SERMON VII.
THE FOURTH COMMANDMENT: HONOR THY FATHER AND THY MOTHER.
"By honoring father and mother, in the literal or natural sense," says the Doctrine of the New Church, "is meant to honor parents, to obey them, to be attentive to them, and to be grateful to them for the benefits which they bestow. These benefits are, that they feed and clothe their children, and introduce them into the world, that they may act their part in it as civil and moral persons; also, that by means of religious instruction they lead them to heaven; providing thus both for their temporal prosperity, and for their eternal felicity: doing all these things from the love which they derive from the Lord, whose place they fill. In a secondary sense, the command to honor father and mother implies the honor due by wards to their guardians, in case the parents are deceased. In a wider sense, it means to honor the king or magistrates, since these provide for the common good, as parents do for the good of their children. By this commandment, in the widest sense, is meant, that men should love their country, because this nourishes and protects them."[1]
It would seem superfluous to dwell long upon the necessity of observing this Commandment, considered in its literal sense. The duty of paying honor, respect, and attention to parents, is universally recognized by the common instincts of mankind, and an ungrateful child is looked upon with abhorrence. It may be well, however, in a few reflections on the subject, to recall some of the grounds on which obedience to this Commandment is so imperative on all. Children need to have these considerations impressed upon their minds, as they are apt to be thoughtless and unreflecting; and parents themselves need to be familiar with them, in order to impress them upon their children.
Let children, then, consider what a vast debt of gratitude is due to their parents. In the first place, to them they owe the blessing of existence itself (I say the blessing of existence; for though in states of great trial and suffering, existence may sometimes seem a burthen rather than a blessing,—yet these are but temporary states of feeling: in the long run, every one—at least, every good person—enjoys life, even in this world: but it is when the rapturous joys and glories of the future state are considered, that existence is seen to be truly, and in the loftiest sense, a blessing.) It is true, indeed, that the Lord, the Divine Creator, is our Father: from Him alone flows the current of life: human parents are merely the instrumentalities for preparing the receptacles of life. Still, to them, as such instrumentalities, we owe our natural existence, and therefore to them, next to the Lord, is our greatest debt of gratitude due.
What words, then, are strong enough to express the wickedness of the monster whose hand can deprive a parent of life? The crime of parricide has ever been looked upon in all nations as the most infamous of crimes. Under the Jewish law, even to strike a parent was a crime punishable with death: as we read in Exodus,[2] "He that smiteth his father or his mother, shall surely be put to death;" and truly, there is something abhorrent to the mind, in the idea of a child's raising his hand against the parent that gave him being.
But, in the next place, let children consider the anxious and tender care which their parents have taken of them from their birth. What pain and suffering to the maternal parent was caused by that birth itself! and afterwards during the helpless period of infancy, what days and nights have there been of watching, of nursing, of tending in sickness! Shall the child not consider and be mindful of this, and seek to show his gratitude in every way in his power? and the best way to evince that gratitude is by ready and cheerful obedience to his parents' commands, and compliance with their wishes.
Then, too, during the years of growing up, consider how many hours of anxious thought have your parents spent on your account, in planning to provide for your future welfare! and what constant and daily labors have they undergone to provide for your support—to supply you with food and clothing and education! And now, in their latter years, shall you not do all in your power, to make a return for their guardian care, by paying them every kind attention, by providing for their wants, if necessary, by supplying them with needful comforts, and smoothing their pathway down the vale of life. The child who is recklessly indifferent to, or thoughtlessly neglectful of, these plain duties to his parents, deserves to be branded with infamy, and cast out of society as an ingrate,—as one who is regardless of the first duties of a human being.
Observe the language used in the exposition of this Commandment, in the passage before adduced, namely, that "By honoring the father and mother, in the natural or literal sense, is meant to honor parents, to obey them, to be attentive to them, and to be grateful to them for the benefits they have bestowed." Let every child, then, take care that he thus keeps this Commandment,—first, by paying his parents due respect and obedience; secondly, by being attentive to them, that is, paying attention to their wishes, and seeing that their wants are supplied; and lastly, by striving to feel that gratitude to them, which reflection on what they have done for you will teach you to feel; and then evince your gratitude in every way in your power, by endeavoring to please them, to serve them, and to make them happy.
And here it is to be remarked, that parents themselves may do much to secure these due returns of gratitude and attention from their children, by their manner of instructing and bringing them up. If a parent allows his children, in their youth, to treat him with disrespect, and his commands with disobedience, how can he expect them to feel, in their manhood, that regard which he never took pains to inculcate upon and require of them, when they were young? He need not expect such feelings to grow up in his children's minds spontaneously: man's selfish and depraved hereditary nature disposes him to regard none but himself,—not even his parents; and if he is not taught the duty of paying them such regard, it is probable that he will never show it or feel it, and that, in after-life, he will consider the duty of serving and supporting his parents as a burthen. A spoiled child will prove an ungrateful child. But let children be taught, throughout their growing up, to respect their father and mother, to regard their wishes, to obey their commands, to pay them due attention on all occasions,—and let those things be required of them, as filial duties based on Divine Commandments—and then, in their latter years, will parents reap the reward of their careful instructions and just requirements, by finding their children treating them with continued respect, paying them due attention, and showing all their life long that filial regard, which they had been taught to exercise and to feel in the days of their childhood.
Having thus considered the literal sense of this Commandment, let us now turn to the spiritual sense. By honoring father and mother, in the spiritual sense, is signified to love Goodness and Truth: for father, in the spiritual sense, signifies Divine good, and mother, Divine truth. The reason of this signification of father is, because the Lord, in his character of Goodness or Love, is the Father and Creator of all. From his Divine love, he was impelled to create the vast universe, in order that he might fill it with intelligent beings, whom he might love and make happy, and by whom he might be loved in return. But Divine Love could produce nothing but by means of Divine Truth; just as a man can effect nothing from his will alone, without the exercise of his understanding. However strongly a person may desire to accomplish an object, wishing alone will not effect it; he must think how to do it; and in thinking, he uses his understanding; and in proportion to the degree of truth or knowledge he may have in his mind in regard to the object he desires to accomplish, will be the degree of his success. It may thus be seen what is meant by its being said that Divine Love produces nothing but in conjunction with Divine Truth. This is the meaning of the passage in John, "In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by him (or by it as it should rather be translated, that is, by the Word,) and without it was not anything made that was made."[3] Here, the two Divine Principles of Love and Truth are signified by God and the Word, "God" here, signifying the Divine Love, and "the Word," Divine Truth, That Love created the universe by means of Truth, and not without, is meant by the words, "and without it," (that is, without the Word,) "was not anything made that was made"
We thus see, that Love and Truth, or what is the same. Goodness and Truth, are, as it were, the Father and Mother of all things. Love is the begetting principle, and Truth is the producing principle: by both conjoined is effected the work of creation.
But this truth may be seen still more distinctly, in the new creation or regeneration of man. The Lord, from his Divine love, is ever desiring to regenerate man, in order that he may be happy in heaven forever; yet that regeneration cannot be effected but by means of truth. The Lord's life, that is, his Divine love, is ever flowing into man, but, unless it find truth in his mind, to make use of as an instrument, it cannot effect his conversion and regeneration. Hence the Divine Word is given, which contains the needful truth, through which, as a means, the Divine love can act on the spirit. "Truth," says the Psalmist, "springs out of the earth, and righteousness looks down from heaven."[4] Here by "the earth" is signified the natural mind or memory, in which have been stored up truths from the Divine Word, during the days of childhood. The Lord's "righteousness" or love flowing down from heaven, meets this truth so stored up, and fills it with life—rouses it to action. When temptation presents itself to the young man, the Lord's ever watchful love, seizing, as it were, the truth as a weapon, fights with the tempter and drives him away. Man is, indeed, required to do this as of himself, yet it is the Lord's love that prompts him to do it. Is the temptation presented, to deceive or defraud in business, the Lord rouses the truth in the mind, "Thou shalt not steal;" and then, conscience-stricken, the young man resists the temptation, and compels himself to act honestly. Thus is the evil inclination removed. So in all other cases; and it is in this way that man's new creation or regeneration is, little by little, effected. Love and truth conjoined are, as it were, the Father and Mother of the newborn soul.
This understood, we may now see the meaning of the command to honor father and mother, in the spiritual sense of those words; that is, to love Goodness and Truth above all things. For these, as before said, are the parents of the regenerate spirit: by these, and these alone, can man attain a state of heavenly order, and thereby of heavenly happiness. Truth he should prize as the most precious of treasures; for it is the means through which the Lord's love can act upon him, to purify and perfect him, and enable him to overcome temptation. He should therefore study the Divine Word regularly and carefully, and lay up in his memory those truths, which may be as weapons in his spiritual armory, whereby he may be ever armed for the combat. And he should at the same time look up daily in prayer to the Lord, that his mind may be kept open to the influx of His love and goodness, that so the two may be conjoined within him, and accomplish his regeneration.
And now, let us consider the celestial sense of this Commandment. By Father and Mother, in the celestial sense, are signified the Lord and the Church.
That the Lord Jesus Christ, and He alone, is our Divine Father, both naturally and spiritually, is clearly taught in the Word, and on a little reflection will be made manifest. In the Old Testament, where the prophecy is uttered concerning the Lord's coming into the world, the Being about to be born is expressly called "Father." Thus: "Unto us a child is born, unto us a Son is given; and His name shall be called Wonderful, Counselor, the Mighty God, the Everlasting Father."[5] Here the Son is declared to be also the Father, because Jehovah, the Father, incarnated Himself in the Son: Jesus Christ was simply Jehovah in a human form,—the expression, Son, meaning the humanity which Jehovah assumed. Hence, also, when Jesus appeared, he declared Himself to be one with "the Father:" "the Father," said he, "dwelleth in me;" "He that seeth me, seeth the Father;"[6] "I and the Father are one."[7] And after his resurrection, "he ascended to the Father," as he expressed it, that is, the human became completely united to the Divine, the Son to the Father, so as to form one Person, Jehovah Jesus. And He it is, who is our Creator, that is, our Divine Father naturally, and also our Regenerator, that is, our Father spiritually; for it is from him that we are begotten anew, and thus become truly the "sons of God." Thus Jesus Christ is the one and only Lord and Father of all.
But now, in the next place, if the Lord is our Father, then the Church is our Mother; for the Church is called, in Scripture, the Lord's Bride and Wife. The Church is our Mother, because she spiritually nourishes and feeds us: she is our mother in the same sense in which it was shown before that Divine Truth is our mother. In explaining the spiritual sense of this Commandment, it was shown that Love or Good is our spiritual Father, and Truth our spiritual mother; for it is only from these united that we are born anew or regenerated. So the Church is our Mother, because by the Church is meant a System of Doctrinal Truth, revealed from the Lord. By the Church, in a true sense, is not meant merely a building or place of worship; nor does it mean merely an external institution, or a system or forms and ceremonies by which worship is conducted: nor does it mean the persons who compose the outward and visible body of members. These are not the Lord's Bride: the Lord is not wedded to these, any further than they are in genuine goodness and truth: and how far that may be, is known to the Lord alone: visible membership does not necessarily constitute true membership: a man may seem to be a part of the church, who is no part truly in the Lord's sight: he may be, as to his spirit, among the wicked, a hypocrite. None of these things then constitute the true Church of the Lord. By the Church Proper is meant the System of Doctrinal Truth revealed from the Lord out of heaven. This is declared in the Apocalypse: "I saw," says John, "the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband." "Come," said the angel, "I will show thee the bride, the Lamb's wife; and he carried me away in the spirit to a great and high mountain, and showed me that great city, the Holy Jerusalem, descending from God out of heaven."[8] Thus, it was the City that was the Lord's Bride: now, a city signifies the Church as to Doctrine: hence, then, by the Church, our spiritual Mother, is signified the System of Doctrinal Truth, revealed from the Lord out of heaven. And by the command to honor it, that is, to respect and love it, is meant that we are to prize the Doctrines of the New Church, as the great means of our regeneration; that we are to love these truths, study them, and take heed to them in our lives and conduct. This is to honor our Mother. And to honor our Father, is to worship the Lord Jesus Christ, in his Divine Humanity, as the one God of heaven and earth.
And now, in conclusion, we have to consider the promise appended to this Commandment,—the reward that is held up as a motive for obedience to it:—"That thy days may be prolonged upon the land which the Lord thy God giveth thee." To the Israelites, who understood this Commandment only in its literal sense, the land here mentioned meant the land of Canaan. But by the land of Canaan, in the spiritual sense, is signified heaven, the Lord's Kingdom; and by the prolongation of days there is signified eternal life in heaven, with its felicities. This is the reward promised to those who keep this Commandment in all its senses, natural, spiritual, and celestial; that is, who respect and cherish their natural parents, who love goodness and truth, and who worship the Lord and prize and practise the Doctrines of His Church.
Observe that this is the only Commandment to which this promise is expressly attached;—and the reason probably is, that in its internal sense this Commandment is so comprehensive in its scope. He who loves goodness and truth above all worldly things,—who worships the Lord and cherishes and practises the truths of the Church, cannot but be in a good and heavenly state of mind, and therefore cannot but come into heaven hereafter.
In the pure spiritual sense, by having our days prolonged is signified eternal increase of goodness, because days signify states, and length is predicated of goodness. In Scripture, length and breadth, like all other natural terms, have a spiritual signification. As there is no length and breadth with the spirit, those terms, when applied to what is spiritual, describe states of mind, the former having relation to goodness, and the latter to truth. So, as there are not times with the spirit, but states, days signify states, "length of days" signifies goodness of state, and "prolongation of days" ever-increasing goodness of state.
And think what it is to have our days prolonged in the heavenly Canaan! think what it is to dwell in heaven forever, eternally advancing in goodness and happiness! This life of threescore years and ten seems long, and most people appear to enjoy it, beset as it is with sicknesses and sorrows, with cares and anxieties, with temptations and trials. Think what it will be to reach the land of perfect peace—where no trials come, nor pains of body or of mind, where the skies are ever fair, and the palaces ever gleaming, and the paradises ever blooming; where love binds friends together in eternal union; where are the most delightful consociations, ever varying, ever charming; where a succession of pleasant duties just keeps the mind agreeably occupied, but never wearied; where joy, gushing out from the heart's fountains, pours its glowing flood over all things, creates lovely scenery around, and images itself in objects ever beautiful, ever new; where heart meets heart, and the mutual communication of all delights makes life a continual rapture. And this happy state to endure forever, and always increasing in excellence and in joy! Is this not worth laboring for, during our few years here? Is it not worth while striving to be good, when goodness is to bring eternal happiness? Is it not worth while endeavoring to overcome our evils, when those evils are the only barriers to our entrance on these joys? In a few years, we shall be gone from this scene, and have entered the eternal world: then, if we have kept the Divine Commandments—if we have spiritually honored our father and mother—if we have striven to do the Lord's will—we shall hear the joyful words, "Well done! good and faithful servant; thou hast been faithful in a few things, I will set thee over many things; enter thou into the joy of thy Lord."
- ↑ True Christian Religion, n. 305.
- ↑ xxi. 15.
- ↑ John i. 1—3.
- ↑ Ps. lxxxv. 11.
- ↑ Isa. ix. 6.
- ↑ John xiv. 9, 10.
- ↑ x. 30.
- ↑ Rev. xxi, 2, 9, 10.