Exodus 20:16Meaning & Commentary from the Church Fathers

Therefore, the Apostle, when discussing the shedding of the old man’s way of life (Eph. 4:22), which refers to all sins, begins with: “Therefore, having put away falsehood, let each one of you speak the truth” (Eph. 4:25).

The Law instructs you not to bear false witness. If you recognize the genuine truth, you possess the light of reason. However, if you are enticed by the desire for dishonest gain and choose in your heart to give false testimony, you will find yourself adrift in a storm without Christ. You will be tossed by the waves of your own avarice, overwhelmed by your cravings, putting yourself at risk of perishing, for Christ will not be with you (Matthew 14:24; Mark 4:37).

Lying is identified in three forms, as noted by Abba Dorotheus: firstly, in thought, where an individual harbors untrue suspicions about their brother; secondly, in speech, when one unjustly condemns another; and thirdly, in behavior, when a person presents themselves as one thing while being fundamentally different, thus embodying hypocrisy. Such individuals are akin to the adversary, as the Lord states, “Your father is the devil; and you want to fulfill the lusts of your father. He was a man-killer from the beginning, and he did not stand in the truth, for there is no truth in him. When he speaks a lie, he speaks his own, for he is a liar and the father of lies” (John 8:44). Theophylact interprets this to suggest that he is indeed the father of deceit. St. Augustine also declares that it is never justifiable to utter a falsehood, regardless of the supposedly good intentions motivating the speaker.

Those who counsel or encourage others to provide false testimony also violate this command. Similarly, one who obstructs another's path by unjust decisions or who has the capacity to stop false witness but chooses not to, as well as anyone who speaks to cause harm to their neighbor, is in error. This includes those who have slandered, condemned, or revelled in the slandering of others, or who have praised the slanderer. Speaking ill of another is permissible only under two conditions: first, when consulting with others about how to correct a sinner; and second, when warning someone so they do not unknowingly associate with an immoral person. As St. Basil the Great states, there are instances when it is necessary to address the faults of others, particularly in the context of correction or caution to prevent ignorance from leading to sin. Those who have insincerely flattered or falsely praised a person are also culpable.

The teachings of the Gospel do not permit us to judge the faults or failures of our neighbors unless it is our appointed duty to offer correction, instead encouraging us to guide others through our demonstration of humility: Judge not, lest ye be judged (Matthew 7:1). Is lying considered a sin if there is no intention to harm another? It is also wrong to lie without the purpose of causing harm to your neighbor. Every lie stands in opposition to love and respect for one’s neighbor and is unworthy of humanity, particularly for a Christian who is called to embrace truth and love. Thus, rejecting falsehood, we should speak truthfully to one another; for we are all parts of one body (Eph. 4:25). How can one refrain from sinning against the ninth commandment? To avoid offending the ninth commandment, one must control their speech. Whoever desires to live fully and see good days must keep their tongue from evil and their lips from deceitful speech (1 Pet. 3:10). If anyone considers themselves devout yet does not control their speech, but instead deceives themselves, their piety is meaningless (James 1:26).

Second, false testimony manifests in multiple forms, but they can be categorized into two main types: one that occurs within the authority of the law, and the other outside it. Third, there are three specific forms of false testimony in a legal setting: a) false accusations, where an innocent person is wrongfully deemed guilty by a dishonest accuser; b) perjury, where a witness falsely claims that an innocent party is guilty, or chooses to feign ignorance about the truth; c) unjust judgments, wherein a judge pronounces an innocent person guilty without a thorough investigation, resulting in severe injustice and loss to the wrongly accused.

Beyond perjury in court, God’s command also discourages speaking ill of others unless the intent is to guide wicked individuals towards repentance or to prevent further harm to others. Among those who spread falsehoods are those who craft slanders, amplify them, and circulate them, encouraging others to gossip about their neighbors and expose their flaws, thus inciting disproportionate disdain. Such actions are denounced in this commandment and throughout Scripture as originating from a deceitful spirit, which seeks to undermine Christian love and fellowship.

The sin of false testimony stems from corrupt character. Many individuals take delight in wickedness, and as it proliferates, they find greater satisfaction in it. Curiosity, pride, and anger can also contribute to this vice, sometimes indulged in as mere entertainment. Regardless of the circumstances regarding the mistreatment of others, these actions reveal the profound wickedness within humanity. It follows that one who speaks ill of others demonstrates a flawed heart, as if exempt from their own faults, bearing false witness against the good name of their neighbor, which, according to the wise Proverbs, is more valuable than great riches (Proverbs 22:1). It is a grave offense to sow discord among friends and disrupt the peace of households. In this regard, all slanderers fall under condemnation, for unless they repent, they will not inherit the kingdom of God (1 Cor. 6:10).

Consequently, it is clear that rectifying this sin proves challenging, as one who has tarnished another's reputation through gossip must publicly acknowledge their falsehood, a task that is exceedingly difficult. No other means exists for addressing this sin.