206 Inasmuch as this commandment is concerned specifically with the estate of marriage and gives occasion to speak of it, let us carefully note, first, how highly God honors and glorifies the married life, sanctioning and protecting it by his commandment. He sanctioned it above in the fourth commandment, “You shall honor father and mother”; but here, as I said, he has secured it and protected it. 207 Therefore he also wishes us to honor, maintain, and cherish it as a divine and blessed estate. Significantly he established it as the first of all institutions, and he created man and woman differently (as is evident) not for lewdness but to be true to each other, be fruitful, beget children, and support and bring them up to the glory of God. (Large Catechism Sixth Commandment, Tappert, p. 393).
274 So you see that we are absolutely forbidden to speak evil of our neighbor. Exception is made, however, of civil magistrates, preachers, and parents, for we must interpret this commandment in such a way that evil shall not go unpunished. We have seen that the Fifth Commandment forbids us to injure anyone physically, and yet an exception is made of the hangman. By virtue of his office he does not do his neighbor good but only harm and evil, yet he does not sin against God’s commandment because God of his own accord instituted that office, and as he warns in the Fifth Commandment, he has reserved to himself the right of punishment. Likewise, although no one has in his own person the right to judge and condemn anyone, yet if they whose duty it is fail to do so, they sin as much as those who take the law into their own hands without such a commission. 275 Necessity requires one to report evil, to prefer charges, to attest, examine, and witness. It is no different from the situation of the physician who, to cure a patient, is sometimes compelled to examine and handle his private parts. Just so, magistrates, parents, even brothers and sisters and other good friends are under mutual obligation to reprove evil where it is necessary and beneficial. (Large Catechism Eighth Commandment, Tappert, p. 401).
18 For one thing, it is taught among us with regard to those who desire to marry that all those who are not suited for celibacy have the power, right, and authority to marry, for vows cannot nullify God’s order and command. 19 God’s command in 1 Cor. 7:2 reads, “Because of the temptation to immorality, each man should have his own wife and each woman her own husband.” 20 It is not alone God’s command that urges, drives, and compels us to do this, but God’s creation and order also direct all to marriage who are not endowed with the gift of virginity by a special act of God. This appears from God’s own words in Gen. 2:18, “It is not good that the man should be alone; I will make him a helper fit for him.”
(Apology XXVII, Tappert, p. 73).
“179 “You shall not kill.” 180 We have now dealt with both the spiritual and the civil government, that is, divine and paternal authority and obedience. In this commandment we leave our own house and go out among our neighbors to learn how we should conduct ourselves individually toward our fellow men. Therefore neither God nor the government is included in this commandment, yet their right to take human life is not abrogated. 181 God has delegated his authority of punishing evil-doers to civil magistrates in place of parents; in early times, as we read in Moses, parents had to bring their own children to judgment and sentence them to death. Therefore what is forbidden here applies to private individuals, not to governments.
182 This commandment is simple enough. We hear it explained every year in the Gospel, Matthew 5, where Christ himself explains and summarizes it: We must not kill, either by hand, heart, or word, by signs or gestures, or by aiding and abetting. It forgives anger except, as we have said, to persons who occupy the place of God, that is, parents and rulers. Anger, reproof, and punishment are the prerogatives of God and his representatives, and they are to be exercised upon those who transgress this and the other commandments. (Fifth Commandment – Large Catechism -Tappert, p. 389).
“Husbands – “You husbands, live considerately with your wives, bestowing honor on the woman as the weaker sex, since you are joint heirs of the grace of life, in order that your prayers may not be hindered” (1 Pet. 3:7). “Husbands, love your wives, and do not be harsh with them” (Col. 3:19). Wives – “You wives, be submissive to your husbands, as Sarah obeyed Abraham, calling him lord. And you are now her children if you do right and let nothing terrify you” (1 Pet. 3:1, 6). Parents – “Fathers, do not provoke your children to anger, lest they become discouraged, but bring them up in the discipline and instruction of the Lord” (Eph. 6:4; Col. 3:21). Children – “Children, obey your parents in the Lord, for this is right. ‘Honor your father and mother’ (this is the first commandment with a promise) ‘that it may be well with you and that you may live long on the earth’” (Eph. 6:1-3). (Small Catechism -Tappert, p. 355-356).
75 With childish and playful methods like these we may bring up our youth in the fear and honor of God so that the First and Second commandments may become familiar and be constantly practiced. Then some good may take root, spring up, and bear fruit, and men may grow up of whom an entire land may be proud. 76 This would be the right way to bring up children, so long as they can be trained with kind and pleasant methods, for those who have to be forced by means of rods and blows will come to no good end; at best they will remain good only as long as the rod is on their backs.
77 This kind of training takes such root in their hearts that they fear God more than they do rods and clubs. This I say plainly for the sake of the young, so that it may sink into their minds, for when we preach to children, we must also speak their language. Thus we have averted the misuse of the divine name and taught that its right use consists not only of words but also of practice and life. We want them to know that God is well pleased with the right use of his name and will as richly reward it, even as he will terribly punish its misuse. (Large Catechism -Tappert, p. 375).
69 Therefore I advise and urge, as I have before, that by means of warning and threat, restraint and punishment, children be trained in due time to shun falsehood and especially to avoid calling upon God’s name in its support. …70 On the other hand, children should be constantly urged and encouraged to honor God’s name and keep it constantly upon their lips in all circumstances and experiences, for true honor to God’s name consists of looking to it for all consolation and therefore calling upon it. Thus, as we have heard above, the heart by faith first gives God the honor due him and then the lips do so by confession….
73 For this purpose it also helps to form the habit of commending ourselves each day to God — our soul and body, wife, children, servants, and all that we have — for his protection against every conceivable need. Thus has originated and continued among us the custom of saying grace and returning thanks at meals and saying other prayers for both morning and evening. 74 From the same source came the custom of children who cross themselves when they see or hear anything monstrous or fearful and exclaim, “Lord God, save us!” “Help, dear Lord Christ!” etc. Thus, too, if anyone meets with unexpected good fortune, however trivial, he may say, “God be praised and thanked!” “This God has bestowed upon me!” etc. Children used to be trained to fast and pray to St. Nicholas and other saints, but the other practices would be more pleasing and acceptable to God than any monastic life and Carthusian holiness. (Large Catechism -Tappert, p. 374-375).
“174 Therefore let everybody know that it is his chief duty, on pain of losing divine grace, to bring up his children in the fear and knowledge of God, and if they are gifted to give them opportunity to learn and study so that they may be of service wherever they are needed.
175 If this were done, God would richly bless us and give us grace so that men might be trained who would be a benefit to the nation and the people. We would also have soundly instructed citizens, virtuous and home-loving wives who would faithfully bring up their children and servants to be godly. 176 Think what deadly harm you do when you are negligent in this respect and fail to bring up your children to usefulness and piety. You bring upon yourself sin and wrath, thus earning hell by the way you have reared your own children, no matter how devout and holy you may be in other respects. 177 Because this commandment is disregarded, God terribly punishes the world; hence there is no longer any civil order, peace, or respect for authority. We all complain about this state of things, but we do not see that it is our own fault. Because of the way we train them, we have unruly and disobedient subjects. (Large Catechism -Tappert, p. 388).
170 The trouble is that no one perceives or heeds this. Everybody acts as if God gave us children for our pleasure and amusement, gave us servants merely to put them to work like cows or asses, and gave us subjects to treat them as we please, as if it were no concern of ours what they learn or how they live. 171 No one is willing to see that this is the command of the divine Majesty, who will solemnly call us to account and punish us for its neglect, nor is it recognized how very necessary it is to devote serious attention to the young. 172 If we want qualified and capable men for both civil and spiritual leadership, we must spare no effort, time, and expense in teaching and educating our children to serve God and mankind. We must not think only of amassing money and property for them. 173 God can provide for them and make them rich without our help, as indeed he does daily. But he has given and entrusted children to us with the command that we train and govern them according to his will; otherwise God would have no need of father and mother. (Large Catechism -Tappert, p. 388).
“167 In addition, it would be well to preach to parents on the nature of their office, how they should treat those committed to their authority. Although the duty of superiors is not explicitly stated in the Ten Commandments, it is frequently dealt with in many other passages of Scripture, and God intends it to be included in this commandment in which he speaks of father and mother. 168 God does not want to have knaves or tyrants in this office and responsibility; nor does he assign them this honor (that is, power and authority to govern) merely to receive homage. Parents should consider that they owe obedience to God, and that, above all, they should earnestly and faithfully discharge the duties of their office, not only to provide for the material support of their children, servants, subjects, etc., but especially to bring them up to the praise and honor of God. 169 Therefore do not imagine that the parental office is a matter of your pleasure and whim. It is a strict commandment and injunction of God, who holds you accountable for it.
(Large Catechism -Tappert, p. 388).