Thou shalt not bear false witness: the ninth commandment

c. 375–380 · Anonymous (compiler of the Apostolic Constitutions), Constitutions of the Holy Apostles (Apostolic Constitutions) 2.42

If, therefore, ye judge without respect of persons, ye will discover that accuser who bears false witness against his neighbour, and will prove him to be a sycophant, a spiteful person, and a murderer, causing perplexity by accusing the man as if he were wicked, inconstant in his words, contradicting himself in what he affirms, and entangled with the words of his own mouth; for his own lips are a dangerous snare to him: whom, when thou hast convicted him of speaking falsely, thou shalt judge severely, and shalt deliver him to the fiery sword, and thou shalt do to him as he wickedly proposed to do to his brother; for as much as in him lay he slew his brother, by forestalling the ears of the judge.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 100, a. 5, co.

Harm done by word is forbidden when it is said, "Thou shalt not bear false witness against thy neighbor": harm done by thought is forbidden in the words, "Thou shalt not covet."

c. 1275 · Jacobus de Voragine, The Golden Legend, vol. 1 23

In this commandment is forbidden that no man shall lie wittingly, for whoso lieth doth against this commandment. And also that he forswear not him in judgment, ne make no leasings to annoy ne grieve another, nor he ought not to missay ne speak evil of others in intention to impair his good name and fame, for it is deadly sin. Against this commandment do they that say evil of good men behind them, and backbite them, and do this wittingly by malice, which is called detraction.

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 3 Matt.26.60

It ought to be observed, also, that the appellation of false witnesses is applied not to those who contrive a lie which had no foundation, but to those who calumniously pervert what was justly said, and turn it into a crime; an instance of which is here expressly related as to the destruction and rebuilding of the temple. Christ had indeed said, that when the temple of his body was destroyed, he would raise it up within three days, (John 2:19.) The false witnesses do not now resort to some new contrivance, but they put a wrong interpretation on his words, as if he boasted that he would practice some juggling in building the temple. Now as the calumny was trivial and worthless, we may readily infer from it how greatly the priests and scribes were blinded by their fury, since, without any pretext, they demand that Christ shall be put to death.

1563 · John Calvin, Commentaries on the Four Last Books of Moses Arranged in the Form of a Harmony, part 3 Exod.23.1

Thou shalt not receive (margin) a false report. It might also be translated, Thou shalt not raise, or stir up: and, if this be preferred, God forbids us to invent calumnies; but, if we read, Thou shalt not receive, He will go further, i.e., that none should cherish, or confirm the lie of another by his support of it. For it has been stated that sin may thus be committed in two ways: either when the wicked invent false accusations, or when other over-credulous persons eagerly associate themselves with them; and thus either sense would be very applicable, that the original authors are condemned, who raise a false report, or those who help on their wickedness, and give it, as it were, their endorsement.

1673 · Richard Baxter, A Christian Directory Chapter XXII. Cases and Directions Against Injurious Law-suits, Witnessing, and Judgment

By false witness the innocent are injured; robbery and murder are committed under pretence of truth and justice. 2. The name of God is horribly abused, by the crying sin of perjury (of which before). 3. The presence and justice of God are contemned, when sinners dare, in his sight and hearing, appeal to his tribunal, in the attesting of a lie. 4. Vengeance is begged or consented to by the sinner; who bringeth God's curse upon himself, and as it were desireth God to plague or damn him if he lie. 5. Satan the prince of malice and injustice, and the father of lies, and murders, and oppression, is hereby gratified, and eminently served. 6. God himself is openly injured, who is the Father and patron of the innocent; and the cause of every righteous person is more the cause of God than of man. 7. All government is frustrated, and laws abused, and all men's security for their reputations, or estates, or lives is overthrown, by false witnesses; and consequently human converse is made undesirable and unsafe. What good can law, or right, or innocency, or the honesty of the judge do any man, where false witnesses combine against him? What security hath the most innocent or worthy person, for his fame, or liberty, or estate, or life, if false witnesses conspire to defame him or destroy him? And then how shall men endure to converse with one another? Either the innocent must seek out a wilderness, and fly from the face of men as we do from lions and tigers, or else peace will be worse than war; for in war a man may fight for his life; but against false witnesses he hath no defence: but God is the avenger of the innocent, and above most other sins, doth seldom suffer this to go unpunished, even in this present world; but often beginneth their hell on earth, to such perjured instruments of the devil.

1706–1708 · Matthew Henry, Commentary on Exodus 20.12-17

The ninth commandment concerns our own and our neighbour's good name: Thou shalt not bear false witness, v. 16. This forbids, 1. Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour. 2. Speaking unjustly against our neighbour, to the prejudice of his reputation; and (which involves the guilt of both), 3. Bearing false witness against him, laying to his charge things that he knows not, either judicially, upon oath (by which the third commandment, and the sixth or eighth, as well as this, are broken), or extrajudicially, in common converse, slandering, backbiting, tale-bearing, aggravating what is done amiss and making it worse than it is, and any way endeavouring to raise our own reputation upon the ruin of our neighbour's.

1710 · Matthew Henry, Commentary on Proverbs 25.18

That which it is here condemned for is the mischievousness of it; it is in its power to ruin not only men's reputation, but their lives, estates, families, all that is dear to them. A false testimony is every thing that is dangerous; it is a maul (or club to knock a man's brains out with), a flail, which there is no fence against; it is a sword to wound near at hand and a sharp arrow to wound at a distance; we have therefore need to pray, Deliver my soul, O Lord! from lying lips, Ps. cxx. 2.

1710 · Matthew Henry, Commentary on Proverbs 24.28-29

We are here forbidden to be in any thing injurious to our neighbour, particularly in and by the forms of law, either, 1. As a witness: "Never bear a testimony against any man without cause, unless what thou sayest thou knowest to be punctually true and thou hast a clear call to testify it. Never bear a false testimony against any one;" for it follows, "Deceive not with thy lips; deceive not the judge and jury, deceive not those whom thou conversest with, into an ill opinion of thy neighbour. When thou speakest of thy neighbour do not only speak that which is true, but take heed lest, in the manner of thy speaking, thou insinuate any thing that is otherwise and so shouldst deceive by innuendos or hyperboles."

1710–1714 · Matthew Henry, Commentary on Matthew 15.10-20

Fifthly, False witness, against the ninth commandment; this comes from a complication of falsehood and covetousness, or falsehood and malice in the heart. If truth, holiness, and love, which God requires in the inward parts, reigned as they ought, there would be no false witness bearing, Ps. lxiv. 6; Jer. ix. 8.

1765 · John Wesley, Explanatory Notes on Exodus 23.1

Thou shalt not raise, the margin reads, Thou shalt not receive a false report, for sometimes the receiver in this case is as bad as the thief; and a backbiting tongue would not do so much mischief, if it were not countenanced. Sometimes we cannot avoid hearing a false report, but we must not receive it, we must not hear it with pleasure, nor easily give credit to it.

1770 · John Gill, A Body of Practical Divinity Chapter 6. A Compendium or Summary of the Decalogue or Ten Commands

The “ninth” command is, “Thou shalt not bear false witness against thy neighbour”. Which, Requires to be careful of our own good name, and that of our neighbour, which is better than precious ointment and that we should speak every man truth to his neighbour, in private conversation, and especially in public judgment (Eccl. 7:1; Zech. 8:16; Eph. 4:25). It forbids all lying, which is speaking contrary to a man’s mind and conscience, and with a design to deceive; and so condemns all sorts of lies, whether jocose, officious, or more plainly pernicious, and all equivocations, and mental reservations, perjury, and every false oath, bearing a false witness, and subornation of false witnesses in a court of judicature, (Matthew 26:59, 60; Acts 6:11,12) against all which God will be a swift witness, (Mal. 3:5) it also forbids all slandering, tale bearing, raising, receiving, spreading and encouraging an ill report of others, which is contrary to charity (Ps. 50:19, 20; Lev. 19:16; Jer. 20:10; 1 Cor. 13:7).

1830 · Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church 3.598

False witness in a court of justice; when men bear witness, inform, or complain falsely against any one. 2. False witness out of court, when men slander any one behind his back, or blame him to his face unjustly.

1830 · Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church 3.601

If we would avoid sins against the ninth commandment, what rule must we follow? We must bridle our tongue. He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. 1 Pet. iii. 10. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.

1834 · Albert Barnes, Notes on the Bible: Matthew 15.18-20

"False witness." Giving wrong testimony. Concealing the truth, or stating what we know to be false - a violation of the ninth commandment. It proceeds from a desire to injure others, to take away their character or property, or to do them injustice.

1871 · F. C. Cook, Notes on the Bible: Exodus 23.1

These four commands, addressed to the conscience, are illustrations of the ninth commandment, mainly in reference to the giving of evidence in legal causes. Compare 1Ki 21:10; Act 6:11.

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.19.13

As a false god is no god, so a false man is no man; he can never be what man was designed to be; he can never answer the end of his being. There can be in him nothing that is stable, trustworthy, or good. There are two classes of sins which the ninth commandment forbids. The first is, all forms of detraction; everything which is unjustly or unnecessarily injurious to our neighbour’s good name; and the second, all violations of the laws of truth. This latter, indeed, includes the former.

1529 · Martin Luther, The Large Catechism 1

If you do not trust yourself to stand before the proper authorities and to make answer, then hold your tongue. But if you know it, know it for yourself and not for another. For if you tell it to others, although it be true, you will appear as a liar, because you cannot prove it, and you are, besides, acting like a knave. For we ought never to deprive any one of his honor or good name unless it be first taken away from him publicly. False witness, then, is everything which cannot be properly proved. Therefore, what is not manifest upon sufficient evidence no one shall make public or declare for truth; and, in short, whatever is secret should be allowed to remain secret, or, at any rate, should be secretly reproved, as we shall hear.

1529 · Martin Luther, The Large Catechism 1

Over and above our own body, spouse, and temporal possessions, we have yet another treasure, namely, honor and good report [the illustrious testimony of an upright and unsullied name and reputation], with which we cannot dispense. For it is intolerable to live among men in open shame and general contempt. Therefore God wishes the reputation, good name, and upright character of our neighbor to be taken away or diminished as little as his money and possessions, that every one may stand in his integrity before wife, children, servants, and neighbors. And in the first place, we take the plainest meaning of this commandment according to the words (Thou shalt not bear false witness), as pertaining to the public courts of justice, where a poor innocent man is accused and oppressed by false witnesses in order to be punished in his body, property, or honor.

1529 · Martin Luther, The Large Catechism 1

Thus we have now the sum and general understanding of this commandment, to wit, that no one do any injury with the tongue to his neighbor, whether friend or foe, nor speak evil of him, no matter whether it be true or false, unless it be done by commandment or for his reformation, but that every one employ his tongue and make it serve for the best of every one else, to cover up his neighbor’s sins and infirmities, excuse them, palliate and garnish them with his own reputation.

1559 · John Calvin, Institutes of the Christian Religion 2.8.48

Let us not imagine it is a sufficient excuse to say that on many occasions our statements are not false. He who forbids us to defame our neighbour’s reputation by falsehood, desires us to keep it untarnished in so far as truth will permit. Though the commandment is only directed against falsehood, it intimates that the preservation of our neighbour’s good name is recommended. It ought to be a sufficient inducement to us to guard our neighbour’s good name, that God takes an interest in it.

1608 · Francis de Sales, Introduction to the Devout Life 3.29

Oh, wherefore can I not take a live coal from God’s Altar, and touch the lips of men, so that their iniquity may be taken away and their sin purged, even as the Seraphim purged the lips of Isaiah. He who could purge the world of slander would cleanse it from a great part of its sinfulness! He who unjustly takes away his neighbour’s good name is guilty of sin, and is bound to make reparation, according to the nature of his evil speaking; since no man can enter into Heaven cumbered with stolen goods, and of all worldly possessions the most precious is a good name. Slander is a kind of murder; for we all have three lives—a spiritual life, which depends upon the Grace of God; a bodily life, depending on the soul; and a civil life, consisting in a good reputation. Sin deprives us of the first, death of the second, and slander of the third. But the slanderer commits three several murders with his idle tongue: he destroys his own soul and that of him who hearkens, as well as causing civil death to the object of his slander; for, as S. Bernard says, the Devil has possession both of the slanderer and of those who listen to him, of the tongue of the one, the ear of the other.

c. 1611 · Lewis Bayly, The Practice of Piety 14

Where I should have made conscience to speak the truth in simplicity, without any falsehood, prudently judging aright, and charitably construing all things in the best part, and should have defended the good name and credit of my neighbour; alas! vile wretch that I am! I have belied and slandered my fellow-brother; and as soon as I heard an ill report, I made my tongue the instrument of the devil, to blazon that abroad to others, before I knew the truth of it myself. I was so far from speaking a good word in defence of his good name, that it tickled my heart in secret to hear one that I envied to be taxed with such a blemish, though I knew that otherwise the graces of God shined in him in abundant measure.

1673 · Richard Baxter, A Christian Directory Chapter XXIII. Cases of Conscience, and Directions Against Backbiting, Slandering, and

They that use to speak evil of others behind their backs, it is ten to one will speak falsehoods of them when they do not know it. Fame is too ordinarily a liar, and they shall be liars who will be its messengers. How know you whether the thing that you report is true? Is it only because a credible person spake it? But how did that person know it to be true? Might he not take it upon trust as well as you? And might he not take a person to be credible that is not? And how commonly doth faction, or interest, or passion, or credulity, make that person incredible in one thing, who is credible in others, where he hath no such temptation! If you know it not to be true, or have not sufficient evidence to prove it, you are guilty of lying and slandering interpretatively, though it should prove true; because it might have been a lie for aught you knew.

1674 · Richard Allestree, The Government of the Tongue 5.2

Sometimes a man invents a perfect falsity of another; sometimes he that does not invent, yet reports it, though he know it to be false; and a third sort there are, who having not certain knowledge whether it be false or no, do yet divulge it as an absolute certainty, or at least with such artificial insinuations, as may bias the hearer on that hand. The former of these crimes is so high, so disingenuous a nature, that though many are vile enough to commit it, none are so impudent as to avow it. Even in this age of insulting vice, when almost all other wickedness appears barefaced, this is feign to keep on the vizard. No man will own himself a false accuser: for if modesty do not restrain him, yet his very malice will; since to confess would be to defeat his design. Indeed, it is of all other sins the most Diabolical, it being a conjunction of two of Satan’s most essential properties, Malice and Lying. We know tis his peculiar title to be the Accuser of the brethren: and when we transcribe his copy, we also assume his nature, entitle ourselves to a descent from him, Ye are of your Father the Devil. John. 8. 44. We are by it rendered a sort of Incubus brats, the infamous progenies of the Lying spirit.

1692 · Thomas Watson, The Ten Commandments 2.9

It is bearing false witness against another, when we accuse him in open court falsely. This is to imitate the devil, who is the ‘accuser of the brethren.’ Though the devil is no adulterer, yet he is a false witness. Solomon says, ‘A man that beareth false witness against his neighbour, is a maul and a sword.’ Prov 25: 18. In his face he is hardened like a hammer: he cannot blush, he cares not what lie he witnesses to; and he is a sword: his tongue is a sword to wound the person he witnesses against in his goods or life.

1706–1708 · Matthew Henry, Commentary on Exodus 23.1-9

Bearing false witness against a man, in a matter that touches his life, has in it all the guilt of lying, perjury, malice, theft, murder, with the additional stains of colouring all with a pretence of justice and involving many others in the same guilt. There is scarcely any one act of wickedness that a man can possibly be guilty of which has in it a greater complication of villanies than this has. Yet the former part of this caution is to be extended, not only to judicial proceedings, but to common conversation; so that slandering and backbiting are a species of falsewitness-bearing. A man's reputation lies as much at the mercy of every company as his estate or life does at the mercy of a judge or jury; so that he who raises, or knowingly spreads, a false report against his neighbour, especially if the report be made to wise and good men whose esteem one would desire to enjoy, sins as much against the laws of truth, justice, and charity, as a false witness does—with this further mischief, that he leaves it not in the power of the person injured to obtain redress.

1706–1708 · Matthew Henry, Commentary on Leviticus 19.11-18

We are all forbidden to do any thing injurious to our neighbour's good name (v. 16), either, 1. In common conversation: Thou shalt not go up and down as a tale-bearer. It is as bad an office as a man can put himself into to be the publisher of every man's faults, divulging what was secret, aggravating crimes, and making the worst of every thing that was amiss, with design to blast and ruin men's reputation, and to sow discord among neighbours. The word used for a tale-bearer signifies a pedlar, or petty chapman, the interlopers of trade; for tale-bearers pick up ill-natured stories at one house and utter them at another, and commonly barter slanders by way of exchange.

1765 · John Wesley, Explanatory Notes on Deuteronomy 5.20

Neither shalt thou bear false witness against thy neighbour - Have you not been guilty of evil-speaking? Of needlessly repeating the real fault of your neighbour? If I see a man do an evil thing, and tell it to another, unless from a full and clear conviction, that it is necessary to mention it just then, for the glory of God, the safety or good of some other person, or for the benefit of him that hath done amiss; and unless I then do it only so far, as is necessary to these ends, that is evil-speaking.

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 7 50

Be it therefore a truth. But yet give me leave to ask such persons a few questions: as, whether a truth may not be reported with as malicious a design as the greatest falsity that ever was hatched in hell; and whether to tell a truth with the purposes of malice, be not a sin of as black an hue in the accounts of Heaven, as to contrive and tell a downright lie. I would also ask, whether the person who told this truth would have been as ready to tell it, had it made for the other’s advantage as much as it does for his prejudice: and whether he would be willing that every thing should be told and published which is true of himself. I believe the answer to these interrogatories would appear but very lame and imperfect.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 23.1-12

False witness and slander are two favorite weapons of the devil. He was a liar from the beginning, and is still the father of lies. (John 8:44.) When he finds that he cannot stop God's work, his next device is to blacken the character of God's servants, and to destroy the value of their testimony.

1872 · Peter Baro, The Treasury of David, vol. 1 (Psalms 1-26) 15.q17

Detraction or slander is not lightly to be passed over, because we do so easily fail in this point. For the good name of a man, as saith Solomon, is a precious thing to every one, and to be preferred before much treasure, insomuch that it is no less grievous to hurt a man with the tongue than with a sword: nay, ofttimes the stroke of a tongue is grievouser than the wound of a spear, as it is in the French proverb. And therefore the tongue must be bridled, that we hurt not in any wise the good name of our neighbour; but preserve it unto him safe and sound as much as in us shall lie.

1872 · Peter Baro, The Treasury of David, vol. 1 (Psalms 1-26) 15.q17

For why? It seemeth for the most part to be enough for us if we can say, that we feign not this or that, nor make it of our own heads, but only tell it forth as we heard it of others, without adding anything of our own brain. But as oft as we do this we fail in our duty doing, in not providing for our neighbour’s credit, as were requisite for the things, which being uttered by others ought to be passed over in silence and to lie dead, we gather up, and by telling them forth, disperse them abroad, which whether it be a sin or no, when as we ought by all means possible to wish and do well unto our neighbour, all men do see. And therefore thou that travellest towards eternal life, must not only not devise false reports and slanders against other men, but also not so much as have them in thy mouth being devised by others, neither by any means assist or maintain them in slandering; but by all honest and lawful means, provide for the credit and estimation of thy neighbour, so much as in thee lieth.

1907 · Alexander Maclaren, Expositions of Holy Scripture: Exodus 20.12-21

False witness is not only given in court. The sins of the tongue against the law of love are more subtle and common than those of act. ‘Come, let us enjoy ourselves, and abuse our neighbours,’ is the real meaning of many an invitation to social intercourse.

1911 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 57 (1911) 3257

"You shall not bear false witness against your neighbor "If I think harshly of my neighbor without a cause. If I conceive an unjust prejudice against him. If I look coldly upon him when he really does not deserve it. If I make up my mind out of some whim or fancy that he is a bad fellow, and shrug my shoulders, and I know not what, besides—though I have never said a word—yet still in thought I have injured my neighbor!