Exodus 20:12 - Homilies By D. Young

The Fifth Commandment: the commandment for children.

I. LOOK AT THIS COMMANDMENT AS IT CONCERNED THE PARENTS .

1 . This commandment gave the parents an opportunity for telling the children how it originated . Not only an opportunity, but we may say a necessity. It was a commandment to children, through their parents. All the commandments, statutes, and judgments, were to be taught diligently to the children ( Deuteronomy 6:7 ), and this one here would require very earnest and special explanation in the family. It will be seen that it was a commandment which could not be isolated; a self-willed parent could not quote it with any advantage for the sake of upholding arbitrary authority. The Israelite parent had to explain how these commandments were given; he had to narrate the events in Sinai, and these in turn compelled a reference to the exodus and the bitter experiences of Egypt. Parents had well to consider how much depended on themselves in making their children duly acquainted with all the glorious doings and strict requirements of Jehovah. If a parent had to deal with a disobedient and despising child, he was able to point out that this requirement of honouring father and mother was God's most strict requirement, and God was he who had rule and authority over parent and child alike.

2 . Thus father and mother were evidently required to honour themselves . No special verbal utterance was here required, telling father and mother to remember the obligations to offspring, and anyway this was not the proper place for it. The commandments here are universal commandments, such as all men incur the temptation of breaking. Thus it was eminently fitting to have a word for children, enjoining upon them the proper feeling towards parents; as all know the filial relation, but all do not know the parental one. One of the merits of the Decalogue is its brevity and sententiousness. No father could expect his children to honour the parental relation unless he did so himself; and in measure as he more and more comprehended the import of the relation, in that measure might his children be expected to respond to his treatment of them. "Honour all men," says the apostle Peter; and to do this we must begin at home in our own life, and put the proper value on ourselves. God has put immense honour on father and mother; and it is the curse, loss, and fearful reservation of penalty for many parents that they do not see what momentous interests have been put in their stewardship.

3 . God thus showed his earnest desire to help parents in their arduous, anxious work . The work of a parent in Israel who had weighed all his responsibilities was no light matter. Great opportunities were given him, and great things might be done by him; things not to be done by any other teacher or guide, and he had thus a very comforting assurance that God was his helper. Helper to the father, and, bear in mind, to the mother also. It is worthy of note that father and mother are specially mentioned. She is not left in the obscurity of a more general term. God would give to both of them according to their peculiar opportunities all understanding, wisdom, forbearance, steadfastness, discrimination of character, that might be necessary for their work.

II. AS IT CONCERNED THE CHILDREN . A commandment was not needed to teach children as to the making of some sort of distinction between their father and mother and other men and women. But, in order that the distinction might be a right one, and evermore real and deepening in its presence and influence, such a commandment as this was imperatively needed. As we have said, it was a commandment universal in its scope, because all are or have been in the filial relation, but as a matter of fact it would address itself directly to the young. They were laid hold of as soon as anything like intelligence, power to obey, and power to understand the difference between right and wrong manifested themselves. God came and made his claim upon them, in a way as suitable as any to their childish consciousness. They were to honour father and mother, not because father and mother said so, but because God said so. Plainly the honouring included both deep inward feeling and clear outward expression. The outward expression, important as it was, could only come from real and habitual feeling within. Outward expression by itself counted for nothing. Honouring with the lips while the heart was far removed from the parent would be reckoned a grievous sin against God. The child had to grow up esteeming and venerating the parental relation everywhere. It could not honour its own father and mother and at the same time despise the parents of other children. The promise here given obviously a suitable one for children. To them the prospect of a long life, in the land already promised, was itself a promise agreeable to the limitations of the old covenant, when there could be no pointing in clear terms to the land beyond death; and we may be very sure that, according to this promise, filial obedience had a corresponding temporal reward.— Y .