As, for instance, to explain this somewhat grossly for the common people, that it may be seen how godly we are: When a manservant or maid-servant does not serve faithfully in the house, and does damage, or allows it to be done when it could be prevented, or otherwise ruins and neglects the goods entrusted to him, from indolence idleness, or malice, to the spite and vexation of master and mistress, and in whatever way this can be done purposely (for I do not speak of what happens from oversight and against one’s will), you can in a year abscond thirty, forty florins, which if another had taken secretly or carried away, he would be hanged with the rope. But here you [while conscious of such a great theft] may even bid defiance and become insolent, and no one dare call you a thief.
The same I say also of mechanics, workmen, and day-laborers, who all follow their wanton notions, and never know enough ways to overcharge people, while they are lazy and unfaithful in their work. All these are far worse than sneak-thieves, against whom we can guard with locks and bolts, or who, if apprehended, are treated in such a manner that they will not do the same again. But against these no one can guard, no one dare even look awry at them or accuse them of theft, so that one would ten times rather lose from his purse. For here are my neighbors, good friends, my own servants, from whom I expect good [every faithful and diligent service], who defraud me first of all.
Furthermore, in the market and in common trade likewise, this practice is in full swing and force to the greatest extent, where one openly defrauds another with bad merchandise, false measures, weights, coins, and by nimbleness and queer finances or dexterous tricks takes advantage of him; likewise, when one overcharges a person in a trade and wantonly drives a hard bargain, skins and distresses him. And who can recount or think of all these things? To sum up, this is the commonest craft and the largest guild on earth, and if we regard the world throughout all conditions of life, it is nothing else than a vast, wide stall, full of great thieves.
Therefore they are also called swivel-chair robbers, land- and highway-robbers, not pick-locks and sneak-thieves who snatch away the ready cash, but who sit on the chair [at home] and are styled great noblemen, and honorable, pious citizens, and yet rob and steal under a good pretext.
Yes, here we might be silent about the trifling individual thieves if we were to attack the great, powerful arch-thieves with whom lords and princes keep company, who daily plunder not only a city or two, but all Germany. Yea, where should we place the head and supreme protector of all thieves, the Holy Chair at Rome with all its retinue, which has grabbed by theft the wealth of all the world, and holds it to this day?
This is, in short, the course of the world: whoever can steal and rob openly goes free and secure, unmolested by any one, and even demands that he be honored. Meanwhile the little sneak-thieves, who have once trespassed, must bear the shame and punishment to render the former godly and honorable. But let them know that in the sight of God they are the greatest thieves, and that He will punish them as they are worthy and deserve.
Now, since this commandment is so far-reaching [and comprehensive], as just indicated, it is necessary to urge it well and to explain it to the common people, not to let them go on in their wantonness and security, but always to place before their eyes the wrath of God, and inculcate the same. For we have to preach this not to Christians, but chiefly to knaves and scoundrels, to whom it would be more fitting for judges, jailers, or Master Hannes [the executioner] to preach. Therefore let every one know that it is his duty, at the risk of God’s displeasure, not only to do no injury to his neighbor, nor to deprive him of gain, nor to perpetrate any act of unfaithfulness or malice in any bargain or trade, but faithfully to preserve his property for him, to secure and promote his advantage, especially when one accepts money, wages, and one’s livelihood for such service.
He now who wantonly despises this may indeed pass along and escape the hangman, but he shall not escape the wrath and punishment of God; and when he has long practiced his defiance and arrogance, he shall yet remain a tramp and beggar, and, in addition, have all plagues and misfortune. Now you are going your way [wherever your heart’s pleasure calls you] while you ought to preserve the property of your master and mistress, for which service you fill your crop and maw, take your wages like a thief, have people treat you as a nobleman; for there are many that are even insolent towards their masters and mistresses, and are unwilling to do them a favor or service by which to protect them from loss.
But reflect what you will gain when, having come into your own property and being set up in your home (to which God will help with all misfortunes), it [your perfidy] will bob up again and come home to you, and you will find that where you have cheated or done injury to the value of one mite, you will have to pay thirty again.
Such shall be the lot also of mechanics and day-laborers of whom we are now obliged to hear and suffer such intolerable maliciousness, as though they were noblemen in another’s possessions, and every one were obliged to give them what they demand. Just let them continue practicing their exactions as long as they can; but God will not forget His commandment, and will reward them according as they have served, and will hang them, not upon a green gallows, but upon a dry one so that all their life they shall neither prosper nor accumulate anything. And indeed, if there were a well-ordered government in the land, such wantonness might soon be checked and prevented, as was the custom in ancient times among the Romans, where such characters were promptly seized by the pate in a way that others took warning.
No more shall all the rest prosper who change the open free market into a carrion-pit of extortion and a den of robbery, where the poor are daily overcharged, new burdens and high prices are imposed, and every one uses the market according to his caprice, and is even defiant and brags as though it were his fair privilege and right to sell his goods for as high a price as he please, and no one had a right to say a word against it. We will indeed look on and let these people skin, pinch, and hoard, but we will trust in God — who will, however, do this of His own accord, — that, after you have been skinning and scraping for a long time, He will pronounce such a blessing on your gains that your grain in the garner, your beer in the cellar, your cattle in the stalls shall perish; yea, where you have cheated and overcharged any one to the amount of a florin, your entire pile shall be consumed with rust, so that you shall never enjoy it.
And indeed, we see and experience this being fulfilled daily before our eyes, that no stolen or dishonestly acquired possession thrives. How many there are who rake and scrape day and night, and yet grow not a farthing richer! And though they gather much, they must suffer so many plagues and misfortunes that they cannot relish it with cheerfulness nor transmit it to their children. But as no one minds it, and we go on as though it did not concern us, God must visit us in a different way and teach us manners by imposing one taxation after another, or billeting a troop of soldiers upon us, who in one hour empty our coffers and purses, and do not quit as long as we have a farthing left, and in addition, by way of thanks, burn and devastate house and home, and outrage and kill wife and children.
And, in short, if you steal much, depend upon it that again as much will be stolen from you; and he who robs and acquires with violence and wrong will submit to one who shall deal after the same fashion with him. For God is master of this art, that since every one robs and steals from the other, He punishes one thief by means of another. Else where should we find enough gallows and ropes?
Now, whoever is willing to be instructed let him know that this is the commandment of God, and that it must not be treated as a jest. For although you despise us, defraud, steal, and rob, we will indeed manage to endure your haughtiness, suffer, and, according to the Lord’s Prayer, forgive and show pity; for we know that the godly shall nevertheless have enough, and you injure yourself more than another.
But beware of this: When the poor man comes to you (of whom there are so many now) who must buy with the penny of his daily wages and live upon it, and you a
re harsh to him, as though every one lived by your favor, and you skin and scrape to the bone, and, besides, with pride and haughtiness turn him off to whom you ought to give for nothing, he will go away wretched and sorrowful, and since he can complain to no one he will cry and call to heaven, — then beware (I say again) as of the devil himself. For such groaning and calling will be no jest, but will have a weight that will prove too heavy for you and all the world. For it will reach Him who takes care of the poor sorrowful hearts, and will not allow them to go unavenged. But if you despise this and become defiant, see whom you have brought upon you: if you succeed and prosper, you may before all the world call God and me a liar.
We have exhorted, warned, and protested enough; he who will not heed or believe it may go on until he learns this by experience Yet it must be impressed upon the young that they may be careful not to follow the old lawless crowd, but keep their eyes fixed upon God’s commandment, lest His wrath and punishment come upon them too. It behooves us to do no more than to instruct and reprove with God’s Word; but to check such open wantonness there is need of the princes and government, who themselves would have eyes and the courage to establish and maintain order in all manner of trade and commerce, lest the poor be burdened and oppressed nor they themselves be loaded with other men’s sins.
Let this suffice as an explanation of what stealing is, that it be not taken too narrowly but made to extend as far as we have to do with our neighbors. And briefly, in a summary, as in the former commandments, it is herewith forbidden, in the first place, to do our neighbor any injury or wrong (in whatever manner supposable, by curtailing, forestalling, and withholding his possessions and property), or even to consent or allow such a thing, but to interpose and prevent it. And, on the other hand, it is commanded that we advance and improve his possessions, and in case he suffers want, that we help, communicate, and lend both to friends and foes.
Whoever now seeks and desires good works will find here more than enough such as are heartily acceptable and pleasing to God, and in addition are favored and crowned with excellent blessings, that we are to be richly compensated for all that we do for our neighbor’s good and from friendship; as King Solomon also teaches Prov. 19, 17: He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will He pay him again. Here, then you have a rich Lord, who is certainly sufficient for you, and who will not suffer you to come short in anything or to want; thus you can with a joyful conscience enjoy a hundred times more than you could scrape together with unfaithfulness and wrong. Now, whoever does not desire the blessing will find wrath and misfortune enough.
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.
Collected Works of Martin Luther Page 457
