The 8th Commandment - A Brief Catechesis

What is the 8th commandment?
Answer: You shall not give false testimony against your neighbor.

What does this mean?
Answer: We should fear and love God so that we do not tell lies about our neighbor, betray him, slander him, or hurt his reputation, but defend him, speak well of him, and explain everything in the kindest way (1943 version: "put the best construction on everything").

In its letter of April 22, the LCMS Council of Presidents (COP) refers to the 8th commandment in dealing with disagreements. The synodical president, in his letter of April 21, alludes to the same, urging everyone to put the "best construction on actions and decisions" connected with the cancellation of Issues, Etc. It appears that the 8th has become the new article upon which the church stands or falls.

As with the other commandments, Luther greatly expands the scope of the 8th commandment, embracing everything that has to do with the gift of a good reputation. In its original context in the Decalogue, the 8th commandment deals with perjury. Luther expands the commandment to include sins of the tongue in general. At stake is the gift of a good name, your neighbor's reputation.

Luther applies this commandment in several ways in the Large Catechism. First, that everyone should help his neighbor maintain his rights in court, be he judge, jury, or witness. Second, that spiritual justice be maintained by godly preachers and Christians who defend the Gospel. Third, that all sins of the tongue against a neighbor are forbidden by God, including gossip and slander. "Nobody has the right to judge or reprove his neighbor publicly, even when he has seen a sin committed, unless he has been authorized to judge and reprove" (LC I,266). We are forbidden to speak evil about another, even if we know he is guilty, the exception being, of course, if we are willing to testify in court. Likewise, we are forbidden to engage in gossip and hearsay.

Luther states the the procedure of Matthew 18 (the new sedes doctrinae of the LCMS) deals with private sins. It also deals with private sins that are "against you." Public sins are to be dealt with publicly:

All this refers to secret sins. But where the sin is so public that the judge and the whole world are aware of it, you can without sin shun and avoid the person as one who has brought disgrace upon himself, and you may testify publicly concerning him. for when an affair is manifest to everybody there can be no question of slander or injustice or false witness. For example, we now censure the pope and his teaching, which is publicly set forth in books and shouted throughout the world. Where the sin is public, the punishment ought to be public so that everyone may know how to guard against it (LC I, 284).

Moving beyond sin to public accountability, the 8th commandment is not a protective blanket of immunity from criticism for those in public office. Public accountability means being open to public scrutiny and criticism. Anyone who runs for public office knows this and ought to expect it. The very nature of checks and balances requires that those who hold public office, whether in the state or the church, be subject to the scrutiny of those they are elected to serve. The 8th commandment was given by God to protect one's personal reputation, not as a set of skirts to hide behind when the hounds of criticism are on to your scent. (What Dave Petersen cleverly terms the "Fourth Use of the Law.")

The 8th commandment forbids us from attacking a person's name, reputation or character; it does not forbid criticism of a person's conduct, performance, or actions, otherwise job evaluations, oversight, and public justice would be impossible. The 8th commandment does not forbid dissent and disagreement. In fact, it calls for dissent when the truth of God's Word or the protection of our neighbor's rights is at stake. To do or say nothing in the face of tyranny, oppression, and false teaching is not putting the best construction on everything. To invoke the 8th commandment against criticism and dissent, as the synodical president and the COP appear to be doing, is to subvert the commandment's very intent that justice and truth prevail.

What exactly does it mean to put the best construction on everything? Does it mean "say nice things and don't call people names" as Mommy and our kindergarten teacher always said? Does it mean that we say Jeffrey Dahmer had "an interesting diet," or that Charles Manson was "socially challenged?" Is the 8th commandment a divine mandate for politically-correct sissified speech in the interest of playing nice?

A quick scan of the Scriptures suggests otherwise. John the Baptizer was highly critical of the religions leaders and called them a "brood of vipers." Jesus called the Pharisees "white-washed tombs," and He called Herod a "fox." The prophet Amos called the spoiled women of Samaria "cows of Bashan," while Jeremiah referred to the apostate nation Israel as a "she-ass in heat." Apparently, putting the best construction on things can involve some rather colorful metaphors.

Luther, who coined the phrase "putting the best construction on everything" had a similarly colorful way of putting things, especially in print. He called the pope names are not printable in today's "polite society." He mockingly called Karlstadt and his fellow radical reformers “heavenly prophets.” He called the charismatics of his day “Schwärmer,” buzzing bees. He mercilessly punned on his opponents’ names, like Hans Wurst. He called Thomas Münzer something even James Kittelson, who always delivered the unvarnished, uncensored Luther, couldn’t translate in his book Luther the Reformer.

A true theologian of the cross calls a thing for what it is. When Peter pulled a fast one at Antioch and withdrew from Gentile associations to be "sensitive" to the James gang, Paul called him a "hypocrite" to his face in public. Yes, we are called to deal patiently and gently with one other, but when the playground bully sucker punches someone, he can’t hide behind the sign that says “No Fighting on the Playground” and claim immunity. There’s a time for war and a time for peace. There is a time to speak up and a time to shut up. And there are times when the best one can do is what Luther advised timid Philip - “sin boldly, and trust Christ even more boldly.”

That’s how free men and women in Christ deal with things.