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Deuteronomy 5, I just want to
read verse 16, which is the reiteration of the fifth commandment. Honor
thy father and thy mother, as the Lord thy God hath commanded
thee, that thy days may be prolonged, and that it may go well with
thee in the land which the Lord thy God giveth thee. And then
turn with me to Ephesians chapter 3. Ephesians, excuse me, Ephesians
6, 1 through 4. Ephesians 6, verses 1 through
4. Children, obey your parents in
the Lord, for this is right. Honor thy father and thy mother,
which is the first commandment with promise, that it may be
well with thee, and that 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." Now, this morning,
we return again to our series on the Ten Commandments. Last
year, in the second half of 2004, we considered the first four
commandments of the first table of the law, and considered how
God in those first four commandments tells us or speaks to us regarding
the object, the matter, the manner, and the time of worship. And
last Lord's Day, we began to look at the second table of the
law of God, those commandments which consist of commandments
related to the sanctity of authority, the sanctity of life, the sanctity
of marriage, the sanctity of property, the sanctity of a good
name or of reputation, and then the tenth commandment, which
is in some sense the summary and the heart of the issue related
to all of the second table commands. Now, last Lord's Day, we looked
at the importance of the Fifth Commandment, the types of relations
that we sustain that encompass the Fifth Commandment. We also
recognize the nature of the Fifth Commandment, that it is reciprocal,
that there are duties for the inferior or for the superior
as well as the inferior. Just as parents have a duty,
or children have a duty to their parents, so parents have a duty
to their children. Just as the slave has duties
to his master, so the master has duties incumbent upon him
to the slave. So we said there's a reciprocal
nature to this commandment, but there's also a dual nature which
applies to all the commandments, and that is that the commands,
though they are generally in the thou shalt not, they tell
us what we shouldn't do, the implication is they also tell
us much about what we should do. And so we will look this
morning at the duties that are to be derived from this commandment.
We'll consider the duties of children to their parents first.
We'll spend most of our time there. Then we'll consider the
duties of parents to their children. And when I'm talking about the
duties of children to their parents, I want you to recognize that
I'm not talking just about the family relationship. This would
apply to a spouse. This would apply to an inferior
at work or in the church or in the state. So I'm talking about
the duties of children of their parents. I'm saying this is the
duties of inferiors to their superiors, those who are under
authority towards those that are in some place of authority
in whatever sphere they are in. The first is that we're to respect
them inwardly. Leviticus 19.3 says, ye shall
fear every man his mother and his father. Romans 13.7, "'Render
therefore to all their dues, tribute to whom tribute, custom
to whom custom, fear to whom fear, honour to whom honour.'"
Clearly relating to the civil magistrate and saying there's
a degree of honour and fear that's to accompany our perspectives,
our attitude regarding those that are over us. Also in 2 Timothy
5.17, Paul tells Timothy, that he that ruleth well is to have
double honor. He's saying you're supposed to
show that honor. And clearly the implication there
is that Paul is saying those that rule well in the church
are to have double honor. The implication is even honor
is to be given to those that are in that place, even though
they may not be fulfilling it. You're still supposed to salute
the stripes, even though the one that wears the stripes might
not be completely complying with all their duties. That doesn't
mean you might not need to seek to have them extricated from
their position. It's not to say that the President
of the United States that's in office that needs to be removed,
that if you have the power to be involved in that removal,
that you can't act on that. But the fact is that you still
respect the office nonetheless. Also in Hebrews 12.9, Paul says,
We have had fathers of our flesh which corrected us, and we gave
them reverence." Paul is speaking in a cultural context where he
could assume that the people that he was writing to had been
corrected by their parents and had shown reverence to their
parents. And he could argue from the lesser
to the greater. He says, if that's the case with your earthly father,
aren't you going to do that with your heavenly father? Now, we
live in a cultural situation where the preacher can hardly
assume that his hearers have been disciplined, much less have
reverenced the one that has disciplined them. But we see clearly that
is our duty, to respect them inwardly. Secondly, we're to
demonstrate that respect by loving them. We are to fear God and
we are to love God. We are to fear our parents, our
superiors, and love them. Peter says in 1 Peter 2.17, Honor
all men, love the brotherhood. There's synonyms in some sense. Honor all men, love the brotherhood. Fear God, honor the king. You
see, in there we see, too, that honoring those in authority is
consistent with honor and reverence and fear towards God. Not only
are we to demonstrate respect to them and loving them, we're
also to demonstrate respect to them in words. In Deuteronomy
27, 16, we read these words, that set us light by, or literally
makes fun of, His Father and Mother. And all the people shall
say, Amen. We're also to commend our superiors.
Proverbs 31.28, speaking of that wise and prudent woman. Her children
arise up and call her blessed. So you commend your superiors.
It's very interesting though, it goes on in that verse, her
husband also and he praises her. There you see the reciprocal
nature. Here's the woman's husband, her head, and yet he commends
her. And it's likely that his commendation
of his wife was probably the pattern which the children began
to follow. Also, we're to give our superiors
appropriate titles. In 1 Peter 3.6, we learn of Sarah,
who didn't adorn herself in outward adornment, but she adorned her
inner person. and she obeyed Abraham, calling
him Lord. What's very interesting is if
you go to the passage in Genesis, in which this alludes to, Sarah
didn't say, didn't call Abraham Lord with her lips. She called
him Lord in her thoughts. If you look at that passage,
she calls him Lord as she's thinking about him. And so you see that
there's this internalness, but also, obviously, if she would
call him Lord in her own thoughts, it's clear that she would call
him Lord and call him an appropriate title. Also in Acts 23, 1 through
4, we won't go there, but in that passage, Paul is dealt with
by the high priest, and he speaks ill of the man until he finds
out he's the high priest. And then he quotes a passage
in the Pentateuch, in the Mosaic Law, about speaking ill of a
leader of God's people. So we see that our words demonstrate
respect. Fourthly, we're to demonstrate
respect to them in gesture. This is talking about manners. presented himself unto him, speaking
of his father, he fell on his neck and wept on his neck a good
while. He loved his father and he demonstrated
his love for his father in that regard. King Solomon is found
to have been sitting on the throne and when his mother comes to
him, he comes off the throne and he kneels before her. Clearly
in the civil sphere, he had superiority over her, and yet he leaves his
throne and bows down to his mother, showing respect and deference
and honor to her. In Job 29, Job describes his
life and how he was used amongst the people of God prior to his
illness. And in that chapter, you see
many examples of people showing deference to him, in how they
showed manners to him. He said even the aged bowed down
to him. He was so well respected that
even those that were his elders in age bowed down to him. We
learn something about the fact that how we act, whether we take
our hat off, whether we rise up from the seat when someone
enters into the room, all those things can be appropriate and
demonstrate our respect. Fifthly, we also demonstrate
respect through obedience. Ephesians 6.1, children, obey
your parents in the Lord, for this is right. Colossians 3.20,
children, obey your parents in all things, for this is well-pleasing
unto the Lord. Now, clearly, we are not to obey
our parents in everything, absolutely. We're to obey them in all things,
in all areas of life. but to obey them, Paul says in
Ephesians 6, 1, in the Lord. That means when their laws are
consistent with God's laws. We are to follow Acts 4.19, we're
to obey God rather than men if our parents command us to sin. If our boss tells us to steal
at work, we're not to steal. Having said that, oftentimes,
corruption, inward corruption, indwelling sin being what it
is, we often want to think that our superiors are telling us
to sin, when in fact they're just telling us to do something
we don't like to do. There's a blessing to the sons
of Rachab in Jeremiah 35, 14. They're blessed because he commanded
his sons not to drink wine, and it goes on to say, for unto this
day they drink none. You see, there is an area of
Christian liberty. Rachab couldn't turn to some
verse and tell his sons, don't drink any wine, thus sayeth the
Lord. But he said it, and they did
it, and that context is referring to many generations of his seed. And so I think we see something
there of just how, that we are even to submit in arbitrary things. and things where our superiors
decide something that may run contrary to what we think is
prudent or wise. Was it necessarily wise for Rakeb
to make that? Not necessarily, but their keeping
of it was a blessing to them. That we do know. That's explicit
in Scripture. There's nothing given in Scripture
about the prudence of the commitment that Rakeb made or the command
he made or how it prospered them. It just says that they prospered
because they obeyed. So we're to demonstrate respect
for obedience. Sixthly, we're to demonstrate
respect for them by seeking their counsel. In 1 Peter 2.18, we read, "...servants,
be subject to your masters with all fear, not only to the good
and gentle, but also to the forward." And that word forward means harsh. Our Master is, we're still to
be subject to them with all reverence, even if they're not so good,
not so gentle. In Proverbs 1.8 we read this,
My son, hear the instruction of thy father, and forsake not
the law of thy mother. We're called to hear and receive
the instruction of our godly parents. Think of a couple of
examples. We'll give you one in 1 Samuel
2. Verse 12 and following, we learn about the sons of Eli.
And we are told that they were sons of Belial. They were sons
of disobedience. Yes, they were physically sons
of Eli, but in fact they were sons of disobedience. They knew
not the Lord, it says. And it says, they hearkened not
unto the voice of their father. Now certainly we can conclude
from those passages that Eli himself was not thorough in his
reproof. He wasn't thorough, he wasn't
complete, but nonetheless they were sinful in not responding
to his attempted admonition to his sons. We might think about
what areas in particular ought we, as children, I'm talking
about the parent-child relationship, What particular areas ought we
to seek counsel from our parents on? I think there are two particular
life-altering decisions that are made, two significant decisions
in our lives that we probably need the most counsel about.
Can you think of what they might be? Vocation. It'd be choosing a calling and
choosing a spouse. Our parents know who we are. They don't know us perfectly,
they don't know us like God knows us, but they've lived with us,
and they know where our gifts lie, where our weaknesses lie,
where our strengths are. They might have some understanding
of who we would be compatible with and what would be an appropriate
vocation to pursue, and so we should certainly seek their counsel.
We should seek their counsel in little things, but should
we not seek their counsel in the big things as well? Seventhly, we should also demonstrate
respect for them by praying for them. Praying for them. 1 Timothy
2.1, we're told that we're to pray for those in authority over
us in the civil sphere. Ought we not to pray for those
over us in other spheres as well? Should we not pray for our boss,
our manager, our supervisor? Should we not pray for elders?
Should we not pray for our mother and our father? And again, Remembering
the reciprocal nature of these duties, should we not pray for
our employees? Should we not be praying for
our children? Should we not be praying for
those that we shepherd in the church? And should civil magistrates,
godly civil magistrates, should they not be praying for the people
that they govern? If they recognize that they're
to be a loving father and a nursing mother to the people under them,
should they not be praying for them? We should demonstrate respect
for them by covering their sin. By covering their sin. The man that's blessed, the man
that will come unto God in Psalm 15.3 is he that doesn't, nor
taketh up a reproach against his neighbor. One who doesn't
take up a reproach. We're to have charitable constructions
upon all people's behavior, 1 Corinthians 13.5, we're to think no evil,
how much more those that are over us in the Lord. We're not
to make rash judgment like Eli did of Hannah in 1 Samuel 1.17. She was praying and muttering
while she prayed. Eli assumed she was drunk. He lives in a day where there
was much sin. He'd probably seen some drunks
in the temple before, but he assumed it. And so we need to
be careful to make those kind of rash judgments. We need to
have charitable instruction. Think also of the example of
Noah's sons in Genesis 9, 21 through 22. Noah, after God's
re-establishing, committing himself to covenant with him and covenant
with God's creation, Noah goes and gets himself drunk and takes
off his clothes, is in a very compromising position, and his
son Ham enters the tent. I think there's a lot unsaid
in that passage. Ham's sin was not that he accidentally
saw his father naked. His sin was, clearly, that he
gloated over it. He told his brother Shem and
Japheth, and then Shem and Japheth turned around and covered him
up. And in that very graphic description, we do have an example,
don't we? We have an illustration of covering sin. And when Noah
wakes and realizes what has happened, he curses Canaan, Ham's son. So he curses the nation, the
people that come from Canaan, the Canaanites. who were eventually
significantly destroyed off of the land by the people of God. Had significant effects, not
just for him, not just for him, but for his seed through all
the generations. You think God is concerned about
obeying our parents? You think he deals seriously
with those who fail to? I think it's clear he does. Ninthly,
were to show respect or demonstrate respect by defending them. Ecclesiastes 7.1 says, a good
name is better than precious ointment. A good name is a precious
commodity. And so we ought to be careful.
We ought to respect them and defend them. 1 Timothy 5.19 says,
against an elder, receive not an accusation, but before two
or three We ought not to be quick to take up an ill report and
try to slander or slam someone over us without adequate documentation,
without adequate witnesses and proof. If we have the proof,
then we're to do the loving thing to them and to those that are
over them in authority by dealing with it in the manner that God
would prescribe in His Word. So we do so by defending them.
Tenthly, we're to demonstrate respect by providing by providing
for them. In Mark 7, 1-13, a passage that
we read not too long ago, that's where Jesus talks about the Pharisees
and their followers worshiping God with their lips, honoring
Him with their lips, but not with their life. Their heart
is far from God, and they make up laws that are additions to
God's Word, and then those additions actually lead to subtraction.
They had made an addition that said, well, if we claim that
these properties that I have, this money, these possessions
are Corbin, they're unto the Lord, therefore, I don't have
to give them to support my elderly parents. The whole implication is we should
be concerned about supporting our parents, that we don't make
up man-made laws that then contradict God's laws regarding the compassion
we ought to have for our parents. Paul deals with this in 1 Timothy
5.4, but if any widow have children or nephews, let them learn first
to show piety at home and to requite or to repay their parents,
for that is good and acceptable before God. So we have a duty
to our aged parents, as tough as it gets sometimes, it's good
and acceptable before God. As painful as it is, it's very
healthy to do just what God tells you to do. And God honors it. We have an example of Joseph's
doing it in Genesis 47, 12. And Joseph nourished his father
and his brethren and all his father's household with bread
according to their families. He not only took care of his
father, he took care of his brothers and all their families when they
came down to Egypt. He made sure they were taken
care of. and got them established in vocation so they could provide
for themselves in Goshen. Isn't that exactly what Jesus
did, John 19, 26 and 27, when he says to his mother, Behold
thy son, referring to John, and speaks to John, Behold my mother. He's concerned, even on the cross,
to take care of his mother that will continue on in life past
him. I think we see some parallels
in the state. Romans 13, 7, we're to give custom to whom custom,
tribute to whom tribute. Church, 1 Timothy 5, 17, we're
to give double honour to those that rule well, especially those
that labour in the Word and doctrine. So there are ten duties. They're
all related to respect or to honour. It all begins with an
inward respect or honour, fear, that then translates itself into
at least these nine very practical ways in which we demonstrate
this respect. Secondly, let's consider some
duties of parents to their children. These maybe aren't as many in
number, but I think they're more all-encompassing. And I want
you to recognize, but by the lack of number doesn't mean they're
any less important. Yes, Harry. Sir, the definition
of control is to take care of I don't know if that's what he's
saying. I don't know if that's what he's
saying. Where is that? Excuse? Yes, he's basically,
the word behold is basically speaking about how important
what he's going to say is. Behold is often, I suspect, I
have to check my Greek Testaments, it's probably the word that's
often translated verily. You're going to enter into a
son and mother relationship with one another because I can't take
care of you anymore on earth. Jesus is telling John, you've
got the responsibility to care for my mother now, and mother,
you need to take that, you need to be prepared to accept that.
Personally, I think what we see is that he's behaving, in a sense, in terms of his human
nature. Obviously, he's completely God and completely man at the
time, and still is. Obviously, we know that later
on, some of his brothers come to Christ, James and Jude, who
wrote two of the epistles, are disciples. And I'm sure they
didn't think, You know, John's taking care of mom, we can go
get a new Lexus or whatever if we can afford it and not help
her, because John will cover her expenses. I mean, obviously,
it didn't keep them from their duties. But at the point, he
didn't go to his brothers, John was there. Behold your mother
and behold your son. So he's basically saying, John,
you're going to have to take care of her. He's saying, because
of who I am and because of your love for me, that's exactly what
you're going to want to do. You're going to want to do what I've
asked you to do, John. Take care of my mom for me. And
so we need to be thinking about how do we take care of our mom
or our father if we're on vacation or if we have cancer and we know
our life is short and we're going to outlive our parents? Are we
going to think about what we can do to help protect them and
keep them while they still are alive? We're going to talk to
a lawyer, we're going to talk to somebody in real estate, figure
out how we want to handle things so that we can support them while
we're no longer here. I think that's what the principle
there is in that. Duties of parents to their children
or superiors to inferiors. I'm introducing all four of these
duties with keep up parental authority. Keep up parental authority
by nurturing them. You're going to notice, in none
of these do I say, keep up parental authority by beating your chest,
or by shouting, or by flexing your muscles at them. But keep up parental authority
by nurturing them. Ephesians 6, 4, NG, Fathers,
provoke not your children to wrath, but bring them up in the
nurture and admonition of the Lord. The words that are translated,
bring them up, is one word, and it's translated earlier on in
the passage, nurture. Husbands are to nurture their
wives. It's talking about providing
for them all things necessary for their growth. We're to nurture
our children, we're to nurture them, all that they are. They're intellectual beings,
they're social beings, they're physical beings, yes, they're
spiritual beings. but we're to nurture them in
the totality of who they are. We're to nurture them in, as
the King James says, nurture. That word nurture is in the Greek
the word paideia. Sometimes it has a narrow definition,
sometimes it has a broad definition. Broadly, it can be translated
as training or broad discipline. But in its narrow use, it refers
to chastening. It refers to discipline of the
rod. I think it's referring to that
because I think Ephesians 6.4 is a parallel to the passage
in Proverbs where it says, it's by the rod and reproof come wisdom. Admonition is verbal instruction
with a bite, with the blessing and the curse presented. This
is what you're to do, but this is what is going to happen if
you don't do what you've been told to do. So I believe what
Paul is saying is to bring them up, and there's two main aspects
to bringing them up. That is, set the standard for
them in instruction and admonition, but then enforce it with nurturing
or chastening. Keep up parental authority by
nurturing them. Keep up parental authority by enforcing commands.
That fits in with what I'm talking about in terms of enforcement.
Proverbs 23, 13, 14 says, withhold not correction. He goes on to
say, beat them with a rod, they won't die. Yes, you might think
when they're crying and screaming that you've really damaged them.
He's saying, no, there's a place for that. It's never apart from
instruction. We're not behaviorists to think
we'll just get good behavior by spanking. But spanking with
admonition has its place. 1 Kings 1, 6-19 deals with the
rebellious son of David, Adonijah. We're not here to conclude that
all rebellious children are rebellious because of their parents' failure.
The Scriptures don't teach that. But in verse 6, of 1 Kings 1,
we do learn that Adonijah's behavior, that David had some culpability
related to his behavior, because it says, his father had not displeased
him at any time. He was a spoiled child. David
didn't want his son to be displeased with some decision that he made
regarding him. You see, we can misapply, provoke
not your children to wrath, and take it to the extreme. We try
to be like David and think, well, I don't want to ever displease
them. Displeasing our children is not the same as provoking
them to wrath. David would never displease them.
He had the wrong priority or focus in his rearing, and God held him responsible
for that. He was culpable for that sin. It didn't mean Adonijah
wasn't responsible for his sin, but David was culpable for his.
We're also to keep up parental authority by enforcing commands
in the spiritual realm. Titus 2.15, these things speak
and exhort and rebuke with all authority. Paul tells Titus,
these are the kind of things that you better be saying in
these new church plants that you're involved in in Crete while
you're there. You're going there, you're going to try to help in
the election and ordination of men's offices, elders in that
place. He doesn't mention deacons. The reason I think he doesn't
is because it's a very early church planting situation. Paul
writes to Timothy and he gives them the details about deacons.
The church at Ephesus was much more mature. But he says, do
all these things with all authority. Don't come here and say, My opinion,
I think maybe you should think about doing this or that. No,
he says, come with God's Word. Don't come with your own authority,
but be God's messenger, and then you come with all authority when
you come with God's authority, as His ambassador. And so that's
what Titus was called to do, and ministers of the gospel are
called to do, is to not command anything themselves, to not add
or subtract from God's Word, and to give God's people God's
Word whole and entire, 16 ounces to the pound. Thirdly, keep up
parental authority by dealing with them graciously. We'll keep up our authority by
dealing with our children gracefully, or graciously, not offensively. Leviticus 25, 43, Thou shalt
not rule over them in rigor. but shall fear thy God." In other
words, Dad. In other words, Captain. In other words, Superior, Boss,
Manager, Vice President. You don't rule over them with
rigor. Remember, God's watching how you treat them. They're made
in God's image. Treat them with respect. Psalm
145, verse 8 says, the Lord is gracious and full of compassion,
slow to anger, and of great mercy. I'm not real big on the distinction
made by theologians regarding incommunicable and communicable
attributes, but I think it has its place These attributes that
are spoken of here in Psalm 145-8 are attributes of God which we
do partake of at some level. We're to be holy as God is holy.
We're to reflect God, not in His infinitude, not in His unchangeableness,
but we are to reflect Him in His graciousness, His compassion,
His mercy. Psalm 103, 13 and 14. Here the
psalmist again argues from the lesser to the greater. Like as
a father pitieth his children, so the Lord pitieth them that
fear him. You might think that the psalmist
would say, like as the Lord pitieth his children, so you fathers
ought to pity your children. And certainly that's a legitimate
implication. But the psalmist argues from
the way that a father would naturally pity, saying it's unnatural to
not have pity and compassion on your children, not recognize
their frame, not recognize their age, not try to put on them more
than they can handle. So to keep up parental authority
by dealing with them graciously. Fourthly, we're to keep up parental
authority by providing for them. Just as children are to provide
for their parents in old age, yet we learn in 2 Corinthians
12, 14, for the children ought not to lay up for the parents,
but the parents for the children. In other words, parents, we have
a responsibility to try to help prepare our children for the
vocation that they would be in. We're to try to lay up a nest
bag to help them get started if possible. Children ought not
to lay up for their parents, but the parents for the children. In Luke 17, 7 and 8, we have
this parable by Jesus where He speaks about those whose servants
are plowing, they're feeding cattle, and will the master say
when they come in, sit down and eat, and I'll eat later? He says, of course not. You know,
you're a servant. The Master will say, you fix
me dinner, and afterward, thou shalt sit down to me. The Master wasn't being ridiculous. He wasn't being rigorous. He
was going to feed his servants. They didn't get fed before he
did, but they did get fed. And so we're to provide for those
under us. As bosses, we're not to try to, or if we own a small
business, we're not to try to keep the wages as low as possible
and eke out every little bit of additional profit from what
our employees will put up with. We want to pay a fair wage, a
just balance. In application and in closing,
I think we have to realize that humility is the primary grace
that's comprehended in this command. Humility. No matter what position
we're in in these reciprocal relationships, we are not to
think more highly of ourselves than we ought to think, as Paul
says. Paul says in Romans 12.10, in honor, we're to prefer one
another, whether there are equals, whether there are inferiors or
superiors. I want to make sure that nobody
misunderstands me when I'm talking about inferiors and superiors.
I've been using those terms a lot. I'm not referring to inherent
superiority or inferiority. I think you all know that, but
I want to make sure that that's said. But we're talking about
positions in relationships in God-ordained institutions. There's
somebody that's above us. There's somebody that's below
us in these relationships. That's what I'm talking about. We can't
be like the atrophies who love the preeminence. Whether it's
in the house or in the state or in the church, it's wrong
to love the preeminence. Paul calls us all to lowliness
of mind where we esteem others better than ourselves. We're
all called to that. And I would contend that humility
is faith's inseparable companion. If you're a man of strong faith,
if you're a woman of strong faith, if you believe and trust in God,
you will submit to authority that God has placed in your life.
And I think the centurion is, to me, a preeminent example of
that. This man says, Jesus, you don't
need to come and heal this servant that he calls his son, who's
sick, and he loves enough He's a centurion. He loves enough
to go to Jesus to get his servant some help. He says, you don't
need to come because I'm a man under authority. In other words,
I do what those above me tell me to do, and I have men under
me. I tell them to go here, they
go here. I tell them to do this, they do this. And so in the spiritual
realm, I know it's the same for you. You tell it to happen, it
happens. You direct your angels, they
do it. They snap to it. And what did Jesus say regarding
that man? He says, I haven't seen such faith in Israel. This
Roman centurion understands how things work, that there's authority
structure even in the hidden, unseen realm. He recognized Christ
to be Lord and everything to be ordered by Him. And so faith
and humility are intimately related. Secondly, we need to remember
the danger of failing to honour our parents. Remember that graphic
description in Proverbs 30.17 I read last Lord's Day. The eye
that mocketh at his father and despiseth to obey his mother,
the ravens of the valley shall pick it out, and the young eagles
shall eat it. You see, the Hebrew mindset The
worst thing was for your body to be left to the ravens, to
just be eaten by vultures. You see, they respected burial
because they respected the fact that in the resurrection, we
would be resurrected with our new bodies. And so cremation
was not what was to be done. We're picturing God's wrath upon
those that would do such. But we also see the positive
in Exodus 20, 12, "...that thy days may be long upon the land
which the Lord thy God giveth thee." Thomas Watson, the English
Puritan, said this, he said, "...disobedient children stand
in a place where all God's arrows fly." Disobedient children stand in
a place where all God's arrows fly. God will hunt them down. God will chase them. Don't be
a disobedient child. I'm not speaking to the children
in this place, I'm speaking to the adults as well. Thirdly and
lastly, honor your parents. To honor them is well-pleasing
to the Lord. Colossians 3.20 Children, obey
your parents in all things. for this is well-pleasing unto
the Lord." Do you not want to please the Lord? Then honor,
reverence, obey, pray for, support, demonstrate your reverence for
them in all the ways that God calls you to. Psalm 111.10, the
fear of the Lord is the beginning of wisdom, A good understanding
have all they that do His commandments. But His commandments aren't even
there in the original. The fear of the Lord is the beginning
of wisdom. A good understanding have all they that do. If you
don't do, you don't understand. If you understand this commandment,
you will start doing.
The Fifth Commandment #2 - Eph. 6:1-4
Series The Ten Commandments II
| Sermon ID | 1128054124 |
| Duration | 42:34 |
| Date | |
| Category | Sunday Service |
| Bible Text | Ephesians 6:1-4 |
| Language | English |
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