2. The injury that is done to others by speaking against them behind their backs. This they are guilty of, who raise or invent false reports of their neighbours, or spread those which ought to be kept secret, with a design to take away their good name; these are called tale-bearers, back-biters, slanderers, who offer injuries to others, that are not in a capacity of defending themselves, Lev. xix. 16. These malicious reports are oftentimes, indeed, prefaced, with a pretence of great respect to the person whom they speak against. They seem very much surprised at, and sorry for what they are going to relate; and sometimes signify their hope, that it may not be true; and desire, that what they report may be concealed, while they make it their business themselves to divulge it. But this method will not secure their own reputation, while they are endeavouring to ruin that of another. This is done various ways;
(1.) By pretending that a person is guilty of a fault which he is innocent of. Thus our Saviour, and John the Baptist were charged with immoral practices, which there was not the least shadow or pretence for, Matt. xi. 18, 19.
(2.) By divulging a real fault which has been acknowleged and repented of, and therefore ought to be concealed, chap. xvii. 15. or when there is no pretence for making it public; but what arises from malice and hatred of the person.
(3.) By aggravating, or presenting faults worse than they are. Thus Absalom’s sin in murdering Amnon, was very great; but he that brought tidings thereof to David, represented it worse than it was, when he said, that Absalom had slain all the king’s sons, 2 Sam. xiii. 30.
(4.) By reporting the bad actions of men, and, at the same time, over-looking and extenuating their good ones, and so not doing them the justice of setting one in the balance against the other.
(5.) By putting the worst and most injurious construction on actions that are really excellent. Thus, because our Saviour admitted Publicans and sinners into his presence, and did them good by his doctrine, the Jews reproached him as though he were a friend of publicans and sinners, Matt. xi. 19. taking the word friend in the worst sense, as signifying an approver of them.
(6.) By reporting things, to the prejudice of others, which are grounded on such slender evidence, that they themselves hardly believe them, or, at least, would not, had they not a design to make use thereof, to defame them. Thus Sanballat, in his letter to Nehemiah, tells him, that ‘he and the Jews thought to rebel; and built the wall of Jerusalem, that he might be their king,’ Neh. vi. 6. which, it can hardly be supposed, that the enemy himself gave any credit to. Thus concerning the instances in which persons back-bite, or raise false reports on others.
And, to this we may add, that as they are guilty who raise them; so are they who listen to, and endeavour to propagate them. It is not, indeed, the bare hearing of a report, which, we cannot but think to be attended with malice and slander, that will render us guilty; for that we may not be able to avoid; but it is our encouraging him that raises or spreads it, which renders us guilty; and, particularly, we sin when we hear malicious reports.
[1.] If we conceal them from the party concerned therein, and so deny him the justice of answering what is said against him, in his own vindication.
[2.] When we do not reprove those who make a practice of slandering and back-biting others, in order to our bringing them to shame and repentance; and, most of all, when we contract an intimacy with those who are guilty of this sin, and are too easy in giving credit to what they say, though not supported by sufficient evidence; but, on the other hand, carrying in it the appearance of envy and resentment. Thus concerning the sins forbidden in this Commandment. We shall close this head by proposing some remedies against it. As,