By the law of nature, a son honors his father. And by the laws of the world, a slave fears his master, obeys his commands, and is keen on serving him. A son who does not honor his father would fall under the curse of the natural law. And a slave who does not obey his master would fall under the laws of the society. How then, would it be for the priest who is governed by the divine Law? What is more worthy of obedience, the divine Law, or those of the nature and the society?
If the priest wishes to be called a ‘father’ [Judg 18:19]; and to be looked at as a leader who should be obeyed; he is committed to deal with God as a son and a slave. How could a priest call on the people to honor God as a Father, and to submit to Him as a Master, if he does not bear the same spirit! St. Paul says: “We have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits, and live?” [Heb 12:9]
God says to all creatures: “If I am a Father, where is My honor? And if I am a Master, where is My reverence?” [Mal 1:6]. If the human life does not have a Master to supervise it, it would turn into an utter chaos. That is what happened when the heavenly forces rebelled and hardened their necks against God; when the created refused to obey the Almighty Creator! (1)
St. Basil the Great - It is said: “The son honors his father; and the servant his master” [Mal 1:6]. The creature gives servitude of the servant; but the other one, which can be described as a kind of an intimate friendship, is realized through the Holy Spirit. (2)
St. Augustine - Our prayer should conform with the good will of Him, to Whom we pray; and Whom we glorify at the beginning of the prayer, saying: “Our Father who art in heaven.”
Indeed, in the pages of the Holy Bible, there are several words that glorify God; yet we never find a commandment to the Jewish people to address God as “our Father.” They pray to Him, not as sons, but as slaves, having been still living according to the flesh.
They could have had God as a father, if they have not disobeyed the Law that they were commanded to keep. That is why the following texts came:
“I have nourished and brought up children, and they have rebelled against Me” [Isa 1:2]
“I said, ‘You are gods, and all of you are children of the Most High” [Ps 82:6]
“If then I am a Father, where is My honor?” [Mal 1:6]
These texts show their rejection as children to God; As well as being a prophecy about how the Christians will look at God as their Father; according to the words of the Evangelist St. John: “He gave them the right to become children of God” [John 1:12]; and those of the apostle St. Paul: “The heir, as long as he is a child, does not differ at all from a slave, though he is master of all” [Gal 4:1]; This also refers to the spirit of sonhood that we have gained, by which we cry out, saying: “Abba, Father” [Rom 8:15]. (3)
Constitutions of the Holy Apostles - The glory of the fathers is the sanctity of their children; and the honor of the masters is in the reverence of their servants. Contrary to that, it would be both insult and chaos; saying: “Because of you, my name is blasphemed among the nations.” (4)
“I have nourished and brought up children, and they have rebelled against Me” [Isa 1:2]… He is not referring here to their fellowship together with all mankind, with a reference to the exaltation of their birth; but rather to an exalted grace, that they became His children. God often starts things by granting gifts: When He created man, even before making him, He honored his sonhood by saying: “Let us Make man in our image, according to our likeness” [Gen 1:26]. (5)
Those who became children and are enjoying the spiritual food, have the right to glorify their Father, according to the words of the Holy Bible: “The son honors his Father, and the servant his Master.” You have become His son, and enjoys the spiritual food. You eat His body, and drink His blood, which grant you a new birth. Hence, you should repay this favor by glorifying Him, who granted it to you. Say: “I will extol You, my God, O King” [Ps 145:1]. If you present a testimony of your intimate relationship, God would say about you, as He did about Abraham, Isaac, and Jacob: “I am God of Abraham, God of Isaac, and God of Jacob” [Exod 3:6]. I mean, When you say: “My God, O King;” and present a testimony about your love; He will, in turn, calls you: “My servant, and My companion,” as He did about Moses. (6)
St. John Chrysostom - Who reveres is not curious but in contrary he offers praise and glorification. (7)
Last week, I talked enough about reforming those who do not present due thanksgivings to the Creator, for the divine gifts they enjoy; Those unworthy denying people, who, while enjoying the heavenly compassion, they do not revere God like servants toward their Master, nor honor Him like children toward their Father. About whom, God says through the prophet: “If I am a Father, Where is My honor; And if I am a Master, Where is My reverence?” [Mal 1:6]. If you are a servant, you should reverently serve your Master. And if you are a son, you should show your Father the honoring love. If you do not love nor revere God; you are then a haughty servant or an arrogant son! A good Christian should perpetually praise his Father and Master; And should practice all the good works for the sake of His glory; according to the words of the apostle St. Paul: “Whether you eat or drink, or whatever you do, do all to the glory of God” [1Cor 10:31] (8)
Lactantius - Concerning God; who is unique as being both a Father and a Master, We are committed to love Him, being His children; and to revere Him, being His servants. (9)
That reverence, or love, concerning which God rebukes us, saying: “A son honors his father, And a servant his master. If then I am a Father, Where is My honor? And if I am a Master, where is My reverence?” [Mal 1:6]. We should observe, each one of us according to what suits him. “That servant who knew his master’s will, and did not prepare himself or do according to his will, shall be beaten with many stripes” [Luke 12:47]. (10)
Abbot Chearemon - There are two kinds of fear:
1. The first kind for the beginners; namely for those who are still under servitude; of which is said: “A servant reveres his master” [Mal 1:6]. And, “No longer do I call you servants, for a servant does not know what his master is doing” [John 15:15]. And in the Bible He says, “A slave does not abide in the house forever, but a son abides forever” [John 8:35]. That is why God teaches us to move on from the fear of punishment to the fullness of the freedom of love, and to the confidence of the beloved children of God. And the blessed apostle, by the strength of the love of God, crossing over from the stage of fear, to despising the earthly things, and to proclaiming that he became rich with the good things of God; says: “God has not given us the spirit of fear, but of power and of love and of a sound mind” [2Tim 1:7]. And to those who flared with a perfect love toward their heavenly Father, and through the divine adoption, became sons and not servants, the apostle says: “For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, ‘Abba, Father’” [Rom 8:15].
2. As to the other kind of fear, the prophet speaks about the seven-sided Spirit, who, according to the mystery of incarnation, rests in full upon the incarnate God: “The Spirit of the Lord shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and the fear of the Lord” [Isa 11:2]. Then He specifically adds: “His delight is in the fear of the Lord” [Isa 11:3]. Here we notice that He did not go on to say: ‘The spirit of fear shall rest upon Him,’ but he says: “His delight is in the fear of the Lord.” The greatness of the riches of this fear is that, when it rests upon someone with its power, it does not take over just a part of his mind, but his whole mind, because of His close connection to the love that never fails. (11)
It is such a serious accusation against the people, and against the priests. And it is as well an equally serious response: “In what way have we despised Your name?’ that brings us before a sad and horrible portrait.
The most serious point in all this is the spiritual blindness that came over all, to become unaware that they are despising the name of God. They might even boast that they present offerings and sacrifices, and practice worship perfectly according to the Law.
The Jewish people were proud of having among them, the tribe of Levi, including the priests chosen by the Lord, to present to Him offerings and sacrifices that please Him. Now, God, Himself, reveals to them that the priests who intercede for them to get blessings, have, themselves, lost the blessing, the sanctity, and the pleasure of God; who then, can raise their face before God?
God speaks on the tongue of His prophet to settle an account with the priests. If they were set to become judges in the house of the Lord, it is to practice and to live the commandment, themselves first; lest they would fall under judgment.
St. Jerome - Be obedient to your bishop, as your spiritual father. Yet the bishop, in turn, is committed to know that they are priests and are not masters. Let them bring back to the priesthood the honor that was fitting to it. (12)
It is the duty of the bishop, not to disregard the sins of the people, and not to reject those who repent, lest he would destroy the flock of the lord, or despise the new name He gave His people; And would be rebuked, as it happened to the old shepherds, about whom God said to Jeremiah: “Many shepherds have destroyed My vineyard, they have trampled down My portion” [Jer 12:10]; and to Zechariah: “My anger is kindled against the shepherds, and I will punish the goatherds” [Zech 10:3]; and to Malachi: “To you priests who despise My name” [Mal 1:6]. (13)
Constitutions of the Holy Apostles - It is obvious that the bishops and the priests, who do that, will not escape God’s judgment. (14)
Footnote(1) On the Spirit, 51.
(2) On the Spirit, 46.
(3) Sermon on the Mount 2:15.
(4) Constitutions of the Holy Apostles, 7:2:14.
(5) On Isaiah 1:2.
(6) On Ps. 145.
(7) On the Incomprehensible Nature of God, homily 2: 39.
(8) Maximus of Turin: Sermon 73:1.
(9) Lactantius: The Divine Institutes, 4.
(10) St. Cassian: Conferences 11: 9.
(11) St. Cassian: Conferences 11: 13.
(12) Letter 52:7.
(13) Constitutions of the Holy Apostles, 2:3:15.
(14) Constitutions of the Holy Apostles, 8 2:2.
