1 Children, obey your parents in the Lord: for this is right.
Who are the children commanded to obey their parents in Eph vi. 1?-The children of those to whom Paul was writing, who were believers. At the same time, it is according to the will of God that all children obey all parents. They are disobedient at present; but the law will be enforced in the Kingdom. Editor
2 Honour thy father and mother; (which is the first commandment with promise;)
Man rules in his family by the grace of God, which says,
"children obey your parents in the Lord; for this is right. Honour thy father and mother; which is the first commandment with a promise; that it may be well with thee, and thou mayest live long in the land."
This obedience is founded on the fitness of things; but even this is not enjoined absolutely.
It is only "parents in the Lord," who have a divine right to expect unqualified obedience from the Christian children of their household. If parents not in the Lord, require their children to do contrary to, or to abstain from doing, His will, obedience should be firmly but affectionately refused.
This would probably produce trouble and division in the family, if the parent were an uncultivated man of the flesh, or a bigot. In that case, he would behave like a tyrant, and endeavour to coerce them to obey him, rather than their conviction of the truth; whose nature it is to divide between flesh and spirit, sinners and saints, and to create a man's foes out of the members of his own household (Matt. 10:35,36).
But such children should remember that "it is better to obey God than man" (Acts 4:19; 5:29); and that he that loves parents more than Jesus, is not worthy of Him. Better leave the paternal roof as an outcast, than to dishonour Him by preferring their laws to His.
Elpis Israel 2.10.
4 And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord.
When parental discipline destroys filial love, it is bad. Veneration is a mixture of fear and love, and is created in every well-organised child by strict discipline and kindness on the part of the parent. But a parent who is always beating, always frowning, scolding, and commanding, and never coaxing and caressing a child, can only be reared, and, ultimately, disliked.
Children can never be beaten into goodness, any more than nations can be persecuted into orthodoxy. They generally love their mothers best, because they are most indulgent; but at last they find that indulgence is weakness, and then they learn to disobey the old lady, as they call her. They fear the father, because he is stern and severe; and at last they dislike him, and avoid his society, for his want of sympathy.
Were the weakness of both parents combined in one, they would make a virtue. The joint and cordial cooperation of the two sexes makes the best discipline for children; but we are sorry to say, that there is very little of that cooperation to be found. The mother is generally a shield from the father, and her opposition always increases his severity, whilst his severity increases her indulgence.
Children cannot be well reared unless parents are well married
Herald of the Kingdom and Age to Come, Sept 1853.
Answers to Correspondents
THE FAMILY DISADVANTAGES OF THE TRUTH
But the children! Well, our duty is plain. It is an apostolic injunction (and the dictate of common sense) to "bring them up in the nurture and admonition of the Lord," (Eph. vi, 4.)
Now, this cannot be done if they are allowed to run in "the old paths" mentioned by our correspondent, namely going to church and chapel, and attending the Sunday School of orthodox institutions. While they do this, they imbibe sentiments which effectually prevent the truth from entering in, and make it a difficult thing afterwards to introduce it. They contract early prejudices for men and things connected with the apostacy, which help to implant the fables deeply. Their young affections entwine themselves around objects which afterwards prove snares and obstacles in the way, and all the more powerful, because they enlist the religious feelings.
Our best, opportunity of discharging the parental duty is gone before we know. The nurture and admonition of the Lord involve instruction as to our constitution and position before God, and his purpose towards us as declared by his servants, the prophets and apostles. This it is impossible to communicate to children, while their minds are daily undergoing that powerful inoculation of error which takes place in a young mind among large numbers in circumstances of respectability.
If we would discharge the duty apostolically enjoined, we must withdraw them from "the old paths," which are the paths of darkness. But our correspondent says "I cannot teach them." Perhaps not to his own satisfaction; but that he is absolutely incapable of imparting any instruction to them, no one will believe who reads his letter. He can teach them a little, and if he can only do this imperfectly, it is better to teach them the truth blunderingly than allow them to be educated smartly in error.
A chapter read every Sunday, and a few simple questions on those simple historical occurrences on which so great a part of the truth hinges, will do them more good in the way of genuine enlightenment, than all the Sunday School tuition they would get in ten years.
Mixing with strange children in such an exercise would, no doubt, be beneficial, but, if this cannot be had at first, make the best of the circumstances. A brave attempt to do right in the matter might lead to an extension of operations beyond the family circle.
But, why deprive them, says our correspondent, of "the modicum of good" they get in the orthodox channel? The answer is, because of the preponderance of evil that comes along with it, and because the good they get is to be had at the secular day school without the evil.
It cannot he denied that the case depicted by our correspondent's letter is one of drawback and disadvantage; and the only counsel that can be given in the circumstance, is to face the difficulty with a deliberate resolution that come what will, the right will be the guide, the duty to God be done. It may be that such a course, with prayer, will evoke the blessing of the Almighty, and lead to happier circumstances even now.
The Ambassador of The Coming Age, Feb 1868. p53,54
12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
The kingdom of Satan is manifested under various phases. When the word was embodied in sinful flesh, and dwelt among the Jews, the Kosmos was constituted of the Roman world; which was then based upon the institutions of paganism. After these were suppressed, the kingdom of the adversary assumed the Constantinian form; which was subsequently changed in the west, to the papal and protestant order of things; and in the east, to the Mohammedan.
These phases, however, no more affect the nature of the kingdom, than the changes of the moon alter her substance. The lord that dominates over them all from the days of Jesus to the present time, is SIN; the incarnate accuser and adversary of the law of God, and therefore styled "the devil and Satan."... Iniquity has only changed its form and mode of attack against the truth.
Elpis Israel 1.3.
...there are heavenlies beyond the pale of the Christ-Body. These are Supernal States in which Paul locates principalities, powers, world-rulers of the darkness of the times of the Gentiles, which he styles "this aeon," and the spirituals of the wickedness enthroned throughout the earth.
These heavenlies are constituted providentially or instrumentally by human authority and power after "the course of this world;" and are the tabernacle of
"the Prince of the power of the Air, the Spirit that now worketh in the children of disobedience" (Eph. 2:2).
This Prince-power and Spirit of the Air is Sin's Flesh; whose spirit pervades all sublunary human constitutions, styled "thrones, dominions, principalities, and powers,'' which Paul specifies as ''things in the heaven" or "the Air'' (Col. 1:16).
...The dwellers in this Aerial are the civil and ecclesiastical orders of society; such as, emperors, kings, diplomatists, nobles spiritual and racial, legislators, magistrates, priests, clergymen, parsons, and all of that class, styled by the apostle "spirituals of the wickedness" which reigns in "the Court of the Gentiles without the temple."
Between this heaven and "the Heavenlies in Christ" there is implacable and uncompromising hostility. No peace can be permanently established in the earth till one or other of these heavens be suppressed or subjugated: and who can doubt which of these heavens shall be shaken, be rolled up as a scroll, and be made to pass away with the great tumult of war?
The heavenlies, or high places, of this world are decreed to Yahweh and his Anointed Body; who, by the thunders and lightnings issuing from the throne newly set in the heaven, shall take the dominion under the whole heaven, and possess it during the Olahm and beyond (ch. 11:15; 4:1-5; Dan. 7:18,22,27).
This is the fiat of Eternal Wisdom and Power. The Seventh Vial, the last blast of the Seventh Trumpet, is to pour out its fury upon the Air, the secular and spiritual constitution of which will thereby be thoroughly and radically changed. The things now in the Air will be transferred to "them who dwell in the heaven" in Christ; who, having passed through the Vail of the Flesh which divides the Heavenlies, in the putting on of immortality, will be manifested as the Most Holy Heavenly in Christ; and the Air, filled with their glory, will become the New Heavens, in which righteousness will dwell forever.
The Air will then no longer be malarious with the pestiferousness of secular and spiritual demagogues, who "with good words and fair speeches deceive the hearts of the simple." The Prince of the Power of the Air will then be the Spirit that works in the children of obedience - the truth incarnated gloriously in Jesus and his Brethren; who, in the highest sense, will be those who dwell in the heaven.
18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
It will be noted that there are four "alls" in this brief watching command - always, all prayer, all perseverance, all saints. A very intense verse, after Paul's usual style.
To him, these things were terribly urgent and important. He speaks of warning night and day with tears, of writing with many tears, and of weeping as he wrote. Paul took the things of God very seriously, and he sadly knew that so few gave the truth the urgency that was needed to gain them eternal life. And it was a tragedy.
"Watching," here, is again agrupneo-chasing away sleep. It is clear from this verse as elsewhere that Paul considered continuous persevering prayer for one another as essential to salvation. Even to the loss of sleep, as he himself is a worthy example, for of himself he says, "in watchings (agrupneo - self-forced sleeplessness) often" (II Cor. 11), because of the care of all the ecclesias - not just the ecclesias as organized units, but each member of them.
"Who is offended, and I burn not?"
Prayer for others - we do not do enough of it. We never could do enough of it. We are too self-centered. But we can, and we must, gradually train and condition ourselves in this direction. Prayer is not necessarily the closing of the eyes and formally articulating specific words of address.
We must train ourselves that prayer becomes a continuous frame of mind-a continuous, conscious seeking for help and guidance at all times and under all circumstances. God doesn't need words. He knows what we need far better than we do ourselves. It's best to leave that to Him. Prayer is a matter of looking constantly to Him, and keeping the line of communication continually open, of keeping the mind fixed upon God. That is living prayer.Bro Growcott - Blessed is he that watcheth and keepeth his garments
19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,
The difference between their preaching of the gospel and that of Jesus, was that between promises unfulfilled and promises fulfilled to a very limited extent. So far as the promises were fulfilled in the death, burial, and resurrection of Jesus, as the Son and King anointed of Yahweh, the accomplished facts became the foundation or basis of the conditions, by conformity to which, Jews and Gentiles might become heirs of the promises yet largely unfulfilled.
The facts and the doctrine or teaching predicated upon them, constitute "the mystery of the gospel," or "things concerning the name of Jesus," and therefore, "the mystery of Christ," which are not two mysteries, but one. Jesus preached the gospel of the kingdom minus the mystery in his own name, because it was still a hidden mystery, and must have so continued until he was "perfected;" the apostles preached the same gospel with its mystery, because it was no longer hidden, but commanded to be proclaimed.
Herald of the Kingdom and Age to Come, Feb 1854.