Therefore put on the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, and having fitted your feet with the preparation of the Good News of peace, above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints:
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Ephesians 6:13-18 sits inside this longer paragraph.
Finally, be strong in the Lord, and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places. Therefore put on the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, and having fitted your feet with the preparation of the Good News of peace, above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.
Parallel Translations
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Therefore put on the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.
Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness,
and having fitted your feet with the preparation of the Good News of peace,
above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one.
And take the helmet of salvation, and the sword of the Spirit, which is the word of God;
with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints:
-
For this cause take vnto you the armoure of God that ye maye be able to resist in the evyll daye and to stonde perfect in all thinges.
Stonde therfore and youre loynes gyrd aboute with veritie havinge on the brest plate of rightewesnes
and shood with showes prepared by the gospell of peace.
Above all take to you the shelde of fayth wherwith ye maye quenche all the fyrie dartes of the wicked.
And take the helmet of salvacion and the swearde of the sprete which is the worde of God.
And praye all wayes with all maner prayer and supplicacion: and that in the sprete: and watch thervnto with all instance and supplicacion for all saynctes
Show all 3 translations
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For this cause take vnto you the whole armour of God, that ye may be able to resist in the euill day, and hauing finished all things, stand fast.
Stand therefore, and your loynes girded about with veritie, and hauing on the brest plate of righteousnesse,
And your feete shod with the preparation of the Gospel of peace.
Aboue all, take the shielde of faith, wherewith ye may quench all the fierie dartes of the wicked,
And take the helmet of saluation, and the sword of the Spirit, which is the worde of God.
And pray alwayes with all maner prayer and supplication in the Spirit: and watch thereunto with all perseuerance and supplication for al Saints,
Cross-references (102)
- 1 Thessalonians 5:17 (v18) Pray without ceasing.
- Colossians 4:2 (v18) Continue steadfastly in prayer, watching in it with thanksgiving,
- Hebrews 4:12 (v17) For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both…
- Isaiah 59:17 (vv14, 17) He put on righteousness as a breastplate, and a helmet of salvation on his head. He put on garments of vengeance for clothing, and was clad…
- Philippians 4:6 (v18) In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God.
Show all 99 cross-references
- 1 Timothy 2:1 (v18) I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks be made for all men:
- 2 Corinthians 10:4 (v13) for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds,
- Jude 1:20 (v18) But you, beloved, keep building up yourselves on your most holy faith, praying in the Holy Spirit.
- 1 Thessalonians 5:8 (vv14, 17) But since we belong to the day, let’s be sober, putting on the breastplate of faith and love, and for a helmet, the hope of salvation.
- Isaiah 52:7 (v15) How beautiful on the mountains are the feet of him who brings good news, who publishes peace, who brings good news, who proclaims…
- Isaiah 11:5 (v14) Righteousness will be the belt of his waist, and faithfulness the belt of his waist.
- Romans 8:26-27 (v18) In the same way, the Spirit also helps our weaknesses, for we don’t know how to pray as we ought. But the Spirit himself makes intercession…
- Romans 10:15 (v15) And how will they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the Good News of peace,…
- 1 Peter 5:8-9 (v16) Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour.…
- Luke 21:36 (vv13, 18) Therefore be watchful all the time, praying that you may be counted worthy to escape all these things that will happen, and to stand before…
- Ephesians 6:11-17 (v13) Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For our wrestling is not against flesh and…
- Revelation 19:15 (v17) Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with an iron rod. He…
- Mark 14:38 (v18) Watch and pray, that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.”
- Isaiah 49:2 (v17) He has made my mouth like a sharp sword. He has hidden me in the shadow of his hand. He has made me a polished shaft. He has kept me close…
- Luke 12:35 (v14) “Let your waist be dressed and your lamps burning.
- Luke 18:1-8 (v18) He also spoke a parable to them that they must always pray, and not give up, saying, “There was a judge in a certain city who didn’t fear…
- 1 John 5:4-5 (v16) For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith. Who is he who overcomes the…
- Ephesians 5:16 (v13) redeeming the time, because the days are evil.
- Matthew 26:41 (v18) Watch and pray, that you don’t enter into temptation. The spirit indeed is willing, but the flesh is weak.”
- 2 Corinthians 6:7 (v14) in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left,
- Daniel 9:20 (v18) While I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Yahweh my…
- Matthew 4:10-11 (v17) Then Jesus said to him, “Get behind me, Satan! For it is written, ‘You shall worship the Lord your God, and you shall serve him only.’ ”…
- Ephesians 1:16 (v18) don’t cease to give thanks for you, making mention of you in my prayers,
- Revelation 2:16 (v17) Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth.
- 1 Peter 1:13 (v14) Therefore prepare your minds for action. Be sober, and set your hope fully on the grace that will be brought to you at the revelation of…
- Hosea 6:5 (v17) Therefore I have cut them to pieces with the prophets; I killed them with the words of my mouth. Your judgments are like a flash of…
- Psalms 6:9 (v18) Yahweh has heard my supplication. Yahweh accepts my prayer.
- Proverbs 18:10 (v16) Yahweh’s name is a strong tower: the righteous run to him, and are safe.
- Psalms 56:3-4 (v16) When I am afraid, I will put my trust in you. In God, I praise his word. In God, I put my trust. I will not be afraid. What can flesh do to…
- Revelation 12:11 (v17) They overcame him because of the Lamb’s blood, and because of the word of their testimony. They didn’t love their life, even to death.
- Mark 13:33 (v18) Watch, keep alert, and pray; for you don’t know when the time is.
- Luke 22:46 (v18) and said to them, “Why do you sleep? Rise and pray that you may not enter into temptation.”
- Romans 12:12 (v18) rejoicing in hope; enduring in troubles; continuing steadfastly in prayer;
- Matthew 4:4 (v17) But he answered, “It is written, ‘Man shall not live by bread alone, but by every word that proceeds out of God’s mouth.’ ”
- Acts 1:14 (v18) All these with one accord continued steadfastly in prayer and supplication, along with the women, and Mary the mother of Jesus, and with…
- Genesis 15:1 (v16) After these things Yahweh’s word came to Abram in a vision, saying, “Don’t be afraid, Abram. I am your shield, your exceedingly great…
- Hebrews 5:7 (v18) He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from…
- Revelation 3:10 (v13) Because you kept my command to endure, I also will keep you from the hour of testing which is to come on the whole world, to test those who…
- Luke 8:13 (v13) Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away…
- Philippians 1:4 (v18) always in every request of mine on behalf of you all, making my requests with joy,
- Colossians 4:12 (v13) Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and…
- 1 Kings 8:52 (v18) that your eyes may be open to the supplication of your servant, and to the supplication of your people Israel, to listen to them whenever…
- Psalms 4:1 (v18) Answer me when I call, God of my righteousness. Give me relief from my distress. Have mercy on me, and hear my prayer.
- Malachi 3:2 (v13) “But who can endure the day of his coming? And who will stand when he appears? For he is like a refiner’s fire, and like launderers’ soap;
- 2 Timothy 1:3 (v18) I thank God, whom I serve as my forefathers did, with a pure conscience. How unceasing is my memory of you in my petitions, night and day
- 1 Peter 4:7 (v18) But the end of all things is near. Therefore be of sound mind, self-controlled, and sober in prayer.
- Revelation 1:16 (v17) He had seven stars in his right hand. Out of his mouth proceeded a sharp two-edged sword. His face was like the sun shining at its…
- Ecclesiastes 12:1 (v13) Remember also your Creator in the days of your youth, before the evil days come, and the years draw near, when you will say, “I have no…
- Acts 12:5 (v18) Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him.
- Ephesians 5:6 (v13) Let no one deceive you with empty words. For because of these things, the wrath of God comes on the children of disobedience.
- Genesis 32:24-28 (v18) Jacob was left alone, and wrestled with a man there until the breaking of the day. When he saw that he didn’t prevail against him, the man…
- 1 Kings 8:54 (v18) It was so, that when Solomon had finished praying all this prayer and supplication to Yahweh, he arose from before Yahweh’s altar, from…
- 1 Kings 9:3 (v18) Yahweh said to him, “I have heard your prayer and your supplication, that you have made before me. I have made this house holy, which you…
- Matthew 15:25-28 (v18) But she came and worshiped him, saying, “Lord, help me.” But he answered, “It is not appropriate to take the children’s bread and throw it…
- 1 Kings 8:59 (v18) Let these my words, with which I have made supplication before Yahweh, be near to Yahweh our God day and night, that he may maintain the…
- Daniel 6:10 (v18) When Daniel knew that the writing was signed, he went into his house (now his windows were open in his room toward Jerusalem) and he…
- 2 Corinthians 5:18-21 (v15) But all things are of God, who reconciled us to himself through Jesus Christ, and gave to us the ministry of reconciliation; namely, that…
- Job 27:10 (v18) Will he delight himself in the Almighty, and call on God at all times?
- Luke 11:5-8 (v18) He said to them, “Which of you, if you go to a friend at midnight, and tell him, ‘Friend, lend me three loaves of bread, for a friend of…
- Ephesians 5:9 (v14) for the fruit of the Spirit is in all goodness and righteousness and truth,
- Revelation 6:17 (v13) for the great day of his wrath has come; and who is able to stand?”
- Psalms 56:10-11 (v16) In God, I will praise his word. In Yahweh, I will praise his word. I have put my trust in God. I will not be afraid. What can man do to me?
- Isaiah 26:16 (v18) Yahweh, in trouble they have visited you. They poured out a prayer when your chastening was on them.
- Hosea 12:4 (v18) Indeed, he struggled with the angel, and prevailed; he wept, and made supplication to him. He found him at Bethel, and there he spoke with…
- Zechariah 12:10 (v18) I will pour on David’s house, and on the inhabitants of Jerusalem, the spirit of grace and of supplication; and they will look to me whom…
- Matthew 4:7 (v17) Jesus said to him, “Again, it is written, ‘You shall not test the Lord, your God.’ ”
- Acts 6:4 (v18) But we will continue steadfastly in prayer and in the ministry of the word.”
- Acts 10:2 (v18) a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God.
- Ephesians 6:19 (v18) on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News,
- 2 Corinthians 4:16-18 (v16) Therefore we don’t faint, but though our outward man is decaying, yet our inward man is renewed day by day. For our light affliction, which…
- Philemon 1:5 (v18) hearing of your love and of the faith which you have toward the Lord Jesus, and toward all the saints,
- Esther 4:8 (v18) He also gave him the copy of the writing of the decree that was given out in Susa to destroy them, to show it to Esther, and to declare it…
- Romans 8:15 (v18) For you didn’t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, “Abba! Father!”
- Hebrews 11:24-34 (v16) By faith, Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to share ill treatment with…
- Amos 6:3 (v13) Those who put far away the evil day, and cause the seat of violence to come near;
- Habakkuk 3:19 (v15) Yahweh, the Lord, is my strength. He makes my feet like deer’s feet, and enables me to go in high places. For the music director, on my…
- Hebrews 12:5-6 (v17) You have forgotten the exhortation which reasons with you as with children, “My son, don’t take lightly the chastening of the Lord, nor…
- 2 Corinthians 1:24 (v16) We don’t control your faith, but are fellow workers with you for your joy. For you stand firm in faith.
- Ephesians 3:8 (v18) To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,
- Ephesians 3:18 (v18) may be strengthened to comprehend with all the saints what is the width and length and height and depth,
- Hebrews 6:17-18 (v16) In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an…
- Revelation 9:9 (v14) They had breastplates, like breastplates of iron. The sound of their wings was like the sound of chariots, or of many horses rushing to war.
- Revelation 9:17 (v14) Thus I saw the horses in the vision, and those who sat on them, having breastplates of fiery red, hyacinth blue, and sulfur yellow; and the…
- 1 Samuel 17:5 (v17) He had a helmet of bronze on his head, and he wore a coat of mail; and the weight of the coat was five thousand shekels of bronze.
- Luke 3:37 (v18) the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,
- Ephesians 2:22 (v18) in whom you also are built together for a habitation of God in the Spirit.
- Hebrews 13:5-6 (v17) Be free from the love of money, content with such things as you have, for he has said, “I will in no way leave you, neither will I in any…
- Galatians 4:6 (v18) And because you are children, God sent out the Spirit of his Son into your hearts, crying, “Abba, Father!”
- Colossians 1:4 (v18) having heard of your faith in Christ Jesus and of the love which you have toward all the saints,
- 1 Thessalonians 5:19 (v16) Don’t quench the Spirit.
- Song of Solomon 7:1 (v15) How beautiful are your feet in sandals, prince’s daughter! Your rounded thighs are like jewels, the work of the hands of a skillful workman.
- Luke 3:26 (v18) the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah,
- Luke 15:22 (v15) “But the father said to his servants, ‘Bring out the best robe, and put it on him. Put a ring on his hand, and sandals on his feet.
- Psalms 120:4 (v16) Sharp arrows of the mighty, with coals of juniper.
99 distinct cross-references across this passage (102 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (25 sources)
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John Calvin 1540 · Public Domain On vv13–18 13. Wherefore take unto you. Though our enemy is…
13. Wherefore take unto you. Though our enemy is so powerful, Paul does not infer that we must throw away our spears, but that we must prepare our minds for the battle. A promise of victory is, indeed, involved in the exhortation, that ye may be able. If we only put on the whole armor of God, and fight valiantly to the end, we shall certainly stand. On any other supposition, we would be discouraged by the number and variety of the contests; and therefore he adds, in the evil day. By this expression he rouses them from security, bids them prepare themselves for hard, painful, and dangerous conflicts, and, at the same time, animates them with the hope of victory; for amidst the greatest dangers they will be safe. And having done all. They are thus directed to cherish confidence through the whole course of life. There will be no danger which may not be successfully met by the power of God; nor will any who, with this assistance, fight against Satan, fail in the day of battle.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv13, 15, 18 See Eph. 5:16.
See Eph. 5:16.
He showeth that these enemies are put to flight with the only armor of God, to wit, with uprightness of conscience, a godly and holy life, knowledge of the Gospel, faith, and to be short, with the word of God, and using daily earnest prayer for the health of the Church, and especially, for the constance of the true, godly, and valiant ministers of the word.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–18 13 Wherefore take unto you the whole armour of…
13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.
Ver. 13. That ye may be able to withstand] Not seeking to resist Satan’s craft with craft, fraud with fraud, sed per apertum martem, but by open defiance. He shoots, saith Greenham, with Satan in his own bow, who thinks by disputing and reasoning to put him off. To argue the case with him is but, as the proverb hath it, to light a candle to the devil. Button up his mouth therefore, as our Saviour did, Mar 1:25, and buckle close to him and he will fly, Jas 4:7, for he is but a coward.
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" Est leo si fugias; si stas, quasi musca recedit."
And having done all to stand] Charles V while he was putting on his armour looked pale, and seemed fearful; but when once armed, he was bold as a lion, and feared no colours.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv13–18 In the evil day; times of temptation, and Satan’s…
In the evil day; times of temptation, and Satan’s greatest rage: see Eph 5:16.
Having done all; all that belongs to good soldiers of Jesus Christ, all that we can do being little enough to secure our standing.
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To stand; as conquerors do that keep the field, not being beaten down, nor giving way.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v13 Observe here, 1. How our apostle having described the…
Observe here, 1. How our apostle having described the enemy in the foregoing verse, and set him forth in all his formidable strength and power, comes forth in the head of his Ephesian camp, gives a fresh alarm, and bids them arm! arm! Take unto you the whole armour of God, that ye may be able to stand in the evil day; intimating that an evil day is before us; that it will be of mighty advantage to us to be able to stand in the evil day; and that without the help of divine armour we cannot stand in that day. The sanctifying graces of God’s Spirit are this armour: he that has not these, let his common gifts be never so gay and glorious, he will never hold out to fight the last battle, but fall into the enemy’s hand, and be taken captive by him at his will.
Observe next, How our apostle comes to describe the armour of God piece by piece, which the Christian is to put on before he takes the field against the enemy. Here is the soldier’s girdle, his breastplate, his shoes, his shield, his helmet, and his sword, all described; his offensive and defensive weapons, wherewith soldiers of old used to arm their bodies from head to foot.
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Now the apostle assigneth to particular graces a use and excellency answerable to these pieces of armour, and shows that there is some resemblance between every grace and that piece of the bodily armour to which it is here compared; but observable it is, that although there be pieces of armour for all other parts of the body, here is none assigned for the back, nor back-parts, because there must be no running away, no hope of escaping by flight in this spiritual warfare: if we turn our back upon our enemy, we lie open to his darts, and are in danger of destruction; if we fight on, we have our second in the field, and are sure of victory, provided we enter the field in order and stand to our arms, maintain our watch, keep our ground, and appear armed cap-a-pie, from head to foot, with the several pieces of armour here recommended: the first of which is the girdle of truth, Having your loins girt about with truth Eph 6:14 that is, sincerity of heart. Doth a girdle or belt adorn the soldier? so doth sincerity adorn the Christian. Doth the girdle strengthen the soldier’s loins? so doth sincerity strengthen the soul, and every grace in the soul: it is sincere faith that is strong faith; it is sincere love that is mighty love.
Secondly, The breastplate of righteousness; by which is to be understood the love and practice of universal holiness.
But why is this compared to a breastplate?
Ans. Because as the breastplate defends the most principal parts of the body, where the heart and vitals are closely couched together; thus holiness preserves the soul and conscience, the principal parts of a Christian, from the wounds and harms of sin, which is the weapon that Satan uses to give conscience its deadly stab with.
The third piece of Christian armour is the spiritual shoe, fitted to the soldier’s foot, and worn by him so long as he keeps the field against sin and Satan: the soldier’s way is sometimes full of sharp stones, and sometimes strewed with sharp iron spikes stuck into the ground; the soldier will soon be wounded, or foundered, if not well shod. Therefore the direction here is, Let your feet be shod with the preparation of the gospel of peace; that is, maintaining an holy readiness of spirit, and a resolute frame of heart, to undergo any suffering, and endure any hardship in your Christian warfare; which frame of spirit being wrought in us by the doctrine of the gospel, is therefore called the preparation of the gospel of peace.
The fourth piece of armour recommended above all to be put on, is the shield of faith; this is that grace by which we believe the truth of God’s word in general, and depend upon Christ in particular, as crucified, for pardon and life, and this upon the warrant of the promise.
But why is faith compared to a shield?
Ans. Because, as the shield defends the whole body, so faith defends the whole man; the understanding from error, the conscience from searedness, the will from rebellion against the will and command of God. And as the shield defends the whole armour, as well as the soldier’s whole body, it defends the breastplate, as well as the breast; so faith is our armour upon armour, a grace that preserves all other graces whatsoever.
The fifth piece of armour is mentioned, The helmet of salvation; Eph 6:17 by which the grace of hope is understood, which has for its object salvation, called therefore the hope of salvation. Salvation is the ultimate and comprehensive object of the Christian’s expectation; and it is compared to an helmet, because as the helmet defends the head, so doth the hope of salvation defend the soul; it keeps the head above water, and makes the Christian bold and brave. Hope is a grace of singular use and excellent service to a Christian, in the whole course of his Christian warfare; it puts him upon noble services, it keeps him patient under the greatest sufferings, and it will enable the soul to wait long for the performance of divine promises.
The sixth piece of spiritual armour is the sword. Eph 6:17. The former were defensive, but this is both an offensive and defensive weapon; such is the word of God. But why compared to a sword?
Ans. In regard both of its necessity and excellency: the sword was ever esteemed a most necessary and useful part of the soldier’s furniture; of such usefulness, necessity, and excellency is the word of God, by which the Christian doth defend himself, and offend his enemies.
But why is it called the sword of the Spirit?
Ans. Because the Spirit was the author of it; the Spirit of God is the interpreter of it: and it is the Spirit that gives the word its efficacy and power in the soul: the word of God, contained in the scriptures, is the sword by which the Spirit of God enables his saints to overcome and vanquish all their enemies.
The seventh and last piece of spiritual armour is mentioned, and that is prayer: Praying always, with all prayer, & c. Eph 6:18
Here note, The time for prayer, praying always; the sorts and kinds of prayer, praying always, with all prayer; the inward principle of prayer, from which it must flow, in the Spirit; the guard to set about the duty of prayer, watching thereunto; the constancy to be exercised in the duty, with all perservance, the comprehensiveness of the duty,for all saints.
Learn, That prayer is a necessary duty for all Christians, and to be used, with all other pieces of spiritual armour, by the Christian soldier.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv13–18 Wherefore take unto you the whole armour of God,....…
Wherefore take unto you the whole armour of God,.... This is a repetition of the exhortation in Eph 6:11; which repetition seems necessary by reason of the many powerful enemies mentioned in the preceding verse, and serves to explain what is meant by putting it on: and leads on the apostle to give an account of the several parts of this armour: the end of taking it is much the same as before,
that ye may be able to withstand in the evil day; that is, that ye may be able to stand against the wiles and stratagems of Satan, against his power and might, to oppose his schemes, and resist his temptations: and so the Syriac version renders it, "that ye may be able to meet the evil one"; to face him, and give him battle, being accoutred with the whole armour of God; though the Greek copies, and other versions, read, "in the evil day"; in which sin and iniquity abound, error and heresy prevail, Satan is very busy, trials and afflictions come on, persecution arises because of the word, and God's judgments are in the earth:
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and having done all to stand; or having overcome, having routed the enemy, stand as conquerors; or rather, having took and put on the whole armour of God, in order to stand, and withstand the enemy.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv13–18 In the evil day - The war is perpetual;…
In the evil day - The war is perpetual; but the fight is one day less, another more, violent. The evil day is either at the approach of death, or in life; may be longer or shorter and admits of numberless varieties. And having done all, to stand - That ye may still keep on your armour, still stand upon your guard, still watch and pray; and thus ye will be enabled to endure unto the end, and stand with joy before the face of the Son of Man.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv13–18 Verse 13. Wherefore] Because ye have such enemies to…
Verse 13. Wherefore] Because ye have such enemies to contend with, take unto you-assume, as provided and prepared for you, the whole armour of God; which armour if you put on and use, you shall be both invulnerable and immortal. The ancient heroes are fabled to have had armour sent to them by the gods; and even the great armour-maker, Vulcan, was reputed to be a god himself. This was fable: What Paul speaks of is reality. See Clarke on Eph 6:11.
That ye may be able to withstand] That ye may not only stand fast in the liberty wherewith Christ hath made you free, but also discomfit all your spiritual foes; and continuing in your ranks, maintain your ground against them, never putting off your armour, but standing always ready prepared to repel any new attack.
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And having done all, to stand.] Και ἁπαντα κατεργασαμενοι στηναι· rather, And having conquered all, stand: this is a military phrase, and is repeatedly used in this sense by the best Greek writers. So Dionys. Hal. Ant., lib. vi., page 400: Και παντα πολεμια εν ολιγῳ κατεργασαμενοι χρονῳ· "Having in a short time discomfited all our enemies, we returned with numerous captives and much spoil." See many examples in Kypke. By evil day we may understand any time of trouble, affliction, and sore temptation.
As there is here allusion to some of the most important parts of the Grecian armour, I shall give a short account of the whole. It consisted properly of two sorts:
1. Defensive armour, or that which protected themselves.
2. Offensive armour, or that by which they injured their enemies. The apostle refers to both.
I. Defensive armour:
περικεφαλαια, the HELMET; this was the armour for the head, and was of various forms, and embossed with a great variety of figures. Connected with the helmet was the crest or ridge on the top of the helmet, adorned with several emblematic figures; some for ornament, some to strike terror. For crests on ancient helmets we often see the winged lion, the griffin, chimera, c. St. Paul seems to refer to one which had an emblematical representation of hope.
ζωμα, the GIRDLE this went about the loins, and served to brace the armour tight to the body, and to support daggers, short swords, and such like weapons, which were frequently stuck in it. This kind of girdle is in general use among the Asiatic nations to the present day.
θωραξ, the BREAST-PLATE; this consisted of two parts, called πτερυγες or wings: one covered the whole region of the thorax or breast, in which the principal viscera of life are contained; and the other covered the back, as far down as the front part extended.
κνημιδες, GREAVES or brazen boots, which covered the shin or front of the leg; a kind of solea was often used, which covered the sole, and laced about the instep, and prevented the foot from being wounded by rugged ways, thorns, stones, c.
χειριδες, GAUNTLETS a kind of gloves that served to defend the hands, and the arm up to the elbow.
ασπις, the clypeus or SHIELD; it was perfectly round, and sometimes made of wood, covered with bullocks' hides; but often made of metal. The aspis or shield of Achilles, made by Vulcan, was composed of five plates, two of brass, two of tin, and one of gold; so Homer, Il. U. v. 270:-
- επει πεντε πτυχας ηλασε Κυλλοποδιων,
Τας δυο χαλκειας, δυο δ' ενδοθι κασσιτεροιο,
Την δε μιαν χρυσην.
Five plates of various metal, various mould,
Composed the shield; of brass each outward fold,
Of tin each inward, and the middle gold.
Of shields there were several sorts:
γερρων or γερρα, the gerron; a small square shield, used first by the Persians.
λαισηιον, LAISEION; a sort of oblong shield, covered with rough hides, or skins with the hair on.
πελτη, the PELTA; a small light shield, nearly in the form of a demicrescent, with a small ornament, similar to the recurved leaves of a flower de luce, on the centre of a diagonal edge or straight line; this was the Amazonian shield.
θυρεος, the scutum or OBLONG SHIELD; this was always made of wood, and covered with hides. It was exactly in the shape of the laiseion, but differed in size, being much larger, and being covered with hides from which the hair had been taken off. It was called θυρεος from θυρα, a door, which it resembled in its oblong shape; but it was made curved, so as to embrace the whole forepart of the body. The aspis and the thureos were the shields principally in use; the former for light, the latter for heavy armed troops.
II. Offensive armour, or weapons; the following were chief:
εγχος, enchos, the SPEAR; which was generally a head of brass or iron, with a long shaft of ash.
δορυ, the LANCE; differing perhaps little from the former, but in its size and lightness; being a missile used, both by infantry and cavalry, for the purpose of annoying the enemy at a distance.
ξιφος, the SWORD; these were of various sizes, and in the beginning all of brass. The swords of Homer's heroes are all of this metal.
μαχαιρα, called also a sword, sometimes a knife; it was a short sword, used more frequently by gladiators, or in single combat. What other difference it had from the xiphos I cannot tell.
αξινη, from which our word AXE; the common battle-axe.
πελεκυς, the BIPEN; a sort of battle-axe, with double face, one opposite to the other.
κορυνη, an iron club or mace, much used both among the ancient Greeks and Persians.
τοξον, the BOW; with its pharetra or quiver, and its stock or sheaf of arrows.
σφενδονη, the SLING; an instrument in the use of which most ancient nations were very expert, particularly the Hebrews and ancient Greeks.
The arms and armour mentioned above were not always in use; they were found out and improved by degrees. The account given by Lucretius of the arms of the first inhabitants of the earth is doubtless as correct as it is natural.
Arma antiqua manus, ungues, dentesque fuere,
Et lapides, et item silvarum fragmina rami,
Et flammae, atque ignes postquam sunt cognita primum:
Posterius ferri vis est, aerisque reperta:
Sed prius aeris erat quam ferri cognitus usus:
Quo facilis magis est natura, et copia major.
De Rerum Nat., lib. v. ver. 1282.
Whilst cruelty was not improved by art,
And rage not furnished yet with sword or dart;
With fists, or boughs, or stones, the warriors fought;
These were the only weapons Nature taught:
But when flames burnt the trees and scorched the ground,
Then brass appeared, and iron fit to wound.
Brass first was used, because the softer ore,
And earth's cold veins contained a greater store.
CREECH.
I have only to observe farther on this head,
1. That the ancient Greeks and Romans went constantly armed;
2. That before they engaged they always ate together; and
3. That they commenced every attack with prayer to the gods for success.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv13, 15, 16, 17, 18 Eph 6:13-14. Wherefore — On this account, because the…
Eph 6:13-14. Wherefore — On this account, because the prize for which you contend is of such great value, and the enemies that oppose you are so subtle, powerful, and malicious, and will assuredly exert themselves to the utmost to effect your destruction, again let me say, Take unto you the whole armour of God, that ye may be able to withstand — These dangerous enemies; in the evil day — The day of temptation and trial. The war, we may observe, is perpetual: but the fight is one day less, and another more violent, and may be longer or shorter, admitting of numberless varieties; and having done all — Having exerted yourselves to the utmost, and used the grace conferred upon you, and the means and advantages vouchsafed you, according to the will of God, which indeed it will be absolutely necessary for you to do; or, having gone through all your conflicts, and accomplished your warfare; to stand — Victorious and with joy, before the Son of man. Stand therefore, having your loins girt — And being in readiness for the encounter as good soldiers of Jesus Christ; with truth — Not only with the truths of the gospel, but with truth in the inward parts, without which all our knowledge of divine truth will prove but a poor girdle in the evil day. Indeed, as faith is mentioned afterward as a distinct part of the spiritual armour, truth in this place cannot chiefly mean those truths which are the objects of the Christian faith, but rather a true or unfeigned profession of that faith, in opposition to that which is hypocritical, and uprightness of heart in our whole behaviour toward God and man, and a sincere desire to know and do the will of God, in all things. “It has often been observed,” says Doddridge, “that the military girdle was not only an ornament but a defence, as it hid the gaping joints of the armour, and kept them close and steady, as well as fortified the loins of those that wore it, and rendered them more vigorous and fit for action. The chief difficulty here is to know whether truth refers to the true principles of religion, or to integrity in our conduct: and how, on the latter interpretation, to keep it distinct from the breast-plate of righteousness, or, on the former, from the shield of faith. But it seems probable to me, that it may rather signify some virtue of the mind, as all the other parts of the armour enumerated do; and then it must refer to that uprightness and sincerity of intention, which produces righteousness, or a holy and equitable conduct, as its proper fruit.” Thus our Lord is described, Isa 11:5; and as a man girded is always ready for action, and a soldier, who is girded with the military belt, is fitted either for marching or fighting; so this seems intended to intimate an obedient heart, a ready will. Our Lord adds to the loins girded, the lights burning, Luk 12:35; showing that watching and ready obedience are inseparable companions. And having on the breast-plate of righteousness — Imputed and implanted, justification and sanctification, or pardon and holiness. See on Rom 4:5; Rom 4:8; Rom 6:6-22; 1Co 1:30. In the breast is the seat of conscience, which is guarded by righteousness imputed to us in our justification, implanted in us in our regeneration, and practised by us in consequent obedience to the divine will. In the parallel place, 1Th 5:8, this piece of spiritual armour is called the breast-plate of faith and love; justification being received by faith, and love being the source of all our holiness. Perhaps the apostle, in this passage, alluded to Isa 59:17, where the Messiah is said to have put on righteousness as a breast-plate; that is, by the holiness of his conduct, and his consciousness thereof, he defended himself from being moved by the calumnies and reproaches of the wicked. No armour for the back is mentioned; we are always to face our enemies.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv13–18 In the evil day - The day of temptation;…
In the evil day - The day of temptation; the day when you are violently assaulted.
And having done all, to stand - Margin, “or overcome.” The Greek word means, to work out, effect, or produce; and then to work up, to make an end of, to vanquish. Robinson, Lexicon. The idea seems to be, that they were to overcome or vanquish all their foes, and thus to stand firm. The whole language here is taken from war; and the idea is, that every foe was to be subdued - no matter how numerous or formidable they might be. Safety and triumph could be looked for only when every enemy was slain.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv14–16 Your loins....with truth, both as to doctrine and a…
Your loins....with truth, both as to doctrine and a good life, keeping your baptismal promises. --- Having on the breastplate of justice, not only of the particular virtue of justice, but of all virtues in general. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv13–18 take . . . of God--not "make," God has…
take . . . of God--not "make," God has done that: you have only to "take up" and put it on. The Ephesians were familiar with the idea of the gods giving armor to mythical heroes: thus Paul's allusion would be appropriate.
the evil day--the day of Satan's special assaults (Eph 6:12, Eph 6:16) in life and at the dying hour (compare Rev 3:10). We must have our armor always on, to be ready against the evil day which may come at any moment, the war being perpetual (Psa 41:1, Margin).
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done all--rather, "accomplished all things," namely, necessary to the fight, and becoming a good soldier.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv13–18 13. Wherefore—In view of the supernatural powers you have…
13. Wherefore—In view of the supernatural powers you have to encounter. Surely a divine armour, and the whole we can use, are necessary for a supernatural battle. Of the whole armour St. Paul mentions six pieces; four fixed in contact upon the body, namely: the girdle or belt, breastplate, sandals, and helmet; and two in the hands, the shield and the sword. All are protective but the last. And he mentions them in the order in which the warrior would be apt to put them on for battle. First, as preliminary to all easy action, he binds his loose tunic in the girdle, then puts the breastplate or coat of mail upon his chest. Then taking his shield in his left hand, with his right hand he first puts on his helmet, and then, taking his sword, is ready for the battle. Paul’s soldier is thoroughly protected, save that the legs do not seem to have their greaves or buskins.
In the evil day—Wherever or whenever the evil day comes, and whether it consist of adversity, temptation, or onslaughts of infidel advocates. Having done all of duty, whether of arming or fighting. To stand firmly and perpendicularly; in contrast with falling, running, or being captured. But, in fact, in this battle the only failure is cowardice or apostasy; he who truly fights is never conquered. He is sure, after the rush of battle has past, to stand. Just so in our national ballad, after the night of cannonade is over, and the morning dawns—”that flag is still there.”
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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13–18 13. take unto you] Lit., take up, even as…
13. take unto you] Lit., take up, even as Æneas (if the illustration may be reverently offered) took up, and examined, and girt on, the god-wrought panoply brought him by his Mother, on the verge of war (Æn. viii. 608, &c.). The Divine armour, perfect, and perfectly ready, lies at the Christian’s feet, and is his own. Let him, by the grace of God, appropriate it in act.
withstand] See above on “stand,” Eph_6:11. The verb here occurs in the same connexion, Jas_5:6; 1Pe_5:9. See on the other hand Mat_5:39, where perhaps render, “withstand not the Evil One,” (represented by evil men). To the cruelty of the Enemy the believer meekly submits; his spiritual stratagems he withstands, in Christ.
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the evil day] The dark crisis of the campaign, whenever it may be. And this will practically mean any felt crisis of the soul’s resistance. So in a familiar hymn:
“[We] ask the aid of heavenly power
To help us in the evil hour.”
The definite article in such a phrase does not isolate a solitary occasion, but denotes distinct occasions of the one class in question.
Some expositors see here a reference to the final conflict of the Church. But the whole passage is concerned with a present and normal “wrestling” against present enemies. Cp. the words ch. Eph_5:16, “the days are evil.”
having done] More precisely, the verb being compound, “having wrought out,” “quite done.” This compound verb is a common one with St Paul, however, and its special etymology must not be greatly pressed (see it, e.g. Rom_7:8; Rom_7:13; Rom_7:15; Rom_7:17). Still, an intensity of meaning is in place in this context: “having accomplished all things, all things demanded for equipment and action.”—The verb bears the meaning “to subdue,” sometimes in the classics, and once or twice in LXX.; but not in other N.T. passages.
to stand] unmoved at your post, ready for the next assault of the unseen foe. It is important to bear in mind through the whole context that the central idea is fixity, not progress or conquest; ideas of which the Gospel is full, but which are not present here. The scene is filled with the marshalled hosts of the Evil One, bent upon dislodging the soul, and the Church, from the one possible vantage-ground of life and power—union and communion with their Lord.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv13–18 (13) In the evil day.—Comp. Eph_5:15, “Because the days…
(13) In the evil day.—Comp. Eph_5:15, “Because the days are evil.” The evil day is any day of which it may be said in our Lord’s words, “This is your hour, and the power of darkness” (Luk_22:53). In this life all days may be evil, but, except to the reprobate, none wholly evil; for out of evil “all things work together for good.”
Having done all, to stand.—The rendering (see Chrysostom) “having overcome all” is tempting, but does not accord with St. Paul’s use of the original word. The exhortation is first “to withstand,” i.e., to resist all distinct attacks; then, when in this we have “done all” that we are from time to time called to do, “to stand,” i.e., to plant our feet firmly on the rock, being “steadfast and unmovable” (1Co_15:58). The one conveys the idea of bravery and activity; the other of calm, well-balanced steadfastness.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14–18 Stand therefore, having girt about your loins with truth.…
Stand therefore, having girt about your loins with truth. The "stand" in ver. 13 denotes the end of the conflict; this "stand" is at the beginning. Obviously there must be a firm stand at the beginning if there is to be at the end. In order to this, we must fasten the girdle round our loins viz, truth, here used in a comprehensive sense, denoting honesty; sincerity of profession in opposition to all sham, levity, hypocrisy; and likewise the element of "truth in Jesus", (Eph_5:21) the substance of the gospel revelation. We are to gird ourselves in truth, ejn ajlhqeia, establishing ourselves in that element, wrapping it round us; ejn ajlhqeia, literally, "girded in truth." And having put on the breastplate of righteousness. Comp. Eph_5:24, for at least one element of the righteousness righteousness wrought in us by the Holy Ghost after the image of Christ. But a more comprehensive use of the term is not excluded the whole righteousness that we derive from Christ righteousnessimputed and righteousness infused.
Vers. 14-17.
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The Divine panoply in its separate parts.
The spiritual equipment of the Christian is here described in detail the belt, the breastplate, the sandals, the shield, the helmet, and the sword.
I TRUTH IS THE BELT, AS RIGHTEOUSNESS IS THE BREASTPLATE. "Having your loins girt about with truth." As the belt or girdle kept the armor in its proper place, giving strength and buoyancy of action, so truth acts in relation to righteousness, faith, and peace. If truth were wanting, there could be none of these things, and nothing Christ-like or noble. The truth here does not mean truth of doctrine, as the Word of God is again referred to, nor even sincerity in the sense of truthfulness, but the truth subjectively apprehended, that is, the knowledge and belief of the truth. It is the conscious grasp of the truth which gives a Christian boundless confidence in his conflict with evil. Error, as a principle of life, dissolves strength and unnerves for the great fight with sin. Truth is our proper girdle, because we fight for a God of truth, (Tit_1:2) and against Satan the father of lies. (Joh_8:44) Without it we are spiritless,heartless, and weak.
II THE BREASTPLATE. "Having on the breastplate of righteousness." The Roman soldier wore it to protect his heart, the center of physical life. The breastplate of the Christian is here called "the righteousness," evidently in allusion to Isa_59:17, where Jehovah puts on "righteousness as a breastplate, and a helmet of salvation on his head." It can hardly mean moral rectitude, which, after all, would be but a poor guard against the reproaches of conscience or the assaults of Satan. This righteousness is that which the Apostle Paul desired for himself righteousness of God by faith". (Php_3:8, 9) It is emphatically the righteousness," so perfect that it satisfied every demand of Law, and is perfectly proof against all assaults from within or from without. Let us not show the bare breast of our righteousness to the tempter, but rather the righteousness of God himself, imputed to us and received by faith. This breastplate was purchased by Christ at a dear rate; none are his soldiers who have not put it on; without it, God himself will fight against you; if you have it, you are sure of ultimate triumph (Rom_8:31, Rom_8:32)
III SANDALS. "Having your feet shod with the preparedness of the gospel of peace." The legs of the Roman soldier were covered with greaves, and below these were the sandals, or caligae. Swiftness of foot was of great consequence in military movements. Christians are to show a readiness, a celerity, an alacrity of movement, in doing God"s will. This preparedness is the effect of the gospel of peace, which inspires us with severity and courage, and liberates us from those doubts which generate weakness. The unready warrior is liable to sudden and secret attacks. The Christian ought ever to be prepared to advance against the enemy, to obey his great Captain, to fight, to suffer, and to die in the cause of God and truth.
IV THE SHIELD. "Above all, taking the shield of faith." The shield covered the whole body, as well as the armor itself. Faith is a shield in the spiritual warfare. It is that faith of which Christ is the Object, at once "the substance of things hoped for, and the evidence of things not seen;" that confidence which defends the understanding from error, the heart from weakness or despair, the will from revolt against Divine command. It is, in a word, "the victory that overcometh the world". (1Jn_5:4, 1Jn_5:5) Its special service is "to quench all the fiery darts of the wicked one. Satan showers his burning arrows upon the soul of the Christian, either in the shape of blasphemous suggestions, or unholy thoughts, or dark despair; but faith makes the soul impenetrable to such destructive missiles, because it falls back upon the Divine Word, and apprehends the mercy of God, the merits of Christ, and the help of the Spirit.
V THE HELMET. "And take the helmet of salvation." The helmet protects the head, the most exposed part of the body, enables the soldier to hold it up without the fear of injury, and to look calmly round upon the enemy"s movements. Salvation, and not the mere hope of it, (1Th_5:8) is the helmet that covers the head, is our true defense against the devil. It will make you active in all duties, courageous in all conflicts, cheerful in all conditions, and constant to the end of life.
VI THE SWORD. "And the sword of the Spirit, which is the Word of God." The other parts of the armor were defensive; this is both offensive and defensive.
1. The Word of God is a sword, because it pierces like a sword into the, (Heb_4:12) because it pierces through all disguises of error, because it lays bare the "wiles" of the devil. It was wielded by Christ himself in his great temptation. It is still the saint"s only weapon of offence. Whether the temptation is to atheism, to impiety, to despair, to unbelief, to covetousness, to pride, to hatred, or to worldliness, the legend, "It is written," stands clearly revealed on the handle of this sword.
2. It is the sword of the Spirit, because he is its Author, its Interpreter, and he who makes it effectual to the defeat of all enemies. T.C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv13–18 Wherefore take unto you the whole armour of God,…
Eph_6:13
Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand.
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Military metaphors
St. Paul lay in prison at Rome, as he himself says, bound with a chain, for the hope of Israel, to the Roman trooper who watched him day and night. He employed his prison hours by writing--first to the Asiatic Churches of Ephesus and Colosse, to the Christian slaveholder, Philemon, and, at a somewhat later date, to the Macedonian Church at Philippi. It was very natural that his language, like his thoughts, should be coloured, here and there, by the objects around him; and we find that whilst writing this circular epistle to the Ephesians, his eye had actually been resting on the soldier to whom he was chained. In the outfit of the Roman legionary, he saw the symbol of the supernatural dress which befits the Christian. The ornamented girdle or balteus bound around the loins to which the sword was commonly attached, seemed to the apostle to recall the inward practical acknowledgment of truth which is the first necessity in the Christian character. The metal breastplate suggested the moral rectitude or righteousness which enables a man to confront the world. The strong military sandals spoke of that readiness to march in the cause of that gospel whose sum and substance was not war but spiritual, even more than social peace. And then the large, oblong, oval wooden shield, clothed with hides, covered well nigh the whole body of the bearer, reminding him of Christian faith, upon which the temptations of the Evil One, like the ancient arrows, tipped, as they often were, with inflammable substances, would light harmlessly and lose their deadly point; and then the soldiers helmet, pointing upward to the skies, was a natural figure of Christian hope directed towards a higher and a better world; and then the sword at his side, by which he won safety and victory in the day of battle, and which, you will observe, is the one aggressive weapon mentioned in this whole catalogue--what was it but the emblem of that Word of God which wins such victories on the battlefields of conscience, because it pierces, even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, and is the power of God unto salvation to everyone that believeth. Thus girded, thus clad, thus shod, thus guarded, thus covered, thus armed, the Christian might well meet his foes. He was, indeed, more than a match for them, and might calmly await their onset. (Canon Liddon.)
The chivalry of the Christian life
At that age military effort was the most successful form of human activity. Rome had made herself, not quite a century before, the mistress of the civilized world, and this not by her commerce, not by her diplomacy, but by her arms. In such an age, therefore, such a metaphor would quickly win its way to the popular ear; but it also would have attractions for the characteristic thought and temper of the apostle who employed it. The constant exposure to danger, the constant necessity for exertion, the generous indifference to personal suffering, the large-hearted sympathy with the experiences of every comrade, and the sense of being only a unit, only one in the vast organization of a serried host moving steadily forward towards its object--the instinct of discipline, in complete harmony with the instinct of personal sincerity and courage--all these features of a soldiers life made it welcome to the apostles conception of the Christian career and character--Thou, therefore, endure hardness as a good soldier of Jesus Christ; Quit ye like men; be strong; No man that warreth entangleth himself with the affairs of this life. The higher precepts of the army constantly occur in the apostolic Epistles. St. Paul does not discuss the theory of war, its antagonism to the real mind of a holy God, to the true interests, the true ideal of human life. He only takes it as a matter of fact in the world, as it was nineteen centuries ago, as it is at this moment, alas! and he consecrates it thus; he consecrates its higher and its loftier side by making it a shadow, not of Christian chivalry, but of the chivalry of the Christian life. The soldier differs from the merchant or the farmer, in that he has to deal with an antagonist. He differs from the racer at the games, in that his antagonist is not merely a competitor, but an enemy in good earnest. It was this which made the metaphor in the apostles conception so exactly correspond to the actual facts, to the real case of the Christian life. The Christian is not merely making the best of his materials, he is not merely engaged in a struggle for spiritual successes, he is, before everything else, engaged in a stern and terrible contest with implacable enemies; the forces arrayed against him are such as to oblige him to spare no exertion, and to neglect no precaution whatever if he is to escape defeat. (Canon Liddon.)
The Christian armour
The military code of the Christian soldier. A spiritual contest, hence spiritual weapons; whole armour to resist wiles of devil.
I. Active arming. Take--
1. Truth: not mere information.
(1) Truth is inward--to ones self. No self-deception, nor vanity, nor conceit.
(2) Outward--to others. Candour, frankness, truth of word and life, Most sublime sights are these:
(a) Simple truthfulness of character at home.
(b) A powerful mind vindicating truth in the presence of foes.
(c) The martyr calmly sealing truth with his blood.
2. Righteousness. This means truth towards God, justness, fairness, honesty, faithfulness (Mic_6:8). It is a breastplate, in forefront, to be borne bright and high, and seen by all.
3. Readiness--like that of Israel leaving Egypt, or a soldier in camp.
4. Faith--a shield, therefore a protection. Like God, our refuge, strength, help. It quenches all the fiery darts, etc. Not easy to have such faith; try, however.
II. Passive arming. The following are outward, external, not in the soul.
1. Salvation is the helmet.
2. Word of God is the sword. (W. M. Johnston, M. A.)
Soldiers of Christ must stand
In the armies of our great nations, while desertion is punished with heavy penalties, retirement is allowed under certain conditions. There is an army, however, in which retirement is never sanctioned--not even in the case of the oldest veteran; and, addressing the soldiers of that army, the apostle writes, Having done all, to stand. Stand therefore.
I. The prohibition involved in the precept. The conflict may neither be forsaken nor suspended. The following are forbidden:
1. Indolent or even weary sleep.
2. Cowardly or even politic flight.
3. A treacherous, or even a desponding surrender. Treachery is apostasy; despondency is sinful distrust.
4. The declaration of a truce, or even an application for it. There is a termination to the war, but no truce. No favour will ever be shown to the foe by our Commander-in-Chief, and the soldier of Christ does not really need the cessation of the conflict.
5. The giving up of a military position until the war is fairly over. The orders to the individual soldier run thus--Unto death; and until death the warfare is not accomplished. Death is in fact the last enemy.
II. What do these words demand?
1. They require a distinct and solemn recognition of the fact that the time of our life on earth is a time of war--an evil day. There are periods during which the sharpness of the conflict is greatly increased, and such seasons are peculiarly the evil day--but every day is a day of battle.
2. They require us to be always possessed by the conviction that we are personally called to this good fight. The true vocation of every believer is conflict; and to this rule there is not a single exception.
3. They demand the honest and manly facing of our foes. Some professed Christians turn their backs upon their spiritual enemies in contempt. They have speculated and theorized upon Satanic agency, until they have expunged Gods doctrines concerning devils from their creed. They have flirted and compromised with the world, until they and the evil that is in the world are placed on the same side. They have modified and shaped their language concerning human depravity, until there dwells in their flesh, according to their opinion, no evil thing. And thus denying the existence of foes, they have turned their backs upon them. Other professing Christians look at our spiritual enemies more as spectators than as warriors. They are seen as objects of spiritual interest, and as subjects for religious inquiry, rather than as foes with which they personally have to do. To stand, in the sense of the text, requires that we face our foes--not to contemplate them; far less to despise them; but to fight them.
4. The text requires that having taken the field we keep it. We may not retire to the ranks of those who refuse to fight: we must stand. The militant position must be maintained throughout life. We may be weak; but must stand. We may be weary; but must stand. We may be fearful; but must stand. We may be defeated in some single fight; but must stand. We may See others fall about us; but must stand. Many may desert our cause; but we must stand. Consternation may spread through the army of the Lord of Hosts; but we must stand. It may seem as though all things were against us; but we must stand. The day of final triumph may seem long delayed, and with weak, and weary, and aching hearts, we may cry, How long, Lord? how long?--but we must stand. The measure of conflict and of service allotted to us may seem excessive, but having done all, we must stand. Stand therefore. This requires,
5. that we be ready for attack or defence. To stand unarmed, is not to stand. To stand unclothed with armour, is not to stand. To stand in any sense unready, is not to stand. Having done all, your foes stand. Satan has done much; yet he stands. The world--the temporal, the sensual, and the social--has done much; yet it stands. The flesh has done much; yet it stands. Antichrist and error, and sin in every shape, have done much; yet they stand. No foe is as yet really slain. New foes are continually led to the field, and old foes show themselves in new forms. I read; Gethsemane! Calvary! Calvary? Who fought there? Your Captain--alone; for all His soldiers forsook Him and fled. With Calvary and Gethsemane on your banner, to be consistent, you must stand. Stand therefore! Now your orders are, Stand. Yet a little, and the command shall be, Retire. Come, ye faithful soldiers, inherit the kingdom prepared for you; and receive the crown of glory which fadeth not away. (S. Martin, D. D.)
The handbook of a Christian knight
1. What kind of heart and courage such an one must have, to appear in the place of review.
2. Who is his chief Captain, to whom he must have regard.
3. What kind of equipment he must have, and what is the best armoury, the best arsenal.
4. Who are his worst enemies.
5. How he ought and must accustom himself to his armour.
6. What a severe regimen he must carry out.
7. Finally, what he has to expect, if he conduct himself in a knightly manner. (Herberger.)
How the equipment with the whole armour of God is--
1. So indispensable.
2. So accessible.
3. So glorious. (Rautenberg.)
The reason why we must be well armed
1.The more danger we are in, the more watchful we must be.
2. Our spiritual war is a sore, fierce, and dangerous war.
3. All must fight this spiritual combat.
4. Our enemies are more than flesh and blood.
(1) Spiritual enemies are terrible.
(2) No outward prowess can daunt them.
5. The devil is our principal enemy, in all our conflicts, whether with flesh and blood, or with spiritual foes.
6. They who are quailed with what flesh and blood can do, will never be able to stand against principalities.
7. Our spiritual enemies have a dominion.
(1) God permits this.
(2) Yet is it usurpation on the part of Satan.
8. As our spiritual enemies have a dominion, so they have power to exercise the same. The Lord suffers this for the following reasons.
(1) That His own Divine power might be the more manifested.
(2) That there might be a greater trial of the courage of His saints and children.
(3) That He might execute the sorer vengeance upon the wicked.
9. Satans rule is only in this world.
10. Ignorant and evil men are Satans vassals.
(1) They resist him not, but yield to him.
(2) They are not subject to Christ.
11. The enemies of our souls are of a spiritual substance.
(1) Invisible.
(2) Privy to what we do or speak.
12. The devils are extremely evil.
13. The devils are many in number.
14. The main things for which the devils fight against us, are heavenly matters. (William Gouge.)
The whole armour
I. The day referred to--The evil day. Day a fit emblem, mixture of light and darkness, sunshine and storm, joy and sadness. Certain evils in this day to which we are all liable.
1. Evil day of affliction. Our bodies have the seeds of innumerable diseases in them.
2. Evil day of temptation.
3. Evil day of persecution.
4. Evil day of death.
II. The advice given.
1. We have recommended to us Divine armour. The Lords warfare must be carried on by the Lords weapons.
2. We must have the whole armour of God. Every part is vulnerable, and every part, therefore, must be defended.
3. The whole armour must be taken unto us.
III. The motives urged. That ye may be able, etc.
1. That we may not be destroyed by the evils of this life. Withstand.
2. That we appear victorious in the presence of the Lord Jesus Christ. Having done all, stand. Great comprehensiveness in the words, Done all.
Application:
1. Let believers rightly remember their present state. This is your evil day, expect and prepare for trouble.
2. Examine your armour; is it Divine armour? whole, and entire?
3. Let grace sustain you, depend entirely on it.
4. Let glory animate you. Think of the day when, having done all, you will stand. (J. Burns, D. D.)
The whole armour of God
1.It is very characteristic of Paul that he should give the first place to truth. He is thinking of the truth concerning God and the will of God which comes to us from God Himself through His revelation in Christ and through the teaching of the Spirit; for all the elements of Christian strength are represented in this passage as Divine gifts. Truth appropriated and made our own gives energy, firmness, and decision to Christian life and action, relieves us from the entanglement and distraction which come from uncertainty and doubt, gives us a complete command of all our vigour. It is like the strong belt of the ancient soldier which braced him up, made him conscious of his force, kept his armour in its place, and prevented it from interfering with the freedom of his action.
2. He gives the second place to righteousness. In the conflicts of the Christian life we are safe, only while we practise every personal and private virtue, and discharge with fidelity every duty both to man and to God. Righteousness is the defence and guarantee of righteousness. The honest man is not touched by temptations to dishonesty; the truthful man is not touched by temptations to falsehood; habits of industry are a firm defence against temptations to indolence; a pure heart resents with disgust and scorn the first approaches of temptation to impurity.
3. Paul gives the third place to what he describes as the preparation of the gospel of peace. When we have received with hearty faith the great assurance by the remission of sins through Christ, we are released from the gravest anxieties and fears. We have escaped from care about the past, and are free to give our whole strength to the duties of the present and of the future. The discovery that God is at peace with us gives us confidence and inspires us with alertness and elasticity of spirit. We are not merely ready, we are eager for every good work.
4. The fourth place is given to faith. There are a thousand perils against which faith in the righteousness and love and power of God is our only protection. When the misery of the world oppresses us, or we are crushed by the misery of our personal life, terrible thoughts about God pierce through every defence and fasten themselves in our very flesh, torturing us, and filling our veins with burning fever. We writhe in our agony. If by any chance we hear about the unsearchable riches of Gods grace, we listen, not only uncomforted, but sometimes with a passion of unbelief. Grace! we exclaim, where is the proof of it? Is there any pity in Him, any justice, any truth? In these hours of anguish we are like soldiers wounded by the darts with burning tow fastened to them, or with their iron points made red hot, which were used in ancient warfare. We should have been safe if, when the evil day came it had found us with a strong and invincible faith in God; this would have been a perfect defence; and apart from this we can have no secure protection.
5. The fifth place is given to salvation. We are insecure unless we make completely our own the great redemption which God has achieved for us in Christ. If we have mean and narrow conceptions of the Divine redemption, or if we think that it lies mainly with ourselves whether we shall secure glory, honour, and immortality, we shall be like a soldier without a helmet, unprotected against blows which may be mortal. But if we have a vivid apprehension of the greatness of the Christian redemption, and if our hope of achieving a glorious future is rooted in our consciousness of the infinite power and grace of God, we shall be safe.
6. But all these are arms of defence. Have we no weapons for attacking and destroying the enemy? Are the same temptations and the same doubts to return incessantly and to return with their force undiminished? The helmet, the shield, the breastplate, the belt, may be a protection for ourselves; but we belong to an army, and are fighting for the victory of the Divine kingdom and for the complete destruction of the authority and power of the spiritual hosts of wickedness over other men; it is not enough that our personal safety is provided for. We are to fight the enemy with the Word of God. Divine promises are not only to repel doubts, but to destroy them. Divine precepts are not only to be a protection against temptations, but to inflict on them a mortal wound, and so to prevent them from troubling us again. The revelation of Gods infinite pity for human sorrow, and of His infinite mercy for human sin, of the infinite blessings conferred upon men by Christ in this world, and of the endless righteousness and glory which He confers in the world to come--the Divine Word to the human race--is the solitary power by which we can hope to win any real and enduring victory over the sins and miseries of mankind. (R. W. Dale, LL. D.)
Standing safely
The coat of arms of the Isle of Man is the figure of three legs armed and spurred, with the motto, Quocunque jeceris, stabit. Daring several centuries the island, standing alone in the mid-ocean, was a battlefield for contending nations. English and Irish, Saxon and Dane, here strove for the mastery. The coat of arms seems to refer to one result of this in the brave character of the islanders. Swift and strong, they were ready to attack, courageous in the fight, and prepared to follow quickly the retreating foe. The motto gives the same idea: Throw him where you will, he will stand. (From Strong and Free. )
A coat of mail
The Rev. J. Thain Davidson said to an audience of young men: There is no courage so noble as that which resists the devil, and is valiant for Christ. Put ye on the panoply of God. Cromwell wore under his garment a coat of mail; wore it whether he was in camp, or in court, or in chambers. He never could know when the dagger would be thrust at him, so he was always ready. Be you similarly provided. The fiery darts of the wicked may fly at you where you least suspect danger; therefore, be ever on your guard. And may the Lord deliver you from evil, and preserve you safe unto His heavenly kingdom, to whom be glory now and forever. Amen.
No saint free from danger
Do you know, I have noticed that young people who are often exposed to severe temptations are very generally preserved from falling into sin; but I have noticed that others, both old and young, whose temptations were not remarkably severe, have been generally those who have been the first to fall. In fact, it is a lamentable thing to have to say, but lamentably true it is, that at the period of life when you would reckon, from the failure of the passions, the temptation would be less vigorous, that very period is marked more than any other by the most solemn transgressions amongst Gods people. I think I have heard that many horses fall at the bottom of a hill because the driver thinks the danger past and the need to hold the reins with firm grip less pressing as they are just about to renew their progress and begin to ascend again. So it is often with us when we are not tempted through imminent danger we are the more tempted through slothful ease. I think it was Ralph Erskine who said, There is no devil so bad as no devil. The worst temptation that ever overtakes us, is, in some respects, preferable to our being left alone altogether without any sense of caution or stimulus to watch and pray. Be always on your watchtower, and you shall be always secure. (C. H. Spurgeon.)
We must fight to the end
A man may be wrecked within a ships length of the lighthouse. Lots wife was not far from Zoar, yet she miserably perished. Near the summit of Mount Washington is a rude cairn of stones that marks the spot where a young lady, who was overtaken by the darkness (without a guide), died of exposure and nervous fright! The poor girl was within pistol shot of the cabin of the tiptop; its cheering light was just behind the rocks; yet that short distance cost her her life! So, my dear friend, you may be at last picked up dead, just outside the gateway of your Fathers house. While its hospitable door of love stands open, hasten in! You are losing the very best part of this life, and the whole of the life to come, while you so recklessly linger away from Jesus. (Theodore L. Cuyler, D. D.)
The soldiers duty
Our warfare is against powers and dominions. This line of thought is that of the text, and it is of this that I shall speak. Everyone who grows to mans estate is called to incessant warfare with himself. We are made up, not of irreconcilable materials, but of materials that are not reconcilable except as the result of great training and discipline. We are born first to the flesh; and our predominant strength lies in the direction of our animal appetites and passions. But we come, after a little, to a higher realm--that of the affections; and every child needs to be taught how to make conflict against selfishness, against avaricious snatching, against combativeness, and against injurious usage from those around him. And while there is an apparent conflict outside of the child in society, the real conflict of the child is that which is within him--namely, that which is to determine the question whether reason or passion shall predominate in him; the question whether generosity or selfishness shall inspire his conduct; the question whether greediness or benevolence towards others shall rule in him. Each one of us is conscious that at every step of our way within ourselves and within our own sphere the necessity is laid upon us of perpetual watchfulness. We are overcome by our inferior nature, by reason of carelessness, or indolence, or indulgence, or undue enthusiasm, or over-eager desire; and we find ourselves perpetually recalling, with shame and contrition, the victory of the flesh over the spirit, of the animal man over the spiritual man, and of selfishness over generosity. Not only is there this individual conflict in every man, but at every step of ambition, in every line of aspiration, there comes to us precisely the same element of conflict. No man grows easily into manhood. No man stands in approved and vindicated virtue, in any direction, which he has not been obliged to hew out with personal endeavour. Every man who is built up of skill, and experience, and integrity, and accomplishing power, has built himself up by repeated blow upon blow, training upon training, endeavour upon endeavour, with many surprises, and overthrows, and intermediate defeats, and all the time with a varied experience of warfare within. As soon as in some degree we have trained ourselves within ourselves, we enter upon a corresponding struggle with all the conditions of life around us. And in a larger sphere we are called to a conflict as citizens and members of the great body politic. Now, in waging this multiform conflict, all the methods known to actual gladiation and to real external military proceedings are reproduced in the invisible conflict which goes on in men. Nothing is more frequent in war than the attempt of one side to deceive the other, and so overcome, as it were by sleight of hand, or by the craftiness of a better understanding, those that are opposed to them--saving force, or economising it; and surely nothing is more certain than that the great enemy that wages war against us spiritually overthrows us by deceit, as it were breathing it upon us, blowing it through us, half blinding our eyes, and taking us at unawares. Nothing is more common in warfare than surprises; for in many instances a fort is taken by an onward and unexpected rush which could not be taken by a prolonged, gradual approach. So in spiritual warfare; how many of us are unaware of danger until it has sprung upon us! How many times has that burning adversary of ours, an uncontrolled temper, broken out upon us, and carried us away before we were aware of its presence! How often have we been lured by insidious pleasures till we waked up in the midst of captivities! How often have our best feelings been overthrown by the assaults of our evil inclinations! So, too, it is a part of military warfare to draw the enemy into ambush, giving him the hope of victory while he is being overtaken by defeat. And how often are we led into ambush by our spiritual adversaries! How often are we enticed from the path of virtue by some seeming good! We flatter ourselves that we occupy an advantageous position, and that we are going on to success, until, in the midst of the intoxication of our vaunted triumph, we find the toils closing about us, and we are captives instead of victors. (H. W. Beecher.)
Steadfastness in trouble
If you divide men into two classes, there is one that wants to be stimulated. The danger of these is from lassitude, or, to use a more Saxon phrase, laziness. The other class, being aroused and nervously developed, are intense, energetic, and active. Now, to undertake to apply to both of these classes the same passages of Scripture would be a fatal mistake. To say to one large portion of men, Stand, would be just the thing that they would like. Standing suits them exactly. On the other hand, to stir up and stimulate some men is like putting fuel on a fire that is already too hot. In the case of men who are wrought up into a state of intense activity, whose errors lie in a lack of peace and of rest, stimulation or excitement is just what is not needed. Paul puts them both together here, and gives only one kind of men leave to stand--those who have done all. The figure is a military one. It refers to men who have made preparation for a campaign, who have gone as far as circumstances will permit, who have provided themselves with armament, and who have armed themselves at every point. There comes a crisis where they can do no more; and the apostle says, When you have your armour on from head to foot, and are energetic, and ready for the conflict, then stand and wait; for waiting is as productive even as working--especially where working is not productive at all. Now, it is not to those who are indolent, it is not to the self-indulgent, that I speak this morning, but to the large class of willing workers who are caught in the exigencies of life, and whose very trouble is that they cannot work; that they cannot go forward; that they cannot succeed in executing useful and honourable purposes. I speak this morning to those who are forced to stand. Ye that are living in earnest, with immense scope, with fruitfulness, and with rightly directed energy! I desire to call your attention to the fact that, morally considered, there is a vast harvest to be reaped by non-energy; that energetic men, doing nothing, may be more useful to themselves and to society them they otherwise could be; and that the greatest misfortune which can befall a man is not necessarily his being brought into conditions where he cannot stir: for when a man is willing, yea, anxious, burning to go forward, but cannot, then he is in a position where he may attain to certain virtues and certain fruits of goodness which he scarcely could be expected to attain to at any other time. There are rare treasures for men who, in the providence of God, whether with or without their thought, are brought to a pass in which the only thing that is left for them is to stand, girt about in full armour, ready and willing to do, but unable. The withholding of a mans force may be even as noble, in the sight of God, as the most illustrious exhibitions of energy. When you have had success, and prosperity, and social consideration, if your success is turned into defeat, and your prosperity departs, and your social relationships are broken off, learn how to stand sufficient in yourself without these things. Learn first how to be a man by sympathy; and then learn how to be a man without sympathy. Learn first how to be a man by bold, executive, and effective troubles; and then learn how to be a man without the ability to strike, or without the ability, if you strike, to accomplish anything. Learn, with Moses, to smite the rock, and see the water flow out; then learn to smite the rock and see no water flow out; and then learn one thing further--to have the rock smite you, and to have no tears flow from your eyes. Let there be this double-edgedness in your power of using yourselves. Learn how to go, and how to stop; how to achieve, and how to fail; how to enterprise, and how to remain inactive. Learn how to have, and be a man, and how to be equally manful when you have not. Learn, like the apostle, how to abound and how to suffer lack. He said he could do all things, Christ strengthening him. He rounded up his manhood so that he was at home in the palace, or in the prison; so that he was at home in the city as much as among barbarians in the wilderness; so that he was at home when he spoke his own language in Judaea, as well as when he preached on Mars Hill and in the palaces of the Caesars in Rome. In this large spirit of Christ Jesus he felt that he could do all things, whether they were pleasant or unpleasant--going and withholding; accomplishing and defeating--neither feeling himself lowered, nor in any sense discouraged, nor made unhappy, but taking all things in that largest disposition of true manhood. This is the New Testament conception, and is it not a doctrine that we need to have preached? A man should live on earth so as to hear the waves beat on the other shore. A man should live here, so that, although he cannot understand the words, he shall hear the murmur of the voices of the just made perfect. A man should so live in this world, that, although he cannot now enter the kingdom, yet when it is open he sees through, and has a sense of the power of the unseen and eternal which makes him the monarch and master of the visible and present. In the first place, then, as to the uses of this, let me say, briefly, that there is nothing which ripens a mans nature so much as long continued self-restraint; and that there is nothing that deteriorates a man more and sooner than self-indulgence. Now, a man who can stand up in poverty with great sweetness and content; who does not think it needful to say to everybody, I was once in better circumstances; who assumes that he is what he is by reason of what there is in himself; who offers no apology for poverty, and who stands, after the loss of all things, poised, large, free, with radiant faith, saying, Lord, I stand today and tomorrow, and to the end, by the faith that is in me--that man is a living gospel in the community, though he may think to himself, I am plucked, and hedged in on every side; and no man cares any more for me. I have passed by walled gardens; I have passed by gardens surrounded by hedges that were so thick that I could not see through them; but I knew what was growing on the other side by the fragrance that was in the air, though I could not see it. A man may be cramped, confined, and obscure; and yet he may fill the air with the sweetest and divinest fragrance of a noble manhood. Men that are in trouble, women that are in exquisite sorrow, ye of a divided affection, ye of a crucified heart, ye whom time and the world have spoiled, ye on whom Christ has put His mark, and who feel your crowned heads pierced with thorns--having done all, stand. Can you not watch with Him one hour? Since the Sufferer is your lover, will you not be His by suffering as well as by joy? Stand, therefore, and to the end. (H. W. Beecher.)
Waking and waiting
There is a world of Christian life in simple patient waiting--in simple Christian endurance; and if I were to call your attention, with various enumeration, to those within the range of your own observation and knowledge; and if you were to go about and take an inventory of them, family by family, I think you would be surprised, and that the surprise would grow upon you, to see how large a number there are in every community who need, not the gospel of activity, but the gospel of patient waiting--who need to look upon their religious sphere, not as a sphere of enterprise and accomplishment, but simply as a sphere of endurance and conquering by standing. First, there are a great many who are called, in the providence of God, to bear things which are irremediable for physical reasons. There are troubles that never get into the newspapers (and therefore they are peculiar!); as when one is born with a mark upon the face, being otherwise comely. That mark is to be carried all through life. No surgeons knife, nothing, can remove it. Wherever he goes, man, woman, and child, looking upon him, look to pity. You that are comely, you that are plain, you that can pass, attracting only admiration, or attracting no notice (which is still better)--you know nothing of what it is to be obliged to say to yourself, at the beginning: Well, I am to stand apart from all my fellows. I am a marked man. No person shall come near me, and not stop and look, and say, Who is that? What is that? All my life long it is to be so. Byron was born clubfooted, or was early made so; and it wrought through his whole life upon his disposition. It made his pride bitter; it made him envious; it made him angry; but his bitterness, his envy, his anger, did no good; he had to carry that querled ankle all his life long. It worked on him. I know not how I should take it, now that I am old--they say; but I know that if, in the beginning, I had had that to deal with, it would have been no small matter. To be sure, if a man comes home from the war with only a shoulder, there is honour in that--such as it is. Everybody respects you, and permits you to go to poverty; and yet there may be a sense of honour that will be some sort of equivalent even for this misfortune. But, to have it congenital; to have it a mere accident, without any patriotism; to be lopped of one leg or arm; to be marked in any way that sets you aside from your fellows, and makes you a hermit in the world--an individual without cohesion in those respects which unite you to others--this is a matter for which there is no remedy. What can you do? Nothing. Bear it--bear it. And you shall find how easy it is to bear it, because everybody will say to you, My dear friend, you must be patient, and bear it. Nevertheless, here is a gospel for such--Stand! Stand! Why? Because it is the will of God. And every man who looks upon you, seeing that you have this great affliction which no striving against can remove, shall say, Behold how he stands, Christ-like! Look at another very large class of men--larger than that of which I have been speaking--who come into life, with a laudable ambition, willing and meaning to spend and be spent for the good of their country, of their kind, of their age, and, it may be, of their God. It is for them through scholarship to acquit themselves, and with great attainments and constantly augmenting progress they are already noted, and their unfolding powers show them to be no insignificant heirs of the future; but some feebleness or gradual disease of the eye not only closes to them all books, but shuts out nature, and they grow blind. And now in the hour when the word is spoken, You must content yourself, my young friend; no surgeon can help you; you are blind; you must be blind--in that hour, what an instantaneous revolution there is of life! What a change there is in every expectation! What a waste! And yet it is irremediable. And shall this man now go kicking against the pricks and repining? Shall he yield to despondency? This is a case where the gospel of standing comes in; and in all the plenitude of Divine authority Christ says to every such one, My son, I that wore the crown, and yielded life itself for thee, have need of someone in the very flush of youth and expectancy, to show the world how Christian character evolves under such circumstances. Having done all, having acquired the power to use your sight with great efficiency, now that it is gone from you, stand and be contented. Sickness comes in afterlife. Men enter upon their professions. The plough is put into the furrow, and the strong will, like well-broken oxen, draws their purpose bravely on; and, just as they have come to that opening where honour and universally acknowledged success is about to crown their legitimate endeavour, they break down in health. They become invalids. Learn how, having done all, to stand still, and be patient and wait to the end. It is a noble thing for a man, with a chastened ambition, restrained within due bounds by a wise reason, to aspire to achievements; and, when the potency to achieve is demonstrated, it is still more heroic for such a man, if it be the will of God, to fold his wings and stand still, and let those achievements go by. When you think how many, by commercial revulsions and infelicities of business, have been stopped in mid-career, and forbidden to go forward, not only, but thrown back to the bottom, is it a matter of no sorrow? And yet, I think that, under such circumstances as these, some of the noblest manifestations of Christianity have been exhibited and beheld. Men have contentedly taken poverty and obscurity, that they might inherit themselves; and if they were to speak their innermost thoughts, what a revelation it would be! And there are many men who, lying low in human notice--failures, as the world looks upon them--are nevertheless the highest in the wisdom of God, having learned the gospel, first of activity, and then of passivity. Having done all, they have learned how to stand. As in the outward, so in the multitudes of the inward, relations of life. It is often the case that children are obliged to patiently wait for their parents. I do not mean that the father is a drunkard, and that the child waits long and patiently for him--though that is noble; but the boys are all gone, and the old Vermont farm is hard of soil and full of rocks; and the youngest son at home is evidently a child of genius, more than any of them. One has grown rich in Illinois; another rules in a county in Missouri; another has gone to India, and is reaping a fortune there; and the last son, although in him are the movements of genius, says, I cannot leave the old people. My father and mother have no one else to lean on. And so, without words, without inscription, in the silence of his own heroic soul, he says, I will stand here. Whatever is in me that I can use here, I will use for my fathers sake, and for my mothers sake. Yet how many silent waiters there are! How many there are that have cried in the closet, night and day, How long? O Lord, how long? And yet there came no cheer, and no command, except, Having done all, stand, and they stand till God calls them. What,. then, are those considerations or motives that help us to do these things which are so hard in the service of the Lord Jesus Christ? We are His servants, not by a profession, but because we do, and bear, and suffer, as He did that bore and suffered. Listen then--Be obedient. To whom was this said? To slaves, the most accursed class of men on earth; subordinated, made the mere pleasure of their masters, denied at every single outlet the full expression of growing manhood. Whatsoever you do, do it heartily. Be glorious men, if you are slaves. But what is the motive? Says the servant, My master will not understand it. It will not put me forward in the world. Whatever I gain, he will reap. But the apostle says that you are servants of God. With goodwill doing service, as to the Lord, and not to men; knowing that whatsoever good thing any man doeth, he shall receive of the Lord, whether he be bond or free. Take the fulness of that thought of God with you, that you are consecrated to the Lord Jesus Christ, following in His providence, following in His personal knowledge of and love for yourself, believing that from your childhood you have been an object of the paternal thought and care of Christ, in comparison with which ordinary parental care is poor and pale. (H. W. Beecher.)
The Christians conflict
I. Men fight with that which opposes their real or fancied interests. We can ill brook anything which interferes with what we believe to be our advantage or our good. There is ever a disposition to contend with such a thing, and subdue it or remove it. This is seen in daily life. How varied are the supposed interests of men; some of them noble, and some of them ignoble; some of them meritorious, and some of them worthless. One seems to believe that his chief good consists in the acquisition of worldly riches; and what efforts he makes--what conflicts he goes through with external difficulties, trials, and disappointments in order to secure them. He fights with circumstances, struggles with hindrances, until, perhaps, he conquers and gains his end. Another has his soul bent on pleasure, the mere sensual or sensuous enjoyment of his being, and thinks the interest of his manhood lies there. What shifts he will make, what measures he will adopt, what sacrifices he will endure to reach his desires, and to steep his soul in his delights. He contends with the barriers of time and place, until he overcomes. Another is fired with the nobler enthusiasm for knowledge, and how often have we heard of its pursuit under difficulty, so that he who finds his enjoyment or interest lie in that direction, will contend with outward hindrances and obstacles, and even fight with the laws which should rule his own physical system, that he may climb the steeps of literature, or repose in the bowers of science. Another still bends his mind to business, and prostrates his manhood at the shrine of commerce. And if health is lost, what efforts and means are used to regain this highest temporal blessing. There will be a fight with climate, locality, and all the circumstances of abode, in order to subdue disease, and reach convalescence. It is, then, natural for men thus to fight with whatever appears to interfere with their advantage, or to stand in the way of their interests; and in proportion to the estimated value and importance of the interest or advantage involved, will be the keenness of the conflict, the eagerness of resistance or aggression, and the strength of the desire to overcome the difficulty of the position. It is not in human nature for a man to be stoical and passive when his prospect is darkened, his interest assailed, or his happiness at stake. This general truth will aid us in advancing to consider the highest conflict in which we can engage.
II. Mans highest interests are assailed and endangered and therefore he ought to fight. These highest interests do not lie in the acquisition of worldly wealth, nor in the attainment of human wisdom. They consist in his relation to God, to moral law, and to a future state. And these interests are constantly assailed. Our relation to the Divine Being is assailed by the devil. Such is his hostility to God, that his highest aim is to secure our disobedience, disloyalty, and rebellion, in order that Jehovah may be dishonoured and defied, and that we may be spiritually destroyed. Our relation to moral law is assailed by the flesh--exciting us to transgression, moral disorder, and slavish obedience--thus deadening our spiritual sensibility, debasing our spiritual affections, and degrading our moral nature. Our relation to the future state is assailed by the world--blinding us by its fashions and its follies, its pomps and its pageantry, to the glories of the heavenly and the grand realities of the life to come. Its tendency is to lead us to forget the future in the present, to forget the eternal in the temporal and the transient, to forget the spiritual in the carnal and the material. Thus, I say, we are beset, thus our true interests are endangered, and our safety demands a conflict. It is true that Satan is our chief foe, and that he uses the world and the flesh in his assaults upon our manhood; but it is well to look at them separately that we may see our danger, and gird ourselves to fight. Yet, alas! how many are on the devils side--on the side of the world and of the flesh--carried away by the lust of the eye, the lust of the flesh, and the pride of life. They do not see where their true interests lie, and they do not fight. Anxious, it may he, to overcome hindrances to material success and temporal prosperity, yet they mistake the true battle of life.
III. The Christian alone realizes the true interests of manhood and hence he only fights. This, in fact, my brethren, is the great distinction between him and the unbeliever, or the mere man of the world. He cannot be a Christian who does not fight. He cannot be safe who does not fight. He cannot yet have realized or apprehended the highest interests of his being who does not see his danger and fight. He cannot be on the Lords side who does not resist the devil and fight against sin.
IV. This conflict is spiritual and must be fought in the soul. It is manifestly spiritual, for it arises from the nature and necessities of our spiritual and moral being. It is not a struggle with mere outward difficulties and physical circumstances, but with that which has introduced all suffering and wretchedness into the world, which makes mans life a pilgrimage of sorrow to the grave. The conflict is with sin, whether it comes in the shape of satanic temptation, worldly influence, or fleshly lust. Hence the soul is the arena, and the battle must be fought within.
V. The issue of this conflict is certain and will be glorious. Of its issue there is no doubt; victory is sure to all who persevere.
1. There is a glorious Commander and Captain. Christ is not only wise and skilful, able to cope with the cunning, and to meet the might of our fees; but He has Himself conquered, and in conquering them has destroyed their power. The prince of this world is cast out. Be of good cheer, says the Saviour, I have overcome the world.
2. There are sufficient spiritual weapons; armour which God has provided, adapted to the various aspects of the conflict, and the various stratagems of our foes.
3. And there is promised victory--The God of peace shall bruise Satan under our feet (Rom_16:20). The flesh may be crucified, and the world may be overcome. Christ has conquered for all the soldiers of the Cross serving under Him, and thus through Him that loved us we shall be more than conquerors. (James Spence, M. A.)
Standing in the evil day
There are, however, seasons of special trial occurring all along the march of the pilgrim soldier which he may peculiarly regard as to him the evil day.
1. Amongst these you will doubtless recognize times of spiritual despondency. All believers are subject to more or less of fluctuation in their religious experience. Constitutional differences give tone to religious character.
2. A time of spiritual declension and worldliness in the Church may also be regarded as an evil day. The spirit of piety in the Church is always far below the proper standard, but there are times when it sinks even much lower than the ordinary level. How often did the God of Israel chide and chasten His ancient people for their rebellion, disobedience, idolatry, and ingratitude; and the Church now, unhappily, too much resembles that of the former and the darker dispensation. There is a winter season in Zion as well as in the natural world, and these winters are sometimes long and dreary. Few flowers and fruits are seen, few days of sunshine; a universal torpor prevails, and under the chilling blasts even the soldiers of the Cross are found sleeping at their posts; the army of salvation seems almost frozen in its onward march.
3. More evil still than this, however, is the day when the believer actually backslides, and falls into open sin,
4. A time of absence from your home, or of changing your place of abode, may also prove an evil day. We are much more the creatures of circumstances, even in our religion, than most of us are wont to believe.
5. Turn next to the survey of the evil day when false doctrine prevails.
6. We must not omit to turn our attention also to the evil day of rebuke and persecution.
7. Last of all, may we not regard the day of death as in some aspects an evil day? (J. Leyburn, D. D.)
Standing still
It is a noble thing for a man, with a chastened ambition, restrained within due bounds by a wise reason, to aspire to achievements, and, when the potency to achieve is demonstrated, it is still more heroic for such a man, if it be the will of God, to fold his wings and stand still, and let those achievements go by. I wonder that some of the old music has been suffered to die out. I have always wondered why that song, The Captive Knight, should have gone into disuse. A returning crusader, in crossing a hostile territory, was seized by some nobleman, and thrown into a castle prison. After a time, on some bright morning, he hears the sound of distant music, which comes nearer and nearer; and soon the flash of the spears is seen; and by and by the banners appear; and at last he sees men approaching whom he recognizes as his old companions, with whom he has breasted the war in a thousand battles. As they draw still nearer and nearer, he can distinguish their countenances; and he calls out from his tower to them, again and again; but the music covers the sound of his voice, and they pass on and on, and finally the last one disappears, the banners gleam no more, and the music dies in his ear, and he is left alone to perish in his prison! There are thousands of captive knights in this world who see their companions passing by with the glories and honours of life, while they are in prison and cannot stir; and to them comes the message of our text, Having done all, stand. Stand still, and be patient, and be as manly and as noble, in standing still, as you fain would have been in attainment and achievement. (J. Leyburn, D. D.)
The damager of reaction
For as long as we find it true that danger and defeat may be nearest just in the hour when victory seems completest, as long as we see it the ease that men who have conquered in the greatest temptations may live to fall a prey to the meanest--so long there is room for the message, Having done all, brethren, take heed that ye stand.
I. First, then, let us take the class of cases which the admonition suits.
1. I think, then, in the first p]ace, you may look at the text in connection with religious profession, that is, the public acknowledgment which a soul makes of Christ, its openly-expressed resolution to wear His name, to carry His Cross, and to support His cause. But everything is not won, though this be won, and having done all, in this matter, see that ye stand.
2. So again, we might apply the text to the case of religious attainment. It would be pleasant to believe that the Christian life is always a life of progress, ever unfolding, as the years go on, from good to what is better, and from what is better to what is best, till the Master says to each at the close of it, Well done, good and faithful servant, thou hast been faithful unto death. But there is no such necessary or infallible development as this. The mystery lies here, that even where sanctification has actually taken place, there are instances permitted in which the power and achievements of grace seem rather to diminish than increase with time. The life seems to taper off and deteriorate as it nears the close. Laden with the traditions of a good fight that has been foughten well, and won right valiantly, rich in the memories of service that has been bravely rendered and signally owned, such a life has after all been permitted to end in insignificance, selfishness, peevishness, or worse.
3. Or, again, take the case of religious privileges. And there is no better illustration at this point than the illustration afforded by Communion seasons; for the right use and enjoyment of these imply that temptations have been withstood, surrenders accomplished, and victories won. Thus, in preparing for the service contemplated, you settled down to examine yourselves and your life; and in so doing you won a victory over self. In taking part in the service itself, you found your perplexities removed, your faith confirmed, and your love elicited, till you felt you could clasp the truth, and lean on a truth-keeping Christ, and in so doing you won a victory over doubt. Lifes business was hushed, lifes cares were shut out, lifes temptation were withdrawn, as you cast your care on Him who careth for you; and, in the very experience, you won the victory over the world. I take such a season as this at its purest and highest, and suppose that the heart has fetched from it the very best its enjoyments and lessons can yield, in elevation of feeling, in sanctification of life. And here we may say, as before, the soul in a sense has done all. Be it so, is the message of the text to you, now take heed to yourself, that having done all, you may stand.
II. And now let us pass from the cases which the admonition suits, to the reasons on which the admonition is based. And let us ask for a little why it is specially necessary that those who have thus done all, in the way of religious profession, religious attainment, and religious privilege, should be warned, Take heed that ye stand. Brethren, the hour of triumph has its dangers by the operation of a very natural law. There is the peril of reaction in grace, as there is the peril of reaction in most other spheres.
1. For one thing, it is so easy to presume on the extent of our victory, and hence the tendency to security.
2. It is also easy to presume on the permanency of what has been done, and hence the tendency to sloth.
III. And now, let us mark some of the practical counsels with which the admonition may be accompanied.
1. Watch; that is one safeguard--Happy is he who feareth always! Fear, lest in the thrill of success the head begins to reel and the feet begin to slip, and it prove true of a spiritual victory, as it continually holds true of temporal successes, that the prosperity of the unwary shall slay them. And fear, not only in the day when a past conflict has elated you, but in the day when, as is sometimes the case, a past conflict has depressed you.
2. And work, as well as watch. Because you have engaged in one kind of Christian activity, and completed it with success, earning the thanks of your fellows in the Church, the approval of your conscience, the well done of your God--do not consider yourself absolved, but straightway set your face to another--whatsoever is nearest you in Providence; and if nothing is near, then go in diligent search for it.
3. And, lastly, pray. Let no task be done, let no temptation be vanquished, let no grace be attained, without their result in an increase of prayer. (W. A. Gray.)
The Christian warrior
I. First, we are to consider the Christian resisting--That ye may be able to withstand in the evil day. In the evil day. This expression may be understood of the whole course of our life militant here upon earth; as if the entire term of our continuance here might be described as one long and cloudy day. Such an estimate of life we find the patriarch Jacob formed, when he says--Few and evil have the days of my life been. In the present passage, however, it is better, perhaps, to take the apostles meaning in a more restricted sense. He lived in troublous times. This very letter was dated from a prison; and in the fifth chapter we find him exhorting his Ephesian converts to walk circumspectly, assigning as a reason, that they must redeem the time, because the days are evil.
1. But let us note more particularly some of those passages of our life which, unless we be well fortified with our Christian armour, will prove an evil day to us. Thus there is the day of sickness. In one sense this is always an evil day. It may not be so ultimately, but it must be so in our first experience of it.
2. Again, the day of adversity is an evil day. This, too, is a day which will try the temper of every part of our spiritual armour.
3. So also the day of temptation is an evil day. Temptation is a sore evil in itself; but it is more so from the evil which it developes and brings to light. There are evils in the hearts of all of us which we know not of until temptation discovers them to us.
4. Once more: among the evil days against which we should provide this spiritual armour, we may well suppose the apostle to mean the day of our death.
II. But we come to the second part of our text, which sets before us the Christian conquering--Having done all, to stand. This shows us, first, that religion is not a thing of speculation, not a mere matter of creeds and doctrines, but a system of principles to be acted upon, a set work to be done. To stand. This expression may be interpreted in two or three ways. First, it may be taken, that by this armour we shall be enabled to stand fast in our Christian profession to the end of our days; that as soldiers of the Cross we shall stand by our colours to the last, resisting Christians, conquering Christians, even on the last field of temptation, and on the bed of death itself. In this attitude we find Paul representing himself to Timothy, when seeing the hour of his departure was at hand. Again, by the expression, stand, the apostle no doubt means that the conquering Christian shall be accounted worthy to stand before the Son of Man. In this sense he writes to the Colossians: That ye stand perfect and complete in the will of God. Now, without having endured the hardness, and done the work, and put on the armour of the Christian soldier, it is certain that in the great judgment we never can stand. Once more: the apostles expression may be interpreted of our standing as glorified spirits in the presence of God. He who stands fast in the conflict, and stands acquitted in the judgment, shall have, as the recompense of his toils, and as the reward of victory, to stand eternally in glory. Go thou thy way till the end be: for thou shalt rest and stand in thy lot at the end of the days. (D. Moore, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v13 Chapter 29
Chapter 29
THE DIVINE PANOPLY
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Eph_6:13-18
"Stand" is the watchword for this battle, the apostles order of the day: that you may be able to stand against the stratagems of the devil, that you may be able to withstand in the evil day, and mastering all your enemies to stand Stand therefore, "girding your loins about with truth." The apostle is fond of this martial style, . and such appeals are frequent in the letters of this period. The Gentile believers are raised to the heavenly places of fellowship with Christ, and invested with the lofty character of sons and heirs of God: let them hold their ground; let them maintain the honour of their calling and the wealth of their high estate, standing fast in the grace that is in Christ Jesus. Pro aris et focis the patriot draws his sword, and manfully repels the invader. Even so the good soldier of Christ Jesus contends for his heavenly city and the household of faith. He defends the dearest interests and hopes of human life.
This defence is needed, for an "evil day" is at hand! This emphatic reference points to something more definite than the general day of temptation that is co-extensive with our earthly life. St. Paul foresaw a crisis of extreme danger impending over the young Church of Christ. The prophecies of Jesus taught His disciples, from the first, that His kingdom could only prevail by means of a severe conflict, and that some desperate struggle would precede the final Messianic triumph. This prospect looms before the minds of the New Testament writers, as "the day of Jehovah" dominated the imagination of the Hebrew prophets. Pauls apocalypse in 1 and 2 Thessalonians is full of reminiscences of Christs visions of judgment. It culminates in the prediction of the evil day of Antichrist, which is to usher in the second, glorious coming of the Lord Jesus. The consummation, as the apostle was then inclined to think, might arrive within that generation, {1Th_4:15, 1Th_4:17} although he declares its times and seasons wholly unknown. In his later epistles, and in this especially, it is clear that he anticipated a longer duration for the existing order of things; and "the evil day" for which the Asian Churches are to prepare can scarcely have denoted, to the apostles mind, the final day of Antichrist, though it may well be an epoch of similar nature and a token and shadow of the last things.
In point of fact a great secular crisis was now approaching. The six years (64-70 after Christ) extending from the fire of Rome to the fall of Jerusalem, were amongst the most fateful and calamitous recorded in history. This period was, in a very real sense, the day of judgment for Israel and the ancient world. It was a foretaste of the ultimate doom of the kingdom of evil amongst men; and through it Christ appears to have looked forward to the end of the world. Already "the days are evil" (Eph_5:16); and "the evil day" is at hand-a time of terror and despair for all who have not a firm faith in the kingdom of God.
Two chief characteristics marked this crisis, as it affected the people of Christ: persecution from without, and apostasy within the Church. {Mat_24:5, Mat_24:8-12} To the latter feature St. Paul refers elsewhere. Of persecution he took less account, for this was indeed his ordinary lot, and had already visited his Churches; but it was afterwards to assume a more violent and appalling form. When we turn to the epistle to the Seven Churches {Revelation 2,3} written in the next ensuing period, we find a fierce battle raging, resembling that for which this letter warns the Asian Churches to prepare. The storm which our apostle foresees had then burst. The message addressed to each Church concludes with a promise to "him that overcometh." To the faithful it is said: "I know thy endurance." The angel of the Church of Pergamum dwells where is "the throne of Satan," and where "Antipas the faithful martyr was killed." There also, says the Lord Jesus, "are those who hold the teaching of Balaam, and the teaching of the Nicolaitans," with whom "I will make war with the sword of my mouth." {Eph_6:17} Laodicea has shrunk from the trial, and grown rich by the worlds friendship. Thyatira "suffers the woman Jezebel, who calls herself a prophetess, to teach and to seduce" the servants of Christ. Sardis has but "a few names that have not defiled their garments." Even Ephesus, though she had tried the false teachers and found them wanting (surely Pauls epistles to Timothy had helped her in this examination), has yet "left her first love." The day of trial has proved an evil day to these Churches. Satan has been allowed to sift them; and while some good wheat remains, much of the faith of the numerous and prosperous communities of the province of Asia has turned out to be faulty and vain. The presentiments that weighed on St. Pauls mind when four years ago he took leave of the Ephesian elders at Miletus, and which reappear in this passage, were only too well justified by the course of events. Indeed, the history of the Church in this region has been altogether mournful and admonitory.
But it is time to look at the armour in which St. Paul bids his readers equip themselves against the evil day. It consists of seven weapons, offensive or defensive-if we count prayer amongst them: the girdle of truth, the breastplate of righteousness, the shoes of readiness to bear the message of peace, the shield of faith, the helmet of salvation, the sword of the word, and the continual cry of prayer.
I. In girding himself for the field, the first thing the soldier does is to fasten round his waist the military belt. With this he binds in his undergarments, that there may be nothing loose or trailing about him, and braces up his limbs for action. Peace admits of relaxation. The girdle is unclasped; the muscles are unstrung. But everything about the warrior is tense and firm; his dress, his figure and movements, speak of decision and concentrated energy. He stands before us an image of resolute conviction, of a mind made up. Such a picture the words "girt about with truth" convey to us.
The epistle is pervaded by the sense of the Churchs need of intellectual conviction. Many of the Asian believers were children, half-enlightened and irresolute, ready to be "tossed to and fro and carried about with. every wind of doctrine". {Eph_4:14} They had "heard the truth as it is in Jesus," but had an imperfect comprehension of its meaning. They required to add to their faith knowledge, -the knowledge won by searching thought respecting the great truths of religion, by a thorough mental appropriation of the things revealed to us in Christ. Only by such a process can truth brace the mind and knit its powers together in "the full assurance of the understanding in the knowledge of the mystery of God, which is Christ". {Col_2:2-3}
Such is the faith needed by the Church, now, as then, the faith of an intelligent, firm, and manly assurance. There is in such faith a security and vigour of action that the faith of mere sentiment and emotional impression, with its nerveless grasp, its hectic and impulsive fervours, cannot impart. The luxury of agnosticism, the languors of doubt, the vague sympathies and hesitant eclecticism in which delicate and cultured minds are apt to indulge; the lofty critical attitude, as of some intellectual god sitting above the strife of creeds, which others find congenial-these are conditions of mind unfit for the soldier of Christ Jesus. He must have sure knowledge, definite and decided purposes-a soul girdled with truth.
II. Having girt his loins, the soldier next fastens on his breastplate, or cuirass.
This is the chief piece of his defensive armour; it protects the vital organs. In the picture drawn in 1Th_5:8, the breastplate is made "of faith and love." In this more detailed representation, faith becomes the outlying defensive "shield," while righteousness serves for the innermost defence, the rampart of the heart. But, in truth, the Christian righteousness is compounded of faith and love.
This attribute must be understood in its full Pauline meaning. It is the state of one who is right with God and with Gods law. It is the righteousness both of standing and of character, of imputation and of impartation, which begins with justification and continues in the new, obedient life of the believer. These are never separate, in the true doctrine of grace. "The righteousness that is of God by faith" is the souls main defence against the shafts of Satan. It wards off deadly blows, both from this side and from that. Does the enemy bring up against me my old sins? I can say: "It is God that justifieth; who is he that condemneth?" Am I tempted to presume on my forgiveness, and to fall into transgression once more? From this breastplate the arrow of temptation falls pointless, as it resounds: "He that doeth righteousness is righteous. He that is born of God doth not commit sin." The completeness of pardon for past offence and the integrity of character that belong to the justified life, are woven together in an impenetrable mail.
III. Now the soldier, having girt his loins and guarded his breast, must look well to his feet. There are lying ready for him shoes of wondrous make.
What is the quality most needed in the soldiers shoes? Some say it is firmness; and they so translate the Greek word employed by the apostle, occurring only here in the New Testament, which in certain passages of the Septuagint seems to acquire this sense, under the influence of Hebrew idiom. But firmness was embodied in the girdle. Expedition belongs to the shoes. The soldier is so shod that he may move with alertness over all sorts of ground.
Thus shod with speed and willingness were "the beautiful feet" of those that brought over desert and mountain "the good tidings of peace," the news of Israels return to Zion. {Isa_52:7-9} With such swift strength were the feet of our apostle shod, when "from Jerusalem round about unto Illyricum" he had "fulfilled the gospel of Christ," and is "ready," as he says, "to preach the glad tidings to you also that are in Rome". {Rom_1:15} This readiness belonged to His own holy feet, who "came and preached peace to the far off and the near," {Eph_2:17} when, for example, sitting a weary traveller by the well-side at Sychar, He found refreshment in revealing to the woman of Samaria the fountain of living water. Such readiness befits His servants, who have heard from Him the message of salvation and are sent to proclaim it everywhere.
The girdle and the breastplate look to ones own safety. They must be supplemented by the evangelic zeal inseparable from the Spirit of Christ. This is, moreover, a safeguard of Church life. Von Hofmann says admirably upon this point: "The objection [brought against the above interpretation] that the apostle is addressing the faithful at large, who are not all of them called to preach the gospel, is mistaken. Every believer should be prepared to witness for Christ so often as opportunity affords, and needs a readiness thereto. The knowledge of Christs peace qualifies him to convey its message. He brings it with him into the strife, of the world. And it is the consciousness that he possesses himself such peace and has it to communicate to others, which enables him to walk firmly and with a sure step in the way of faith." When we are bidden to "stand in the evil day," that does not mean to stand idle or content to hold our ground. Attack is often the best mode of defence. We keep our faith by spreading it. We defend ourselves from our opponents by converting them to the gospel, which breathes everywhere reconciliation and fraternity. Our Foreign Missions are our grand modern apologetic; and Gods peacemakers are His mightiest warriors.
IV. With his body girt and fenced and his feet clad with the gospel shoes, the soldier reaches out his left hand to "take up withal the shield, " while his right hand grasps first the helmet which he places on his head, and then the sword that is offered to him in the word of God.
The shield signified is not the small round buckler, or target, of the light-armed man; but the doorlike shield, measuring four feet by two and-a-half and rounded to the shape of the body, that the Greek hoplite and the Roman legionary carried. Joined together these large shields formed a wall, behind which a body of troops could hide themselves from the rain of the enemys missiles. Such is the office of faith in the conflicts of life: it is the soldiers main defence, the common bulwark of the Church. Like the citys outer wall, faith bears the brunt and onset of all hostility. On this shield of faith the darts of Satan are caught, their point broken, and their fire quenched. These military shields were made of wood, covered on the outside with thick leather, which not only deadened the shock of the missile, but protected the frame of the shield from the "fire-tipped darts" that were used in the artillery of the ancients. These flaming arrows, armed with some quickly burning and light combustible, if they failed to pierce the warriors shield, fell in a moment extinguished at his feet.
St. Paul can scarcely mean by his "fiery darts" incitements to passion in ourselves, inflammatory temptations that seek to rouse the inward fires of anger or lust. For these missiles are "firepointed darts of the Evil One." The fire belongs to the enemy who shoots the dart. It signifies the malignant hate with which Satan hurls slanders and threats against the people of God through his human instruments. A bold faith wards off and quenches this fire even at a distance, so that the soul never feels its heat. The hearts confidence is unmoved and the Churchs songs of praise are undisturbed, while persecution rages and the enemies of Christ gnash their teeth against her. Such a shield to him was the faith of Stephen the protomartyr.
"I heard the defaming of many; there was terror on every side. But I trusted in Thee, O Jehovah: I said, Thou art my God!"
To "take up the shield of faith," is it not, like the Psalmist, to meet injuries and threats, the boasts of unbelief and of worldly power, the poisoned arrows of the deceitful and the bitter words of unjust reproach, with faiths quiet counter-assertion? "Who shall separate us from the love of Christ?" says the apostle in the midst of tribulation. "God is my witness, whom I serve in the gospel of His Son," he answers when his fidelity is questioned. No shaft of malice, no arrow of fear can pierce the soul that holds such a shield.
V. At this point (Eph_6:17), when the sentence beginning at Eph_6:14 has drawn itself out to such length, and the relative clause of Eph_6:16 b makes a break and eddy in the current of thought, the writer pauses for a moment. He resumes the exhortation in a form slightly changed and with rising emphasis, passing from the participle to the finite verb: "And take the helmet of salvation." The word take, in the original, differs from the taking up of Eph_6:13 and Eph_6:16. It signifies the accepting of something offered by the hand of another. So the Thessalonians "accepted the word" brought them by St. Paul {1Th_1:6} and Titus "accepted the consolation" given him by the Corinthians {2Co_8:17} -in each case a welcome gift. Gods hand is stretched out to bestow on His chosen warrior the helmet of salvation and the sword of His word, to complete his equipment for the perilous field. We accept these gifts with devout gratitude, knowing from what source they come and where the heavenly arms were fashioned.
The "helmet of salvation" is worn by the Lord Himself, as He is depicted by the prophet coming to the succour of His people. This {Isa_59:17} helmet, on the head of Jehovah, is the crest and badge of their Divine champion. Given to the human warrior, it becomes the sign of his protection by God. The apostle does not call it "the hope of salvation," as he does in 1Th_5:8, thinking of the believers assurance of victory in the last struggle. Nor is it the sense and assurance of past salvation that here guards the Christian soldier. The presence of his Saviour and God in itself constitutes his highest safeguard.
"O Jehovah my Lord, the strength of my salvation, Thou hast covered my head in the day of battle."
The warriors head, rising above his shield, was frequently open to attack. The arrow might shoot over the shields edge, and inflict a mortal blow. Our faith, at the best, has its deficiencies and its limits; but Gods salvation reaches beyond our highest confidence in Him. His overshadowing presence is the crown of our salvation, His love its shining crest.
Thus the equipment of Christs soldier is complete; and he is arrayed in the full armour of light. His loins girt with truth, his breast clad with righteousness, his feet shod with zeal, his head crowned with safety, while faiths all-encompassing shield is cast about him, he steps forth to do battle with the powers of darkness, "strong in the Lord, and in the might of His strength."
VI. It only remains that "the sword of the Spirit" be put into his right hand, while his lips are open in continual prayer to the God of his strength.
The "cleansing word" of Eph_5:26, by whose virtue we passed through the gate of baptism into the flock of Christ, now becomes the guarding and smiting word, to be used in conflict with our spiritual foes. Of the Messiah it was said, in language quoted by the apostle against Antichrist: {2Th_2:8} "He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked." {Isa_11:4} Similarly, in Hosea, the Lord tells how He has "hewed" the unfaithful "by His prophets, and slain them by the words of His mouth." {Hos_6:5} From such sayings of the Old Testament the idea of the sword of the Divine word is derived. We find it again in Heb_6:12 : "The word of God, living and active, sharper than any two-edged sword"; and in the "sword, two-edged, sharp," which John in the Revelation saw "coming out of the mouth of the Son of man": it belongs to Him whose name is "the word of God," and with it "He shall smite the nations."
This sword of the inspired word Paul himself wielded with supernatural effect, as when he rebuked Elymas the sorcerer, or when he defended his gospel against the Judaisers of Galatia and Corinth. In his hand it was even as
"The sword Of Michael. from the armoury of God, tempered so that neither keen Nor solid might resist that edge."
With what piercing reproofs, what keen thrusts of argument, what double-edged irony and dexterous sword-play did this mighty combatant smite the enemies of the cross of Christ! In times of conflict never may such leaders be wanting to the Church, men using weapons of warfare not carnal, but mighty to "cast down strongholds," to "bring down every high thing that exalts itself against the knowledge of God and make captive every thought to Christs obedience." In her struggle with the worlds gigantic lusts and tyrannies, the Israel of God must be armed with this lofty and lightning-like power, with the flaming sword of the Spirit. No less in the secret, internal conflicts of the religious life, the sword of the word is the decisive weapon. The Son of man put it to proof in His combat in the wilderness. Satan himself sought to wrest this instrument to his purpose. With pious texts in his mouth he addressed our Lord, like art angel of light, fain to deceive Him by the very Scripture He had Himself inspired! until, with the last thrust of quotation, Jesus unmasked the tempter and drove him from the field, saying, "Get thee behind me, Satan!"
VII. We have surveyed the Christian soldier with his harness on. From head to foot he is clothed in arms supernatural. No weapon of defence or offence is lacking, that the spiritual combat needs. Nothing seems to be wanting: yet everything is wanting, if this be all. Our text began: "Be strong in the Lord." It is prayer that links the believer with the strength of God.
What avails Michaels sword, if the hand that holds it is slack and listless? what the panoply of God, if behind it beats a craven heart? He is but a soldier in semblance who wears arms without the courage and the strength to use them. The life that is to animate that armed figure, to beat with high resolve beneath the corslet, to nerve the arm as it lifts the strong shield and plies the sharp sword, to set the swift feet moving on their gospel errands, to weld the Church together into one army of the living God, comes from the inspiration of Gods Spirit received in answer to believing prayer. So the apostle adds: "With all prayer, and supplication praying at every time in the Spirit."
There is here no needless repetition. "Prayer" is the universal word for reverent address to God; and "supplication" the entreaty for such help as "on every occasion"-at each turn of the battle, in each emergency of life-we find ourselves to need. And Christian prayer is always "in the Spirit,"-being offered in the grace and power of the Holy Spirit, who is the element of the believers life in Christ, who helps our infirmities and, virtually, intercedes for us. {Rom_8:26-27} When the apostle continues, "watching [or keeping awake] thereunto," he reminds us, as perhaps he was thinking himself, of our Lords warning to the disciples sleeping in Gethsemane: "Watch and pray, lest ye enter into temptation." The "perseverance" he requires in this wakeful attention to prayer is the resolute persistence of the suppliant, who will neither be daunted by opposition nor wearied by delay.
The word "supplication" is resumed at the end of Eph_6:18, in order to enlist the prayers of the readers for the service of the Church at large: "with wakeful heed thereto, in all the persistence and supplication for all the saints." Prayer for ourselves must broaden out into a catholic intercession for all the servants of our Master, for all the children of the household of faith. By the bands of prayer we are knit together, -a vast multitude of saints throughout the earth, unknown by face or name to our fellows, but one in the love of Christ and in our heavenly calling, and all engaged in the same perilous conflict.
"All the saints," St. Paul said, {Eph_1:15} were interested in the faith of the Asian believers; they were called "with all the saints" to share in the comprehension of the immense designs of Gods kingdom. {Eph_3:18} The dangers and temptations of the Church are equally far-reaching; they have a common origin and character in all Christian communities. Let our prayers, at least, be catholic. At the throne of grace, let us forget our sectarian divisions. Having access in one Spirit to the Father, let us realise in His presence our communion with all His children.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv13–18 13. Wherefore, take unto you. Seeing you have such…
13. Wherefore, take unto you. Seeing you have such enemies, arm! Put on the whole armor of God. In the evil day. The day of peril and assault. To stand. To stand the assault, and to stand victorious, when it is beaten back.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv13, 18 Eph_6:13. In the evil day.—Compare Eph_5:16. A day of…
CRITICAL AND EXPLANATORY NOTES
Eph_6:13. In the evil day.—Compare Eph_5:16. A day of great peril. And having done all, to stand.—“When the hurly-burly’s done” to find oneself unvanquished.
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Eph_6:14. Stand therefore.—The words ring short and sharp as a bugle-call. Loins girt about with truth.—“To speak of a well-equipped warrior without a girdle is a contradictio in adjecto, for it was just the girdle which produced the free bearing and movement and the necessary attitude of the warrior” (Meyer). “Truth is a subjective conception corresponding with the eternal realities” (Beet). Breastplate of righteousness.—“As the actual warrior has protected the breast when he has laced the corslet over his chest, so with you righteousness … renders your breast (heart and will) inaccessible to the hostile influence of the demons” (Meyer).
“He is but naked though locked up in steel
Whose conscience with injustice is corrupted.”
Eph_6:15. Feet shod.—Ensuring agility and a firm foothold. Preparation of the gospel of peace.—“Preparation” might perhaps give way to “preparedness.” St. Paul does not mind a paradox. “What hast thou to do with peace?” said one soldier to another; but the herald was a soldier too.
Eph_6:16. Above all, taking the shield.—Large enough to block the entrance to a doorway—being about four feet by two and a half. The lighter missiles were harmless against a roof of these shields over-lapped. They were of wood, thickly coated with leather. Quench the fiery darts.—“Arrows tipped with inflammable material, and shot off after having been kindled” (Meyer).
Eph_6:17. Take the helmet of salvation.—For the large shield might leave the head exposed to the archer’s aim. The sword of the Spirit, which is the word of God.—How effectual in fence and thrust it was in the hands of the Captain of our salvation, the “world-ruler” had experienced.
MAIN HOMILETICS OF THE PARAGRAPH.—Eph_6:13-17
The Christian Warrior equipped.
I. He is clothed from head to foot with defensive armour.—
1. The girdle of truth. “Stand, therefore, having your loins girt about with truth” (Eph_6:14). The military girdle was the belt or cincture with which the warrior braced himself round the waist, to tighten and keep every part of his armour in its true place, that there might not be anything loose and trailing about him to encumber his movements. Everything about him must be tense and firm, that he may be prepared to receive the attack of the enemy, however suddenly and powerfully made, and to act with decision and concentrated energy. So the Christian warrior must be strengthened and sustained with the girdle of truth. The truth of the gospel must be known and conscientiously embraced, so that we may detect the numerous foes that error is constantly letting loose upon us, and be able to attack and conquer them. To cast away our girdle is to incapacitate ourselves for the combat, and to expose ourselves to wounds and defeat. Conscious integrity inspires the spiritual warrior with confidence and bravery. “Let this be my brazen wall, that no man can reproach me with a crime, and that I am conscious of my own integrity.” On the truth we take our stand, and by the truth we stand. If we keep the truth, the truth will keep us, and we shall not be “tossed to and fro and carried about with every wind of doctrine.” “The luxury of agnosticism, the languors of doubt, the vague sympathies and hesitant eclecticism in which delicate and cultured minds are apt to indulge; the lofty critical attitude as of some intellectual god sitting above the strife of creeds, which others find congenial—these are conditions of mind unfit for the soldier of Christ Jesus. He must have sure knowledge, definite and decided purposes—a soul girdled with truth.”
2. The breastplate of righteousness.—“And having on the breastplate of righteousness” (Eph_6:14). The military breastplate or cuirass was the chief piece of defensive armour. It consisted of two parts or wings: one covered the whole region of the thorax and protected the vital organs of the body, and the other covered the back as far down as the front part extended. As the breastplate guarded the vital functions contained within the region of the thorax, so righteousness—the life of God in the soul of man—defends everything on which the spiritual existence and triumph of the Christian warrior depend. Righteousness—conscious integrity of character—is an impenetrable mail from which the missiles of the enemy fall pointless. Rectitude of life is an invulnerable defence against the most furious attacks of calumny and oppression: it is an immovable rock that breaks up the dark billows of opposition into clouds of helpless spray.
3. The greaves, or feet-guards.—“Your feet shod with the preparation of the gospel of peace” (Eph_6:15). The military greaves or brazen boots covered the shin or front of the leg. A kind of solen was often used which covered the sole and laced about the instep, preventing the foot from being wounded by thorns or rugged ways, and giving firmness and security to the foothold. Thus shod, the warrior would take his stand with safety, or move with alertness over all sorts of ground. Being “shod with the preparation of the gospel of peace” indicates that the Christian soldier is ever ready to move with expedition and willingness in publishing the good tidings of peace. The Israelites were commanded to eat the passover with their feet shod to show that they were ready for their journey. Christ commanded His messengers to be shod with sandals, that they might be ready to go and proclaim the gospel wherever they were sent. The Christian warrior is on his way through a strange and hostile country, and should be every moment not only prepared to proceed, but be every moment in actual progress, proclaiming peace on his way to the land of eternal peace. Progress in truth is made by being firmly established in its principles; every advancing step is taken with confidence and with the air of one who is assured of the ground on which he is treading. The gospel of peace establishes peace between God and man, and proclaims goodwill and peace to the universe. “The objection that the apostle is addressing the faithful at large who are not all of them called to preach the gospel is mistaken. Every believer should be prepared to witness for Christ so often as opportunity affords and needs a readiness thereto. The knowledge of Christ’s peace qualifies him to convey its message. He brings it with him into the strife of the world. And it is the consciousness that he possesses himself such peace, and has it to communicate to others, which enables him to walk firmly and with sure step in the way of faith” (Von Hofmann). We preserve the truth by spreading it; and the best defence against the enemies of the truth is to persuade them to accept the gospel of peace. The Christian warrior is not a fighter, but a peacemaker.
4. The shield of faith.—“Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked” (Eph_6:16). The shield signified is not the small round buckler or targe of the light-armed man, but the oblong, doorlike shield, measuring four feet by two and a half, and curved to the shape of the body, that the Greek hoplite and the Roman legionary carried. Joined together, these large shields formed a wall, behind which a body of troops could hide themselves from the rain of the enemy’s missiles. These military shields were made of wood, covered on the outside with thick leather, which not only deadened the shock of the missile, but protected the frame of the shield from the fire-tipped darts used in the artillery of the ancients. So faith is the shield of the Christian soldier, defending him from the fierce attacks of the foe, from within and without. By “the fiery darts of the wicked” the apostle may allude to the darts called falarica, which were headed with lead, in or about which some combustible stuff was placed that took fire in the passage of the arrow through the air, and often burnt up the enemies’ ships and engines, or stuck in the shields and set them on fire. The shield of faith cannot be pierced or destroyed by the fiercest fires of hatred or malice. The arrows of the wicked, flaming with cruelty, are caught on this shield, blunted, and extinguished.
5. The helmet of salvation.—“And take the helmet of salvation” (Eph_6:17). The helmet was the armour for the head, was of various forms, and embossed with a great variety of figures. On the top of the helmet was the crest or ridge, adorned with several emblematic figures, either for ornament or to strike terror. The apostle may refer to a helmet which had an emblematic representation of hope—that the person who wore it should be safe, should be prosperous in all his engagements, and escape unhurt from battle. So the hope of conquering every adversary, and surmounting every difficulty by the salvation of the gospel, is a helmet that protects the head, and is of such impenetrable texture as the blow of the battle-axe cannot cleave. The hope of continual safety and protection, built on the promises of the gospel, protects the understanding from being confused by the subtle attacks of Satan or the sophisms of unbelief. Salvation guards the whole man, the head and heart, and is both helmet and shield.
II. He is armed with an all-potent offensive weapon.—“And the sword of the Spirit, which is the word of God” (Eph_6:17). The military swords were of various sizes, and in the earliest times were made of brass. The swords of Homer’s heroes were all of this metal. Great dexterity was acquired in the use of the sword, and an expert swordsman was an antagonist greatly dreaded. The word of God is the offensive weapon wielded by the Christian combatant. It is called the sword of the Spirit, because it comes from the Holy Spirit, and receives its fulfilment in the soul through the operations of the Spirit, who alone can teach its potent use. Facility in quoting the word in times of temptation and trial enables the spiritual warrior to cut in pieces the snares of the adversary. The shield of faith and the sword of the Spirit are the principal armour of the soul. The enemies of the cross of Christ fall humiliated and defeated under the powerful strokes of the Spirit’s sword. There are times when the Christian soldier must not only stand on the defensive, but must lead the attack with unflinching bravery on the forces of evil. He is safe only by slaying the enemy.
III. He is fully prepared to resist and conquer his terrible opponents.—“Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand” (Eph_6:13). Stand is the spiritual battle-cry. Being armed, defend your liberties, maintain your rights, discomfort your spiritual foes, hold your ground against them, never put off your armour, but be ever standing ready to repel any new attack. The defence is necessary, for the evil day is at hand, is already dawning. The early Church had its evil day of persecution and defection, and the Church of to-day is threatened by an evil day of subtlest error. The unwary and supine will go down before the forces of evil, and only the brave and steadfast will survive.
Lessons.—
1. The Christian armour is invulnerable.
2. The Christian warrior must attack as well as defend.
3. The Christian warrior can conquer only as he uses the armour provided.
GERM NOTES ON THE VERSES
Eph_6:13-17. The Christian’s Armour.—St. Paul lay in prison at Rome, bound with a chain to the Roman trooper who watched him day and night. He employed his prison hours in writing. It was very natural that his language, like his thoughts, should be coloured here and there by the objects around him; and we find that whilst writing this circular epistle to the Ephesians his eye had actually been resting on the soldier to whom he was chained. In the outfit of the Roman legionary he saw the symbol of the supernatural dress which befits the Christian. The ornamented girdle or balteus, bound around the loins, to which the sword was commonly attached, seemed to the apostle to recall the inward practical acknowledgment of truth, which is the first necessity in the Christian character. The metal breastplate suggests the moral rectitude or righteousness which enables a man to confront the world. The strong military sandals spoke of the readiness to march in the cause of that gospel whose sum and substance was not war, but spiritual even more than social peace. And then the large oblong, oval, wooden shield, clothed with hides, covering well-nigh the whole body of the bearer, reminded him of Christian faith, upon which the temptations of the evil one, like the ancient arrows, tipped as they often were with inflammable substances, would light harmlessly and lose their deadly point; and then the soldier’s helmet, pointing upwards to the skies, was a natural figure of Christian hope directed towards a higher and better world; and then the sword at his side, by which he won safety and victory in the day of battle, and which you will observe is the one aggressive weapon mentioned in this whole catalogue—what was it but the emblem of that word of God which wins such victories on the battle-fields of conscience, because it pierces, even to the dividing asunder of soul and spirit and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, and is the power of God to salvation to every one that believeth? Thus girded, thus clad, thus shod, thus guarded, thus covered, thus armed, the Christian might well meet his foes. He was indeed more than a match for them, and might calmly await their onset.—H. P. Liddon.
The Whole Armour of God.
I. Truth.—“Having your loins girt about with truth.” By truth is intended sincerity in our Christian profession, or a firm belief of and full consent to the gospel of Christ. A rational conviction of its truth, joined with a sense of its importance, is our best security against apostasy in the evil day.
II. Righteousness.—“And having on the breastplate of righteousness.” A holy and inoffensive life will prevent many injuries. It will command the reverence of bad and the compassion of good men. It will obtain the protection of God’s providence and the supports of His grace. It will preserve peace and serenity of conscience under the reproaches of a malignant world.
III. Peace.—“Your feet shod with the preparation of the gospel of peace.” This peaceable disposition is a preparation for the trials of an evil day, and an excellent defence against the asperities of our Christian path. This will go on before us to smooth the rough passages of life, or attend us to guard our feet against the sticks and traps which our enemies cast in our way. Possessed of this disposition we shall give no offence and provoke no injuries by an insolent, overbearing behaviour.
IV. Faith.—“Above all, taking the shield of faith.” Faith is a grace of universal influence. It is the basis of all Christian graces. It is the groundwork of all religion in the heart. Faith is a more effectual defence against the temptations of Satan and the world than the shields of the mighty against the darts and spears of their enemies.
V. Hope.—“And take the helmet of salvation.” The hope of salvation. God brings salvation. We appropriate it by hope. We must fight the good fight of faith in hope that the Captain of salvation will support us in the conflict and lead us to victory.
VI. Knowledge.—“The sword of the Spirit, which is the word of God.” The divine word is called the sword of the Spirit because it is rendered effectual by the Spirit in slaying the fleshly lusts and repelling the outward temptations which war against the soul.
Reflections.—
1. We see of what importance it is that we have the power of religion in our hearts.
2. It concerns us to live much in the exercise of faith.
3. Let us exercise our courage according to the various exigencies of the Christian life.—Lathrop.
The Duty of Believers in the Evil Day.
I. The time to which the exhortation refers—the evil day.—
1. By the evil day we are clearly to understand the season of temptation. When “we wrestle.”
2. This evil day may be understood of life itself.—“Few and evil have been the days of my pilgrimage.” Man is tempted till his death.
3. The evil day may refer to seasons during which temptation is peculiarly strong.—With our first parents whilst they listened to Satan. With Christ in the wilderness—near death (Joh_14:30).
4. Of such seasons we have many examples in Scripture.—The lives of Noah, Abraham, Moses, Job, Lot, Samson, David, Asa, Hezekiah, Peter, Demas.
5. Such seasons each believer can mark in his history.—They are generally turning-points. They are attended by every variety of outward circumstances, prosperity, adversity, society, solitude, health, sickness.
6. With the wicked such days are evil.—Days of suffering, of danger, of backsliding, of apostasy, of dishonour to Christ, and triumph to the world and to all the enemies of Christ.
7. This season of temptation is short.—A day. We should not grow weary.
8. Though it be short it is important.—The day of battle is generally most important in its results. So in spiritual warfare. The temptation in Eden, etc.
II. The duty which falls to be performed in the evil day.—
1. To withstand.
(1) This has reference to Satan as an assailant.
(2) It binds us to resistance, i.e., to perform the duty from which Satan dissuades, to refuse the sin which he recommends, to hold fast that which we have, and to reject that which he offers in exchange (Rev_3:2).
2. To proceed from the defensive to the offensive.—“Having done all,” or “conquered all.”
(1) The believer, as “the good soldier of Christ,” is, like his Master, to be an assailant.
(2) By attacking, Satan discovers himself; and the believer, having resisted, may gain an advantage. When his stronghold in the heart is found out, it may be pulled down. Is it pride? (2Co_10:4-5).
(3) Satan can be contended against only by carrying on an offensive warfare—in the heart, in the world. The Romans could be conquered only in Italy.
3. That having resisted and conquered, we still stand.—
(1) Though repulsed, Satan is not slain, his resources are not exhausted, “his wrath” continues.
(2) We must therefore “stand” after victory. Our armour must be kept on. We must be vigilant. We must be in an attitude for the fight.
III. The preparation necessary to the performance of the peculiar duties of the evil day.—
1. The evil day is a day of war, and hence its duties and the kind of preparation called for.
2. There are three things to be noticed in the account of the believer’s preparation.—
(1) He must be armed—divine grace. An unarmed soldier a contradiction; he is useless for duty, exposed to death.
(2) He must be completely armed. For defence and for offence.
(3) His armour must be that “of God.” Human virtues will not do. Human energies will not do.—Stewart.
Eph_6:14. The Girdle of Truth.
I. Honesty and truthfulness of character.—Love of truth as being from God, hatred of lies as being from the devil—this is a primary condition of being strong in the Lord. Nothing can be more injurious to the character of the Christian religion than the suspicion that it shuns examination, that its claims are in antagonism with demonstrated truth. There is a kind of false liberalism concerning religious truth. It is easy for a man to fancy his loins are girt about with truth when the fact is they are girt about with indifference; and a person so armed may assume an attitude of impartiality with regard to religious questions because he cares nothing concerning the issue; and sometimes it seems to be assumed that a writer possesses a virtue, compensating for all vices, if he is apparently free from all bias either for or against revealed truth. The true path is taken by him who, strong in his own faith and love, fears no honest investigation, and shrinks from adopting in matters of religion any tone of thought or line of argument which he cannot justify upon the broadest grounds of calm judgment and sober reason.
II. But the words of the apostle refer not only to truthfulness, but to truth itself, to that which we know to be true.—It would be unworthy of an apostle if he should include under the title of truth, necessary for the protection of a Christian champion, all human knowledge which is rightly so called. Do not consider that the progress you make in human knowledge lies beside your path as Christians. As members of Christ, as His soldiers and servants, take a nobler view of your work than that. Christ has taken the elements of this world and sanctified them for Himself; there is nothing really secular but what is evil, and all that is not evil ought to be used on the side of truth.
III. The apostle has in mind that definite form of revealed truth which in Scripture is described as emphatically the truth.—The great doctrine of godliness, the incarnation of the eternal Son, and all those truths which flow from this one mysterious spring. While there is no antagonism between Scriptural and human knowledge, there is a wide difference between the sources from which they are derived, the evidences by which they are established, and the conditions of their being rightly apprehended. Whereas other knowledge is the slow accumulation of the experience of ages, and the result of the guesses and labours of gifted men, and is consequently an ever-growing and changing body of truth, Christian truth admits of no change and no growth. It admits of application to new circumstances; it admits too of growth, between the limits of a mustard seed and a full-grown tree, in its subjective apprehension by each believing heart; but objectively it knows neither diminution nor expansion, it is ever one and indivisible, because it resolves itself ultimately into the one great mysterious fact, the manifestation of God in human flesh. No amount of argument would ever turn religious belief into religious life, if the articles of the creed did not attest their divinity by filling up the void of the human heart and by their constraining influence on human conduct; and, on the other hand, no religion could maintain its ground and command the assent of thinking men, unless its historical claims and its objective truth would stand the test of the severest scrutiny. The truth of Christ rests upon both grounds; and because this is so we are bound to gird it about our loins as our only sure support in our conflict with the spiritual wickedness of this world, our support in the hour of death, our support in the day of judgment.—Harvey Goodwin.
Truth the Girdle of the Christian.
I. The particular grace which is here mentioned—truth.—
1. By this exhortation we might understand that we must in all things act according to truth or what is truth. This implies the knowledge of truth, the yielding up of ourselves to truth, so as to embody it.
2. By the truth we may understand sincerity.—Being in appearance what we are in reality, seeming to follow what we do follow, expressing the real thoughts and feelings of the heart. This sincerity is displayed towards God, towards our fellow-men, and towards ourselves.
II. The uses or purposes of truth in the Christian life: it is a girdle.—By comparing truth to a girdle the apostle suggests the purposes which it serves:
1. The ancient girdle was meant to give firmness and strength.
2. To fit for activity, by binding up the loose, flowing garments.
3. To the girdle arms were attached.—Stewart.
Eph_6:15. The Gospel of Peace.
I. The nature of this peace.—
1. It is peace with God.—A mutual reconciliation following a mutual estrangement.
2. It is peace with ourselves.—This includes both the silencing of the accusations of conscience and the restoration of the internal harmony of our nature.
3. It is peace with our fellow-men.—Between nations and classes, and families and individuals.
4. It is peace with our fellow-Christians.
II. The relation of the gospel to this peace.—
1. In the gospel it is proclaimed.
2. In the gospel its grounds are unfolded.
3. By the belief of the gospel it is conveyed.—G. Brooks.
Eph_6:17. The Bible the Sword of the Spirit.
I. The Bible is a sword.—
1. Like a sword, it is of no use till it is unsheathed. The Bible must not lie idle in the library or in the intellect. Must be used.
2. Like a sword, when it is unsheathed it cuts deeply.—Makes deep gashes in the heart and conscience.
3. Like a sword, it is a weapon of defence as well as of offence.—“It is written.”
II. The Bible is the sword of the Spirit.—
1. Because He inspired it. Those whom we call the sacred writers were its penmen; He alone was its Author.
2. Because He interprets it.—Its Author is also itsinterpreter. Wherever it is carried He is. and in answer to the prayer of faith He expounds its true meaning as far as saving truth is concerned.
3. Because He wields it as the instrument of His victories.—Refer to some of the remarkable revivals, to individual conversions.
III. Our duty with regard to the Bible as the sword of the Spirit.—
1. Take it and study it. Sword exercise.
2. Take it and bind it to your heart.—Delight in it.
3. Take it and employ it vigorously till your life’s end.—“His sword was in His hand.” “There is none like it.”—Ibid.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv13–18
EPHESIANS
THE PANOPLY OF GOD
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Eph 6:13
The military metaphor of which this verse is the beginning was obviously deeply imprinted on Paul’s mind. It is found in a comparatively incomplete form in his earliest epistle, the first to the Thessalonians, in which the children of the day are exhorted to put on the breastplate of faith and love, and for a helmet the hope of salvation. It reappears, in a slightly varied form, in the Epistle to the Romans, where those whose salvation is nearer than when they believed, are exhorted, because the day is at hand, to cast off, as it were, their night-gear, and to put on the ‘armour of light’; and here, in this Epistle of the Captivity, it is most fully developed. The Roman legionary, to whom Paul was chained, here sits all unconsciously for his portrait, every detail of which is pressed by Paul into the service of his vivid imagination; the virtues and graces of the Christian character, which are ‘the armour of light,’ are suggested to the Apostle by the weapon which the soldier by his side wore. The vulgarest and most murderous implements assume a new character when looked upon with the eyes of a poet and a Christian. Our present text constitutes the general introduction to the great picture which follows, of ‘the panoply of God.’
I. We must be ready for times of special assaults from evil.
Most of us feel but little the stern reality underlying the metaphor, that the whole Christian life is warfare, but that in that warfare there are crises, seasons of special danger. The interpretation which makes the ‘evil day’ co-extensive with the time of life destroys the whole emphasis of the passage: whilst all days are days of warfare, there will be, as in some prolonged siege, periods of comparative quiet; and again, days when all the cannon belch at once, and scaling ladders are reared on every side of the fortress. In a long winter there are days sunny and calm followed, as they were preceded, by days when all the winds are let loose at once. For us, such times of special danger to Christian character may arise from temporal vicissitudes. Joy and prosperity are as sure to occasion them as are sorrows, for to Paul the ‘evil day’ is that which especially threatens moral and spiritual character, and these may be as much damaged by the bright sunshine of prosperity as by the midwinter of adversity, just as fierce sunshine may be as fatal as killing frost. They may also arise, without any such change in circumstances, from some temptation coming with more than ordinary force, and directed with terrible accuracy to our weakest point.
These evil days are ever wont to come on us suddenly; they are heralded by no storm signals and no falling barometer. We may be like soldiers sitting securely round their camp fire, till all at once bullets begin to fall among them. The tiger’s roar is the first signal of its leap from the jungle. Our position in the world, our ignorance of the future, the heaped-up magazines of combustibles within, needing only a spark, all lay us open to unexpected assaults, and the temptation comes stealthily, ‘as a thief in the night.’ Nothing is so certain as the unexpected. For these reasons, then, because the ‘evil day’ will certainly come, because it may come at any time, and because it is most likely to come ‘when we look not for it,’ it is the dictate of plain common sense to be prepared. If the good man of the house had known at what hour the thief would have come, he would have watched; but he would have been a wiser man if he had watched all the more, because he did not know at what hour the thief would come.
II. To withstand these we must be armed against them before they come.
The main point of the exhortation is this previous preparation. It is clear enough that it is no time to fly to our weapons when the enemy is upon us. Aldershot, not the battlefield, is the place for learning strategy. Belshazzar was sitting at his drunken feast while the Persians were marching on Babylon, and in the night he was slain. When great crises arise in a nation’s history, some man whose whole life has been preparing him for the hour starts to the front and does the needed work. If a sailor put off learning navigation till the wind was howling and a reef lay ahead, his corpse would be cast on the cruel rocks. It is well not to be ‘over-exquisite,’ to cast the fashion of ‘uncertain evils,’ but certain ones cannot be too carefully anticipated, nor too sedulously prepared for.
The manner in which this preparation is to be carried out is distinctly marked here. The armour is to be put on before the conflict begins. Now, without anticipating what will more properly come in considering subsequent details, we may notice that such a previous assumption implies mainly two things-a previous familiarity with God’s truth, and a previous exercise of Christian virtues. As to the former, the subsequent context speaks of taking the sword of the Spirit, which is the word of God, and of having the loins girt with truth, which may be objective truth. As to the latter, we need not elaborate the Apostle’s main thought that resistance to sudden temptations is most vigorous when a man is accustomed to goodness. One of the prophets treats it as being all but impossible that they who have been accustomed to evil shall learn to do well, and it is at least not less impossible that they who have been accustomed to do well shall learn to do evil. Souls which habitually walk in the clear spaces of the bracing air on the mountains of God will less easily be tempted down to the shut-in valleys where malaria reigns. The positive exercise of Christian graces tends to weaken the force of temptation. A mind occupied with these has no room for it. Higher tastes are developed which makes the poison sweetness of evil unsavoury, and just as the Israelites hungered for the strong, coarse-smelling leeks and garlic of Egypt, and therefore loathed ‘this light bread,’ so they whose palates have been accustomed to manna will have little taste for leeks and garlic. The mental and spiritual activity involved in the habitual exercise of Christian virtues will go far to make the soul unassailable by evil. A man, busily occupied, as the Apostle would have us to be, may be tempted by the devil, though less frequently the more he is thus occupied; but one who has no such occupations and interests tempts the devil. If our lives are inwardly and secretly honeycombed with evil, only a breath will be needed to throw down the structure. It is possible to become so accustomed to the calm delights of goodness, that it would need a moral miracle to make a man fall into sin.
III. To be armed with this armour, we must get it from God.
Though it consists mainly of habitudes and dispositions of our own minds, none the less have we to receive these from above. It is ‘the panoply of God,’ therefore we are to be endued with it, not by exercises in our own strength, but by dependence on Him. In old days, before a squire was knighted, he had to keep a vigil in the chapel of the castle, and through the hours of darkness to watch his armour and lift his soul to God, and we shall never put on the armour of light unless in silence we draw near to Him who teaches our hands to war and our fingers to fight. Communion with Christ, and only communion with Christ, receives from Him the life which enables us to repel the diseases of our spirits. What He imparts to those who thus wait upon Him, and to them only, is the Spirit which helps their infirmities and clothes their undefended nakedness with a coat of mail. If we go forth to war with evil, clothed and armed only with what we can provide, we shall surely be worsted in the fray. If we go forth into the world of struggle from the secret place of the Most High, ‘no weapon that is formed against us shall prosper,’ and we shall be more than conquerors through Him that loved us.
But waiting on God to receive our weapons from Him is but part of what is needful for our equipment. It is we who have to gird our loins and put on the breastplate, and shoe our feet, and take the shield of faith, and the helmet of salvation, and the sword of the Spirit. The cumbrous armour of old days could only be put on by the help of another pulling straps, and fixing buckles, and lifting and bracing heavy shields on arms, and fastening helmets upon heads; but we have, by our own effort, to clothe ourselves with God’s great gift, which is of no use to us, and is in no real sense ours, unless we do. It takes no small effort to keep ourselves in the attitude of dependence and receptivity, without which none of the great gifts of God come to us, and, least of all, the habitual practice of Christian virtues. The soldier who rushed into the fight, leaving armour and arms huddled together on the ground, would soon fall, and God’s giving avails nothing for our defence unless there is also our taking. It is the woful want of taking the things that are freely given to us of God, and of making our own what by His gift is our own, that is mainly responsible for the defeats of which we are all conscious. Looking back on our own evil days, we must all be aware that our defeats have mainly come from one or other of the two errors which lie so near us all, and which are intimately connected with each other-the one being that of fighting in our own strength, and the other being that of leaving unused our God-given power.
IV. The issue of successful resistance is increased firmness of footing.
If we are able to ‘withstand in the evil day,’ we shall ‘stand’ more securely when the evil day has stormed itself away. If we keep erect in the shock of battle, we shall stand more secure when the wild charge has been beaten back. The sea hurls tons of water against the slender lighthouse on the rock, and if it stands, the smashing of the waves consolidates it. The reward of firm resistance is increased firmness. As the Red Indians used to believe that the strength of the slain enemies whom they had scalped passed into their arms, so we may have power developed by conflict, and we shall more fully understand, and more passionately believe in, the principles and truths which have served us in past fights. David would not wear Saul’s armour because, as he said, ‘I have not proved it,’ and the Christian who has come victoriously through one struggle should be ready to say, ‘I have proved it’; we have the word of the Lord, which is tried, to trust to, and not we only, but generations, have tested it, and it has stood the tests. Therefore, it is not for us to hesitate as to the worth of our weapons, or to doubt that they are more than sufficient for every conflict which we may be called upon to wage.
The text plainly implies that all our life long we shall be in danger of sudden assaults. It does contemplate victory in the evil day, but it also contemplates that after we have withstood, we have still to stand and be ready for another attack to-morrow. Our life here is, and must still be, a continual warfare. Peace is not bought by any victories; ‘There is no discharge in that war.’ Like the ten thousand Greeks who fought their way home through clouds of enemies from the heart of Asia, we are never safe till we come to the mountain-top, where we can cry, ‘The Sea!’ But though all our paths lead us through enemies, we have Jesus, who has conquered them all, with us, and our hearts should not fail so long as we can hear His brave voice encouraging us: ‘In the world ye have tribulation, but be of good cheer, I have overcome the world.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v17 (See Scofield "Rom 1:16").
salvation
(See Scofield "Rom 1:16").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v14 The individual pieces of the armor and their use:
The individual pieces of the armor and their use:
v. 14. Stand, therefore, having your loins girt about with truth, and having on the breastplate of righteousness,
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v. 15. and your feet shod with the preparation of the Gospel of peace;
v. 16. above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the Wicked.
v. 17. And take the helmet of salvation and the sword of the Spirit, which is the Word of God;
v. 18. praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication for all saints
v. 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,
v. 20. for which I am an ambassador in bonds; that there in I may speak boldly, as I ought to speak.
The battle of the Christians is not only a matter of having all the pieces of the divine panoply on and in their proper place, but also of making the proper use of them for defense and offense. The apostle addresses the warriors of the Lord: Stand, then, having girded your loins with truth. As soldiers that are ready to meet the onslaught of the enemy they shall stand upright, firm. Just as the ancient soldier held his clothes together about his loins with a girdle, in order to prevent their hindering his free use of his limbs, so the Christian, the soldier of God, puts on the girdle of truth, of moral purity, of the righteousness of life. Only he that is a Christian in deed and in truth will engage in the battle with all seriousness; only he will gather up the matters of every-day life and hold them together without hypocrisy, lest he be hindered in the great battle. As the soldiers of old wore a heavy breastplate to secure the chest with its vital organs against any disabling wound, so the Christians wear the breastplate of the righteousness of life, that they may do no one any wrong, but rather may be desirous of serving all and doing good, lest someone accuse their conscience that they have not lived righteously. Truth, righteousness, the free and open confession of the Gospel, these three things make a Christian ready for the warfare against the spirits of darkness. And another necessary point is not forgotten: And having shod your feet with the preparedness of the Gospel of peace. As the military sandal protected the feet of the ancient soldier against the rough spots in the road, and made it possible for him to move forward with a quick and certain step, so the Christians should always be ready and prepared to proclaim the Gospel of salvation in Christ. See Isa 52:7. In the midst of the fierce battle in which he is engaged, the Christian has peace with God, and is able to impart this peace to others as well. Rom 5:1. And this very message with which they have been entrusted gives to the Christians all the more cheerful courage for the continuation of the fight which Satan is waging for the possession of his soul.
The parts of the panoply mentioned till now are those of the protective armor, which here come into consideration only as they shelter the person of the individual Christian. But God’s armor includes also weapons of defense and of offense: in addition to all, taking up the shield of faith, with which you are able to extinguish all the fiery darts of the Evil One. Just as the warrior of old used a large shield to cover his whole person, to render him safe especially against the arrows and darts which the enemies might shoot, so saving faith in Christ Jesus as the Savior of the world renders the believer secure against all the fiery darts of the devil. The ancients sometimes made use of arrows and small spears that were impregnated with pitch or some other inflammatory material, set on fire before they were discharged, and inflicting ugly wounds. Thus the temptations of Satan will greatly harm the Christian in his faith and spiritual life, unless he meets them with the calm assurance of the forgiveness of sins through the mercy of God in Jesus Christ. Against this certainty all the ammunition of the devil is unable to make any headway.
And finally the apostle writes: And the helmet of salvation take, and the sword of the Spirit, which is the Word of God. With the helmet the ancient soldier protected his head against cuts and strokes from above, while he, in turn, made use of a sword to thrust at the enemy and conquer him. The Christian has received from God the helmet of salvation, the certainty of final deliverance, the hope and expectation of the future life which is above in heaven, for whose sake we believe in Christ and suffer everything, without which we could not endure the strokes which are aimed at our head and are intended to take away our life. And with the sword of the Holy Spirit, with the Word of God, the Christians can overcome and definitely conquer all the spirits of evil. As Luther writes: "Here it is not enough that we defend ourselves against the devil with faith and hope as our shield and helmet, but we must also draw the sword and go for him with such insistence that he must fall back and flee, and we thus obtain the victory over him. " Since the Word of God is this weapon, it behooves us to make use of it at all times and to this end become acquainted with it both by means of public preaching and by earnest Bible study at home. Cursory reading must be supplemented by careful memorizing of proof-texts and strong passages. Only in this way shall we be able to make the proper use of the Word of God as a true weapon of offense at all times.
The apostle now adds a few words of prayer and intercession, with special reference to his own case: With all prayer and supplication praying at all times in the Spirit, and watching thereto in all perseverance and supplication, for all saints. Prayer also belongs to the armor of the Christians as a very essential part, since it accompanies all their doings. They are in constant communication with God, in petition, praise, giving of thanks. They have not only their own needs in mind, but make supplication for others as well. They pray not only in times of great crises in their lives, but at all times, being always in the fellowship of prayer with the Lord. In the Spirit they pray, for He it is that gives them power and guides their unlearned tongue to utter such words as will express their needs. Therefore the Christians are also constantly alert and vigilant; they do not permit a single opportunity to go by which might be a special hint to them to bring matters to the attention of the heavenly Father. Their supplication thus becomes an intercession as a matter of fact; they pray for all the saints, they remember all the believers in their daily prayer, especially in the Lord’s Prayer. They are persevering in their supplications, importuning the Lord with their ceaseless crying, as Jesus Himself taught them, Luk 11:5-13; Luk 18:1-8. Prayer and supplication map not be a lost art in many parts of the Christian Church, but it certainly seems to be lacking in fervor and in confident trust, to judge by the results.
Paul asks the prayers of the Ephesian Christians also for himself: And for me, that to me may be given utterance in opening my mouth, in boldness to make known the mystery of the Gospel, in behalf of which I am an ambassador in a chain, that in it I may speak boldly, as it is my duty to speak. Paul wanted the Christians to intercede for him that he might be given the right word at the right time, Mat 10:19, that he might open his mouth with all frankness, without fear of unpleasant consequences. For his one object was to make known the mystery of the Gospel, whose frank proclamation indeed calls for courage such as man cannot give to himself. In the interest, in the service of this Gospel he was a prisoner; but even in prison or as a prisoner he wished for opportunity to preach the Gospel committed to him, since he felt that obligation resting upon him, 1Co 9:16. It was not only the fact that he must speak, but especially the manner how he was to speak that concerned the apostle. Although he was an ambassador in chains, yet he felt the need of representing his Lord worthily: surely a shining example for all ministers of the Gospel.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv14, 17 Stand, therefore
Stand, therefore
The words "stand" represents successfully resisting or fighting something. See how you translated "stand firm" in Ephesians 6:13. "So resist evil" (See: Metaphor)
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the belt of truth
Truth holds everything together for a believer just as a belt holds the clothing of a soldier together. (See: Metaphor)
truth ... righteousness
We are to know the truth and act in ways that please God.
the breastplate of righteousness
Possible meanings are 1) the gift of righteousness covers a believer's heart just as a breastplate protects the chest of a soldier or 2) our living as God wants us, gives us a clear conscience that protects our hearts the way a breastplate protects a soldier's chest. (See: Metaphor)
Then as shoes for your feet, put on the readiness to proclaim the gospel of peace
Just as a soldier wears shoes to give him solid footing, the believer must have solid knowledge of the gospel of peace in order to be ready to proclaim it. (See: Metaphor)
In all circumstances take up the shield of faith
The believer must use the faith that God gives for protection when the devil attacks, just as a soldier uses a shield to protect him from enemy attacks. (See: Metaphor)
the flaming arrows of the evil one
The attacks of the devil against a believer are like flaming arrows shot at a soldier by an enemy. (See: Metaphor)
translationWords
true
righteous
preach
good news
peace
faith
Satan
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13–18 6:13 God’s armor gives believers the ability to resist…
6:13 God’s armor gives believers the ability to resist the attacks of the devil in the time of evil—when evil seems to prevail—and to keep standing firm.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.