The Fourth Commandment — Large Catechism

103] Thus far we have learned the first three commandments, which relate to God. First, that

with our whole heart we trust in Him, and fear and love Him throughout all our life. Secondly,

that we do not misuse His holy name in the support of falsehood or any bad work, but

employ it to the praise of God and the profit and salvation of our neighbor and ourselves.

Thirdly, that on holidays and when at rest we diligently treat and urge God's Word, so that all

our actions and our entire life be ordered according to it. Now follow the other seven, which

relate to our neighbor, among which the first and greatest is:

104] Thou shalt honor thy father and thy mother.

105] To this estate of fatherhood and motherhood God has given the special distinction

above all estates that are beneath it that He not simply commands us to love our parents, but

to honor them. For with respect to brothers, sisters, and our neighbors in general He

commands nothing higher than that we love them, so that He separates and distinguishes

father and mother above all other persons upon earth, and places them at His side. 106] For

it is a far higher thing to honor than to love one, inasmuch as it comprehends not only love,

but also modesty, humility, and deference as to a majesty there hidden, 107] and requires

not only that they be addressed kindly and with reverence, but, most of all, that both in heart

and with the body we so act as to show that we esteem them very highly, and that, next to

God, we regard them as the very highest. For one whom we are to honor from the heart we

must truly regard as high and great.

108] We must, therefore, impress it upon the young that they should regard their parents as

in God's stead, and remember that however lowly, poor, frail, and queer they may be,

nevertheless they are father and mother given them by God. They are not to be deprived of

their honor because of their conduct or their failings. Therefore we are not to regard their

persons, how they may be, but the will of God who has thus created and ordained. In other

respects we are, indeed, all alike in the eyes of God; but among us there must necessarily be

such inequality and ordered difference, and therefore God commands it to be observed, that

you obey me as your father, and that I have the supremacy.

109] Learn, therefore, first, what is the honor towards parents required by this

commandment, to wit, that they be held in distinction and esteem above all things, as the

most precious treasure on earth. 110] Furthermore, that also in our words we observe

modesty toward them, do not accost them roughly, haughtily, and defiantly, but yield to

them and be silent, even though they go too far. 111] Thirdly, that we show them such honor

also by works, that is, with our body and possessions, that we serve them, help them, and

provide for them when they are old, sick, infirm, or poor, and all that not only gladly, but with

humility and reverence, as doing it before God. For he who knows how to regard them in his

heart will not allow them to suffer want or hunger, but will place them above him and at his

side, and will share with them whatever he has and possesses.

112] Secondly, notice how great, good, and holy a work is here assigned children, which is,

alas! Utterly neglected and disregarded, and no one perceives that God has commanded it,

or that it is a holy, divine Word and doctrine. For if it had been regarded as such, every one

could have inferred that they must be holy men who live according to these words. Thus

there would have been no need of inventing monasticism nor spiritual orders, but every child

would have abided by this commandment, and could have directed his conscience to God

and said: "If I am to do good and holy works, I know of none better than to render all honor

and obedience to my parents, because God has Himself commanded it. 113] For what God

commands must be much and far nobler than everything that we may devise ourselves; and

since there is no higher or better teacher to be found than God, there can be no better

doctrine, indeed, than He gives forth. Now, He teaches fully what we should do if we wish to

perform truly good works; and by commanding them, He shows that they please Him. If,

then, it is God who commands this, and who knows not how to appoint anything better, I will

never improve upon it."

114] Behold, in this manner we would have had a godly child properly taught, reared in true

blessedness, and kept at home in obedience to his parents and in their service, so that men

should have had blessing and joy from the spectacle. However, God's commandment was not

permitted to be thus [with such care and diligence] commended, but had to be neglected and

trampled under foot, so that a child could not lay it to heart, and meanwhile gaped [like a

panting wolf] at the devices which we set up, without once [consulting or] giving reverence

to God.

115] Let us, therefore, learn at last, for God's sake, that, placing all other things out of sight,

our youths look first to this commandment, if they wish to serve God with truly good works,

that they do what is pleasing to their fathers and mothers, or to those to whom they may be

subject in their stead. For every child that knows and does this has, in the first place, this

great consolation in his heart, that he can joyfully say and boast (in spite of and against all

who are occupied with works of their own choice): "Behold, this work is well pleasing to my

God in heaven, that I know for certain." 116] Let them all come together with their many

great, distressing, and difficult works and make their boast; we will see whether they can

show one that is greater and nobler than obedience to father and mother, to whom God has

appointed and commanded obedience next to His own majesty; so that if God's Word and

will are in force and being accomplished, nothing shall be esteemed higher than the will and

word of parents; yet so that it, too, is subordinated to obedience toward God and is not

opposed to the preceding commandments.

117] Therefore you should be heartily glad and thank God that He has chosen you and made

you worthy to do a work so precious and pleasing to Him. Only see that, although it be

regarded as the most humble and despised, you esteem it great and precious, not on account

of our worthiness, but because it is comprehended in, and controlled by, the jewel and

sanctuary, namely, the Word and commandment of God. 118] Oh, what a high price would

all Carthusians, monks, and nuns pay, if in all their religious doings they could bring into

God's presence a single work done by virtue of His commandment, and be able before His

face to say with joyful heart: "Now I know that this work is well pleasing to Thee." Where will

these poor wretched persons hide when in the sight of God and all the world they shall blush

with shame before a young child who has lived according to this commandment, and shall

have to confess that with their whole life they are not worthy to give it a drink of water? 119]

And it serves them right for their devilish perversion in treading God's commandment under

foot that they must vainly torment themselves with works of their own device, and, in

addition, have scorn and loss for their reward.

120] Should not the heart, then, leap and melt for joy when going to work and doing what is

commanded, saying: Lo, this is better than all holiness of the Carthusians, even though they

kill themselves fasting and praying upon their knees without ceasing? For here you have a

sure text and a divine testimony that He has enjoined this; but concerning the other He did

not command a word. But this is the plight and miserable blindness of the world that no one

believes these things; to such an extent the devil has deceived us with false holiness and the

glamour of our own works.

121] Therefore I would be very glad (I say it again) if men would open their eyes and ears,

and take this to heart, lest some time we may again be led astray from the pure Word of God

to the lying vanities of the devil. Then, too, all would be well; for parents would have more

joy, love, friendship, and concord in their houses; thus the children could captivate their

parents' hearts. 122] On the other hand, when they are obstinate, and will not do what they

ought until a rod is laid upon their back, they anger both God and their parents, whereby

they deprive themselves of this treasure and joy of conscience, and lay up for themselves

only misfortune. 123] Therefore, as every one complains, the course of the world now is such

that both young and old are altogether dissolute and beyond control, have no reverence nor

sense of honor, do nothing except as they are driven to it by blows, and perpetrate what

wrong and detraction they can behind each other's back; therefore God also punishes them,

that they sink into all kinds of filth and misery. 124] As a rule, the parents, too, are

themselves stupid and ignorant; one fool trains [teaches] another, and as they have lived, so

live their children after them.

125] This, now, I say should be the first and most important consideration to urge us to the

observance of this commandment; on which account, even if we had no father and mother,

we ought to wish that God would set up wood and stone before us, whom we might call

father and mother. How much more, since He has given us living parents, should we rejoice

to show them honor and obedience, because we know it is so highly pleasing to the Divine

Majesty and to all angels, and vexes all devils, and is, besides, 126] the highest work which

we can do, after the sublime divine worship comprehended in the previous commandments;

so that giving of alms and every other good work toward our neighbor are not equal to this.

For God has assigned this estate the highest place, yea, has set it up in His own stead, upon

earth. This will and pleasure of God ought to be a sufficient reason and incentive to us to do

what we can with good will and pleasure.

127] Besides this, it is our duty before the world to be grateful for benefits and every good

which we have of our parents. 128] But here again the devil rules in the world, so that the

children forget their parents, as we all forget God, and no one considers how God nourishes,

protects, and defends us, and bestows so much good on body and soul; especially when an

evil hour comes, we are angry and grumble with impatience, and all the good which we have

received throughout our life is wiped out [from our memory]. Just so we do also with our

parents, and there is no child that understands and considers this [what the parents have

endured while nourishing and fostering him], except the Holy Ghost grant him this grace.

129] God knows very well this perverseness of the world; therefore He admonishes and urges

by commandments that every one consider what his parents have done for him, and he will

find that he has from them body and life, moreover, that he has been fed and reared when

otherwise he would have perished a hundred times in his own filth. 130] Therefore it is a true

and good saying of old and wise men: Deo, parentibus et magistris non potest satis gratiae

rependi, that is, To God, to parents, and to teachers we can never render sufficient gratitude

and compensation. He that regards and considers this will indeed without compulsion do all

honor to his parents, and bear them up on his hands as those through whom God has done

him all good.

131] Over and above all this, another great reason that should incite us the more [to

obedience to this commandment] is that God attaches to this commandment a temporal

promise and says: That thou mayest live long upon the land which the Lord, thy God, giveth

thee.

132] Here you can see yourself how much God is in earnest in respect to this commandment,

inasmuch as He not only declares that it is well pleasing to Him, and that He has joy and

delight therein; but also that it shall be for out prosperity and promote our highest good; so

that we may have a pleasant and agreeable life, furnished with every good thing. 133]

Therefore also St. Paul greatly emphasizes the same and rejoices in it when he says, Eph. 6, 2.

3: This is the first commandment with promise: That it may be well with thee, and thou

mayest live long on the earth. For although the rest also have their promises contained in

them, yet in none is it so plainly and explicitly stated.

134] Here, then, you have the fruit and the reward, that whoever observes this

commandment shall have happy days, fortune, and prosperity; and on the other hand, the

punishment, that whoever is disobedient shall the sooner perish, and never enjoy life. For to

have long life in the sense of the Scriptures is not only to become old, but to have everything

which belongs to long life, such as health, wife, and children, livelihood, peace, good

government, etc., without which this life can neither be enjoyed in cheerfulness nor long

endure. 135] If, therefore, you will not obey father and mother and submit to their discipline,

then obey the hangman; if you will not obey him, then submit to the skeleton‐man, i.e.,

death [death the all‐subduer, the teacher of wicked children]. 136] For on this God insists

peremptorily: Either if you obey Him, rendering love and service, He will reward you

abundantly with all good, or if you offend Him, He will send upon you both death and the

hangman.

137] Whence come so many knaves that must daily be hanged, beheaded, broken upon the

wheel, but from disobedience [to parents], be cause they will not submit to discipline in

kindness, so that, by the punishment of God, they bring it about that we behold their

misfortune and grief? For it seldom happens that such perverse people die a natural or timely

death.

But the godly and obedient have this blessing, that they live long in pleasant quietness, and

see their children's children (as said above) to the third and fourth generation.

138] Thus experience also teaches, that where there are honorable, old families who fare

well and have many children, they owe their origin to the fact, to be sure, that some of them

were brought up well and were regardful of their parents. On the other hand, it is written of

the wicked, Ps. 109, 13: Let his posterity be cut off; and in the generation following let their

name be blotted out. 139] Therefore heed well how great a thing in God's sight obedience is,

since He so highly esteems it, is so highly pleased with it, and rewards it so richly, and besides

enforces punishment so rigorously on those who act contrariwise.

140] All this I say that it may be well impressed upon the young. For no one believes how

necessary this commandment is, although it has not been esteemed and taught hitherto

under the papacy. These are simple and easy words, and everybody thinks he knew them

afore; therefore men pass them lightly by, are gaping after other matters, and do not see and

believe that God is so greatly offended if they be disregarded, nor that one does a work so

well pleasing and precious if he follows them.

141] In this commandment belongs a further statement regarding all kinds of obedience to

persons in authority who have to command and to govern. For all authority flows and is

propagated from the authority of parents. For where a father is unable alone to educate his

[rebellious and irritable] child, he employs a schoolmaster to instruct him; if he be too weak,

he enlists the aid of his friends and neighbors; if he departs this life, he delegates and confers

his authority and government upon others who are appointed for the purpose. 142] Likewise,

he must have domestics, man‐servants and maid‐servants, under himself for the

management of the household, so that all whom we call masters are in the place of parents

and must derive their power and authority to govern from them. Hence also they are all

called fathers in the Scriptures, as those who in their government perform the functions of a

father, and should have a paternal heart toward their subordinates. As also from antiquity

the Romans and other nations called the masters and mistresses of the household patreset

matres‐ familiae, that is, housefathers and housemothers. So also they called their national

rulers and overlords patres patriae, that is, fathers of the entire country, for a great shame to

us who would be Christians that we do not likewise call them so, or, at least, do not esteem

and honor them as such.

143] Now, what a child owes to father and mother, the same owe all who are embraced in

the household. Therefore man‐servants and maid‐servants should be careful not only to be

obedient to their masters and mistresses, but also to honor them as their own fathers and

mothers, and to do everything which they know is expected of them, not from compulsion

and with reluctance, but with pleasure and joy for the cause just mentioned, namely, that it

is God's command and is pleasing to Him above all other works. 144] Therefore they ought

rather to pay wages in addition and be glad that they may obtain masters and mistresses to

have such joyful consciences and to know how they may do truly golden works; a matter

which has hitherto been neglected and despised, when, instead, everybody ran, in the devil's

name, into convents or to pilgrimages and indulgences, with loss [of time and money] and

with an evil conscience.

145] If this truth, then, could be impressed upon the poor people, a servant‐girl would leap

and praise and thank God; and with her tidy work for which she receives support and wages

she would acquire such a treasure as all that are esteemed the greatest saints have not

obtained. Is it not an excellent boast to know and say that, if you perform your daily domestic

task, this is better than all the sanctity and ascetic life of monks? 146] And you have the

promise, in addition, that you shall prosper in all good and fare well. How can you lead a

more blessed or holier life as far as your works are concerned? 147] For in the sight of God

faith is what really renders a person holy, and alone serves Him, but the works are for the

service of man. 148] There you have everything good, protection and defense in the Lord, a

joyful conscience and a gracious God besides, who will reward you a hundredfold, so that you

are even a nobleman if you be only pious and obedient. But if not, you have, in the first place,

nothing but the wrath and displeasure of God, no peace of heart, and afterwards all manner

of plagues and misfortunes.

149] Whoever will not be influenced by this and inclined to godliness we hand over to the

hangman and to the skeleton‐man. Therefore let every one who allows himself to be advised

remember that God is not making sport, and know that it is God who speaks with you and

demands obedience. If you obey Him, you are His dear child; but if you despise to do it, then

take shame, misery, and grief for your reward.

150] The same also is to be said of obedience to civil government, which (as we have said) is

all embraced in the estate of fatherhood and extends farthest of all relations. For here the

father is not one of a single family, but of as many people as he has tenants, citizens, or

subjects. For through them, as through our parents, God gives to us food, house and home,

protection and security. Therefore, since they bear such name and title with all honor as their

highest dignity, it is our duty to honor them and to esteem them great as the dearest

treasure and the most precious jewel upon earth.

151] He, now, who is obedient here, is willing and ready to serve, and cheerfully does all that

pertains to honor, knows that he is pleasing God and that he will receive joy and happiness

for his reward. If he will not do it in love, but despises and resists [authority] or rebels, let him

also know, on the other hand, that he shall have no favor nor blessing, and where he thinks

to gain a florin thereby, he will elsewhere lose ten times as much, or become a victim to the

hangman, perish by war, pestilence, and famine, or experience no good in his children, and

be obliged to suffer injury, injustice, and violence at the hands of his servants, neighbors, or

strangers and tyrants; so that what we seek and deserve is paid back and comes home to us.

152] If we would ever suffer ourselves to be persuaded that such works are pleasing to God

and have so rich a reward, we would be established in altogether abundant possessions and

have what our heart desires. But because the word and command of God are so lightly

esteemed, as though some babbler had spoken it, let us see whether you are the man to

oppose Him. How difficult, do you think, it will be for Him to recompense you! Therefore you

would certainly live much better with the divine favor, peace, and happiness than with His

displeasure and misfortune. 154] Why, think you, is the world now so full of unfaithfulness,

disgrace, calamity, and murder, but because every one desires to be his own master and free

from the emperor, to care nothing for any one, and do what pleases him? Therefore God

punishes one knave by another, so that, when you defraud and despise your master, another

comes and deals in like manner with you, yea, in your household you must suffer ten times