Most of us feel but little the stern reality underlying the metaphor, that the whole Christian life is warfare, but that in that warfare there are crises, seasons of special danger. The interpretation which makes the 'evil day' co-extensive with the time of life destroys the whole emphasis of the pa.s.sage: whilst all days are days of warfare, there will be, as in some prolonged siege, periods of comparative quiet; and again, days when all the cannon belch at once, and scaling ladders are reared on every side of the fortress. In a long winter there are days sunny and calm followed, as they were preceded, by days when all the winds are let loose at once. For us, such times of special danger to Christian character may arise from temporal vicissitudes. Joy and prosperity are as sure to occasion them as are sorrows, for to Paul the 'evil day' is that which especially threatens moral and spiritual character, and these may be as much damaged by the bright sunshine of prosperity as by the midwinter of adversity, just as fierce sunshine may be as fatal as killing frost. They may also arise, without any such change in circ.u.mstances, from some temptation coming with more than ordinary force, and directed with terrible accuracy to our weakest point.

These evil days are ever wont to come on us suddenly; they are heralded by no storm signals and no falling barometer. We may be like soldiers sitting securely round their camp fire, till all at once bullets begin to fall among them. The tiger's roar is the first signal of its leap from the jungle. Our position in the world, our ignorance of the future, the heaped-up magazines of combustibles within, needing only a spark, all lay us open to unexpected a.s.saults, and the temptation comes stealthily, 'as a thief in the night.' Nothing is so certain as the unexpected. For these reasons, then, because the 'evil day' will certainly come, because it may come at any time, and because it is most likely to come 'when we look not for it,' it is the dictate of plain common sense to be prepared. If the good man of the house had known at what hour the thief would have come, he would have watched; but he would have been a wiser man if he had watched all the more, because he did _not_ know at what hour the thief would come.

II. To withstand these we must be armed against them before they come.

The main point of the exhortation is this previous preparation. It is clear enough that it is no time to fly to our weapons when the enemy is upon us. Aldershot, not the battlefield, is the place for learning strategy. Belshazzar was sitting at his drunken feast while the Persians were marching on Babylon, and in the night he was slain. When great crises arise in a nation's history, some man whose whole life has been preparing him for the hour starts to the front and does the needed work.

If a sailor put off learning navigation till the wind was howling and a reef lay ahead, his corpse would be cast on the cruel rocks. It is well not to be 'over-exquisite,' to cast the fashion of 'uncertain evils,'

but certain ones cannot be too carefully antic.i.p.ated, nor too sedulously prepared for.

The manner in which this preparation is to be carried out is distinctly marked here. The armour is to be put on before the conflict begins. Now, without antic.i.p.ating what will more properly come in considering subsequent details, we may notice that such a previous a.s.sumption implies mainly two things--a previous familiarity with G.o.d's truth, and a previous exercise of Christian virtues. As to the former, the subsequent context speaks of taking the sword of the Spirit, which is the word of G.o.d, and of having the loins girt with truth, which may be objective truth. As to the latter, we need not elaborate the Apostle's main thought that resistance to sudden temptations is most vigorous when a man is accustomed to goodness. One of the prophets treats it as being all but impossible that they who have been accustomed to evil shall learn to do well, and it is at least not less impossible that they who have been accustomed to do well shall learn to do evil. Souls which habitually walk in the clear s.p.a.ces of the bracing air on the mountains of G.o.d will less easily be tempted down to the shut-in valleys where malaria reigns. The positive exercise of Christian graces tends to weaken the force of temptation. A mind occupied with these has no room for it. Higher tastes are developed which makes the poison sweetness of evil unsavoury, and just as the Israelites hungered for the strong, coa.r.s.e-smelling leeks and garlic of Egypt, and therefore loathed 'this light bread,' so they whose palates have been accustomed to manna will have little taste for leeks and garlic. The mental and spiritual activity involved in the habitual exercise of Christian virtues will go far to make the soul una.s.sailable by evil. A man, busily occupied, as the Apostle would have us to be, may be tempted by the devil, though less frequently the more he is thus occupied; but one who has no such occupations and interests tempts the devil. If our lives are inwardly and secretly honeycombed with evil, only a breath will be needed to throw down the structure. It is possible to become so accustomed to the calm delights of goodness, that it would need a moral miracle to make a man fall into sin.

III. To be armed with this armour, we must get it from G.o.d.

Though it consists mainly of habitudes and dispositions of our own minds, none the less have we to receive these from above. It is 'the panoply of G.o.d,' therefore we are to be endued with it, not by exercises in our own strength, but by dependence on Him. In old days, before a squire was knighted, he had to keep a vigil in the chapel of the castle, and through the hours of darkness to watch his armour and lift his soul to G.o.d, and we shall never put on the armour of light unless in silence we draw near to Him who teaches our hands to war and our fingers to fight. Communion with Christ, and only communion with Christ, receives from Him the life which enables us to repel the diseases of our spirits.

What He imparts to those who thus wait upon Him, and to them only, is the Spirit which helps their infirmities and clothes their undefended nakedness with a coat of mail. If we go forth to war with evil, clothed and armed only with what we can provide, we shall surely be worsted in the fray. If we go forth into the world of struggle from the secret place of the Most High, 'no weapon that is formed against us shall prosper,' and we shall be more than conquerors through Him that loved us.

But waiting on G.o.d to receive our weapons from Him is but part of what is needful for our equipment. It is we who have to gird our loins and put on the breastplate, and shoe our feet, and take the shield of faith, and the helmet of salvation, and the sword of the Spirit. The c.u.mbrous armour of old days could only be put on by the help of another pulling straps, and fixing buckles, and lifting and bracing heavy shields on arms, and fastening helmets upon heads; but we have, by our own effort, to clothe ourselves with G.o.d's great gift, which is of no use to us, and is in no real sense ours, unless we do. It takes no small effort to keep ourselves in the att.i.tude of dependence and receptivity, without which none of the great gifts of G.o.d come to us, and, least of all, the habitual practice of Christian virtues. The soldier who rushed into the fight, leaving armour and arms huddled together on the ground, would soon fall, and G.o.d's giving avails nothing for our defence unless there is also our taking. It is the woful want of taking the things that are freely given to us of G.o.d, and of making our own what by His gift is our own, that is mainly responsible for the defeats of which we are all conscious. Looking back on our own evil days, we must all be aware that our defeats have mainly come from one or other of the two errors which lie so near us all, and which are intimately connected with each other--the one being that of fighting in our own strength, and the other being that of leaving unused our G.o.d-given power.

IV. The issue of successful resistance is increased firmness of footing.

If we are able to 'withstand in the evil day,' we shall 'stand' more securely when the evil day has stormed itself away. If we keep erect in the shock of battle, we shall stand more secure when the wild charge has been beaten back. The sea hurls tons of water against the slender lighthouse on the rock, and if it stands, the smashing of the waves consolidates it. The reward of firm resistance is increased firmness. As the Red Indians used to believe that the strength of the slain enemies whom they had scalped pa.s.sed into their arms, so we may have power developed by conflict, and we shall more fully understand, and more pa.s.sionately believe in, the principles and truths which have served us in past fights. David would not wear Saul's armour because, as he said, 'I have not proved it,' and the Christian who has come victoriously through one struggle should be ready to say, 'I have proved it'; we have the word of the Lord, which is _tried_, to trust to, and not we only, but generations, have tested it, and it has stood the tests. Therefore, it is not for us to hesitate as to the worth of our weapons, or to doubt that they are more than sufficient for every conflict which we may be called upon to wage.

The text plainly implies that all our life long we shall be in danger of sudden a.s.saults. It does contemplate victory in the evil day, but it also contemplates that after we have withstood, we have still to stand and be ready for another attack to-morrow. Our life here is, and must still be, a continual warfare. Peace is not bought by any victories; 'There is no discharge in that war.' Like the ten thousand Greeks who fought their way home through clouds of enemies from the heart of Asia, we are never safe till we come to the mountain-top, where we can cry, 'The Sea!' But though all our paths lead us through enemies, we have Jesus, who has conquered them all, with us, and our hearts should not fail so long as we can hear His brave voice encouraging us: 'In the world ye have tribulation, but be of good cheer, I have overcome the world.'

'THE GIRDLE OF TRUTH'

'Stand, therefore, having girded your loins with truth.'--Eph.

vi. 14 (R.V.).

The general exhortation here points to the habitual att.i.tude of the Christian soldier. However many conflicts he may have waged, he is still to be ever ready for fresh a.s.saults, 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 a.s.sumption 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 a.s.sociated 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 s.p.a.ce, 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 G.o.d, 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 G.o.d 'desires truth in the outward parts.' The st.u.r.dy 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 att.i.tudinising 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 G.o.d'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 G.o.d 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 G.o.d 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 G.o.d'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 G.o.d'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 G.o.d'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 circ.u.mstances, 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 pa.s.s 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. G.o.d'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.'

'THE BREASTPLATE OF RIGHTEOUSNESS'

'Having put on the breastplate of righteousness.'--Eph. vi. 14.

There can be no doubt that in this whole context the Apostle has in mind the great pa.s.sage in Isaiah lix. 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 pa.s.sage the Lord puts on righteousness as a breastplate--that is to say, G.o.d, 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 G.o.d 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 rect.i.tude. This righteousness is manifested in character and in conduct, and as the breastplate guards the vital organs from a.s.sault, 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 G.o.d. 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 G.o.d, and therefore can be righteous. We must receive, if we are ever to possess, the righteousness which is of G.o.d, 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 a.s.sumption 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 G.o.d, 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 sc.u.m. 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.

A SOLDIER'S SHOES

'Your feet shod with the preparation of the gospel of peace.'--Eph.

vi. 15.

Paul drew the first draft of this picture of the Christian armour in his first letter. It is a finished picture here. One can fancy that the Roman soldier to whom he was chained in his captivity, whilst this letter was being written, unconsciously sat for his likeness, and that each piece of his accoutrements was seized in succession by the Apostle's imagination and turned to a Christian use. It is worth noticing that there is only one offensive weapon mentioned--'the sword of the Spirit.' All the rest are defensive--helmet, breastplate, shield, girdle, and shoes. That is to say, the main part of our warfare consists in defence, in resistance, and in keeping what we have, in spite of everybody, men and devils, who attempt to take it from us. 'Hold fast that thou hast; let no man take thy crown.'

Now, it seems to me that the ordinary reader does not quite grasp the meaning of our text, and that it would be more intelligible if, instead of 'preparation,' which means the process of getting a thing ready, we read 'preparedness,' which means the state of mind of the man who is ready. Then we have to notice that the little word 'of' does duty to express two different relations, in the two instances of its use here.