The Ninth Commandment by J. O. Corliss

Pacific Press Publishing Association · Mountain View, California · Jan 6, 1909

The Ninth Commandment

By J. O. Corliss

By J. O. Corliss

AS IN all other commandments relating to man's duty to his neighbor, the ninth one defines what at first thought may appear to be a minor wrong of its kind, but in reality reaches to the root of the whole matter. “Thou shalt not bear false witness against thy neighbor,” is generally held merely to prohibit deliberate lying, that is open statements which are absolutely untrue. But this commandment covers a far wider range than that, as may be readily discovered upon the slightest inquiry.

A lie is an untrue statement, openly uttered, whether against or in favor of a neighbor, or whether in behalf of the one thus speaking, or whether concerning some impersonal object, anywhere in the universe. A lie, therefore, is in direct opposition to the truth, and truth is that which bears the closest test of scrutiny without losing credit in any particular. To tell an out-and-out lie against a neighbor, is bad enough; but that would be something readily investigated, and in the end would be likely to react upon the one who uttered it.

The Breadth of the Commandment.

But the commandment under consideration forbids an act which, if possible, is even worse than the open lie. It strikes against the too common practise of acting some pantomime when one's name is mentioned, which is calculated to convey an unfavorable impression against him. How many times one has been placed in a false light by another, simply through a significant toss of the head, or a shrug of the shoulders, and all because the one so doing has received an unfavorable impression of the other, it may be through some indiscretion of his own.

The testimony of a witness need not necessarily be given in direct words. One's conduct testifies as directly at times as would his oral testimony. To make such a testimony deceitful or misleading toward a neighbor's course or standing in a community, is to bear false witness against him. And the worst feature about it is that the one witnessed against may be ignorant of the studied effort of the other against him. He may, as did David, think he is on the best of terms with the one seeking his injury, and not be able to account for the influence that he knows is being wielded against him from some quarter. This is the most cruel kind of deceitful testimony,—not only false in itself to the injury of another, but destructive of all hope in heaven for the one employing it.

What Is the Motive?

As every act in the lives of men has some underlying motive, this one of bearing false witness against others, must be the true revelation of some inmost desire. So strong is that desire, at times, that one deliberately sacrifices the standing of a long-time friend in order to secure the position he occupies. He may know nothing definitely against his ability, or integrity, but does not hesitate to imply that the work he has in hand could be done more efficiently, and even cheaply, by another. In the trend of conversation he manages to let it be known that the “another” he has in mind is himself. He secures the influence of friends, and shortly his once honored associate retires from his position, and the impression is soon whispered that his administration was questionable, and he is made the victim of another's false witness against him. Such deeds are expected in things of the world, and are done under the name of politics. It is disreputable work, however, among men of the world, but becomes hypocritically cruel when practised in the church.

One may ask, why is it worse to practise such conduct in the church than in the world, when the act alone constitutes the sin, whether done in one place or another? For this reason: When done in the church, it injures one of Christ's disciples, and the Saviour has said: “Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.” Matt. 25:40. To treat thus a brother in Christ, is to bear false witness against the Lord Jesus Himself, who has given His life for all.

The whole thing resolves itself, therefore, into this: If the handling of one in the church is regarded by Christ as treatment given Him, how careful ought one to be that the usage he gives another be just that which he himself desires to receive from Christ. To do to others as one would have others do to him, requires serious thought, and more. It means that he let self be so swallowed up in his brother, that he can see himself in his brother. Then, and only then, can he do to that one, as he would have that one do to him under the same and all other circumstances.

Bearing True Witness.

But to bear true witness toward another, and so toward Christ, one must have a peculiar qualification. This has been stated so clearly by the Lord that we can afford to read the utterance. This is what He says: “Ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth.” Acts 1:8. From this it is clear that to be a true witness for Christ, one must have the Holy Spirit as his constant monitor and teacher. Without this qualification, one must be left to bear false witness against Him, through possible wrong treatment given one of His disciples.

To witness truly for Christ, is to do under all circumstances just what He would do were He the one meeting them. When the Lord was cruelly mistreated by those who should have been His friends, He made no charge against them by way of retaliation. He simply said in His expiring breath: “Father, forgive them, for they know not what they do.” A just witness for Him will do the same toward those whom Christ came to redeem, since they are really His representatives on the earth. It is better to suffer wrongfully than to take a course which may involve the bearing of false witness against another. Be sure that when this is done, God will care for His own.