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.