Part 1

Chapter 13,918 wordsPublic domain

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THE WHOLE ARMOUR OF GOD

By J. H. JOWETT, D.D.

The Whole Armour of God

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THE WHOLE ARMOUR OF GOD

JOHN HENRY JOWETT, M.A., D.D.

_Fifth Avenue Presbyterian Church, New York City_

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CONTENTS

CHAPTER PAGE

I. THE INVISIBLE ANTAGONISMS 9

II. THE GIRDLE OF TRUTH 25

III. THE BREASTPLATE OF RIGHTEOUSNESS 41

IV. READY! 59

V. THE SHIELD OF FAITH 77

VI. THE HELMET OF HOPE 91

VII. THE SWORD OF THE SPIRIT 109

VIII. THE SOLDIER'S USE OF PRAYER 127

IX. WATCH YE! 143

X. ENDURING HARDNESS 161

XI. THE INVISIBLE COMMANDER ON THE FIELD 179

XII. THE SOLDIER'S FIRE 197

XIII. THE VICTORY OVER THE BEAST 215

XIV. THE COMING GOLDEN AGE 231

XV. MORE THAN CONQUERORS 249

THE INVISIBLE ANTAGONISMS

_Eternal God, may no distraction draw us away from our communion with Thee. May we come to Thee like children going home, jubilant and glad. We have been in the far country and our garments are stained. May we hasten to the ministry of forgiveness and reconciliation. If we have been on fields of heavy battle, where the fire of the enemy has been awful and unceasing, may we hasten to Thee for the overhauling of our armor, and for the renewal of our strength. If we have been called upon to walk weary roads of unfamiliar sorrow, may we turn to Thee as to refreshing springs. If we have lapsed from our high calling, may we renew our covenant. If we have missed a gracious opportunity, may we seek another chance. If we have been counted faithful in any service, and have fulfilled our commission by the help of Thy grace, may we hasten to give the glory to Thee. Unite us, we humbly pray Thee, in the holy bonds of Christian sympathy. Deepen our pity so that we may share the sorrows of people far away. May we feel the burden of the burdened and weep with them that weep. May we not add to our sin by ceasing to remember those who are in need. Grant peace in our time, O Lord, the peace which is the fruit of righteousness. Let Thy will be done among all the peoples, so that in common obedience to Thee all the nations may find abiding union. Amen._

THE INVISIBLE ANTAGONISMS

"Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand." Eph. 6:13.

Let me give one or two other translations which devout scholars have made in the attempt to bring out the precise significance of Paul's original words. Many interpreting minds act like the solar spectrum, and they help to display the wealthy contents in the pure white light of gospel truth. Here then is Dr. Moffat's translation: "So take God's armour that you may be able to make a stand in the evil day and hold your ground by overcoming all your foes." And here is Dr. Weymouth's fine attempt to elicit the buried wealth of the apostle's words: "Put on the complete armour of God so that you may be able to stand your ground on the day of battle, and having fought to the end to remain victors on the field." That is a translation which stirs one's blood, and I am inclined to regard it as a very vital interpretation of the rousing, soldierly counsel of the apostle Paul.

The apostle is writing to a tiny company of Christians at Ephesus, so tiny that they are like a drop in a bucket in the midst of that teaming population. For this is what has happened. Under the constraining influence of the gospel of Christ this little handful of men and women have done one of the hardest things we are ever called upon to do. They have cut themselves away from old fellowships. They have separated themselves from the fond attachments of a lifetime. They have severed themselves from venerable roots. They have forfeited dear and vital friendships, and they are now living an alien life within the circle of their own city. They are strangers in their own home. They are foreigners in their native land. They are pilgrims in their own country. They are in it and yet not of it. They are like tropical plants which find themselves in the Arctic Zone. And it is to this little company that the apostle writes this letter, and to them he gives the inspiring counsel of my text: "Put on the complete armour of God that ye may be able to stand your ground in the day of battle."

In what sort of circumstances did these people live? Let us take a swift survey of the hostility of their surroundings. What was the nature of the antagonisms by which this little company were beset? First of all, there was the overwhelming power of the world. Their city itself was luxuriously placed. The very location of Ephesus was favourable to prosperity, enjoying as it did the double advantage of shelter and of openness to the outer world. I was amazed when I walked among its ruins in the late spring at the magnificence of its position. If you will think of a cup, with more than a third of its rim broken down to its base, you will gain a rough but practical suggestion of the groundwork of this ancient city. About two-thirds of the city are immediately engirt with noble and richly verdured hills. Then this sheltering rim of hills is broken, and the cup opens out in one direction to a port on the open sea, and in the other direction to a rich alluvial plain, famous for its wonderful fertility. Such was Ephesus, sheltered and yet open, with protective arms of hills about it, and yet widely hospitable to the trade and wealth of the world. No wonder Ephesus was luxurious, no wonder she was carnal, and no wonder she was ennervated. She was the very hunting ground of the garish world, and in this mesmeric garishness this little company of Christians had their home. This was the first of their antagonisms.

Well, then, to mention a second antagonism, there was the majestic power of an alien religion. The magnificent Temple of Diana, which is now only a little heap of stones, with literally not one stone resting orderly upon another, then dominated the city by its splendour, and represented a religion which held the people in the loose leash of easy and licentious morals. Just think of that resplendent temple, that gorgeous temple, and then think of some obscure house in some obscure street, where this little company of Christians met to commune with their Lord, and in the contrast you will realize another of the antagonisms which assailed their discipleship every hour of the day. The Temple of Diana versus the little Christian meeting-house! It makes one think of another contrast in the grey and windy city of Edinburgh; the dark, frowning Palace of Holyrood versus John Knox's small house in Canongate! And history tells us which of these two proved to be the dwelling-place of invincible strength. This was the second of their antagonisms.

And then, to name a third of their antagonisms, there was the pervasive power of popular customs and traditions. Every day this little handful of Christians were up against customs that were like invisible bonds. Yes, religious and social customs always thread the common life, and to oppose them is to run up against antagonisms which are like invisible webs of barbed wire. We know what it means to oppose a popular custom to-day. Just oppose even a simple one; decide to wear no black in the hour of bereavement and you are up against a world of hostility and suspicion. And, still further, let the convention you defy be an ecclesiastical convention, or one which has somehow come to wear religious sanctions, and the antagonism is tremendous. Well, this little company of Christians in Ephesus were defying popular social customs and popular religious customs every day, and they were, therefore, confronted with a fierce and terrific opposition. And so they had all these antagonisms to meet, the hardening glare of the world, the far-reaching power of an alien religion, and the tyranny of popular custom and tradition. And in the very thick of all these you must imagine these comparatively youthful Christians seeking to live their separate and consecrated life.

But in this strong and tender letter to this little flock of Christians, the apostle Paul looks beyond the opposition of flesh and blood, and the steelly barriers of usage and tradition; he pierces the visible veil and beholds invisible antagonists, spiritual, alive, active and hostile. Listen to him: "For ours is not a conflict with mere flesh and blood, but with the despotisms, the empires, the forces that control and govern this dark world, the spiritual hosts of evil arrayed against us in the heavenly warfare." When the apostle looked upon Ephesus it seemed as though the whole city became transparent, and behind the visible and transient veils he saw these spiritual foes. There was much mischief in Ephesus, there was much weaving of evil webs, there was much coming and going of worldly forces; but to Paul, the real prompters and instigators were back in the unseen. This is the teaching of this great apostle. These Christians in the early Church had to fight unseen enemies, antagonists in the spirit--"spiritual hosts of evil in the heavenly warfare." The real enemy is entrenched in the unseen, and he is ever active, night and day, and the early believer confronted him in ancient Ephesus, as the later believer confronts him in modern New York and London.

Now it is of these invisible antagonists that the apostle most urgently warns these young disciples. He warns them of the extraordinary subtlety of the warfare, of the wiles of the devil, of the stratagems of these mysterious powers, of their traps and devices, of their diabolic cleverness, and of their amazing and manifold ingenuities. The instruments of modern material warfare are almost incredible in the refinement of their destructiveness, and I have no doubt in my own mind that even these ingenuities are also diabolic, and that if we could pierce the veil we should see the invisible enemies at their fiendish work. But these unseen antagonists out-do all the subtleties of the material instruments of destruction in the devices in which they lure and snare and entrap and overthrow the soul.

Well, then, how do these antagonists work? How is this cunning antagonism exerted upon the soul? It is exerted both mediately and immediately. First of all, these invisible antagonists work immediately upon the soul. Spirit can work upon spirit; mind can lay pressure upon mind. There is a direct and immediate influence upon the secret life of man. That is the teaching of the Word of God, and I freely confess to you that there are phenomena in my own life, and in the lives of others which I cannot interpret in any other way. I know it is altogether mysterious, but it is by no means incredible. In our own day we are obtaining first glimpses into avenues of spiritual activity which hitherto have been shrouded in mist and darkness. The phenomena of thought transference, of telepathy, of hypnotism, are lifting the veil upon modes of influence of which we have scarcely dreamed. One mind can influence another mind directly without either speech or deed, leaving upon the other the seal and imprint of its own mould. When I see this I do not count it incredible when it is reported to me that there are spiritual antagonists in Ephesus and in New York who prey upon the thoughts of man, and work upon his imagination, and engage his sentiments and ambitions with the purpose of luring him from his sacred loyalties, and inciting him to rebellion against the holy and most high God. "Ours is not a conflict with mere flesh and blood," says the apostle. We have invisible foes.

And then, in the second place, these spiritual antagonists work mediately upon the soul. They work upon the soul through the medium of human ministries--through the contagious power of crowds, through the gravitation of the age, through the general spirit of society, through the psychological climate in which our life is cast. And they also work upon the soul through the medium of individuals, through men and women who have been captured by the evil one and who are now used in his purposes of moral and spiritual destruction. Our invisible antagonists cast their lure upon us through the ministry of our fellow-men.

Now all these antagonisms, seen and unseen, mediate and immediate, this little company of Christians had to meet in ancient Ephesus. You say the antagonisms are tremendous! Yes, indeed they are, and the Christian life is a tremendous thing. That is what tens of thousands of professing Christians have yet to learn. Let it be said that of all tremendous things the Christian life is the most tremendous. It is not something we can play with in idle hours, it is not a merely pleasant fellowship, it is not the bloodless act of joining the visible Church. No, it is not the carrying of a highly imposing label; it is a desperate, continuous, but withal, a glorious campaign. Speaking for myself, I confess that I have to have my fingers on the throat of the devil every day of my mortal life. This is how I find it. I do not gain a single inch without a fight. No fine victory is ever gained by me without blood. O, the sternness of the Christian fight! and O, its attractiveness and its glory! Yes, indeed, you are right; the antagonisms are tremendous.

How then, are they to be met? If these are our antagonisms, seen and unseen, in New York as well as in Ephesus, how can we meet and overcome them? Let us listen to the Word: "Put on the complete armour of _God_." Let us begin there. Our first need is God. Without God we are beaten even before the fight begins. We have no more likelihood of vanquishing our spiritual foes without God than this unaided hand of mine would be able to drive back the solid phalanxes of the German hosts. We must begin with God. In the tenth verse of this chapter the apostle unfolds the primary secret of victory. "Be strong in the Lord and in the power of His might." But that is a very imperfect translation, laying too much emphasis upon the soldier and too little upon his Lord. I greatly like the marginal rendering of the revised version: "Be made powerful in the Lord." Does not that word sound full of promise for soldiers who are about to storm a difficult position? "Be made powerful in the Lord." Let God make you powerful! Such power is not a trophy of battle; it is the fruit of communion. It is a bequest and not a conquest. This power is not something we have to win; it is something we have to receive. It is not something we have to gain; it is something we have to take. "Be made powerful in the Lord!" And listen again: "Ye shall receive power when the Holy Spirit is come upon you." That power, that vital endowment of strength, is the gift of God, one of the ministries of the divine grace, and it is offered to every soldier without money and without price. So is it true that our first necessity in battle is to hasten away to the Lord to receive the gifts of the soldier's strength.

But not only is there the imperative need of God for our initial strength, but for every piece of armour which may be needful in the fight. Armour for offence, and armour for defence; armour to meet every device and stratagem with which we may be assailed. I propose to consider this armour, piece by piece, and over and over again I shall have to tell you that you may find every piece of armour in the abundantly stocked and open and free armoury of God. And therefore do I say again that if we are to be triumphant over our antagonists, our first need is God. "Seek ye the Lord." "O come, let us kneel before the Lord our Maker."

And then, our other great requirement is the ceaseless co-operation of our wills. The life of a Christian soldier is not a continuous reclining on "flowery beds of ease." Having obtained the strength we must ceaselessly exercise it in the practice of our wills. Listen to the divine challenge to the will: "Be made powerful in the Lord!" Well, then, exercise the will you have, your weak will, and go and kneel in humility at the source of power, and receive the promised gift. "Put on the whole armour of God!" Well, then, exercise the will and go to the armoury of grace for thine arms. "Stand therefore!" Well, then, having received the gift of power, exercise thy will in stubborn and invincible resistance. "Here stand I," said one who had received the strength, "Here stand I; I can do no other, God help me!" "Having done all, stand"--and victory shall be yours! In the name of God the Father, God the Son, and God the Holy Spirit, victory shall most certainly be yours!

Says Dr. Weymouth: "Stand your ground in the day of battle, and having fought to the end remain victors on the field." "Victors on the field." I am thrilled by the inspiring word--"Victors on the field." After every temptation--the temptation that comes to me in sunshine, or the temptation that comes to me in the gloom--after every fight, victors on the field! The Lord's banner flying, His banner of love and grace; and the evil one and all his host in utter rout, and in full and dire retreat!

Soldiers of Christ arise, And put your armour on; Strong in the strength which God supplies Through His eternal Son.

THE GIRDLE OF TRUTH

_Holy Father, we humbly pray Thee to reveal unto us the unsearchable riches of Christ. Refine our discernments in order that we may behold them; and deepen our hearts in order that we may long to possess them. Unveil to us our poverty so that we may seek Thy wealth. Lead us through meekness and penitence to the reception of spiritual power. May our loins be girt about with truth. May we drink deeply at the waters of promise and find refreshment in immediate duty. We pray that Thou wilt bind us together in the bonds of holy sympathy. Help us to gather up the needs of others in common intercession. Make us ready to bear the burden of the race. Quicken our imaginations in order that we may enter into the sorrows of Thy children in every land. We humbly pray Thee to steady our faith in these days of bewilderment. In all the confusion of our time may we never lose sight of Thy throne. In all the obscuring of our ideals may we never lose sight of Christ. And O, Lord, out of our disorder may we be led into larger ways. Let Thy Holy Spirit brood over us, quickening all that is full of sacred promise, and destroying all that hinders our friendship with Thee. Amen._

THE GIRDLE OF TRUTH

"Stand therefore, having your loins girt about with truth." Eph. 6:14.

The girdle was just a strong belt holding the different pieces of a soldier's armour securely in their place. Even in the ordinary Oriental attire the girdle was a necessity. Without the girdle the loose, flowing garments became very cumbersome, flapping about the feet, and especially hindering the movements in a hostile wind. Even the most graceful attire became an entanglement unless the girdle held it in serviceable bonds. But the necessity of a girdle was still more imperative on the field of war. In active fighting loose pieces of armour would be like embarrassing articles hanging on the soldier rather than appropriate implements to make him efficient. Loose armour was troublesome and distressing, making the soldier feel soft, and awkward, and unready, giving him a sense of going to pieces. The belt bound the loose pieces together, creating a healthy sense of firmness, compactness, and making the soldier feel that he had everything well in hand, and enabling him to meet the enemy's attack with united strength and confidence.

Now it is that figure of the military belt which the apostle is using in our text, "Let your loins be girt about with truth." The soldier of Jesus can have his armour flapping about him in disorderly array. He can be loose and distracted. His energies can be scattered. He can be just a mass of incoherences and inconsistencies in the presence of the foe. Or a soldier of Jesus can be firm, and collected, and decisive. He can be "all there," with every ounce of his strength available for the immediate fight. And the apostle teaches that this bracing sense of collectedness, this fine, firm feeling of moral and spiritual concentration, can only be obtained by binding the entire life with the splendid and tenacious girdle of gospel truth.