Lecture 4 — Precepts towards neighbors

^3:18^ Wives, be subject to your husbands, as it behooves in the Lord. [n. 171]

^3:19^ Husbands, love your wives and be not bitter towards them. [n. 173]

^3:20^ Children, obey your parents in all things: for this is well pleasing to the Lord. [n. 174]

^3:21^ Fathers, provoke not your children to indignation, lest they be discouraged. [n. 175]

^3:22^ Servants, obey in all things your masters according to the flesh: not serving to the eye, as pleasing men: but in simplicity of heart, fearing God. [n. 176]

^3:23^ Whatsoever you do, do it from the heart, as to the Lord, and not to men:

^3:24^ Knowing that you shall receive of the Lord the reward of inheritance. Serve the Lord Christ. [n. 179]

^3:25^ For he that does wrong shall receive for that which he has done wrongfully. And there is no respect of persons with God.

^4:1^ Masters, do to your servants that which is just and equal: knowing that you also have a master in heaven. [n. 180]

171. Having given a general direction to all, Paul now begins to give particular directions.

First, he gives special directions which relate to the various states found in the Church;

second, certain directions which apply to all states in certain conditions, at be instant in prayer (Col 4:2).

There are three special directions, according to the three kinds of relationships the Philosopher finds in domestic society:

that of husband and wife;

father and child;

and the master and slaves.

The second, at children. The third, at servants.

Each of these is divided into two parts insofar as he urges subjects to obey and their superiors to govern with moderation.

172. He says, therefore, wives, be subject to your husbands, and adds, as it behooves, because this has been decreed by God’s law: you shall be under your husband’s power, and he shall have dominion over you (Gen 3:16); the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate, as even the law says (1 Cor 14:34). The reason for this is that ruling is a function of reason; and because men’s reason is stronger, they should preside. He adds, in the Lord, because all things directed to certain ends must ultimately be referred to God.

173. Then, he instructs husbands to love their wives, saying husbands, love your wives; because this is natural, since a husband and wife are in a certain sense one: husbands, love your wives, as Christ loved the Church (Eph 5:25). He forbids them to be bitter: she who is bitter becomes weak in doing good (Mic 1:12); let all bitterness and wrath and anger and clamor and slander be put away from you, with all malice (Eph 4:31).

174. Then he deals with the second relationship, and says, children, obey your parents in all things, that is, everything that is not contrary to God: we have had earthly fathers to discipline us and we respected them (Heb 12:9). But if they command anything which is contrary to God, then we must remember what is said in Luke: if any one comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple (Luke 14:26). This is to be done for this is well pleasing to the Lord, that is, it is in the Lord’s law, because the law of charity does not destroy the law of nature, but perfects it. And it is a natural law that a child is subject to the care of his father: honor your father and your mother (Exod 20:12).

175. Then when Paul says, fathers, provoke not your children, he instructs parents: fathers, do not provoke your children to anger (Eph 6:4). They should not do this lest they be discouraged, that is, faint-hearted. Paul gives this advice because adults keep the impressions they have had as children. And it is natural for those raised in slavery to be always faint-hearted. This is the reason why some say that the children of Israel were not immediately led into the promised land: they had been raised in slavery, and would not have had the courage to fight against their enemies: say to those who are of a fearful heart: be strong, fear not! (Isa 35:4).

176. Then when he says, servants, obey, he considers the third relationship.

First, he instructs the slaves;

second, he gives the reason for what he says, at knowing;

and third, he clears up a question, at for he who does wrong.

As to the first, he does two things:

first, he tells them to obey;

and second, how to obey, at not serving to the eye.

177. He says, servants, according to your state in this world, obey in all things, that is, in everything that is not against God, those who are your earthly masters: not only to the kind and gentle but also to the overbearing (1 Pet 2:18); let all who are under the yoke of slavery regard their masters as worthy of all honor (1 Tim 6:1).

178. Then when he says, not serving to the eye, he teaches them how they are to obey. He shows them two ways to obey: first, with simplicity and without trickery; second, willingly.

So Paul says, not serving to the eye, that is, not merely to the extent that they can be seen by their master. This same idea is found in Ephesians (Eph 6:6). He says, as pleasing men, for such persons serve merely to please men. If I were still pleasing men, I should not be a servant of Christ (Gal 1:10). And therefore he adds, but in simplicity of heart, that is, without trickery, fearing God, as in Job: that man was simple and upright, and feared God (Job 1:1); the simplicity of the upright guides them (Prov 11:3).

Further, they should serve willingly; and so Paul says, whatsoever you do, do it from the heart, that is, readily. And they are to do this as to the Lord, because one who serves another because it is the right thing to do does this because of God, the source of what is right: he who resists the authorities resists what God has appointed (Rom 13:2); doing the will of God from the heart, rendering service with a good will as to the Lord and not to men (Eph 6:6).

179. Then when he says, knowing, he gives two reasons why they should serve this way. The first considers their reward, and the second considers their devotion to God.

So Paul says: serve readily, because knowing that you shall receive of the Lord the reward of inheritance: the lines have fallen for me in pleasant places; yea, I have a goodly heritage (Ps 16:6); knowing that whatever good any one does, he will receive the same again from the Lord, whether he is a slave or free (Eph 6:8).

Some people were of the opinion that it is not meritorious to accomplish an act of justice, because this seems to be owed to someone, and it is not meritorious to give to someone what is his due. But we should remember that by the very fact that we do this voluntarily, we are doing something of ourselves, because it is in our power to will or not to will; and so such an act is meritorious. Now slaves serve their masters because they owe this to them; and therefore, in order to receive their reward, they should do this voluntarily. But they should serve their masters in such a way that they do not separate themselves from God.

The second reason for serving this way is that this is the way one serves the Lord: be aglow with the Spirit, serve the Lord (Rom 12:11).

180. Then, he clears up a question. For a slave might ask: how can I serve a person who harms me? And so Paul replies: it is not up to you to take revenge by taking away from him what is his; rather, wait for the one who can, for he who does wrong shall receive for that which he has done wrongfully: for we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body (2 Cor 5:10); there is no partiality with him (Eph 6:9); God shows no partiality (Acts 10:34).

181. Then when he says, masters, Paul shows how masters should treat their slaves. He does two things: first, he gives his instructions, second, the reason for them, at knowing that you also.

There are two ways a master can oppress his slaves. First, by acting unjustly against them by violating the laws, for according to the laws a master cannot be cruel to his slaves. And so Paul says that masters should do to their slaves that which is just. Second, by demanding that their slaves accomplish absolutely all their duties, which a Christian gentleness would soften; and so Paul says, and equal: if I have rejected the cause of my manservant or my maidservant, when they brought a complaint against me; what then shall I do when God rises up? (Job 31:13).

Then when he says, knowing that you also have a master in heaven, Paul gives the reason why they should act this way, and it is this: just as you act towards your slaves, so the Lord will act towards you: knowing that he who is both their Master and yours is in heaven (Eph 6:8).