Chapter III · (continued 2)

III. The duty of the husband is to show affection towards the wife.—1. This affection is to be genuinely manifested. “Husbands, love your wives” (ver. 19). Obligation is not all on one side. The husband is not less bound to discharge his duty to his wife than the wife to him. Love is the sum of the husband’s duty, and that which will regulate every other. Where love rules, the family circle becomes a tranquil and cherished haven of rest, peace, harmony, and joy. Nor is it enough that this affection should be recognised as a matter of course—let it be manifested. That woman is a strange, heartless shrew who is unaffected by the gentle evidences of a devoted and manly love. The true wife needs, craves for and knows how to appreciate a genuine and evident affection. Let the husband show the same tender and considerate regard to his wife as life advances and cares multiply as when he stood by her side at the altar, a lovely and confiding bride.

2. This affection is to be free from harshness.—“And be not bitter against them” (ver. 19). It is evidently implied that the love of a Christian heart may be marred by a sour and morose temper. It is ungenerous and cruel to vent upon his wife and family the anger which the man had not the courage to display before those who roused it when mixing among them in the world. Bitterness may be manifested as much by a cold, repulsive silence as by the most stinging words of sharp and angry reproof, or by the irritating actions of a wilful and tantalising conduct. It is a species of savage and fiendish brutality for a husband to study how he can inflict the keenest torture on a loving and submissive nature. It sometimes requires the most assiduous art of the tenderest affection to repair the damage done by a single word. Amid the perplexities and trials of married life many occasions will arise in which mutual patience and forbearance will need to be exercised. Let love reign supreme and banish the first symptoms of a harsh and churlish disposition.

Lessons.—1. Be careful whom you marry. 2. Beware of the first quarrel. 3. Bear with Christian resignation the life-consequences of an unfortunate choice. 4. Connubial bliss is attained only by the faithful exercise of mutual duties.

MAIN HOMILETICS OF THE PARAGRAPH.—Verses 20, 21.

Duties of Parents and Children.

It is God who hath set the solitary in families. The domestic constitution is the formal type of all governments. If discipline is neglected in the home, it is rarely that the loss is made up when the untaught becomes a citizen of the world. Coleridge has well said: “If you bring up your children in a which puts them out of sympathy with the religious feelings of the nation in which they life, the chances are that they will ultimately turn out ruffians or fanatics, and one as likely as the other.” “A wise son maketh a glad father; but a foolish son is the heaviness of his mother” (Prov. x. 1). Lord Bacon observes that fathers have most comfort of the good proof of their sons, but the mothers have most discomfort of their ill proof. It is therefore of vital importance that the reciprocal duties of parents and children should be faithfully and diligently observed. These verses indicate the character of filial duty and of parental authority. Observe:—

I. That the duty of the child to the parent is to obey.—1. This obedience is universal. “Children, obey your parents in all things” (ver. 20). The Old Testament law commands, “Honour thy father and thy mother”; and the most signal way in which a child can honour his parents is to obey them. Parents have learnt wisdom by experience; they know the dangers that threaten their children, and are in a position to offer wise and judicious counsel. Filial obedience should be prompt, cheerful, self-denying, uniform; not dilatory and reluctant. It is universal in its obligation, and is binding, not only in those commands that are pleasant to obey, but in those that are troublesome, and that seem unreasonable and perverse, so long as they do not involve a violation of Divine law. It is a painful spectacle to see a child defy parental authority, and even exult in his rebellion and in the distress it causes his father and mother. But filial disobedience rarely reaches such a pitch of cruel retaliation without there having been some defect in the early training. The child who renders due reverence to his parents is sure to meet with the rich rewards of heaven in the enjoyment of temporal and spiritual blessing.

2. This obedience is qualified and limited by the Divine approval.—“For this is well-pleasing unto God” (ver. 20). It is only when the commands of the parent are in harmony with the will of God that the child is bound to obey, and a powerful motive to practise obedience is derived from the fact that it “is well-pleasing unto the Lord.” The parent has no authority to enforce obedience beyond what has been given to him of God; and the exercise of that authority must ever be in subjection to the higher authority of the Divine law. Obedience to parents in what is right is obedience to the Lord. It is the way of safety and of happiness. A little boy, about seven years old, was on a visit to a lady who was very fond of him. One day, at breakfast, there was some hot bread on the table, and it was handed to him; but he would not take it. “Do you not like hot bread?” asked the lady. “Yes,” said the boy; “I like it very much.” “Then, my dear, why do you not take some?” “Because,” he said, “my father does not wish me to eat hot bread.” “But your father is a great way off,” said the lady, “and will not know whether you eat it or not. You may take it for once; there will be no harm in that.” “No, ma’am; I will not disobey my father and my mother. I must do what they have told me to do, although they are a great way off. I would not touch it if I was sure nobody would see. I myself should know it, and that would be enough to make me unhappy.” A reckless disobedience of parental authority will not go unpunished. The example of Christ’s subjection to his earthly parents exalts filial duty into a sublime and holy exercise.

II. That the duty of the parent to the child is to rule.—1. The parent is not to rule in a spirit of exasperating severity. “Fathers, provoke not your children to anger” (ver. 21). The obedience of the child will be very much influenced by the character of the parental government. Counsel, remonstrance, and even chastisement will be necessary in the successful training of children. But discipline is to be administered so wisely, lovingly, and firmly as not to irritate to rebellion, but to subdue and bend into obedience. An excessive severity is as baneful as an excessive indulgence.

“The voices of parents is the voice of God, For to their children they are heaven’s lieutenants; Made fathers, not for common uses merely, But to steer The wanton freight of youth through storms and dangers, Which, with full sails, they bear upon and straighten The mortal line of life they bend so often. For these are we made fathers, and for these May challenge duty on our children’s part. Obedience is the sacrifice of angels, Whose form you carry.”—Shakespeare.

2. To rule in a spirit of exasperating severity tends only to dishearten.—“Lest they be discouraged” (ver. 21). If the child sees that all his endeavours to please are in vain, and that he is repulsed with sternness and cruel severity, he loses heart, and becomes sullen or morose, or is stung into a state of desperate revenge. To be perpetually fault-finding, and to gratify your angry passions in brutal, savage chastisement, will crush the spirit of any youth, and perhaps transform him into a monster more terrible than yourself. Children are to be led, not driven; to be treated as reasonable beings, not forced like brute animals; to be encouraged by commendation where it is merited, and the defects of their obedience kindly interpreted. A certain writer has significantly said: “What if God should place in your hand a diamond, and tell you to inscribe on it a sentence which should be read at the last day, and shown there as an index of your own thoughts and feelings? What care, what caution, would you exercise in the selection! Now this is what God has done. He has placed before you the immortal minds of your children, more imperishable than the diamond, on which you are about to inscribe every day and every hour, by your instruction, by your spirit, or by your example, something that will remain and be exhibited for or against you at the judgment day.”

Lessons.—1. To rule wisely we must first learn to obey. 2. Disobedience is the essence of all sin. 3. That government is the most effective that tempers justice with mercy.

MAIN HOMILETICS OF THE PARAGRAPH.—Verses 22–25—Ch. iv. 1.

Duties of Masters and Servants.

The jealous conflict between capital and labour threatens the good understanding that was wont to exist between employer and employed with a serious rupture. Such a rupture would benefit neither side and would inflict incalculable disaster on both. There are economic laws, which regulate the employment of capital and labour, which no number of combinations and unions among masters and servants can ever set aside. Though a temporary advantage may, in extraordinary times, be snatched by either party, the law of supply and demand inevitably tends to balance and equalise all interests. It would be well, therefore, for masters and servants to ponder the teaching of the New Testament regarding their reciprocal duties. It was Christianity that rescued the servant from a condition of abject civil slavery and placed him in his just relation to his fellow-subjects in the commonwealth. The farther men drift away from the Christian spirit in seeking to adjust the questions between capital and labour, the more difficult and complicated they become. It is only as these questions are settled on a Christian basis, in harmony with the laws of a sound political economy, that party jealousies will subside, and the best understanding between masters and servants be established. Observe:—

I. That the duty of the servant is to obey his master in all things relating to his state of servitude.—“Servants, obey in all things your masters according to the flesh” (ver. 22). There is nothing degrading in service. It is the employment of angels. “They serve Him day and night” (Rev. vii. 15). It is ennobled by the example of Christ, who “came not to be ministered unto, but to minister” (Mark x. 45). To obey in all things is not always pleasant or easy; but the Christian servant will strive to accomplish the task. He consults the master’s will, not his own; he does the master’s way, not his own; he considers the master’s time, not his own. His obedience is universally binding in everything relating to his state of servitude but is restricted to that. His employer is his master only according to the flesh, has control over his bodily powers, and over the time in which he has engaged to labour; but he has not power over the spirit. The master cannot demand obedience in any matter forbidden of God.

II. That the duty of the servant is to be done in a spirit of sincerity.—1. It is to be free from duplicity. “Not with eye-service as men-pleasers; but in singleness of heart” (ver. 22). The servants of whom the apostle writes were slaves and treated merely as chattels. There are supposed to have been sixty millions of slaves in the Roman empire. From the treatment they usually received, they were greatly tempted to be merely eye-servants—diligent when their master was present, but indolent and reckless in his absence. Christianity has elevated man from slavery and provided him with the highest motives to moral action. It teaches that service is to be rendered, not with a hypocritical deference and sham industriousness, but with a single, undivided heart, doing the best at all times for the master.

2. It is to be done in the fear of God.—“Fearing God” (ver. 22)—the one Lord and Master, as contrasted with the master according to the flesh. The Christian servant has a conscience to satisfy and a heavenly Master to please. The fear of the Lord is the holiest motive-power in all acceptable service. He who serves his earthly master as he seeks to serve God will take care that the Divine and human interests do not come into collision with each other.

III. That the duty of the servant is to be discharged from the loftiest religious principle.—1. In every duty God is to be recognised. “And whatsoever ye do, do it heartily, as to the Lord, and not unto men” (ver. 23). The Christian servant must look higher than his earthly master; that is a service that may be rendered mechanically, and by men who make no pretence to be Christian. The true servant will give Christ the chief place in his service—will so act that his obedience shall honour Christ and be acceptable to Him. His best efforts may fail to satisfy the exactions of an unreasonable master, and the faithful servant will find his consolation and recompense in the fact that he aims to secure the Divine approval. This will give a moral dignity to the most menial employment, and exalt the common drudgery of toil into a means of religious refreshment and invigoration.

2. In every duty the best powers should be exercised.—“Do it heartily” (ver. 23). If the heart be engaged, it will put into operation the best powers of the whole man. No work is well done when the heart is not in it. Whatever is worth doing at all is worth doing well; and surely no power can move the springs of action so completely as the ever-present thought that, whatever we do, we “do it as to the Lord, and not unto men.” Our best efforts fall immeasurably below the lofty ideal of Christian service; but it is no small commendation when the Divine Master can declare respecting the anxious and delighted worker, “She hath done what she could” (Mark xiv. 8). Acting on such a principle, the capacity for the highest kind of work is cultivated, the sphere of usefulness widened, and the most coveted honours and enjoyments of the faithful servant secured.

IV. That faithful service will meet with a glorious reward.—“Knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ” (ver. 24). Under the sinister judgment passed by Satan on the devotion of Job there lurks an encouraging truth—man does not serve God for nought. Though there is nothing meritorious in the best actions of the busiest life, yet it has pleased God, in the exuberance of His condescending bounty, to provide abundant recompense for all work done as unto Him. The reward of the inheritance is in generous disproportion to the service rendered; the service is marred and limited by the numberless imperfections of the human; the reward is amply freighted with the overflowing munificence and glittering splendours of the Divine. It is the inheritance of imperishable happiness—of incorruptible and unfading glory—of heaven—of God (1 Pet. i. 4). What an encouragement to work!

V. That every act of injustice will meet with impartial retribution.—“But he that doeth wrong shall receive for the wrong which he hath done, and there is no respect of persons” (ver. 25). Some regard the wrong-doer referred to in this verse as the servant who defrauds the master of his service; others, as the master who defrauds the servant of his just recompense. But the words announce a general principle which is equally applicable to both. The philosophers of Greece taught, and the laws of Rome assumed, that the slave was a chattel, and that as a chattel he had no rights. The New Testament places the relation of master and servant in a wholly new light and shows that between both there is a reciprocity of duties and of penalties. The injustice done in the world, whether by master or by servant, shall be impartially redressed, and the injured one vindicated at the day of final retribution.

VI. That the duty of the master is to deal righteously towards his servants.—1. He is to act towards his servants according to the principles of justice and equity. “Masters, give unto your servants that which is just and equal” (ver. 1). If the masters here addressed were exhorted to deal fairly and justly with those who were their slaves, not less fully is the modern master bound to act justly and equitably towards those who serve him. The position of master is one of great power and authority; it is, at the same time, one of solemn responsibility. Capital has not only its cares and privileges, it has also its duties, and these cannot be abused with impunity. The communistic doctrine of equality has no countenance here. If all were socially and financially equal to-day, the inequality would be restored to-morrow. The duty of the master is to give to his servants that which is righteous and reciprocally fair. Treat them as human beings, with human rights, and as rational and religious beings, who, like yourselves, have an endless future to prepare for. Give them fair remuneration for work done. Be generous in prosperous times, and considerate when adversity comes. While acting commercially according to the laws of political economy, which no sane business man can disregard, yield in all justness and fairness to the impulse of the higher law of Christian charity and kindness. Interest yourselves in the physical, moral, and religious welfare of your work-people. Good masters make good servants.

2. He is to remember that he is responsible to a higher Master. “Knowing that ye also have a Master in heaven” (ver. 1). The master is not less bound than the servant to do his duty as unto the Lord. They are both servants of the one great Lord and Master of all. “One is your Master, even Christ, and all ye are brethren” (Matt. xxiii. 8). Do not impose impossible tasks upon your servants. Avoid an overbearing tyranny, and “forbear threatening.” Exercise your authority with humanity and gentleness. Use your wealth, reputation, and influence in promoting the best interest of your work-people, and in serving the Lord Christ. Remember that whatever you do to the poorest servant of your heavenly Master is reckoned and recompensed as done to Himself (Matt. xxv. 40).

Lessons.—1. Social distinctions afford opportunities for personal discipline. 2. Every rank in life has its special perils. 3. The law of duty is binding in all ranks. 4. The dust of both masters and servants will soon mingle in a common grave.

GERM NOTES ON THE VERSES.

Ver. 23. Do all for God.

I. The Christian’s practical life comprises working, acting, and suffering.

II. Abide with God in your calling.—Intention gives a moral character to actions.

III. Motives to duty.—1. Mechanical activity. 2. Supernatural motive. “Do it heartily as to the Lord.” 3. Our good intention should be renewed at intervals. 4. Our lesser actions should be brought under the control of Christian principle.—E. M. Goulburn.

A Hearty Christianity.

I. The highest end of all work is work done for God and to God.—1. Not work done for self. 2. Not work done for society.

II. The highest kind of work of which we are capable is that which engages all the powers of our spiritual nature.—“Do it heartily.” 1. The character of the work we do will be decided by the state of our heart. 2. By the predominating impulse of the heart. 3. The character of our work as a whole will be influenced by the heartiness we throw into every single duty. “Whatsoever ye do.”

Lessons.—1. A hearty Christianity is a happy Christianity. 2. Is not easily daunted by difficulties. 3. Is aggressive.

Vers. 23–25. Piety in the Household.

I. We are serving the Lord.—This will dignify the most insignificant duty.

II. We should seek to be actuated by the highest possible motive.—Out of the heart, or influenced by the affections. The highest motive will cover the lowest.

III. The Lord Himself will give us the highest reward.—With Him is no respect of persons.—Homiletic Monthly.