Exegetical and Hermeneutical Commentary of Leviticus 19:16
Thou shalt not go up and down [as] a talebearer among thy people: neither shalt thou stand against the blood of thy neighbor: I [am] the LORD.
16. a talebearer ] Cp. Pro 11:13; Pro 20:19. Jewish teachers frequently insist on the heinousness of slander. See Otho, Lex. Rabb. s.v. Calumnia, and note the rendering of Targ. Jon., ‘Thou shalt not go after the slanderous (lit. triple) tongue.’ The epithet ‘triple’ implies that slander affects three persons: the slanderer, the slandered one, and anyone who repeats the slander. See Tal. Bab. ‘ Arachin fol. 15 a, and cp. Sir 28:14 ff. ( C.B.) with notes.
stand against the blood of thy neighbour ] This expression has been differently interpreted: taken in connexion with the preceding warning against being a talebearer, it seems to forbid endangering the life of an innocent man by bearing false witness. Cp. Eze 22:9, part of a passage which describes with verbal similarity many of the evil doings which are forbidden in this ch. and the preceding one. Witnessing truly against a murderer is not forbidden, and Targ. Ps-Jon. explains this clause so as to enforce that duty; ‘be not silent about thy neighbour’s blood, when thou knowest the truth.’ Another interpretation is, ‘thou shalt not stand (without rendering help) by the blood of thy neighbour,’ i.e. when he is in peril of his life.
Fuente: The Cambridge Bible for Schools and Colleges
Stand against the blood of thy neighbor – Either, to put his life in danger by standing up as his accuser (compare Mat 26:60); or, to stand by idly when thy neighbors life is in danger. Whichever interpretation we adopt, the clause prohibits that which might interfere with the course of justice.
Fuente: Albert Barnes’ Notes on the Bible
Lev 19:16
Thou shalt not go up and down as a talebearer.
Talebearing and slander
I. Character is in the keeping, and therefore at the mercy of acquaintances.
1. Therefore supremely value each others good name.
2. Jealously defend a worthy reputation.
3. Scornfully silence the unproved rumours of evils.
II. Character may be ruthlessly shattered by sinister whisperings.
1. For listeners are ready to entertain and repeat slander. Mans inhumanity to man!
2. Aspersions feed on the inventiveness of malice.
3. Reputation is easily damaged. That which only a lifetime can build an hour may defame.
III. Character is so precious that its traducers should be loathed.
1. Dread a talebearer as a destroying pestilence.
2. He who wrongs anothers reputation may next wrong yours. By heeding his slanders you encourage his vile trade, and slander must find new victims!
3. Put to shame all talebearers with ruthless severity.
Note–
1. There is enough of woe abroad without increasing it.
2. As we need our many evils to be pitied by man and pardoned by God, let us with charity hide sins, not expose them.
3. There is grace in Christ, and energy in the Holy Spirit, by which to perfect a good life and win a good name, which even enemies of religion shall be unable to defame or destroy.
4. The light of the final judgment will refute all slander, and bring every secret thing to the open gaze of the world. (W. H. Jellie.)
Mischief of talebearing
The carrying of a tale, and reporting what such an one said or such an one did, is the way to sow such grudges, to kindle such heart-burnings between persons, as oftentimes break forth and flame to the consumption of families, courts, and perhaps at length of cities and kingdoms. The mischief such incendiaries do is incredible, as being indeed for the most part inevitable. And a vine or a rose-tree may as well flourish when there is a secret worm lurking and gnawing at the root of them, as the peace of those societies thrive that have such concealed plagues wrapt up in their hearts and bowels. (R. South.)
Scandal rebuked
One day, in the presence of a pious tanner, at Elberfield, some people were tearing their neighbours characters to pieces. Diedrich, the tanner, was silent. You say nothing, said they. You see, replied he, I am a little like a bankrupt. He may be engaged in a most animated conversation, but I have always remarked, when the subject turns upon bankruptcy, he is suddenly dumb. I, too, am a bankrupt; the defects you are just reproaching your neighbours with I find in myself, and that shuts my mouth. (Pastor Krummacher.)
Talebearing condemned
The following is related of the late J. J. Gurney, by one who, as a child, was often of his family circle:–One night–I remember it well–I received a severe lesson on the sin of evil speaking. Severe I thought it then, and my heart rose in childish anger against him who gave it; but I had not lived long enough in this world to know how much mischief a childs thoughtless talk may do, and how often it happens that great talkers run off from the straight line of truth. I was talking very fast about some female relative, who did not stand very high in my esteem, and was about to speak further of her failings of temper. In a few moments my eyes caught a look of such calm and steady displeasure, that I stopped short. There was no mistaking the meaning of that dark, speaking eye; it brought the colour to my face, and confusion and shame to my heart. I was silent for a few moments, when Joseph John Gurney asked, very gravely, Dost thou not know any good thing to tell us of her? I did not answer. The question was more seriously asked, Think; is there nothing good thou canst tell us of her? Oh yes, I know some good things, certainly, but– Would it not have been better, then, to relate these good things than to have told us that which must lower her in our esteem? Since there is good to relate, would it not be kinder to be silent on the evil? Charity rejoiceth not in iniquity, thou knowest. (Great Thoughts.)
The talebearer
One celebrated nation of antiquity used to express this mans character by a very significant figure. They called a talebearer a seed picker. They gave him the same name which they used for a bird which goes about everywhere picking up seeds. There are men in the world who live by their seed collecting; by going about here and there from house to house, and gathering together all the little stories which can be told or made about the neighbours who are dwelling all the time securely by them and ignorant of the calumnies by which they are assailed. Yes, the seed collector, the man who goes about gathering anecdotes, great and small, about his neighbours, and retailing them again as he goes, is a common character everywhere. I wish that I could hold up the mirror to him for his own conviction. I am sure he would be ashamed, I believe he would be sorry if he saw himself faithfully pourtrayed. (Dean Vaughan.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. Thou shalt not go up and down as a tale-bearer] rachil signifies a trader, a pedlar, and is here applied to the person who travels about dealing in scandal and calumny, getting the secrets of every person and family, and retailing them wherever he goes. A more despicable character exists not: such a person is a pest to society, and should be exiled from the habitations of men.
Neither shalt thou stand against the blood, &c.] Thou shalt not be as a false witness, because by such testimony the blood-the life of an innocent man may be endangered.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As a tale-bearer, who makes it his business to go up and down from one to another, and divulge evil and false reports concerning others, which, though many times it proceeds only from levity and talkativeness, yet apparently tends to the great injury of our neighbour. See Pro 11:13; Jer 6:28; 9:4. Neither shalt thou stand, to wit, in judgment, as a false accuser or false witness; for accusers and witnesses use to stand, whilst the judges sat, in courts of judicature.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Thou shall not go up and down [as] a talebearer among thy people,…. The word used signifies a merchant, and particularly one that deals in drugs and spices, and especially a peddler in those things, that goes about from place to place to sell them; and such having an opportunity and making use of it to carry stories of others, and report them to their disadvantage, hence it came to be used for one that carries tales from house to house, in order to curry favour for himself, and to the injury of others; and such a man is a detestable person, and ought not to be encouraged, see 1Ti 5:13;
neither shall thou stand against the blood of thy neighbour; either by bearing a false testimony, whereby his blood is in danger of being shed when innocent; or by being silent, and not hearing a testimony for him, whereby the shedding of his innocent blood might have been prevented; either way may be interpreted standing against it: the Jewish writers think, that a man by this law, is bound to do all he can to preserve the life of his neighbour, when it is by any means in danger, by drowning, or by thieves and wild beasts, so Jarchi:
I [am] the Lord; the just and righteous One, who will resent and punish for all unjust proceedings in courts of judicature, secret tale bearing, doing any injury to another, or not preventing it when in the power of his hands.
Fuente: John Gill’s Exposition of the Entire Bible
Verse 16:
“Talebearer,” rakil, “slanderer.” The term occurs also in Pr 11:13; 20:19. The modern term is “gossip,” denoting one who magnifies and sensationalizes rumors and partial information, usually with no desire to help the subject of the rumor. Gossip is a sin today, 2Th 3:11; 1Ti 5:13; 1Pe 4:15; Pr 18:8; 26: 20-22.
Gossip is the product of a vicious heart that seeks to justify a wrong attitude by pointing out the faults and failings of another, often under the guise of piety and “spirituality.” But spirituality is not measured by one’s ability to expose sin; it is measured by one’s desire and effort to restore the erring, Ga 6:1.
Gossip is a certain way to endanger the life of one’s neighbor, which this text declares to be a sin. An example of this is 1 Kings 21:13; see also Mt 26:20; 27:4.
Fuente: Garner-Howes Baptist Commentary
16. Thou shalt not go up and down. The principle of the second clause is the same as that of the foregoing verse, for it is added to a general precept, whereby detraction is condemned: and much more ought we to be deterred from it, whilst we acknowledge that our tongue is thus armed cruelly to shed innocent blood. Some suppose that the word רכיל, racil, is metaphorically taken from merchants, because the tale-bearer or whisperer (169) is no less busy in hunting for false reports, which he may afterwards circulate, than the merchant is diligently bent on buying and selling. Others think that there is a change of the letter ג into כ; and that thus the word is derived from the feet; because calumniators are always wandering about to hunt for grounds of detraction; and therefore is always joined with a verb which signifies to walk. I do not think, however, that it is always used in the same sense; for when Ezekiel reproves the Israelites, because there were always men called רכיל, racil, among them, to shed blood, (170) I understand men of fraud, or fraudulent persons, who plot against the good to procure their destruction. ( Eze 22:9.) Some also translate it spies. 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.
(169) “Delator aut susurro.” — Lat. “The original properly signifies a trader, a pedlar, and is here applied to one who travels up and down dealing in slanders and detractions, as a merchant does in wares, possessing himself of the secrets of individuals and families, and then blazing them abroad, usually with a false colouring as to motives and a distortion of facts.” — Bush. “Some explain רכיל as if רגיל, (the ג being changed into כ,) from רגל, to run about, to explore. ” — Fagius, from the Hebrew Commentators, in Poole’s Synopsis. “Non reperimus in S. Scriptura dictionem רכילות, quae non sit scripta lingua הליכה, i e. , ambulationis.” — Sal. Jarchi in loco. See C. on Jer 9:4, Cal. Soc. edit., vol. 1, p. 464
(170) “In thee are men that carry tales ( margin, men of slanders) to shed blood.” — A. V.
Fuente: Calvin’s Complete Commentary
(16) Thou shalt not go up and down as a tale-bearer.Better, Thou shalt not go about slandering, as the Authorised Version has it in Jer. 6:28; Jer. 9:4; Eze. 22:9, Margin. Whilst giving just evidence in a court of justice is demanded by the law, it prohibits the circulation of slanderous reports about our neighbours. This dangerous habit, which has ruined the character and destroyed the life of many an innocent person (1Sa. 22:9; 1Sa. 22:18; Eze. 22:9, &c.), was denounced by the spiritual authorities in the time of Christ as the greatest sin. Three things they declared remove a man from this world, and deprive him of happiness in the world to comeidolatry, incest, and murder, but slander surpasses them all. It kills three persons with one act, the person who slanders, the person who is slandered, and the person who listens to the slander. Hence the ancient Chaldee Version of Jonathan translates this clause: Thou shalt not follow the thrice accursed tongue, for it is more fatal than the double-edged devouring sword. (Comp. also Sir. 28:14)
Neither shalt thou stand against the blood.This part of the verse is evidently designed to express another line of conduct whereby our neighbours life might be endangered. In the former clause, the going about with slanderous reports imperilled the life of the slandered person, here the standing still is prohibited when it involves fatal consequences. The administrators of the law during the second Temple translating this clause literally, thou shalt not stand still by the blood, &c, interpreted it to mean that if we see any one in danger of his life, i.e., drowning, attacked by robbers or wild beasts, &c., we are not to stand still by it whilst his blood is being shed, but are to render him assistance at the peril of our own life. Or if we know that a man has shed the blood of his fellow creature, we are not to stand silently by whilst the cause is before the tribunal. Hence the Chaldee Version of Jonathan renders it, Thou shalt not keep silent the blood of thy neighbour when thou knowest the truth in judgment. Others, however, take it to denote to come forward, and try to obtain a false sentence of blood against our neighbours, so that this phrase is similar in import to Exo. 23:1; Exo. 23:7.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. A talebearer Literally, a peddler whose wares are slanders and detractions. Such a person, possessing himself of the secrets of individuals and of families and then whispering them abroad, falsely colouring motives and distorting facts, is a social pest worthy to be banished from the haunts of men. A significant lesson respecting the character of the calumniator is taught in the curious fact that the Greek slanderer, , has become the English devil.
Neither stand against the blood That is, maliciously seek the life. This does not debar a person from giving testimony against a criminal. Such testimony is positively enjoined in Lev 5:1. See note.
Fuente: Whedon’s Commentary on the Old and New Testaments
Lev 19:16. Thou shalt not go up and down as a tale-bearer This hateful practice is discountenanced in the strongest manner in the New Testament, and is, in every respect, contrary to that love which dwells with pleasure on the virtues of others, but draws a vail over their faults and imperfections; for love covereth all things. 1Co 13:7. Pro 10:12. 1Pe 4:8. The Hebrew word here is strong; rachil, a trader in slander: one whose trade it is, as it were, to carry about from house to house stories and tales to the prejudice of his neighbours, and the destruction of good neighbourhood. This vice naturally introduces that which is prohibited in the next clause of this verse; i.e. false testimony: neither shalt thou stand against the blood of thy neighbour; that is, “thou shalt not stand before the judge, falsely testifying to endanger his life.” Ezekiel (xxii. 9.) strongly marks this connection: in thee are men who carry tales to shed blood.
Fuente: Commentary on the Holy Bible by Thomas Coke
Lev 19:16 Thou shalt not go up and down [as] a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I [am] the LORD.
Ver. 16. Up and down as a talebearer. ] Heb., As a pedlar, that first fills his pack with reports and rumours, and then goes peddling up and down, dropping a tale here and another there, to the taking away of the good name, and sometimes of the life of another. Hence it follows here, “Neither shalt thou stand against the life of thy brother.” And agreeable hereunto is that of Eze 22:9 , “In thee are men that carry tales to shed blood.” Such a wretched pedlar was Doeg: and such is that backbiter spoken of in Psa 15:3 . The word there used doth in the Hebrew properly signify such a one as footeth and trotteth it up and down, prying, and spying, and carrying tales and rumours. 2Sa 19:21
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
talebearer. A solemn warning here. Rendered “slandering” in Jer 6:28; Jer 9:4. Eze 22:9 (margin). (Compare 1Sa 22:9-18.)
Fuente: Companion Bible Notes, Appendices and Graphics
talebearer: Exo 23:1, Psa 15:3, Pro 11:13, Pro 20:19, Jer 6:28, Jer 9:4, Eze 22:9, 1Ti 3:11, 2Ti 3:3, Tit 2:3, 1Pe 2:1
stand: Exo 20:16, Exo 23:1, Exo 23:7, 1Ki 21:10-13, Mat 26:60, Mat 26:61, Mat 27:4, Act 6:11-13, Act 24:4-9
Reciprocal: Gen 9:5 – and at Rth 2:2 – glean ears 1Sa 24:9 – General Psa 50:20 – slanderest Psa 101:5 – Whoso Pro 18:8 – words Eph 4:31 – evil speaking 1Ti 5:13 – wandering 1Jo 3:15 – hateth
Fuente: The Treasury of Scripture Knowledge
TALE-BEARING
Thou shalt not go up and down as a talebearer.
Lev 19:16
I. Evil-speaking is a ready way of making ourselves agreeable to other people: Scandal sweetens many a cup of tea. Also it is a sin indulged in by many otherwise excellent people, like the benevolent lady of whom Cowper wrote:
Her superfluity the poor supplies,
But if she touch a character, it dies.
Yet tale-bearing was not the venial offence some were disposed to regard it. St. Paul included whisperers in his catalogue of villains in the first chapter of the Epistle to the Romans; the Greek word for devil, diabolos, meant first a slanderer.
II. The evil results of tale-bearing.It is like a pistol fired amongst the mountains. The sharp report is caught up by the rocks and caves, and comes back with a sound like thunder; so the evil word lightly spoken receives additions as it passes from mouth to mouth, and comes back as something gross and hideous. The whisper of evil is like the fox with a firebrand tied to its tail, which Samson sent among the corn of the Philistines; or like the freezing wind that seals up the sparkling water and the tender juices of the flowers.
III. Three things must be learned if we would avoid falling into this sin.(1) We must learn to talk. It is surprising how few can talk in an instructive and entertaining way without being uncharitable. It is better to talk about things than about persons; conversation about persons is almost certain sooner or later to take some uncharitable turn. (2) We must learn to be silent, a harder thing still. Socrates told the chatterbox who applied to him for lessons in rhetoric, that he must charge him double fees, because first he had to teach him to hold his tongue. How many meetings, how many conversations, would be the better if all learned the value of silence! (3) We must learn to reverence humanity. For every man Christ died, and every man is made in Gods image. If that were kept in view, charity would come upon our speech.
Illustration
Each precept of this chapter has a homiletical value so clear that no amplification of the text itself is necessary. Holiness is made to consist, not merely in the avoiding of sin and in the fulfilment of certain prescribed duties, but in a general course of life prompted by genuine love. The wants of the poor are to be regarded, the weak and defenceless are to be respected, justice is to be unwarped by either personal sympathies or influence, tale-bearing avoided, all magical arts and efforts to attain forbidden knowledge are to be shunned, and, in a word, man is to conduct himself in all things as one who is in communion with God, and therefore seeks to have his will carried out in all the length and breadth of his own daily life.
Fuente: Church Pulpit Commentary
Lev 19:16. Stand against the blood In judgment, as a false accuser, or false witness, for accusers and witnesses use to stand, while the judges sit, in courts of judicature.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
19:16 Thou shalt not {e} go up and down [as] a talebearer among thy people: neither shalt thou {f} stand against the blood of thy neighbour: I [am] the LORD.
(e) As a slanderer, backbiter, or quarrel picker.
(f) By consenting to his death, or conspiring with the wicked.