Now the author moves on to list another Torah advantage of bitachon:

Among the Torah benefits of bitachon is that trust in G‑d will bring a man not to serve any other entity.

מֵהֶם, שֶׁהַבּוֹטֵחַ בֵּאלֹהִים יְבִיאֶנּוּ הַבְטָחָתוֹ עָלָיו שֶׁלֹּא יַעֲבוֹד זוּלָתוֹ,

Any other entity. He will not turn to idolatry, seeking for “another god.” His trust that G‑d provides his needs will prevent the erroneous conclusion that G‑d has left the controls of the world to the discretion of the stars, constellations, and the like, and that he must therefore serve them to receive sustenance (Pat Lechem).

The Talmud (Shabbat 156a) teaches that Jews are not subject to the dictums of astrology and fate. In the words of the Talmud: Ein mazal L’Yisrael.

The Magid of Mezritch, Rabbi DovBer, explains this with a Chasidic twist, reading the first word with different vowels: Ayin mazal l’Yisrael, which means that the source of all Divine energy that creates and sustains the world—the Divine attribute of chochmah, known as “ayin”— is the fortune of a Jew.

Furthermore, the verse A star will burst forth from Jacob (Numbers 24:17) is to be understood as follows: When the dictums of astrology and fortunes (“a star”) are drawn down to have an effect on the world (“burst forth”), it is because of the Nation of Jacob—namely, through their merit and for their success (Magid Devarav L’Yaakov, Likkutei Amarim, p. 135; p. 177).

Bottom line
Your relationships should not be distracting you from serving G‑d.

He won’t need to place hope in man or expect anything from other people. As a result of self-reliance, he will avoid many behaviors that distract him from Divine service:

וְשֶׁלֹּא יְקַוֶּה לְאִישׁ, וְלֹא יְיַחֵל לִבְנֵי אָדָם,

He won’t need to be subservient to them in order to win their favor, and he will not feel the need to flatter them.

וְלֹא יַעַבְדֵם לְהִתְרַצּוֹת אֲלֵיהֶם, וְלֹא יַחֲנִיף לָהֶם,

He will therefore not consent to spend time with them on matters that are not related to the service of G‑d.

וְלֹא יַסְכִּים עִמָּהֶם בְּבִלְתִּי עֲבוֹדַת הָאֱלֹהִים,

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He will not be afraid of their wicked behavior— the repercussions of not flattering them— and he will not be fearful of their arguments with him.

וְלֹא יַפְחִידֵהוּ עִנְיָנָם, וְלֹא יִירָא מִמַּחְלְקוֹתָם,

As a result, he won’t feel pressured to join them in their inappropriate behavior.

Rather, he will divest himself from their favors and from the bother of being gracious to them, as well as from the obligation to pay them back for any good they do to him.

אֲבָל יִתְפַּשֵּׁט מִבִּגְדֵי טוֹבוֹתָם וְטֹרַח הוֹדָאָתָם וְחוֹבַת תַּגְמוּלָם,

If he needs to rebuke them, he will not need to be careful of offending their honor, and if he needs to shame them while rebuking them, he will not be embarrassed, and he will not praise their false ways.

וְאִם יוֹכִיחַ אוֹתָם, לֹא יִזָּהֵר בִּכְבוֹדָם, וְאִם יַכְלִימֵם, לֹא יֵבוֹשׁ מֵהֶם, וְלֹא יְיַפֶּה לָהֶם הַשֶּׁקֶר.

A man who relies solely on other people for his livelihood and success must ensure that he remains on good terms with them so that they will continue to take care of him. This can lead him away from his Divine service in a number of ways: He might feel a need to flatter them or even join them in their inappropriate behavior, which he would never have done were he not dependent on them.
In contrast, a person who has bitachon will not hesitate to rebuke them, even if it requires causing offense. Additionally, if rebuking them requires that he shame them, he will not be embarrassed to do so, since he does not rely on them for his needs.
The following verses will support the above—that someone who trusts in G‑d can rebuke others without shame or fear of repercussions and will be able to stand up to the wicked.

Causing offense. Often, if a person is primarily concerned with not being offensive, his rebuke will not have the desired effect ( Pat Lechem ).

Requires that he shame them. In general, a person who rebukes another is not allowed to embarrass him. However, there are times when it may be permitted, and even necessary, to do so. See Mishneh Torah Hilchot Dei’ot 6:8. Cf. Gate of Divine Service, end of ch. 10.

As the prophet said (Isaiah 50:7): But the L-rd, G‑d, helps me. Therefore, I was not embarrassed; therefore, I made my face like flint, and I knew that I would not be ashamed. And as it says (Ezekiel 2:6): Fear them not, and do not fear their words, and at the end of the same verse, it says: Fear not their words, and do not be dismayed by them. And as it says (Jeremiah 1:8): Do not fear them , and later in the same chapter, it says (ibid. 17): Do not be dismayed by them. And it says (Ezekiel 3:9): As shamir, stronger than flint, I have set your forehead; do not fear them, and do not be intimidated by them.

כְּמוֹ שֶׁאָמַר הַנָּבִיא (ישעיה נ, ז) "וַה' אֱלֹהִים יַעֲזָר לִי, עַל כֵּן לֹא נִכְלָמְתִּי, עַל כֵּן שַׂמְתִּי פָנַי כַּחַלָּמִישׁ וָאֵדַע כִּי לֹא אֵבוֹשׁ," וְאָמַר (יחזקאל ב, ו) "אַל תִּירָא מֵהֶם וּמִדִּבְרֵיהֶם אַל תִּירָא," וְאָמַר (שם) "מִדִּבְרֵיהֶם אַל תִּירָא וּמִפְּנֵיהֶם אַל תֵּחָת," וְאָמַר (ירמיה א, ח) "אַל תִּירָא מִפְּנֵיהֶם," וְאָמַר (שם יז) "אַל תֵּחַת מִפְּנֵיהֶם," וְאָמַר (יחזקאל ג, ט) "כְּשָׁמִיר חָזָק מִצֹּר נָתַתִּי מִצְחֶךָ, לֹא תִירָא אוֹתָם וְלֹא תֵחַת מִפְּנֵיהֶם."