059. Chapter 54: The Ninth Commandment

------------ CHAPTER FIFTY-FOUR ------------ The Ninth Commandment The ninth commandment pertains to the reputation and the good name of our neighbor. "A good name is rather to be chosen than great riches" (Proverbs 22:1). Having a good name enables one to be of benefit to his neighbor both in society and in the church. Not having a good name, however, incapacitates a person and it even renders him incapable of having pleasant interaction with men. A pagan said, "Even if you would lose everything, take special care of your good name, for once you have lost it, you amount to nothing." Man loves his good name, and the law requiring love also teaches us to love the name of our neighbor, promote it, and abstain from injuring it. The contents of this commandment are as follows: "Thou shalt not bear false witness against thy neighbour" (Exodus 20:16). Our neighbors are not only our bosom friends and neighbors, but all children of Adam. They are all men who could be in need of our help and friendship (or we of theirs), as the Lord Jesus teaches in the parable of the man who fell into the hands of murderers. He was neither helped by a passing priest nor by a Levite, but by a stranger and a Samaritan (Luke 10:30-37).

Witness is a declaration, and thus an announcement, concerning the good or evil conduct of our neighbor. To bear false witness is to make a declaration contrary to the truth of the matter and contrary to that of which we are aware -- which is even more abominable if it occurs to the detriment of our neighbor. To this also belongs bearing witness with an evil motive, in an evil manner, and with an evil objective. The Sins Prohibited

We organize the sins against this commandment under the following headings: 1) bearing false witness; 2) the twisting of someone‘s words; 3) backbiting; 4) slander; and 5) the deceitful use of words.

First, we can bear false witness either within the courtroom or outside of it. This occurs in the courtroom when:

(1) A judge, due to inability to see through the matter, being remiss in making a sufficient effort to be thoroughly acquainted with the case, fear of man, wanting to do someone a favor, or in anticipation of a bribe, issues an unrighteous sentence, injures justice, or executes it erroneously. "And said to the judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord be upon you; take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts" (2 Chronicles 19:6-7); "He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord" (Proverbs 17:15). This was David‘s sin when he rashly, on the basis of Ziba‘s accusation, judged Mephibosheth (2 Samuel 16:4). Job conducted himself differently, for he says of himself: "The cause which I knew not I searched out" (Job 29:16).

(2) The prosecutor brings someone into court about a matter which he either knows not to be right, or is in doubt about, and who, together with a clever lawyer, seeks to guide this case through, as the Jews thought they could do with Tertullus against Paul (Acts 24:1). Against Paul they produced many and serious accusations which they could not prove (Acts 25:7).

(3) The defendant denies that of which he knows himself to be guilty, seeking to rectify this by plea-bargaining, being richer than his opposing party. Thus, Cain, having been summoned, denied that he knew where his brother was whom he had killed (Genesis 4:9).

(4) Lawyers, solicitors, and notaries know, or are able to know, that certain matters are evil and untrue, but give it a different twist in order to keep them pending for filthy lucre‘s sake. "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness" (Isaiah 5:20).

(5) Witnesses, not being well-acquainted with a matter, deliberately bear false witness, or cause the case to lean toward the party whom they favor most. They are guilty if they act hypocritically by using ambiguous words, or by either recounting or holding back circumstances, thus obscuring the truth. Such were Jezebel‘s witnesses against Naboth (1 Kings 21:13). Hear what Solomon says concerning such: "These six things doth the Lord hate: A false witness that speaketh lies" (Proverbs 6:16;Proverbs 6:19); "A false witness shall not be unpunished, and he that speaketh lies shall not escape" (Proverbs 19:5). In common conversation, that is, outside the courtroom, false witness is borne in various manners. Secondly, there is the sin of twisting someone’s words. This occurs when one indeed recounts someone‘s words, but by omitting or adding something changes their meaning (cf. Matthew 26:61). One can also recount the very words themselves, but give them an entirely different meaning than the speaker had in mind. This was the device of the devil (Matthew 4:6). Or else one can recount the very same words and matters, but change the circumstances of time, locality, and related matters, recounting it with a changed voice and gestures whereby the hearer will interpret the matter differently than had been expressed by the initial speaker. Observe this in Proverbs 4:24 : "Put away from thee a froward mouth, and perverse lips put far from thee."

Thirdly, there is backbiting. There is no sin which is so common among all manner of individuals as this vicious serpent which disturbs peaceful societal living and injures the honor of our neighbor.

First, this sin is committed by the speaker if he:

(1) States untrue things, that is, lies, in the absence of his neighbor, as Potiphar‘s wife toward Joseph (Genesis 39:17), Saul‘s servants toward David (1 Samuel 18:22), and Absalom toward his father (2 Samuel 15:2).

(2) We sin if we recount things of which we are not certain, knowing them from hearsay and not knowing whether they be true or not. Or we sin if we add: "I do not know, but I have been told this, and I can mention the person who told me." This is nevertheless something which does not promote the honor of our neighbor but only serves to create an evil impression of him. "Thou shalt not raise a false report" (Exodus 23:1).

(3) We sin if we have a suspicion that someone has done this or that and we express that suspicion to others. The princes did this concerning David to their king Hanun (2 Samuel 10:3).

(4) We sin if we recount the true faults of our neighbor -- be it that they were hidden or that everyone knows of them. Thereby we show our delight that he has done wrong and we make the guilty party hateful by renewal -- even if we then claim that we are troubled by it and that we would not say it if it were not so, and therefore are asking you not to repeat it. Even if one then recounts his virtues by adding the word "but," the backbiter is nevertheless not excused. This causes the gossip to be the more readily accepted. "The words of a talebearer are as wounds, and they go down into the innermost parts of the belly" (Proverbs 26:22). This does not apply if we make someone‘s committed offenses known to the elders of the congregation, for this is motivated by love and according to the command of the Lord Jesus (Matthew 18:16). This is also not applicable if someone is in danger of being deceived by a mischievous person -- be it by servants or in a different situation. Neither is this applicable when we are either asked or not asked about the conduct of such a person, and when we warn against such a person, knowing with certainty that someone is unfaithful. To do so is an act of love, which cannot be exercised in any different way than by identifying the unfaithful person.

(5) We are also guilty of backbiting if we but ask: "Have you heard this about so and so?" This also occurs if we make a great fuss about something without identifying what it is, implying that the issue is significant, while in the meantime remaining silent about it. This furthermore occurs if we indicate with our gestures that we despise such and such a person and harbor an evil suspicion about him. This is also the case if we casually recount something which in and of itself is not evil, but which nevertheless is capable of stirring up some thoughts which engender certain conclusions. In one word, we are guilty of backbiting if we say something about our neighbor which is capable of making him less esteemed and less loved. Regardless of whether this occurs intentionally, with evil motive, out of hatred, moved by envy, or due to thoughtlessness or talkativeness, the sin is committed, for there is a lack of love and a quiet aversion toward the neighbor in the heart.

Secondly, the hearer is guilty of backbiting:

(1) if he inwardly delights that his neighbor is depicted in such a fashion and with relish listens to this;

(2) if, due to curiosity, he gives another person the opportunity to gossip;

(3) if, by smiling, nodding, or by saying, "What are you saying? Is that possible," he stimulates the backbiter to continue in order to either hear more, or because he dares not let the backbiter be the only speaker -- especially if he is a person of some prominence;

(4) if he does not speak but is silent instead and allows the backbiter to proceed rather than opposing him with words and gestures. "The north wind driveth away rain: so doth an angry countenance a backbiting tongue" (Proverbs 25:23). This is the most common sin among all manner of people, which is nevertheless dreadful and devilish. Therefore, in order that everyone may be deterred from this sin the following matters ought to be noted:

(1) You yourself would not like it if someone would thus gossip about you, and therefore you ought not to do so concerning others. "Therefore all things whatsoever ye would that men should do to you, do ye even so to them" (Matthew 7:12). There is with God the judgment of retribution, so that if you gossip about someone else, another person will gossip about you. "Judge not, and ye shall not be judged" (Luke 6:37).

(2) You rob your neighbor of that which is most precious. "A good name is better than precious ointment" (Ecclesiastes 7:1).

(3) The supreme Lawgiver expressly forbids it. "Thou shalt not go up and down as a talebearer among thy people" (Leviticus 19:16).

(4) It is the peculiar work of the devil, who spoke evil of Job (Job 1:11), and does so of the godly. "For the accuser of our brethren is cast down, which accused them before our God day and night" (Revelation 12:10). He stirs up to backbiting, for the devil sits upon the tongue of the speaker and in the ear of the hearer.

(5) It is a sin attributed to the most evil of times when man‘s conduct would be most abominable. "For men shall be ... false accusers" (2 Timothy 3:2-3).

(6) God hates backbiters. "These six things doth the Lord hate: ... a lying tongue ... a false witness that speaketh lies, and he that soweth discord among brethren" (Proverbs 6:16-17;Proverbs 6:19).

(7) God excludes them from heaven, this being evident by way of reverse argument. "He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour" (Psalms 15:3); "A false witness shall not be unpunished, and he that speaketh lies shall not escape" (Proverbs 19:5); "Thou sittest and speakest against thy brother; thou slanderest thine own mother‘s son ... I will reprove thee, and set them in order before thine eyes" (Psalms 50:20-21). The fourth sin which is forbidden here is slander. The distinction between slander and backbiting is this, that the one occurs in the absence of the neighbor (behind his back), and the other in his presence. Since the latter sin is of a more brazen and evil nature, it is thus all the more abominable.

(1) This sin sometimes occurs at a moment of seething wrath. This is what Shimei did toward David (2 Samuel 16:78). This also occurs when we make a fool out of someone and mockingly accuse him of all sorts of evil -- as the children did toward Elisha (2 Kings 2:23-24). It occurs when we make sarcastic remarks, subtle digs, and snide remarks; that is, subtly attribute some evil to someone as having been committed by him, doing so in such manner that the other person has no recourse. One then considers himself to have handled this well, delights in it, and tells others how he fooled the other person. David refers to that as having a tongue as sharp as a razor (Psalms 52:2), sharpening one‘s tongue as a serpent (Psalms 140:3), and as a false tongue, which is as "sharp arrows of the mighty, with coals of juniper" (Psalms 120:3-4). It also occurs when we make faces, laugh others to scorn, shoot out the lip, and shake the head -- as the Jews did toward Christ (cf. Psalms 22:7; Matthew 27:39). Concerning them Solomon says: "Judgments are prepared for scorners" (Proverbs 19:29). Paul excludes revilers from heaven (1 Corinthians 6:10) and he forbids the godly to have fellowship with them (1 Corinthians 5:11). The fifth sin is lying. To lie is knowingly (or if one could have known) speaking contrary to the truth.

(1) There are lies with harmful intent; that is, to injure a person in regard to either his honor or possessions.

(2) There are lies for the purpose of entertaining others with fabricated stories. "They make the king glad ... with their lies" (Hosea 7:3).

(3) There are lies by which we seek to avoid dishonor, harm, or punishment, relative to ourself or our neighbor.

We can also seek to gain advantage for ourself or others, be it in business transactions or other cases -- as Gehazi did, for which he was stricken with leprosy (2 Kings 5:25). The midwives of Egypt did this. Nevertheless, they were blessed by the Lord, not because they lied, but because they did good toward Israel (Exodus 1:19).

(4) There is a speaking of lies out of custom. There are habitual liars who speak evil, or they lie without reason and without premeditation, due to their heart being estranged from the truth. They want to be perceived as a great person who knows much and who has done great things. In order to be deterred from lying, it ought to be known that:

(1) God frequently forbids lying. "Wherefore putting away lying, speak every man truth with his neighbour" (Ephesians 4:25); "Lie not one to another" (Colossians 3:9).

(2) It is an abomination before God. "Lying lips are abomination to the Lord" (Proverbs 12:22).

(3) It is the devil‘s work. "When he (the devil) speaketh a lie, he speaketh of his own: for he is a liar, and the father of it" (John 8:44); "I will go forth, and I will be a lying spirit in the mouth of all his prophets" (1 Kings 22:22).

(4) Liars readily become known and are despised by everyone.

(5) God punishes them temporally and eternally. Ananias and Sapphira were immediately punished with death because of a lie (Acts 5:2-3). We read furthermore: "Thou shalt destroy them that speak leasing" (Psalms 5:6); "All liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death" (Revelation 21:8).

Sixthly, there is the deceitful use of one’s words or countenance. Deceiving for profit was discussed in the eighth commandment. However, here the act of deceiving will be considered as far as being contrary to the truth, and when words and gestures are not consistent with the heart.

(1) This occurs when we act hypocritically. Cain acted hypocritically when he showed friendship to his brother Abel in order to kill him (Genesis 4:8). Simeon and Levi acted hypocritically toward Hamor and Shechem (Genesis 34:14;Genesis 34:26), and Absalom did so toward his brother Amnon (2 Samuel 13:26-29).

(2) This occurs when we praise someone with flattery in order to snare and trap him. The Pharisees did this toward Christ (Matthew 22:15-17). Observe this in Psalms 12:2 : "They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak." At such a moment they can even express their words in a heartfelt and passionate manner -- as if they meant it. The objective and reasoning within their heart are, however, illdisposed toward that person. To this belongs the excessive praising of someone for the purpose of humiliating him all the more, or to puff up one‘s neighbor in order that his foolishness might become manifest.

(3) This occurs when one uses equivocal language; that is, language by which one intends to deceive his neighbor by causing him to interpret words differently from what they were secretly intended to mean. This has been discussed when we considered the third commandment. When engaged in such deceitful behavior, several sins coalesce and it is therefore all the more abominable in the eyes of God and of men.

(1) The Lord forbids this sharply. "Thou shalt not defraud thy neighbour" (Leviticus 19:13).

(2) Flatterers will become manifest and be put to shame. "He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him" (Proverbs 27:14).

(3) Flatterers will not avoid their judgment, for the saints pray against them. "The Lord shall cut off all flattering lips" (Psalms 12:3).

(4) God pronounces a woe upon hypocrites, doing so seven times in one chapter (Matthew 23:14-29). "Woe unto you, hypocrites." The Virtues Enjoined

It is not sufficient to abstain from forbidden sins, but also this commandment enjoins the practice of opposite virtues.

First, we are to promote with all our strength the good reputation of our neighbor. We must render him honor and respect and preserve his reputation as much as the truth will allow us to do. If he has faults, they are to be covered rather than recounted. They should not be denied, for then one would lie; rather, we must be silent about them, and those who recount his faults should be rebuked as being guilty of backbiting. In rebuking such backbiters, one should, however, not justify these faults. Jonathan promoted David‘s honor in such a fashion, speaking good on his behalf (1 Samuel 19:4). "Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things" (1 Corinthians 13:4-7).

Secondly, we are to love the truth. If the heart is truthful and loves the truth, it will bring forth truth, and man will be prevented from lying -- be it that this is either to our advantage or disadvantage, or that the person is either friendly or hostile toward us. "... therefore love the truth and peace" (Zechariah 8:19).

Thirdly, we are to speak the truth, promote the truth, and bear witness to the truth at every occasion -- whether this pertains to us or to our neighbor. "Speak ye every man the truth to his neighbour; execute the judgment of truth" (Zechariah 8:16); "Wherefore putting away lying, speak every man truth with his neighbour" (Ephesians 4:25); "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things" (Php 4:8).

Final Arguments for Observing this Commandment

(1) God is a God of truth (Isaiah 65:16), God desires truth within (Psalms 51:6), and God‘s eyes are upon the truth (Jeremiah 5:3).

(2) Those who love the truth and speak the truth are esteemed by everyone, are able to be an ornament in the church, and be beneficial to others.

(3) Such always have an unfettered and quiet conscience. They are not afraid of being caught in their words due to distortion of words, backbiting, slander, flattery, and hypocrisy. Even if the one whispers against the other, he is not moved by it; though if he is reproached he remains calm, for his conscience does not gnaw. Even if one rises up against him, he will stand firm, and he will be as bold as a young lion (Proverbs 28:1).

(4) God will be with such persons and help them, and their light will shine forth as the noonday. Those who, in faith, speak and act to God‘s honor and according to His law, are the true members of His church and they are the heirs of salvation -- for it is an evidence of their grace. "Lord, who shall abide in Thy tabernacle? who shall dwell in Thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour" (Psalms 15:1-3). He who desires to speak and act in such a fashion, and who thus wishes to conduct himself toward his neighbor, ought:

(1) To desist from ambition and lust for money, and renounce all that is of the world -- for such a disposition generally engenders the sins against this commandment.

(2) To be on guard, for he carries within his heart the seed of the sin against this commandment. He ought to be cautious in speaking, always remind himself of the omniscience of God, and unite his heart to the fear of God. "The heart of the righteous studieth to answer" (Proverbs 15:28). David did this: "I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle" (Psalms 39:1).

(3) Continually to pray to God with David: "Let the words of my mouth, and the meditation of my heart, be acceptable in Thy sight, O Lord" (Psalms 19:14); "Set a watch, O Lord, before my mouth; keep the door of my lips" (Psalms 141:3).