c. 246–258
That we must not lie. “Lying lips are an abomination to the Lord.”
Cyprian of Carthage, The Treatises of Cyprian 12.4.106
Lying forbidden and its gravity
14 passages · 7 writers · 200s to 1900s
Writers cite commandments and verses forbidding lying and speak of how serious the sin is.
375–380
Thou shall not be double-minded nor double-tongued; for “a man’s own lips are a strong snare to him,” and “a talkative person shall not be prospered upon earth.” Thy words shall not be vain; for “ye shall give an account of every idle word.” Thou shalt not tell lies: for says He, “Thou shalt destroy all those that speak lies.”
Anonymous (ANF), Constitutions of the Holy Apostles 8.1
c. 386–430
Make answer then to him who says, Lie, for it is written, “All men are liars:” I will not lie, for it is written, “The mouth that lieth slayeth the soul.” I will not lie, because it is written, “Thou shalt destroy them that speak lying.” I will not lie, because it is written, “Thou shalt not bear false witness.”
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 33
c. 386–430
I for my part, to the best of my thinking, as far as according to my infirmity I am able to judge, would choose that a man should be deceived in any matter rather than lie in any. For to be deceived is the portion of infirmity, to lie of iniquity. “Thou hatest, O Lord,” saith he, “all them that work iniquity.” And immediately after, “Thou shalt destroy all them that speak a lie.”
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 85
c. 386–430
Do you mean to say, that whoever utters a lie from a sense of duty is to be blamed, and whoever does the same on the ground of expediency is to be approved? I beseech you, consider that the man who thinks this may lie whenever he thinks fit, because this involves the whole important question whether to say what is false be at any time the duty of a good man, especially of a Christian man, to whom it has been said, “Let your yea be yea, and your nay, nay, lest ye fall into condemnation,” and who believes the Psalmist’s word, “Thou wilt destroy all them that speak lies.”
Augustine of Hippo, Letters of St. Augustin 1.81
395
On the other hand, those who say that we must never lie, plead much more strongly, using first the Divine authority, because in the very Decalogue it is written “Thou shall not bear false witness;” under which general term it comprises all lying: for whoso utters any thing bears witness to his own mind. But lest any should contend that not every lie is to be called false witness, what will he say to that which is written, “The mouth that lieth slayeth the soul:” and lest any should suppose that this may be understood with the exception of some liars, let him read in another place, “Thou wilt destroy all that speak leasing.” Whence with His own lips the Lord saith, “Let your communication be yea, yea; nay, nay; for whatsoever is more than these cometh of evil.”
Augustine of Hippo, On Lying 6
395
For, if a lie spoken against a man’s temporal life is detestable, how much more one against eternal life? as is every lie, if it take place in doctrine of religion. And it is for this reason that the Apostle calls it false witness, if a man tell a lie about Christ, yea, one which may seem to pertain to His praise. Now if it be a lie that neither inventeth or hideth any man’s sin, nor is an swered to a question of the judge, and hurteth no man, and profits some man, are we to say that it is neither false witness, nor a reprehensible lie?
Augustine of Hippo, On Lying 21
395
Art thou then prepared to bear false witness, and to slay thy soul that a manslayer may not be slain? Or, up to the presence of the judge wilt thou lie, but when the judge questions thee, then speak truth that thou be not a false witness? So then thou art going to slay a man thyself by betraying him. Surely the betrayer too is one whom the divine Scripture detesteth.
Augustine of Hippo, On Lying 22
395
Will it be no false witness that thou shall lie for an innocent man, because the interrogator is not a judge, but only charged with the execution? What if the author of the law interrogate thee, or any unjust judge, making quest of an innocent man to bring him to punishment? What wilt thou do? wilt thou be false witness, or betrayer?
Augustine of Hippo, On Lying 22
c. 425–429
But that lying was even then condemned the text of the whole Old Testament clearly shows, as it says: “Thou shalt destroy all them that speak lies;” and again: “The bread of lying is sweet to a man, but afterwards his mouth is filled with gravel;” and the Giver of the law himself says: “Thou shalt avoid a lie.” But we said that it was then properly employed as a last resort when some need or plan of salvation was linked on to it, on account of which it ought not to be condemned.
John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 8.19
c. 425–429
A question whether it can be without sin that our knowledge affords to weak brethren an opportunity for lying. Germanus : As far as the force of the words which have been reasonably and carefully considered, is concerned, our scruple about our promise would have easily been removed from us were it not that we were terribly alarmed lest by this example an opportunity for lying might be offered to certain weaker brethren, if they knew that the faith of an agreement could be in any way lawfully broken, whereas this very thing is forbidden in such vigorous and threatening terms by the prophet when he says: “Thou shalt destroy all those who utter a lie;” and: “the mouth that speaketh a lie, shall slay the soul.”
John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 8.15
1710
He had a rooted antipathy to sin; he could not endure to think of it: I hate and abhor lying, which may be taken for all sin, inasmuch as by it we deal treacherously and perfidiously with God and put a cheat upon ourselves. Hypocrisy is lying; false doctrine is lying; breach of faith is lying. Lying, in commerce or conversation, is a sin which every good man hates and abhors, hates and doubly hates, because of the seven things which the Lord hates one is a lying tongue and another is a false witness that speaks lies, Prov. vi. 16 . Every man hates to have a lie told him; but we should more hate telling a lie because by the former we only receive an affront from men, by the latter we give an affront to God.
Matthew Henry, Commentary on Psalms 119.116
1839
What is forbidden by the ninth commandment? False witness against our neighbor, and all lying. … False witness out of court, when men slander any one behind his back, or blame him to his face unjustly.
Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 597–601
1930–1933
All liars (πασ τοις ψευδεσιν). Repeated in 22:15 and stigmatized often (2:2; 3:9; 14:5; 21:8,27; 22:15 ). Not a "light" sin.
A.T. Robertson, Word Pictures in the New Testament 28.21
False witness and harm to the neighbor
12 passages · 4 writers · 300s to 1700s
Writers apply the ninth commandment and the verses on lying lips to harm done to a neighbor.
c. 303–313
For if false witness by falsehood is injurious to him against whom it is spoken, and deceives him in whose presence it is spoken, we must therefore never speak falsely, because falsehood always deceives or injures. Therefore he is not a just man who, even without inflicting injury, speaks in idle discourse.
Lactantius, The Divine Institutes 8.60
1529
In the third place, what concerns us all, this commandment forbids all sins of the tongue whereby we may injure or approach too closely to our neighbor. For to bear false witness is nothing else than a work of the tongue. Now, whatever is done with the tongue against a fellow-man God would have prohibited, whether it be false preachers with their doctrine and blasphemy, false judges and witnesses with their verdict, or outside of court by lying and evil-speaking.
Martin Luther, Luther's Large Catechism 8.18
1529
Thou shalt not bear false witness against thy neighbor. … 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.
Martin Luther, Luther's Large Catechism 17.1
1540–1564
Since he seems to speak of perjury, which brings about the death of the innocent, some might perhaps prefer that this passage should be annexed to the Sixth Commandment; but this is easily solved; for Moses is expressly condemning false-witness, and at the same time instances one case of it, whereby it may appear how detestable a crime it is, viz., the slaying of a brother by calumny, because the false witness rather kills him with his tongue than the executioner with his sword. Although, therefore, it is a gross act of inhumanity to lie in general against one’s brother, yet is its atrocity increased if he be put to death by perjury; because murder is thus combined with perfidy.
John Calvin, Harmony of the Law, Vol. 3 1.5.2
1710
The sin condemned is bearing false witness against our neighbour, either in judgment or in common conversation, contrary to the law of the ninth commandment. 2. 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 .
Matthew Henry, Commentary on Proverbs 25.12
1710
He who, for favour to one side or malice to the other, gives in a false evidence, or makes an affidavit of that which he knows to be false, or at least does not know to be true, if it be discovered, his reputation will be ruined. A man may tell a lie perhaps in his haste; but he that gives a false testimony does it with deliberation and solemnity, and it cannot but be a presumptuous sin, and a forfeiture of man's credit. But, though he should not be discovered, he himself shall be ruined; the vengeance he imprecated upon himself, when he took the false oath, will come upon him.
Matthew Henry, Commentary on Proverbs 21.27
1710
It is therefore the interest of a nation by all means possible to detect and punish false-witness-bearing, yea, and lying in common conversation; for truth is the cement of society.
Matthew Henry, Commentary on Proverbs 14.25
1710
A false witness condemned for a cheat; he shows forth deceit, not only how little conscience he makes of deceiving those he deals with, but how much pleasure he takes in it, and that he is possessed by a lying spirit, Jer. ix. 3-5 . We are all concerned to possess ourselves with a dread and detestation of the sin of lying ( Ps. cxix. 163 ) and with a reigning principle of honesty.
Matthew Henry, Commentary on Proverbs 12.17
1710
The Lord deliver every good man from such lying lips. … This has often been the lot not only of the innocent, but of the excellent ones, of the earth, who have been greatly distressed by lying lips, and have not only had their names blackened and made odious by calumnies in conversation, but their lives, and all that is dear to them in this world, endangered by false-witness-bearing in judgment. David was herein a type of Christ, who was distressed by lying lips and deceitful tongues.
Matthew Henry, Commentary on Psalms 120.1
1710
The psalmist here complains of the bad neighbourhood into which he was driven; and some apply the two foregoing verses to this: "What shall the deceitful tongue give, what shall it do to those that lie open to it? What shall a man get by living among such malicious deceitful men? Nothing but sharp arrows and coals of juniper, " all the mischiefs of a false and spiteful tongue, Ps. lvii. 4 .
Matthew Henry, Commentary on Psalms 120.2
1710
Those that design to do ill support themselves by falsehood and lying: A wicked doer gives ear, with a great deal of pleasure, to false lips, that will justify him in the ill he does, to those that aim to make public disturbances, catch greedily at libels, and false stories, that defame the government and the administration. 2. Those that take the liberty to tell lies take a pleasure in hearing them told: A liar gives heed to a malicious backbiting tongue, that he may have something to graft his lies upon, and with which to give them some colour of truth and so to support them. Sinners will strengthen one another's hands; and those show that they are bad themselves who court the acquaintance and need the assistance of those that are bad.
Matthew Henry, Commentary on Proverbs 17.4
1710
Men could not arrive at such a pitch of impiety as to bear false witness (where to the guilt of a lie is added that of perjury and injury) if they had not advanced to it by allowing themselves to speak untruths in jest and banter, or under pretence of doing good. Thus men teach their tongues to speak lies, Jer. ix. 5 . Those that will take a liberty to tell lies in discourse are in a fair way to be guilty of the greater wickedness of false-witness-bearing, whenever they are tempted to it, though they seemed to detest it. … But it shall not escape the righteous judgment of God, who is jealous, and will not suffer his name to be profaned; we know where all liars will have their everlasting portion.
Matthew Henry, Commentary on Proverbs 19.5
Tongue and heart: hypocrisy, flattery, double-heartedness
9 passages · 3 writers · 300s to 1700s
Writers read lying tongues as speech that does not match the heart.
c. 386–430
What is deceit? When one thing is done, another pretended. Deceitful lips are not a single heart; and because not a single heart, therefore “in a heart and a heart;” therefore “in a heart” twice, because the heart is double.
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 85
c. 386–430
Of the malevolence and deceit, brethren, of certain men he speaketh, who by adulation, though they know what they hear to be evil, yet lest they offend those from whom they hear, not only by not reproving but by holding their peace do consent. Too little is it, that they do not say, Thou hast done evil: but they even say, Thou hast done even well: and they know it to be evil: but their mouth aboundeth in malice, and their tongue embraceth deceit. Deceit is a sort of guile in words, of uttering one thing, thinking another.
Augustine of Hippo, Expositions on the Book of Psalms 50
1540–1564
The tongue ought to be the representative of the mind, according to the old saying; for why was the tongue formed, but in order that men may communicate with one another? For the thoughts are hidden, and they come forth when we speak with each other. But the Prophet says that the order of nature was by them inverted, for they had taught their tongues to lie We also hence learn that they had no fidelity whatever; for their very tongues had been taught to deceive: as when one by practice has learnt anything, it is what he does readily; so when the tongues are formed by continual use and inured to lying, they can do nothing else.
John Calvin, Commentary on Jeremiah and Lamentations, Vol. 1 9.6
1540–1564
David in this verse sets forth that part of unrighteousness which is contrary to truth. He says that there is no sincerity or uprightness in their speech, because the great object upon which they are bent is to deceive. He next describes the manner in which they deceive, namely, that every man endeavors to ensnare his neighbor by flattery He also points out the fountain and first cause of this, They speak with a double heart. This doubleness of heart, as I may term it, makes men double and variable in their speech, in order thereby to disguise themselves in different ways, or to make themselves appear to others different from what they really are.
John Calvin, Commentary on the Psalms, Vol. 1 12.1
1540–1564
For it afterwards follows, With the mouth they speak peace; that is, every one professed friendship, and his words were honey; and yet within he did set up, or concealed intrigues. Here in other words he sets forth their perfidy; for the tongue and the heart differed. They shewed by the tongue what was different from the sentiment of the heart.
John Calvin, Commentary on Jeremiah and Lamentations, Vol. 1 9.9
1540–1564
Here they are charged with perfidiousness, because they neither confessed their guilt with sincerity of heart, nor truly ascribed to God the glory of their deliverance. We are not to suppose that they made no acknowledgement at all; but it is intimated that the confession of the mouth, as it did not proceed from the heart, was constrained and not voluntary. This is well worthy of being noticed; for from it we learn, not only the duty incumbent upon us of guarding against that gross hypocrisy which consists in uttering with the tongue, before men, one thing, while we think a different thing in our hearts, but also that we ought to beware of a species of hypocrisy which is more hidden, and which consists in this, that the sinner, being constrained by fear, flatters God in a slavish manner, while yet, if he could, he would shun the judgment of God.
John Calvin, Commentary on the Psalms, Vol. 3 78.7
1540–1564
In the very next verse, therefore, he adds, Let lying lips be put to silence, which, in my opinion, includes both their craftiness, and the false pretences and calumnies by which they endeavor to accomplish their designs, and also the vain boasting in which they indulge themselves. For he tells us that they speak with harshness and severity against the righteous, in pride and scorn; because it was their froward conceit, which almost always begets contempt, that made David’s enemies so bold in lying.
John Calvin, Commentary on the Psalms, Vol. 1 31.4
1710
He is a fool, though he may think himself a politician, that hides hatred with lying lips, lest, if it break out, he should be ashamed before men and should lose the opportunity of gratifying his malice. Lying lips are bad enough of themselves, but have a peculiar malignity in them when they are made a cloak of maliciousness. But he is a fool who thinks to hide any thing from God. 2. It is no better when it is vented in spiteful and mischievous language: He that utters slander is a fool too, for God will sooner or later bring forth that righteousness as the light which he endeavours to cloud, and will find an expedient to roll the reproach away.
Matthew Henry, Commentary on Proverbs 10.17
1710
Men cannot discover the falsehood of flatterers, nor humble the haughtiness of those that speak proud things; but the righteous God will cut off all flattering lips, that give the traitor's kiss and speak words softer then oil when war is in the heart; he will pluck out the tongue that speaks proud things against God and religion, v. 3 . Some translate it as a prayer, "May God cut off those false and spiteful lips." Let lying lips be put to silence.
Matthew Henry, Commentary on Psalms 12.1
What counts as a lie
9 passages · 5 writers · 300s to 1800s
Writers define lying and separate kinds, including slander, flattery, half-truth, and a lie of the heart.
395
But, like as it is asked of what mouth the Scripture saith, “The mouth that lieth, slayeth the soul,” so it may be asked, of what lie. For it seems to speak of that lie in particular, which consists in detraction. It says, “Keep yourselves from murmuring, which profiteth nothing, and from detraction refrain your tongue.” Now this detraction takes place through malevolence, when any man not only with mouth and voice of the body doth utter what he forgeth against any, but even without speaking wisheth him to be thought such; which is in truth to detract with the mouth of the heart; which thing, it saith, cannot be obscure and hidden from God.
Augustine of Hippo, On Lying 33
395
Thus then what is written, “The mouth that lieth, slayeth the soul;” of what mouth it speaketh, is the question. For in general when the Scripture speaks of the mouth, it signifies the very seat of our conception in the heart, where is approved and decreed whatever also by the voice, when we speak the truth, is uttered: so that he lieth with the heart who approveth a lie; yet that man may possibly not lie with the heart, who uttereth other than is in his mind, in such sort that he knows it to be for the sake of avoiding a greater evil that he admitteth an evil, disapproving withal both the one and the other.
Augustine of Hippo, On Lying 31
395
Though in that very place where it is written, “The mouth that lieth, slayeth the soul,” if the context of the lesson be considered, it may peradventure be taken for no other than the mouth of the heart. For there is an obscure response there, where it is hidden from men, to whom the mouth of the heart, unless the mouth of the body sound therewith, is not audible. But that mouth, the Scripture in that place saith, doth reach to the hearing of the Spirit of the Lord, Who hath filled the whole earth; at the same time mentioning lips and voice and tongue in that place; yet all these the sense permitteth not to be taken, but concerning the heart, because it saith of the Lord, that what is spoken is not hidden from Him: now that which is spoken with that sound which reacheth to our ears, is not hidden from men either.
Augustine of Hippo, On Lying 31
1540–1564
The Prophet again complains of the deceitfulness of their tongues; and he compares them to deadly, or drawn out arrows. Gold is said to be drawn out, when refined by repeated meltings; so also arrows, when sharpened, are more piercing. The Prophet then says, that their tongues were like deadly or sharpened arrows: how so? because they ever spoke guile, by either slandering or circumventing others. But the expression is general; and the Prophet no doubt meant to include all modes of deceiving.
John Calvin, Commentary on Jeremiah and Lamentations, Vol. 1 9.9
1540–1564
“to utter a lie from the heart,” is far worse than to tell lies thoughtlessly, or even to deceive when an occasion presents itself.
John Calvin, Commentary on Isaiah, Vol. 4 59.1
1692
Eph 4:25. Lying is when one speaks that for truth which he knows to be false. A liar is most opposite to the God of truth. There are, as Augustine says, two sorts of lies. An officious lie, when a man tells a lie for his profit; as, when a tradesman says his commodity cost him so much, when perhaps it did not cost him half so much. He that will lie in his trade shall lie in hell. A jesting lie, when a man tells a lie in sport, to make others merry, and goes laughing to hell.
Thomas Watson, A Body of Divinity 3.10
1710
It will not save us from the guilt of lying to be able to say, "There was some truth in what we said," if we pervert it, and make it to appear otherwise than it was.
Matthew Henry, Commentary on Psalms 52.1
1710
There are two sorts of lies equally detestable:—1. … 2. A flattering lie, which secretly works the ruin of those it is spoken to. In the former the mischief is plain, and men guard against it as well as they can, but in this it is little suspected, and men betray themselves by being credulous of their own praises and the compliments that are passed upon them. A wise man therefore will be more afraid of a flatterer that kisses and kills than of a slanderer that proclaims war.
Matthew Henry, Commentary on Proverbs 26.19
1834–1885
Is there iniquity in my tongue? - This is a solemn appeal to their consciences, and their own deep conviction that he was sincere. Iniquity in the tongue means falsehood, deceit, hypocrisy - that which would be expressed by the tongue.
Albert Barnes, Notes on the Bible Job 6:30
The soul and God's judgment
13 passages · 5 writers · 300s to 1800s
Writers cite verses on the lying mouth slaying the soul and on God's judgment, and discuss what follows for liars.
c. 386–430
Better that thou shouldest kill my body, than that I by a false tongue should kill my soul! … Whereas if I should give false witness for thee, with thy tongue do I kill myself; and not in my body do I kill myself; ‘For the mouth that lieth killeth the soul.’”
Augustine of Hippo, Sermons on Selected Lessons of the New Testament 59
c. 392–406
Cleanse thy tongue from falsehood, because “a mouth which tells lies destroys the soul”: cleanse it from detraction, from swearing, and from perjury. … But often call to mind the following words, “See that no one render evil for evil to any man, or cursing for cursing, but on the contrary, do ye bless them, because to this ye have been called, that ye should possess a blessing by inheritance”; and this other passage, “If any one offend not in tongue, he is a perfect man.”
Sulpitius Severus, The Doubtful Letters of Sulpitius Severus 2.10
c. 392–406
I know not with what conscience any one can pray to God with that tongue with which he either speaks falsehood, or calumniates, or detracts. God listens to holy lips, and speedily answers those prayers which an unpolluted tongue pours forth.
Sulpitius Severus, The Doubtful Letters of Sulpitius Severus 2.10
395
For that death which men are foolishly afraid of who are not afraid to sin, kills not the soul but the body, as the Lord teacheth in the Gospel; whence He charges us not to fear that death: but the mouth which lies kills not the body but the soul. For in these words it is most plainly written, “The mouth that lieth slayeth the soul.”
Augustine of Hippo, On Lying 9
1710
A lying tongue, that puts false colours upon things, is but for a moment. The lie will be disproved. … Those therefore that make a lie their refuge will find it a refuge of lies.
Matthew Henry, Commentary on Proverbs 12.19
1710
What is got by fraud and falsehood, by calumny and unjust accusation, will not prosper, will not last. … A lying tongue is but for a moment, but the lip of truth shall be established for ever.
Matthew Henry, Commentary on Psalms 140.2
1710
The threatening is addressed to the sinner himself, for the awakening of his conscience, if he have any left: "Consider what shall be given unto thee, and what shall be done unto thee, by the righteous Judge of heaven and earth, thou false tongue. " Surely sinners durst not do as they do if they knew, and would be persuaded to think, what will be in the end thereof. Let liars consider what shall be given to them: Sharp arrows of the Almighty, with coals of juniper, that is, they will fall and lie for ever under the wrath of God, and will be made miserable by the tokens of his displeasure, which will fly swiftly like arrows, and will strike the sinner ere he is aware and when he sees not who hurts him.
Matthew Henry, Commentary on Psalms 120.1
1710
A repetition of what was said before ( v. 5 ), for we have need to be again and again warned of the danger of the sin of lying and false-witness-bearing, since nothing is of more fatal consequence. 2. An addition to it in one word; there it was said, He that speaks lies shall not escape, and intimated that he shall be punished. Here it is said, His punishment shall be such as will be his destruction: he shall perish; the lies he forged against others will be his own ruin.
Matthew Henry, Commentary on Proverbs 19.8
1710
With false deceitful people, that scruple not to tell lies, or commit frauds ( v. 7 ): " He that worketh deceit, though he may insinuate himself into my family, yet, as soon as he is discovered, shall not dwell within my house. " Some great men know how to serve their own purposes by such as are skilful to deceive, and they are fit tools for them to work by; but David will make use of no such persons as agents for him: He that tells lies shall not tarry in my sight, but shall be expelled the house with indignation. Herein David was a man after God's own heart, for a proud look and a lying tongue are things which God hates; and he was also a type of Christ, who will, in the great day, banish from his presence all that love and make a lie, Rev. xxii. 15 .
Matthew Henry, Commentary on Psalms 101.1
1712
They shall be blessed with purity, both in words and actions: They shall neither do iniquity nor speak lies. Justice and veracity shall command them and govern them, though they be ever so much against their secular interest. They shall not only not speak a direct deliberate lie, but there shall not be a deceitful tongue found in their mouth, not in the mouth of any of them; not the least equivocation shall come from them.
Matthew Henry, Commentary on Zephaniah 3.2
1714
It is to no purpose to dissemble, for, sooner or later, truth will come out; and a lying tongue is but for a moment. If you speak in darkness that which is unbecoming you, and is inconsistent with your public professions, it shall be heard in the light; some way or other it shall be discovered, a bird of the air shall carry the voice ( Eccl. x. 20 ), and your folly and falsehood will be made manifest. " The iniquity that is concealed with a show of piety will be discovered, perhaps in this world, as Judas's was, and Simon Magus's, at furthest in the great day, when the secrets of all hearts shall be made manifest, Eccl. xii. 14; Rom. ii. 16 .
Matthew Henry, Commentary on Luke 12.1
1755–1765
David prays against lying tongues, and denounces judgment against them, ver. 1-4.
John Wesley, Notes on the Bible 46.120
1834–1885
But the mouth of them that speak lies - All who have sworn falsely; all who have professed allegiance and have proved unfaithful; all those who, contrary to their oaths and their obligations, have been found in the rebellion. They shall not be permitted to exult or rejoice, but they shall be confounded and silenced.
Albert Barnes, Notes on the Bible Psalms 63:11
Habit, labor, and origin of lying
8 passages · 6 writers · 300s to 1700s
Writers describe lying as a learned habit, a labor, a sin of youth, or a trait that comes from the devil.
c. 386–430
Every proud man is false, and every false man is a liar. Men toil in speaking falsehood; for truth they could speak with entire facility. For he toileth, who maketh what he saith: he who wisheth to speak the truth, toileth not, for truth herself speaketh without toil.…
Augustine of Hippo, Expositions on the Book of Psalms 140
590–604
But, on the other hand, the insincere are to be admonished to learn how heavy is the labour of duplicity, which with guilt they endure. For, while they are afraid of being found out, they are ever seeking dishonest defences, they are agitated by fearful suspicions. But there is nothing safer for defence than sincerity, nothing easier to say than truth. … Hence it is said through Jeremiah, They have taught their tongue to speak lies, and weary themselves to commit iniquity ( Jerem. ix. 5 ): as if it were said plainly, They who might have been friends of truth without labour, labour to sin; and, while they refuse to live in simplicity, by labours require that they should die.
Gregory the Great, The Book of Pastoral Rule, and Selected Epistles, of Gregory the Great 4.4.12
1540–1564
To teach the tongue false-hood, was to habituate it to tell lies.
John Calvin, Commentary on Jeremiah and Lamentations, Vol. 1 9.6
1540–1564
He afterwards extends his address to all the inhabitants, They all, he says, speak falsehood, that is, they have no sincerity, no uprightness; they are wholly given to frauds and deceits. … But it is an emphatical mode of speaking, by which the Hebrews mean, that men have falsehoods in readiness as soon as they open their mouth. It is then the same as though the Prophet had said, that no pure word and free from guile could come from them, for as soon as they opened their mouth, falsehoods instantly came forth; their tongue was fraudulent, so that none could expect from these men any truth or faithfulness.
John Calvin, Commentary on Jonah, Micah, and Nahum Micah 6.9
1674
Lying is such a sin, which the depravation of nature in youth is prone to exert itself by, and that on sundry reasons, not now to be inquired into: “They go astray from the womb, speaking lies.” The first inducement of our nature unto sin was by a lie, and we fell in Adam by giving credit thereunto; and there is in every sin a particular lie.
John Owen, Pneumatologia 3.6
1712
That which aggravates the sin on this false and lying generation is, [1.] That they are ingenious to sin: They have taught their tongue to speak lies, implying that through the reluctances of natural conscience they found it difficult to bring themselves to it. Their tongue would have spoken truth, but they taught it to speak lies, and by degrees have made themselves masters of the art of lying, and have got such a habit of it that use has made it a second nature to them.
Matthew Henry, Commentary on Jeremiah 9.1
1714
God made men with a disposition to truth. It is congruous to reason and natural light, to the order of our faculties and the laws of society, that we should speak truth; but the devil, the author of sin, the spirit that works in the children of disobedience, has so corrupted the nature of man that the wicked are said to be estranged from the womb, speaking lies ( Ps. lviii. 3 ); he has taught them with their tongues to use deceit, Rom. iii. 13 . He is the father of liars, who begat them, who trained them up in the way of lying, whom they resemble and obey, and with whom all liars shall have their portion for ever.
Matthew Henry, Commentary on John 8.5
1749
So, lying is mentioned as part of the character of all natural men, Psal. lviii. 3, 4. (there called wicked men, as in Psal. 1.) “The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies: their poison is like the poison of a serpent,” &c. … “They have sharpened their tongues as a serpent; adders’ poison is under their lips;” which the same apostle, in the same place, also cites as what is said of all natural men.
Jonathan Edwards, Inquiry Concerning Qualification for Communion 5
Passing mentions
Lying lips and the lying tongue cited in a verse
4 passages · 2 writers · 1600s to 1700s
Writers quote or gloss verses on lying lips, the lying tongue, or the lying mouth, with little comment.
1609
In a word, we are like the Paphlagonian partridge, which has two hearts; for we have a very tender, pitiful, easy heart towards ourselves, and one which is hard, harsh and strict towards our neighbour. We have two scales, one wherein to measure our own goods to the best advantage, and the other to weigh our neighbours’ to the worst. Holy Scripture tells us that lying lips are an abomination unto the Lord, Prov. xii. 22. and the double heart, with one measure whereby to receive, and another to give, is also abominable in His Sight.
Francis de Sales, Introduction to the Devout Life 3.36
1710
God and all good men hate and abhor lying. 3. Cruelty and blood-thirstiness. The devil was, from the beginning, a liar and a murderer ( John viii. 44 ), and therefore, as a lying tongue, so hands that shed innocent blood are hateful to God, because they have in them the devil's image and do him service.
Matthew Henry, Commentary on Proverbs 6.3
1710
False-witness bearing, which is one of the greatest mischiefs that the wicked imagination can devise, and against which there is least fence. There cannot be a greater affront to God (to whom in an oath appeal is made) nor a greater injury to our neighbour (all whose interests in this world, even the dearest, lie open to an attack of this kind) than knowingly to give in a false testimony. There are seven things which God hates, and lying involves two of them; he hates it, and doubly hates it.
Matthew Henry, Commentary on Proverbs 6.3
1710
There are seven things that God hates, and pride is the first, because it is at the bottom of much sin and gives rise to it. God sees the pride in the heart and hates it there; but, when it prevails to that degree that the show of men's countenance witnesses against them that they overvalue themselves and undervalue all about them, this is in a special manner hateful to him, for then pride is proud of itself and sets shame at defiance. 2. Falsehood, and fraud, and dissimulation. Next to a proud look nothing is more an abomination to God than a lying tongue; nothing more sacred than truth, nor more necessary to conversation than speaking truth.
Matthew Henry, Commentary on Proverbs 6.3
Smooth speech and lip-service against the heart
12 passages · 7 writers · 1st c. to 1800s
Writers treat the lying tongue as flattery, false profession, or deceptive friendly speech.
96
Let us cleave, therefore, to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. … And again it saith, “They loved Him with their mouth, and lied to Him with their tongue; but their heart was not right with Him, neither were they faithful in His covenant.” “Let the deceitful lips become silent,” [and “let the Lord destroy all the lying lips, ] and the boastful tongue of those who have said, Let us magnify our tongue; our lips are our own; who is lord over us?
Clement of Rome, First Epistle to the Corinthians 2.15
c. 386–430
Lastly, here let us see the words following: “And they loved Him,” he saith, “in their mouth, and in their tongue they lied unto Him” ( ver. 36 ). “But their heart was not right with Him, and they were not counted faithful in His Testament” ( ver. 37 ). One thing on their tongue, another thing in their heart He found, unto whom the secret things of men are naked, and without any impediment He saw what they loved rather. Therefore the heart is right with God, when it doth seek God for the sake of God.
Augustine of Hippo, Expositions on the Book of Psalms 78
c. 386–430
“The man of blood, and the crafty man, the Lord will abominate.” What he said above, “Thou hast hated all that work iniquity, Thou wilt destroy all that speak a lie,” may well seem to be repeated here: so that one may refer “the man of blood” to “the worker of iniquity,” and “the crafty man” to the “lie.” For it is craft, when one thing is done, another pretended. He used an apt word too, when he said, “will abominate.” For the disinherited are usually called abominated.
Augustine of Hippo, Expositions on the Book of Psalms 5
c. 425–429
And a man shall mock his brother, and they will not speak the truth, for they have bent their tongue like a bow for lies and not for truth.” But often a feigned patience excites to anger more keenly than words, and a spiteful silence exceeds the most awful insults in words, and the wounds of enemies are more easily borne than the deceitful blandishment of mockers, of which it is well said by the prophet: “Their words are smoother than oil, and yet they are darts:” and elsewhere “the words of the crafty are soft: but they smite within the belly:” to which this also may be finely applied: “With the mouth he speaks peace to his friend, but secretly he layeth snares for him;” with which however the deceiver is rather deceived, for “if a man prepares a net before his friend, it surrounds his own feet;” and: “if a man digs a pit for his neighbour, he shall fall into it himself.”
John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 7.18
1120–1153
See, my son, that you are not taken with lying lips and a deceitful tongue.
Bernard of Clairvaux, Some Letters of Saint Bernard 46
1710
It is good to keep ourselves in awe with a holy fear of God's judgments. He that made us will take us away in his wrath we do not conduct ourselves as we should. He hates all dissimulation and flattery, and will soon put lying lips to silence and cut off flattering lips, Ps. xii. 3 . The more closely we eye the majesty of God as our Maker, and the more we dread his wrath and justice, the less danger shall we be in of a sinful fearing or flattering of men.
Matthew Henry, Commentary on Job 32.3
1712
Their king and princes were pleased with the wickedness and profaneness of their subjects, who were emboldened thereby to be so much them ore wicked ( v. 3 ): They make the king and princes glad with their wickedness. … Particularly, they made them glad with their lies, with the lying praises with which they crowned the favourites of the prince and the lying calumnies and censures with which they blackened those whom they knew the princes had a dislike to. Those who show themselves pleased with slanders and ill-natured stories shall never want those about them who will fill their ears with such stories. Prov. xxix. 12 , If a ruler hearken to lies, all his servants are wicked, and will make him glad with their lies.
Matthew Henry, Commentary on Hosea 7.1
1712
Lying was bad, lying to the people of God to delude them into a false hope was worse, but fathering their lies upon the God of truth was worst of all. … Adultery is villainy in Israel, and in such as pretend to be prophets, who by such wickednesses manifestly disprove their own pretensions. … Here it appears why they flattered others in their sins—because they could not reprove them without condemning themselves.
Matthew Henry, Commentary on Jeremiah 29.3
1749
And it is certain, this was the case with them in the wilderness; they there professed that respect to God which they had not; as is evident by Psal. lxxviii. 36, 37. “They did flatter him with their mouth, and they lied unto him with their tongues; for their heart was not right with him, neither were they stedfast in his covenant.” In owning the covenant with God, they professed their heart was right with him, because it is mentioned as an evidence of their having lied or dealt falsely in their profession, that their heart was not right with him, and so proved not stedfast in God’s covenant, which they had owned.
Jonathan Edwards, Inquiry Concerning Qualification for Communion 5
1856
The first thing which demands our attention in these verses, is the flattering language with which our Lord was accosted by His enemies."Teacher," they said, "we know that you are honest, and teach the way of God in truth, no matter who you teach, for you aren't partial to anyone." … It might truly be said of them, "his mouth was smooth as butter, but his heart was war. His words were softer than oil, yet they were drawn swords." (Psalm 55:21.)
J.C. Ryle, Expository Thoughts on Matthew Matthew 22:15-22
1858
There never will be lacking those, who from selfish or sinister motives will profess with their lips to love Christ, while in heart they deny Him. There will always be some, who "by good words and fair speeches," will attempt to deceive the heart of the simple. The union of "burning lips and a wicked heart," is far from uncommon. There are probably few congregations which do not contain some of those whom Solomon likens to "potsherds, covered with silver dross." (Rom. 16:18. Prov. 26:23.)
J.C. Ryle, Expository Thoughts on Luke Luke 20:20-26
1858
We read that they "sent forth spies, who pretended to be honest men." We read further that they attempted to trick Him by flattering words--"Teacher, we know that you speak and teach what is right and are not influenced by what others think. … It was the wolf putting on the sheep's clothing, under the vain idea of deceiving the shepherd. "Their words were smoother than butter," yet there was "war in their hearts."
J.C. Ryle, Expository Thoughts on Luke Luke 20:20-26
Lying as a mark of fallen nature
3 passages · 2 writers · 1700s
Writers cite verses on speaking lies from the womb as evidence of inborn sin.
1710
Falsehood. They soon learn to speak lies, and bend their tongues, like their bows, for that purpose, Jer. ix. 3 . How soon will little children tell a lie to excuse a fault, or in their own commendation! No sooner can they speak than they speak to God's dishonour; tongue-sins are some of the first of our actual transgressions.
Matthew Henry, Commentary on Psalms 58.1
1725
See what we are all by nature more or less: we are children of disobedience: not only disobedient children, but under the power of sin and naturally prone to disobey. The wicked are estranged from the womb; they go astray as soon as they are born, speaking lies, Ps. lviii. 3 . And, being children of disobedience, we are children of wrath, Eph. ii. 3 .
Matthew Henry, Commentary on Colossians 3.2
1758
And as mankind are represented in Scripture, as being of a wicked heart from their youth, so in other places they are spoken of as being thus from the womb. Psal. lviii. 3. “The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.” It is observable, that the psalmist mentions this as what belongs to the wicked, as the SONS OF MEN: for, these are the preceding words; “Do ye judge uprightly, O ye sons of men?
Jonathan Edwards, Original Sin Defended 4
Harm from false tongues and judgment on liars
10 passages · 5 writers · 400s to 1800s
Writers note the damage done by lies, slander, and false witness and the fate of those who tell them.
c. 406–421
Does not the false witness first both slay his own soul with his tongue, and then, after he has destroyed himself, endeavor to injure another? He makes an ill use of the tongue, but the tongue is not therefore an evil thing; the tongue is God’s work, but iniquity makes an ill use of that good work of God. How do they use their feet who run into crimes? How do murderers employ their hands?
Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 28
1540–1564
Meanwhile, I doubt not, but that Moses, in this passage, designates those vagabonds, who too eagerly run about hither and thither, and in their malignant inquisitiveness penetrate into everybody’s secrets, to bring quiet people into trouble. In short, we are taught that they are accounted false witnesses before God, whosoever by the virulence of their tongue bring their brethren into danger and inconvenience.
John Calvin, Harmony of the Law, Vol. 3 1.5.2
1708
Note, It is folly to presume upon sin in hopes of secresy. … He that covers his sin shall not prosper, particularly a lying tongue is but for a moment, Prov. xii. 19 .
Matthew Henry, Commentary on Second Kings 5.4
1708
II. The fraud soon discovered, by which this league was procured. A lying tongue is but for a moment, and truth will be the daughter of time. Within three days they found, to their great surprise, that the cities which these ambassadors had treated for were very near them, but one night's foot-march from the camp at Gilgal, ch. x. 9 . Either their own scouts or the parties that sallied out to acquaint themselves with the country, or perhaps some deserters that came over to them from the enemy, informed them of the truth in this matter.
Matthew Henry, Commentary on Joshua 9.3
1710
It is a great sin in any, especially in rulers, to hearken to lies; for thereby they not only give a wrong judgment themselves of persons and things, according to the lies they give credit to, but they encourage others to give wrong informations. Lies will be told to those that will hearken to them; but the receiver, in this case, is as bad as the thief.
Matthew Henry, Commentary on Proverbs 29.12
1712
There were those who carried tales to shed blood, v. 9 . They told lies of men to the princes, to whom they knew it would be pleasing, to incense them against them; or they betrayed what passed in private conversation, to make mischief among neighbours, and set them together by the ears, to bite, and devour, and worry one another, even to death. Note, Those who, by giving invidious characters and telling ill-natured stories of their neighbours, sow discord among brethren, will be accountable for all the mischief that follows upon it; as he that kindles a fire will be accountable for all the hurt it does.
Matthew Henry, Commentary on Ezekiel 22.1
1712
It is a high charge that is here drawn up against that great city, and neither her numbers nor her grandeur shall secure her from prosecution. … 2. It is all full of lies; truth is banished from among them; there is no such thing as honesty; one knows not whom to believe nor whom to trust. 3. It is all full of robbery and rapine; no man cares what mischief he does, nor to whom he does it: The prey departs not, that is, they never know when they have got enough by spoil and oppression.
Matthew Henry, Commentary on Nahum 3.1
1714
We find ( Rev. xxii. 15 ), that hell is the portion of those that make a lie, and of those that love it when it is made. The deceived and the deceiver are obnoxious to the judgment of God, Job xii. 16 . Note, First, Those that by their cunning craftiness draw others to sin and error, shall not, with all their craft and cunning, escape ruin themselves.
Matthew Henry, Commentary on Matthew 15.2
1869–1873
When other means of carrying on his warfare fail, he stirs up his servants to smite with the tongue. Grievous indeed are the sufferings which the saints of God have had to endure from the tongue in every age. Their characters have been slandered. Evil reports have been circulated about them. Lying stories have been diligently invented, and greedily swallowed, about their conduct. No wonder that David said, "Deliver my soul, O Lord, from lying lips, and from a deceitful tongue."
J.C. Ryle, Expository Thoughts on John John 8:48-59
1871
A false witness is as destructive to reputation, as such weapons to the body (Pr 24:28). beareth … witness—literally, "answereth questions," as before a judge, against his neighbor. 19. Treachery annoys as well as deceives.
Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Proverbs 25
Lying set beside other sins, and examples
3 passages · 3 writers · 300s
Writers place lying among other vices or use it in examples and arguments.
c. 329–373
Now those who meditate evil we say, [think] not truth, but falsehood and not righteousness, but iniquity, for their tongue learns to speak lies. They have done evil, and have not ceased that they might repent. For, persevering with delight in wicked actions, they hasten thereto without turning back, even treading under foot the commandment with regard to neighbours, and, instead of loving them, devise evil against them, as the saint testifies, saying, ‘And those who seek me evil have spoken vanity, and imagined deceit all the day .’
Athanasius of Alexandria, Letters of Athanasius with Two Ancient Chronicles of His Life 3.3.9
c. 386–430
Give them also those guards at the Tomb, let them recount what they have seen, let them take money and lie too. …They too were added to the lie of the enemies: increased was the number of liars, that increased might be the reward of believers. Therefore they lied, “in the multitude of Thy power” they lied: to confound liars Thou hast appeared to men of truth, and Thou hast appeared to those men of truth whom Thou hast made men of truth.
Augustine of Hippo, Expositions on the Book of Psalms 66
c. 389–391
Why did He go straightway not to theft, but to false witness, passing over that commandment? Because he that steals, doth upon occasion swear also; but he that knows not either swearing or speaking falsehood, much less will he choose to steal. So that by this He hath overthrown the other sin likewise: since falsehood comes of stealing. But what means, “Thou shalt perform unto the Lord thine oaths?” It is this, “thou shalt be true in swearing.”
John Chrysostom, The Homilies of St. John Chrysostom 20
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