| Barnes' Notes on the Bible Honour thy father and thy mother - According to our usage, the fifth commandment is placed as the first in the second table; and this is necessarily involved in the common division of the commandments into our duty toward God and our duty toward men. But the more ancient, and probably the better, division allots five commandments to each table (compare Romans 13:9), proceeding on the distinction that the First table relates to the duties which arise from our filial relations, the second to those which arise from our fraternal relations. The connection between the first four commandments and the fifth exists in the truth that all faith in God centers in the filial feeling. Our parents stand between us and God in a way in which no other beings can. On the maintenance of parental authority, see Exodus 21:15, Exodus 21:17; Deuteronomy 21:18-21. That thy days may be long upon the land - Filial respect is the ground of national permanence (compare Jeremiah 35:18-19; Matthew 15:4-6; Mark 7:10-11). The divine words were addressed emphatically to Israel, but they set forth a universal principle of national life Ephesians 6:2.
Clarke's Commentary on the BibleHonor thy father and thy mother - There is a degree of affectionate respect which is owing to parents, that no person else can properly claim. For a considerable time parents stand as it were in the place of God to their children, and therefore rebellion against their lawful commands has been considered as rebellion against God. This precept therefore prohibits, not only all injurious acts, irreverent and unkind speeches to parents, but enjoins all necessary acts of kindness, filial respect, and obedience. We can scarcely suppose that a man honors his parents who, when they fall weak, blind, or sick, does not exert himself to the uttermost in their support. In such cases God as truly requires the children to provide for their parents, as he required the parents to feed, nourish, support, instruct, and defend the children when they were in the lowest state of helpless in fancy. See Clarke's note on Genesis 48:12. The rabbins say, Honor the Lord with thy substance, Proverbs 3:9; and, Honor thy father and mother. The Lord is to be honored thus if thou have it; thy father and mother, whether thou have it or not; for if thou have nothing, thou art bound to beg for them. See Ainsworth. That thy days may be long - This, as the apostle observes, Ephesians 6:2, is the first commandment to which God has annexed a promise; and therefore we may learn in some measure how important the duty is in the sight of God. In Deuteronomy 5:16 it is said, And that it may go well with thee; we may therefore conclude that it will go ill with the disobedient; and there is no doubt that the untimely deaths of many young persons are the judicial consequence of their disobedience to their parents. Most who come to an untimely end are obliged to confess that this, with the breach of the Sabbath, was the principal cause of their ruin. Reader, art thou guilty? Humble thyself therefore before God, and repent. 1. As children are bound to succor their parents, so parents are bound to educate and instruct their children in all useful and necessary knowledge, and not to bring them up either in ignorance or idleness. 2. They should teach their children the fear and knowledge of God, for how can they expect affection or dutiful respect from those who have not the fear of God before their eyes? Those who are best educated are generally the most dutiful. Heathens also inculcated respect to parents. Ουδεν προς θεων τιμιωτερον αγαλμα αν κτησαιμεθα πατρος και προπατορος παρειμενων γηρᾳ, και μητερων την αυτην δυναμιν εχουσων· οὑς ὁυταν αγαλλῃ τις, τιμαις γεγηθεν ὁ θεος. - Πας δη νουν εχων φοβειται και τιμᾳ, γονενων ευχας ειδως πολλοις και πολλακις επιτελεις γενομενας. Plato de Leg., lib. xi., vol. ix, p. 160. Ed. Bipont. "We can obtain no more honorable possession from the gods than fathers and forefathers worn down with age, and mothers who have undergone the same change, whom when we delight, God is pleased with the honor; and every one that is governed by right understanding fears and reverences them, well knowing that the prayers of parents oftentimes, and in many particulars, have received full accomplishment."
Gill's Exposition of the Entire BibleHonour thy father and thy mother, &c. Which is the fifth commandment of the decalogue, but is the first commandment with promise, as the apostle says, Ephesians 6:2 and is the first of the second table: this, though it may be extended to all ancestors in the ascending line, as father's father and mother, mother's father and mother, &c. and to all such who are in the room of parents, as step-fathers and step-mothers, guardians, nurses, &c. and to all superiors in dignity and office, to kings and governors, to masters, ministers, and magistrates; yet chiefly respects immediate parents, both father and mother, by showing filial affection for them, and reverence and esteem of them, and by yielding obedience to them, and giving them relief and assistance in all things in which they need it; and if honour, esteem, affection, obedience, and reverence, are to be given to earthly parents, then much more to our Father which is in heaven, Malachi 1:6. that thy days may be long upon the land which the Lord thy God giveth thee; that is, the land of Canaan, which he had given by promise to their fathers, and was now about to put them, their posterity, into the possession of: this further confirms the observation made, that this body of laws belonged peculiarly to the people of Israel: long life in any place or land is a blessing in itself, not always enjoyed by obedient children, thou obedience to parents often brings the judgments of God on persons; so that they sometimes die an untimely or an uncommon death, as in the case of the rebellious son, for whom a law was provided in Israel, and Absalom and others, see Leviticus 20:9 Aben Ezra takes the word to be transitive, and so the words may be read, "that they may prolong thy days"; or, "cause thy days to be prolonged"; meaning either that the commandments, and keeping of them, may be the means of prolonging the days of obedient children, according to the divine promise; or that they, their father and mother, whom they harbour and obey, might, by their prayers for them, be the means of obtaining long life for them; or else that they, Father, Son, and Spirit, may do it, though man's days, strictly speaking, cannot be shortened or lengthened beyond the purpose of God, see Job 14:5 the Septuagint version inserts before this clause another, "that it may be well with thee", as in Deuteronomy 5:16 and which the apostle also has, Ephesians 6:3 and where, instead of this, the words are, "and thou mayest live long on the earth"; accommodating them the better to the Gentiles, to whom he writes.
Keil and Delitzsch Biblical Commentary on the Old TestamentThe Fifth Word, "Honour thy father and thy mother," does not refer to fellow-men, but to "those who are the representatives (vicarii) of God. Therefore, as God is to be served with honour and fear, His representatives are to be so too" (Luther decem. praec.). This is placed beyond all doubt by Leviticus 19:3, where reverence towards parents is placed on an equality with the observance of the Sabbath, and תּירא (fear) is substituted for כּבּד (honour). It also follows from כּבּד, which, as Calvin correctly observes, nihil aliud est quam Deo et hominibus, qui dignitate pollent, justum honorem deferre. Fellow-men or neighbours (רע) are to be loved (Leviticus 19:18): parents, on the other hand, are to be honoured and feared; reverence is to be shown to them with heart, mouth, and hand - in thought, word, and deed. But by father and mother we are not to understand merely the authors and preservers of our bodily life, but also the founders, protectors, and promoters of our spiritual life, such as prophets and teachers, to whom sometimes the name of father is given (2 Kings 2:12; 2 Kings 13:14), whilst at other times paternity is ascribed to them by their scholars being called sons and daughters (Psalm 34:12; Psalm 45:11; Proverbs 1:8, Proverbs 1:10, Proverbs 1:15, etc.); also the guardians of our bodily and spiritual life, the powers ordained of God, to whom the names of father and mother (Genesis 45:8; Judges 5:7) may justly be applied, since all government has grown out of the relation of father and child, and draws its moral weight and stability, upon which the prosperity and well-being of a nation depends, from the reverence of children towards their parents. (Note: "In this demand for reverence to parents, the fifth commandment lays the foundation for the sanctification of the whole social life, inasmuch as it thereby teaches us to acknowledge a divine authority in the same" (Oehler, Dekalog, p. 322).) And the promise, "that thy days may be long (thou mayest live long) in the land which Jehovah thy God giveth thee," also points to this. There is a double promise here. So long as the nation rejoiced in the possession of obedient children, it was assured of a long life or existence in the land of Canaan; but there is also included the promise of a long life, i.e., a great age, to individuals (cf. Deuteronomy 6:2; Deuteronomy 22:7), just as we find in 1 Kings 3:14 a good old age referred to as a special blessing from God. In Deuteronomy 5:16, the promise of long life is followed by the words, "and that it may be well with thee," which do not later the sense, but merely explain it more fully. As the majesty of God was thus to be honoured and feared in parents, so the image of God was to be kept sacred in all men. This thought forms the transition to the rest of the commandments.
Geneva Study BibleHonour thy {h} father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee. (h) By parents it is also meant all that have authority over us.
Wesley's Notes 20:12 We have here the laws of the second table, as they are commonly called; the six last commandments which concern our duty to ourselves, and one another, and are a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is, an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion: godliness and honesty must go together. The fifth commandment is concerning the duties we owe to our relations; that of children to their parents is only instanced in, honour thy father and thy mother, which includes, an inward esteem of them, outwardly expressed upon all occasions in our carriage towards them; fear them, Lev 19:3, give them reverence, Heb 12:9. The contrary to this is mocking at them or despising them, Obedience to their lawful commands; so it is expounded, Eph 6:1 -
3. Children obey your parents; come when they call you, go where they send you, do what they bid you, do not what they forbid you; and this chearfully, and from a principle of love. Though you have said you will not, yet afterwards repent and obey. Submission to their rebukes, instructions and corrections, not only to the good and gentle, but also to the froward. Disposing of themselves with the advice, direction and consent of parents, not alienating their property, but with their approbation. Endeavouring in every thing to be the comfort of their parents, and to make their old age easy to them; maintaining them if they stand in need of support. That thy days may be long in the land which the Lord thy God giveth thee - This promise, (which is often literally fulfilled) is expounded in a more general sense Eph 6:3. That it may be well with thee, and thou mayst live long on the earth - Those that in conscience towards God keep this and other of God's commandments, may be sure it shall be well with them, and they shall live as long on the earth as infinite wisdom sees good for, them, and what they may seem to be cut short of on earth, shall be abundantly made up in eternal life, the heavenly Canaan which God will give them.
Matthew Henry's Concise Commentary20:12-17 The laws of the SECOND table, that is, the last six of the ten commandments, state our duty to ourselves and to one another, and explain the great commandment, Thou shalt love thy neighbour as thyself, Lu 10:27. Godliness and honesty must go together. The fifth commandment concerns the duties we owe to our relations. Honour thy father and thy mother, includes esteem of them, shown in our conduct; obedience to their lawful commands; come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love. Also submission to their counsels and corrections. Endeavouring, in every thing, to comfort parents, and to make their old age easy; maintaining them if they need support, which our Saviour makes to be particularly intended in this commandment, Mt 15:4-6. Careful observers have noted a peculiar blessing in temporal things on obedient, and the reverse on disobedient children. The sixth commandment requires that we regard the life and the safety of others as we do our own. Magistrates and their officers, and witnesses testifying the truth, do not break this command. Self-defence is lawful; but much which is not deemed murder by the laws of man, is such before God. Furious passions, stirred up by anger or by drunkenness, are no excuse: more guilty is murder in duels, which is a horrible effect of a haughty, revengeful spirit. All fighting, whether for wages, for renown, or out of anger and malice, breaks this command, and the bloodshed therein is murder. To tempt men to vice and crimes which shorten life, may be included. Misconduct, such as may break the heart, or shorten the lives of parents, wives, or other relatives, is a breach of this command. This command forbids all envy, malice, hatred, or anger, all provoking or insulting language. The destruction of our own lives is here forbidden. This commandment requires a spirit of kindness, longsuffering, and forgiveness. The seventh commandment concerns chastity. We should be as much afraid of that which defiles the body, as of that which destroys it. Whatever tends to pollute the imagination, or to raise the passions, falls under this law, as impure pictures, books, conversation, or any other like matters. The eighth commandment is the law of love as it respects the property of others. The portion of worldly things allotted us, as far as it is obtained in an honest way, is the bread which God hath given us; for that we ought to be thankful, to be contented with it, and, in the use of lawful means, to trust Providence for the future. Imposing upon the ignorance, easiness, or necessity of others, and many other things, break God's law, though scarcely blamed in society. Plunderers of kingdoms though above human justice, will be included in this sentence. Defrauding the public, contracting debts without prospect of paying them, or evading payment of just debts, extravagance, all living upon charity when not needful, all squeezing the poor in their wages; these, and such things, break this command; which requires industry, frugality, and content, and to do to others, about worldly property, as we would they should do to us. The ninth commandment concerns our own and our neighbour's good name. This forbids speaking falsely on any matter, lying, equivocating, and any way devising or designing to deceive our neighbour. Speaking unjustly against our neighbour, to hurt his reputation. Bearing false witness against him, or in common conversation slandering, backbiting, and tale-bearing; making what is done amiss, worse than it is, and in any way endeavouring to raise our reputation upon the ruin of our neighbour's. How much this command is every day broken among persons of all ranks! The tenth commandment strikes at the root; Thou shalt not covet. The others forbid all desire of doing what will be an injury to our neighbour; this forbids all wrong desire of having what will gratify ourselves.
Matthew Henry's Whole Bible CommentaryVerses 12-17 We have here the laws of the second table, as they are commonly called, the last six of the ten commandments, comprehending our duty to ourselves and to one another, and constituting a comment upon the second great commandment, Thou shalt love thy neighbour as thyself. As religion towards God is an essential branch of universal righteousness, so righteousness towards men is an essential branch of true religion. Godliness and honesty must go together. I. The fifth commandment concerns the duties we owe to our relations; those of children to their parents are alone specified: Honour thy father and thy mother, which includes, 1. A decent respect to their persons, an inward esteem of them outwardly expressed upon all occasions in our conduct towards them. Fear them (Lev. 19:3), give them reverence, Heb. 12:9. The contrary to this is mocking at them and despising them, Prov. 30:17. 2. Obedience to their lawful commands; so it is expounded (Eph. 6:1-3): "Children, obey your parents, come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love." Though you have said, "We will not," yet afterwards repent and obey, Mt. 21:29. 3. Submission to their rebukes, instructions, and corrections; not only to the good and gentle, but also to the froward, out of conscience towards God. 4. Disposing of themselves with the advice, direction, and consent, of parents, not alienating their property, but with their approbation. 5. Endeavouring, in every thing, to be the comfort of their parents, and to make their old age easy to them, maintaining them if they stand in need of support, which our Saviour makes to be particularly intended in this commandment, Mt. 15:4-6. The reason annexed to this commandment is a promise: That thy days may be long in the land which the Lord thy God giveth thee. Having mentioned, in the preface to the commandments, has bringing them out of Egypt as a reason for their obedience, he here, in the beginning of the second table, mentions his bringing them into Canaan, as another reason; that good land they must have upon their thoughts and in their eye, now that they were in the wilderness. They must also remember, when they came to that land, that they were upon their good behaviour, and that, if they did not conduct themselves well, their days should be shortened in that land, both the days of particular persons who should be cut off from it, and the days of their nation which should be removed out of it. But here a long life in that good land is promised particularly to obedient children. Those that do their duty to their parents are most likely to have the comfort of that which their parents gather for them and leave to them; those that support their parents shall find that God, the common Father, will support them. This promise is expounded (Eph. 6:3), That it may be well with thee, and thou mayest live long on the earth. Those who, in conscience towards God, keep this and the rest of God's commandments, may be sure that it shall be well with them, and that they shall live as long on earth as Infinite Wisdom sees good for them, and that what they may seem to be cut short of on earth shall be abundantly made up in eternal life, the heavenly Canaan which God will give them. II. The sixth commandment concerns our own and our neighbour's life (v. 13): "Thou shalt not kill; thou shalt not do any thing hurtful or injurious to the health, ease, and life, of thy own body, or any other person's unjustly." This is one of the laws of nature, and was strongly enforced by the precepts given to Noah and his sons, Gen. 9:5, 6. It does not forbid killing in lawful war, or in our own necessary defence, nor the magistrate's putting offenders to death, for those things tend to the preserving of life; but it forbids all malice and hatred to the person of any (for he that hateth his brother is a murderer), and all personal revenge arising therefrom; also all rash anger upon sudden provocations, and hurt said or done, or aimed to be done, in passion: of this our Saviour expounds this commandment, Mt. 5:22. And, as that which is worst of all, it forbids persecution, laying wait for the blood of the innocent and excellent ones of the earth. III. The seventh commandment concerns our own and our neighbour's chastity: Thou shalt not commit adultery, v. 14. This is put before the sixth by our Saviour (Mk. 10:19): Do not commit adultery, do not kill; for our chastity should be as dear to us as our lives, and we should be as much afraid of that which defiles the body as of that which destroys it. This commandment forbids all acts of uncleanness, with all those fleshly lusts which produce those acts and war against the soul, and all those practices which cherish and excite those fleshly lusts, as looking, in order to lust, which, Christ tells us, is forbidden in this commandment, Mt. 5:28. IV. The eighth commandment concerns our own and our neighbour's wealth, estate, and goods: Thou shalt not steal, v. 15. Though God had lately allowed and appointed them to spoil the Egyptians in a way of just reprisal, yet he did not intend that it should be drawn into a precedent and that they should be allowed thus to spoil one another. This command forbids us to rob ourselves of what we have by sinful spending, or of the use and comfort of it by sinful sparing, and to rob others by removing the ancient landmarks, invading our neighbour's rights, taking his goods from his person, or house, or field, forcibly or clandestinely, over-reaching in bargains, nor restoring what is borrowed or found, withholding just debts, rents, or wages, and (which is worst of all) to rob the public in the coin or revenue, or that which is dedicated to the service of religion. V. The ninth commandment concerns our own and our neighbour's good name: Thou shalt not bear false witness, v. 16. This forbids, 1. Speaking falsely in any matter, lying, equivocating, and any way devising and designing to deceive our neighbour. 2. Speaking unjustly against our neighbour, to the prejudice of his reputation; and (which involves the guilty of both), 3. Bearing false witness against him, laying to his charge things that he knows not, either judicially, upon oath (by which the third commandment, and the sixth of eighth, as well as this, are broken), or extrajudicially, in common converse, slandering, backbiting, tale-bearing, aggravating what is done amiss and making it worse than it is, and any way endeavouring to raise our own reputation upon the ruin of our neighbour's. VI. The tenth commandment strikes at the root: Thou shalt not covet, v. 17. The foregoing commands implicitly forbid all desire of doing that which will be an injury to our neighbour; this forbids all inordinate desire of having that which will be a gratification to ourselves. "O that such a man's house were mine! Such a man's wife mine! Such a man's estate mine!" This is certainly the language of discontent at our own lot, and envy at our neighbour's; and these are the sins principally forbidden here. St. Paul, when the grace of God caused the scales to fall from his eyes, perceived that this law, Thou shalt not covet, forbade all those irregular appetites and desires which are the first-born of the corrupt nature, the first risings of the sin that dwelleth in us, and the beginnings of all the sin that is committed by us: this is that lust which, he says, he had not known the evil of, if this commandment, when it came to his conscience in the power of it, had not shown it to him, Rom. 7:7. God give us all to see our face in the glass of this law, and to lay our hearts under the government of it! |
