinforces, and amplifies the meaning of the first line. The phrase "Thou sittest and speakest against thy brother" is directly paralleled by "thou slanderest thine own mother's son." This repetition not only strengthens the condemnation of malicious speech but also deepens its emotional and theological impact. Furthermore, there is a clear element of Intensification or Climax embedded within this parallelism. The progression from "thy brother" to "thine own mother's son" escalates the severity of the offense. While "brother" can broadly refer to any fellow Israelite or covenant member, "mother's son" specifically designates the closest possible blood relation, making the act of slander against such a person an even more egregious and unnatural betrayal. The use of "slanderest" (H1848, dophîy), which literally means "a stumbling-block" or "blemish," serves as a form of Metonymy or Idiom, where the damaging effect of the action (a blemish on reputation, a stumbling block to trust) stands for the action itself (slander), vividly portraying the profound and lasting harm inflicted by the words.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 50:20 profoundly underscores the biblical emphasis on the sanctity of speech and the devastating consequences of its misuse. It reveals that God's concern extends far beyond mere outward religious performance to the very integrity of the human heart, which is often most clearly expressed through the words of the tongue. The sin of slander, particularly when directed against those within one's own community and, most heinously, one's own family, is presented as a grave offense that fundamentally undermines covenant faithfulness and communal trust. This verse serves as a powerful and timeless reminder that true righteousness is holistic, encompassing both vertical devotion to God and horizontal love for one's neighbor, with speech serving as a crucial and often revealing indicator of the heart's true condition. It anticipates and foreshadows numerous New Testament teachings that amplify the profound responsibility believers bear for every word they utter.
REFLECTION AND APPLICATION
Psalm 50:20 functions as a timeless and convicting mirror, calling all believers to a profound and searching self-examination regarding the stewardship of their words. It challenges us to recognize that our speech is never a neutral act but rather a potent force, capable of immense good or devastating harm, and always a true reflection of the underlying condition of our hearts. The severe condemnation of slander, especially when directed at those closest to us—our family and fellow believers—compels us to deeply consider the true intent behind our words: do they spring from love, truth, and a genuine desire for reconciliation and edification, or from malice, envy, bitterness, or a desire to elevate ourselves by diminishing others? This verse urgently calls us to cultivate a life of unwavering integrity where our outward profession of faith is consistently aligned with our inward character, most tangibly demonstrated by the purity, grace, and edifying nature of our speech. It serves as a stark reminder that God hears every word we utter and holds us accountable for how we employ this powerful gift, particularly in our interactions within the family of God and our biological families.
Questions for Reflection
FAQ
Why is slandering "thine own mother's son" specifically mentioned, and what does it signify?
Answer: The phrase "thine own mother's son" is a powerful and deliberate intensification of the more general term "thy brother." While "brother" can broadly refer to any fellow Israelite, covenant member, or even a close friend, "mother's son" specifically denotes a full sibling, representing the closest and most intimate familial bond possible. Its inclusion in this verse signifies the extreme heinousness and unnaturalness of the sin. It highlights that the malicious speech is not merely directed against a distant acquaintance but against someone with whom one shares the deepest ties of blood, trust, and loyalty. Such an act represents a profound betrayal of the most sacred and foundational relationships, demonstrating a severe moral and spiritual decay. It underscores that true righteousness and covenant faithfulness must permeate even the closest personal interactions, where love, honor, and respect should naturally abound, and that violating these bonds through slander is an especially grievous offense in God's eyes.
CHRIST-CENTERED FULFILLMENT
Psalm 50:20, with its piercing condemnation of malicious speech and profound betrayal within the covenant community, finds its ultimate fulfillment and redemptive resolution in the person and work of Jesus Christ. The Old Testament law, including its implicit and explicit demands for righteous speech and integrity, served to expose humanity's utter failure to live up to God's holy standards. We, like the unfaithful Israelites in Psalm 50, are inherently prone to hypocrisy, with our mouths often revealing the deep-seated sinfulness and corruption of our hearts Matthew/15-18-19. Jesus, however, perfectly fulfilled the law in every respect; He never slandered, never betrayed, and always spoke words of perfect truth, profound grace, and eternal life. He is the ultimate "brother" and "mother's son" who, though innocent, endured unimaginable slander, false accusations, and unjust condemnation for our sake 1 Peter 2:23. His divine silence in the face of His accusers demonstrated a perfect and supernatural control of the tongue, standing in stark contrast to humanity's pervasive propensity for destructive words. Through His atoning sacrifice on the cross, Jesus not only provides complete forgiveness for our sins of speech but also, by the power of His indwelling Holy Spirit, empowers us to transform our hearts and, consequently, our words, enabling us to speak words that build up, edify, and bring grace to others, rather than tearing down Ephesians/4-29. In Christ, we are given a new nature and called to reflect His character, where our speech becomes a living testament to the transformative grace that has redeemed us, thereby fulfilling the law's deepest demand for love, even towards our closest kin and fellow members of the new covenant family John/13-34-35.