Exegetical and Hermeneutical Commentary of Ephesians 6:14
Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
14. Stand ] See last note. Here, as throughout the passage, the tense of this verb is aorist. A decisive act of taking a conscious stand, or a succession of such acts, is implied.
having your loins girt ] Lit., and far better, having girded your loins (R. V.). The girding is the own act, by grace, of the regenerate will.
“ Your loins ” : cp. Exo 12:11; Job 38:3; Job 40:7; Psa 18:39; Isa 11:5; Luk 12:35 ; 1Pe 1:13. The well-fastened girdle kept together the soldier’s dress and accoutrements, and added conscious vigour to his frame.
with truth ] Lit., “ in truth”; and the “in” may very possibly keep its direct meaning; for the girded body is within the girdle. But this meaning would be conveyed in English by “with.”
“ Truth ” : not “ the truth”; a phrase which would decisively mean “the true message of the Gospel.” The absence of the article leaves us free to explain the word of the sincerity, reality, and simplicity of the regenerate man. For this use of the word in St Paul see e.g. 1Co 5:8; 2Co 7:14 ; 2Co 11:10; above, ch. Eph 5:9; Php 1:18. The grasp on revealed Truth is indeed all-important, but it must be made “in truth,” in personal sincerity, if it is to avail in the spiritual struggle. And this meaning of the word well corresponds to the imagery. Unreality, whether in trust or self-surrender, is fatal to the coherence of the Christian life. Meanwhile it must be remembered that the “panoply” is “ of God,” and that “truth” is here, accordingly, a supernatural grace, that simplicity of attitude and action towards God, His word and His will, which is a gift of regeneration alone. In Isa 11:5 “righteousness” and “faithfulness” are Messiah’s girdle.
having on ] Lit., and far better, having put on; the same verb as Eph 6:11. The tense is aorist. The believer is summoned to a decisive renewal of his exercise of grace.
the breastplate ] Cp. Isa 59:17; 1Th 5:8. And see note above on Eph 6:11 for the apocryphal parallel. The breastplate covers the heart. Here the heart in its figurative and spiritual sense (see on Eph 1:18, Eph 3:17) is in question; how to protect it and its action, in the great conflict.
righteousness ] Cp. 2Co 6:7. One leading explanation of this word here is Christ’s Righteousness as our Justification. According to this, the warrior is to oppose the Divine fact of Jehovah Tsidkenu (Jer 23:6; cp. Romans 3, 4; Philippians , 2) to the strategy of the Accuser (Rom 8:33-34). But this class of truth falls rather under the figures of the shoes and the shield (see below). Here (in view esp. of Isa 59:17, where “righteousness” is Jehovah’s breastplate), it is better to explain it of the believer’s personal righteousness, i.e. his loyalty in principle and action to the holy Law of God. For clear cases of this meaning of the word (the root-meaning with reference to all others) in St Paul, cp. Rom 6:13; Rom 14:17; 2Co 6:14; 2Co 9:9-10; above, Eph 4:24, Eph 5:9; Php 1:11 ; 1Ti 6:11; and see Tit 2:12.
The idea is closely kindred to that of “truth,” just considered. But it is strictly defined by the correlative idea of Law. The believer is armed at the heart against the Tempter by definite and supreme reverence for the Law, the revealed preceptive Will of God. So Daniel was armed (Daniel 1, 6), and the Three (Daniel 3).
Here, as under the word “truth,” remember that the armour is “ of God.” See note on “truth,” above.
In 1Th 5:8 the breastplate is “ faith and love.” There is no discrepancy in the difference. Loyalty to the Divine Law is inseparably connected with trust in the word of God and love of His will.
Fuente: The Cambridge Bible for Schools and Colleges
Stand therefore – Resist every attack – as a soldier does in battle. In what way they were to do this, and how they were to be armed, the apostle proceeds to specify; and in doing it, gives a description of the ancient armor of a soldier.
Having your loins girt about – The girdle, or sash, was always with the ancients an important part of their dress, in war as well as in peace. They wore loose, flowing robes; and it became necessary to gird them up when they traveled, or ran, or labored. The girdle was often highly ornamented, and was the place where they carried their money, their sword, their pipe, their writing instruments, etc.; see the notes on Mat 5:38-41. The girdle seems sometimes to have been a cincture of iron or steel, and designed to keep every part of the armor in its place, and to gird the soldier on every side.
With truth – It may not be easy to determine with entire accuracy the resemblance between the parts of the armor specified in this description, and the things with which they are compared, or to determine precisely why he compared truth to a girdle, and righteousness to a breast-plate, rather than why he should have chosen a different order, and compared righteousness to a girdle, etc. Perhaps in themselves there may have been no special reason for this arrangement, but the object may have been merely to specify the different parts of the armor of a soldier, and to compare them with the weapons which Christians were to use, though the comparison should be made somewhat at random. In some of the cases, however, we can see a particular significancy in the comparisons which are made; and it may not be improper to make suggestions of that kind as we go along. The idea here may be, that as the girdle was the bracer up, or support of the body, so truth is suited to brace us up, and to gird us for constancy and firmness. The girdle kept all the parts of the armor in their proper place, and preserved firmness and consistency in the dress; and so truth might serve to give consistency and firmness to our conduct. Great, says Grotius, is the laxity of falsehood; truth binds the man. Truth preserves a man from those lax views of morals, of duty and of religion, which leave him exposed to every assault. It makes the soul sincere, firm, constant, and always on its guard. A man who has no consistent views of truth, is just the man for the adversary successfully to assail.
And having on the breast-plate – The word rendered here as breastplate thorax denoted the cuirass, Lat.: lorica, or coat of mail; i. e., the armor that covered the body from the neck to the thighs, and consisted of two parts, one covering the front and the other the back. It was made of rings, or in the form of scales, or of plates, so fastened together that they, would be flexible, and yet guard the body from a sword, spear, or arrow. It is referred to in the Scriptures as a coat of mail 1Sa 17:5; an habergeon Neh 4:16, or as a breast-plate. We are told that Goliaths coat of mail weighed five thousand shekels of brass, or nearly one hundred and sixty pounds. It was often formed of plates of brass, laid one upon another, like the scales of a fish. The following cuts will give an idea of this ancient piece of armor.
Of righteousness – Integrity, holiness, purity of life, sincerity of piety. The breast-plate defended the vital parts of the body; and the idea here may be that the integrity of life, and righteousness of character, is as necessary to defend us from the assaults of Satan, as the coat of mail was to preserve the heart from the arrows of an enemy. It was the incorruptible integrity of Job, and, in a higher sense, of the Redeemer himself, that saved them from the temptations of the devil. And it is as true now that no one can successfully meet the power of temptation unless he is righteous, as that a soldier could not defend himself against a foe without such a coat of mail. A want of integrity will leave a man exposed to the assaults of the enemy, just as a man would be whose coat of mail was defective, or some part of which was missing. The king of Israel was smitten by an arrow sent from a bow, drawn at a venture, between the joints of his harness or the breast-plate (margin), 1Ki 22:34; and many a man who thinks he has on the Christian armor is smitten in the same manner. There is some defect of character; some want of incorruptible integrity; some point that is unguarded – and that will be sure to be the point of attack by the foe. So David was tempted to commit the enormous crimes that stain his memory, and Peter to deny his Lord. So Judas was assailed, for the want of the armor of righteousness, through his avarice; and so, by some want of incorruptible integrity in a single point, many a minister of the gospel has been assailed and has fallen. It may be added here, that we need a righteousness which God alone can give; the righteousness of God our Saviour, to make us perfectly invulnerable to all the arrows of the foe.
Fuente: Albert Barnes’ Notes on the Bible
Eph 6:14
Stand, therefore, having your loins girt about with truth, and having on the breastplate of righteousness.
The duty of Christian soldiers
1. We must be of a valorous courageous mind against all our enemies.
(1) The Lord is with us, and will not fail us.
(2) We fight in His name and power, whereas our enemies fight in their own.
(3) Our battle is most just, and we fight in a just cause.
(4) We fight with enemies spoiled, whose weapons are blunted, whose power is limited.
2. We must be careful to abide in our place, where our Lord has set us.
(1) God has appointed to everyone his distinct place.
(2) Everyone shall be called to account for those duties which belong to his particular calling.
(3) The order wherein everyone is set, is the very beauty of the Church, and of the body of Christ; as the several places of several members are the grace of a natural body.
(4) The graces which God bestows on us (faith, love, obedience, patience, wisdom, etc.) ere best exercised and manifested in our particular callings.
(5) In our proper distinct places we have the Lords promise of protection, but not out of them.
3. We must be watchful, and stand upon our defence against our enemy.
4. We must persevere. (W. Gouge.)
The Christian standing upon the watch
How must the Christian stand upon his watch?
I. Constantly. The lamp of God in the tabernacle was to burn always (Exo 27:20; Exo 30:8); that is, always in the night, which sense is favoured by several other places. And I pray, what is our life in this world but a dark night of temptation? Take heed, Christian, that thy watch candle go not out in any part of this darksome time, lest thy enemy come upon thee in that hour. He can find thee, but not thou resist him in the dark; if once thy eye be shut in a spiritual slumber thou art a fair mark for his wrath; and know, thou canst not be long off thy watch, but the devil will hear of it.
II. Universally.
1. Watch thy whole man. The honest watchman walks the rounds, and compasseth the whole town. He doth not limit his care to this house or that. So do thou watch over thy whole man. A pore in thy body is a door wide enough to let in a disease, if God command; and any one faculty of thy soul, or member of thy body, to let in an enemy that may endanger thy spiritual welfare. Alas, how few set the watch round! some one faculty is not guarded, or member of the body not regarded. He that is scrupulous in one, you shall find him secure in other; may be thou settest a watch at the door of thy lips, that no impure communication offends the ears of men; but how is the Lords watch kept at the temple door of thy heart? (2Ch 23:6.) Is not that defiled with lust? Thou perhaps keepest thy hand out of thy neighbours purse, and foot from going on a thievish errand to thy neighbours house; but does not thy envious heart grudge him what God allows him?
2. Watch in everything. Let there be no word or work of thine over which thou art not watchful. Thou shalt be judged by them, even to thy idle words and thoughts; and wilt thou not have care of them?
III. Wisely.
1. Begin at the right end of your work, Christian, by placing your chief care about those main duties to God and man, in His law and gospel, in His worship, and in thy daily course, which when thou hast done, neglect not the circumstantials. Should a master, before he goes forth, charge a servant to look to his child, and trim his house up handsomely against he comes home, when he returns will he thank his servant for sweeping his house and making it trim, as he bid him, if he find his child, through his negligence, fallen into the fire, and by it killed or crippled? No, sure, he left his child with him as his chief charge, to which the other should have yielded, if both could not be done. There hath been a great zeal of late among us, about some circumstantials of worship; but who looks to the little child, the main duties of Christianity, I mean. Was there ever less love, charity, self-denial, heavenly-mindedness, or the power of holiness in any of its several walks, than in this sad age of ours? Alas! these, like the child, are in great danger of perishing in the fire of contention and division, which a perverse zeal in less things hath kindled among us.
2. Be sure thou art watchful more than ordinary over thyself in those things where thou findest thyself weakest, and hast been oftenest foiled. The weakest part of the city needs the strongest guard, and in our bodies the tenderest part is most observed and kept warmest. And I should think it were strange, if thy fabric of grace stands so strong and even that thou shouldst not soon perceive which side needs the shore most, by some inclination of it one way more than another. Thy body is not so firm, but thou findest this humour over-abound, and that part craze faster than another; and so mayest thou in thy soul. Well, take counsel in the thing, and what thou findest weakest, watch most carefully. (W. Gurnall, M. A.)
Stand firm
At the critical moment in the battle of Waterloo, when everything depended on the steadiness of the soldiery, courier after courier kept dashing into the presence of the Duke of Wellington, announcing that, unless the troops at an important point were immediately relieved or withdrawn, they must yield before the impetuous onsets of the French. By all of these the Duke sent back the same spirit stirring message, Stand firm! But we shall perish! remonstrated the officer. Stand firm! again answered the iron-hearted chieftain. Youll find us there! rejoined the other, as he fiercely galloped away. The result proved the truth of his reply, for every man of that doomed brigade fell, bravely fighting at his post.
Girt about with truth.
The girdle of truth
1.Different kinds of truth.
(1) Truth of judgment. When a mans judgment agrees with Gods Word which is the touchstone of truth.
(2) Truth of heart. When a man seeks to approve himself to God, the searcher of all hearts, and to be accepted of Him.
(3) Truth of speech. Agreement of the word of a mans mouth, both with his mind and also with what he utters.
(4) Truth of action. Plain, faithful, and honest dealing in all things.
2. The kind of truth here mentioned embraces each and all of these branches.
3. The fitness of the comparison of truth to a girdle.
(1) Truth is the best ornament to religion.
(2) The greatest strength.
4. Reasons for desiring truth.
(1) Its excellence.
(a) It makes us like God.
(b) It is a kind of perfection in all Christian graces.
(2) Its necessity. Without it, no other grace can be of any use.
(3) The benefit of truth. The least measure of grace, seasoned with it, is acceptable to God and so profitable to us.
5. The devil will try to wrest truth from us.
6. The more truth is opposed, the faster we should cling to it. Let us do with this and other pieces of spiritual armour, as men do with their cloaks, which cover their bodies; if the wind blow hard against them, they will so much the faster and closer hold their cloaks. Even so, the more Satan strives to deprive us of our spiritual robes, the more careful and steadfast ought we to be in keeping them. In particular, for this girdle of verity, it is so much the more highly to be accounted of by us, who are the Lords faithful soldiers, by how much the less reckoning is made thereof by the greater number of people. (William Gouge.)
The girdle
The girdle seems to have been intended for three purposes.
1. To bind the garments, which were of a loose and flowing description, and which would have hindered the warrior.
2. To give support to the loins, amid the fatigues of war or toil.
3. To defend the heart, etc. Toe military girdle was especially designed for this.
I. The nature and importance of the girdle. Now observe, it is truth which is recommended.
1. There must be doctrinal truth in the understanding and judgment, in opposition to error.
2. There is the experimental truth of the gospel, in opposition to mere formality in religion.
3. There is the truth of profession in opposition to temporizing neutrality.
4. There is the truth of sincerity, in opposition to guile and dissimulation.
II. Let us consider the means necessary to be employed in carrying out the recommendation of the text. If we would have our loins girt, etc.–
1. Let us take care to be enriched with the truths of Gods holy Word.
2. Let us keep prominently before us the Divine model of truth.
3. We must pray for the constant aid of the Spirit of truth. (J. Burns, D. D.)
Stand, girt about with truth
Stand. Being repeated from Eph 6:13, it demands attention. It is put in opposition–
1. To turning the back as a coward.
2. To breaking, as a disorderly soldier.
3. To rash impetuosity.
4. To an indolent lying down.
Girt about. Warriors had broad girdles, in which plates of iron, brass, or silver, were put for defence. With truth.
I. Of doctrine.
II. Of sincerity.
I. Show how the doctrines of truth strengthen the minds of believers against their enemies.
1. Sin is the worst of evils. This doctrine in the heart has led men–To abstain from the most alluring pleasures. Joseph. To refuse the greatest honours. Moses. To face the greatest dangers. The martyrs. To give up the most profitable pursuits. Zaccheus. To submit to the greatest trials (Mic 7:8-9).
2. Justification is freely by grace, through the redemption of Christ.
3. Christ has conquered all the enemies of His people.
4. God has promised to be with His people in, to carry them through all their trials, and to make them more than conquerors.
5. There is a state of eternal rest, happiness, and glory, prepared for Gods elect.
II. Show how the truth of sincerity strengthens the mind against enemies. As to our mistakes in life. I did wrong, but not designedly. As to our hypocrisy. I have hypocrisy, but I hate it. As to our love of Christ, though we have sinned against Him. Thou knowest that I love Thee. As to the slanders of our enemies. I bless God they are not true. Remarks:
1. Gods true doctrines are not indifferent, or merely speculative. Is it indifferent? Is it speculation, whether so and so?
2. An hypocritical formalist is the mere carcase of a Christian.
3. The benefit of hearing, like that of eating, is to be seen in our respective callings. (H. J. Foster.)
Christian truthfulness
The place thus assigned by the apostle to truth in the spiritual armour is one well deserving our notice. As the whole dress of the actual warrior, however well fitted for the fight, would be useless, nay, would but encumber him and lead to defeat, without the girdle which is to keep all together, so will it be with the spiritual warrior, if he be not girt about with truth. This one quality is necessary, in order for his Christian character to hold together and to be of any service in the work which it has to do. Let us to day mediate on this fact, and apply it to our own times and duties. It is obvious that the word truth, as here used, does not mean truth in the object, i.e., the truth of the gospel, the verities of redemption; but truth in the subject, i.e., that which we as commonly call truthfulness; a quality within the man himself. And this truthfulness, or being true, is predicated of him not in ordinary things only, but as he is a Christian–in those things which constitute him a Christian warrior. The girdle of the warriors panoply would naturally be a girdle fitted for warfare; of the strength, and material, and pattern, of the rest of his armour. We should not perhaps be far wrong, were we to call the whole system of many mens thoughts, an elaborate and skilful concealment of truth. The saying of the cunning diplomatist, that words were given us to conceal our thoughts, might be carried even further; we might add, and thoughts to conceal ourselves. There is within many a man a deep gulf down which he dares not look steadily; a chasm between his present and his future, over which he too often weaves a web of self-flatteries and conventionalities, false, and known to be false; and this continues for days and years, till like him who repeats anothers jest till he fancies it his own, the soul cheats itself into a kind of half-belief that the wretched fiction is true; he has firmly shut his eyes so long, that they refuse to open; and the man sits down self-deceived, with weaknesses ignored, sins forgotten, dangers unguarded against. And so time flits away, and the awful form of eternity grows nearer and larger, while the wretched man is playing with truth–priding himself on virtues he never possessed, congratulating himself on safety from faults into which he falls every day–an accomplished actor in a life, which at last God proves to him to be no stage, but a stern reality–no place for dressing up of images, but a discipline in the service of truth. O what shall such an one do, when first it is said to him by God, The world is no longer for thee, nor thou for the world; hitherto thou hast veiled thyself admirably–now thou must see thyself, and be seen, as thou art? Where shall he carry for propitiation the elaborate uselessness of a life–where the studied blindness of years of light–where the self-sought condemnation of misused providences and opportunities of amendment scorned? How shall he, racked with pain, or paralyzed with dread, or confused with the importunity of this worlds matters, call back that sweet Spirit of truth, which it has been the effort of his life to drive away? O my friends, let us be true, let us be true to ourselves! And in the endeavour, let us not forget how subtle a thing is self-deceit. Let me conclude by reminding you of the great motive to truth, which should be ever before us as Christians. We serve Him who is the Father of Lights, with whom is no variableness, neither shadow of turning. Before Him all things are naked and open. No falsehood, be it ever so elaborately and skilfully devised, can escape Him; all such are not only seen through by Him now, but will be one day unsparingly laid bare at His tribunal, and forever put to shame. And further, Of His own will begat He us by the word of truth. It was the searching, probing Word of His truth which first laid open to us ourselves, and began our new life in the Spirit. In harmony with the word of that truth must our whole spiritual life be led. Our blessed Lord, whose we are by purchase of His blood, came into the world to bear witness to the truth; and every one of us is here for the same purpose. (Dean Alford.)
The girdle of truth
I. Now, here, the first thing which calls for our notice is the posture of the militant Christian–stand. We have the same word in the last verse, you will remember, but evidently not used in the same sense or in the same connection; for in that case the reference was evidently to the final perseverance of the Christian, standing victorious on the last field of temptation, standing unblameable amid the spotless purities of the heavenly state, standing in his lot of glory, honour, and immortality at the end of the days. But here the word is referred, not to a warfare finished, but to a warfare just beginning; and the apostle wants to show us how the soldier is to bear himself when he goes forth to fight under Christs banner against sin, the world, and the devil, and he begins by telling him to stand.
1. The expression is to be taken first, no doubt, as opposed to cowardice, to fainting, to a dishonourable and inglorious retreat. Whom resist, steadfast in the faith.
2. Again: this exhortation to stand, is opposed to all irregularity and disorder, and unwarranted license on the part of the Christian Soldier. If any man strive for the mastery, he will not be crowned unless he strive lawfully. There are fixed rules for this great conflict, and by them we must abide. Here, then, we have another rule for our Christian warfare. We must not only stand firm, but we must stand in our place, stand faithfully to the duties of that place. Let every man abide in the calling wherein he is called. It always betrays an impatience of soldierly discipline when we would rather be doing anybody elses work than our own.
3. And then, once more, we may interpret the meaning of the word stand as opposed to sloth, and negligence, and carnal security. Standing is the attitude of a man awake, watching, prepared for the coming of the enemy at even, at morning, or at cock crow, or at noonday. Every Christian soldier is a sentinel.
II. But I pass on to the second part of this military posture, in which we have also an important part of the soldiers defensive armour. Stand, therefore, having your loins girt about with truth. The term, perhaps, is rather to be taken in reference to a deportment of undissembled uprightness and sincerity, an honest walk before God and rain, a nourishing of our souls daily with the unleavened bread of sincerity and truth. But here it is necessary to define what kind of sincerity the apostle is speaking of; for it must not be forgotten that there is a natural truthfulness and sincerity of character which may be put on by a man who never wore a piece of the Christian armour in his life, an open-hearted, noble frankness of disposition which would scorn the meanness of falsehood, and loathe the very semblance of deception. And, brethren, let me not be thought to speak disparagingly of this quality. As a natural quality, there is none more beautiful. But still it is a natural quality, and nothing more. If a spiritual direction be given to it, or if a spiritual principle be engrafted upon it, it may bring forth the fruit of evangelical sincerity. But at present it is a mere accident of the natural man; having neither the grace of God for its source, nor the glory of God for its aim. It is a girdle of ornament for the world, but not a belt of strength for the battle. What, then, is the girdle with which the apostle would have us bind up our loins? Why, it is the girdle of gospel integrity and uprightness; the simplicity of an eye single and a heart one for God; that Nathanael-like truthfulness of spirit, which will neither make excuse, nor seek excuse, but which bids us make a hearty, entire, unreserved surrender of ourselves to God and His service–our wills to obey, our hands to work, our life to glorify, our hearts to love, our lips to praise. Our rejoicing is this, says the apostle, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. But the analogy of the Oriental girdle would make us look for some special use in this part of the Christian attire. The girdle was used for strength, and by means of it the loins were stayed, invigorated, and the soldier fitted either for fight or march. So, also, with the grace of Christian sincerity; it establishes, strengthens, settles the Christian in his whole course. It keeps the loose and vagrant arms of the soul fixed on one uniform and unvarying object, binding up the affections with unity of purpose and with a bond of strength. Brethren, a divided heart, like a divided kingdom, hath no strength in it. A double-minded man is unstable in all his ways. But then I have said that the girdle was a comely and graceful part of Oriental attire; and this would suggest the idea of Christian sincerity as having a place among the more attractive parts of the Christian character. And the Scripture supports this view. There is, perhaps, no spiritual grace upon which Heaven looks more approvingly; none to which more comprehensive promises are attached. Why was Caleb singled out for the honourable distinction of entering the promised land, but because he followed the Lord fully and with a perfect heart? Why has the name of Nathanael come down to us with such marked commendation, but that he was an Israelite indeed, in whose spirit there was no guile? And now, having seen the great importance of this part of the Christian armour, whenever through grace we have been enabled to put it on, let us endeavour to ascertain our own possession of this grace, by looking at some of its practical characteristics. Thus, if our loins be girt about with truth, there will be something of uniformity in our religious life. The conduct of a Christian man is one in all its parts. His life is a great unity. Another characteristic of this evangelical truth will be a great searching of heart in the ordering of our religious exercises; and will be seen in the honesty with which we search out what our own desires are, and endeavour to prove their conformity to the will of God. Too many of us, it is to be feared, speak to God with an untruthful, double heart. And, lastly, it will be a certain characteristic of our possessing this evangelical girdle, that we are really in earnest about the matter of our salvation. A sincere man must be an earnest man; earnest with God, earnest with himself. (D. Moore, M. A.)
The girdle of truth
Brace yourselves up with truth–for the energy and power of religion lies there. The word truth appears to me, here, to have three meanings. Reality–that is, sincerity of character; soundness and correctness of doctrine; and veracity of tongue and uprightness of life. Let me begin with reality. The real in everything is the true in everything. You must have great views of truth; you must have practical views of truth; you must have personal views of truth. The texture of the girdle must be of the whole truth of God. And what is the whole truth of God? Now, a that truth lies within the Godhead–in the Holy and Blessed Trinity–it is thus: God the Father, loving with an everlasting love, and electing by His grace, gives sinners to Jesus. Jesus, in equal love, dies to reconcile them to God, and purchases for them everlasting life. Then, ascending to heaven, Jesus gives them to the Holy Ghost, that He, sanctifying them, may make them fit for the heaven which Jesus has already given them. So truth lies encircled in the provinces and attributes of the Trinity. This, then, is Gods truth. Now, a very few words remain for mans truth to grow out of Gods truth. For this is the great argument of truth–truth in thought–truth in word–truth in act–that God is truth. For if you are not true, you are not like God. And if you are not like God, you will never dwell with God. Now, you must begin by being true to yourselves. You must neither affect what you do not feel, nor hide what you do. Neither stimulating nor dissimulating your love and your happiness. You must be a man who acts out a conviction on the spot. And you must keep the solemn engagements you have made–between God and your own heart–very sacredly. You must deal with your own conscience tenderly. And you must not hide from yourself, but confess the real state of your feelings. You must continually remind yourself whose you are–what you are–where you are going! And you must cherish the little sparks of Divine feeling–thoughts that come like threads from heaven; and purify your desires; and be always watching and tending She inner life. And to man the believer must be one who can afford to be a transparent man. Nothing concealed; nothing hollow; nothing false; nothing surface. (J. Vaughan, M. A.)
The Christians girdle
An allusion is here made to the military belt, or girdle. It answered two ends. First, it prevented the other garments from being in the way; secondly, it braced and strengthened the loins, around which it was girt. In a word, it rendered all compact and firm. A sincere and hearty attachment to truth has a like effect upon the mind. The man possessed of it is at once decided in his choice, and in his measures. He knows what he has to do, and readily sets about it, without let or hindrance. A double-minded man, who is guided sometimes by principle, and sometimes by interest, is unstable and dilatory in all his ways. He has so many doubts and difficulties, and hopes, and fears, that he can no more move and act with spirit and alertness, than one encumbered with a long flowing vestment, in the folds of which the arms and feet are every moment entangled. The resolutions formed by such a one are weak and feeble, presently shaken and dissolved by every fresh consideration which comes across him. He does nothing, or what is worse than nothing, being generally, in the end, for want of strength and steadiness, carried away to do what he ought not to do. If he knows the truth, he is easily prevailed upon to forsake it for something else. The soldier of this cast will make but a despicable figure in the Christian camp. Above all things, therefore, keep the truth close to you, adhere immovably to it, and the truth shall make you free; free to speak, free to act, free–should there be occasion–to suffer. (Bishop Horne.)
Power and beauty of truthfulness
I have noticed in travelling, that when one with a face wrinkled and worn walks into the car, there is not a seat to spare for her; and I have noticed that if one comes in who is young and blooming, of radiant eye and most comely face, there is not one in the car who has not a seat for her. Beauty wins its way. And if it be so in the outward life, which is but a mere shadow of the inward, how much more is it so in the inward! And nothing is more beautiful than duty performed under adverse circumstances. Once let a person be known for that, and men will not willingly lay their hands on him to harm him. If, under all the circumstances of oppression which stir up turbulent streams of strife in our midst, men rendered good for evil, and were humble and benevolent, and did their work sincerely and beautifully and truthfully, they would win against the world, they would win against all hell.
Having on the breastplate of righteousness.–
The breastplate of righteousness
1.The righteousness which is here meant. A powerful work of Gods Spirit in the regenerate, whereby they endeavour to approve themselves unto God and man, by performing what Gods law requires.
2. The fit resemblance of righteousness to a breastplate. It guards the vital parts, and preserves a man from being mortally wounded or killed outright.
3. How righteousness is put on. By the right practice of true repentance.
4. The benefits of righteousness.
(1) It keeps us from being mortally wounded; for so long as we retain a true purpose and faithful endeavour answerable thereto, we shall never give ourselves over to commit sin.
(2) It brings great assurance of our effectual calling, and spiritual union with Christ, yea, even of our eternal election and salvation.
Application:
1. Learn we what is true righteousness, that we trust not to a counterfeit breastplate and be pierced through while we think ourselves safe.
2. Acquaint we ourselves with the use, end, beauty, benefit, and necessity of righteousness, that we may be the more desirous to get it if we have it not; or, if we have it, the more careful in keeping it fast on, and close to us.
3. Let a daily examination be made of our life past, that of all our former unrighteousness we may truly and soundly repent; and with the true evidences of our former righteousness, our conscience may be comforted in the day of trial.
4. Let there be a holy resolution for the time to come, to walk on in the way of righteousness, without turning to the right hand or to the left. For the better performance of this holy resolution–
(1) Put on righteousness with all the parts thereof.
(2) Remove all impediments at the first, and give no place to the devil.
(3) Wax not weary, but be constant. (William Gouge.)
The breastplate
I. The nature of the Christian warriors breastplate–Righteousness. Now that righteousness which is vital and saving, may be considered in three respects; there must be–
1. Relative righteousness.
2. Righteousness of principle.
3. The fruits of righteousness.
(1) There must be the yielding supreme homage, veneration, love, and obedience to God.
(2) There must be obedience to the law of equity, as it respects our fellow men.
II. The protection it affords. This righteousness is of essential and vital importance–
1. When exposed to the accusations of Satan.
2. This breastplate yields peace to the mind, by removing the condemnations of conscience.
3. This will preserve in the fiery trial of the last day.
III. How this breastplate of righteousness is to be obtained. Now, this is to be obtained by faith in the Lord Jesus Christ. (J. Burns, D. D.)
The Christians breastplate
I. The figure employed. The skins of beasts were probably the earliest material used to protect the soldiers body These were soon abandoned for the coat-of-mail, of which there were various kinds. There was the Egyptian cuirass, or coat-of-mail, made of horizontal rows of metal plates, each about one inch in breadth, and fastened together by brass pins. There was the Hebrew Shiryon, or coat-of-mail, made of brass, fashioned with scales, or of leather covered with brazen scales. And there was the Greek and Roman cuirass, composed at first of pieces of horn, fastened like feathers upon linen shirts, but afterwards of metallic scales. Sometimes, too, the cuirass was composed of rings hooked into each other: and sometimes of two solid plates, one for the breast and the other for the back, and joined by bands over the shoulders. On the right side of the body the plates were united by hinges; and on the left they were fastened by means of buckles. Such was the ancient cuirass or coat-of-mail. It covered and protected the entire body of the warrior, from the neck to the thigh, and sometimes even to the knees. Thus it is a fit emblem of that which protects the Christian from all the attacks of his foes, whenever and from whatever quarter they may come.
II. The thing signified–Righteousness. Holy Scripture speaks of two kinds of righteousness.
1. A righteousness which is of the law.
(1) The laws of God must be perfectly obeyed, both in the letter and in the spirit.
(2) This obedience must be personally rendered by the man who would have the righteousness.
(3) This perfect personal obedience must be constant and life-long.
2. A righteousness which is by faith in Jesus Christ.
(1) Imputed.
(2) Inwrought.
Imputed righteousness is the basis of inwrought righteousness. Where the one is not the other cannot be. Until we have come to Christ, and are found in Him, holiness is impossible for us. Holiness of heart and life is the Christians breastplate.
III. How, or in what sense, righteousness is a breastplate to the Christian.
1. It is an evidence of his sonship, giving the Christian soldier confidence in his fight with all his spiritual foes.
2. It is a defence against the attacks of foes. (A. C. Price, B. A.)
The breastplate of righteousness
I. Now, first, what is the righteousness of which the apostle speaks? Certainly, it is not the righteousness of the law. Not but that this would be a very good covering, if we could obtain it. Neither, again, is the righteousness of which the apostle here speaks to be identified with evangelical righteousness, or that which is of God by faith, that which is the justifying cause of a sinners acceptance, and his title deed to a part in the Christian covenant. Observe, then, that the righteousness which constitutes the believers breastplate is the fruit of the Spirit, a principle of the renewed mind, one of those good and perfect gifts which come down from the Father of lights. This, indeed, would follow from the fact, that the armour of which it forms a part is the armour of God, and, therefore, could not be of human acquisition or contrivance. Still, that which only God can give we may improve when it is given; and that part of our defensive weapon which consists in the implanting of right dispositions in the heart, may, if kept bright by daily use, and strengthened by daily prayer, cause the light of our good works to shine before men, and to cast a spiritual radiance over the whole armour of God.
1. Now, in this view, we say, first, that the outward duties of religion form a part of the Christian breastplate.
2. But, further, this breastplate of righteousness is a breastplate of holy principles in the general conduct of life. As He that hath called you is holy, so be ye holy, in all manner of conversation. Most conspicuously, however, should this righteousness of the Christian shine forth among those of his own household.
3. Once more, by the breastplate of righteousness the apostle means a breastplate of holy affections. In this sense we have, in using the word in the Epistle to the Thessalonians, the putting on the breastplate of faith and love.
II. But I proceed to the second thing proposed, which was to show the necessity of the breastplate as a part of the Christians defensive covering. Thus, it is necessary as a protection to the more vital and endangered parts. The breastplate in the military equipment covered the immediate seat of life. It was not for an arm or an inferior member where a wound might be healed, but for a part of the body where a wound would be attended with fatal consequences. So, the righteousness which is here recommended to us by the apostle is to protect a vital part. It is to guard those entrances out of which proceed the issues of life. Observe, then, ye put on this breastplate, because the assaults of Satan are always directed against that which is the very life of the soul. Satan has no war with mere forms of godliness, no contest with those who are satisfied with a name to live, no care to disturb the peace of those who rest in the exemplariness of their conduct, and the rectitude of their lives. His war is with practical holiness. Again, the putting on of this breastplate is necessary as an acknowledged mark of our Christian profession; as something by which we are distinguished from the men of the world. Further, this breastplate is necessary to give us confidence in the hour of distress and danger. Such, brethren, may serve for a description of the Christians breastplate. The reason, perhaps, for its entering thus early into the apostles account of our spiritual armour, is, that every Christian soldier should be warned at the outset of the uncompromising strictness and holy nature of that service upon which he has entered; that he should be taught that no dexterity he might display, no wielding other weapons, no zeal he might discover in fighting the battles of the living God, would ever compensate for the want of that holiness both in heart and life, without which none shall behold the face of God. Brethren, God can pardon sin, but God cannot look upon sin–cannot look upon a man negligent of holy duties, uninfluenced by holy principles, an utter stranger to holy affections, and yet calling himself by the name of Christian. (D. Moore, M. A.)
The Christians breastplate
The breastplate, as its name imports, was a plate of iron, or brass, to secure the breast, and, consequently the heart, and other vital parts, contained within it. As an attachment to truth was denominated a girdle, so by a breastplate is represented a love of righteousness, a consciousness of integrity, in short, what we call a good conscience–a conscience void of offence, as the apostle elsewhere speaks, toward God and toward man. A good conscience, then, we say, is a breastplate; it gives a holy confidence in God, which breaks the force of such temptations as arise from the fears and terrors of the world, the malice, pride, and envy of mankind. It preserves the heart whole and sound, whatever of this kind may assail it. It is like a warm, comfortable house, into which a man retreats; where he finds good provision, and good company; and hears the storm without, beating upon it in vain. (Bishop Horne.)
The breastplate
The Grecian breastplate was a half-corslet, originally made of hemp twisted into small cords and closely woven together, but in the improvements of art was constructed of iron, brass, and other metals, rendered so hard as absolutely to defy any of the weapons of offensive warfare then known. Plutarch says that Zoilus an artificer, having made a present of two iron brigandines (breastplates) to Demetrius Poliorcetes, for an experiment of their hardness, caused an arrow to be shot out of an engine called a catapulta, placed about twenty-six paces off, which was so far from piercing the iron that it scarcely razed or made the least impression on it. The metal was usually highly polished, too, so as to reflect the light, and thus dazzle the eyes and strike terror to the heart of an enemy. Hence a classic writer, speaking of one arrayed in complete panoply, says, that –
Dressed in his glittering breastplate he appeared,
Frightful with scales of brass.
You perceive how fitly such a piece of armour illustrates the formidable and protective portion of the panoply with which the believer is here arrayed. Righteousness is the breastplate of the Christian soldier, and a sure defence is it against the wiles of the devil. (J. Leyburn, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. Stand therefore] Prepare yourselves for combat, having your loins girt about with truth. He had told them before to take the whole armour of God, Eph 6:13, and to put on this whole armour. Having got all the pieces of it together, and the defensive parts put on, they were then to gird them close to their bodies with the or girdle, and instead of a fine ornamented belt, such as the ancient warriors used, they were to have truth. The Gospel of Jesus Christ is the truth of God; unless this be known and conscientiously believed no man can enter the spiritual warfare with any advantage or prospect of success. By this alone we discover who our enemies are, and how they come on to attack us; and by this we know where our strength lies; and, as the truth is great, and must prevail, we are to gird ourselves with this against all false religion, and the various winds of doctrine by which cunning men and insidious devils lie in wait to deceive. Truth may be taken here for sincerity; for if a man be not conscious to himself that his heart is right before God, and that he makes no false pretences to religion, in vain does he enter the spiritual lists. This alone can give him confidence:-
—————- Hic murus aheneus esto,
Nil conscire sibi, nulla pallescere culpa.
Let this be my brazen wall; that no man can reproach me with a crime, and that I am conscious of my own integrity.
The breast-plate of righteousness] What the or breast-plate was, see before. The word righteousness, , we have often had occasion to note, is a word of very extensive import: it signifies the principle of righteousness; it signifies the practice of righteousness, or living a holy life; it signifies God’s method of justifying sinners; and it signifies justification itself. Here it may imply a consciousness of justification through the blood of the cross; the principle of righteousness or true holiness implanted in the heart; and a holy life, a life regulated according to the testimonies of God. As the breast-plate defends the heart and lungs, and all those vital functionaries that are contained in what is called the region of the thorax; so this righteousness, this life of God in the soul of man, defends every thing on which the man’s spiritual existence depends. While he possesses this principle, and acts from it, his spiritual and eternal life is secure.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Stand therefore: standing here (in a different sense from what it was taken in before) seems to imply watchfulness, readiness for the combat, and keeping our places, both as to our general and particular callings: if soldiers leave their ranks they endanger themselves.
Having your loins girt about with truth: having exhorted to put on the whole armour of God, he descends to the particulars of it, both defensive and offensive. We need not be over curious in inquiring into the reason of the names here given to the several parts of a Christians armour, and the analogy between them and corporal arms, the apostle using these terms promiscuously, 1Th 5:8, and designing only to show that what bodily arms are to soldiers, that these spiritual arms might be to Christians; yet some reason may be given of these denominations. He begins with the furniture for the loins, the seat of strength, and alludes to the belt or military girdle, which was both for ornament and strength; and so is
truth, understood either of the truth of doctrine, or rather, (because that comes in afterward under the title of the sword of the Spirit), of soundness, and sincerity of heart, than which nothing doth more beautify or adorn a Christian. He alludes to Isa 59:17; see 2Co 1:12; 1Ti 1:5,19.
And having on the breastplate of righteousness; righteousness of conversation, consisting both in a resolvedness for good, and repentance for evil done, which is as a breastplate (that piece of armour which covers the whole breast and belly) to a Christian; that resolvedness against sin fencing him against temptation, and the conscience of well-doing against the accusations of men and devils: see 1Co 4:3,4; 1Jo 3:7.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. StandThe repetition inEph 6:11; Eph 6:14,shows that standing, that is, maintaining our ground,not yielding or fleeing, is the grand aim of the Christian soldier.Translate as Greek, “Having girt about your loins withtruth,” that is, with truthfulness, sincerity, a good conscience(2Co 1:12; 1Ti 1:5;1Ti 1:18; 1Ti 3:9).Truth is the band that girds up and keeps together the flowing robes,so as that the Christian soldier may be unencumbered for action. Sothe Passover was eaten with the loins girt, and the shoes on the feet(Ex 12:11; compare Isa 5:27;Luk 12:35). Faithfulness(Septuagint, “truth”) is the girdle of Messiah (Isa11:5): so truth of His followers.
having onGreek,“having put on.”
breastplate of righteousness(Isa 59:17), similarly ofMessiah. “Righteousness” is here joined with “truth,”as in Eph 5:9: righteousnessin works, truth in words [ESTIUS](1Jo 3:7). Christ’srighteousness inwrought in us by the Spirit. “Faith and love,”that is, faith working righteousness by love, are “thebreastplate” in 1Th 5:8.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Stand therefore,…. Keep your ground, do not desert the army, the church of Christ, nor his cause; continue in the station in which you are placed, keep your post, be upon your watch, stand upon your guard:
having your loins girt about with truth; by which is meant the Gospel, and the several doctrines of it; see Eph 1:13; and to have the loins girt with it, shows, that it should be near and close to the saints, and never departed from; and that it is a means of keeping them close to God and Christ, and of strengthening them against the assaults and attacks of Satan; and is of great use in the Christians’ spiritual conflict with their enemies; the girdle is a part of armour, and so considerable as sometimes to be put for the whole, Isa 5:27; and here it is mentioned in the first place:
and having on the breastplate of righteousness; in allusion to
Isa 59:17, meaning not works of righteousness done by men, though these are a fence when rightly used against the reproaches and charges of the enemy, as they were by Samuel, 1Sa 12:3, but rather the graces of faith and love, 1Th 5:8, though faith has another place in the Christian armour, afterwards mentioned; wherefore it seems best to understand this of the righteousness of Christ, which being imputed by God, and received by faith, is a guard against, and repels the accusations and charges of Satan, and is a security from all wrath and condemnation.
Fuente: John Gill’s Exposition of the Entire Bible
Stand therefore ( ). Second aorist active imperative of (intransitive like the others). Ingressive aorist here, “Take your stand therefore” (in view of the arguments made).
Having girded your loins with truth ( ). First aorist middle participle (antecedent action) of , old verb, to gird around, direct middle (gird yourselves) in Lu 12:37; but indirect here with accusative of the thing, “having girded your own loins.” So (having put on) is indirect middle participle.
The breast-plate of righteousness ( ). Old word for breast and then for breastplate. Same metaphor of righteousness as breastplate in 1Th 5:8.
Fuente: Robertson’s Word Pictures in the New Testament
Having your loins girt about [ ] . The verb is middle, not passive. Rev., correctly, having girded. Compare Isa 11:5. The principal terms in this description of the christian armor are taken from the Septuagint of Isaiah.
Truth [] . The state of the heart answering to God ‘s truth; inward, practical acknowledgment of the truth as it is in Him : the agreement of our convictions with God ‘s revelation.
The loins encircled by the girdle form the central point of the physical system. Hence, in Scripture, the loins are described as the seat of power. “To smite through the loins” is to strike a fatal blow. “To lay affliction upon the loins” is to afflict heavily. Here was the point of junction for the main pieces of the body – armor, so that the girdle formed the common bond of the whole. Truth gives unity to the different virtues, and determinateness and consistency to character. All the virtues are exercised within the sphere of truth.
Breastplate of righteousness [ ] . Compare Isa 59:17. Righteousness is used here in the sense of moral rectitude. In 1Th 5:8, the breastplate is described as of faith and love. Homer speaks of light – armed warriors armed with linen corsets; and these were worn to much later times by Asiatic soldiers, and were occasionally adopted by the Romans. Thus Suetonius says of Galba, that on the day on which he was slain by Otho’s soldiers, he put on a linen corset, though aware that it would avail little against the enemy ‘s daggers (” Galba, “19.). Horn was used for this purpose by some of the barbarous nations. It was cut into small pieces, which were fastened like scales upon linen shirts. Later, the corset of metal scales fastened upon leather or linen, or of flexible bands of steel folding over each other, was introduced. They appear on Roman monuments of the times of the emperors. The Roman spearmen wore cuirasses of chain – mail. Virgil mentions those in which the linked rings were of gold (” Aeneid,” 3, 467). The stiff cuirass called stadiov standing upright, because, when placed upon its lower edge it stood erect, consisted of two parts : the breastplate, made of hard leather, bronze, or iron, and a corresponding plate covering the back. They were connected by leathern straps or metal bands passing over the shoulders and fastened in front, and by hinges on the right side.
The breastplate covers the vital parts, as the heart,
Fuente: Vincent’s Word Studies in the New Testament
1) “Stand therefore” (stete oun) “Stand ye therefore,” or “take your-stand” with all your armor on. It is too late to put it on when the enemy has come. Stand fast in liberty, Gal 5:11; Stand fast in one Spirit, Php_1:27; Stand fast in the Lord, immovable, 1Th 3:8.
2) “Having your loins girt about with truth” (perizosamenoi fen sophun humon en aletheia) “Being girded around your loins with truth,” or “having girded yourself, by your own accord or voluntary choice, not by compulsion,” with truth, Joh 8:32; Joh 17:17; 1Co 5:8; 2Jn 1:1; 3Jn 1:1. Isaiah combines righteousness and truth or faithfulness as the girdle of the loins of our Lord’s reign, Isa 11:5. Truth supports for warfare.
3) “And having on the breastplate of righteousness” (kai enclusamenoi ten thoraka tes dikaiosunes) “And putting on the- breastplate of righteousness or which is righteousness.” Isaiah described man’s sinfulness when truth had “fallen in the streets” and the Lord “brought salvation” and “put on righteousness as a breastplate,” Isa 59:14-17; 2Co 6:7; 1Th 5:8. The breastplate or righteousness, imputed to the believer through faith in Christ, is to be “put on” from without, by speech, conduct, and manner of life set forth in the Word of truth, to put Satan at bay, to stand him off, 1Pe 5:8-9; 2Co 5:21.
Fuente: Garner-Howes Baptist Commentary
14. Stand therefore. Now follows a description of the arms which they were enjoined to wear. We must not, however, inquire very minutely into the meaning of each word; for an allusion to military customs is all that was intended. Nothing can be more idle than the extraordinary pains which some have taken to discover the reason why righteousness is made a breastplate, instead of a girdle. Paul’s design was to touch briefly on the most important points required in a Christian, and to adapt them to the comparison which he had already used.
Truth, which means sincerity of mind, is compared to a girdle. Now, a girdle was, in ancient times, one of the most important parts of military armor. Our attention is thus directed to the fountain of sincerity; for the purity of the gospel ought to remove from our minds all guile, and from our hearts all hypocrisy. Secondly, he recommends righteousness, and desires that it should be a breastplate for protecting the breast. Some imagine that this refers to a freely bestowed righteousness, or the imputation of righteousness, by which pardon of sin is obtained. But such matters ought not, I think, to have been mentioned on the present occasion; for the subject now under discussion is a blameless life. He enjoins us to be adorned, first, with integrity, and next with a devout and holy life.
Fuente: Calvin’s Complete Commentary
(14) Your loins girt about with truth, and having on the breastplate of righteousness.There is here an obvious reference to two passages of Isaiah (Isa. 11:5; Isa. 59:17), Righteousness shall be the girdle of his loins, He put on righteousness as a breastplate. Truth and righteousness are virtually identical, or, at least, inseparable. Hence they are compared to the strong belt, and the breastplate continuous with it, forming together the armour of the body. Perhaps truth is taken as the belt because it is the one bond both of society and of individual character. But it is in the two together that men stand armed strong in honesty. In 1Th. 5:8, the metaphor is different and perhaps less exact. There the breastplate is the breastplate of faith and lovethat which here is the shield.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(14-17) In this magnificent passage, while it would be unreasonable to look for formal and systematic exactness, it is clear that (as usual in St. Pauls most figurative passages) there runs through the whole a distinct method of idea. Thus (1) the order in which the armour in enumerated is clearly the order in which the armour of the Roman soldier was actually put on. It nearly corresponds with the invariable order in which Homer describes over and over again the arming of his heroes. First the belt and the corselet, which met and together formed the body armour; then the sandals; next the shield, and after this (for the strap of the great shield could hardly pass over the helmet) the helmet itself; then the soldier was armed, and only had to take up the sword and spear. It is curious to note that St. Paul omits the spear (the pilum of the Roman soldier)exactly that part of his equipment which, when on guard within, the soldier would not be likely to assume. (2) Again, since to put on the armour of light is to put on the Lord Jesus Christ, it follows that the various parts of the defensive armour are the various parts of the image of the Lord Jesus Christ; hence they are properly His, and are through His gift appropriated by us. Thus the righteousness is clearly the righteousness of Christ, realised in us (comp. Php. 3:9); the sandals, which give firm footing, are the gospel of our peace in Him; the salvation is His salvation worked out in us. Only the sword is in no sense our own: it is the Word of God wielded by us, but in itself living and powerful and sharp (Heb. 4:12).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Stand therefore For what else should the soldier do?
Loins girt about For long ages the girdle has been the Oriental regulator of the flowing dress. On the obelisks of Egypt and the bricks of Assyria the loins or waist are seen circled by the leathern or woven zone. Usually the sword or dagger is thereto suspended. Often the girdle was very richly ornamented; and that of one queen was contributed by the taxation of several wealthy cities. For the priest, or domestic, or soldier, the tightening of the girdle was the prelude to business.
With truth Not only the objective truth of the gospel, but an interior trueness and fidelity to the truth. Strict Christian verity tightly bound around us tones up for every Christian duty.
The breastplate A coat of mail designed to protect the chest and the breast.
Righteousness Integrity or rectitude of Christian character. Placed upon the breast, the residence of the conscience, it firmly guarded it from danger, and so symbolizes the perfect security of integrity of soul.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Stand therefore having your loins girded about with truth.’
The first essential piece of the armour, which holds all together, and keeps firm for battle, is the belt. And the Christian’s belt is truth. Thus Paul tells us that we must receive the word of truth (Eph 1:13; Eph 4:21), we must speak the truth in love (Eph 4:15; Eph 4:25) and we must reveal the fruit of the Spirit in goodness, righteousness and truth (Eph 5:9). Truth received, understood, taken to heart and lived out is all important in the battle against the Lie and the father of lies (Joh 8:44).
Truth from God and trueness in ourselves, both are needed. Firstly, if we are to stand against all attacks it will be by our grasp of essential truths, our grasp of the word of God, and what He has revealed to us, our grasp of the promises of God, our grasp of the truth about Him. And secondly it will be by ourselves being true. The belt is truth in all its facets. All go together. The more truth the more Satan will be defeated. We must receive Him Who is the Truth (Joh 14:6), He Who is the Light (Joh 8:12), and we must ground ourselves in that truth and receive all the light that He brings. We must be children of light, open, honest, genuine and responsive, and exemplars of truth.
Fuente: Commentary Series on the Bible by Peter Pett
‘And having put on the breastplate of righteousness.’
We are to put on the new man which after God has been created in righteousness and true holiness (Eph 4:24), the new man in which we have been reconciled to God through the death of His Son on the cross (Eph 2:16), the new man through whom we are to reveal the fruit of the Spirit in righteousness (Eph 5:9). This is accomplished by submission to Christ, steady commitment, and response to the Holy Spirit, walking step by step by the Spirit and allowing Christ to live out His life through us.
Thus it includes trusting in the righteousness put to our account in Christ (Rom 10:4; Php 3:9; Rom 10:10; Gal 3:6), by Him Who has been made to us righteousness (1Co 1:30). For we have been made righteous in Him (2Co 5:21). It also includes the righteousness that we are to reveal through the Spirit at work within us (Eph 5:9; Rom 14:17 ; 1Co 15:34; 1Ti 6:11), being righteous as He is righteous (1Jn 2:29; 1Jn 3:7). For it is this recognition that we are accepted as righteous in the sight of God with a righteousness that can never be sullied, and the resulting fruit of righteousness in our lives that results from it, that will protect our hearts from the sword strokes of the forces of evil, for our breastplate will be impenetrable. No accusation of Satan to God will be able to hurt us when we are confident that we are clothed in the righteousness of Christ. And though men may accuse us, if our lives are righteous they will put them to shame. In 1Th 5:8 the breastplate is one of faith and love, faith in the promises of God and in the crucified One, and a dwelling in the love of God. Here it is the breastplate of both imputed and imparted righteousness.
The idea of the breastplate of righteousness, along with the helmet of salvation, comes originally from Isa 59:17. But there the intention is attack, and they are worn by The Lord as He goes forward as vindicator and deliverer. The righteousness there refers to vindication and true righteousness, the helmet to deliverance. Here they are for our defence, covering us with His righteousness and surrounding us with His salvation, His power to deliver. But it is good to know that we have the same protection as He had, as those who are vindicated and being delivered.
Fuente: Commentary Series on the Bible by Peter Pett
The Armour of God Eph 6:14-18 gives us a list of the armour of God necessary to walk in victory in our lives. The armor of God is watchfulness (belt of truth), right standing with God (breastplate of righteousness), readiness (feet shod), soberness, faith, and the Word of God.
Jesus obviously used all of this armour in His earthly walk as He resisted the devil. The world of religion has tried to use weapons of this world, at times, to fight Satan. An example of this would be the holy crusades of the tenth and the eleventh centuries from Europe to the Middle East and Jerusalem. However, this is a spiritual battle. These pieces of armor are figurative of our Christian walk of faith.
The Armour of God Has No Backside – Notice that there is no armour to protect the backside. We must not turn back, lest we become vulnerable and be defeated. Note these words by Frances J. Roberts.
“O yes, My people, this is a hand to hand combat. Ye shall stand against the foe face to face. Ye shall not turn in retreat lest ye be slain; for there is no armour to protect the back. The coward shall perish.” [177]
[177] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 50.
Rick Joyner makes this same comment in his book The Final Quest.
“It was then that I noticed the mighty warriors had no armor on their backsides. They were totally exposed and vulnerable to what was about to hit them. Wisdom then remarked, ‘You have taught that there was no armor for the backside, which meant that you were vulnerable if you ran from the enemy. However, you never saw how advancing price also makes you vulnerable.’” [178]
[178] Rick Joyner, The Final Quest (Charlotte, North Carolina: Morning Star Publications, 1977), 53.
The Roman Soldier or the Gladiator – The figurative picture Paul uses in Eph 6:14-18 has traditionally been understood as an image of a Roman soldier, perhaps a soldier standing near Paul during his Roman imprisonment while he wrote this epistle. However, this figurative language of a believer armouring himself may be closer to a Roman gladiator than a soldier. Recent excavations of the ancient ruins of the Temple of Artemis in Ephesus have uncovered what is believed to be a gladiator graveyard, containing about sixty skeletons of men. A close examination of these bones has confirmed that many of these men had received or died from wounds inflicted by Roman gladiator weapons, which were different than those used by soldiers. At least one grave stone was in honour of a famous gladiator named Euxeinus. This gravestone alone with forensic studies gives strong evidence to Roman gladiators. [179] The fact that this graveyard was situated near the entrance to the Temple of Artemis suggests the high esteem held by the Ephesians to this bloody sport. It would have been a better image of spiritual warfare to use than the image of a Roman soldier, whom the Ephesians had never seen in battle.
[179] Monika Kupper and Huw Jones, “Gladiator’s Graveyard Discovered,” (BBC News, London, 2 May 2007) [on-line]; accessed 7 June 2010; available from http://news.bbc.co.uk/2/hi/science/nature/6614479.stm; Internet.
Eph 6:14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
Eph 6:14
Eph 6:14 “having your loins girt about with truth” (see Eph 4:17-32 ) (Our Mind) – Comments – The armor described in Eph 6:10-17 is symbolic of the character development found in Eph 4:1 to Eph 6:9. The first step in preparing ourselves for spiritual warfare is to gird up the loins of our minds with the belt of truth (Eph 6:14 a) by renewing our minds according to Eph 4:17-32. We find other passages in the Scriptures that suggest the symbolism of renewing our minds.
Isa 11:5, “And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.”
1Pe 1:13, “Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;”
1. Study God’s Word – We must know God’s Word (thy word is truth) in order to resist the lies and circumstances of the devil and this world. Become absorbed in God’s Word and allow truthfulness to become a virtue, or character, in our daily conduct. This is how Jesus was able to speak to Satan, “It is written” (Matthew 4), and thus defeat him during the time of temptation.
Satan attacked Eve in the Garden in the area of her understanding of the truth of God’s Word. He succeeded by making her doubt God’s Word. If Satan can cause us to doubt God’s Word, then he can gain access to our minds.
For example, Kenneth Hagin said that when he received his healing, the devil spoke to him and said that he was going to die and even quoted some Scriptures out of context. The Lord gave him Psa 91:16 to overcome the devil’s lies (Joh 8:44). [180]
[180] Kenneth Hagin, How You Can Be Led By the Spirit of God (Tulsa, Oklahoma: Faith Library Publications, c1986, 1997), 81-5.
Psa 91:16, “With long life will I satisfy him, and shew him my salvation.”
Joh 8:44, “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.”
A believer who knows God’s Word is able to rightly judge all things.
1Co 2:15, “But he that is spiritual judgeth all things , yet he himself is judged of no man.”
2. Always Be Watching and Ready The NIV translated the phrase “gird up the loins of your mind” in 1Pe 1:13 as “prepare your minds for action.” The girding of the loins in the Bible mean that someone was getting ready to go on a journey or to accomplish some task. It was no longer a time of leisure. This means that we are to be ready by knowing what the Bible says to us. It means preparedness.
We find this same emphasis in Luk 12:35-40, which says, “Let your loins be girded about, and your lights burning… watching ready.” The word “watching” means to be looking for someone or something. The word “ready” means to be ready to go when the time comes such as in 2Ti 4:2.
2Ti 4:2, “Preach the word; be instant in season, out of season ; reprove, rebuke, exhort with all longsuffering and doctrine.”
The Israelites ate while ready to go out in the Exodus:
Exo 12:11, “And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD’S passover.”
3. Walk With A Pure Conscience Gird your mind with truthfulness and a conscience free from deceit and falsehood.
Rom 13:13, “ Let us walk honestly, as in the day ; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying.”
Act 23:1, “And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.”
Eph 6:14 “having on the breastplate of righteousness” (see Eph 5:1-17 ) (Our Spirit) Comments – The second piece of armor that every child of God is to put on is the breastplate of righteousness. We find a similar phrase in two other passages in Scriptures.
Isa 59:17, “For he put on righteousness as a breastplate , and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.”
1Th 5:8, “But let us, who are of the day, be sober, putting on the breastplate of faith and love ; and for an helmet, the hope of salvation.”
Rom 5:1 tells us that our right standing with God gives us peace and confidence; for in the world a person has not peace of heart.
Rom 5:1, “Therefore being justified by faith , we have peace with God through our Lord Jesus Christ:”
Our right standing with God involves right living, walking in obedience to God’s Word, so that we can continue to stand righteous and upright before God.
When our minds become renewed, we open our hearts to the washing of water by the Word of God (Eph 5:26). We find this process of purifying our hearts by walking in the light discussed in Eph 5:1-17. It is the breastplate that protects our heart (Eph 6:14 b). A Christian needs to put on the Christian virtue of uprightness in daily conduct. But he can only do this with a mind renewed with the Word of God.
Luk 1:6, “And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.”
Paul calls this a “breastplate of faith and love” in his epistle to the Thessalonians. With a renewed mind, we develop faith in God’s Word and learn to walk in love.
1Th 5:8, “But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.”
A child of God has a right to the blessings of God based upon the Word of God. He is just and right to demand his abundant supply from God’s throne. He has a right for his needs to be met, for health and peace. He is just in rejecting the lies of Satan. Through God’s Word, a Christian can find his justification for taking the position that he has been given the authority to take. Job is an example of a man who walked in righteousness, or in a right standing with God, being perfect and upright before God.
Job 1:1, “There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.”
He was a doer of God’s Word.
Rom 2:13, “(For not the hearers of the law are just before God, but the doers of the law shall be justified.”
Eph 6:15 And your feet shod with the preparation of the gospel of peace;
Eph 6:15
Regarding the proclamation of the Gospel, you are ready to speak according to God’s Word to others, being instant in season, out of season to speak this message (2Ti 4:2).
2Ti 4:2, “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.”
The gospel of peace is the power of God unto salvation. It is this Gospel that breaks down the wall of division between nations and brings peace and unity between brethren. In addition, preaching this gospel sets others free from the bondage of Satan (Col 1:13).
Rom 1:16, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.”
Col 1:13, “Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son:”
How is this message shared?
2Ti 2:25, “ In meekness instructing those that oppose themselves ; if God peradventure will give them repentance to the acknowledging of the truth;”
Paul may have borrowed this figurative language of “having your feet shod with the gospel of peace” from a number of Old Testament verses:
Isa 52:7, “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!”
Nah 1:15, “Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.”
Rom 10:15, “And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!”
Eph 6:15 Comments – One of the defenses against Satan is a Christian who is always witnessing about Jesus. If we confess Jesus before us, Jesus will confess us before the Father in heaven:
Mat 10:32-33, “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.”
Mar 8:38, “Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.”
Luk 9:26, “For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels.”
Luk 12:8-9, “Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: But he that denieth me before men shall be denied before the angels of God.”
2Ti 1:8, “Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God;”
2Ti 2:12, “If we suffer, we shall also reign with him: if we deny him, he also will deny us:”
1Jn 2:23, “Whosoever denieth the Son, the same hath not the Father: (but) he that acknowledgeth the Son hath the Father also.”
Eph 6:16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
Eph 6:16
Job 1:10, “Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.”
However, we must go up to a greater level by entering into spiritual warfare. This life is not just about us being blessed. We are to take the Gospel to the nations and tear down demonic strongholds for the Kingdom of God. A good example of someone who is taking the Gospel to forbidden parts of this world is in the life of Irene, the elderly missionary lady who started an orphanage in war-torn, northern Uganda. She was saved and serving the Lord in her native country of Australia. In the 1990’s her and her husband sold their home and took what money they had and came to work as missionaries in East Africa. When they arrived in this semi-arid and dusty region, the husband left her alone after marrying a local native. She decided to stay and continue the work. Her testimony is filled with stories of spiritual warfare and aid to thousands of orphans. Irene chose to go to a higher level in her Christian journey. She went “above all” her needs being met, beyond her own sanctification and hedge of protection and entered into spiritual warfare to take nations, as described in Eph 6:16-18.
Eph 6:16 “taking the shield of faith” (Our Heart Takes a Stand) Comments – As we walk with a renewed mind, a pure heart in submission at peace with others, we enter into the true walk of faith in Christ Jesus where nothing is able to defeat us. This is described in Eph 6:16 as the shield of faith, because this shield is designed to protect the entire body. This is true faith in God and his Word. When Satan’s lies and terrible circumstances come upon us, only those who have learned to trust God and lean upon His Word will stand. Many people yield and run to and fro, seeking man’s help, or even compromising God’s Word for some relief. Satan wants to get man down, sick, in bondage, poor, etc., so that he can cause enough distress to cause that man to give up trying to serve God.
Standing on God’s Word is a stand of faith, believing God will deliver you out of diverse situations. Even when we ask for wisdom from God, we must believe that as we seek Him, He will show us how to be victorious and not have to lean to the arm of flesh.
Jas 1:5-6, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed.”
Eph 6:16 “wherewith ye shall be able to quench all the fiery darts of the wicked” Comments – It is our faith that protects us against the doubt that Satan shoots as us in order to draw us away from God’s Word. Faith brings us the victory (1Jn 5:4).
1Jn 5:4, “For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith .”
Faith is what leads us into a decision of perseverance, which is the next piece of armor called the helmet of salvation.
Eph 6:17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
Eph 6:17
Isa 59:17, “For he put on righteousness as a breastplate, and an helmet of salvation upon his head ; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.”
In 1Th 5:8, Paul calls this helmet “the hope of our salvation.”
1Th 5:8, “But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.”
After renewing our minds, walking in a right standing with God, learning to live at peace with others and standing upon God’s Word in faith despite all circumstances, we then take a position of perseverance. In other words, we are determined to take a stand. Now we can reflect back on Paul’s opening statement in this passage where Paul said, “and having done all, to stand.”
This hope is not just to enter heaven one day, but it refers to the hope of God’s salvation and deliverance now, today, in whatever situation we are in. This is called the perseverance of the saints, since our eternal hope gives us the strength to endure. The Scriptures tell us that Jesus Christ endured the Cross and despised the shame because of hope of a joyous glorification at the right hand of the Father was set before Him (Heb 12:2).
Heb 12:2, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.”
A man must position his hopes and dreams, not in earthly gain, but in heavenly rewards to come. Because of this, he will learn to endure suffering on this earth in hope of seeing God’s salvation in our lives and in the lives of people around us.
Eph 6:17 “and the sword of the Spirit, which is the word of God” (Our Mouth Takes a Stand) Comments – In this position of steadfastness and determination to persevere, we are then ready to take the two-edged sword, which is the Word of God (Eph 6:17 b) and to pray in the Spirit (Eph 6:18) so that we can now effectively tear down the strong holds of Satan. The AmpBible reads, “and the sword the Spirit wields.” The Greek reads, “which is the ‘rhema’ of God.” A “rhema” word is a word that God gives us for the now, a word that is spoken in faith. An illustration of this can be seen in the story of Jesus’ temptation by Satan, as Jesus uses the Word of God to stand against the words of Satan. Another example is when Jesus promised His disciples that God would put His Word in their mouths when they stood up to testify:
Mat 10:19, “But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.”
In ancient battles, a warrior not only fought the enemy with his spear and sword, but also with his shout of faith and in the name of his gods. A clear illustration of this is seen in the battle between David and Goliath, where their confessions and shouts were as effect as their weapons. Goliath came in the name of his gods, while David declared the name of his God, the God of Israel.
It is interesting to note that the offensive weapon that we use in our confession. This is because the tongue is like the rudder of a ship, directing the course of our lives.
A person is able to wield the sword of the Spirit when he knows the Word, (see Eph 6:14, loins girded with the belt of truth) waits upon the Lord until the Holy Spirit gives him a “word” for that season, for that situation. Then the person stands upon this Word and confesses that Word of God, a “rhema word.” Just knowing the Scriptures and speaking the same Scriptures for every situation is not allowing the Holy Spirit to wield the sword. The phrase in this verse refers to waiting for a Word from God, and letting God give you Scripture to stand on for a particular situation. The AmpBible reads, “And take the helmet of salvation and the sword of the Spirit wields, which is the Word of God.”
Note in Rev 12:11 that our victory is in our testimony:
Rev 12:11, “And they overcame him by the blood of the Lamb, and by the word of their testimony ; and they loved not their lives unto the death.”
Therefore, we must not deny Him, or His Word:
2Ti 2:12, “If we suffer, we shall also reign with him: if we deny him, he also will deny us :”
The concept of the Word of God being like a sword is found in many Scriptures. Here are a few examples:
Isa 11:4, “But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth , and with the breath of his lips shall he slay the wicked.”
Isa 49:2, “And he hath made my mouth like a sharp sword ; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me;”
Hos 6:5, “Therefore have I hewed them by the prophets; I have slain them by the words of my mouth : and thy judgments are as the light that goeth forth.”
Mat 4:4, “But he answered and said, It is written , Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God .”
Mat 4:7, “Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.”
Mat 4:10, “Then saith Jesus unto him, Get thee hence, Satan: for it is written , Thou shalt worship the Lord thy God, and him only shalt thou serve.”
Heb 4:12, “For the word of God is quick, and powerful , and sharper than any twoedged sword, piercing 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.”
Eph 6:18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
Eph 6:18
[181] Norvel Hayes, “Sermon,” Word of Faith Family Church, Dallas, Texas 1989-9;
Eph 6:18 “Praying always with all prayer and supplication in the Spirit” (Our Body Takes a Stand) Comments – The text may easily read, “while praying always with all prayer and supplication in the Spirit.” In other words, while we are girding our loins, putting on the breastplate, shodding our feet, taking the shield of faith, the helmet of salvation and the sword of the Spirit, we are to be praying in the Spirit during all of these times. It is by praying in the Spirit that we will be sensitive to the Spirit, who will lead us through such spiritual warfare.
It is important to note that we can pray in tongues effectively as babes in Christ. Thus, we are to pray in tongues while growing up spiritually, but we have to have maturity in the Lord to properly weld the sword of the Spirit and the shield of faith. This is seen in the natural.
Illustration – In December of 1986, the Lord spoke to me one morning and said these words, “You will never walk in victory in your life unless you spend two hours a day praying in tongues.” Three days later, I was alone in church praying, when the Lord quickened to me Eph 6:18. The phrase in this verse about praying in the Spirit jumped out at me with such clarity that I suddenly understood what the Lord had meant. Praying in tongues is a part of our spiritual warfare, and without it, we will suffer defeat in the hands of the enemy.
I had been struggling for several years as to whether I had ever received tongues or not. As a young pastor of a new charismatic church, I had gone over to a local Assembly of God church and asked the pastor how I could be sure about the experience of speaking in tongues. However, this issue had never been settled with me, until this time when the Lord spoke to me.
I then began to pray for long periods of time in tongues. At first, it did not seem natural. This was because it was supernatural. At first, my mind told me that I was just making up sounds. However, as my spirit man became edified and strengthened, I knew that this was real. After a while, praying in tongues became as natural as speaking in English. Areas of my life began to prosper as a result. I did not face as many hindrances in life. Things seemed to work out easier.
This word from the Lord forever changed my life. I later learned that some of the greatest men of God today, such as Oral Roberts [182] Kenneth Hagin [183] and David Yonggi Cho, [184] credit the success of their ministry to the time they spend each day praying in tongues.
[182] Oral Roberts, A Daily Guide to Miracles and Successful Living Through SEED-FAITH (Tulsa, Oklahoma: Pinoak Publications, c1975, 1976), 252-64.
[183] Kenneth Hagin, Plans Purposes and Pursuits (Tulsa, Oklahoma: Faith Library Publications, c1988, 1993), 29. Kenneth Hagin, Bible Prayer Study Course (Tulsa, Oklahoma: Faith Library Publications, c1991, 1999), 85.
[184] David Yonggi Cho, The Holy Spirit, My Senior Partner: Understanding the Holy Spirit and His Gifts (Lake Mary, Florida: Creation House, 1989).
Why would a soldier put on his armour and not go to war. In the same sense, why would we put on our spiritual armour in Eph 6:10-17, then not go to battle. When we pray in tongues, we then enter into spiritual warfare. Eph 6:18 is what we do after we put on the armour. Without fulfilling Eph 6:18, we will win no battles.
Eph 6:18 “for all saints” Comments – Paul was faithful to do the same. He would not have asked them to do something that he himself was not endeavouring to do. In every one of his epistles, he either prays for the saints or tells them that he prays for them on a regular basis (Php 1:4).
Php 1:4, “Always in every prayer of mine for you all making request with joy,”
Eph 6:18 “and watching thereunto with all perseverance and supplication for all saints” Comments – Once we learn to develop our prayer life of praying in the Spirit, the Lord will lead us to pray for others. The emphasis of this passage is on intercessions in the Spirit. How often has the Lord awakened someone from sleep and moved that person into such a time of spiritual intercession. I remember the story told by Paul and Jan Crouch when she was awakened in the night and moved to pray for Arthur Blessitt. She later found out that at that very moment, as he was taking his cross through Central America, a group of military soldiers had arrived at his travel trailer and were taking a position to execute him. These men took Arthur Blessitt out of the trailer and stood him by the door. As they raised their guns, he turned around and grabbed a handful of Bibles to give them, thinking that he was going to die. When he turned around, he found all of the soldiers lying on the ground. The following day news has spread to the neighbouring village that God has visited them that night. [185] This great miracle was brought about through praying with all perseverance and supplication in the Spirit.
[185] Arthur Blessitt, interviewed by Matthew Crouch, Behind the Scenes, on Trinity Broadcasting Network (Santa Ana, California), television program, 2008.
Eph 6:18 Comments (1) – Pray for your own needs in spiritual battle and be alert to others needs to lift up in prayer, and remember Paul (Eph 6:19).
Eph 6:18 Comments (2) – Intercession for the saints is vitally important. We are to be praying in the spirit with every prayer and request we have. With this in mind, we are to be watchful with patience and making supplications in behalf of the saints.
Eph 6:18 Comments (3) – E. M. Bounds said, “Christian soldiers, fighting the good fight of faith, have access to a place of retreat, to which they continually repair for prayer. ‘Praying always, with all prayer’, is a clear statement of the imperative need of much praying and of many kinds of praying, by him who, fighting the good fight of faith, would win out, in the end, over all his foes.” [186]
[186] Edward M. Bounds, The Necessity of Prayer (Grand Rapids, MI: Christian Classics Ethereal Library, c1929, 2009) [on-line]; accessed 7 June 2010; available from http://www.ccel.org/ccel/bounds/necessity.html; Internet, 49.
Eph 6:18 Comments (4) – If we have time to pray, God has time to listen.
Eph 6:18 Comments (5) – Without constantly praying in tongues, a Christian cannot defeat Satan (Eph 6:12) in his life of spiritual warfare. The whole armor must be used. You cannot obtain the victory nor maintain it (Eph 6:13) “having done all, to stand,” without Eph 6:14-18, which involved praying constantly in other tongues.
Obeying Eph 6:14-17 protect you and prepare you for praying (verse18). Eph 6:18 is the culmination of walking in Eph 6:14-17 in preparing to fight. The fight is spiritual, so prayer is used to fight for yourself and others. Kenneth Hagin says, “The object of taking on the while armor of God is so that we can enter into the prayer life.” [187]
[187] Kenneth Hagin, The Art of Intercession (Tulsa, Oklahoma: Faith Library Publications, c1980, 1984), 118-9.
Fuente: Everett’s Study Notes on the Holy Scriptures
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,
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Eph 6:14. Having your loins girt about, &c. It has often been observed, 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 who wore it, rendering 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 perhaps it may rather signify some virtue of the mind, as do all the other parts of the armour enumerated; 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.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 6:14 . In what manner they accordingly , clad conformably to the preceding requirement in the , are to stand forth .
] is not again, like the preceding , the standing of the victor, but the standing forth of the man ready for the combat . Besides Isa 59:17 , Wis 5:17 ff., see also Rabbinical passages for the figurative reference of particular weapons to the means of spiritual conflict, in Schoettgen, Horae , p. 791 f.
] having your loins girt about . Comp. Isa 11:5 . For the singular . ., comp. Eur. Electr . 454: , and see Elmsley, ad Eur. Med. 1077. The girdle or belt ( , covering the loins and the part of the body below the breastplate, also called , Jacobs, ad Anthol. VIII. p. 177, not to be confounded with , the lower part of the coat of mail) is first mentioned by the apostle, because to have put on this was the first and most essential requirement of the warrior standing armed ready for the fight; 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. Hence it is not to be assumed, with Harless, that Paul thought of the girdle as an ornament . Comp. 1Pe 1:13 .
] instrumental. With truth they are to be girt about, i.e. truth is to be their girdle . Comp. Isa 11:5 . As for the actual warrior the whole aptus habitus for the combat (this is the tertium comparationis ) would be wanting in the absence of the girdle; so also for the spiritual warrior, if he is not furnished with truth. From this it is at once clear that is not to be taken objectively , of the gospel , which, on the contrary, is only designated later, Eph 6:17 , by ; but subjectively , of truth as inward property, i.e. harmony of knowledge with the objective truth given in the gospel . The explanation sincerity (Calvin, Boyd, Estius, Olshausen, Bisping, and others) is, as expressive only of a single virtue, according to the context too narrow (compare the following , . . .), and the notion, moreover, would merge into that of the following , an objection which applies likewise to the explanation Christian integrity (Morus, Winzer).
.] Genitivus appositionis ; comp. 1Th 5:8 ; Wis 5:19 ; Soph. O. R . 170: . As the actual warrior has protected the breast, when he “ ” (Hom. Il. iii. 332), so with you is to be that, which renders your breast (heart and will) inaccessible to the hostile influences of the demons. is here Christian moral rectitude (Rom 6:13 ), inasmuch as, justified through faith, we are dead to sin and live (Rom 6:4 ). Harless and Winzer understand the righteousness by faith , by which, however, inasmuch as this righteousness is given with faith, the , subsequently singled out quite specially, is anticipated. As previously the intellectual rectitude of the Christian was denoted by , so here his moral rectitude by .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2128
THE CHRISTIANS GIRDLE
Eph 6:14. Stand therefore, having your loins girt about, with truth.
IT is not possible to exceed in magnifying the grace of God: to it must every part of our salvation be ascribed: grace begins the work in our hearts; grace carries it on; grace completes it. No ground of glorying is left for man: his own wisdom, goodness, strength, weigh no more than the small dust upon the balance. All is the work of God; he lays the foundation; and when the head-stone shall be brought forth with shoutings, we must cry, Grace, grace unto it [Note: Zec 4:6-7; Zec 4:9.] But while we are jealous of Gods honour, and desirous of magnifying the riches of his grace, we must be careful not to undervalue the work wrought in our hearts. In point of merit, there is nothing in us that is worthy of the smallest consideration: but in a variety of other views, the work of Gods Spirit in our hearts can scarcely be appreciated too highly. This is manifest from the description which the Apostle gives of the Christians armour. He is careful in the first place to shew us, that we have not in ourselves any inherent strength; and that, consequently, we must depend entirely on God: but in entering more minutely into his subject, he declares, that those graces, which the Spirit of God forms in our hearts, are means of defence against our spiritual adversaries: for though as being our graces, they are weak and worthless, yet as being the work of Gods hands, they are of great strength and value: they even constitute that armour, in which we are to go forth against the enemies of our salvation, and by which we shall be enabled to defeat all their wiles, and all their power.
The first grace that he mentions, is truth: in elucidating which we shall shew,
I.
What we are to understand by truth
II.
Its use and office in the Christian warfare
I.
What are we to understand by truth?
It is a term of extensive signification. It is sometimes put for the Gospel; in which sense the Apostle speaks of obeying the truth. But in this place, it rather means sincerity. The two terms are often used together as synonymous expressions; Serve the Lord, says Joshua in his farewell discourse, in sincerity and truth [Note: Jos 24:14.]: and St. Paul exhorts us to keep the feast with the unleavened bread of sincerity and truth [Note: 1Co 5:8.].
But sincerity, Christian sincerity, is very little understood. For the most part, it is considered as importing nothing more than a good intention, without any reference to the manner in which that good intention operates. But the sincerity, of which the text speaks, is a Christian grace; and consequently it must include something widely different from that which may be exercised by superstitious bigots [Note: Rom 10:2.], or blood-thirsty persecutors [Note: Joh 16:2.].
To mark it as distinctly as possible, we shall notice four things that are implied in it:
First, it implies a desire and intention to please God. There is one canon, one universal rule of action, prescribed to us in the Scriptures; namely, that whether we eat or drink, or whatever we do, we should do all to the glory of God [Note: 1Co 10:31.]. Whatever therefore springs from other motives and principles, must argue a want of sincerity, in proportion as Gods honour is superseded by any selfish considerations. When Jehu, in compliance with Gods command, extirpated the family of Ahab [Note: 2Ki 9:6-7.], his obedience was not considered as sincere, because he was actuated rather by vainglory [Note: 2Ki 10:16.], than by a real desire to please God; and the blood that he shed in executing the divine command, was on that very account avenged by God himself upon his posterity [Note: Hos 1:4.].
The Jews also complied with the institutions of Moses in observing their religious fasts and feasts: but because they did fast and feast unto themselves rather than unto God, and sought rather to cover their own enormities by such observances, than really to honour God, their services were deemed hypocritical, and were rejected with abhorrence [Note: Zec 7:5-6.]. Thus must all our duties, civil or religious, have respect to God: we must have a single eye, if we would please him [Note: Mat 6:22-23.]. If we bring forth fruit to ourselves only, we are empty vines, we are unprofitable servants [Note: Hos 10:1.].
Sincerity implies in the next place, a serving of God according to the light we enjoy. Sincerity will doubless consist with defective views both of Christian duty, and Christian liberty: but it will not consist with allowed deviations from an acknowledged duty, either in a way of omission, or of commission. The wisdom that is from above, is without partiality, and without hypocrisy [Note: Jam 3:17.]. To be partial in the law is to dissemble with God: and whether we make outward duties a cloak for inward lusts, or present to God a mere form of godliness without the power of it, we are really hypocrites in heart [Note: Mat 23:23-28; Mat 15:7-8.], and therefore can have no pretensions to sincerity.
But there is yet a third thing, which is absolutely essential to sincerity, namely, a desire to know the will of God more perfectly. Here it is that many, who have appeared most sincere, have failed. St. Paul before his conversion thought he ought to do many things contrary to the name of Jesus [Note: Act 26:9.]: and truly he did them with a zeal suited to his persuasion. But can it be said, that at that time he possessed the Christian virtue of sincerity? By no means: for he bad opportunities enough of information: the writings of Moses and the prophets were plain enough to convince any man that was not blinded by prejudice, and carried away by his own impetuous passions [Note: Luk 16:31.]. Besides, he might have gone to the fountain head, and inquired of Jesus himself, what grounds there were for believing him to be the Messiah. Above all, he lived when the Gospel was preached in all its purity, and attested from heaven by miracles without number. Why then did he not set himself to inquire more candidly? Why did he not, like the Berans, search the Scriptures, to see if things were as the Apostles declared them to be [Note: Act 17:11.]? But this would not agree with his infuriated zeal: he hated the light, and therefore sought to the uttermost to extinguish it. How different was the conduct of Nathanael! He participated in the prejudices of his countrymen; and hastily concluded that no good thing could come out of Galilee. But when he was desired to come and see for himself, he availed himself of the opportunity to form his judgment on surer grounds; and, on the very first demonstration which our Lord gave of his Messiahship, he believed in Jesus; and thereby evidenced his right to that title which our Lord had given him, an Israelite indeed, in whom there is no guile [Note: Joh 1:45-49.].
There is one thing more implied in sincerity, namely, a determination to serve God without any regard to consequences. Our duty to God is paramount to every other consideration. When we know what he requires of us, we are not to be diverted from it by any losses or any sufferings. Who does not see the insincerity of those who believed in Christ, but were afraid to confess him [Note: Joh 12:42-43.]; and of that amiable youth who turned back from Christ rather than part with his possessions [Note: Mar 10:21-22.]? If we be truly upright in heart, we shall say as St. Paul when he was solicited to shun the trials and afflictions which, as the Spirit testified, awaited him in every city; I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus [Note: Act 21:13.]. And if the trials be ever so severe, we shall still hold fast our integrity [Note: Job 27:5-6.], and adopt the language of the same Apostle; None of these things move me, neither count I my life dear unto myself, so that I may finish my course with joy, and fulfil my duty to my God [Note: Act 20:24.].
This representation of truth is both illustrated and confirmed by the conduct of St. Paul on his first conversion to God. Till that hour, he had been walking blindly after the course of this world, and in the way of his own heart: but as soon as his eyes were opened, even before he had any clear knowledge of Christianity, he desired to know, and determined to execute, the whole will of God: Lord, what wilt thou have me to do [Note: Act 9:6.]? Thou needest only to shew me wherein I am wrong, and to teach me thy way, and I will instantly, through thy assistance, change my conduct, and devote myself to thy service: nor shall any considerations of hope or fear, ever turn me from the path prescribed by thee. Nor was this a vain boast; for he conferred not with flesh and blood, but set himself without delay to preach the faith which he had laboured to destroy [Note: Gal 1:15-16; Gal 1:23.], and persisted in preaching it even unto death.
The nature of truth being thus ascertained, let us proceed to shew,
II.
Its use and office in the Christian warfare
Among the various parts of a soldiers armour, a girdle was of very principal importance; and in this view it is frequently mentioned in the Holy Scriptures. The prophet, describing the irresistible fury with which the Chaldeans should overrun Palestine, says, none shall be weary or stumble among them, none shall slumber nor sleep; neither shall the girdle of their loins be loosed [Note: Isa 5:27.]. And our blessed Lord, who, as the Captain of our salvation, was arrayed like all the soldiers of his army, is represented by the same prophet as habited in this manner; Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins [Note: Isa 11:5.].
The use of the girdle was to keep the armour compact, and to strengthen the loins. And these are the offices which truth performs for the Christian soldier.
In the first place, it compacts all the graces with which his soul is armed. As the different parts of armour with which the body is fortified, would hang loose, and leave many apertures through which a wound might be inflicted, if they were not fastened together by a belt or girdle, so would the Christians graces prove insufficient for his defence, if they were not all compacted together by the girdle of sincerity. Let us look at persons that seemed armed from head to foot, and prepared to defy all the powers of darkness. See Johanan, and the remnant of the Jews whom the Chaldeans had not taken into captivity, coming to the prophet, entreating him to ask counsel for them from God; and vowing in the most solemn manner to comply with any direction which the Lord should give them by his mouth. We have not a more hopeful appearance in all the sacred records. But they dissembled with God: no sooner was the answer given them, than they shewed by their conduct, that they were not sincere in their overtures; and they speedily became the victims of their own hypocrisy [Note: Jer 42:1-6; Jer 42:19-22.]. And how often are similar failures found amongst ourselves, from the very same cause! How many appear penitent and determined to serve their God, while they are under some heavy calamity, or in the near prospect of death; and yet discover their hypocrisy, as soon as ever their professions are brought to the test! Yet daily is that account of the Jews realized amongst ourselves; When he slew them, then they sought him, and inquired early after God, and remembered that God was their Rock, the high God their Redeemer; nevertheless they did but flatter him with their mouth, and lie unto him with their tongues; for their heart was not right with him, neither were they steadfast in his covenant [Note: Psa 78:34-37.].
On the other hand, how impenetrable to the darts of the adversary were the graces of those who were sincere before God! Daniel not only would not relinquish, but would not so much as abate, or conceal, his devotions, though menaced with a cruel and speedy death [Note: Dan 6:10.]. Nor would the Hebrew Youths comply with the edict of a haughty monarch, though they saw a furnace heated for their destruction, and might have pleaded in their defence the example of a whole nation [Note: Dan 3:17-18.]. Thus shall we also be enabled to brave every danger, and to endure death in its most awful forms, if our hearts be upright before God. As all our graces will be compacted together by sincerity, so every distinct grace will derive from it tenfold solidity, and strength: let our faith be unfeigned, our love without dissimulation, and our spirit altogether without guile, and we need fear no assaults, however artful, however violent.
The other office of truth is, to strengthen our souls under great and long-continued conflicts. This particular use of the girdle is repeatedly mentioned by the Psalmist. In reference to himself, he says, Thou hast girded me with strength unto the battle [Note: Psa 18:39.]. In reference to the Messiah also he uses a similar expression: The Lord reigneth; he is clothed with majesty; the Lord is clothed with strength, wherewith he hath girded himself [Note: Psa 93:1.].
Those who have a divided heart, will assuredly be found faulty at the last [Note: Hos 10:2.]. Numberless are the instances wherein persons who have fought well for a season, have fainted at last through this sad defect. But we will mention only two; one, wherein the failure had nearly terminated in the destruction of many; and the other, wherein it involved one of the most eminent professors in utter and everlasting ruin. For the former instance we will refer you, not to a man professedly ungodly, no, nor to a mere novice in religion, but to the most distinguished of all the Apostles. With the name of Peter we associate the idea of courage undaunted, and of piety irreproachable. But behold him on one occasion, when his loins were loosed, and the girdle was wanting to complete his armour. This valiant hero, who had acquitted himself so nobly in many battles, was at last, through fear of offending the Judaizing Christians, guilty of the basest dissimulation; undermining by his influence the most essential doctrine of that Gospel which he was sent to preach; and, by his example, drawing Barnabas also, and a multitude of others, into the most fatal error. And, if St. Paul had not openly rebuked him before all the Church, and thereby counteracted the effect of his misconduct, it is not possible to say, how far his error might have affected the eternal interests of millions [Note: Gal 2:11-14. to be blameddissembleddissimulationwalked not uprightly.].
In the other instance, we must turn our eyes to one, whose eminence drew from St. Paul himself repeated commendations, even such as were bestowed on the Evangelist, St. Luke. After years of manly toil, and continued danger, Demas was left to prove how weak the strongest are without sincerity. Wearied with his conflicts, he sought repose in the bosom of the world [Note: Compare Col 4:14, and Philem. ver. 24. with 2Ti 4:10.]; when, if he had fought with more sincerity, he might have endured to the end, and triumphed over all his adversaries. Unhappy man, to retain one secret lust, which, like a canker, ate out his vitals, or, like a leak unnoticed, sank the vessel wherein he was embarked! But thus it will be with all whose loins are not girt about with truth: a double-minded man will be unstable in all his ways [Note: Jam 1:8.].
But if we have melancholy instances of failure through the want of this virtue, we have many noble instances of persevering zeal in others, whose hearts were right with God. Behold the patriarchs sojourning for years in a strange land, when they had opportunities enough of returning to their native country, if they had been so minded: but they were sincere in seeking a better country, that is, an heavenly; and therefore they willingly lived as strangers and pilgrims on the earth [Note: Heb 11:15-16.]. Behold also the noble army of martyrs, who out of weakness were make strong, waxed valiant in fight, and turned to flight the armies of the aliens; yea, and women also, who, notwithstanding their natural weakness and timidity, would not accept deliverance from their tortures, that they might obtain a better resurrection [Note: Heb 11:34-35.]. Indeed, where is there one who is truly upright before God, who has not frequently evinced a strength and steadfastness superior to the efforts of unassisted nature? Who has not been called to make many sacrifices of pleasure, honour, interest; and to lead a life of continual self-denial, both in the mortifying of inward lusts, and the enduring of outward persecutions? But, having set his hand to the plough, the Christian will not look back, and having put on his armour, he will not put it off but with his life.
The vast importance of truth and sincerity being made apparent, let the following advice be duly weighed:
1.
Let us inquire whether we possess this part of Christian armour
Perhaps there is scarcely any one who does not fancy himself sincere. But can we appeal to God that our daily aim is to please him, yea, to please him, not only in preference to ourselves or others, but in direct opposition to the whole world? Do we labour to approve ourselves to him, forbearing every sinful thing, and doing every thing we know to be right? Do we search the Scriptures daily, and attend on the ministration of Gods word, on purpose that we may have our sentiments and conduct more entirely conformed to the will of God? And finally, do we disregard the scoffs of an ungodly world, and determine to sacrifice even life itself, rather than violate the dictates of our conscience? This is sincerity, this is truth. Doubtless there are infirmities in the best of men; and consequently there will be occasional deviations from the path of duty: but if we be sincere, we shall not allow any sin whatever: we shall endeavour to be pure as God is pure, and perfect as God is perfect. O that there were in all of us such a heart as this!
2.
Let us be on our guard against those devices, whereby Satan would weaken our sincerity, or rob us of the comfort of it
Satan will put forth all his wiles, and exert all his power, to loosen this girdle. He well knows, that, if he succeed in this point, all the rest will be easy: but that till this be effected, we are invulnerable. He will therefore try on all occasions to get advantage against us. He will cover his endeavours with the most specious pretexts, and present his temptations in the most alluring shapes. But let us watch against him: let not the example of an Apostle, or the preaching of an angel [Note: Gal 1:8-9.], lead us to renounce one single truth, or to transgress one single precept. If we be not continually on our guard, that serpent will beguile us: yea, in spite of all our watchfulness will he deceive us, if we be not preserved by God himself. Let us therefore watch and pray, that we enter not into temptation.
But, if Satan cannot entice us to lay aside our girdle, he will endeavour to deprive us of the comfort of it. He will take occasion from our remaining infirmities to make us think ourselves hypocrites: and thus he will seek to effect that through despondency, which he could not effect through any other temptations. Let it then be our daily care so to fasten this girdle round our loins, that we may have in ourselves, and give to all around us, an indisputable evidence that we both possess and improve it. Then shall we have a consolation arising from it, and rejoice in the testimony of our conscience, that in simplicity and godly sincerity we have our conversation in the world [Note: 2Co 1:12.].
Lastly, let us stand thus armed, and be in constant readiness to oppose our enemy. Let us not fear him, but resist him manfully. If we fight, we have nothing to fear: it is only when we turn our back, that we are left exposed to any mortal injury: in every other part we are armed sufficiently for our defence. Let us then beg of God to put truth in our inward parts [Note: Psa 51:6.]. Let us add to our faith virtue, knowledge, temperance, patience, godliness, brotherly-kindness and charity, and keep them all compact with the girdle of truth; then have we Gods promise, that we shall never fall [Note: 2Pe 1:5-8; 2Pe 1:10.]. Through his grace, our integrity and uprightness shall preserve us [Note: Psa 25:21.]. Let us therefore gird up the loins of our mind, and be sober, and hope to the end [Note: 1Pe 1:13.]. Only let us be sincere; and we shall be without offence till the day of Christ [Note: Php 1:10.].
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
DISCOURSE: 2129
THE CHRISTIANS BREAST-PLATE
Eph 6:14. Stand..having on the breast-plate of righteousness.
AS various parts of armour, however differing in shape, may be formed of the same materials, so amongst the Christian graces, there may exist a considerable resemblance, while yet there remains between them a manifest distinction. Righteousness is that particular grace which comes under our consideration at this time. By righteousness we understand, that true and universal holiness, which is characteristic of conversion, and constitutes that divine image, after which we are renewed [Note: Eph 4:23-24.]. Now this, though nearly allied to sincerity, differs materially from it: sincerity relates to the aims and motives of a person; but righteousness to his actions and habits. Righteousness is that in actual attainment, which sincerity is in desire and purpose. Righteousness cannot exist without sincerity; but sincerity may, and often does, exist without righteousness; because (as was shewn in the preceding discourse) it may be found in blind zealots, and bloody persecutors.
The piece of armour to which righteousness is compared, is the breast-plate; which was of use to defend the vitals from the assaults of an enemy. Of such importance was it to every one in the time of battle, that all, from the general to the soldier, were clad with it: nor can its importance to us more strongly appear, than from the consideration, that the Captain of our salvation, even the Lord Jesus Christ himself, was thus arrayed. The Prophet Isaiah, speaking expressly of him, says, He put on righteousness as a breast-plate [Note: Isa 59:17.].
In the metaphor before us, the Apostle intimates, that without righteousness we should be exposed to imminent peril, yea, to certain death: but that, if we be clad with righteousness, our adversaries will never be able to prevail against us. It is evident therefore that there are two points to be considered by us; namely, the necessity of righteousness for our defence, and its sufficiency to protect us:
I.
The necessity of righteousness
In order to destroy us, our great adversary uses both deceit and violence; against both of which it becomes us to be armed, in order that we may discover the one, and repel the other.
Righteousness then is necessary in the first place, that we may discover his wiles.
It is said with truth by an inspired writer, that the god of this world blinds the eyes of them that believe not [Note: 2Co 4:4.]: and it is astonishing to what a degree he deludes their souls. He instigates them to the commission of sin under the idea that it is at least excusable, if not altogether justifiable and right [Note: 1Ch 21:1-4.]. He teaches them to call evil good and good evil; to put darkness for light, and light for darkness, bitter for sweet, and sweet for bitter [Note: Isa 5:20.]. We may see one man carried on by ostentation and vanity, while he thinks himself actuated by zeal for God [Note: 2Ki 10:16.]. Another yields to a vindictive spirit, yet supposes that he is only maintaining a just regard for his own character, or perhaps for the rights of the community [Note: Luk 9:53-55.]. Through the agency of that subtle fiend, covetousness assumes the name of prudence [Note: Luk 12:13-15.]; prodigality is nothing but a commendable excess of generosity: yea, the most cruel machinations of bigotry, are deemed a service well-pleasing to God [Note: Joh 16:2.]. Who has not noticed in others this sad infatuation? Who has not seen his neighbours acting under the influence of a bad principle, while they were at the same time as strongly persuaded that they were right, as if there were no room for doubt? Thus it is more or less with every unrenewed person; and too often with those also who are yet weak in the faith; they go on, not knowing what spirit they are of. In vain do ministers set forth the evil of such a state: in vain do they discriminate, and mark the difference between truth and error: in vain do they endeavour to persuade men in private, as well as in their public ministrations: in vain do they confirm every word with the infallible dictates of inspiration: for while men continue destitute of righteousness, they have eyes, and see not, ears, and hear not, neither do they understand [Note: Joh 8:43.]. Nothing will effectually shew men their error, till they are renewed in the spirit of their minds. Then they have the film removed from the organs of vision. Then they have a spiritual discernment [Note: Eph 1:17-18. Col 1:9. .]: they are no longer deceived by specious appearances; they taste and see the real qualities of things: being brought out of darkness into marvellous light, they view every thing, in a measure, as God himself views it: and the greater their proficiency is in the divine life, the clearer is their perception of the good or evil that exists [Note: Heb 5:13-14.], not in their actions only, but in their motives and principles of action. And hence it is that the Apostle exhorts us to be transformed in the renewing of our minds, that we may prove (and discern, not by theory only, but by actual experiment) what is that good, and acceptable, and perfect will of God [Note: Rom 12:2. refers to the discerning of the qualities of metals by the furnace. See also Php 1:9-10. where the same word is connected with , things that differ.].
Righteousness is further necessary, that we may repel the assaults of our enemy.
Sin not only blinds, but debilitates the soul. It is scarcely to be conceived how impotent the natural man is to resist the temptations of Satan. For the most part he makes no resistance at all, but follows the dictates of his imperious master, and yields a willing obedience to his most fatal suggestions. To the ungodly Jews our Lord justly observed, Ye are of your father the devil, and the lusts of your father ye will do [Note: Joh 8:44.]. Sometimes conscience will make a stand against the wicked one; but it is soon overpowered, and either bribed into consent, or stunned to silence, or forced, in spite of all its efforts, to give way. It may cause one to tremble [Note: Act 24:25.]; another to reform in many things [Note: Mar 6:20.]; another to become almost a Christian [Note: Act 26:28.]; another to make a profession of religion, and openly to join himself to the Church of Christ [Note: Act 8:13.]: but Satan has nothing to fear from its exertions, unless it stimulate a man to seek a thorough change of heart: he laughs at the fears of Felix, the reformation of Herod, the acknowledgments of Agrippa, and the professions of Simon Magus: he well knows that, as long as they are unrenewed, they are fast in his chains, and incapable of any effectual exertion: Ephraim, though armed, and carrying bows, were so enfeebled by sin, that they turned back in the day of battle: nor could Israel stand before their enemies while an Achan was in their camp [Note: Psa 78:9-10. Jos 7:8; Jos 7:12; Jos 7:24; Jos 7:26.]. So neither can he resist Satan, who yields in any thing to the dominion of sin. If once we put away a good conscience, we shall speedily make shipwreck of our faith also [Note: 1Ti 1:19.]. But let once the tamest of his vassals feel the influence of divine grace, and instantly he casts off the yoke under which he had groaned, and asserts his liberty. From that moment Satan is constrained to yield to that stronger power that is come against him [Note: Luk 11:21-22.], and to, relinquish the prey which he can no longer retain [Note: Isa 49:25.].
The necessity of righteousness being thus established, let us proceed to consider,
II.
Its sufficiency
The Apostle would not have been so urgent in exhorting us to put on the breast-plate of righteousness, if he had not believed that it would answer all the purposes for which it was designed. That it will protect us, we are well assured: that it will secure to us the victory, there can be no doubt: for it will turn depravity to sanctity, cowardice to courage, and weakness to strength.
First, it turns depravity to sanctity. It is by our inward corruptions that Satan works. He cannot force us to commit sin: he can only present to us such temptations as are suited to our natural desires; and suggest such considerations to our minds, as are likely to procure our compliance with his will. When he came to assault our Lord, he could not prevail; because he found nothing in him [Note: Joh 14:30.], that in the smallest degree closed with his suggestions. But when he comes to us, he finds in us a predisposition to receive him. If he assault our heart, there are many secret lusts that are ready to betray us into his hands: he has but to strike a spark, and there is within us combustible matter in abundance, that instantly catches fire, and that, if not extinguished by grace, will burn to the lowest hell. But when the soul is endued with righteousness, its dispositions are altogether changed: old things are passed away, and all things are become new [Note: 2Co 5:17.]. We say not indeed that there are no remains of corruption in the soul; for the old nature still continues, and counteracts in a measure the operations of the new nature: but if the flesh lusts against the spirit, the spirit also lusts against the flesh, and gains (not indeed without many conflicts) an ascendant over it [Note: Gal 5:17.]: and hence the temptations, which would once have been irresistible, are repelled with indignant firmness; as we see in Joseph, who, when repeatedly solicited to commit adultery, replied with horror, How shall I do this great wickedness, and sin against God [Note: Gen 39:9.]?
This then is one way in which righteousness defends the soul: it makes sin appear exceeding sinful [Note: Rom 7:13.]; and holiness to be esteemed as the perfection of bliss [Note: Psa 119:128.]: and thus, by weakening the force of temptation, it enables us with success to resist the tempter.
In the next place, it turns cowardice into courage. Satan gets peculiar advantage over men by means of their carnal fears. In whatever degree men are endued with natural fortitude, their courage fails them when they are called to bear the cross of Christ. When our blessed Lord ministered on earth, Nicodemus, though a ruler and governor, was afraid to come in open day, lest he should be thought to favour his cause [Note: Joh 3:1-2.]: nor did the Pharisees who believed in him, dare to confess him, because they loved the praise of men more than the praise of God [Note: Joh 12:42-43.]. In instances without number have men who were able to brave death itself on the field of battle, shewn themselves unable to endure the scorn and contempt that universally attach to religious characters: so true is that declaration of Solomon, The fear of man bringeth a snare [Note: Pro 29:25.]. But righteousness emboldens the soul; and enables it to meet the hatred and menaces, or (what is still worse) the sneers and ridicule, of an ungodly world with a holy indifference; yea, it causes the soul to rejoice in these things as tokens for good [Note: Luk 21:12-13.], and as testimonies of the Divine favour [Note: Php 1:29 and 1Pe 4:14 and Act 5:41.]. Behold the astonishing change that was wrought on Peter! When he had inconsiderately laid aside his armour, he was intimidated by the voice of a maidservant, and induced to deny his Lord with oaths and curses. But when he had put on his breastplate, he was undismayed in the presence of the whole council of the Jews: he boldly charged upon the rulers that were before him, the guilt of murdering their Messiah: and when they endeavoured to silence him with threats, he undauntedly replied, Whether it be right to hearken unto you more than unto God, judge ye: for we cannot but speak the things which we have seen and heard [Note: Act 4:18-20.]. Such was the courage also of the Hebrew Youths, who, unawed by the fiery furnace, and unmoved by the example of a whole nation, disdained to comply with the royal edict; and resolutely exposed themselves to a cruel death, rather than violate the dictates of their conscience [Note: Dan 3:18.].
Thus wherever the soul is clad with righteousness, it is emboldened both to do and suffer the will of God: and, consequently, Satans engine of persecution, whereby he has destroyed myriads, being divested of its power to intimidate the righteous, his dominion over them must for ever cease.
Lastly, righteousness will turn our weakness to strength. The powers of man, independent of divine grace, remain the same after conversion as before: of himself he can do nothing [Note: Joh 15:5.]. But that divine principle which actuates the godly, is mighty in operation: however numerous or powerful their enemies may be, the grace of Christ is sufficient for them [Note: 2Co 12:9.]; and the weakest in the universe may say, Through Christ strengthening me I can do all things [Note: Php 4:13.]. Their inherent weakness does not at all militate against this assertion; for when they are weakest in themselves their strength is at the height: and when they look unto their Lord for help, he will perfect his strength in their weakness [Note: See Heb 5:13-14.]. Survey for a moment the Christians conquests: his lusts are subdued, condemned, crucified [Note: Gal 5:24.]: the world is overcome, and put under his feet [Note: 1Jn 5:4-5. Gal 6:14.]: the powers of darkness are put to flight [Note: Jam 4:7.]: and he is triumphing daily in the God of his salvation [Note: 2Co 2:14.]: so strengthened is he with might in his inward man [Note: Eph 3:16. Psa 138:3.], and so mighty are his weapons to destroy the strong holds of sin and Satan, and to bring every thought into captivity to the obedience of Christ [Note: 2Co 10:4-5.].
What shall we now say to you who are destitute of this armour? Shall we congratulate you on your prospects of victory? Shall we even flatter you with hopes of escaping with life? We cannot; we dare not. There is a possibility, that you might vanquish an armed host with a broken pitcher [Note: Jdg 7:19-22.]; or make the walls of an impregnable fortress to fall with the sound of rams horns [Note: Jos 6:4-5; Jos 6:20.]: but to succeed without righteousness in your spiritual warfare is impossible: for the truth of God is pledged that you shall perish, if you continue in your unrighteous state [Note: 1Co 6:9.]. Awake then to righteousness, and sin not [Note: 1Co 15:34.]. Let your earnest prayer ascend up before God, that you may be made new creatures in Christ Jesus [Note: Eph 2:10.], and be turned effectually from the power of Satan unto God [Note: Act 26:18.]. But do not mistake: do not imagine, that any righteousness which you can attain in your own strength, will thus protect you; or that even that which is wrought in you by the Holy Spirit, has in itself such mighty efficacy: that to which such glorious powers are ascribed, is wrought in you by the Spirit of God: and after all, it is not your inherent goodness, but the grace of God, that must preserve you from your enemies. Your inherent righteousness will indeed be made use of by him; but still God must be acknowledged as the only Author of all that is done either in, or by you; and the glory must be given to him alone.
To you who have the armour of righteousness on the right hand and on the left [Note: 2Co 6:7.], we say, Stand fast in the Lord [Note: Php 4:1.]. Let nothing prevail upon you to lay aside your breast-plate for one moment: the instant you part with it, you are shorn of your strength, and are become weak as other men [Note: Jdg 16:19-20.]. Hold fast then that ye have, that no man take your crown [Note: Rev 3:11.]. Thus shall your subtle adversary be foiled in all his attacks: he shall never be able to inflict on you any deadly wound. Then shall you not be ashamed, when you have respect unto all Gods commandments [Note: Psa 119:6.]. As the righteousness of Christ sustained him [Note: Isa 59:16.] amidst the fiercest assaults of his enemies, so shall you be preserved whilst fighting under his banners, and following his commands. His express promise to you is, He that walketh uprightly, and worketh righteousness, shall never be moved [Note: Psa 15:2; Psa 15:5.]. And again, The Lord God is a sun and a shield; he will give grace and glory; and no good thing will he withhold from them that walk uprightly [Note: Psa 84:11.].
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
DISCOURSE: 2130
THE CHRISTIANS GREAVES
Eph 6:14-15. Standhavingyour feet shod with the preparation of the Gospel of peace.
THERE are many things which the art of war has rendered necessary for the success of an army, besides those rude weapons which an untaught savage would employ: and though they may be of inferior and subordinate use, still the want of them may prove as fatal as the want of things that are of primary importance. It would have been to little purpose, in some situations, for soldiers to have their vital parts covered with armour, if they had not also shoes, or greaves, to protect their legs and feet against the sharp stakes, that were fixed in the ground to obstruct their progress. That this was a part of armour in the days of old, the sacred history informs us. Goliath had greaves of brass upon his legs, as well as a target of brass between his shoulders [Note: 1Sa 17:6.]. And, when the irresistible success of the Chaldeans was foretold, it was particularly said, that the lachet of their shoes should not be broken [Note: Isa 5:27.]. In reference to this part of a soldiers accoutrements, the Apostle exhorts us to have our feet guarded; and intimates, that as the military shoes gave to him who wore them a readiness to march over any obstacles that might lie in his way, so the Gospel of peace gives to the Christian soldier a preparation, or readiness, to prosecute his warfare without halting. This it does,
I.
As bringing peace into the conscience; and
II.
As producing a peaceful disposition in the soul.
I.
The Gospel of peace gives us a readiness to march, in that it brings peace into the conscience
The Gospel is the one source of peace to sinful man. If he obtain peace from any other source, he heals his wounds slightly, and says, Peace, peace, when there is no peace [Note: Jer 6:14.]. It is in the Gospel only that a Saviour is revealed. But there we are informed, that Gods only dear Son became our surety, and our substitute. There we behold our adorable Emmanuel bearing our sins in his own sacred body upon the tree, and effecting by the blood of his cross our reconciliation with God. Through him peace is proclaimed to a guilty world [Note: Act 10:36.]: and all who receive into their hearts the record concerning him, have their iniquities blotted out as a morning cloud: their burthens are from that time removed; they have beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness [Note: Isa 61:3.].
Without a measure of this peace, a person finds but little ability to exert himself in his Christian calling. The more difficult duties will be considered as irksome, and impracticable. And this arises from the natural constitution of the human mind: for, what readiness can he have to forego the pleasures of time, who cannot look forward with a comfortable hope to the eternal world? Will not his hands hang down, his knees be feeble, and his heart be faint? Yea, will not Satan take advantage of his weak state to make him weary of well-doing; and to turn him utterly out of the way [Note: Heb 12:12-13.]; and to make him say in despondency, There is no hope: I have loved idols; and after them will I go [Note: Jer 2:25.]? To what a degree the boldest champion may be enervated by apprehensions of Gods displeasure, we may see in the conduct of Joshua. There was but one found in all the thousands of Israel so intrepid as he: yet when he had reason to think that God had withdrawn his favour from him, he rent his clothes, and fell to the earth upon his face before the ark, and put dust upon his head, and said, Alas, O Lord God, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites to destroy us? Would to God we had been content, and dwelt on the other side of Jordan [Note: Jos 7:6-7.]. Thus will our spirit fail, and our progress be stopped, if the peace of God keep not our hearts and minds [Note: Isa 57:16.].
But let the love of God be shed abroad in the heart, and instantly the rough places become plain, and the crooked, straight [Note: Isa 40:4.]: the paths of religion become paths of pleasantness and peace. The most self-denying precepts are not then regarded as hard sayings [Note: Joh 6:60.]; nor are any of the commandments grievous [Note: 1Jn 5:3.]. And though affliction cannot, in itself, be joyous, yet, as endured for the sake of Christ, it becomes a ground of joy: having peace with God, says the Apostle, we glory in tribulations also [Note: Rom 5:1-3.].
Let us look into the Scriptures and see how prompt for obedience the saints were made by a sense of Gods pardoning love. No sooner had a live coal from off the altar been applied to the lips of the Prophet Isaiah, in token of his acceptance with God, than he was willing, yea desirous, to undertake the most difficult and self-denying services [Note: Isa 6:6-8.]. The Thessalonian converts were inferior to none in their attachment to Christ; and, if we inquire what was the source of their distinguished zeal, we shall find that the Gospel had come to them, not in word only, but in power, and in the Holy Ghost, and in much assurance; and from that moment they became the most eminent followers of Christ, and his Apostle [Note: 1Th 1:5-7.]. It was no easy service which Mary Magdalen performed in washing the Saviours feet with her tears; especially in the presence of such a company: yet, much having been forgiven her, she loved much; and therefore testified her love in the best manner she was able, notwithstanding she was likely to meet with nothing but derision and contempt from the proud Pharisee, in whose house she was [Note: Luk 7:44-47.]. But on this subject we naturally turn our eyes to the Apostle Paul, who laboured more abundantly than all the Apostles [Note: 1Co 15:10.]. What the main-spring was of his activity, we are at no loss to determine: it was the love of Christ that constrained him: he had been redeemed from death by the death of Christ; and therefore to Christ he consecrated all his time, and all his powers [Note: 2Co 5:14-15.].
A readiness for suffering also arises from the same source. The peace which Moses enjoyed through believing, rendered him so superior to all the pleasures of sense, that he esteemed the reproach of Christ greater riches than all the treasures of Egypt; and chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season [Note: Heb 11:24-26.]. St. Paul is yet a more illustrious example, as indeed might well be expected, considering how exceeding abundant had been the mercy shewn towards him [Note: 1Ti 1:14.]. He had already endured far more than any other Apostle for the sake of Christ; yet when the Spirit testified that bonds and afflictions still awaited him where he was going, and the Christians besought him not to proceed on his intended journey to Jerusalem; he replied, What mean ye to weep and to break my heart? for I am willing not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus [Note: Act 21:13.]. And is it not thus also with ourselves? If our souls be animated with faith and love, we shall count it all joy when we fall into divers temptations [Note: Jam 1:2.]; yea, we shall rejoice that we are counted worthy to suffer shame for the sake of Christ [Note: Act 5:41.]: and the very things which were intended by our enemies for the destruction of the spiritual life, will tend rather to its furtherance and establishment [Note: Php 1:12.].
The same preparation for prosecuting our warfare is imparted to us by the Gospel,
II.
In that it produces a peaceful disposition in the soul
The soul of man is naturally proud, irritable, vindictive [Note: Tit 3:3.]. An injurious act, or an insulting word, is sufficient to call forth all our angry passions, and, in many instances, creates within us a resentment, that can be pacified with nothing less than the blood of the delinquent. Behold David, when Nabal refused to administer to his wants! This one act of churlish ingratitude must be expiated by the life of the offender, and not of the offender only, but of all the males belonging to him; and David himself goes forth to execute the murderous sentence [Note: 1Sa 25:21-22.]. What an awful picture of human nature does this exhibit! But the Gospel lays the axe to this root of bitterness, and, by shewing us how much we have been forgiven, inclines us to exercise forgiveness. It teaches us to turn the left cheek to him who has smitten us on the right [Note: Mat 5:39-41.]: and in no wise to render evil for evil [Note: Rom 12:17.]. It enjoins us rather to love our enemies; and, instead of retaliating their injuries, to relieve their wants [Note: Rom 12:19-20 and Mat 5:44.].
Without this disposition we are but ill prepared to surmount the obstacles which our subtle adversary will place in our way. The scorn and contempt that we shall meet with, will dismay us. Our feelings will be wounded every step we take: and we shall soon be weary of well-doing. In order to judge of the consequences that will ensue, if we be destitute of this part of Christian armour, let us only look at the most eminent saints, when, through haste and inadvertence, they had neglected to fasten on their greaves aright: Moses, the meekest of mankind, was inflamed with wrath; and, by his angry, unadvised words, provoked God to exclude him from the earthly Canaan [Note: Num 20:10-12.]. Peter, when he beheld his Lord apprehended in the garden, began to fight after the manner of ungodly men; and brought on himself that just rebuke; Put up thy sword; for all who take the sword shall perish with the sword [Note: Mat 26:51-52.]. St. Paul himself too, on one occasion, was so irritated with the injustice of his judge, that he brake forth into passionate revilings against his ruler and governor, and was constrained to apologize for his conduct in the presence of his enemies [Note: Act 23:3-5.]. If then these holiest of men were thus sorely wounded through their occasional impatience, what advantage will not Satan gain over those, whose spirit is altogether lofty and unsubdued? Doubtless he will harass them in their march, till they turn back, and recede from the field of battle [Note: Mat 13:21.].
But let the Gospel have its due effect; let it render us meek, patient, forbearing, and forgiving; let it transform us into the image of the meek and lowly Jesus, who when he was reviled, reviled not again; and when he suffered, threatened not, but committed himself to him who judgeth righteously [Note: 1Pe 2:21-23.]; and the stumbling-blocks that offended us before, will appear unworthy of any serious regard. When our enemies persecute us, we shall be ready to weep over them for the evil which they bring upon themselves, rather than be incensed against them for the evil which they do to us [Note: Luk 19:41-42.]. We shall use no other weapons against them than faith and patience [Note: Heb 6:12.]: being defamed, we shall entreat; being persecuted, we shall suffer if [Note: 1Co 4:12-13.]. Instead of being overcome of evil, we shall endeavour to overcome evil with good [Note: Rom 12:21.]: and by letting patience have its perfect work, we shall be perfect and entire, lacking nothing [Note: Jam 1:4.].
It may be objected, perhaps, that, while we conduct ourselves in this way, we shall be trampled under foot of all, and be vanquished by all. But to this we answer, that, though we should be trampled under foot, we should not be vanquished: on the contrary, though we be killed all the day long, and are as sheep appointed for the slaughter, yet in all these things shall we be more than conquerors [Note: Rom 8:36-37.]. We may, like Stephen, be stoned to death: yet, if like him, we can pray for our murderers [Note: Act 7:60.], we have the noblest of all victories, that of overcoming a vindictive spirit: and, though we fall in the conflict, we maintain the field against all our enemies. Who, do we suppose, was victor, the Jews, who, at Satans instigation, put our Lord to death; or Jesus, who expired a victim on the cross We cannot doubt; for we are told in the Scriptures, that, through death, Jesus overcame death, and him that had the power of death, that is, the devil [Note: Heb 2:14.]: yes; on his very cross he spoiled principalities and powers, and made a show of them openly, triumphing over them in it [Note: Col 2:14-15.]. Nor can we more effectually manifest our superiority to all the powers of darkness, than by resisting unto blood in our strife against sin [Note: Heb 12:4.]. Were we to become our own avengers, we should give place to the devil [Note: Eph 4:27.]; but by suffering with our Lord, we become partners of his victory [Note: Rev 12:10-11.], and partakers of his glory [Note: 2Ti 2:12 and Rom 8:17.].
What remains now but earnestly to exhort you to get your feet shod with this blessed Gospel? Consider how many devices Satan has to wound your feet, and to cast you down. We have already noticed persecution, as a very principal engine used by him to obstruct your progress. But there are other means whereby he frequently effects his deadly purpose: many whom he could not stop by persecution, he has turned out of the way by error. Look into the epistles of St. Paul, and see how many he has corrupted from the simplicity that is in Christ [Note: 2Co 11:3.]. He has his ministers, as well as Christ; and in outward appearance they are ministers of righteousness; nor are they themselves conscious that they are his agents. They propagate what they themselves believe, and oftentimes with a zeal worthy of a better cause. But they themselves are blinded by him; and then are used as his instruments to overthrow the faith of others [Note: 2Co 11:13-15. with Rev 3:9. Such ministers with their hearers are the synagogue of Satan, who is their teacher, their instigator, and their god.]. Which of the Churches, planted in the apostolic age, was free from their influence? In which were there not some who perverted the Gospel of Christ [Note: Gal 1:7.], and some who, by their means, were turned aside after Satan [Note: 1Ti 5:15.]? At Rome there were those who made it their business to cause divisions; and by good words and fair speeches to deceive the hearts of the simple [Note: Rom 16:17-18.]. At Corinth, the Church was so distracted by them, that Christian love was almost banished; and nothing but debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults, obtained amongst them, insomuch that the Apostle threatened to exert his apostolic authority, and to inflict on them some signal judgments, if they did not reform their conduct before he visited them again [Note: 1Co 1:10-11; 1Co 3:3-4 and 2Co 12:20-21; 2Co 13:2; 2Co 13:10.]. As for the Galatian Church, such an ascendency had the false teachers gained over them, that there was scarcely one who retained his integrity: almost all of them had embraced, what St. Paul calls, another Gospel; and, so entirely had they transferred their regards from him to their new teachers, that notwithstanding they would, not long before, have plucked out their own eyes, and have given them unto him, they now considered him in no other light than an enemy [Note: Gal 1:6; Gal 4:9-11; Gal 4:15-17; Gal 5:7-8.]. At Ephesus also there were some who, like children, were tossed to and fro with every wind of doctrine, while others, by sleight and cunning craftiness, were lying in wait to deceive them [Note: Eph 4:14.]. At Philippi too, there were dogs and evil workers, of whom it was needful for them to beware [Note: Php 3:2.]. But time would fail us to enumerate the heresies that were propagated, and the apostasies that were occasioned by them, even in the purest ages of the Church. The epistles to Timothy and Titus are full of complaints respecting these deceivers, and of cautions to avoid all intercourse, either with them, or with their followers [Note: 1Ti 1:3-4; 1Ti 1:6-7; 1Ti 1:19-20; 1Ti 4:1; 1Ti 4:6; 1Ti 5:12; 1Ti 5:15; 1Ti 6:3-5, (from such withdraw thyself,) 20, 21 and 2Ti 1:13-15; 2Ti 2:16-18; 2Ti 2:23; 2Ti 3:5, (from such turn away,) 69, 13 and 4:3, 4, 14, 15. Tit 1:9-11; Tit 1:13-14; Tit 3:9-11. See also Rom 16:17-18. before cited, avoid them; and 2Pe 2:1-2 and 1Jn 2:19; 1Jn 4:1 and 2 John, ver. 7, 10, 11. receive him not into your house, neither bid him God speed, &c and 3 John, ver. 10 and Jude, ver. 4 and Rev 2:14-15; Rev 2:20; Rev 2:24.].
Now let any one say, whether, after so many sad examples, he himself needs not to be well established in the true Gospel, lest he be led aside by the error of the wicked, and fall from his own steadfastness [Note: Heb 13:9. 2Pe 3:17.]?
But it will be asked, How shall I know the true Gospel from those counterfeits which are proposed for my acceptance? To this we answer, The true Gospel is a Gospel of peace. It is a Gospel which sets forth Jesus as our hope, our peace, and our all [Note: 1Ti 1:1. Eph 2:14-17. Col 3:11.]. It is a Gospel which leads us to shew all meekness [Note: Tit 3:2.], and, as much as lieth in us, to live peaceably with all men [Note: Rom 12:18.]. Particularly also will it prompt us to seek the welfare of the Church, and to follow the things which make for peace, and things wherewith one may edify another [Note: Rom 14:19.]. Whoever therefore would turn us from Christ as the foundation of our hope; or would cause divisions and offences in the Church, in order to scatter the flock of Christ, and to draw them from their proper fold [Note: Act 20:29-30.]; we have reason to think him no other than a wolf in sheeps clothing [Note: Mat 7:15.]; a minister of Satan in the garb of a minister of righteousness: and we should beware, lest, by listening to such an one, our unstable souls be beguiled [Note: 2Pe 2:14.], and we fall so as never to be renewed unto repentance [Note: Heb 6:6.]. We must not only take heed how we hear, but what we hear [Note: Luk 8:18. with Mar 4:24.]: for if whole houses were subverted [Note: Tit 1:11.] in the days of the Apostles, and all the Christians in Asia were turned away from the ministry of St. Paul [Note: 2Ti 1:15.], there is no minister whom we may not be induced to forsake, nor is there any one so established in the truth but he has need to pray that he may be kept from error.
Surely we need no stronger arguments to enforce the exhortation of the text. Let us get the knowledge of the Gospel: let us receive it, not as a theory merely, but as a practical and living principle, that shall influence our hearts and lives. And when we have received it, let us be tenacious of it; let us hold fast the form of sound doctrine that we have received [Note: 2Ti 1:13.]. Let us make use of it to keep us firm in the midst of difficulties, and steadfast in the midst of errors. Let us be ever on our guard, lest any root of bitterness springing up, trouble us, and thereby many be defiled [Note: Heb 12:15.]. Finally, let us stand fast in the Lord [Note: Php 4:1.]: so we shall, like our Lord himself, endure the cross, and despise the shame, and sit down as victors on the right hand of the throne of God [Note: Heb 12:2.].
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
Ver. 14. Stand therefore ] , a military expression. A man may well say to the Christian soldier, as Simon in the ecclesiastical history did to the pillars, which he whipped before the earthquake, Stand fast, for ye shall be shaken.
Your loins girt about ] Here, if ever, “ungirt, unblest.” He is a loose man that wants this girdle of sincerity.
The breastplate of righteousness ] Inherent righteousness,1Jn 3:71Jn 3:7 , that insureth election,2Pe 1:102Pe 1:10 . The use of a breastplate is to keep the vital parts from being mortally wounded, that a man be not stricken down without recovery; so doth righteousness the soul. “Treasures of wickedness profit nothing; but righteousness delivereth from death,” Pro 10:2 . This is that aes triplex circa pectus, that privy armour of proof, that the saints have about their hearts, so that that “wicked one toucheth them not” with any deadly touch, 1Jn 5:18 . It is well observed by some, that in all this panoply there is no mention of a back plate (as there is of a breastplate), because the Christian soldier should never flee, but be like Androclid, whom when one derided, because being lame he went to the wars, he answered merrily, he came to fight, and not to run away.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 20 .] Particulars of the armour, and attitude of the soldier .
Fuente: Henry Alford’s Greek Testament
14 .] Stand therefore (whether ‘ready for the fight,’ or ‘in the fight,’ matters very little: all the aoristic participles are in time antecedent to the and the fight ever at hand), having girt about your loins with ( , not instrumental, but local : the girt person is within, surrounded by, the girdle: but this is necessarily expressed in English by ‘ with ’) truth (not truth objective , which is rather the below, Eph 6:17 : but ‘ truthfulness ,’ subjective truth: to be understood however as based upon the faith and standing of a Christian, necessarily his truthfulness in his place in Christ . As the girdle (hardly here, however true that may have been, to be regarded as carrying the sword, for that would be confusing the separate images, cf. Eph 6:17 ) kept all together, so that an ungirded soldier would be (see Mey.) a contradiction in terms, just so Truth is the band and expediter of the Christian’s work in the conflict, without which all his armour would be but encumbrance. Gurnall’s notion (Christian Armour, vol. i. p. 378), that ‘the girdle is used as an ornament, put on uppermost, to cover the joints of the armour, which would, if seen, cause some uncomeliness’ (see also Harl. ‘ sie ist des Christen Schmuck ’), is against the context, and against the use of the phrase . . . in the N. T.), and having put on the breastplate of righteousness (see ref. Isa., and Wis 5:19 . As in those passages, righteousness is the breastplate the genitive here being one of apposition. The righteousness spoken of is that of Rom 6:13 the purity and uprightness of Christian character which is the result of the work of the Spirit of Christ; the inwrought righteousness of Christ, not merely the imputed righteousness), and having shod your feet (as the soldier with his sandals cf. the frequent description of arming in Homer . The Roman caliga may be in the Apostle’s mind: see on Eph 6:11 ) with (local again, not instrumental: see on Eph 6:14 ) the (article omitted after ) readiness (the uses of (‘in classical Greek, , Dem. 1268. 7.’ Mey.) in Hellenistic Greek are somewhat curious, and may have a bearing on this passage. In Psa 9:17 , it has the sense of inward ‘preparedness ,’ ( ) of outward , in Jos. Antt. x. 1. 2, : of preparation , in an active sense, Wis 13:12 , : in Ezr 2:68 , it answers to the Heb. , a foundation, (the temple) , see also Psa 88:14 , . . , and Dan 11:7 Theod. From this latter usage (which can hardly be a mistake of the translators, as Mey. supposes) some (Beza, Bengel, al.) have believed that as the are the lowest part of the panoply, the same meaning has place here: but no good sense seems to me to be gained: for we could not explain it ‘pedes militis Christiani firmantur Evangelio , ne loco moveatur,’ as Beng. Nor again can it mean the preparation ( active ) of the Gospel, or preparedness to preach the Gospel, as Chrys. and most Commentators (‘shod as ready messengers of the glad tidings of peace,’ Conyb.), for the persons addressed were not teachers, but the whole church. The only refuge then is in the genitive subjective, ‘ the preparedness of ,’ i.e. arising from, suggested by ‘ the Gospel of peace ;’ and so c. (2), Calv., Harl., Olsh., De W., Mey., Ellic., al.) of the Gospel of peace (the Gospel whose message and spirit is peace: so , Plato, Thet. p. 147 c: see Bernhardy, p. 161), besides all (not as E. V. ‘ above all,’ as if it were the most important: nor as Beng., al. ‘ over all ,’so as to cover all that has been put on before: see especially reff. to Luke. And the all , as no is specified, does not apply only to ‘qucunque indu istis ’ (Beng.), but generally, to all things whatever. But it is perhaps doubtful, whether ought not to be read: in which case it will be “ in all things ,” i.e. on all occasions) having taken up (see on Eph 6:13 ) the shield ( , ‘scutum:’ : the large oval shield, as distinguished from the small and light buckler, ,‘clypeus.’ Polybius in his description ( Eph 6:23 ) of the Roman armour, which should by all means be read with this passage, says of the , , . Kypke quotes from Plutarch, that Philopmen persuaded the Achans, . He adduces examples from Josephus of the same distinction, which Phryn. p. 366, ed. Lob., states to have been unknown to the ancients, as well as in this sense at all. See Lobeck’s note, and Hom. Od. i. 240) of (genitive of apposition) faith, in which (as lighting on it and being quenched in it; or perhaps (as Ellic. altern. with the above), “as protected by and under cover of which”) you shall be able (not as Mey., to be referred to the last great future fight but used as stronger than ‘in which ye may,’ &c., implying the certainty that the shield of faith will at all times and in all combats quench &c.) to quench all the fiery darts (cf. Psa 7:13 , : Herod. viii. 52, , : Thucyd. ii. 75, , , , and other examples in Wetst. Apollodorus, Bibl. ii. 4, uses the very expression, . Appian calls them . The Latin name was malleoli . Ammianus Marcellin. describes them as cane arrows, with a head in the form of a distaff filled with lighted material. Wetst. ib. The idea of Hammond, Bochart, al., that poisoned darts are meant (‘ causing fever ’), is evidently ungrammatical. See Smith’s Dict. of Antiq. art. Malleolus, and Winer, Realw. ‘Bogen.’ If the art. be omitted, a different turn must be given to the participle, which then becomes predicative: and we must render, ‘ when inflamed ,’ even in their utmost malice and fiery power) of the wicked one (see reff. and notes on Mat 5:37 ; Joh 17:15 . Here, the conflict being personal, the adversary must be not an abstract principle, but a concrete person).
Fuente: Henry Alford’s Greek Testament
Eph 6:14 . : stand, therefore, having girded your loins with truth . In some few authorities is omitted (Victor., Ambrstr.); in others the is omitted and is retained ( [824] * [825] [826] , Cyp., etc.). is accentuated by TR and Treg.; but by LTWH. The aor. may perhaps be best rendered, “take your stand,” the definite act being in view. The spiritual warrior who has kept his position victorious and stood above his conquered foe in one “evil day,” is to take his stand again ready to face another such critical day, should it come. The following sentences explain what has to be done if he is thus to stand. The aorists can scarcely be the contemporary aorists or definitions of the way in which they were to stand; for it would not be the mark of the good soldier that he left his equipment to be attended to till the very time when he had to take up his position. They are proper pasts, stating what has to be done before one takes up his stand. First in the list of these articles of equipment is mentioned the girdle. Appropriately so; for the soldier might be furnished with every other part of his equipment, and yet, wanting the girdle, would be neither fully accoutred nor securely armed. His belt or baldric ( or (later) ) was no mere adornment of the soldier, but an essential part of his equipment. Passing round the loins and by the end of the breastplate (in later times supporting the sword), it was of especial use in keeping other parts in place, and in securing the proper soldierly attitude and freedom of movement. The is better rendered (with RV) “having girded your loins,” than “having your loins girt” (with AV); for the girding is the soldier’s own act by help of God’s grace ( cf. Luk 12:35 and the of 1Pe 1:13 ). The sing. is used now and again in the LXX as the rendering of = the two loins, and so it is used here and in Act 2:30 ; Heb 7:5 ; Heb 7:10 . The in is the instrum. , perhaps with some reference to the other parts being within the girdle (Ell.; cf. , Psa 64:7 ). But what is this which is to make our spiritual cincture? It has been taken in the objective sense, the truth of the Gospel (Oec.). But that is afterwards identified with the sword (Eph 6:17 ). It is subjective truth ( cf. Eph 6:9 above). But in what sense again? In that, says Meyer, of “harmony of knowledge with the objective truth given in the Gospel”; in that, as Ell. puts it, “of the inward practical acknowledgment of the truth as it is in Him” (Christ). But in its subjective applications means most obviously the personal grace of candour, sincerity, truthfulness (Joh 8:44 ; 1Co 5:8 ; 1Co 13:6 ; 2Jn 1:1 ; 3Jn 1:1 ), as it is used also of the veracity of God (Rom 15:8 ). It seems simplest, therefore, and most accordant with usage to take it so here (with Calv., etc.). And this plain grace of openness, truthfulness, reality , the mind that will practise no deceits and attempt no disguises in our intercourse with God, is indeed vital to Christian safety and essential to the due operation of all the other qualities of character. In Isa 11:5 righteousness is combined with truth in this matter of girding , in the case of the Messianic Branch out of the roots of Jesse. : and having put on the breastplate of righteousness . As the soldier covers his breast with the to make it secure against the disabling wound, so the Christian is to endue himself with righteousness so as to make his heart and will proof against the fatal thrust of his spiritual assailants. This is taken by some (Harl., etc.) as the righteousness of justification, the righteousness of faith. But faith is mentioned by itself, and as the was the quality of truthfulness, so the is the quality of moral rectitude ( cf. Rom 6:13 ), as seen in the regenerate. The gen. is to be understood as that of apposition or identity , = “the breastplate which is righteousness”. In the analogous passage in 1Th 5:8 the breastplate is faith and love , and with it is named the helmet, which is introduced later in this paragraph. In the fundamental passage in Isa 59:17 we have the breastplate and the helmet again mentioned together, and the former identified as here with righteousness .
[824] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[825] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[826] Codex Boernerianus (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels. The Latin text, g, is based on the O.L. translation.
Fuente: The Expositors Greek Testament by Robertson
EPHESIANS
‘THE GIRDLE OF TRUTH’
Eph 6:14
The general exhortation here points to the habitual attitude of the Christian soldier. However many conflicts he may have waged, he is still to be ever ready for fresh assaults, for in regard to them he may be quite sure that to-morrow will bring its own share of them, and that the evil day is never left behind so long as days still last. That general exhortation is followed by clauses which are sometimes said to be cotemporaneous with it, and to be definitions of the way in which it is to be accomplished, but they are much rather statements of what is to be done before the soldier takes his stand. He is to be fully equipped first: he is to take up his position second. We may note that, in all the list of his equipment, there is but one weapon of offence-the sword of the Spirit; all the rest are defensive weapons. The girdle, which is the first specified, is not properly a weapon at all, but it comes first because the belt keeps all the other parts of the armour in place, and gives agility to the wearer. Having girded your loins R.V. is better than having your loins girded A.V., as bringing out more fully that the assumption of the belt is the soldier’s own doing.
I. We must be braced up if we are to fight.
Concentration and tension of power is an absolute necessity for any effort, no matter how poor may be the aims to which it is directed, and what is needed for the successful prosecution of the lowest transient successes will surely not be less indispensable in the highest forms of life. If a poor runner for a wreath of parsley or of laurel cannot hope to win the fading prize unless all his powers are strained to the uttermost, the Christian athlete has still more certainly to run, so as the racer has to do, ‘that he may obtain.’ Loose-flowing robes are caught by every thorn by the way, and a soul which is not girded up is sure to be hindered in its course. ‘This one thing I do’ is the secret of all successful doing, and obedience to the command of Jesus, ‘let your loins be girded about,’ is indispensable, if we would avoid polluting contact with evil. His other command associated with it will never be accomplished without it. The lamps will not be burning unless the loins are girt. The men who scatter their loves and thoughts over a wide space, and to whom the discipline which confines their energies within definite channels is distasteful, are destined to be failures in the struggle of life. It is better to have our lives running between narrow banks, and so to have a scour in the stream, than to have them spreading wide and shallow, with no driving force in all the useless expanse. Such concentration and bracing of oneself up is needful, if any of the rest of the great exhortations which follow are to be fulfilled.
It may be that Paul here has haunting his memory our Lord’s words which we have just quoted; and, in any case, he is in beautiful accord with his brother Peter, who begins all the exhortations of his epistle with the words, ‘Wherefore, girding up the loins of your mind, be sober, and set your minds perfectly upon the grace that is to be brought unto you at the revelation of Jesus Christ.’ Peter, indeed, is not thinking of the soldier’s belt, but he is, no doubt, remembering many a time when, in the toils of the fishing-boat, he had to tighten his robes round his waist to prepare for tugging at the oar, and he feels that such concentration is needful if a Christian life is ever to be sober, and to have its hope set perfectly on Christ and His grace.
II. The girdle is to be truth.
The question immediately arises as to whether truth here means objective truth-the truth of the Gospel, or subjective truth, or, as we are accustomed to say, truthfulness. It would seem that the former signification is rather included in the sword of the Spirit, which is the word of God, and it is best to regard the phrase ‘with literally “in” truth’ here as having its ordinary meaning, of which we may take as examples the phrases, ‘the unleavened bread of sincerity and truth’; ‘love rejoiceth not in unrighteousness, but rejoiceth with the truth’; ‘whom I love in truth.’ Absolute sincerity and transparent truthfulness may well be regarded as the girdle which encloses and keeps secure every other Christian grace and virtue.
We do not need to go far to find a slight tinge of unreality marring the Christian life: we have only to scrutinise our own experiences to detect some tendency to affectation, to saying a little more than is quite true, even in our sincerest worship. And we cannot but recognise that in all Christian communities there is present an element of conventionalism in their prayers, and that often the public expression of religious emotions goes far beyond the realities of feeling in the worshippers. In fact, terrible as the acknowledgment may be, we shall be blind if we do not recognise that the average Christianity of this day suffers from nothing more than it does from the lack of this transparent sincerity, and of absolute correspondence between inward fact and outward expression. Types of Christianity which make much of emotion are, of course, specially exposed to such a danger, but those which make least of it are not exempt, and we all need to lay to heart, far more seriously than we ordinarily do, that God ‘desires truth in the outward parts.’ The sturdy English moralist who proclaimed ‘Clear your mind of cant’ as the first condition of attaining wisdom, was not so very far from Paul’s point of view in our text, but his exhortation covered but a small section of the Apostle’s.
This absolute sincerity is hard to attain, and still harder to retain. Hideous as the fact of posing or attitudinising in our religion may be, it is one that comes very easily to us all, and, when it comes, spreads fast and spoils everything. Just as the legionary’s armour was held in its place by the girdle, and if that worked loose or was carelessly fastened, the breastplate would be sure to get out of position, so all the subsequent graces largely depend for their vigorous exercise on the prime virtue of truthfulness. Righteousness and faith will be weakened by the fatal taint of insincerity, and, on the other hand, conscious truthfulness will give strength to the whole man. Braced up and concentrated, our powers for all service and for all conflict will be increased. ‘The bond of perfectness’ is, no doubt, ‘Love,’ but that perfect bond will not be worn by us, unless we have girded our loins with truthfulness.
It may be that in Paul’s memory there is floating Isaiah’s great vision of the ‘Branch’ out of the stock of Jesse, on whom the Spirit of the Lord was to rest, and on whom it was proclaimed that faithfulness or as it is rendered in the Septuagint, by the same phrase which the Apostle here employs, ‘in truth’ was to be the girdle of his reins; but, at all events, that which the prophet saw to be in the ideal Messiah, the Apostle sees as essential to all the subjects of that King.
III. Our truthfulness is the work of God’s truth.
We have already pointed out that the expression in the text may either be taken as referring to the subjective quality of truthfulness, or to the objective truth of God as contained in the Gospel, but these two interpretations may be united, for the main factor in producing the former is the faithful use of the latter and an honest submission to its operation. The Psalmist of old had learned that the great safeguard against sin was the resolve, ‘Thy word have I hid in my heart.’ That word brings to bear the mightiest motives that can sway life. It moves by love, by fear, by hope: it proposes the loftiest aim, even to imitate God as dear children; it gives clear directions, and draws straight and plain the pilgrim’s path; it holds out the largest promises, and in a measure fulfils them, even in the narrowest and most troubled lives. If we have made God’s truth our own, and are faithfully applying it to the details of daily life and submitting our whole selves to its operation, we shall be truthful and shall instinctively shrink from all unreality. If we know the truth as it is in Jesus, and walk in it, that ‘truth will make us free,’ and if thus ‘we are in Him that is true, even in His Son, Jesus Christ,’ that truth abiding in us, and with us, for ever, will make us truthful. In a heart so occupied and filled there is no room for the make-believes which are but too apt to creep into religious experience. Such a soul will recoil with an instinct of abhorrence from all that savours of ostentation, and will feel that its truest treasure cannot be shown. It is our duty not to hide God’s righteousness within our hearts, but it is equally our duty to hide His word there. We have to seek to make manifest the ‘savour of His knowledge in every place,’ but we have also to remember that in our hearts there is a secret place, and that ‘not easily forgiven are they who draw back the curtains,’ and let a careless world look in. It is not for others to pry into the hidden mysteries of the fellowship of a soul with the indwelling Christ, however it may be the Christian duty to show to all and sundry the blessed and transforming effects of that fellowship.
But God’s truth must be received and its power submitted to, if it is to implant in us the supreme grace of perfect truthfulness. Our minds and hearts must be saturated with it by many an hour of solitary reflection, by meditation which will diffuse its aroma like a fragrant perfume through our characters, and by the habit of bringing all circumstances, moods, and desires to be tested by its infallible criterion, and by the unreluctant acceptance of its guidance at every moment of our lives. There are many of us who, in a real though terribly imperfect sense, hold the truth, but who know nothing, or next to nothing, of its power to make us truthful. If it is to be of any use to us, we must make it ours in a far deeper sense than it is ours now; for many of us the girdle has been but carelessly fastened and has worked loose, and because, by our own faults, we have not ‘abode in the truth,’ it has come to pass that there is ‘no truth in us.’ We have set before us in the text the one condition on which all Christian progress depends, and if by any slackness we loosen the girdle of truthfulness, and admit into our religious life any taint of unreality, if our prayers say just a little more than is quite true, and our penitence a little less, we shall speedily find that hypocrisy and trivial insincerity are separated by very narrow limits. God’s truth in the Gospel cleanses the inner man, but not without his own effort, and, therefore, we are commanded to ‘cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness, in the fear of the Lord.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
EPHESIANS
‘THE BREASTPLATE OF RIGHTEOUSNESS’
Eph 6:14
There can be no doubt that in this whole context the Apostle has in mind the great passage in Isaiah 59 where the prophet, in a figure of extreme boldness, describes the Lord as arming Himself to deliver the oppressed faithful, and coming as a Redeemer to Zion. In that passage the Lord puts on righteousness as a breastplate-that is to say, God, in His manifestation of Himself for the deliverance of His people, comes forth as if arrayed in the glittering armour of righteousness. Paul does not shrink from applying the same metaphor to those who are to be ‘imitators of God as beloved children,’ and from urging upon them that, in their humble degree and lowly measure, they too are to be clothed in the bright armour of moral rectitude. This righteousness is manifested in character and in conduct, and as the breastplate guards the vital organs from assault, it will keep the heart unwounded.
We must note that Paul here gathers up the whole sum of Christian character and conduct into one word. All can be expressed, however diversified may be the manifestations, by the one sovereign term ‘righteousness,’ and that is not merely a hasty generalisation, or a too rapid synthesis. As all sin has one root and is genetically one, so all goodness is at bottom one. The germ of sin is living to oneself: the germ of goodness is living to God. Though the degrees of development of either opposite are infinite, and the forms of its expression innumerable, yet the root of each is one.
Paul thinks of righteousness as existent before the Christian soldier puts it on. In this thought we are not merely relying on the metaphor of our text, but bringing it into accord with the whole tone of New Testament teaching, which knows of only one way in which any soul that has been living to self, and therefore to sin, can attain to living to God, and therefore can be righteous. We must receive, if we are ever to possess, the righteousness which is of God, and which becomes ours through Jesus Christ. The righteousness which shines as a fair but unattainable vision before sinful men, has a real existence, and may be theirs. It is not to be self-elaborated, but to be received.
That existent righteousness is to be put on. Other places of Scripture figure it as the robe of righteousness; here it is conceived of as the breastplate, but the idea of assumption is the same. It is to be put on, primarily, by faith. It is given in Christ to simple belief. He that hath faith thereby has the righteousness which is through faith in Christ, for in his faith he has the one formative principle of reliance on God, which will gradually refine character and mould conduct into whatsoever things are lovely and of good report. That righteousness which faith receives is no mere forensic treating of the unjust as just, but whilst it does bring with it pardon and oblivion from past transgressions, it makes a man in the depths of his being righteous, however slowly it may afterwards transform his conduct. The faith which is a departure from all reliance on works of righteousness which we have done, and is a single-eyed reliance on the work of Jesus Christ, opens the heart in which it is planted to all the influences of that life which was in Jesus, that from Him it may be in us. If Christ be in us and if He is not, we are none of His, ‘the spirit is life because of righteousness,’ however the body may still be ‘dead because of sin.’
But the putting on of the breastplate requires effort as well as faith, and effort will be vigorous in the measure in which faith is vivid, but it should follow, not precede or supplant, faith. There is no more hopeless and weary advice than would be the exhortation of our text if it stood alone. It is a counsel of despair to tell a man to put on that breastplate, and to leave him in doubt where he is to find it, or whether he has to hammer it together by his own efforts before he can put it on. There is no more unprofitable expenditure of breath than the cry to men, Be good! Be good! Moral teaching without Gospel preaching is little better than a waste of breath.
This injunction is continuously imperative upon all Christian soldiers. They are on the march through the enemy’s country, and can never safely lay aside their armour. After all successes, and no less after all failures, we have still to arm ourselves for the fight, and it is to be remembered that the righteousness of which Paul speaks differs from common earthly moralities only as including and transcending them all. It is, alas, too true that Christian righteousness has been by Christians set forth as something fantastic and unreal, remote from ordinary life, and far too heavenly-minded to care for common virtues. Let us never forget that Jesus Himself has warned us, that except our righteousness exceed the righteousness of the Scribes and Pharisees, we shall in no wise enter the Kingdom of Heaven. The greater orbit encloses the lesser within itself.
The breastplate of righteousness is our defence against evil. The opposition to temptation is best carried on by the positive cultivation of good. A habit of righteous conduct is itself a defence against temptation. Untilled fields bear abundant weeds. The used tool does not rust, nor the running water gather scum. The robe of righteousness will guard the heart as effectually as a coat of mail. The positive employment with good weakens temptation, and arms us against evil. But so long as we are here our righteousness must be militant, and we must be content to live ever armed to meet the enemy which is always hanging round us, and watching for an opportunity to strike. The time will come when we shall put off the breastplate and put on the fine linen ‘clean and white,’ which is the heavenly and final form of the righteousness of Saints.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Stand, &c. Here are defined the panoplia of God. These are seven (App-10); three for enduement, girdle, breastplate, shoes; two are weapons of defense, shield and helmet; two for offence, sword and spear.
having your loins girt about = having girded your loins.
truth. Greek. aletheia. See App-175.
having on = having put on, as in Eph 6:11.
breastplate of righteousness. Compare Messiah’s panoply, Isa 11:5; Isa 59:17.
righteousness. App-191.
Fuente: Companion Bible Notes, Appendices and Graphics
14-20.] Particulars of the armour, and attitude of the soldier.
Fuente: The Greek Testament
Eph 6:14. [103] , being girt about) that you may be unencumbered [ready for action]. Comp. Luk 12:35; Exo 12:11; Isa 5:27.- , your loins with truth) according to the example of the Messiah, Isa 11:5.- – ) having put on the breastplate of righteousness-and the helmet of salvation. Isa 59:17, And He put on righteousness as a breastplate, and placed the helmet of salvation on His head. The seat of conscience is in the breast, which is defended by righteousness.- , of righteousness) Isaiah 11 already quoted. For often truth and righteousness are joined, ch. Eph 5:9. The enemy is to be vanquished by all things contrary to his own nature.
[103] , to stand, for the sake of fighting, Eph 6:14.-V. g.
Fuente: Gnomon of the New Testament
Eph 6:14
Eph 6:14
Stand therefore, having girded your loins with truth,-The girding the loins gives strength to labor. The truth of God taken into the heart is as a girdle to give strength to the loins. [The belt was an essential part of the soldier’s equipment. Passing around his loins, it was of special use in keeping other parts of the armor in place and in securing the proper soldierly attitude and freedom of movement. The girding is the soldiers own act by the help of Gods grace. It is subjective truth. In that of harmony of knowledge with the objective truth given in the gospel, of the inward practical acknowledgment of the truth as it is in Christ. The subjective application means obviously the personal grace of candor, sincerity, and truthfulness, as it is used also of the veracity of God (Rom 15:8). It seems simplest, therefore, and most accordant with usage to take it so here. And this plain grace of openness, truthfulness, reality, the mind will practice no deceits and attempt no disguises in our intercourse with God, is indeed vital to Christian safety and essential to the due operation of all other qualities of character. This is a wonderful source of strength, and requires much attention, careful thought, prayerful reading and meditation, to arm ourselves with the truth.]
and having put on the breastplate of righteousness.-The breastplate was to protect the breast and chest, and the vital organs within. Righteousness is the breastplate God has furnished man to protect himself from the darts the enemy may hurl at him. Righteousness is gained by doing the will of God. The righteousness of God is that plan of obedience to him, that he has ordained through which to save man. (Rom 8:1-11). Man clothes himself with that righteousness of God by walking in the way God has marked out for him to walk. “My little children, let no man lead you astray: he that doeth righteousness is righteous, even as he is righteous. (1Jn 3:7). Jesus did the will of God and for that reason was righteous. All who do Gods will are righteous, for “if ye know that he is righteous, ye know that every one also that doeth righteousness is begotten of him. (1Jn 2:29). Then to put on the breastplate of righteousness is to obey God.
Fuente: Old and New Testaments Restoration Commentary
having: Eph 5:9, Isa 11:5, Luk 12:35, 2Co 6:7, 1Pe 1:13
the breastplate: The [Strong’s G2382], or breastplate, consisted of two parts; one of which covered the whole region of the thorax or breast, and the other the back, as far down as the front part extended. Isa 59:17, 1Th 5:8, Rev 9:9, Rev 9:17
Reciprocal: Exo 28:4 – a breastplate Exo 39:8 – General Lev 8:8 – General 1Sa 2:4 – stumbled 1Ki 18:46 – he girded 2Ki 3:21 – put on armour 2Ki 4:29 – Gird up thy loins Job 12:21 – weakeneth the strength of the mighty Job 29:14 – I put Pro 31:17 – girdeth Isa 5:27 – neither Eze 13:5 – to stand Dan 10:5 – loins Luk 21:36 – stand 2Co 1:12 – godly 2Co 1:24 – for Gal 5:1 – Stand Phi 4:8 – are true 1Th 3:8 – if
Fuente: The Treasury of Scripture Knowledge
(Eph 6:14.) This warlike picture of the apostle is to be taken in its general aspect. It is useless, on the one hand, to seek out the minutiae of far-fetched resemblances, as is done by some foreign divines, and by Gurnall (Christian in Complete Armour, fol., Glasgow, 1763) and Arrowsmith (Tactica Sacra, 4to, 1657), and more elaborately learned than either, Lydius in his Syntagma sacrum de re militari, ed. Van. Til, 1698, Dordraci. All that we can affirm is, that certain spiritual acquisitions or gifts endow us with peculiar powers of self-protection, and that these graces, in their mode and province of operation, bear some similitude to certain pieces of ancient armour. So that it is an error, on the other hand, to imagine that the apostle selects at random some graces, and compares them to portions of military harness. It is probably to the armour of a Roman soldier that the apostle refers, the fullest account of which may be found in Lipsius (De Milit. Roman., ed. Plant. 1614) and Vegetius (Epitome Institutorum Rei Militaris, ed. Schwebel, Bipont. 1806), or in Polybius, lib. 6.20; Martial, 9.57. See Smith’s Dictionary of the Bible, sub voce Arms. The apostle’s account, as has been remarked, coincides with the figures sculptured on the Arch of Severus. First, there are three pieces of iron armour-armour fitted on to the body-girdle, breastplate, and shoes; thus-
-stand therefore, having girt about your loins with truth. Isa 11:5; Dan 10:5. The aorist participles precede in point of time the verb. is instrumental. The allusion is to the ancient military belt or girdle, which was often highly ornamented with laminae and clasps of gold and silver, and used occasionally, when thrown over the shoulder, to support the sword or quiver. This zone is formed of truth, not objective truth, as Harless believes, for that is declared to be the sword; but, as the article is wanting, of subjective truth-truthfulness. It is not simply integrity or sincerity, but the assured conviction that you believe, and that it is God’s truth you believe. Such a sincere persuasion binds tightly the other pieces of armour; and trussing up his loins gives the combatant alertness and buoyancy in the battle, enabling him to endure hardness as a good soldier of Christ. He feels supported and braced by his conscious knowledge and reception of the truth. Harless errs in supposing the baldric to be a mere ornament, for the ungirded soldier had not done all to qualify him for the fight-is not fully prepared for it. Grotius says-veritas adstringit hominem, mendaciorum magna est laxitas. 1Sa 25:13; Psa 18:32; Psa 45:4.
-and having put on the breastplate of righteousness. The genitive is that of apposition, and the article before it may be that of correlation, though we incline to give it a more distinctive meaning. Isa 11:5; Isa 59:17. The breastplate, as its name implies, covered and protected the chest. It was sometimes formed of linen or plates of horn, but usually of metallic scales or feathers. Pliny, Hist. Natur. 33.54. Roman soldiers wore chain mail, that is, hauberks or habergeons-
Loricam consertam hamis, auroque trilicem.
But sometimes the breastplate was made of two pieces of leather or bronze, which fitted to the person, and were united by hinges or fastened by buckles. Smith’s Dictionary of Greek and Roman Antiquities, p. 576. The righteousness which forms this is, according to Meyer, Fergusson, Olshausen, Holzhausen, and Meier, moral rectitude, or, as Ellicott says, the righteousness which is the result of the renovation of the heart by the Holy Spirit; and, according to Baumgarten-Crusius, the conscious possession of it. The article before has a special prominence, and we are inclined, with Harless, de Wette, Matthies, and Winzer (Pfinstprogramm, ber Eph 6:10; Eph 6:17, Leipz. 1840), to understand it as the righteousness of God, or of faith, or as justification by the blood of the cross, three scriptural phrases meaning in general one and the same thing. What Christian can boast of entire rectitude, or use as his defence what Turner unhappily calls his own righteousness-nil conscire sibi, nulla pallescere culpa? But when the justifying righteousness of Christ is assumed as a breastplate by sinners, they can defy the assaults of the tempter. To every insinuation that they are so vile, guilty, worthless, and perverse-so beset with sin and under such wrath that God will repulse them-they oppose the free and perfect righteousness of their Redeemer, which is upon them. Rom 3:22. So that the dart thrown at them only rings against such a cuirass, and falls blunted to the earth.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 6:14. Girt is from PERIZONNUO which Thayer defines, “to fasten garments with a girdle,” and he explains it to mean, “to fasten one’s clothing about the loins with a girdle.” Robinson defines it, “to gird oneself around, to be girded around,” and his explanation is, “spoken in reference to the long flowing garments of the orientals [people of the East], which they gird up around them while engaged in any business.” Further light will be shed on the passage by a similar word in 1Pe 1:13, which Thayer explains by the following information: “A metaphor [illustration] derived from the practice of the Orientals, who in order to be unhampered in their movements were accustomed, when about to start on a journey or engage in any work, to bind their long and flowing garments closely around their bodies and fasten them with a leathern girdle. Robinson gives the same definition and explanations. It explains the words “loins girded” in Exo 12:11, and “cast thy garment about thee” in Act 12:8. Paul uses the circumstance as an illustration; that truth will help the Christian to “get himself together” and be unhampered for the service at hand. The breastplate was a piece made of metal, covering the body from the neck to the hips, thus protecting the heart and other vital parts of the body. If a Christian’s life is one of righteousness, the attacks of Satan cannot harm him. 0, he might be put to death physically, but that will not injure his soul. (See Rom 8:31 Rom 8:38; Php 1:20.)
Fuente: Combined Bible Commentary
Eph 6:14. Stand therefore. Stand ready for the fight, as the description of the armor indicates; others include the thought of standing in the fight. Standing victorious is the result, but is not referred to here.
Having girt your loins with truth. Putting on the girdle was the first act in arming. An ungirded soldier would be a contradiction in terms (Meyer). In the East, where flowing robes are worn, the girdle is necessary, and in the case of a soldier, it not only kept the armor in place, but covered some of the most vulnerable parts of the body. It was also used to support the sword. In the Christian, armor truth is the girdle. By this is not meant the word of God, which is mentioned in Eph 6:17, nor sincerity, nor mere truthfulness (in the sense of telling the truth); nor does the figure suggest a mere ornament. It refers to the state of heart answering to Gods truth, the agreement of our convictions with what God has revealed. It is based on faith; and indeed without faith no attempt will be made to put on the armor.
Having put on the breastplate of righteousness. The breastplate was in many respects the most important piece of defensive armor, since it protected the heart and lungs. Righteousness here cannot mean our own righteousness, but that which God provides, since the whole armor is from Him. But righteousness from Him is both imputed and inwrought; He both justifies and sanctifies His people. Both are probably included here, but more particularly the moral purity wrought in us by the Spirit of God, which has as its necessary basis Gods accounting us righteous for Christs sake.
Fuente: A Popular Commentary on the New Testament
Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
Notice these items are to be on, not in the closet or on your wife, they are to be on you.
Stand is rather plain but it also carries the thought of being put in place, set in place. You are to do it, but you are to be set as in firm so that you will stand and not fall.
When I was redoing our back yard I put some foot square bricks down to form a little pad for a bench. I did little in the way of preparation to the ground, just a shave here and there and a rock to hold the brick in place. It wasn’t long before it looked like a pair of drunks had put the brick in place. There were edges and corners sticking up everywhere.
Later in the spring I decided to extend our patio slab by a couple feet, but this time I softened the ground, smoothed the dirt and then put down some sand and leveled the area to be covered. After the brick was laid I poured fine sand between the bricks and tamped it all down. The job was much better and it was quite nice – very level. The first set of bricks may have been put in place, but they were not “set” in place properly.
As we are armoured, we need to set ourselves as if we desire to be there permanently. We don’t want to waver or falter in that stand; we want to be firmly planted. This does not allow for a strong stance on Sunday and Wednesday while you are at church and a mushy staggering stand the rest of the week.
Loins girt with truth: The loins would be the hip area on both sides. We are to have ourselves covered with truth – the truth of God, and certainly not the truth of mankind for it is part of the evil that we are standing against.
The word means to protect by belting on or girding on the shields that will protect you. Belt them on so the protection won’t slip or slide out of the way and allow for injury. Belt on truth, don’t just play around with it, and don’t just put enough on to look good, put all truth on, the truth that God has revealed in His word.
The question came to my mind, just how does truth relate to the hips? I am not sure there is a close connection but let’s think about it for a moment.
The hip is important to walking, but we are standing, so that isn’t important here. The hip is also the focal point of the muscles that hold us up. Without the muscles of the hip it would be very difficult to stand. We would be lopsided at best and on one knee most likely.
Truth is that which helps us to stand and remain standing.
Breastplate of righteousness: The breastplate covered from the neck to the stomach. That same area which flack jackets cover. The area of the vital organs of life is the specific area. This is to protect the one standing to be able to continue standing while living. If death comes, then there will be total failure of the system.
Righteousness relates to correct standing before God, it is one that is correct and right. If we are wrong before God we cannot be standing for Him. In the spiritual warfare we are as dead to Him, for we can do nothing to the Devil. We are powerless, and in a sense we are the same as He is; only we have a way out of the situation – confession and seeking of forgiveness (1Jn 1:9).
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
This verse begins the eighth long sentence in this epistle, and it runs through Eph 6:20 (cf. Eph 1:3-23; Eph 2:1-7; Eph 3:1-19; Eph 4:1-7; Eph 4:11-16). The main verbs in this sentence are "stand" (Eph 6:14) and "take" (Eph 6:17). They are imperatives denoting urgency (cf. Eph 6:11; Eph 6:13). Four participles follow in Eph 6:14-16 that describe how to stand.
Isaiah described God as a soldier (cf. Isa 11:5; Isa 59:17; Isa 52:7; Isa 49:2). Paul may have had these descriptions in mind, but he probably used this figure to describe God’s protection because armored Roman infantrymen were commonplace throughout the empire. One may have been guarding Paul when he wrote this epistle (cf. Act 28:16). Everyone knew what they looked like.
Paul described the items that the Roman infantryman wore in the order in which he would have put them on. He first put on, over his short tunic (shirt), a belt that would hold both the breastplate and scabbard in place. The "truth" could refer to both God’s revealed truth that the Christian has believed and the Christian’s own truthfulness, specifically a lifestyle that reflects the truth. Full truth is the only adequate basis for a defense against Satan (cf. Eph 4:25).
"A man of integrity, with a clear conscience, can face the enemy without fear. The girdle also held the sword. Unless we practice the truth, we cannot use the Word of truth. Once a lie gets into the life of a believer, everything begins to fall apart. For over a year, King David lied about his sin with Bathsheba, and nothing went right." [Note: Wiersbe, 2:58.]
"People of that time did not normally wear a belt in the house, but when they faced some vigorous action such as running, or when a soldier was preparing for battle, they raised their loose robes above the knees and fastened them in place with a belt . . . Thus the ’girding’ of the loins meant preparation for physical activity or, as here, for engaging in conflict." [Note: Morris, p. 205.]
Likewise righteous conduct seems to be in view as well as the righteousness of Christ that becomes ours at regeneration. The breastplate covered the soldier’s body from the neck to the thighs. It was usually bronze or chain mail. [Note: Wood, p. 87.] It had a back piece, but it was the front part that gave it its name.