Collected Works of Martin Luther

by Martin Luther

  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 purpo
se 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 practices 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 practiced 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!

  Conclusion of the Ten Commandments.

  Thus we have the Ten Commandments, a compend of divine doctrine, as to what we are to do in order that our whole life may be pleasing to God, and the true fountain and channel from and in which everything must arise and flow that is to be a good work, so that outside of the Ten Commandments no work or thing can be good or pleasing to God, however great or precious it be in the eyes of the world. Let us see now what our great saints can boast of their spiritual orders and their great and grievous works which they have invented and set up, while they let these pass, as though they were far too insignificant, or had long ago been perfectly fulfilled.

  I am of opinion indeed, that here one will find his hands full, [and will have enough] to do to observe these, namely, meekness, patience, and love towards enemies, chastity, kindness, etc., and what such virtues imply. But such works are not of value and make no display in the eyes of the world; for they are not peculiar and conceited works and restricted to particular times, places, rites, and customs, but are common, every-day domestic works which one neighbor can practice toward another; therefore they are not of high esteem.

  But the other works cause people to open their eyes and ears wide, and men aid to this effect by the great display, expense, and magnificent buildings with which they adorn them, so that everything shines and glitters. There they waft incense, they sing and ring bells, they light tapers and candles, so that nothing else can be seen or heard. For when a priest stands there in a surplice embroidered with gilt, or a layman continues all day upon his knees in church, that is regarded as a most precious work which no one can sufficiently praise. But when a poor girl tends a little child and faithfully does what she is told that is considered nothing; for else what should monks and nuns seek in their cloisters?

 
But see, is not that a cursed presumption of those desperate saints who dare to invent a higher and better life and estate than the Ten Commandments teach, pretending (as we have said) that this is an ordinary life for the common man, but that theirs is for saints and perfect ones? And the miserable blind people do not see that no man can get so far as to keep one of the Ten Commandments as it should be kept, but both the Apostles’ Creed and the Lord’s Prayer must come to our aid (as we shall hear), by which that [power and strength to keep the commandments] is sought and prayed for and received continually. Therefore all their boasting amounts to as much as if I boasted and said: To be sure, I have not a penny to make payment with, but I confidently undertake to pay ten florins.

  All this I say and urge in order that men might become rid of the sad misuse which has taken such deep root and still cleaves to everybody, and in all estates upon earth become used to looking hither only, and to being concerned about these matters. For it will be a long time before they will produce a doctrine or estates equal to the Ten Commandments, because they are so high that no one can attain to them by human power; and whoever does attain to them is a heavenly, angelic man far above all holiness of the world. Only occupy yourself with them, and try your best, apply all power and ability and you will find so much to do that you will neither seek nor esteem any other work or holiness.

  Let this be sufficient concerning the first part of the common Christian doctrine, both for teaching and urging what is necessary. In conclusion, however, we must repeat the text which belongs here, of which we have treated already in the First Commandment, in order that we may learn what pains God requires to the end we may learn to inculcate and practice the Ten Commandments:

  For I the Lord, thy God, am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me, and showing mercy unto thousands of them that love Me and keep My commandments.