The Forty-Sixth Sermon, which is the fourth upon the sixth Chapter - Ephesians 6:11-17
The Forty-Sixth Sermon, which is the fourth upon the sixth Chapter.
11. Put upon you the whole armor of God, that ye may withstand all the assaults of the devil.
12. For our wrestling is not against flesh and blood, but against the Principalities, against the Powers, against the Lords of this world, the governors of the darkness of this world, and against the spiritual wickednesses that are in the heavenly places.
13. Wherefore take to you the whole armor of God, that ye may be able to withstand in the evil day, and stand fast when ye have performed all things.
14. Stand fast therefore, having your loins girt with truth, and being clothed with the breastplate of righteousness:
15. Having your feet shod with the preparation of the Gospel of peace:
16. Taking above all things the shield of faith, whereby you may quench all the fiery darts of wickedness.
17. Also, take to you the helmet of salvation, and the sword of the Spirit, which is the word of God.
I showed you this morning why Saint Paul speaks here of the force and craft of Satan, that is to say, to wake us so that we are not taken unawares, as often happens. Therefore, it is essential for us to know what kind of enemy we are dealing with so that it may stir us up to resist him. True, at first, we might be astonished when we compare our own weakness with the strategies and preparations of Satan, as mentioned here.
However, the remedy is provided alongside, as I have already touched upon, and as Saint Paul continues to explain in greater detail. First, he says that the encounter we face is much harder and more dangerous than if all the men in the world were to set themselves against us. For the power of Satan surpasses them all.
This is why he says that our fighting is not against flesh and blood.
By these words, he helps us understand that we are not only contending with mortal men. It is true that men will often challenge us, and they will be Satan's instruments in tormenting us. But this is not the primary concern. Satan uses them to drive us to despair, provoke us to revenge, or cause us to grumble against God.
Regardless of the situation, the wicked never trouble us unless they are instigated by another—namely, Satan, who rules over them, is their head, and sets them to work for these purposes.
Therefore, if we focus on men alone, we miss the point, much like dogs that, when a man throws a stone at them, bite the stone in retaliation and ignore the hand that cast it. Similarly, we lack discernment if we think our struggle is merely with men, while forgetting about our invisible enemy.
Thus, we should heed what Saint Paul tells us here: that Satan is the chief enemy we face, and it is him we must resist. Although he uses
various means to vex us and turn us away from the fear of God, we must always keep our eyes on him and be vigilant.
Again, a man might think it strange that Saint Paul should say that the devils are the principalities of the air, the lordships and powers of heaven, and the princes of the world. For one might deem that he matches them against God. Now, although some heretics in old times have abused this passage, intending to create the impression of two beginnings, so that God should be hindered in maintaining Himself against Satan and defending those He has taken under His protection, yet, if we understand Saint Paul's intent, this question will be easily resolved.
Why? Because here there is no mention of any power that the devil should have as though in spite of God, to advance himself against Him. Rather, we must remain fully convinced of this point: that the devil is the executor of God's judgments and cannot attempt anything more than what is granted and permitted him. If there were no other text but this one in the first chapter of Job, where the devil appeared with the angels (who are named there the children of God) to seek permission to do mischief, it ought to thoroughly satisfy us.
Indeed, the devil seeks nothing else but to pervert and confound all things. But even so, God holds him bridled and executes what He deems good through him, insomuch that when the devils have devised what they can, they still cannot attempt anything without God's leave, and without His having ordained and given them express charge to do this or that.
Nevertheless, it is not without reason that Saint Paul names them the powers and principalities of the air. All this depends on the things he will speak of later concerning the darkness of the world. However, that the devils should have superiority over mankind, which is
shaped after the image of God, would be against all reason— especially if we had remained in our original purity. If we had held out in the state wherein God created our father Adam, it is certain that the devil would not have had any advantage over us.
But because we are now overwhelmed with darkness and enslaved by our own nature, the devil is called the Prince of the world. Therefore, let us note well that after having elevated the power of the devil,
Saint Paul shows us from where all of it originates and what the source of it is, so that we do not think the devil has free rein and is able to do as he pleases, with God unable to stop him. To prevent us from imagining that God's sovereign dominion is diminished by any power of the devils, Saint Paul says their power comes from the fact that this world is in darkness.
True, the sun shines upon us, and so does the moon, but nevertheless, we are plunged into the dungeon of death and remain blind wretches because we are banished from the light of life, which is in God. Since we are deprived of the knowledge of Him who made and fashioned all things, and our minds are entangled in all wickedness, with our reason utterly perverted, Satan reigns over us.
Thus, the question is answered that might have been asked: how are the devils called the princes of the air and given such scope in this world, which God has created? That does not come from the original order of nature, as I have already explained, but from the corruption that has occurred through the fall of man.
No matter how things stand, the devils have such power over us that we could not resist them unless God were both our shield and our wall, serving our needs at all times, even fighting for us when we can do nothing. We must remember this well, and also suppress the foolish presumption rooted so deeply in our hearts that it is hard to
uproot. For we see how men always boast of themselves, seeking to make themselves into idols.
But how does Scripture speak of them? It calls them the devil's slaves. So long as we do not have Jesus Christ as our King, and His throne is not set up among us because of Adam's fall, the devil must necessarily be our prince, having all authority over us, and we are subject to him. Let men boast and claim what they will for themselves, and yet the words spoken by the Holy Ghost remain true. For the irrevocable sentence is given here—that the devil is our prince, and we are his subjects, held down in bondage until we are set free by our Lord Jesus Christ, according to the saying in John
8:36, that it is He who makes us free, that we might depart from the cursed tyranny and bondage of Satan.
Now, seeing that we are wretched people, overthrown, with the devil ruling over us and having already gained the upper hand, unless we are rescued in a wonderful manner, there is good reason for us to humble ourselves, as I already declared this morning, and distrust the strength we imagine ourselves to have, for it is nothing but deceitfulness. This realization should quicken our carefulness, leading us to seek God, praying that He does not forsake us or allow us to be given as prey to our enemies. Finally, it should cause everyone to exert themselves, knowing that although we can do nothing ourselves, God works through us in such a way that He will not have us be as lifeless blocks, but He will have us exercise our faith and serve Him in battle. In this way, the obstacles we encounter will not prevent us from continuing on our course, but we will withstand all the ambushes and assaults that are set against us.
Thus, you see, in effect, how we must apply this text to our lives.
And he concludes again, that we must hold our ground to resist the wicked days, until we are firmly settled after the performance of all.
Here, he reminds us again that it is not enough to have fought stoutly for a month or for a year, but that we must hold out to the end—even all our life long. For God has placed us in this world to maintain the battle until we come to the rest of heaven.
The earth, then, is not only a pilgrimage for the faithful but also a battlefield where we will always have enemies to trouble us, day and night without ceasing. That is why Saint Paul expressly says that we must resist until we have finished and performed all things. By "evil days," he refers to our entire life, but especially to those times when our Lord allows us to be pinched more than usual. Although God tries us to the end, He nevertheless shows forbearance at times. For if He had no pity on our weakness, what would become of us? It is true that we must not take a truce with Satan, but still, God sometimes gives us respites so that we are not continually burdened with extreme hardship.
The evil days, therefore, are when there are great and almost extreme temptations and trials, although our whole life is comprehended under the same words. This does not hinder our continual happiness, for God still counts us as His people and heritage, but there will always be that evilness which Saint Paul speaks of here. Therefore, let us not expect an earthly paradise here, or think that we will reap the fruit of our victory or live in rest, but rather let us assure ourselves that miseries are prepared for us without ceasing or number.
Wherefore, let us be armed to endure them and overcome them.
There is no pleading against God's will in this matter. It is true that He could deal with us much more gently, setting us apart from our
enemies so that we would suffer no vexation. But it pleases Him not to do so. Therefore, we must bow our necks and each of us must prepare for the battle that God calls us to. For, as Saint Peter says, it is good reason that our faith, which is much more precious than gold and silver, should be tried. Seeing that a corruptible metal is refined by fire, should our faith, which is much more excellent, be kept from coming to its purity and perfection? (1 Peter 1:7).
Let us, therefore, take note of what is said here—that we must finish things (or go through with them). This is to prevent any man from indulging in self-congratulation when he has held his own for a while and taken great pains in devoting himself to God's service. Instead, he should continue to walk forward to the end and put into practice what Saint Paul shows us in another place, even by his own example.
Although Paul had accomplished notable things—so much so that one might say God should have given him some rest for his often perilous journeys by sea and by land—yet he says he forgets all that is past and strains and forces himself forward, until he may attain to the fellowship of the resurrection of our Lord Jesus Christ
(Philippians 3:13-14).
What causes many to take such great liberty? It is because they think they have done enough and that others should now take their turn.
"Why not?" they say. "It is now twenty or thirty years that I have taken extreme pains without ceasing, and the world has seen my faithfulness, zeal, and care in serving God and in performing my duties." And with that, they conclude that now they may well take their rest. But we must not make such an agreement with God.
Whatever we have done, we must forget what is behind, says Saint Paul, and look forward to what is yet to come (Philippians 3:13). We have not yet reached the glory of our Lord Jesus Christ, and there are
still many infirmities in us. Our faith is not yet fully refined, and it still needs to be brought again to the furnace and the fire. Therefore, let us hold out until we have finished all things.
What is meant by "all"? It is that, having lived in obedience to our God, we die likewise when it pleases Him and according to His will.
It is not enough for us to live in fear of Him; we must also, in our death, give testimony that we are wholly His. We must not desire to live here until we are weary of life, but we must always have one foot lifted, ready to depart when it pleases God.
Thus, all is finished when we have lingered in this world as long as it pleases God, and each person has endeavored to live according to their calling and has been patient to the end. Finally, whether we live or whether we die, let us always be true sacrifices, offering ourselves to God, and seeking nothing but to yield up our souls and bodies into His hands.
Therefore, let us stand fast, says Saint Paul, so that we may be able to present ourselves before our God.
Hereupon, he shows with what manner of armor we must be fenced and furnished: that is to wit, with Faith, with Righteousness, with Truth, with God's Word, and with the Gospel. Now, we must not be curious in seeking here why Saint Paul gives the title of Helmet to one, the title of Breastplate to another, and the title of Shield to another. For in the first epistle to the Thessalonians, he touches on the same doctrine briefly, though without following the similitude throughout, saying that we must be armed with the helmet of faith and charity. But he speaks otherwise in this place. If any man would say there is some contradiction, the doubt would soon be resolved, namely that Saint Paul's intent here was not to detail particularly all the pieces of a Christian man's armor, but to show briefly that if we
receive the means that God offers us and are diligent to serve Him, we shall be furnished with all pieces, and we need not fear but that we shall have what is necessary to withstand all our enemies and to vanquish them. That, then, was Saint Paul's meaning.
Now, he sets down here first of all that we must be girt with the sword girdle of truth and put on the breastplate of righteousness. By those two words, he means soundness and holiness of life. Therefore, whenever we hear this word "Truth," let us understand that Saint
Paul condemns all hypocrisy and wants us to learn to give ourselves to the service of God with a free heart—not with eye service, nor as to the sight of the world, but with a pure and right-meaning mind.
And to understand why this truthfulness, or uprightness, and this soundness are compared to a breastplate: it is not necessary now to trouble ourselves much, as I said before. The point we must bear in mind is how Saint Paul shows us that if we take the armor that God gives us, we shall be sure, without fail, to have victory against all our enemies. Righteousness is matched with it, which is a true rule by which to walk in the fear of God and to live with our neighbors without doing any harm, without fraud, without malice, and without extortion—rather, we are to endeavor to do good to one another, according to the end to which our Lord has joined us together. That end is that we should so communicate with our neighbors, so that no man is wedded to his own profit, but all of us seek the common welfare.
No wonder now, though, that the Devil overcomes us easily and stealthily in many ways, both evening and morning, and every minute. For where is this soundness that Saint Paul requires here first of all? Nay, rather every one of us flatters ourselves, and we think we have done much when we have put on a few fair
countenances and have not been utter rebels against God so that the world cannot upbraid us for despising His majesty. Then, if we do not act like stark madmen but pretend some fair show and make some polite appearance of religion, we think we have discharged our duty very well when, in the meantime, the Devil has turned us quite away from the soundness and substance of which Saint Paul speaks here.
It is the same with righteousness. For we would like to content God with a little. Indeed, we will confess readily enough with our mouths that it is right that God should be served and honored and that we should live peacefully together and endeavor to do good to one another. We will condemn robbery, extortion, whoredom, deceit, and wrongdoing, but yet when all is done, we want God to accept the little
He finds in us and to be content with it. But by that means, behold, the Devil finds us still unprepared. Since we open such a gap to him, we should not be surprised that he gains the upper hand of us.
Therefore, it would be much better for us to go through with our race and to hold firmly to the equipment that enables us to stand fast. For we may see many who have a good zeal, as far as can be judged, and yet it shall be but a passing breeze—it will not continue. And why?
Because we are not properly armed against Satan.
For proof of this, if we follow what is shown to us here, it is certain that the promise will never deceive us. For although Saint Paul exhorts the faithful to stand fast and to hold out to the end, there is a certain warranty included therein, that God will always help them at their need and that they shall not find themselves disappointed if they continue to fight under His banner, continually calling upon His power and using the means offered them by His Word.
Therefore, if there is such cowardice in us that we are so afraid of the Devil that he causes us to fall down, to stray aside, and to wander quite out of the good way, we must impute all to our own recklessness, because we have not put on the armor that God gives us, but have instead hung it up on a peg.
Afterward, it follows that we should be shod with the preparation of the Gospel of peace. No doubt Saint Paul had an eye to the ancient fashion of men of war. They wore no shoes at home but only when they went to warfare. This was both to defend them from the cold and to save their feet when they entered into battle with the enemy.
It is said that the Gospel serves us in this way.
However, there are two other words to be marked also, in that he adds Preparation and Peace. But that we may lay things forth in their proper order, let us note that Saint Paul assigns to the Gospel this power and property of "shooing" us because when we are trained in the doctrine of the Gospel as we ought to be, then we may walk safely through the world.
For we see how unbelievers are plunged head over heels in it. Those whom God has not prepared to walk and to attain the kingdom of heaven are so ensnared in this world that they are altogether unprofitable, as though they had their legs broken, and they sink themselves deeper and deeper into it every day. Therefore, there is but one only way to make us wade through this world and to attain the kingdom of heaven: which is to have such instruction as is in the Gospel—namely, that God, having adopted us as His children, will not have us dwell here beneath forever but that we should come unto
Him, even with all haste and speed. Again, that we should not intermingle ourselves with the uncleanness of unbelievers but separate ourselves from them.
Thus much concerning the first point.
There is also the word Preparation, whereby Saint Paul means to make us understand that if we have the skill to avail ourselves of the Gospel, we shall be rid of all things that hinder us from coming unto
God. What is it, then, that we find there? It is this: whereas formerly we were, as it were, fallen asleep—or rather doting in our pleasures and vanities—our Lord disposes us to come unto Him.
We have seen already that this whole world is in darkness, and that as long as we abide in it, we are as if we were asleep, so that we see no way before us and only reel and stumble—or rather lie along in it as dead men, as it is said in Isaiah (Isaiah 59:10). If we are not rescued by our Lord Jesus Christ, we will continue to lie snoring in it, forever weltering in that darkness.
Therefore, let us learn to put ourselves in such readiness as our loins may be girded up (as says our Lord Jesus Christ, Luke 12:35), and our lamps burning in our hands, that we may see the way by the light that is given us in our Lord Jesus Christ, who is not without cause named the Light of the World (John 8:12). Again, let us withdraw ourselves from this spiritual drunkenness that turns unbelievers away from the kingdom of heaven and holds them down here beneath until they come unto final destruction.
Therefore, let us mark well that we cannot profit fully from the Gospel until we are made ready—that is to say, until we are weeded out from all things here below, and our Lord has so disposed us to Himself that our only labor is to come always forward and nearer unto Him, until we are gone out of this world and are quite rid and set loose from all the bonds of Satan and from all the means he uses to hinder us.
If we understand this well, we shall have profited greatly for the day.
But Saint Paul adds another title to the Gospel, which serves to make us more in love with it, saying that it is the Gospel of Peace. And thereby he gives us courage to fight, as if he should say, "My friends, it is true that your enemies are mighty and will give you hard skirmishes, insomuch that you would not be able to withstand them, but would be overthrown a hundred thousand times in an hour if God did not aid you. Nevertheless, if you do not refuse the help that God gives you, but rather make it effective by striving to resist all evil, you shall have peace in the midst of war." And why? Because the Gospel always brings that benefit with it.
Now, it is something great when we can fight without being afraid.
For we see in what a state they are who are out of peace: there is neither counsel nor good judgment in them. They are utterly disheartened, and, in short, trouble always dismays them. However, it is true that we must have care with us, as has been said before. For if we are careless, we will be easily overtaken. Nevertheless, this care does not hinder us from entering into the battle freely with a steady and well-settled mind, forasmuch as God is on our side and will display His mighty power in our defense. This is the thing that ought to bring us peace, so that no fear may overwhelm us or cause us to turn away or rob us of good judgment. Instead, the more we are afflicted, the more we should flee to God, praying Him to help us and provide for all our needs, which He knows much better than we ourselves do.
Now then, we see what Saint Paul's meaning is when he says we should be shod with the Gospel. It is not to keep us in this world, but rather that we should be ready to travel freely toward the kingdom of heaven and, moreover, have a quiet mind to serve God, trusting
assuredly that despite all the troubles we must endure, we shall not perish. For He assures us not only to help us in one assault but to continue with us to the end, even until He has delivered us from all the griefs and troubles we sustain today.
Furthermore, we must above all things take the shield or buckler of faith, and the spiritual sword, which is God's Word. As touching this shield, he explains that by means of it, we may beat back the burning or fiery darts that the enemy hurls at us. It might seem that Saint
Paul uses an unnecessary distinction here, in separating God's Word and faith, and that he should not set down two things that are essentially one. For faith is nothing by itself unless it is grounded upon God's Word, and God's Word is of no advantage to us unless we receive it by faith. But his distinguishing between these two things— which, nevertheless, go together—was for easier understanding.
He sets faith as the shield, saying that we should use it to ward off all the enemy's darts. Again, he shows us that of our own power, we are not able to ward off the blows that Satan can give us, but that they would be deadly. For he thinks it insufficient to say simply "to ward off the blows or assaults," but he says "the darts." Now, one will sooner be hit unawares by darts than by spears or swords. Similarly, today a man will sooner be hit with a musket ball or cannon shot than with a sword that is swung in front of him, which he can more easily avoid.
Saint Paul, therefore, speaks of the devil's darts, just as he had earlier spoken of his wiles. Let us mark that Satan not only uses force but could also wound us to death by subtle means if we were not protected by faith. For (as is said elsewhere), we must know his wiles
(2 Corinthians 2:11), and if we do not, we can never withstand him.
He is the father of lies, and besides that, he has such a store of wiles
that no one can have more to beguile us and entrap us. Therefore, let us heed these warnings so that we may be more alert to apply the promises given to us in God's Word to our benefit.
He speaks of fiery darts to show that the wounds would be deadly, as I said before, if God did not set His power before us, defend us, and preserve us by it. Now, we see what the force of faith is.
Now, look how much is attributed to faith, so much is taken away from men. For faith borrows all things from God's mere grace and liberality. Therefore, let us mark that in this text Saint Paul meant to humble us and to show us that God must provide us with all things necessary for our victory. Thus, whoever makes shields out of any other bulwarks devised to repel Satan will have but a spider's web (as they say), and Satan will only mock their presumption. Insomuch that when they think they have all the mountains of the world to fortify them, it will profit them nothing at their time of need.
Therefore, let us learn to make faith our buckler. That is to say, when we intend to enter into battle and to hold out, let us remember that God is our Father because He has elected and chosen us to be His children out of His infinite goodness. Seeing He has assured us that He will always be on our side, and that He is greater than all the world, and that He has put us in good and safe keeping by ordaining our Lord Jesus Christ to be our Shepherd, let us gather all those promises together and make a shield of them to set before us whenever we are assailed. Let us defy the devil because we are under the protection of our God, who is of invincible power, and because our Lord Jesus Christ has taken upon Himself the charge of our salvation and promised to be a faithful keeper of our souls to the end
(John 10:28).
When we reach that point, then we will beat back the darts of the devil. For on one side, he will labor to make us distrust God's grace, and on the other, he will tempt us to believe that our Lord Jesus
Christ is far from us. He will try to provoke us to murmur and grumble against Him or to entertain trivial and unprofitable questions or even blasphemies. All these are darts. Again, when we are enticed by any wicked lust or longing in our hearts, it is the quickest way for us to be caught off guard. True, at first, these temptations may not seem bitter or burdensome, but they are deadly darts nonetheless. Faith, however, repels them all.
How? If we are tempted to covetousness because we fear that the earth may fail us, God has taken upon Himself the responsibility to nourish and sustain us. So, let us rest in Him and ask for our daily bread at His hand. If the devil tempts us to immorality, we know that Jesus Christ has incorporated us into Himself, made us His own members, and we are one with Him. Shall we then defile ourselves in filthiness? What a grievous thing that would be! He has set us free and cleansed us by His blood. Shall we go back and wallow in our uncleanness? Are we tempted to gluttony? Has not God created food for our sustenance? (Yes), but should we overturn the order that God has set, where food should sustain us and direct us to heavenly life?
Shall we turn what is meant for our good into harm? Again, are we tempted by ambition to glorify ourselves? But what example has our
Lord Jesus Christ set before us? (Philippians 2:5-8). Moreover, if we seek greatness in this world, we shall be enemies of God, for He resists the proud, and their pride must inevitably be brought low
(James 4:6). Thus, in every way, we can beat back the darts of Satan.
Again, if anyone questions you, saying, "How can you be sure that all your efforts will benefit you? Where is the reward that the Gospel promises?" Faith must work in this case, for we do not see the
reward that is promised. Instead, we see many troubles, encounters, and sorrows. To be sure, we often seem to be the most miserable creatures in the world. What then shall we do? We would falter every minute if God did not reach out His hand to us. How do we take hold of His hand? That is to say, how do we benefit from His power? Faith must be at work here. We must look to the things that are not seen, as the Apostle says in Hebrews (Hebrews 11:1). In this way, we will be able to beat back Satan's darts.
Finally, Paul adds the Word, which, as I said before, should not be separated from faith. But I have already told you that Saint Paul meant to add that statement for further clarification.
As if he had said, "My friends, when I told you that you might withstand your enemies and beat back all their darts by means of faith, it is because God's Word cannot fail you. Since you have the promises of salvation and God speaks to you, so that you know He has you in His keeping and that you cannot be confounded if you trust in Him, therefore I set faith before you as a buckler. However, if you have faith, you have more than just one buckler. For God's Word is the true spiritual sword, whereby we may not only beat back our enemy but also discomfit him and trample him under our feet."
What remains now but to learn how to benefit more from God's Word than we have done up to this point? Seeing, then, that our Lord
Jesus Christ grants us the inestimable grace and benefit of teaching us in His school, let us consider to what end He does this. It is to arm us against Satan because we cannot live in His obedience and walk in the way He shows us without fighting. And He also gives us armor.
So then, let us assure ourselves that we have a good sword when we know how to apply God's Word to our lives. Moreover, that faith
(which arises from it) will be a good shield for us.
Also, we shall have the helmet of the hope of salvation, and to be short, we shall be thoroughly fenced and furnished on all sides. For from this comes the soundness of conscience and holiness of life, which he has spoken of. Finally, we shall lack nothing if we know how to use well the means that God sets forth for our welfare.
So then, although the state of the faithful may seem as irksome as can be, because God exercises them against all the devils in hell—and not for one day only, but for the entire span of their lives—yet we must think it sweet and amiable, seeing that God provides for all our needs. At least if we are awake and consider the dangers we are in, we will resist them.
Let us consider, I say, on the one side, Satan's violence and force, and on the other, his craft and subtlety. And together with that, let us call upon our God (as Saint Paul will show us again hereafter), and also consider the benefits that God's Word brings us.
Here we see how the wretched Papists have stripped themselves stark naked of all the armor that should serve them for their salvation. For what is the Word of God among them? A nose of wax.
They have not been ashamed to belch out that blasphemy, both in all their books and also in all their sermons: namely, that there is no certainty in God's Word.
Yes, but it would be wrong to call it the spiritual sword if it did not arm us against all the assaults of Satan. Therefore, we could not repel the temptations with which we are provoked to evil unless God's
Word served us in that regard. And if we did not find it so by experience, surely Saint Paul would never have given it that name.
Now then, let us endeavor to profit more and more by it. Let us be good students and give good ear to it while God has His mouth open