第四条诫
批注：第四到第十条诫乃描述我们与他人之间的关系。在此，路德对“圣召”的理解是显而易见的。“圣召”这个词是从拉丁文的“vocare”而来，是“召唤”的意思。在每个人的一生中，上帝都会呼召并给予我们某些角色或是位分。在这条诫命中，路德描述我们在上帝面前尊敬父母的责任，亦即我们当敬重权柄。上帝在这世上设立了不同形式的权柄，作为父母权柄的延伸，祂这么做都是为我们好。在我们的生活中，有各种属父母权柄的不同类型，或属“父亲权柄”的形式，包括牧师、老师与政府官员等。而路德的另一个洞见，是关于上帝呼召基督徒在生活中做善工。我们不应认为“教会事工”比我们在日常生活中所做的其他事情还要圣洁。相反的，在我们的一生中，所有被赋予的呼召与位分都是在服事上帝，而这些也是顺服上帝诫命与服事我们邻舍的机会。路德在此给予我们的关键见解是：信心才能使人圣洁。惟独信心。我们藉着服事他人所做的善工，就是服事上帝。
103到目前为止，我们已经学习了前三条诫命，且都与上帝有关：（一）我们应当全心信靠祂，并且一生都当敬畏祂和亲爱祂。（二）我们不该为了谎言或是任何邪恶的事情而滥用上帝的圣名，应该用来赞美祂，同时也为我们的邻舍、自己的益处和救赎的缘故，使用上帝的圣名。（三）在节假日与休息时，我们应当勤奋地使用并鼓励人人多多使用上帝的道，使我们一切所行与生活都能受到这圣道的引导。接下来的其他七条诫命，则都与我们的邻舍有关，而其中第一条也是最重要的是：
104你当孝敬父母，使你得福，在世长寿。
105上帝赐予父母这极为特别和显著的位分，超过其他的位分。祂不单命令我们当爱父母，也当孝敬他们。至于兄弟、姊妹和一般的邻舍，祂命令我们的，无非就是爱他们而已〔马太福音22：39；约翰一书3：14〕。上帝以这方式将父母与这世上所有其他人区分开，并将父母置于仅次于祂的地位。106因为孝敬人要比爱人更为崇高，孝敬不只是包括爱，还包括谦卑、虚怀，以及顺服那隐藏在他们身上的威荣。107孝敬所要求的，不仅是我们对父母说话要和善有礼、怀着崇敬的心，还要发自内心用行动表现出来，由此显明我们对父母高度的尊崇，视父母为最高权柄，仅次于上帝。我们若发自内心孝敬父母，那么我们必然是真正地视他们为崇高与伟大的。
108因此，我们应当教导年轻人〔申命记6：7〕，使他们牢记自己父母为“上帝的代表”的真理。他们应要记得无论自己的父母如何卑微、贫穷、软弱和怪异，他们仍是上帝赐给自己的父母。不能因为父母的某些言行或失败，而无视他们按着位份应得的尊重。所以，我们不应考虑他们是什么样的人，或他们将来会如何，反而要思考上帝创造并设立父母这职分的旨意。另一方面，在上帝的眼中，确实人人都是平等的。但是在人类社会中，辈分不同，长幼有序是需要的。因此，上帝吩咐我们要遵守这命令：“你当顺服我如同你的父亲〔马太福音5：48〕，因为我是至高的。”
109所以，当学习这条诫命对于孝敬父母的要求：（一）我们当给予父母极高的尊荣，并尊重他们超过一切，如同世上最贵重的珍宝。110（二）我们当以谦恭的态度对我们的父母说话〔箴言15：1〕。不可粗暴、傲慢与无礼，就算他们做得太过分也要退让与静默。111（三）我们要用行动，也就是用我们的全人与财产，来表示我们对父母的孝敬。我们应当服事和帮助他们，当他们年老、患病、衰弱，或穷困时，我们当奉养照顾他们。我们不但要乐意地做这一切的事，更要以谦恭与敬爱的心去做，如同行在上帝面前一般〔以弗所书6：6-7〕。因为那些内心知道该如何尊重父母的儿女，绝不会允许他们的父母缺乏或受饿，却会珍视父母过于自己，并左右伺候，无论自己拥有些什么，都会与父母分享。
112第二，请注意上帝藉着这条诫命吩咐给作儿女之人的是何等伟大、美善与神圣的工作！但遗憾的是，这诫命却完全被人忽略与漠视〔马可福音7：10-13〕。没有人留意这是上帝的命令，亦未察觉这诫命是圣洁的圣道与教导。倘若人人都视这诫命为圣洁的，就必断定那些遵行这些话语的必定是圣洁之民，那么，也就没有必要发明修道院制度或是属灵修道团体。而且每个作儿女的必会遵守这诫命，也会使自己的良心归向上帝说：“若是我必须行良善与圣洁的事，那么我知道没有什么比孝敬和顺服父母更好的事了，因为这是上帝亲自命令的。113而且上帝所命令的，必定比我们自己所能想出的一切要更好，也更加崇高。既然我们找不到比上帝还要伟大还要好的老师，自然就不可能有比上帝所教导的更好的了。倘若我们真想行善，如今祂已充分地教导我们当如何行。藉着颁布这命令，上帝就表明祂喜悦这些善行。所以，若是上帝亲自吩咐的这命令，且祂认为没有什么比这样的安排更好的话，那么我就永不能对它加以改善。”
114看哪！倘若照此方式行，我们应当会有敬虔的儿女，是在真福气中受到正确的教导与抚养，而且他们必会在家中顺从与服事他们的父母。众人若看到这景况，也会得着祝福与喜乐。然而，人们不愿意以如此关注和热忱的态度来称颂上帝的诫命，反倒忽视它并将其践踏在脚下〔马太福音7：6〕，以致作儿女的也不在乎这诫命。他们像凶巴巴的狼一样，恶狠狠地瞪眼看着我们所设立的一切规矩，从未把上帝放在眼里或在祂面前有一丝的畏惧。
115因着上帝爱我们的缘故，最后我们谨记：撇开其他所有的一切，若是我们的年轻人想要以真善行服事上帝的话，就应让他们先留意这条诫命。这样，或许他们就会去做那些使父母或是他们必须顺从之人所喜悦的事。因为每一位知道这诫命并且照着去行的儿女，在他们的心中先会得到这极大的安慰。尽管其他人都忙于自己所定义的所谓善工（编者注：做修士，朝拜圣地等），他们却一点儿也不在乎，能够充满喜乐地夸口说：“看啊！这事是天上的父上帝非常喜悦的！我确信无疑。”116就让那些人带着他们众多伟大、使人痛苦且艰辛的善工前来夸口吧！我们倒要看看他们能做出什么样的善工是比孝顺父母更大更尊贵的。因为孝顺父母是上帝所指定与命令的，上帝赐给父母那仅次于祂自己的权威。所以，若人们在乎并且遵行上帝的道与旨意，那么就没有什么要比父母的意思与话语更为重要的了，只是孝敬父母要伏于顺服上帝这条命令之下，不能抵触前面所提到的诫命（编者注:关于上帝的三条诫命）。
117因此，你当全然欢喜并感谢上帝，因祂拣选了你，并使你配得如此宝贵且为祂所喜悦的善工。不过要注意：虽然这善工被人视为是最卑微与可鄙视的，但你应视它为重要且珍贵的。你这么做，并非因为你的父母配得，而是因为这善工镶嵌着珍珠和圣物，即上帝的道与诫命。118唉！所有卡督新派的修士与修女，在他们所有的宗教活动中，若能够单单照着上帝的诫命，只需将一件善工带到上帝面前，且能够以喜乐的心在上帝面前说：“现在我知道这善工真是为你所喜悦！”之类的话，他们的功德就算真的伟大了！这些穷苦可怜的人，在一个遵守此诫命的孩子面前〔马太福音18：1-4〕，必要因此而感到羞愧，面对上帝与全世界的目光，他们能往哪里躲藏呢？此外，他们也不得不承认，自己终其一生连递一杯水给这孩子都不配啊〔马可福音9：41〕！119他们的确咎由自取，因为他们恶意曲解上帝的诫命，又将其践踏在脚底下，以致他们必须徒劳地以其自我定义的善工折磨自己。此外，轻蔑与亏损才是他们应得的工价。
120那么，当人的心按着上帝所命定的去行，岂不会因这喜乐而雀跃感动地说：“看哪！卡督新派的修士不停地屈膝祷告，又以禁食戕害自己，但这诫命比他们一切的圣洁都好得多。”因为我们有确切的经文与神圣的见证，知道上帝确实如此命令。然而有关卡督新派修士的圣洁，祂却连一个字都不曾吩咐过。这就是这个世界的凄惨处境与可悲的瞎眼〔哥林多后书4：4〕。不过，没有人相信这些事，因为魔鬼以这般虚假的圣洁和我们能靠着自己做善工的妩媚欺哄着我们。
121我要再次重申，若是人人都能张大眼睛，竖耳仔细聆听，又将这诫命牢记在心，我们就能避免将来某一天再一次偏离上帝纯净的道〔诗篇12：6〕，误入魔鬼虚幻谎言的那一天〔诗篇31：6〕了。若能如此，我就必万分欣慰。倘若人人都能将此谨记于心，那么一切也都将安好。因为在父母的家中定会有更多的喜乐、爱、友爱与家庭的和谐，且儿女们也必会得着父母的心。122另一方面，儿女若是不听话又不善尽本分，且非得要用藤条鞭打才行〔箴言22：15；26：3〕，他们便是触怒了上帝与自己的父母。这样，他们便会使自己失去了这份珍宝与良心的喜乐，且只会为他们自己积存灾难。123正如每个人所抱怨的，现今这世界的态势是老少皆缺少自制而失控。他们不尊重人且无荣誉感。若不以鞭打的方式驱策，他们什么都不做，而且他们彼此背地行邪恶与诋毁之事。因此，上帝就惩罚他们，使他们落入各样龌龊与痛苦当中。124通常，父母本身也是愚昧无知的，好比愚人教导愚人一般。只要愚昧的父母以其方式度日，他们的儿女也必有样学样。
125以上所述应成为激励我们遵守这诫命的首要的考虑。因此，即使我们没有父母，都应当期盼上帝在我们的面前设立树木或石头，好让我们可以称它们为父母。但是既然上帝在这世上已将有生命的父母赐给了我们，我们岂不应当更加喜乐，并对他们表示尊敬与顺从吗？因为我们知道，这样做不但是上帝和所有天使喜悦的，更会使一切魔鬼烦恼不已。再者，这是我们所能做的最崇高的善工，也是仅次于之前诫命中所包含的至高神圣之敬拜。126而且，周济贫穷者以及对邻舍所行的一切善工，都不能与此相提并论，因为上帝已经赋予父母这身份最崇高的地位。的确，在这世上祂已将父母的身份放在自己的地位。所以，上帝的旨意与喜乐应是足够的理由与动机，使我们甘心乐意地尽力而为。
127除此之外，对于我们从父母那儿得到的一切恩惠与好处，我们有责任在世人的面前表达对父母的感激之情。128然而在这件事上，因恶魔仍管辖这世界〔以弗所书6：12〕，以致儿女常常忘记他们的父母。就好像我们所有的人也常会忘记上帝一样，没有人记得上帝是如何地养育、保护和捍卫我们，又在我们灵魂和身体的需要上赐下如此多的好处〔诗篇23〕。当不幸来临时，这话尤其准确，我们会变得易怒，且不耐烦地发牢骚，我们一生所领受的所有好处，也会从我们的记忆中抹去〔诗篇78：17-31〕。事实上，对于我们的父母，我们也是这样对待他们的。然而，若不是圣灵赐下恩典，没有一个儿女会理解与思量父母养育教导孩子的辛苦。
129上帝十分了解这个世界的堕落；所以，祂以诫命警告和劝诫我们每一个人，要重视父母为自己儿女所做的一切。每个孩子就会发现，他们从父母那儿得到了身体与生命。而且，若不是父母喂养与哺育儿女们，孩子们可能在自己的污秽中不知要丧生几百次了。130古代圣贤的金玉良言：“对于上帝、父母和所有的老师，我们永远感激不尽，报答不完！”人若思想且重视这事，无需勉强，他们便会将一切的尊荣都献给自己的父母，并会以双手扶持他们，就像上帝藉着父母将一切好处赐给儿女一样〔诗篇91：12〕。
131此外，另有一个激励我们更应顺服这条诫命的极佳理由是：上帝在这诫命中附加了一项属世的应许，就是“使你的日子在耶和华－你上帝所赐你的地上得以长久。”〔出埃及记20：12〕
132由此可知，上帝是多么严肃地看待这条诫命！祂不仅表明这诫命乃祂所喜悦的，且祂也享受和喜欢它。同时这诫命能使我们兴盛且得到最大的益处，使我们能拥有一个充满各样美善、舒适愉快的生活。133所以，圣保罗也极力强调这项应许，并且喜乐地表明这是第一条带有应许的诫命：“使你得福，在世长寿。”（以弗所书6：2-3）虽然其他的诫命也有应许，但是没有一条记载得如此明确与清楚！
134所以，在此你已经知道这诫命的奖励：凡遵守这条诫命的，就必享有快乐的日子、成功与昌盛。相反的，你也知道这诫命的刑罚：凡不顺从这诫命的，迟早必会灭亡，亦不能享受生命。因为圣经对“在世长寿”的解释，不仅只是活得久罢了，而是同时也拥有一切：健康、妻子、儿女、生计、平安，以及好政府等等。若没有这一切，不但不能在欢乐中享受这一生，也无法长久忍受。135所以，你若不愿顺从父母和他们的管教，那么就去顺从刽子手吧！若是你也不愿顺从刽子手的话，那就只有顺从骷髅人，就是死亡。136总之，上帝坚持：你若顺服祂，以爱来服事祂，祂必会以各样的好处丰富地赏赐你；但你若触怒了祂，祂必会差遣死亡与刽子手临到你。
137事实上，每天都有那么多的犯人被吊死、被斩首和被轮刑（Breaking Wheel)，这些人都从哪儿来的呢？难道他们不是那些悖逆父母，又不愿甘心乐意地顺从父母管教的一群人吗？由于上帝的刑罚，这些人使我们不得不留意他们的不幸与悲惨。因为像这种倒行逆施的人，自然死亡或是死得安详，很少发生在他们身上。但是对于敬虔与顺从之人，他们有这样的祝福：他们必在舒适安静之中，得享长寿，并且如前所述，必得以见到他们的儿孙直到三、四代〔诗篇128〕。
138再者，经验告诉我们，那些行事正直、儿孙满堂、值得我们尊敬的家庭，他们确实要归功于自己的出身，因为他们当中有些人受过良好的教育，并且对父母十分尊敬。但是另一方面，圣经对于恶人却这样写道：“愿他的后人断绝，名字被涂去，不传于下代。”（诗篇109：13）139因此要留意，因为在上帝的眼中，顺服是何等重要！祂是如此重视它，并对此十分满意，且丰富地赏赐顺服的人。相反，祂也会严厉地施行惩罚在那些悖逆不顺服的人身上。
140我所说的这一切，是希望年轻人对此能留下深刻的印象〔申命记6：7〕。在教宗制度之下并且直到如今，这诫命都不被重视也无人教导，没有人相信这条诫命的必要性。这诫命简单易懂，人人都以为他们早就知道了。所以，他们轻率地忽略这诫命，而追求其他的东西，却不知道也不相信他们因忽略这诫命，大大地触怒了上帝。他们也看不到，若有人遵守这诫命，这人所做的善工会得到何等的悦纳，且是何等的宝贵！
141在这条诫命当中，还有更深一层的意涵，是与服从各种掌权者有关的，即是与那些发号施令者与管理者有关。因为所有权柄的产生都来自于父母权。例如，当一位父亲无法独自教育他叛逆与易怒的孩子时，他就会请老师来教导。若是父亲太软弱的话，就请朋友和邻居帮忙。他若离开了这个世界，就会将他的教养权柄和责任委派给他所指定的人。142
照样，在家中，亦有男仆女婢在父亲的管理之下，照料家中一切事务。所以，所有称为“长官”的人，乃是代替父母，并从他们那儿得到权柄与威信做管理的工作。在圣经中，也都称这些人为“父”，因为他们在其管辖范围内执行父亲的职权，并用为父的心肠对待辖区百姓。自古以来，罗马人和其他的国家都称家中的男女主人为“一家之父”与“一家之母”，称国家的领袖与君王为“一国之父”。身为基督徒的我们，应当觉得极其羞愧，因为我们非但没有赋予这样的人相同的称谓，也未尊重他们如父亲。
143现在，儿女当归给父母的尊荣，是家中所有成员都应当做到的。所以，所有的仆人都应细心顺从家中的男女主人。要尊敬他们的主人如同自己的父母一般，且应该完成吩咐给他们的工作；当他们做这些工作时，不是出于被迫和勉强，而是甘心乐意去做，因为我之前才提到，这是上帝的命令，且比其他一切的善工更蒙祂所喜悦。144事实上，他们甚至应当为得此殊荣而付出酬劳，且要因有男女主人而高兴，因为这能使他们有喜乐的良心，并使他们知道该如何实践那真正有价值的善工。但是这件事一直以来都被忽略和轻视。人们反而奉魔鬼的名跑进修道院，或是去朝圣和购买赎罪券，造成时间和金钱的损失以及良知的沉沦。
145若这真理能印入穷人心中，那么即使一个使女也将欢喜雀跃地感谢上帝。因为她勤劳工作并且因此得到吃住与酬劳，所以她也积攒了（真正的）善工。然而她所积攒的，与那些被视为圣人的人所积攒的不同。若你明白并且宣告说“每日忠心地做家务，要比所有修士的圣洁与苦修的生活更好”，这难道不是更好的夸口吗？146况且你还有你必在一切事上兴盛顺利的应许。就你的善行而论，你怎么可能获得比这更蒙福与圣洁的生活？147事实上，就上帝而言，惟独信心才能使人圣洁，也惟有信心能服事上帝〔罗马书4：3-5〕，而善行是用以服事人。148所以，你已有了一切的美善：在主里的保护与遮挡，喜乐的良心，以及在你身旁的这位恩慈的上帝。所以你若谨守敬虔与顺服，如同勇士，上帝必以百倍赏赐你。若你既不敬虔亦不顺服，首先你什么都没有，只会得到上帝的忿怒与不悦，你的心也不会有平安，之后，各样的灾难与不幸也会随之而来。
149若有人对此还无动于衷，也不操练敬虔，我们不如将他们交给刽子手和死亡。因此，但愿每一位能接受忠告的人都牢记：上帝的话绝非儿戏。要知道：上帝是在对我们说话，且祂要求我们顺从祂。我们若顺服祂，就是祂亲爱的儿女〔约翰福音14：23〕；相反的，我们若藐视顺服的命令，那么羞辱、痛苦和悲惨就是我们的回报。
150至于人民对各级政府的顺从，也是一样的。如前所述，这部分也都包括在父权这职责当中，且是所有关系延伸最远的一个。“父亲”在此的意思并不是指家庭单位中那位为父者，其意乃表明这位“父亲”拥有许多如佃农、公民或是臣子等属于他的人。透过这些在上掌权者，就像是透过我们的父母一般，上帝将食物、房屋、家庭、保护与平安赐给我们。而他们承担这样的名分与职责是带着全部的荣誉作为他们最高的尊严，所以我们有义务尊敬他们，看他们为大，如同世上的珍宝与最贵重的宝石。
151如此顺从执政掌权者的人，就是愿意且预备好要服事的人。他欢喜地做这一切荣耀崇高的事。他知道上帝喜悦他如此行，并会以喜乐与福气作为他的奖赏。然而，他若不以爱心行这事，却鄙视和抗拒在位者的权柄，甚或背叛他们，他也该知道，他必得不到上帝的喜爱与祝福。就算他认为自己能赚得一块金币的地方，在别处他必要损失十倍之多。又或者他必成为刽子手手下的牺牲品，或被战争、瘟疫、或饥荒所消灭；他必经历儿女的堕落，且必在他仆人、邻舍，或陌生人与暴君的手中遭受伤害、不公平与暴力。因为无论我们人种的是什么，收的也是什么〔加拉太书6：7〕。
152倘若我们自信：顺服这善行是上帝所喜悦的，且会得到如此丰富的奖赏，那么我们就完全被建立在一切丰盛之上，也必得着内心渴望得到的一切〔诗篇37：4〕。然而，因为上帝的道与诫命是如此地被人轻视，就好像是出于某个小贩的叫卖，就看你是否是抵挡祂的人。你认为上帝要报应你是困难的吗？153与其使祂对你不悦而降灾，不如得着上帝的喜爱、平安、与福气，你的日子肯定会过得更好。154你认为现今的世界为何会充满不忠、耻辱、灾难与谋杀等类的事？因为每个人都想自己作主，脱离君王的管辖，且对任何人任何事都不在乎，只做自己喜欢的事。所以，上帝就用无赖惩罚无赖的方式对待我们。也就是说，当你欺骗与鄙视你主人的时候，就会有另一个人以相同的方式对待你；是的，在你的家庭中，你必遭受妻子、儿女、或仆婢十倍以上的苦待。
155当我们感受到自己遭遇不幸，就对这世上的不忠、暴力和不公不义发牢骚与抱怨。但是，我们却拒绝承认自己根本就是那罪有应得的无赖！即使我们受到这应有的惩罚，我们也不会因此而改正自己。这样我们是不会得到任何恩惠与祝福的。所以，我们遭遇厄运且不被怜悯是很公平的。156然而，这世上的某处一定还有一些敬虔的人，因为上帝仍然继续赐给我们如此丰富的好处！倘若我们还是倚靠自己，家中必定毫无积蓄，田中也必毫无出产。157 事实上，我用这许多的话说明这一切，无非是希望有人能将这道理谨记在心。这样，或许就能使我们从瞎眼与悲惨中得释放，也能真正了解上帝的道与旨意，并且真心接受它。我们也因而能学会如何在今生与永恒拥有满足的喜乐、幸福与救恩了。
158所以，在这条诫命中我们有两种父亲：血缘上的父与公职上的父；或者说对家庭有照顾之责的人，以及对国家有管理之责的人。除了这些之外，尚有属灵的父。但是这些属灵的父不该像教皇派中的那些人，因为他们虽称自己是为父的，却没有尽到一点慈父的职责〔马太福音23：9〕。惟有以上帝的道管理引导我们的人，才能被称为是属灵的父。159 因这缘故，圣保罗在哥林多前书4章15节中自诩为父的身份说：“虽然你们在基督里有无数的导师，却没有许多父亲，因我是在基督耶稣里用福音生了你们。”160那么，既然他们是为父的，就有权享有属于他们且在众人之上的尊敬。但是，事实上他们受到极少的尊重。这世界用他们所知道的方式尊敬他们，就是将他们放逐，然后施舍他们一点面包充饥。简言之，就如圣保罗在哥林多前书4章13节中所指出的，（真正）属灵的父会被视为这世界的污物，为每个人所拒绝，弃如敝屣。
161然而，我们有必要教导众人认识属灵的父这真理。对于想要成为基督徒的人来说，他们必须在上帝面前视这些牧养他们灵魂的属灵的父为配得加倍的敬奉〔提摩太前书5：17-18〕。他们也有义务要善待并供应属灵的父的需要。为这缘故，上帝愿意赐你满满的祝福，且使你不致缺乏。162但是在这件事上，每个人都拒绝慷慨地对待属灵的父且群起反对。因为大家都害怕自己吃不饱饿死，所以他们如今连一位值得尊敬的牧师都不愿支持，但是以前他们能在教会中填满十个大肚皮的需求。163因此，上帝从我们当中夺去祂的道与祝福，这是我们应受的。祂还允许说谎言的牧师兴起，引领我们归向魔鬼，不但如此，他们还会吸干我们的血。
164那些眼中有上帝的旨意与诫命且遵守的人，就有这应许：凡他们在今生给予世上的父亲以及属灵的父的一切，以及为了尊敬他们所做的一切，上帝都将丰丰富富地回报他们。这并不是说他们只在一两年内衣食钱财无缺，而是他们将享有长寿、护佑与平安，他们将永远富足且蒙福。165所以，你只要尽你应尽的职责，让上帝自行调动万有，支持并供应你一切所需都充足。既然祂已经如此应许，且从不说谎，那么祂就绝对不会欺骗你〔提多书1：2〕。
166这话应当能激励我们，使我们的心在喜乐与爱中软化，并以此来对待那些应受我们尊敬的人。我们也当举起我们的手〔提摩太前书2：8〕喜乐地感谢上帝，因祂赐给我们的是何等的应许。即使我们必须跑到地极<印度最偏远的地方>才能得着这样的应许，也义无反顾。因为就算全世界携手共同努力，也不能使我们的生命多增加一小时〔马太福音6：27〕，或是从地上多长出一株谷物。但是上帝必照你心所愿的〔诗篇37：4〕，将一切极其丰盛地赐给你。因此，凡是鄙视和抛弃这应许的人，不配听见任何有关上帝的信息。所有适用于这条诫命的人啊！上面的说明已经够多了。
167另外，向父母与具有父母职分的人传讲这道理，也是很好的事。因为他们应当知道该如何对待那些交在他们管理权柄之下的人。虽然十条诫在这部分并未说明，但是圣经中许多地方都有充分的指示。在论及父母亲时，上帝希望将此包括在这条诫命内。168祂不愿有恶棍和暴君担任这一公共行政与职责。上帝将尊荣，即管理能力与权柄，归给这些人，可不是为了他们享有人们的崇敬。他们应当知道，他们必须顺服上帝。首先，他们应该认真与忠实地履行他们的职责，也就是他们不但要支持与供给儿女、仆人与下属等物质上的需要，最重要的是，应当教养他们尊敬与赞美上帝〔箴言22：6〕。169所以，千万不要认为你可以任凭自己的喜好随心所欲，因为这乃是上帝严厉的命令与指示，你也必要为此交账〔彼得前书4：5〕。
170在此，糟糕的状况又出现了，没有人重视和听从这真理，世人糟蹋一切，将上帝赐给他们的儿女看做是为自己消遣与娱乐；又将上帝赐予的仆人，当作牛驴牲畜供自己使唤，只是为了自己做工。对于我们的下属，则好像他们活着只是为了满足我们下流的目的而已，我们不但忽视他们，而且不论他们学习什么或是如何生活，好像都与我们无关。171再说，没有人愿意重视这至高全能者的命令，祂必会极其严厉地要我们对这事负责，也要我们为失职受惩罚。此外，没有人看见我们极需认真关切我们的年轻人。172若是我们希望培养杰出、有才干的人成为公民事务与教会这两方面的领袖，我们就必须不惜任何辛劳、时间与代价，训练与教育我们的孩子，好让他们能事奉上帝与世人。173我们不该只想到要如何为他们累积金钱与财产，事实上，即使没有我们，上帝亦能使他们富裕，正如祂每天所行的一样。上帝将儿女赐给我们乃是为了这个目的，并且订定了这个诫命：我们应当按照上帝的旨意，训诲与管教他们。否则，就失去上帝设立父母的意义了。174但愿每个人都知道，也为了避免失去神圣的恩典，父母的首要责任是养育儿女敬畏与认识上帝，超过一切〔箴言1：7〕。倘若儿女有天赋，就让他们上学读书。如此，哪里有需要，他们就可为那需要效力。
175若能做到以上所说，上帝也必会丰富地赐福我们，并且赐我等恩典以培养年轻人，好藉着这些有天赋的年轻人，使国家和人民都进步。此外，祂也必赐下接受良好教育的公民，以及贤慧的主妇培植敬畏上帝儿女和仆人，使我们得福。176请好好思想这点，如果你疏忽且不培育敬虔有用的儿女，将是何等的可怕。就算你在其他方面是虔诚与圣洁的，你会为自己带来所有的罪及忿怒，你也将因自己的儿女获致地狱的刑罚。177这都是因为漠视这件事，所以上帝就严厉地惩罚世人，使得这世上不再有纪律、秩序与平安。实际上，我们都为此抱怨，却都看不到自己犯的错。而我们教育儿女与下属的方式，就是纵容他们，让他们不顺服。178但愿以上所述足以敦促众人；更详尽的说明，还需另找时间！
The Fourth Commandment.
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 our 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], because 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 patres- et 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 more from wife, children, or servants.
155 Indeed, we feel our misfortune, we murmur and complain of unfaithfulness, violence, and injustice, but will not see that we ourselves are knaves who have fully deserved this punishment, and yet are not thereby reformed. We will have no favor and happiness, therefore it is but fair that we have nothing but misfortune without mercy. 156 There must still be somewhere upon earth some godly people because God continues to grant us so much good! On our own account we should not have a farthing in the house nor a straw in the field. 157 All this I have been obliged to urge with so many words, in hope that some one may take it to heart, that we may be relieved of the blindness and misery in which we are steeped so deeply, and may truly understand the Word and will of God, and earnestly accept it. For thence we would learn how we could have joy, happiness, and salvation enough, both temporal and eternal.
158 Thus we have two kinds of fathers presented in this commandment, fathers in blood and fathers in office, or those to whom belongs the care of the family, and those to whom belongs the care of the country. Besides these there are yet spiritual fathers; not like those in the Papacy, who have indeed had themselves called thus, but have performed no function of the paternal office. For those only are called spiritual fathers who govern and guide us by the Word of God; 159 as St. Paul boasts his fatherhood 1 Cor. 4:15, where he says: In Christ Jesus I have begotten you through the Gospel. Now, 160 since they are fathers they are entitled to their honor, even above all others. But here it is bestowed least; for the way which the world knows for honoring them is to drive them out of the country and to grudge them a piece of bread, and, in short, they must be (as says St. Paul, 1 Cor. 4:13) as the filth of the world and everybody’s refuse and footrag.
161 Yet there is need that this also be urged upon the populace, that those who would be Christians are under obligation in the sight Of God to esteem them worthy of double honor who minister to their souls, that they deal well with them and provide for them. For that, God is willing to add to you sufficient blessing and will not let you come to want. 162 But in this matter every one refuses and resists, and all are afraid that they will perish from bodily want, and cannot now support one respectable preacher, where formerly they filled ten fat paunches. 163 In this we also deserve that God deprive us of His Word and blessing, and again allow preachers of lies to arise to lead us to the devil, and, in addition, to drain our sweat and blood.
164 But those who keep in sight God’s will and commandment have the promise that everything which they bestow upon temporal and spiritual fathers, and whatever they do to honor them, shall be richly recompensed to them, so that they shall have, not bread, clothing, and money for a year or two, but long life, support, and peace, and shall be eternally rich and blessed. 165 Therefore only do what is your duty, and let God take care how He is to support you and provide for you sufficiently. Since He has promised it, and has never yet lied, He will not be found lying to you.
166 This ought indeed to encourage us, and give us hearts that would melt in pleasure and love toward those to whom we owe honor, so that we would raise our hands and joyfully thank God who has given us such promises, for which we ought to run to the ends of the world [to the remotest parts of India]. For although the whole world should combine, it could not add an hour to our life or give us a single grain from the earth. But God wishes to give you all exceeding abundantly according to your heart’s desire. He who despises and casts this to the winds is not worthy ever to hear a word of God. This has now been stated more than enough for all who belong under this commandment.
167 In addition, it would be well to preach to the parents also, and such as bear their office, as to how they should deport themselves toward those who are committed to them for their government. For although this is not expressed in the Ten Commandments, it is nevertheless abundantly enjoined in many places in the Scripture. And God desires to have it embraced in this commandment when He speaks of father and mother. 168 For He does not wish to have in this office and government knaves and tyrants; nor does He assign to them this honor, that is, power and authority to govern, that they should have themselves worshiped; but they should consider that they are under obligations of obedience to God; and that, first of all, they should earnestly and faithfully discharge their office, not only to support and provide for the bodily necessities of their children, servants, subjects, etc., but, most of all, to train them to the honor and praise of God. 169 Therefore do not think that this is left to your pleasure and arbitrary will, but that it is a strict command and injunction of God, to whom also you must give account for it.
170 But here again the sad plight arises that no one perceives or heeds this, and all live on as though God gave us children for our pleasure or amusement, and servants that we should employ them like a cow or ass, only for work, or as though we were only to gratify our wantonness with our subjects, ignoring them, as though it were no concern of ours what they learn or how they live; 171 and no one is willing to see that this is the command of the Supreme Majesty, who will most strictly call us to account and punish us for it; nor that there is so great need to be so seriously concerned about the young. 172 For if we wish to have excellent and apt persons both for civil and ecclesiastical government, we must spare no diligence, time, or cost in teaching and educating our children, that they may serve God and the world, 173 and we must not think only how we may amass money and possessions for them. For God can indeed without us support and make them rich, as He daily does. But for this purpose He has given us children, and issued this command that we should train and govern them according to His will, else He would have no need of father and mother. Let every one know, therefore, that it is his duty, on peril of losing the divine favor, to bring up his children above all things in the fear and knowledge of God, and if they are talented, have them learn and study something, 174 that they may be employed for whatever need there is [to have them instructed and trained in a liberal education, that men may be able to have their aid in government and in whatever is necessary].
175 If that were done, God would also richly bless us and give us grace to train men by whom land and people might be improved, and likewise well-educated citizens, chaste and domestic wives, who afterwards would rear godly children and servants. 176 Here consider now what deadly injury you are doing if you be negligent and fail on your part to bring up your child to usefulness and piety, and how you bring upon yourself all sin and wrath, thus earning hell by your own children, even though you be otherwise pious and holy. 177 And because this is disregarded, God so fearfully punishes the world that there is no discipline, government, or peace, of which we all complain, but do not see that it is our fault; for as we train them, we have spoiled and disobedient children and subjects. Let this be sufficient exhortation; for to draw this out at length belongs to another time.
(Source: https://bookofconcord.org/large-catechism/ten-commandments/ )