Part 18
elevate us further. Since there is nothing within ourselves but various forms of wretchedness, we are to be joined to the Son of God, who is the source of all goodness. We are to draw our spiritual life from Him and derive all our strength and power from Him.
When St. Paul, after quoting this text from Moses, adds that this mystery is great because the Son of God has made us bone of His bone and flesh of His flesh, some have imagined it to be a prophecy of what has been said. However, there is no valid reason to support such an interpretation. The text should be taken simply as it is: God's way of instructing husbands and wives about their duties and responsibilities. Let that suffice. In this matter, certain individuals have greatly overreached themselves and displayed such ignorance that even little children could rightfully scoff at them. This is because the word "sacrament" was once commonly used to signify secrets, mysteries, and all things of high importance worthy of our admiration.
Therefore, the word "sacrament" was used here in translating this text. St. Paul refers to it as a great sacrament, meaning a great mystery or secret. This should pose no more doubt than when he says it is a great sacrament that God was manifested in the flesh. It is also a great sacrament that the gospel was preached throughout the entire world, and that the wretched Gentiles and unbelievers were included among the descendants of Abraham. In this text, the infinite goodness of our God is a sacrament, signifying something high and well worthy of our attention. Yet, some individuals have acted quite foolishly by asserting that matrimony, like baptism or the Lord's Supper, is a sacrament. They misunderstood the term "sacrament," assuming it implied a tangible element, like water in baptism or bread and wine in the Lord's Supper. They hoped to find something similar in marriage.
When we see such ignorance has pervaded the world and that even these renowned scholars needed to be corrected because they lacked the
understanding they should have possessed through natural reason, we witness the severe judgment of God upon those who have corrupted true religion and distorted the Word of God according to their own whims. Therefore, we ought to thank God even more for delivering us from such confusion. Since there was such terrible disorder among those who claimed to be lights and pillars of the church and were esteemed as such, we should not fear separating ourselves from their company and assembly, for God has granted us the grace to disentangle ourselves from them. Let us remain steadfast in our course and proceed with sobriety. This serves as a warning for us to be vigilant, as true disciples of God, to distrust ourselves and not twist the Holy Scriptures to our own liking. Instead, we should handle the Holy Scriptures with reverence, seeking the true understanding guided by God's Holy Spirit.
Now, let us turn to St. Paul's intention. He undoubtedly cites Moses' account to demonstrate that a man should cherish his wife as if she were a part of his own body, an integral component of himself. This was intended to encourage wives to honor their husbands and to submit to them as commanded by God. The reason Eve was created from one of Adam's ribs was for God to establish such harmony between man and wife that no other bond in the world could compare. While a child ought to honor his father because he is of his seed and blood, the bond of matrimony is held in higher regard. The origin of this bond is not determined by human preference but by the pronouncement of Adam and the divine sentence. It is an unbreakable decree that a man should be joined to his wife, and in such a manner that if he must forsake either, his father would not be as near to him as his wife.
Yet, is it not the same as saying that God intended to break the yoke and permit children to rebel against their fathers and mothers once they are married? God does not alter any of the ordinances He has established. Therefore, one who has a living father or mother should continue to be
subject to them, never ceasing to fulfil their duties as shown in the Scriptures and as taught by nature itself. These responsibilities are ingrained in us and cannot be erased. Hence, married individuals do not cease to be perpetually subject to their fathers and mothers.
The situation becomes apparent when we compare one scenario to the other. It is as if to say, if a young man were to abandon his father, show contempt for him, be stubborn or disrespectful, or fail to show him reverence, would not the world consider him a monster? God has commanded in His law that disobedient and stubborn children should be stoned, prescribing such measures to root out such wickedness from the world. How much more atrocious it is, then, when a man forsakes his wife, or a wife her husband? Surely, it is an outrageous crime. If it is intolerable for a child to rise against his father, there is no doubt that the bond of matrimony is even holier and more highly commended by God, as every person should strive to fulfil their duties. When a woman is quarrelsome and headstrong, refusing to be submissive to her husband, or when a husband is surly and cruel, treating his wife with disdain, it is not just an act of cruelty towards a human being but an affront to God, who is the author of marriage and has ordained it with the conditions we hear of here.
This extends further to the idea that every person should love those allied to them by God's providence. For example, a man with no one else but his wife should still acknowledge that God has united us all together. When God created Eve, the mother of all humanity, from Adam's side, He did so with the intention that this unity should extend universally. We should understand that He wants us to live in such harmony that none of us should separate ourselves from others. No one, then, should be so cruel as to say, "She is not my wife."
We must consider that our Lord's will is for a general harmony among all people, and that everyone should consider themselves bound to their
neighbours. Humanity is composed of two genders, male and female, and as such, we are all bound to one another. Matrimony, as I mentioned, is a distinct institution, but nevertheless, men are obligated to support women, as our Lord has demonstrated from the very beginning of creation. Women, too, must conduct themselves modestly among men, even if they are not their husbands. Furthermore, they are joined as one flesh, as our Lord Jesus Christ has shown, indicating that a married man should be content with his wife alone, and a woman should rely wholly on her husband. They should not let their desires roam freely or change the order established by our Lord, which is meant to endure until the end of the world.
Throughout history, men have exceeded their limits and forgotten both nature and kindness. They have not only disregarded God and His Word but also forgotten the conditions under which they were created in the world. They failed to recognize what even natural reason could have shown them, and they arrived at this point because they were consumed by their lusts, behaving like wild animals, especially when their desires were unchecked by the fear of God. This led to practices like polygamy in many countries, as it is still permitted among the Turks today. Even the Jews, despite having the Law of Moses, divorced their wives for trivial reasons. If a woman was not attractive enough or not wealthy enough, she was divorced. Although our Lord had provided for this situation, saying, "Because of the hardness of your hearts, he permitted you to divorce your wives," they chose to divorce their wives rather than honour the faith of marriage. By divorcing their wives after pledging their faith to live and die together, they proved themselves unfaithful and perjured. Divorce, therefore, was a disgraceful practice. While God did not punish them severely, it does not mean that they should take this as an opportunity to do worse.
The Jews had taken liberties with divorce based on a passage that said, "He who finds himself displeased with his wife should give her a certificate of divorce." However, our Lord Jesus told them that while God had allowed
this in the past, it was because He had to deal with them like wild beasts. God had granted them more than was lawful due to their stubbornness. But now, it is not meant for them to use this as an excuse to act even worse.
We should always go back to the beginning when God created Adam and shaped Eve from his side. At that time, God declared that two should become one flesh. Therefore, anyone who takes two wives deserves to be cut asunder, and those who take three should be cut into three pieces. This is tantamount to defying God and nature since God has placed a mark in the person of man and wife, signifying that marriage should be maintained as it should. So, if someone disrupts the order of God's ordinance, they deserve to be condemned.
What we must remember is that a person must control all their senses and not let their eyes wander, lest their mind is carried away when they see someone of the opposite sex who appears more attractive than their spouse. Likewise, the wife should not gaze upon any man other than her husband, except with simplicity. Both should always remember that they are two, yet one flesh. A person cannot be whole unless they are with their spouse. The husband must love his wife, and the wife must honour or revere her husband. The word used here signifies fear but is taken to mean reverence and submission on the wife's part.
There is a difference in the duties of the husband and the wife. God does not command the husband to fear his wife but commands him to love her. The woman, on the other hand, must be subject to her husband. If someone asks how the husband should honour his wife, it is not possible to truly love without reverence. A person will never love someone they despise. Love must involve mutual respect and good manners. If a husband thinks of his wife as a part of himself, one-half of his person, how can he despise her? Therefore, the husband must honour his wife, though not through submission. Should he not always remain in his position as the head and the
one who governs his wife? This is why St. Paul only requires love from the husband. In another text to the Colossians, he adds that husbands should not be bitter towards their wives. If there is love, a person will bear with the many faults and weaknesses of their spouse. If we do this for one another, how much more should a husband do it for the one given to him by God, loving her as his own body? Therefore, St. Paul says explicitly that men should use discretion and wisdom to help their wives in their weaknesses by bearing with their frailty. If a man gets it into his head that his wife is fickle and frivolous, or in short, despises her because she is not a man, it is a poor view of her. For those who are frail, one must consider their own weaknesses and bear with them as they would bear with themselves. This is what St. Paul is referring to here. He does not mean that a man should be weak in love, as has often happened.
In the previous Sunday's sermon, I cited examples of those who appeared very passionate in defending their wives in public quarrels but were devils to them at home. The love I speak of is a genuine and righteous affection that a man should have for his wife because he recognises that God has joined them together as if He has placed them together with His own hand, saying, "Stay together in peace and harmony."
As for the wives who are reluctant to bear the yoke that God has placed upon their shoulders, in another text, Paul reminds them that God is the author of marriage. He established the condition that wives should be subject to their husbands and allow themselves to be governed by them as their head, showing reverence. Women often find reasons to despise their husbands. If a man has goodness, she may attempt to diminish it to have a reason to say, "Why should this man have authority over me? He is no more capable of ruling than I am." Both men and women tend to be conceited, thinking themselves more capable than others. Therefore, wives may desire to have the upper hand. This is why Paul tells them to remain in the position God has placed them, which is one of subjection. They should not scrutinise
their husbands, examining whether they are worthy of authority and superiority. Instead, they should consider what God has ordained and obey it without question or objection. They should not inquire why this or that is the way it is in an attempt to find excuses to exempt themselves from obeying God and His commandments. We must pay attention to God, and each of us must receive His commands without dispute.
This doctrine is clear and straightforward by itself. However, in practice, people in the world often seek to use ignorance as an excuse to evade their duty, saying, "This is too high and too hard to understand." When it is stated that men ought to love their wives, does it require an interpretation of what the Holy Spirit meant? No, the meaning is evident, and everyone knows within themselves that they understand it well enough. But when it comes to the love that men should have for their wives, scarcely one in a hundred can resist the temptation to forsake it and has no wandering thoughts.
Women, too, often have such fickle minds that they could wish to be unmarried twenty times a year. Even without the guidance of scripture, people in the world generally respect marriage because God willed this understanding to be engraved in the hearts of even the most ignorant and unrefined individuals. His purpose in this is to demonstrate that since even the most uneducated and simplest people understand that husbands and wives should live together in love and harmony according to their respective roles, we must all strive towards that. Now, with the teachings and exhortations we have, we are further encouraged to avoid complacency in our vices. However, despite these instructions, what progress have we made? It is a common sight to see husbands scolding their wives and wives backbiting their husbands. Such conduct is found in every household, even among those who constantly quarrel and bicker. In short, there is nothing but contention and disdain.
In homes where such attitudes prevail, it becomes impossible for husbands and wives to approach God. Since prayer is the means by which we draw near to God for His mercy and protection, it is essential. St. Peter expressly states that when a husband is too harsh and rigid with his wife and the wife, in turn, is stubborn to the point where she cannot be controlled, and she refuses to submit as she ought, their prayers are hindered. In other words, he is saying, "Wretched people, do you not realize your misery when the doors are shut against you, and you cannot call upon God?" What, then, will become of us when we cannot turn to our God for help? It would be better for us to be dead a hundred thousand times. God desires tranquillity from both men and women, as He commands us to live in peace and harmony. Furthermore, He beckons us to come to Him, saying, "If you call upon Me, I will hear you." This invitation from our Lord should remind us of our own benefit and welfare. We must be utterly possessed by the devil and devoid of reason if we do not accept such a favourable condition.
Therefore, let us understand that if husbands and wives intend to fulfil their duties, both must acknowledge God as the author of marriage and recognise that they did not come together by mere chance. The Lord joined them together so that the husband would be a companion to his wife, treating her as a part of himself, while the wife would honour her husband as God commands, submitting to him as her head. The best way to heed God and obey Him in this matter is to regard Him as the originator of marriage and follow His guidance in all aspects. Husbands should not trouble themselves excessively by scrutinising their wives' faults, saying, "What shall I do with this woman?" We know that reproaches are distasteful and abhorrent. Similarly, wives should not focus on their husbands' shortcomings and label them as devils who cannot be reformed. They should adhere to the role to which they are bound and avoid questioning why it is so, for God has placed them in this subjection to their husbands. They should not exalt themselves by opposing God's ordained subordination to their husbands.
Now, let us turn to the second point and delve even deeper into the profound mystery that St. Paul emphasised here. It is, indeed, a great mystery, the union between Christ and His Church. By these words, it becomes evident that St. Paul did not intend to label marriage or wedlock as a sacrament, as he clarifies later. As I mentioned before, the main focus here is on expressing God's incomprehensible goodness in deigning to unite us with His only Son. I have previously explained how we are considered to be of Christ's bone and flesh. This does not mean we are physically taken from His body, for we are all descended from Adam. However, we live from His very essence, as indicated when He said His flesh is our food and His blood is our drink. This signifies that we live in Him, albeit spiritually.
Even though we share a common life with all humans, one that is not the result of God's special grace, we also possess an inherent imprint of God within us, even from birth. Yet, we remain cursed in our own nature and are so wretched that we are referred to as dead. This is why Jesus Christ said that the hour is coming when the dead, those who are like decomposed corpses in the grave, will hear the voice of the Son of God. St. Paul also states in the second chapter that when we are renewed by Jesus Christ, we move from death to life, having previously been dead in our sins and transgressions due to our inheritance from our forefather, Adam.
The manner in which we are of Jesus Christ's flesh and bone of His bone is akin to being grafted into His body. Just as a branch, when severed from the root, can still receive sustenance and nourishment if grafted into another tree, so too are we. If we persist in our natural state, we remain separated from our Lord Jesus Christ. However, if we are incorporated into Him and He deems it fitting to impart Himself to us, then we truly experience that the bread and wine do not merely nourish us but that we genuinely receive life and strength through the body and blood of our Lord Jesus Christ.
Now, it is evident that this is a profound mystery. No matter how much we deliberate and ponder this matter, can any of us fully comprehend how we are joined to our Lord Jesus Christ and become one with Him? Can we truly assure ourselves that through this union, we will partake in God's glory and that, even now, we live in our Lord Jesus Christ, as He declared, "Because I live, you also will live"? Can our finite minds grasp this reality? Certainly not. That is why many struggle to accept the notion that we are the flesh of Jesus Christ and bone of His bones. They are content with their own imaginations, which diminish the grace of God—a grace that St. Paul could not fully express, but rather indicated that it should amaze us.
Therefore, some may develop mistaken, even heathen-like, notions that we are connected to our Lord Jesus Christ, saved by His grace. However, the Scriptures go even further. Even if all we had was this statement that it is a great mystery, we should avoid constraining it according to our own notions. To do so would be akin to making St. Paul a liar. Those who disregard this spiritual union we have with our Lord Jesus Christ reveal their failure to recognise the hidden, marvellous power of God and the profound truths expounded here.
The Holy Spirit employs such language to humble us and then to elevate us once more. Hence, we must, on one hand, acknowledge that all the wisdom and understanding we possess are insufficient for this matter. On the other hand, we should rise again, for we hear our Lord Jesus Christ calling us to Himself. He tells us that we are so closely united to Him that there is nothing of His own that He does not share with us, and from which He does not want us to benefit. Therefore, if we encounter conflicting thoughts within ourselves, if we begin to think, "How is it possible for our Lord Jesus Christ, who is in heaven, to nourish us with His own substance, such that His body becomes our food and His blood our drink?" If such ideas cross our minds, we must dismiss them with what is stated here, namely, that it is a great mystery. We should reprove our own foolishness and
recklessness in attempting to comprehend something that is infinite. Our Lord makes it clear that when He has united us to His only Son, He has accomplished a work so profound and elevated that it surpasses our every capacity. Therefore, let us always conclude that even though we find it to be a remarkable matter, we must rely on that which is spoken by God Himself. Especially when He states that He will work in such an exalted manner that we will be utterly amazed.
Consequently, let us generally learn from this text that all the benefits we obtain to attain heavenly life through our Lord Jesus Christ proceed from the boundless wisdom of God. It is not for us to be so foolish and presumptuous as to declare, "I will understand it," or again, "I will only accept what pleases me." We must restrain ourselves from such presumption, for it renders us unworthy of the mystery of faith. This statement underscores its significance: it is a great secret. To reach the betterment through Jesus Christ and partake in His grace, we must comprehend that God's work in our salvation is a profound and mysterious matter. As illustrated in the text from the epistle to Timothy, which I previously cited, it is indeed a great mystery that God was manifested in the flesh. Consider the vast gulf that exists between God and humanity; we are mere worms, frail and decaying, while God's majesty is so exalted that no one can truly describe it or conceive even a fraction of it in thought. Thus, we must be content to be overwhelmed by awe and wonder.
Seeing that God has so closely united Himself to us as the true Emmanuel, as named in Isaiah, and that things which seem distant are bound together in the person of our Lord Jesus Christ, let us understand that there are nothing but mysteries and secrets in all the grace we receive from our God. This is especially true when we are incorporated or grafted into our Lord Jesus Christ. He, having taken on our nature and wrapped Himself in our flesh, desires us to be grafted into Him as into our root, quickened by His Spirit,
and partakers of His life. He holds nothing exclusive to Himself but desires all to be given unto us through Him.
By receiving our Lord Jesus Christ along with the benefits He brings, we can overcome all the temptations that may confront us. We should earnestly contemplate the teachings of the Holy Scripture, taking them seriously and giving them due reverence. We should acknowledge that God works within us through our Lord Jesus Christ, which may require us to abandon our natural understanding.
Now, let us humble ourselves before the majesty of our good God, acknowledging our sins and beseeching Him to pardon us in such a way that we may be freed from them. May He govern us by His Holy Spirit, enabling us to live in accordance with His Holy Will and to reform our entire lives in obedience to His commandments. May He bear with all our weaknesses until He has fully transformed us, leading us to the perfection we now strive to attain. And so, let us all say, Almighty God, etc.
The Forty Third Sermon, the First on the Sixth
Chapter
"Children, obey your parents in the Lord: for this is right. Honour thy father and mother; which is the first commandment with promise; That it may be well with thee, and thou mayest live long on the earth. And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord." Ephesians 6:1-4
Those who come to listen to sermons must not only hear new things but also be stirred to do their duty. They must be awakened when they are sluggish and heed the good and holy warnings. If there is stubbornness and malice in them, they should be rebuked. This is what St. Paul tells us, and it is something that should be etched in our hearts. It is common knowledge that children should be obedient and subject to their fathers and mothers. Parents should be gentle in their guidance, treating their children kindly without excessive harshness.
However, sometimes parents become overly domineering, leading their children to their own destruction. At other times, they become too hottempered and lack restraint, failing to deal with their children fairly. Children, on the other hand, often disregard their parents and show disrespect, acting as if they hold them in contempt. There are few who maintain self-discipline and offer the proper reverence to their fathers and mothers, even though they are bound to do so by God.
Therefore, when we see St. Paul exhorting the faithful to such common things, we can recognize the stubbornness of our own nature. These are things we should not need to be reminded of; each of us should be inclined to do their duty without being prompted. However, our human nature is so frail that, despite knowing what is right, we struggle to commit ourselves to
it. So, let us strive to overcome our own vices, for it is not enough to have learned what we ought to do; we must also engage in the battle within ourselves. After we understand God's will and what is right and proper, we must introspect and ensure that we do not regress. We must restrain and discipline ourselves, recognizing that instruction alone is insufficient. We must exert ourselves forcefully, suppressing our wicked desires, no matter how difficult it may be.
Now, let us turn to what is said here: "Children, obey your parents." By using the word "honor" in His law, God intends to convey that children should show both submission and reverence to their fathers and mothers. A child might obey and submit but still harbour a spiteful, proud, and disdainful heart towards their parents. However, when the Lord commands us to honor our fathers and mothers, it encompasses reverence. Furthermore, it implies performing all the duties required of children, which includes aiding them and providing them with comfort and support to the best of their abilities. Children should understand that they are obligated to serve their parents and be subject to them in all things to the best of their abilities. They should not consider themselves free, for their entire service is owed to those through whom they came into the world.
St. Paul explicitly states, "in the Lord," indicating that there are two aspects binding us to this submission. First, there is the order of nature. God has ordained that fathers and mothers should have authority over their children in this earthly life. Even among the heathen, those without the guidance of the law or the teachings we receive through St. Paul's words, children who were disobedient to their fathers and mothers were scorned. This was universally understood, and anyone, young or old, could recognize it. They could not escape God's judgment, for they were already condemned in this world.
As I mentioned earlier, this concept is deeply ingrained in the hearts of all of us and as clear as day. Furthermore, God, out of His own will, has ordained and confirmed it for our benefit. Therefore, we must follow this path. Since we know that God is on our side in this matter of honouring our fathers and mothers, we are even more without excuse if we do not submit ourselves with meekness and humility. Even those among the heathen who followed the natural order of things, despite being blind to the truth, will stand as our judges. If they, without the guidance and advantages we possess, have managed to fulfill their duties, how much more should we, who have received greater knowledge and grace, obey the command?
This is what St. Paul intended when he said that children ought to obey their fathers and mothers "in the Lord." He meant that it is right and just. In other words, no one gains anything by resisting in this matter. We must acknowledge that human pride is so deeply ingrained in our nature that everyone desires to be a lord over others. Submission is difficult for us until the Lord, through His Holy Spirit, transforms us into humble beings. That's why the Spirit of God is often referred to as the spirit of meekness and gentleness. Pride turns people into wild beasts and puffs them up like toads, making it impossible for them to humble themselves. St. Paul, recognizing this deep-rooted vice in our nature and desiring to correct it, teaches us that it is right and fitting for each person to strive for humility and submission. Even if there is resistance within us that refuses to be subjected to our superiors, the rightness of God's rule must prevail.
When St. Paul states that it is "right" or "rightful," he directs us back to God's authority. In essence, he is saying that when God has spoken, there is no need for further scrutiny; people must close their mouths and obey. We should be certain that His will is a reliable and infallible standard, one that we are not allowed to deviate from to the right or the left. This is an important reminder, as we often see people, even when they intend to do good and have a sincere zeal for it, assuming wisdom in their own
judgment. When it comes to our self-guidance and self-governance, we have a tendency to place our own understanding above the Word of God.
Given our inclination to be fond of our own opinions and presumptuous in attributing authority to our own intellect, it is crucial for us to pay close attention to what is said here. We must have the discernment and wisdom to recognize and accept what God has commanded and approved. When we have God's approval, we must be content with it. Even if we don't understand the reason behind it or find it pleasing to our own preferences, we should not ask why or argue against God when He forbids something that may not seem entirely evil in our eyes. We should avoid such inappropriate and devilish recklessness, and instead, follow what St. Paul tells us here, which is that everything God has spoken through His Word is right, and we must accept it without objection. The true test of our faith and obedience lies in our willingness to accept something as good and valid, even when we think it should not have been commanded or forbidden because God has spoken it.
In this context, we have the commandment of the law: "Honor thy father and thy mother." Additionally, it is accompanied by the declaration that this is the first commandment with a promise. This implies that God intended, through all means, to lead us to the subjection we should offer to our fathers and mothers. It should be sufficient for us that this is pleasing to God. Moreover, since He encourages us to serve our fathers and mothers through His gentle promises, it should incline us to embrace subjection even more readily. Therefore, St. Paul, after making it clear that we must be subject to our fathers and mothers, unless we want to rebel against God and oppose His ordained order, reminds us that we would be excessively hard-hearted and obstinate if God's command and His gracious promise did not move us to do what He desires.
And if indeed we are moved and even softened by this commandment, then it can be said that the devil no longer holds dominion over us and no longer possesses our hearts. What he is saying is that this commandment comes with a special promise, which none of the other commandments of the law have. The promise is that we shall live long upon the earth, and not just live long but live in prosperity because God will bless us if we honour those who were the means by which we came into the world. On the other hand, he also reveals the duty of fathers and mothers towards their children. This is to treat them gently, not to let them off completely or give them free rein to do as they please, but to be gentle in their dealings with them and not dishearten them. By "nourish," St. Paul means that they should deal gently with them and show them love. However, this word also implies correction and discipline. This is so that children may be kept in check and not allowed to become unruly. They should be brought up in the fear of God, knowing that God has given them overseers to guide their lives. This is the essence of what St. Paul is conveying here.
To fully understand this text, we must first recognise that, strictly speaking, we have no father but God alone. It is true that occasionally He is referred to as the father of our souls and spirits, as mentioned in the Epistle to the Hebrews. However, even in terms of our physical bodies, the honour and title of being called "Father" do not belong to any mortal creature. We are fashioned in such a way that our bodies are the result of God's marvellous power, and no mortal truly deserves the title of father. Nonetheless, God has chosen to allow those who beget us, those through whom we enter this world, to be referred to as our fathers. God has granted them a share in the honour that belongs to Him alone. It is important to remember that when we contend with our fathers and mothers, we are, in essence, warring against God. He has placed His mark upon them, designating them as His representatives. Therefore, it is undeniable that by honouring our fathers and mothers, we are offering the service that God demands of us, and that we owe Him. Conversely, if we disrespect or shirk our duties towards our
fathers and mothers, we explicitly offend God. This is not only because we violate His commandment but also because we hold His Majesty in contempt. Our fathers and mothers bear a certain mark, as mentioned earlier, and this is why the law imposes severe punishments on those who are disobedient to their parents. In the law, it is decreed that anyone who despises their father or mother, utters curses against them, or inflicts harm upon them shall be stoned to death.
When children are so disobedient as to rebel against their fathers and mothers, God deems them to be monstrous and infectious to defile the whole earth. Furthermore, He will not tolerate prolonged deliberation for those who rise against their parents. Once the father and mother have testified, "Look, our son cannot be reformed," immediately thereafter, let him be stoned, and let the world be rid of such an infection. God declares this to emphasise that when children refuse to submit to their fathers and mothers, it is a heinous and dreadful crime. It is tantamount to attempting to overthrow the entire order of nature. Therefore, our starting point for deriving true benefit from this teaching must be this.
This is also why St. Paul states that we should be subject to our fathers and mothers in God. He means that what pagans and unbelievers understood dimly should be much clearer to us. Pagans did not fully grasp the reason why children should submit and obey their fathers and mothers, except that it seemed to be a matter of equity and right. They couldn't comprehend that God is our Father and requires this subjection from us. In contrast, we, who know that our Creator is God and that He is our Father, and that this status belongs to Him, must conclude that we ought to obey our fathers and mothers, even in God. We should view it as if we are honouring God Himself through our obedience to those who represent His person and majesty here on Earth.
I must reiterate a point I made earlier – when we know God's will, we should restrain ourselves and not dare to argue against God or question why He likes or dislikes something. We should accept His will as the ultimate righteousness and equity. And where do we find this will? We find it in His Word. When St. Paul sought to prove God's will, he didn't look to the heavens above the clouds but rather to the thunderous things contained in the law. Therefore, let us dedicate our minds entirely to seeking out what is pleasing and acceptable to God as revealed in His law, the prophets, and the gospel. This is true wisdom. Let us beware of the devilish arrogance of being wise in our own eyes and questioning, "How should this be? Why should that be?" Instead, let us simply obey our God.
Additionally, there is a promise here. One might question why St. Paul says it is the first commandment of promise when a promise is also added to the second commandment of the law. In the second commandment, it is stated, "I am the Lord who shows mercy to thousands of generations to those who love Me and keep My commandments." This promise is much more extensive than the one mentioned in this text.
How then does St. Paul say that it is the first commandment with promise? The answer is straightforward. God's promise of showing mercy to a thousand generations in the first table is not restricted to that one commandment but extends to the entire law. It's as if God is saying, "There is nothing better for you than to submit yourselves to My will, for otherwise, you will be in a cursed state. And as proof of this, do not all the blessings you hope for come to you through My free goodness alone? I will not fail those who serve Me and seek to honour Me; they will continually find that I am a merciful God."
As I mentioned before, our Lord's intention is to encourage us to obey His commandments and ordinances willingly. Thus, it is not a specific promise exclusive to any one commandment but rather a promise that St. Paul
speaks of here when it says, "Honor your father and mother, that you may live long upon the earth." It is a unique promise that pertains only to that commandment. Therefore, St. Paul rightly states that it is the first commandment with such a special promise, one that respects no other commandment.
Now, let us consider the promise itself. God says that those who obey shall live long. From this, we can infer that this present life should not be disregarded because it is a testament to God's fatherly goodness and love towards us. It is no small matter that God created us and placed us in this world, not just to live here as animals but to reign as His children and have dominion over all other creatures.
God's goodness and mercy extend even to animals such as oxen and horses. When He causes the earth to yield hay for cattle, it reveals His wonderful goodness towards these creatures. However, in the case of humans, there is a deeper reason. We enjoy the abundance and richness of the earth's fruits because God has poured out His boundless goodness upon it.
When we look to the heavens, we see the sun providing light, the moon and stars serving their purposes. Although the heathen worshipped them, these celestial bodies exist to fulfill a service. When we look down to the earth, we find many good things appointed for our use. While God provides for animals, all ultimately benefits us. God's care for the beasts serves mankind.
Therefore, this present life should not be scorned. God has placed us here as if on a journey towards our eternal rest and the heavenly inheritance. If this present life serves as our guide to the glory prepared for us and purchased by the death and passion of our Lord Jesus Christ, it is of immeasurable value.
In this way, we see that it is a great benefit and a gift to be valued by us. It is true that there are so many hardships in our life that it might be better
never to have been born than to endure the constant trials we face on Earth. If a person considers how wretched life can be in itself and how it is subject to numerous griefs, sorrows, pains, and vexations, they might conclude that it is preferable never to have left their mother's womb than to enter into such a sea of confusion as we find on Earth.
Nevertheless, when we weigh everything, we will discover that God's goodness surpasses all the chastisements He sends us for our sins. This life, in its essence, should be nothing but happiness and rest if it were not for God allowing us to reap the consequences of our sins and transgressions. However, even when God occasionally afflicts us with barrenness, frost that kills our vines, excessive rain that drowns our crops, or drought that parches the land, or famine, plagues, diseases, and other afflictions, these are all reminders from God of our sins. They are intended to humble us, to make us aware of our weaknesses, and ultimately, to prepare us to renounce the world more willingly.
Even when we gather all the afflictions, troubles, and griefs of this world into one heap, we can still see that God allows us to taste the goodness of His providence by providing sustenance. This present life serves as a testament to His love. While we might easily falter in the face of temptations and trials, God provides us with comforts to alleviate His strictness towards us. Even when He chastises us, He always leaves room for His mercy, as He states in Habakkuk.
Moreover, God promised prosperity in this life to those who obey their fathers and mothers. It is true that Moses was referring to the land of Canaan when addressing the people of Israel. However, even today, wherever we set foot, we are under God's care. Therefore, we should all hope for the blessings promised of old to the Jews, to be brought into the land that God has prepared as our inheritance.
One might raise questions about why some disobedient individuals live while some good-natured, obedient ones die. Does this not seem to contradict God's promise in His law? The answer is that God does not wrong those whom He calls out of this world to take them to Himself. Also, temporal promises do not always play out uniformly. For instance, God promises to prosper those who serve and love Him with a sincere heart. However, we see many poor believers who are miserable in the world, despised, and rejected by all. In such cases, we must remember that God always attaches the condition of giving us what He deems expedient for us.
There are two types of God's promises, and it's essential to distinguish between them. Some of God's promises pertain to the salvation of our souls, such as His mercy, forgiveness of our sins, His guidance against Satan's temptations, and His strengthening us to resist temptations. In these matters, we must firmly believe that God will fulfill His promises, even exceeding our understanding or imagination, concerning our eternal salvation.
On the other hand, there are promises related to our temporal existence, intended to ease our earthly suffering. In these, God may grant us some relief but not necessarily remove all our hardships. He knows what is best for us, so we should not interpret these promises too literally, expecting Him to fulfill every word to the letter. Instead, we should remember that He acts in our best interest and benefit.
Now, if God takes someone out of this world at an early age, it is because He deems it to be for their welfare and salvation. This does not mean He has failed to fulfill His promise, as some may have obeyed their parents dutifully and yet were taken away from this world. God has His own reasons, which are hidden in His secret wisdom, and we should not question His decisions. We cannot fully understand His ways, but we know that this world is a temporary pilgrimage, and life on Earth is a journey leading us to heavenly rest. Therefore, we should not lament excessively when God
delivers us from the multitude of earthly miseries and brings us to a state of perfect happiness awaiting us in heaven.
No matter the circumstances, we should keep in mind what is mentioned here: when God prolongs our stay in this world, it serves as a token of His fatherly love towards us. Consequently, we ought to be mindful of the days we live in this life. Moses, in his song, also speaks of the wisdom in counting our days and reflecting on the brevity of life, urging us to hasten our journey towards heaven. Therefore, counting our days serves a dual purpose, which is not contradictory but complementary.
And when we reach the age of understanding, recognising that God has created us for His glory in this world, we must also acknowledge how we have dishonoured Him. We should reflect continually on the past, contemplating how we have spent our time. This reflection should be a daily and monthly practice. As each year ends, let us consider that God has bound us to Him in numerous ways. Have we truly appreciated His countless blessings throughout our lives? Sadly, our minds cannot fathom them all, not even a fraction. Therefore, we should review all our years and days, serving as a reminder to love and honour God when we realise how deeply indebted we are to Him for sustaining us and bearing patiently with our multitude of sins. Despite our countless faults, His goodness persists.
So, we should embrace this doctrine that this present life deserves our gratitude. God allows us to taste His fatherly goodness by maintaining us, extending His boundless love towards us, and transforming His corrections into our benefit. He also provides us with His word and sacraments, affirming His intention to draw us closer to Himself. Recognising our calling and purpose — to pass through this world and inherit heaven — we realise the worth of this present life when we acknowledge the blessings God bestows upon us here.
It is essential to note that prosperity and well-being in this world are contingent on God's favour. When we are told, "that thou mayest live long and fair," it emphasises that longevity alone is not the ultimate goal. We must also experience God's blessing. Wretched are the unbelievers who fail to comprehend this truth. They may live long, but what does their life amount to? Everything they possess may contribute to their condemnation. Their riches, joy, and pleasures could further provoke God's wrath, and their wealth may only magnify their wickedness, leading to greater damnation. Thus, life is truly wretched if we cannot discern God's goodness within it.
Moreover, we must move on to the second point, which is that those who are disobedient to God and their superiors find no rest; instead, they have a gnawing worm in their consciences, perpetually uneasy and on the brink of destruction. This demonstrates that there is no true well-being in this present life unless we are blessed by God. Although this diversity may not always be apparent outwardly, the faithful know within themselves that God provides everything they lack. Thus, God promises not only long life but also His blessing. It is as if He is saying, "You shall not live solely to endure suffering, damnation, theft, torment, afflictions, miseries, and troubles, or to grind your teeth in agony. You shall also taste My goodness. While I do not exempt you from the trials, conflicts, and griefs of this world, you will always find some comfort. You will feel that I have not forgotten you, that you are My children, and that all your sorrows and grief will ultimately turn to your benefit and welfare. While the devil seeks to keep you from Me and turn you away from your ultimate happiness, I will draw you to it through the afflictions you endure in this world."
Therefore, what we must bear in mind is that being filled with the benefits that God continually bestows upon us in this world and living in comfort are not the sole objectives. We must also recognise that it is God who enables us to prosper, provides us with life, sustains us in it, and supplies all
that is necessary and expedient. Let us imprint this truth deeply in our hearts.
If we desire to experience the fulfilment of God's promise, each of us must diligently fulfil our own duties. While I cannot address all the responsibilities outlined here for children, fathers, and mothers in detail at this moment, I will reserve them for another occasion. In brief, we must understand that God directs us towards our duty with the sole purpose of seeking our well-being and benefit. He intends for us to willingly accept the yoke He places upon our shoulders. Although it may be burdensome to be subject to those whom God has appointed as our superiors, let us first acknowledge our shortcomings. Then, let us submit to what He commands and imparts, assured that He seeks our welfare and will lead us through gentleness rather than severity. Let this make us more obedient.
Moreover, since all forms of authority are ultimately ordained by God, let us recognise that we cannot oppose them without rebelling against His Majesty and turning against Him.
On the contrary, if we willingly accept subjection, we can be assured that it is an acceptable offering to Him, and we should not doubt that our efforts will be in vain in His service. God will not reward us based on our merits or as though we have earned it, for we are obligated to obey Him in all that He commands. We should not think that He owes us anything or that we can bind Him to us in any way. However, out of His abundant goodness, He deigns to bless us and make us feel His favor when we diligently and reverently follow the things He has ordained in His Word. This is the reward we should hope for from God's hand. But this is not as the papacy claims, where they believe God has promised with them and therefore they deserve it. They falsely presume that God is beholden to them because He has willingly bound Himself. However, this is all due to God's free and undeserved goodness. We must not fall into such delusions but understand
that although God is in no way obligated to us, He graciously draws us to Himself through kindness, so that we may serve Him with willing and cheerful hearts.
He calls us to Him through various means, and the more stubborn we are, the worse it is if we do not willingly submit ourselves entirely to Him, seeking nothing but to conform ourselves to His good pleasure and will, which is our primary guide. We must renounce our own desires. Now, let us humble ourselves before the majesty of our good God, acknowledging our faults, and pray that He may be pleased to forgive them and cleanse us for the sake of our Lord Jesus Christ. May He guide us through His Holy Spirit so that we may be reformed to obey His Holy Will and follow the commandments He has given us as our rule. In doing so, we will demonstrate ourselves to be His true children, just as He has graciously revealed Himself as our gentle and loving Father. With this in mind, let us all say, "Almighty God, Heavenly Father, etc."
The Forty Fourth Sermon, the Second on the
Sixth Chapter
"Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;With good will doing service, as to the Lord, and not to men: Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them,
forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him." Ephesians 6:5-9
We have already seen that in addition to the general rule given by God to all people, there are also specific guidelines for how each person should behave in their respective roles and positions. We've discussed how husbands should treat their wives and how wives should behave towards their husbands, as well as the gentleness parents should show towards their children and the obedience children should exhibit towards their parents.
Now, St. Paul addresses the relationships between masters and servants. However, it's important to note that the servants mentioned here are not the same as the hired servants we have today. During that time, servants were often held in lifelong bondage, similar to what we now refer to as "bonded slaves." We don't need to dwell on these historical details, but we should thank God that such extreme forms of servitude have been abolished. In those days, masters had excessive authority over their servants, treating them like animals, with the power to even kill them for minor offences. They would imprison them, torture them, and subject them to inhumane treatment. Even some individuals who were considered righteous and Godfearing kept bondmen or slaves in their households, but they treated them more compassionately than the pagans did.
There were reasons that sometimes led masters to be more severe with their slaves. It was commonly believed that the more slaves one had, the more enemies one had, largely because they were kept in line through extreme force and violence, similar to the conditions endured by galley slaves at sea. This resulted in countless abuses, and some wealthy individuals had thousands of slaves in their households, leading to countless threats to their lives if precautions were not taken. All of this was the result of sin and disobedience, turning everything into chaos.
When we consider the authority masters had over their servants, we must conclude that it was entirely contrary to the natural order. We are all created in the image of God, and subjecting a rational creature, upon whom God has placed His mark, to such degradation was completely out of alignment with the way things should be. Yet, the consequences of our father Adam's disobedience and sin led to this extreme disorder.
On the other hand, given the extreme subjection of servants, it might seem that they were justified in trying to escape this oppressive system by any means possible. They could argue that although the Scriptures urged them to obey their masters and be subject to them, it was still a fair excuse to resist this heavy yoke. However, St. Paul counsels masters to temper their excessive authority and not abuse the power they held. It was essential to recognize that their authority, as granted by human law, was just, but it should not be misused. St. Paul encourages masters to moderate their superiority. Nevertheless, he also advises servants to submit to this authority and bear the heavy yoke they were under.
It might seem that St. Paul did a disservice to servants by not speaking out against the widespread abuse they suffered. Some might argue that he should have condemned these atrocities and called for a change. However, there are two important principles that prevented him from advocating for such a change.
Firstly, it was essential to remember that God allowed mankind to be thrown into confusion because of Adam's disobedience, and this was a reminder to all, both great and small, that Adam had disrupted the natural order. Therefore, St. Paul advised servants to bear their subjection patiently, recognizing that it came from God.
Secondly, the gospel did not come to change the common policies of the world or establish laws for the temporal state. While kings, princes, and magistrates should seek guidance from God's Word and align their actions
accordingly, they were also granted the freedom to create laws that they deemed suitable for governing their realm. They should pray for wisdom and discretion and seek counsel from God's Word, but the doctrines of salvation, related to the kingdom of heaven, and the rules for human conduct in this world are distinct matters.
This is why St. Paul didn't attempt to change the institution of slavery but instead exhorted servants to fulfill their duties with humility and reverence. He emphasized the importance of singleness of heart, which stands in contrast to the devious and deceitful ways some servants employed during that time.
It's important to note that simplicity here does not merely refer to serving one's master and seeking their benefit and obeying their commands but also to showing reverence. Servants needed to understand that even if their masters were not harsh or did not resort to physical punishment, they should still patiently accept their position, knowing that God ordained the superiority of masters over them.
Therefore, St. Paul used the term "singleness of heart" to emphasize that while people often pursue their own self-interest at the expense of others, servants should set aside such self-centeredness and affections that might hinder them from fulfilling their duties with sincerity and reverence.
St. Paul intentionally used the phrase "as serving the Lord," which is a crucial foundation upon which we should base our actions when fulfilling our duties towards others. Often, people tend to focus on their fellow creatures and question why they should submit to someone else's authority. They may ask why they should be considered inferior or why they should be subject to someone else's control. People frequently use these arguments to assert their own superiority and exempt themselves from the authority of others.
This mindset leads to a dangerous inclination where everyone desires to be the master, and no one is willing to acknowledge any form of subordination. This would result in a world where people behave like wild animals, or as the saying goes, "every man for himself," until we understand that God approves of our service to others.
It is crucial for us to be fully convinced that our service is acceptable to the Lord. We might manage to please people on the surface, but our hearts will never be genuinely and correctly inclined until we recognize that our service is ultimately directed towards the Lord.
Another obstacle that may hinder or discourage us in carrying out our duties towards others is the ingratitude and thanklessness of those we serve. Often, the people we help fail to appreciate our efforts and may even consider us mere instruments for their convenience. When we see that our service is met with ungratefulness and spite, it can be disheartening, to the point of making us want to give up entirely.
In such moments, we must recall St. Paul's teaching that God holds supreme authority over all degrees of superiority. He expects every person to conduct themselves with humility and adhere to the established order and structures in the world. This perspective can help us persevere in fulfilling our duties, knowing that our ultimate aim is to please God, even when others do not reciprocate our efforts positively.
First and foremost, we need to consider the general principle I am about to discuss. It is essential to understand that when we have superiors or authorities over us, we should not obey them out of compulsion but because God has ordained their positions. There is no authority except from God, as St. Paul states in Romans. While St. Paul specifically mentions rulers and magistrates in that context, it applies to all forms of authority, such as parents over their children, husbands over wives, and masters over servants. We must be fully convinced that God's intention is not to create chaos by
removing all order, but rather that some should have the authority to command and others should obey. This is an irrevocable decree from God, and we must accept and be content with it. If we claim to obey God while simultaneously seeking to eliminate the order He has established among us, it is mere hypocrisy.
This concept of submission encompasses all forms of subordination, including people obeying princes and magistrates, children obeying their parents, and wives obeying their husbands, as well as servants obeying their masters. Once we understand and accept this, we can better withstand the challenges and obstacles that hinder us from fulfilling our duties. When we question why we should submit to God's will, these objections become baseless and futile. Therefore, we must demonstrate our humility and willingness to bear the yoke placed upon us by God through our easy and willing obedience to human authority.
As I mentioned earlier, this principle applies to all forms of subjection, whether it be people submitting to princes and magistrates, children to their parents, wives to their husbands, or servants to their masters. When we are convinced of this, we can avoid confusion and rebellion. Instead, we should demonstrate by our actions that we are willing to please God and fulfil His will. God has ordained this authority, and we should willingly obey those appointed by Him without complaint. For example, in a household, a master may appoint someone to oversee certain tasks, and this person should be obeyed. Similarly, in a society, a prince may have officers, and their commands must be followed without question.
Therefore, it is crucial to internalize this counsel of St. Paul deeply in our hearts. When we willingly and wholeheartedly perform our duties towards those whom God has placed in authority over us, we are ultimately serving God Himself. Without this mindset, all outward displays of virtue before the world are like smoke. Some may appear to perform well in the eyes of those
they serve, but if they lack the right attitude towards God's ordained authority, their actions hold no value before Him. God desires to be honoured through our obedience to Him. While men may grant certain allowances and overlook disobedience, God expects us to acknowledge His authority and obey those He has appointed over us. Our obedience should not cause us to forget God or those in authority over us. Therefore, if we obey people while disregarding what God desires as an acceptable sacrifice to Himself, our actions are in vain. We should always turn our hearts towards God, dedicate ourselves to Him, and willingly serve Him with a free and uncoerced spirit.
For the same reason, as Paul expressly states, "Servants, be obedient to them that are your masters according to the flesh, not with eye-service, as men-pleasers, but in singleness of heart, fearing God." Those who put on a facade of obedience are seeking either reward, good treatment, a share of the abundance, or some special gift or recompense when they render service. This is what people pursue when they do not have God in mind. However, servants are told that even if those they serve are so difficult to please that they cannot expect any reward or favour from them, they must still fulfil their duties towards God. Thus, we learn that in all things God commands, we should not merely engage our outward actions, such as our eyes, feet, hands, and arms, but we must start with our inner affections. When St. Paul says, "Not with eyeservice," he is teaching us that if we desire our service to be accepted as good and lawful by the Lord, our hearts must lead the way and guide all our actions. There should be no deception; instead, our conduct should be straightforward, honest, and sincere. This exposes the emptiness of many outward displays of virtue; God regards them as nothing more than hypocrisy. To truly serve God well, we must abandon duplicity and build on a foundation of sincerity.
Moreover, while it is true that God prefers to be loved rather than feared, this does not negate the need for reverence and trembling before His
Majesty. When God reveals what He values most, it is clear that He requires willing affection and wholehearted devotion. If we approach Him grudgingly and half-heartedly while showing greater earnestness towards men, we are essentially seeking exemption from obeying God. Therefore, we must find joy and delight in His service, making it sweeter and dearer to us than all worldly liberty, even surpassing the allure of all the realms and kingdoms of the world.
St. Paul explicitly says, "Masters, according to the flesh," because Satan, in his efforts to hinder the spread of the gospel and foster hatred towards it, planted the heresy in many minds that once we become spiritual, we should no longer be subject to worldly or transient authority. However, this is not the true state of God's children.
In our time, we have witnessed a group of rebellious and fanatical people who have tried to abolish all forms of authority, eliminate taxes and imposts, and advocate for complete self-rule. They based their arguments on the belief that since God has adopted us as His children and the world has been renewed to graft us into the body of our Lord Jesus Christ, it is unreasonable and unjust, even dishonourable to God, for unbelievers to rule over us or for those who call themselves believers to exercise sovereignty over their fellow brethren and neighbours. The devil has worked tirelessly to implant the idea in people's minds that the gospel undermines all order in the world, intending to make people despise it and renounce it. Saying that no one is better than another is a persuasive and enticing message. Thus, St. Paul explicitly states that even though masters have temporal authority, and their superiority pertains only to the flesh, which is this present world and transient life, they should not be deprived of their rights. Our Lord Jesus Christ did not come to establish a chaotic equality where no distinction exists between the great and the humble. His purpose was for everyone to remain peacefully within their respective callings without pride or
arrogance, as stated in the Psalms. The path to humility and meekness is for each person to focus on their own calling.
Therefore, those in positions of authority should not become proud and presumptuous but humble themselves before God, recognising that they are doubly bound to Him for elevating them. Meanwhile, those in less exalted positions should accept their roles without seeking what does not belong to them. It is essential for fathers to elicit the required obedience from their children through gentleness, husbands to treat their wives with harmony and kindness, princes not to mistreat their subjects like wretched beasts, and masters not to exploit their servants excessively. Those in humbler circumstances should understand that God has placed them in their positions as if He appointed their place with His own hand. Therefore, the common people should not seek to advance themselves but be content with their status. This is why St. Paul explicitly includes the phrase "as touching the flesh." It is not to denigrate masters for their authority over slaves but to preclude any objections that people might raise when seeking exemptions from obeying God and the order He has established. It also reminds us that this subjection does not harm the faithful; they can still maintain full liberty regarding their souls. The devil exploits this notion as well, with people asking why they should be made slaves when our Lord Jesus Christ has shed His blood to secure our freedom. However, as Paul elaborates in the fifth chapter of the first Epistle to the Corinthians, the bondage we offer to our superiors is limited to the flesh, and our souls and consciences remain ever free before God. Therefore, it is a simplistic objection to argue that, given our Lord Jesus Christ's grant of freedom, people should not impose bondage on us. He has granted us freedom concerning our souls, but it remains His will that principalities and lordships continue in the world. This inevitably results in some being subject and others having preeminence and authority.
Since our Lord has distinguished between the two realms, that of the body and the soul, and one is spiritual, governed by His Word, concerning our path to attain the kingdom of heaven. However, when it comes to our conduct towards our fellow human beings, who share our earthly existence, we must adapt to good governance and civil order. Let us be assured that, despite our position, we are no worse in the eyes of God than kings and princes, even if all men do not tremble before us. In fact, the acts of service we perform for His creatures serve to exalt and glorify God all the more. One must possess a noble spirit to willingly humble themselves and obey, regardless of the greatness, skill, or wealth of those to whom they submit. Even if those who are subject possess qualities suitable for governance, they should not covet a change in their status. Paul has eliminated any pretext for such behaviour. Thus, we must learn from the lesson presented here that, first and foremost, we must keep God continually in view, understanding that He has placed us in this world to serve one another with humility, never disdaining our duty, even towards those who may not be as capable as we desire.