Chap. 6:14–17. Stand Therefore, Having Your Loins Girt About With Truth, And Having On The Breastplate Of Righteousness;
HOMILY XXIV
CHAP. 6:14–17. STAND THEREFORE, HAVING YOUR LOINS GIRT ABOUT WITH TRUTH, AND HAVING ON THE BREASTPLATE OF RIGHTEOUSNESS; AND YOUR FEET SHOD WITH THE PREPARATION OF THE GOSPEL OF PEACE; ABOVE ALL, TAKING THE SHIELD OF FAITH, WHEREWITH YE SHALL BE ABLE TO QUENCH ALL THE FIERY DARTS OF THE WICKED. AND TAKE THE HELMET OF SALVATION, AND THE SWORD OF THE SPIRIT, WHICH IS THE WORD OF GOD.
Having your loins, saith he, girt about with truth. What can be the meaning of this? I have stated in the preceding discourse, that he ought to be so lightly accoutred, as that there should be no impediment whatever to his running.
And having on, he continues, the breastplate of righteousness. As the breastplate is impenetrable, so also is righteousness, and by righteousness here he means a life of universal virtue. Such an one no one shall ever be able to overthrow; it is true, many wound him, but no one cuts through him, no, not the devil himself. It is as though one were to say, ‘having righteous deeds fixed in the breast;’ of these it is that Christ saith, Blessed are they that do hunger and thirst after righteousness, for they shall be filled. He that has this fixed in his breast, is firm, like a breastplate. Such a man will never be put out of temper.
And having your feet shod with the preparation of the Gospel of peace. This is somewhat obscure in this expression. What then is its meaning? They are noble greaves, doubtless, with which he invests us; the preparation of the Gospel. Either then he means this, that we should be prepared for the Gospel, and should make use of our feet for this, and should prepare and make ready its way before it; or if not this, at least that we ourselves should be prepared for our departure. The preparation, then, of the Gospel of peace, is nothing else than a most virtuous life; according to what the Prophet saith, Thine ear hearkeneth to the preparation of their heart, that is, the preparedness. Of the Gospel, he says, of peace, and with reason; for inasmuch as he had made mention of warfare and fighting, he shews us that this conflict with the evil spirits we must needs have: for the Gospel is the Gospel of peace; this war which we have against them, puts an end to another war, that, namely, which is between us and God; if we are at war with the devil, we are at peace with God. Fear not therefore, beloved; it is a Gospel, that is, a word of good news; already is the victory won.
Over and above all, taking the shield of faith.
By faith in this place, he means, not the knowledge of the faith, (for that he never would have ranged last,) but that gift by which miracles are wrought. And with reason does he term this faith a shield; for as the shield protects the whole body, as if it were a sort of rampart, just so is this faith; for all things yield to it.
Wherewith ye shall he able, saith he, to quench all the fiery darts of the wicked one.
For this shield nothing shall be able to cleave asunder; for hearken to what Christ saith to His disciples, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove. But how are we to have this faith? When we have rightly performed all those duties.
By the darts of the wicked one, he means, both temptations, and vile desires; and well does he add the epithet fiery, for such is the character of these desires. Yet if faith can command the evil spirits, much more can it also the passions of the soul.
And take the helmet, he continues, of salvation, that is, of your salvation. For he is casing them in armour, as about to lead them out to battle.
And the sword of the Spirit, which is the word of God. He either means the Spirit, or else, ‘by the spiritual sword:’ for by this all things are severed, by this all things are cleft asunder, by this we cut off even the serpent’s head.
Ver. 18, 19, 20. Praying always, saith he, with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; 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, for which I am an ambassador in bonds, that therein I may speak boldly as I ought to speak.
As the word of God has power to do all things, so also has he who has the spiritual gift. For the word of God, saith he, is living, and powerful, and sharper than any two-edged sword. Now mark the wisdom of this blessed Apostle. He hath armed them with all security. And now he instructs them how they are to call upon the King, that He may stretch forth His hand. Praying, saith he, always, with all prayer, and supplication in the Spirit; for it is possible to pray not in the Spirit, when one uses vain repetitions; and watching thereunto, he adds, that is, keeping sober; for such ought the armed warrior, he that stands at the King’s side, to be; wakeful and temperate:—with all perseverance and supplication for all saints; and for me that utterance may be given unto me to open my mouth. What sayest thou, blessed Paul? Hast thou need of thy disciples? And well does he say, that I may open my mouth. He did not then, it seems, study what he used to say, but according to what Christ said, 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: so truly did he do every thing by faith, every thing by grace. With boldness, he proceeds, to make known the mystery of the Gospel; that is, that I may answer for myself in its defence as I ought. And art thou bound in thy chain, and still needest the aid of others? Yea, saith he, for so was Peter also bound in his chain, and yet nevertheless was prayer made without ceasing for him. For which I am an ambassador in bonds; that therein I may speak boldly, as I ought to speak; that is, that I may answer with confidence, with courage, with great prudence.
Ver. 21. But that ye may also know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things.
As soon as he had mentioned his chains, he leaves something for Tychicus also to relate to them of his own accord. For whatever topics there were of doctrine and of exhortation, all these he explained by his letter: but what were matters of bare recital, these he entrusted to the bearer of the letter. Hence it is he adds further, that ye may know our affairs, that is, may be informed of them. This manifests both the love which he entertained towards them, and their love towards him.
Ver. 22. Whom I have sent unto you, saith he, for the same purpose, that ye might know our affairs, and that he might comfort your hearts.
This language he employs, not without a purpose, but in consequence of what he had been saying previously; having your loins girt about, putting on the breastplate, &c. which are a token of a constant and unceasing attendance on sacred duties; for hear what the Prophet saith; Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually; and the Prophet Isaiah again saith, that God hath put on righteousness as a breastplate; by these expressions instructing us that these are things which we must have, not for a short time only, but continually, inasmuch as there is continual need of warfare. So again another in another place saith, The righteous is bold as a lion. For he that is armed with such a breastplate, it cannot be that he should fear the array that is against him, but he will leap into the midst of the enemy. And again Isaiah saith, How beautiful are the feet of them that publish good tidings of peace. Who would not run, who would not serve in such a cause; to publish the good tidings of peace, peace between God and man, peace, where men have toiled not, but where God hath wrought all?
But what is the preparation of the Gospel? Let us hearken to what John saith, Prepare ye the way of the Lord, make His paths straight. And this then John did by his Baptism. But since there is need also of another preparation after Baptism, this our Apostle here points out, and says, with the preparation of the Gospel of peace, intimating thereby that we are to do nothing unworthy of peace. And then since the feet are usually a token of the way of life, hence he is constantly exhorting in this language, See that ye walk circumspectly; where he speaks of the way of life. Oh then let us have our conversation worthy of the Gospel, let us display purity of conduct and actions, throughout the whole course of our life. The good tidings of peace have been proclaimed to you, give to these good tidings a ready way; since if ye again become enemies, there is no more preparation of peace. Be ready, be not backward to embrace this peace. As ye were ready and disposed for peace and faith, so also continue. Faith is a shield, the first thing that receives the assaults of the adversary, and preserving the armour uninjured. So long then as faith be right and the life be right, the armour remains uninjured.
He discourses, however, much concerning faith in other places, but most especially in writing to the Hebrews, as he does also concerning hope. Believe, saith he, in the good things to come, and none of this armour shall be injured. In dangers, in toils, hold out thy hope and thy faith to protect thee, and thou wilt preserve thy armour uninjured. He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him. Faith is a shield which protects those who believe without curiosity; but wherever there are subtilties, and reasonings, and scrutinizings, then is it no longer a shield, it only impedes us. Let this our faith be such as shall cover and screen the whole frame. Let it not then be scanty, so as to leave the feet or any other part exposed, but let the shield be commensurate with the whole body.
Fiery darts. For many doubtful reasonings there are, which set the soul as it were on fire, many difficulties, many perplexities, but all of them faith sets entirely at rest; many things does the devil dart in, to make our soul in a blaze, and bring us into uncertainty; as, for example, when some persons say, ‘Is there then a resurrection?’ ‘Is there a judgment?’ ‘Is there a retribution?’ But if thou hast the shield of faith, thou shalt with it quench the darts of the devil. Has any base lust assaulted thee, is there kindled up within a fire of evil thoughts? Hold before thee thy faith in the good things to come, and it will not even shew itself, yea, it will perish. All the darts; not some quenched, and others not. Hearken to what Paul saith, For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. Seest thou how many darts the righteous quenched in those days? Seemeth it not to thee to be a fiery dart, when the patriarch burned with inward fire, as he was offering up his son? Yea, and other righteous men also have quenched all his darts. Whether then they be reasonings that invade us, let us hold out this; or whether they be base desires, let us use this; or whether again labours and distresses, upon this let us repose ourselves. Of all the other pieces of armour, this is the safeguard; if we have not this, they will be quickly pierced through. Over and above all, saith he, taking the shield of faith. What is the meaning of over all? It means, both in truth, and in righteousness, and in the preparation of the Gospel; that is to say, in all these several instances this is required.
And therefore he adds further, and take the helmet of salvation; that is to say, finally by this shall ye be able to be in security, and escape every peril, for as the helmet covers the head perfectly in every part, and suffers it not to sustain any injury, but preserves it, so also does faith supply alike the place of a shield, and of a helmet to preserve us. If we quench his darts, quickly shall we receive also those saving thoughts, that suffer not our governing principle to sustain any harm; for if these, the thoughts that are inimical to us are quenched, those which are not so, but which contribute to our salvation, and inspire us with good hopes, will speedily be generated within us, and will rest upon our governing principle, as a helmet does upon the head.
And not only this, but we shall take also the sword of the Spirit, and thus not only ward off his missiles, but smite the devil himself. Yes, the soul that does not give herself up, and is proof against those fiery darts, will stand with all intrepidity to face the enemy, and will cleave open his breastplate with this very sword with which Paul also burst through it, and brought into captivity his devices; he will maim and behead the serpent.
Which is the word of God.
By the word of God in this place, he means either the commandment, or else the word of command; that, I mean, which the Apostles also every where in working miracles uttered in the Name of Christ. Only let us too keep inviolate in all things the commandments of God; for if we keep them, by them we shall kill and slay the dragon himself, that crooked serpent. And here mark, I beseech you, the wisdom of Paul; for whereas he has said, Ye shall be able to quench the fiery darts of the wicked one; that he might not puff them up, he shews them, that to do this above all things they stand in need of God; for what does he say?
With all prayer and supplication.
As though he were saying, these things shall be done, and ye shall accomplish all by praying. But when thou drawest near, never ask for thyself only: thus shalt thou have God favourable to thee.
Praying, saith he, always, with all prayer and supplication in the Spirit, and watching thereunto with all perseverance for all saints. Limit it not, I say, to certain times of the day, for hear what he is saying; approach at all times; pray, saith he, without ceasing. Hast thou never heard of that widow, how by her importunity she prevailed? Hast thou never heard of that friend, who at midnight shamed his friend into yielding by his perseverance? Hast thou not heard of the Syrophœnician woman, how by the constancy of her entreaty she called forth the Lord’s compassion? These all of them gained their object by their importunity.
Praying, saith he, always in the Spirit.
That is to say, let us seek for the things which are according to God, nothing of this world, nothing pertaining to this life.
Not only, however, is there need that we pray without ceasing, but also, that we should do so watching;—and watching, saith he, thereunto; whether he is here speaking of the vigils, or of the wakefulness of the soul, I admit both meanings. Seest thou how that Canaanitish woman watched unto prayer? For when the Lord gave her no answer, nay, even shook her off, and spoke of her as a dog, Truth, Lord, she said, yet the dogs eat of the crumbs which fall from their masters’ table, and desisted not until she obtained her request. How, too, did that widow cry, and persist so long, until she was able to shame into yielding that ruler, that neither feared God, nor regarded man? And how, again, did the friend persist, remaining before the door in the dead of night, till he shamed the other into yielding by his importunity, and made him arise. This is to be watchful.
Wouldest thou understand what watchfulness of soul is? Go to Hannah, hearken to her very words, Adonai Eloi Sabaoth: nay, rather, hear what preceded those words; they all rose up, says the history, from the table, and she, forthwith, did not betake herself to sleep, nor to repose. Whence she appears to me even when she was sitting at the table to have been abstinent, and not to have been made heavy with viands. Otherwise never could she have shed so many tears; for if we, when we are fasting and foodless, yet hardly pray thus, or rather never pray thus, much more would not she ever have prayed thus after a meal, unless even at the meal she had been as they that eat not. Let us be shamed, we that are men, at the example of this woman; let us be shamed, we that are suing and gasping for royal station, at her, praying and weeping for a little child. And she stood, it says, before the Lord; and what are her words? Adonai, Lord, Eloi Sabaoth! and this is, being interpreted, O Lord, the God of Hosts. Her tears outstripped her utterance; by these she hoped to prevail with God to bend to her request. Where tears are, there of necessity is affliction also: where affliction is, there is great wisdom and heedfulness. If thou wilt indeed hearken, she continues, to the prayer of thine handmaid, and wilt give unto me a son, then will I give him as a gift unto the Lord all the days of his life. She said not, ‘for one year,’ or, ‘for two,’ as we do;—nor said she, ‘if thou wilt give me a child, I will give thee money;’ but, ‘I give back to Thee the very gift itself entire, my first-born, the son of my prayer.’ Truly here was a daughter of Abraham. He gave when it was demanded of him. She offers even before it is demanded.
But observe even after this her deep reverence. Her voice, it saith, was not heard, only her lips moved. And thus does he who would gain his request draw nigh unto God; not consulting his ease, nor gaping, nor lounging, nor scratching his head, nor with utter listlessness. What, was not God able to grant, even without any prayer at all? What, did He not know the woman’s desire even before she asked? And yet had He granted it before she asked, then would not the woman’s earnestness have been shewn, her virtue would not have been made manifest, she would not have gained so great a reward. So that the delay is not the result of reluctance to give, nor of unwillingness in giving, but of providential kindness. When therefore ye hear the Scripture saying, that the Lord shut up her womb, and that, her adversary provoked her sore; consider that it is His intention to prove the woman’s seriousness. For, mark, she had a husband devoted to her, for he said, Am I not better to thee than ten children? And her adversary, it saith, provoked her sore, that is, reproached her, insulted over her. And yet did she never once retaliate, nor utter imprecation against her, nor say, ‘Avenge me, for mine adversary reviles me.’ The other had children, but this woman had her husband’s love to make amends. With this at least he even consoled her, saying, Am not I better to thee than ten children?
But let us look, again, at the self-control of this woman. And Eli, it says, thought she had been drunken. Yet observe what she says to him also, Nay, count not thine handmaid for a daughter of Belial, for out of the abundance of my musing am I wasted even until now. Here is truly the proof of a contrite heart, when we are not angry with those that revile us, when we are not indignant against them, when we reply but as defendants. Nothing renders the heart so wise as affliction; nothing is there so sweet as godly mourning. Out of the abundance, saith she, of my musing am I wasted even until now. Her let us imitate, one and all. Hearken, ye that are barren, hearken, ye that desire children, hearken, both husbands and wives; yes, for husbands too used oftentimes to contribute their part; for hear what the Scripture saith, And Isaac intreated the Lord for Rebekah his wife, because she was barren. So mighty is the efficacy of prayer.
With all prayer and supplication, saith he, for all the saints, and for me, placing himself last. What doest thou, O blessed Paul, in thus placing thyself last? Yea, saith he, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel, for which I am an ambassador in bonds. And where art thou an ambassador? ‘To mankind,’ saith he. Oh! amazing loving-kindness of God! He sent from Heaven in His own Name ambassadors for peace, and lo, men took them, and bound them, and reverenced not so much as the law of nations, that an ambassador never sustains any injury. ‘But, however, I am an ambassador in bonds. The chain lies like a bridle upon my tongue, and restrains my boldness, but your prayer shall open my mouth.’
That therein I may speak boldly, as I ought to speak; that is, that I may say every thing I was sent to say.
But that ye also may know my affairs, and how I do, Tychicus, a beloved brother, and faithful minister in the Lord, shall make known to you all things. If faithful, he will tell no falsehood, he will in every thing speak the truth:—whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. Amazing, transcendent affection! ‘that it may not be in the power,’ he means, ‘of them that would, to affright you.’ For it is probable that they were in tribulation; for the expression, may comfort your hearts, intimates as much; that is, ‘may not suffer you to sink under it.’
Ver. 23. Peace be to the brethren, and love with faith from God the Father, and the Lord Jesus Christ.
He invokes upon them, peace and love with faith. He saith well: for he would not that they should have regard to love by itself, and mingle themselves with those of a different faith. Either he means this, or that faith above described, namely, that they should have faith also, so as to have a cheerful confidence of the good things to come. The peace which is towards God, and the love. And if there be peace, there will also be love; if love, there will be peace also. With faith, because without faith, there is no avail in love; or rather love could not exist at all without it.
Ver. 24. And grace be with all them that love the Lord Jesus Christ in sincerity. Amen.
He here makes a distinction, placing peace by itself, and grace by itself.
In sincerity, he concludes. Amen.
What is this, in sincerity, or, uncorruptness? It either means, ‘in purity;’ or else, ‘for the sake of those things which are incorruptible,’ as, for example, not in riches, not in glory, but in those treasures which are incorruptible. The in, means, ‘through,’ or, ‘because of.’ Through uncorruptness, that is, ‘through virtue.’ Because all sin is corruption. And in the same way as we speak of a virgin being corrupted, so also do we speak of the soul. Hence Paul says, Lest by any means your minds should be corrupted. And again elsewhere, he says, In doctrine, shewing uncorruptness. For what, tell me, is corruption of the body? Is it not the dissolution of the whole frame, and of its union. This then is what by the entrance of sin takes place also in the soul. The beauty of the soul is temperance, and righteousness; the health of the soul is courage, and prudence; for the base man is hideous in our eyes, so is the covetous, so is the man who gives himself up to evil practices, and so the coward, the unmanly, and the weak man, is out of health. Now that sins work corruption, is evident from this, that they render men disfigured, and weak, and cause them to be sick and diseased. Nay, and when we say that a virgin is corrupted, we say so, strictly speaking, on this account also, not only because the body is defiled, but because of the transgression. For the mere act is natural; and if in that consisted the corruption, then were marriage corruption. Hence is it not the act that is corruption, but the sin. It destroys the beauty of her soul. And look at the case again in another view; what will be corruption in the case of a house? Its dissolution. And so, universally, corruption is a change which takes place for the worse, a change into another state, to the utter extinction of the former one. For hear what the Scripture saith, All flesh had corrupted his way; and again, In intolerable corruption; and again, Men of corrupt minds. Our body is corruptible, but our soul is incorruptible. Oh then let us not make that corruptible also. This, the corruption of the body, was the work of former sin; but sin which is after the Laver, has the power also to render the soul corruptible, and to make it an easy prey to the worm that dieth not. For never had that worm touched it, had it not found the soul corruptible. The worm touches not adamant, and if he shall touch it, he can do it no harm. Oh then, corrupt not the soul; for that which is corrupted is full of foul stench; for hearken to the Prophet who saith, My wounds stink and are corrupt through my foolishness.
However, this corruption of the body shall put on incorruption, but the other of the soul, never; for where incorruption is, there is no corruption. Thus is it a corruption which is incorruptible, which hath no end, a deathless death; which would have been, had the body remained deathless. Now if we shall depart into the next world with corruption about us like this, we shall retain that corruption incorruptible and endless; for to be ever burning, ever wasted by the worm, is corruption incorruptible; like as was the case with the blessed Job. He was corrupted, and died not, and that through a lengthened period, and wasted continually, scraping the clods of dust from his sore. Some such torment as this shall it undergo, when the worms surround and devour it, not for two years nor for three, nor for ten, nor for ten thousand, but for years without end; for their worm, saith He, dieth not.
MORAL. Let us take the alarm then, I entreat you, let us dread the words, that we meet not with the realities. Covetousness is corruption, corruption more dangerous than any other, and leading on to idolatry. Let us shun the corruption, let us choose the incorruption. Hast thou acted a covetous part by any one? The fruits of thy covetousness perish, but the covetousness remains; a corruption which is the foundation of incorruptible corruption. The enjoyment indeed passes away, but the sin remains imperishable. A fearful evil is it for us not to strip ourselves of every thing in this present world; a great calamity to depart into the next with loads of sins about us. For in the grave, it is said, who shall confess unto Thee? There is the place of judgment, then is there no longer season for repentance. How many things did the rich man bewail then? And yet it availed him nothing. How many things did they say, who had neglected to feed Christ! Yet were they led away notwithstanding into the everlasting fire. How many things had they then to say: which had wrought iniquity; ‘Lord, have we not prophesied in Thy Name, and in Thy Name have cast out devils?’ And yet notwithstanding they were not owned. All these things therefore will take place then; but it will be of no avail, if they be not done now. Let us fear then, lest ever we should have to say then, Lord, when saw we Thee an hungered, and fed Thee not? Let us feed Him now, not one day, nor two, nor three days. For let not alms and truth, saith the Wise man, forsake thee. He saith not, ‘do it once, nor twice.’ The Virgins, we know, had oil, but not enough to last out. And thus we need much oil, and thus should we be like a fruitful olive tree in the house of God. Let us reflect then how many burthens of sins each of us has about him, and let us make our acts of mercy counterbalance them; nay rather, far exceed them, that not only the sins may be quenched, but that the acts of righteousness may be also accounted unto us for righteousness. For if the good deeds be not so many in number as to put aside the crimes laid against us, and out of the remainder to be counted unto us for righteousness, then shall no one rescue us from that punishment, from which God grant that we may be all delivered, through the grace and loving-kindness of our Lord Jesus Christ.