23. In the second tablet are contained seven commandments ordering us toward neighbor, which are signified by two precepts of the natural law, namely: do to another what you wish to be done to you; do not do to another what you do not wish to be done to you.
And according to these two precepts of the natural law a twofold justice is received, of which one is of innocence, the other of beneficence; and according to this twofold justice the commandment is twofold: the first of beneficence, the other of innocence.
The commandment of beneficence is: Honor thy father and thy mother. This commandment, however, is not only one of reverence, but is also one of service and obedience; and it pertains not only to one's father, but indeed to all who proceed from one's father.
24. The commandment, however, which pertains to innocence must necessarily be multiplied, because it consists in this: that a man guard against giving offense to his neighbor. Now it happens that one offends his neighbor in three ways, namely in mind, word, and deed.
Offense in deed, however, occurs in three ways, because a man can offend his neighbor through an act either against his own person, or against a person joined to him, or against his earthly possessions. And accordingly there are three commandments: Thou shalt not kill; thou shalt not commit adultery; thou shalt not steal.
Then follows offense in word, against which there is one commandment, namely: Thou shalt not bear false witness. By false moreover witness are signified all things that a man can say against his neighbor.
Offense in the mind, however, has two roots according to the twofold concupiscence, namely of the flesh and of the eyes. Against the concupiscence of the flesh there is one commandment: Thou shalt not covet thy neighbor's wife. Against the concupiscence of the eyes there is another commandment: nor his field, nor any other thing.
It is now clear in general what the ten precepts are and according to what principle they are distinguished.