The Large Catechism
by Martin Luther

Translated by F. Bente and W.H.T. Dau
Published in:
Triglot Concordia: The Symbolical Books
of the Ev. Lutheran Church

(St. Louis: Concordia Publishing House, 1921)
pp. 565-773

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The Eighth, Ninth and Tenth Commandments.

The Eighth Commandment.

Thou shalt not bear false witness against thy neighbor.

Over and above our own body, spouse, and temporal possessions, we have yet another treasure, namely, honor and good report [the illustrious testimony of an upright and unsullied name and reputation], with which we cannot dispense. For it is intolerable to live among men in open shame and general contempt. Therefore God wishes the reputation, good name, and upright character of our neighbor to be taken away or diminished as little as his money and possessions, that every one may stand in his integrity before wife, children, servants, and neighbors. And in the first place, we take the plainest meaning of this commandment according to the words (Thou shalt not bear false witness), as pertaining to the public courts of justice, where a poor innocent man is accused and oppressed by false witnesses in order to be punished in his body, property, or honor.

Now, this appears as if it were of little concern to us at present; but with the Jews it was quite a common and ordinary matter. For the people were organized under an excellent and regular government; and where there is still such a government, instances of this sin will not be wanting. The cause of it is that where judges, burgomasters, princes, or others in authority sit in judgment, things never fail to go according to the course of the world; namely, men do not like to offend anybody, flatter, and speak to gain favor, money, prospects, or friendship; and in consequence a poor man and his cause must be oppressed, denounced as wrong, and suffer punishment. And it is a common calamity in the world that in courts of justice there seldom preside godly men.

For to be a judge requires above all things a godly man, and not only a godly, but also a wise, modest, yea, a brave and bold man; likewise, to be a witness requires a fearless and especially a godly man. For a person who is to judge all matters rightly and carry them through with his decision will often offend good friends, relatives, neighbors, and the rich and powerful, who can greatly serve or injure him. Therefore he must be quite blind, have his eyes and ears closed, neither see nor hear, but go straight forward in everything that comes before him, and decide accordingly.

Therefore this commandment is given first of all that every one shall help his neighbor to secure his rights, and not allow them to be hindered or twisted, but shall promote and strictly maintain them, no matter whether he be judge or witness, and let it pertain to whatsoever it will. And especially is a goal set up here for our jurists that they be careful to deal truly and uprightly with every case, allowing right to remain right, and, on the other hand, not perverting anything [by their tricks and technical points turning black into white and making wrong out to be right], nor glossing it over or keeping silent concerning it, irrespective of a person's money, possession, honor, or power. This is one part and the plainest sense of this commandment concerning all that takes place in court.

Next, it extends very much further, if we are to apply it to spiritual jurisdiction or administration; here it is a common occurrence that every one bears false witness against his neighbor. For wherever there are godly preachers and Christians, they must bear the sentence before the world that they are called heretics, apostates, yea, seditious and desperately wicked miscreants. Besides the Word of God must suffer in the most shameful and malicious manner, being persecuted blasphemed, contradicted, perverted and falsely cited and interpreted. But let this pass; for it is the way of the blind world that she condemns and persecutes the truth and the children of God, and yet esteems it no sin.

In the third place, what concerns us all, this commandment forbids all sins of the tongue whereby we may injure or approach too closely to our neighbor. For to bear false witness is nothing else than a work of the tongue. Now, whatever is done with the tongue against a fellow-man God would have prohibited, whether it be false preachers with their doctrine and blasphemy, false judges and witnesses with their verdict, or outside of court by lying and evil-speaking. Here belongs particularly the detestable, shameful vice of speaking behind a person's back and slandering, to which the devil spurs us on and of which there would be much to be said. For it is a common evil plague that every one prefers hearing evil to hearing good of his neighbor; and although we ourselves are so bad that we cannot suffer that any one should say anything bad about us, but every one would much rather that all the world should speak of him in terms of gold, yet we cannot bear that the best is spoken about others.

Therefore, to avoid this vice we should note that no one is allowed publicly to judge and reprove his neighbor, although he may see him sin, unless he have a command to judge and to reprove. For there is a great difference between these two things, judging sin and knowing sin. You may indeed know it, but you are not to judge it. I can indeed see and hear that my neighbor sins, but I have no command to report it to others. Now, if I rush in, judging and passing sentence, I fall into a sin which is greater than his. But if you know it, do nothing else than turn your ears into a grave and cover it, until you are appointed to be judge and to punish by virtue of your office.

Those, then, are called slanderers who are not content with knowing a thing, but proceed to assume jurisdiction, and when they know a slight offense of another, carry it into every corner, and are delighted and tickled that they can stir up another's displeasure [baseness], as swine roll themselves in the dirt and root in it with the snout. This is nothing else than meddling with the judgment and office of God, and pronouncing sentence and punishment with the most severe verdict. For no judge can punish to a higher degree nor go farther than to say: "He is a thief, a murderer, a traitor," etc. Therefore, whoever presumes to say the same of his neighbor goes just as far as the emperor and all governments. For although you do not wield the sword, you employ your poisonous tongue to the shame and hurt of your neighbor.

God therefore would have it prohibited that any one speak evil of another even though he be guilty, and the latter know it right well; much less if he do not know it, and have it only from hearsay. But you say: Shall I not say it if it be the truth? Answer: Why do you not make accusation to regular judges? Ah, I cannot prove it publicly, and hence I might be silenced and turned away in a harsh manner [incur the penalty of a false accusation]. "Ah, indeed, do you smell the roast?" If you do not trust yourself to stand before the proper authorities and to make answer, then hold your tongue. But if you know it, know it for yourself and not for another. For if you tell it to others, although it be true, you will appear as a liar, because you cannot prove it, and you are, besides acting like a knave. For we ought never to deprive any one of his honor or good name unless it be first taken away from him publicly.

False witness, then, is everything which cannot be properly proved. Therefore, what is not manifest upon sufficient evidence no one shall make public or declare for truth; and in short, whatever is secret should be allowed to remain secret, or, at any rate, should be secretly reproved, as we shall hear. Therefore, if you encounter an idle tongue which betrays and slanders some one, contradict such a one promptly to his face, that he may blush thus many a one will hold his tongue who else would bring some poor man into bad repute from which he would not easily extricate himself. For honor and a good name are easily taken away, but not easily restored.

Thus you see that it is summarily forbidden to speak any evil of our neighbor, however the civil government, preachers, father and mother excepted, on the understanding that this commandment does not allow evil to go unpunished. Now, as according to the Fifth Commandment no one is to be injured in body, and yet Master Hannes [the executioner] is excepted, who by virtue of his office does his neighbor no good, but only evil and harm, and nevertheless does not sin against God's commandment, because God has on His own account instituted that office; for He has reserved punishment for His own good pleasure, as He threatens in the First Commandment, -- just so also, although no one has a right in his own person to judge and condemn anybody, yet if they to whose office it belongs fail to do it, they sin as well as he who would do so of his own accord, without such office. For here necessity requires one to speak of the evil, to prefer charges, to investigate and testify; and it is not different from the case of a physician who is sometimes compelled to examine and handle the patient whom he is to cure in secret parts. Just so governments, father and mother, brothers and sisters, and other good friends, are under obligation to each other to reprove evil wherever it is needful and profitable.

But the true way in this matter would be to observe the order according to the Gospel, Matt. 18, 15, where Christ says: If thy brother shall trespass against thee, go and tell him his fault between thee and him alone. Here you have a precious and excellent teaching for governing well the tongue, which is to be carefully observed against this detestable misuse. Let this, then, be your rule, that you do not too readily spread evil concerning your neighbor and slander him to others, but admonish him privately that he may amend [his life]. Likewise, also, if some one report to you what this or that one has done, teach him, too, to go and admonish him personally if he have seen it himself; but if not, that he hold his tongue.

The same you can learn also from the daily government of the household. For when the master of the house sees that the servant does not do what he ought, he admonishes him personally. But if he were so foolish as to let the servant sit at home, and went on the streets to complain of him to his neighbors, he would no doubt be told: "You fool, what does that concern us? Why do you not tell it to him ?" Behold, that would be acting quite brotherly, so that the evil would be stayed, and your neighbor would retain his honor. As Christ also says in the same place: If he hear thee, thou host gained thy brother. Then you have done a great and excellent work; for do you think it is a little matter to gain a brother? Let all monks and holy orders step forth, with all their works melted together into one mass, and see if they can boast that they have gained a brother.

Further, Christ teaches: But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. So he whom it concerns is always to be treated with personally, and not to be spoken of without his knowledge. But if that do not avail, then bring it publicly before the community, whether before the civil or the ecclesiastical tribunal. For then you do not stand alone, but you have those witnesses with you by whom you can convict the guilty one, relying on whom the judge can pronounce sentence and punish. This is the right and regular course for checking and reforming a wicked person. But if we gossip about another in all corners and stir the filth, no one will be reformed, and afterwards when we are to stand up and bear witness, we deny having said so. Therefore it would serve such tongues right if their itch for slander were severely punished, as a warning to others. If you were acting for your neighbor's reformation or from love of the truth, you would not sneak about secretly nor shun the day and the light.

All this has been said regarding secret sins. But where the sin is quite public so that the judge and everybody know it you can without any sin avoid him and let him go, because he has brought himself into disgrace, and you may also publicly testify concerning him. For when a matter is public in the light of day, there can be no slandering or false judging or testifying; as, when we now reprove the Pope with his doctrine, which is publicly set forth in books and proclaimed in all the world. For where the sin is public, the reproof also must be public, that every one may learn to guard against it.

Thus we have now the sum and general understanding of this commandment, to wit, that no one do any injury with the tongue to his neighbor, whether friend or foe, nor speak evil of him, no matter whether it be true or false, unless it be done by commandment or for his reformation, but that every one employ his tongue and make it serve for the best of every one else, to cover up his neighbor's sins and infirmities, excuse them, palliate and garnish them with his own reputation. The chief reason for this should be the one which Christ alleges in the Gospel, in which He comprehends all commandments respecting our neighbor, Matt. 7, 12: Whatsoever ye would that men should do to you, do ye even so to them.

Even nature teaches the same thing in our own bodies, as St. Paul says, 1 Cor. 12, 22: Much more, those members of the body which seem to be more feeble are necessary; and those members of the body which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness. No one covers his face, eyes, nose, and mouth, for they, being in themselves the most honorable members which we have, do not require it. But the most infirm members, of which we are ashamed, we cover with all diligence; hands, eyes, and the whole body must help to cover and conceal them. Thus also among ourselves should we adorn whatever blemishes and infirmities we find in our neighbor, and serve and help him to promote his honor to the best of our ability, and, on the other hand, prevent whatever may be discreditable to him. And it is especially an excellent and noble virtue for one always to explain advantageously and put the best construction upon all he may hear of his neighbor (if it be not notoriously evil), or at any rate to condone it over and against the poisonous tongues that are busy wherever they can pry out and discover something to blame in a neighbor, and that explain and pervert it in the worst way; as is done now especially with the precious Word of God and its preachers.

There are comprehended therefore in this commandment quite a multitude of good works which please God most highly, and bring abundant good and blessing, if only the blind world and the false saints would recognize them. For there is nothing on or in entire man which can do both greater and more extensive good or harm in spiritual and in temporal matters than the tongue, though it is the least and feeblest member.

The Ninth and Tenth Commandments

Thou shalt not covet thy neighbor's house. Thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his cattle, nor anything that is his.

These two commandments are given quite exclusively to the Jews; nevertheless, in part they also concern us. For they do not interpret them as referring to unchastity or theft, because these are sufficiently forbidden above. They also thought that they had kept all those when they had done or not done the external act. Therefore God has added these two commandments in order that it be esteemed as sin and forbidden to desire or in any way to aim at getting our neighbor's wife or possessions; and especially because under the Jewish government man-servants and maid-servants were not free as now to serve for wages as long as they pleased, but were their master's property with their body and all they had, as cattle and other possessions. Moreover, every man had power over his wife to put her away publicly by giving her a bill of divorce, and to take another. Therefore they were in constant danger among each other that if one took a fancy to another's wife, he might allege any reason both to dismiss his own wife and to estrange the other's wife from him, that he might obtain her under pretext of right. That was not considered a sin nor disgrace with them; as little as now with hired help, when a proprietor dismisses his man-servant or maid-servant, or takes another's servants from him in any way.

Therefore (I say) they thus interpreted these commandments, and that rightly (although their scope reaches somewhat farther and higher), that no one think or purpose to obtain what belongs to another, such as his wife, servants, house and estate, land meadows, cattle, even with a show of right or by a subterfuge, yet with injury to his neighbor. For above, in the Seventh Commandment, the vice is forbidden where one wrests to himself the possessions of others, or withholds them from his neighbor, which he cannot do by right. But here it is also forbidden to alienate anything from your neighbor, even though you could do so with honor in the eyes of the world, so that no one could accuse or blame you as though you had obtained it wrongfully.

For we are so inclined by nature that no one desires to see another have as much as himself, and each one acquires as much as he can; the other may fare as best he can. And yet we pretend to be godly, know how to adorn ourselves most finely and conceal our rascality, resort to and invent adroit devices and deceitful artifices (such as now are daily most ingeniously contrived) as though they were derived from the law codes; yea, we even dare impertinently to refer to it, and boast of it, and will not have it called rascality, but shrewdness and caution. In this lawyers and jurists assist, who twist and stretch the law to suit it to their cause, stress words and use them for a subterfuge, irrespective of equity or their neighbor's necessity. And, in short, whoever is the most expert and cunning in these affairs finds most help in law, as they themselves say: Vigilantibus iura subveniunt [that is, The laws favor the watchful].

This last commandment therefore is given not for rogues in the eyes of the world, but just for the most pious, who wish to be praised and be called honest and upright people, since they have not offended against the former commandments, as especially the Jews claimed to be, and even now many great noblemen, gentlemen, and princes. For the other common masses belong yet farther down, under the Seventh Commandment, as those who are not much concerned whether they acquire their possessions with honor and right.

Now, this occurs most frequently in cases that are brought into court, where it is the purpose to get something from our neighbor and to force him out of his own. As (to give examples), when people quarrel and wrangle about a large inheritance, real estate, etc., they avail themselves of, and resort to, whatever has the appearance of right, so dressing and adorning everything that the law must favor their side, and they keep the property with such title that no one can make complaint or lay claim thereto. In like manner, if any one desire to have a castle, city, duchy, or any other great thing, he practises so much financiering through relationships, and by any means he can, that the other is judicially deprived of it, and it is adjudicated to him, and confirmed with deed and seal and declared to have been acquired by princely title and honestly.

Likewise also in common trade where one dexterously slips something out of another's hand, so that he must look after it, or surprises and defrauds him in a matter in which he sees advantage and benefit for himself, so that the latter, perhaps on account of distress or debt, cannot regain or redeem it without injury, and the former gains the half or even more; and yet this must not be considered as acquired by fraud or stolen, but honestly bought. Here they say: First come, first served, and every one must look to his own interest, let another get what he can. And who can be so smart as to think of all the ways in which one can get many things into his possession by such specious pretexts? This the world does not consider wrong [nor is it punished by laws], and will not see that the neighbor is thereby placed at a disadvantage, and must sacrifice what he cannot spare without injury. Yet there is no one who wishes this to be done to him; from which we can easily perceive that such devices and pretexts are false.

Thus it was done formerly also with respect to wives: they knew such devices that if one were pleased with another woman, he personally or through others (as there were many ways and means to be invented) caused her husband to conceive a displeasure toward her, or had her resist him and so conduct herself that he was obliged to dismiss her and leave her to the other. That sort of thing undoubtedly prevailed much under the Law, as also we read in the (Gospel of King Herod that he took his brother's wife while he was yet living, and yet wished to be thought an honorable, pious man, as St. Mark also testifies of him. But such an example, I trust, will not occur among us, because in the New Testament those who are married are forbidden to be divorced, except in such a case where one [shrewdly] by some stratagem takes away a rich bride from another. But it is not a rare thing with us that one estranges or alienates another's man-servant or maid-servant, or entices them away by flattering words.

In whatever way such things happen, we must know that God does not wish that you deprive your neighbor of anything that belongs to him so that he suffer the loss and you gratify your avarice with it, even if you could keep it honorably before the world; for it is a secret and insidious imposition practised under the hat, as we say, that it may not be observed. For although you go your way as if you had done no one any wrong, you have nevertheless injured your neighbor; and if it is not called stealing and cheating, yet it is called coveting your neighbor's property, that is, aiming at possession of it, enticing it away from him without his will, and being unwilling to see him enjoy what God has granted him. And although the judge and every one must leave you in possession of it, yet God will not leave you therein; for He sees the deceitful heart and the malice of the world, which is sure to take an ell in addition wherever you yield to her a finger's breadth, and at length public wrong and violence follow.

Therefore we allow these commandments to remain in their ordinary meaning, that it is commanded, first, that we do not desire our neighbor's damage, nor even assist, nor give occasion for it, but gladly wish and leave him what he has, and, besides, advance and preserve for him what may be for his profit and service, as we should wish to be treated. Thus these commandments are especially directed against envy and miserable avarice, God wishing to remove all causes and sources whence arises everything by which we do injury to our neighbor, and therefore He expresses it in plain words: Thou shalt not covet, etc. For He would especially have the heart pure, although we shall never attain to that as long as we live here; so that this commandment will remain, like all the rest, one that will constantly accuse us and show how godly we are in the sight of God!

This text was prepared by Allen Mulvey for Project Wittenberg and is in the public domain. You may freely distribute, copy or print this text. Please direct any comments or suggestions to:

Rev. Robert E. Smith
Walther Library
Concordia Theological Seminary.

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