The Eighth Commandment

254] Thou shalt not bear false witness against thy neighbor.

255] 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. 256] 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. 257] 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.

258] 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.

259] 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 hold 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.

260] 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. 261] 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.

262] 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.

263] 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. 264] 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 265] 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. 266] 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.

267] 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. 268] 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.

269] 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: 270] 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.

271] False witness, then, is everything which cannot be properly proved. 272] 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. 273] 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.

274] 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; 275]

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.

276] 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.

277] 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? 278] 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 hast 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.

279] 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. 280] 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. 281] 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. 282] Therefore it would serve such tongues right if their itch

for slander were severely punished, as a warning to others. 283] 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.

284] 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.

285] 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. 286] 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.

287] 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. 288] 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. 289] 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.

290] 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.