The entire law is love, and this love has two objects—God and our neighbor. Therefore there are two tables of the law. We have discussed the first table in the previous four chapters, and we shall now proceed to discuss the second table. The first commandment of this table pertains to the relationship between superiors and subordinates. We must note here the commandment and the incentive. The commandment pertains first of all to the subject and subsequently to the work or the duty related to that subject.
The Full Scope of the Words “Father” and “Mother”
The subject is expressed by the words father and mother. Various persons are denominated as such and likewise various individuals are comprehended under the words “father and mother”—that is, within the family, church, and civil state.
Within the family circle there are fathers and mothers of different rank.
(1) There are natural parents relative to children whom they have begotten. This pertains not only to the father, but also to the mother, and thus to both of them without distinction—whether rich or poor, of a high or low station in life, good or evil, or young or old. “Hearken unto thy father that begat thee, and despise not thy mother when she is old” (Prov 23:22). Yes, in order that the mother (who generally and more readily receives less esteem) be not despised, she is at times mentioned before the father. “Ye shall fear every man his mother, and his father” (Lev 19:3). They are both comprehended under the word “parents.” “Children, obey your parents in the Lord” (Eph 6:1).
(2) There are grandfathers and grandmothers and earlier ancestors (Num 2:34).
(3) There are stepfathers and stepmothers who support and maintain children. In this capacity Joseph is called the father of the Lord Jesus (Luke 2:48, 51).
(4) There are fathers-in-law and mothers-in-law. Jethro was such as far as Moses was concerned (Exod 18:17, 24, 27), and Naomi in regard to Ruth (Ruth 3:1).
(5) This is true for the husband in reference to his wife, for he is her lord (cf. Gen 18:12; Ps 45:11).
(6) This is true for uncles and aunts, particularly when they have taken the place of deceased parents. To this also belong guardians, and those who have adopted someone to be their child—as Mordecai did with his cousin Esther (Esther 2:7).
(7) This pertains to masters in regard to their servants.
In the church the following are comprehended under fathers:
(1) the ministers; in this respect Elisha called Elijah his father (2 Kings 2:12), the king of Israel called Elijah his father (2 Kings 6:21), and Paul calls himself a father of the Corinthians (1 Cor 4:15);
(2) the elders are the coregents, protectors, and caretakers of the church and therefore worthy of double honor (1 Tim 5:17);
(3) the deacons are as fathers to the poor, collect that which is needed for their support, and distribute according to everyone’s need.
In civil relationships the following are comprehended as fathers:
(1) The governments—at the highest as well as the lowest levels, each according to his rank. The word “father” is therefore mentioned in association with their name—such as, Abimelech, my father the king. David thus called Saul his father (1 Sam 24:11), and Deborah called herself a mother in Israel (Judg 5:7).
(2) The elderly and prominent in reference to those that are young and of a low station. “Thou shalt rise up before the hoary head, and honour the face of the old man” (Lev 19:32); “Rebuke not an elder, but entreat him as a father … the elder women as mothers” (1 Tim 5:1-2).
(3) It pertains to school teachers, master craftsmen, and women, and furthermore, all who function in some relationship with others as superiors and subordinates. Whoever you may be, you are subject to some relationship; or else you are in some respect in either a superior or subordinate position to others. This either has been the case, or is presently true. Call to mind how you have behaved yourself in this respect and what is as yet required from you.
The required action toward the subjects is expressed by the word to honor, which implies the duties of superiors to subordinates and of subordinates to superiors. We shall deal with each individually and then make a contrast with the forbidden vices of each party.
The Virtues to which Superiors are Enjoined
The virtues of superiors toward subordinates are:
First, to maintain the station in which God has placed each person, to preserve respect in all dignity, and to adorn this station. “When I went out to the gate … the young men saw me, and hid themselves: and the aged arose, and stood up” (Job 29:7-8).
Secondly, tender love must be manifested in all their governing, so that it will become manifest that all is executed in a good-natured and loving manner toward the subordinates.
Thirdly, there must be a good example toward others who are in a superior position in order to teach subordinates how they must conduct themselves toward their superiors, so that one may be able to say: “Be ye followers of me, even as I also am of Christ” (1 Cor 11:1).
Fourthly, there must be a concern for the well-being of one’s subordinates in regard to soul and body, knowing that the superiors are there for the subordinates. The king is there for his subjects, the minister for the congregation, the school teacher for the children, and the master craftsman for the laborers. The subordinates also exist, however, for the benefit of the superiors, thereby upholding them in their station, which in turn is to the benefit of the subordinates. “But if any provide not for his own, and specially for those of his own house, he hath denied the faith” (1 Tim 5:8); “… the children ought not to lay up for the parents, but the parents for the children” (2 Cor 12:14).
Fifthly, the subordinates must be instructed, exhorted, rebuked, and if necessary, be punished in order to mend their ways and preserve them. “Bring them up in the nurture and admonition of the Lord” (Eph 6:4); “He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes” (Prov 13:24).
Sixthly, the weaknesses of subordinates must be overlooked and patiently endured; the heart may not be withdrawn from them for this reason. “I will spare them, as a man spareth his own son that serveth him” (Mal 3:17).