CHAPTER VI

I. LOVE OF CHILDREN AND PARENTS

1-3. Children, obey your parents in the Lord: for this is just. Honour thy father and thy mother, which is the first commandment with a promise; that it may be well with thee, and thou mayest live long on the earth.

AFTER instructing husbands and wives in their duties to one another, St. Paul now considers the second family relation of parents and children; and first addressing the latter, he says, Children, obey your parents in the Lord. By the law of nature, enforced by divine precept, parents are bound to instruct their children; and children are under a natural obligation of obedience to their parents. Whence the peculiar duty of children is obedience; and in a parallel passage in the Epistle to the Colossians, the Apostle says, "Children, obey your parents in all things; for this is well-pleasing to the Lord" (Col. iii. 20).

The only limit to this obedience in all things is expressed by the words in the Lord; for no one should obey in matters clearly against the command

of God: "We ought to obey God rather than men (Acts v. 29).

St. Paul lays down two reasons for this obligation of respectful obedience-one drawn from considerations of justice; the other from motives of practical utility and self-interest.

As to the justice of the command it is evident, and may be shown by the fact that it is ordained by God Who can enjoin nothing unjust (Exod. xx. 12; Deut. v. 16; Ecclus. iii. 3-18).

Honour includes reverence, love, and obedience; and where it is necessary, help and support in temporal things. These things children owe their parents reverence as to their elders, obedience as to their teachers, help and assistance as to those who have taken care of them in their tender years.

The utility of observing this commandment is proved by the divine promise made to those who keep it, that their life shall be long and prosperous. The commandment stands the first in the second table, because our first duty to others is to our parents, from whom, under God, we have our very being. And it is also the first that contains a promise to those who fulfil the precept. The promise, being made to the Jews, is a promise of temporal prosperity, long life, and temporal happiness-blessings that are also types of the reward of spiritual life and happiness for ever in heaven (Prov. iii. 2).

It may be objected here that many devoted children die early; and how is the promise of God

then fulfilled? The answer is that temporal prosperity and long life may not always be real blessings. They are not in themselves necessarily good things; they ought to be considered good only as far as they promote and lead on to spiritual things. Prosperity, therefore, is not good if it lessens virtue. Long life is only good if it is employed in the service of God; and therefore it is sometimes not given to dutiful children lest it might turn to their disadvantage. "For venerable old age is not that of long time, nor counted by number of years; but the understanding of a man is grey hairs. And a spotless life is old age. He pleased God and was beloved, and living among sinners, he was translated. He was taken away lest wickedness should alter his understanding, or deceit beguile his soul . . . being made perfect in a short space, he fulfilled a long time: for his soul pleased God: therefore He hastened to bring him out of the midst of iniquities. But the people see this, and understand not, nor lay up such things in their hearts" (Wisd. iv. 8-14).

Those, therefore, that are beloved of God often die early; yet the promise is truly fulfilled in them, for the good Spirit of God leadeth them into the land of true happiness, and quickens them for His own sake with everlasting life. He brings their soul out. of prison; and they give thanks to His Name. Compare Psalm cxlii. (cxliii.) 10 and cxli. (cxlii.) 8.

4. And you, fathers, provoke not your children to anger: but bring them up in the discipline and correction of the Lord.

Turning now to parents, the Apostle warns them to do their duty to their children. First, he forbids too great severity which would only provoke to anger and even hatred against parents and which would result in discouragement (Col. iii. 21). This admonition was greatly needed at a time when the authority of the father was arbitrary and often tyrannically used. But at all times is it necessary for those in authority, if they desire obedience and respect, to take care not to provoke angry opposition by unreasonable commands, or by suspicious interference with due liberty.

The English equivalent to the phrase "bring them up in the discipline and correction of the Lord" would be, "Give them a good Christian education." Discipline would refer to good instruction, correction to warning them against evil, and all this "in the Lord," according to the principles of religion. The revised English version translates the passage, "nurture them in the chastening and admonition of the Lord."

2. DUTIES OF SERVANTS AND MASTERS

We must remember that the Apostle was speaking not to servants in the modern sense, but to slaves who belonged to their masters as horses to their owners. Yet he does not counsel rebellion (though

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slavery is so unchristian an institution), because he knew that before it could be abolished Christian truth and the principles of Christian life must make society free with the true freedom of Christ. He therefore exhorts them to do their duty in the state in which their lot was cast, and from which they could not escape, and cries out

5. Servants, be obedient to them that are your lords according to the flesh, with fear and trembling, in the simplicity of your heart, as to Christ.

Make a virtue of the necessity of your condition, and serve your masters with obedience, with respect, implied by fear and trembling, and with simplicity or singleness of heart. As to Christ. Simplicity or singleness of heart implies what we call "purity of intention," looking to Christ, obeying and reverencing Him, in the persons of their masters. From Christ. the Lord is all power and authority; and therefore servants should obey as to Christ Himself in all that is not contrary to the faith or commands of Christ.

6, 7. Not serving to the eye (or with eye service), as it were pleasing men, but as the servants of Christ, doing the Will of God from the heart, with a good will serving, as to the Lord and not to men.

A servant whose obedience makes him serve his master only when he is watched and through fear of