This Scripture shows both the power possessed by the believer for maintaining the spiritual conflict in which, while abiding in the wilderness, he is engaged, and the character of the enemies with whom he has to contend. He is exhorted to be strong in the Lord, because he alone it is who can give the Christian soldier ability to contend successfully against his opponents.
There is nothing more injurious to those who are called to fight the good fight of faith, than the forgetfulness of the strength and wiliness of the enemies with whom they have to contend. Because of the power possessed by his enemies, and of his utter incapacity to cope with it by any might of his own, the believer is directed to seek for strength adequate to his need, and to look to the only source from whence he can be supplied; in a word, he is to “be strong in the Lord, and in the power of his might.”
One man may be enabled to overcome another by the exercise of his own, strength; but in no other way than by the mighty power of God can a man be victorious over the devil, who is here so presented to our view, that we may discern the means by which he obtains victories over men.
There are two ways in which Satan is here presented to us—he has wiles, and he has fiery darts; as respects the children of God, the great object that Satan seeks is, to keep them from knowing their standing in Christ; their union with him in his death and resurrection.
But the Holy Spirit, through the apostle, shows that the victory of Christ is one in which every child of God shares. The ready answer to the doubts and fears suggested by Satan is this, “Christ is risen.” The shield of faith enables us to know that we are conquerors in Christ; and the most effectual way of combating successfully the enemy is to see the place to which we are risen, as being united to Christ—parts of his mystical body.
This wondrous standing is revealed to faith, which enables the believer to know himself united to Christ, who is raised “far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:” therefore it is said to him, “ Be strong in the Lord, and in the power of his might.”
A consideration of the first chapter of the epistle to the Ephesians, and of the connection existing between it and the 6th chapter, will lead to a more correct understanding of this subject. In the first chapter, from the 3rd to the 9th verse, we see that all the blessings possessed by believers are bestowed on them by God, and are his free gift: originating in his will, they flow from the Father in the way of grace. And it is their—privilege not only to be conscious of this standing (that they are seen by the Father in Christ, and loved even as he is loved), but to live in the enjoyment of these things.
We are told afterward what these blessings are. Satan would fain prevent our enjoyment of them, by suggesting to us that they are too great, too glorious to be possessed by creatures so weak, so helpless and depraved, as all the descendants of fallen Adam are; but the believer sees them by faith, and knows they have been freely given to him; and because lie has a perception of them, ‘in proportion to the clearness of that perception, he is regardless of the riches, honors, and pleasures of the world.
All Satan’s objections are met by the consideration of the grace and good pleasure of God. If we believe not God’s declarations, we rob him of his—glory, and Christ of his honor; and the doing this answers the object of Satan; it is acting as he would have us to do.
The whole armor of God is exactly fitted to the saint, whose blessing is to use it in the full apprehension of its value.
The power of all separation to God is, “ability to discern the greatness, the extent, and variety of the blessings which result from redemption, to the praise of God’s grace and glory.” The saint has all these blessings, and God has all the glory accruing from the saint’s possession of them. The character of the conflict in which the saint is engaged is heavenly; indeed, the whole epistle relates to what is heavenly; thus the 1St, 2nd, and 3rd chapters give us the heavenly calling of God’s children; the 4th gives (not the ablution of the flesh, as practiced among the Jews) but the heavenly ministries; the 5th gives us the heavenly creature’s walk while in the wilderness; the 6th presents to our view the saint in combat with his enemies. And here we see that his calling is heavenly, that he is God’s workmanship, created in Christ Jesus unto good works; and that his walk is to be (like his calling) heavenly, being strengthened in the Lord, for his calling, and having the power of his might; thus the heavenly creature is presented to us, as taken into a new condition, and sustained by divine power, in the circumstances in which he is graciously placed. We see him, throughout the epistle, in his call, walk, and combat.
The conflict, detailed in the book of Joshua, between Israel and the nations with whom they warred, is not our pattern, because the Lord is not now contending for the earth. David, armed only with a sling and a few smooth stones taken out of the brook, engaged in combat with Goliath the Philistine giant, gives us more the character of our conflict; for we are utterly weak, while our enemy is possessed of great strength: but though we have no might in ourselves, we may be stronger than all who are against us in the Lord’s strength.
The power of God is ever exercised in behalf of his weak, helpless children, and their power consists in the perception of this truth; to be strong they must know their standing, portion, hope, and calling. When possessed of this apprehension, they are enabled to stand against the wiles of Satan; to contend successfully with principalities and powers, with the rulers of the darkness of this world, with spiritual wickedness in high places. God shows them their strength in the use of the armor wherewith he supplies them; but Satan seeks to keep them from the knowledge of what belongs to God’s armor.
The 10th verse of the 3rd chapter discloses to our view what the purpose of God is, as regards the enemies with whom his children have to contend. We are there told that principalities are learning by the Church God’s manifold wisdom; with this wisdom those principalities become acquainted by the way in which he acts towards saints, and by what he has given to them. What is said in the 12Th verse of the 6th chapter, respecting the believer’s spiritual enemies, that they are the rulers of the darkness of this world, gives us a striking view of the awful power possessed by them over this world, and over those who are walking according to its course: it shows the fearful case of vast multitudes around us. Now Satan desires to throw the saints off from God; to keep them at a distance from him; not to let them see their portion: and he seeks to attain this object by suggesting to them wrong views of Scripture. When a person’s eyes are enlightened by the Holy Ghost (who alone can communicate a right apprehension of the truths revealed in Scripture—who only can impart a saving understanding of them), he from that moment ceases to be of the world, the moral world, which is blinded by Satan, whose lies tend to darken the minds of men in everything that relates to God. All who are in darkness are of the world, but when a sinner’s eyes are enlightened by God to believe in Jesus, he is no longer of the night, nor of darkness, but is a child of light and of the day; he can then say, “I am not of the world;” he then becomes a heavenly man, and is enabled to enjoy heavenly things. Being Christ’s, united to him in death and resurrection, he has crucified the flesh with the affections and lusts; and, being dead with Christ, he is to “reckon himself to be dead unto sin, but alive unto God.” Satan often throws a man’s thoughts off Christ on himself, and thus deprives him) of the peace which it is his privilege ever to have. —But the believer is continually to remember that God has blessed him with all spiritual blessings in heavenly places in Christ Jesus; that what is Christ’s is his portion, and that his combat is with him who is the ruler of this world. Carnality of mind arises from not having a clear perception of our wondrous standing—of the position in which grace has placed us.
Believers have only one person to encounter as their adversary, that is the Devil. The world and the flesh indeed are things which work against the believer if he does not walk in the Spirit, and they are means often used by Satan against us; but he is the only person, who is against us. God is never against us; but we are always able to say, “God is for us.” (Rem. 7: 31.) This was not so with Jesus. Satan was his adversary, as he is ours; but besides this one adversary, common to us and Jesus, he had to meet God’s justice and holiness, and God was not for him when he, through grace, was made sin for us. Believers have not to meet God as their adversary, because Jesus, to whom no wrath was due, has borne the wrath due to them, and God always acts towards them as towards children whom he loves. Jesus, when baptized, heard a voice from heaven, saying, “This is my beloved Son, in whom I am well pleased.” It was not until after this that he was led up of the Spirit into the wilderness, to be tempted of the devil. So all believers are declared to be the children of God by faith in Christ Jesus (Galatians 3:2626For ye are all the children of God by faith in Christ Jesus. (Galatians 3:26)); to be loved by the Father even as he is loved (John 17:2323I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. (John 17:23)), and they should see the existence of the relationship subsisting between him and them while they are engaged in conflict with Satan. The Epistle to the Ephesians discloses their union with Christ and God. And it is to be remembered that, as the only-begotten obedient Son he once bore God’s wrath due to us that we might find God always for us.
The Church, when shown its standing, is made acquainted with the state and circumstances of the world—is taught to know that the present is an evil day, and that it has numerous and powerful enemies to contend with, even “the rulers of the darkness of this world, with spiritual wickedness in high places,” but that God has provided an armor offensive and defensive, suited to its necessities; an armor of which he has also given a full description. The great question between God and it is settled: it is loved as Christ is loved; but its members have each moment to settle a question between themselves and Satan. In conflicting with him, they are put on the exercise of the love which they have to God; and are thus afforded an opportunity of showing the extent of it, and growing in it. It is the devil with whom they have to contend; they meet Satan in every circumstance in which they are at any time placed, and they can only conquer him when they are clothed with God’s armor. Satan, because of the dominion exercised by him over it, is called the god of this world; he is the spirit who now works or energizes in the children of disobedience, which all unbelievers are. The saints are in the evil day, yet they may obtain strength, enabling them to withstand the assaults of their enemies, and to overcome continually the devil, the world, and the flesh. They are called upon to be “strong in the Lord and in the power of his might.” Their standing in Jesus is shown in the previous part of the Epistle; by this standing, which is of grace, their conduct is to be settled, and NOT their standing by their conduct; for just in proportion as they have discernment of their standing (as they see what it is) they are strong. It is in the Lord they are strong: while they walk in the power of those things which they have in Him, they are more than conquerors. Jesus walked in the intelligence of sonship, and in the view of the glory; and thus should the saints ever walk-in the consciousness of their high standing—in the apprehension of their relationship to God, and of what they shall be when mortality will be swallowed up of life. “We wrestle,” says the apostle in writing to the Ephesians,.” not against flesh and blood, but against principalities,” &c.; “Wherefore, take unto you the whole armor of God, that ye may be able to withstand in the evil day.” Here we are taught to use, not a part of the armor only, but the whole of it, because we require all truth—the entire of the armor—to be enabled to contend successfully with Satan. God knows what we want that we may possess ability to conquer Satan, and he gives us an armor adequate to our need, designing that we should unceasingly use all of it. For the present is the evil day, throughout the whole of which it is necessary that we should be constantly clad in this armor: and it is very important that we should remember there will be no termination of the evil day until Jesus shall come again. We are to seek throughout the whole day to be strong, and to show the power of faith, manifesting it in overcoming temptations, and withstanding the fiery darts of Satan.
The armor, as here described, shows us what the suitable walk of a saint is; he should “ stand, having his loins girt about with truth;” having all his energies upheld by the truth, by an intelligent acquaintance with what Scripture reveals; “putting on the new man, which, after God, is created in ‘righteousness and true holiness,” or holiness of truth; truth should keep his affections, and guide the members of his body in practical holiness.
He should have on the breastplate of righteousness; his conscience, being enlightened by the Holy Spirit, should affect his heart and life, leading him to act righteously, though always in grace, towards others. Having, by means of an enlightened conscience, ability to distinguish good from evil, and to know what the will of God is, in the different circumstances in which from time to time he may be placed, he should yield the members of his body (as one possessing a consciousness that he is alive from the dead) as instruments of righteousness unto God.
And his feet should be shod with the preparation of the gospel of peace: wherever he goes he should bear about with him the gospel or message of peace. Not giving way to the lusts of the flesh, not yielding to its affections, but denying ungodliness, mortifying his members which are upon the earth, seeking those things that are above, and using the shield of faith to protect the whole man; the other pieces of armor being more local. The power of faith is especially needful.
The helmet of salvation is the assured—the confident hope of glory. We are to remember that when scripture speaks of salvation, we are not always to understand by it justification; for this term is sometimes used in reference to the glory which awaits all true believers; the undoubting expectation of which is their helmet: and their thoughts should be occupied by the contemplation of what they are speedily to possess.
The sword of the Spirit is the word of God; this sword the Spirit alone can enable us to wield effectually in our conflict with Satan, who cannot be overcome by the word, unless when it is used by the energy of the Holy Spirit. The saint, though clad in this armor, is nevertheless to remember his own utter weakness; that he is entirely dependent for strength on God’s power, and that unless upheld by him, he can do nothing against Satan: because of this, he is to be always in the spirit of prayer. His path is here shown, as is also the object on which he is to set his affections. He is to walk righteously, while he walks in peace. He can put on this armor, because he is a saint. The first and last chapters of this Epistle are connected; and that connection spews us that we do not enter into conflict with Satan as Christ did; but that it is in the power of his victory that we are enabled to conquer. He is above all principalities and powers; his engagement with them is terminated, and in him believers are raised up above them; in hint they are more than conquerors.
In reference to the saint, we see in Scripture that two things are always presented as connected; one is, what he is as united to Christ, the other, what his walk through this wilderness should be. We cannot rightly engage in the conflict spoken of in the 6th chapter, until we see our standing as that is shown in the first chapter; there we learn that Christ’s death is a life-giving death; there we see Christ’s victory, and ours in him. He died that sin might be deprived of its dominion—that its reign might terminate. The perception of our victory over Satan, because of our being united to Christ, fits us for the conflict in which we are to be engaged with principalities and powers, &c. We enter into this conflict not to be made one with Christ, but because we have been united to him; we fight, not to attain a standing, but to evidence our thankfulness for such a standing having been given to us. The question of condemnation as to sin is at an end, because the flesh is judged, and we stand before God as children, and are seen by him in Jesus. Nevertheless, whom the Lord loveth he chasteneth: the Father in love and in wisdom disciplines his children, and in doing so deals with them as with sons; “for what son is he whom the father chasteneth not?”
Believers are not to make light of their walk, but should Walk as in communion with the Father, as in fellowship with him who is light, and in whom is no darkness at all, as witnesses for Christ, who has been rejected of the world. The moral power of the new birth is kept up by holiness. It would be well if the conscience of believers were kept tender, as well after they see their standing as before they discern it. While this epistle shows what the standing of believers is, that they are dead and risen with Christ, it also discloses the conversation which becomes the gospel; it informs us that we are not now to take carnal weapons, or to fight with them, but to use the spiritual armor which is provided for us: that we have not an earthly place to contend for, but that we are to fight for heavenly places with principalities and powers, and that the enemy who could keep us from earthly places is not the one with whom we have to contend.
The book of Joshua furnishes us with principles for the regulation of our conduct whilst journeying through this wilderness-world. There, in the capture of Jericho, a city strongly fortified and defended by a numerous and powerful army, while the Israelites were in themselves weak and powerless, we yet see them victors, because God fought for them: there, too, we learn principle in the discomfiture of the Israelites by the men of Ai, a place so small and destitute of strength, that the men who were sent to view it returned to Joshua, saying, “Let not all the people go up; but let about two or three thousand go up and smite Ai, for the inhabitants thereof are few.” Israel, however, fled before them, because evil was with them, Achan having taken of the accursed thing: “Therefore the children of Israel could not stand before their enemies, but turned their backs before them, because they were accursed, having taken of the accursed thing, putting it among their own stuff, and having also stolen and dissembled.” From the record of these things contained in Scripture, valuable lessons are learned, and very important instructions are received; thus, the wily conduct of the inhabitants of Gibeon presents to our view the power of deceit, a deep evil which God only can unravel. The principles taught in the book of Joshua show that, in this dispensation, believers are not to go to war, because their calling is a heavenly one; each of them is now a new man, a new creation in Christ Jesus; there is neither Jew nor Gentile among them, but both are alike sons of God; they have their place and calling, as standing in that relationship to him, and they contend with an enemy whom they have already conquered in Christ.
The perfect security of believers is shown in various parts of Scripture; it is set before us in Hebrews 2:10,10For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. (Hebrews 2:10) where it is declared that God is engaged in bringing his many sons to glory; and surely his purpose with respect to them cannot be frustrated. We see the security of believers also in 1 Peter 1:5,5Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. (1 Peter 1:5) where the apostle tells us that the children of God are “kept by his power, through faith, unto salvation, ready to be revealed in the last time:” here we find the term salvation connected with the glory which awaits all the children of God; but in the 9th verse we see it in connection with the state of the soul; thus we perceive this word connected both with justification and with glory. While the saint has received the one, he is waiting for the other. The exhortation in Philippians 2:12,12Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. (Philippians 2:12) “Work out your own salvation,” shows the intermediate state. This passage, in connection with the following verse, “For it is God which worketh in you both to will and to do,” though often wrongly interpreted, is a most comforting one to those who have a right apprehension of it.
In the previous chapter, the apostle says, “I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now; being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ;” this shows the certainty of every believer’s participation of eternal bliss and glory. “Christ being found in fashion as a man, humbled himself and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him.” So all who have died with Christ will live and reign with him.
In the 3rd chapter, we see Paul exhibiting the effect resulting from an apprehension of union with Christ in resurrection; humbling himself after his example, renouncing all confidence in the flesh, and despising all that it could glory in. He says, in the 12Th verse of the 2nd chapter, “As ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling:” in speaking thus to them, he wanted to draw their thoughts to God away from men, and to throw them on the exercise of his power in their behalf; his design was, not that they should doubt their full acceptance, not that they should question their justification, but that they should, through strength imparted to them by God, manifest the relationship which existed between him and them, while they showed by their conduct in the eyes of men that they were the sons of God. Their fellowship in the gospel took them out of the flesh, which was crucified, and they became united to the second Adam, and he desired that they might be “blameless and harmless, living as the sons of God without rebuke in the midst of a crooked and perverse people, shining as lights in the world.” By the “fear and trembling” with which they were to work out their salvation, we are to understand a fear, lest the flesh should come in and spoil God’s work: the flesh had no power either to will or to do in the matter of this salvation. Paul, in this passage, shows that the saint is possessed both of strength and security, though it is frequently so interpreted as to occasion fright and apprehension, rather than trust and confidence: he does not call on the Philippians to make themselves the sons of God, but to act as such; he tells them, for their encouragement, that God, who begins a good work in believers, will carry it on till the day of Christ: in order to strengthen them, while engaged in contending with their spiritual enemies, he tells them that God takes part with them in the conflict.
While we have, in Ephesians 6:10-18,10Finally, my brethren, be strong in the Lord, and in the power of his might. 11Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. 12For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. 13Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. 14Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15And your feet shod with the preparation of the gospel of peace; 16Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17And take the helmet of salvation, and the sword of the Spirit, which is the word of God: 18Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; (Ephesians 6:10‑18) a description of the conflict in which the believer is engaged, and of the armor which is needed by him for the contest, we have also a description of the soldier who is to fight; it is he who is in the Lord—who is a new creation in Christ Jesus; this armor can be used only by such. God’s children have two blessed things in him—infinite power, as seen in the first chapter of Ephesians, and boundless love, as shown in the third chapter: their array is to consist of both this power and love; and should they not see their perfect security, when almighty power and unfathomable love are continually exercised towards them? when, because of this, they are in an impregnable citadel, in a fortress so strong as to be capable of resisting all the assaults of their enemies? Paul first shows us the man in the Lord, and then this man engaged in conflict, clad in the armor provided for him. But we should ever remember that the standing of the believer is always above his experience; for God dwelleth in light which no man can see. The man who is in the Lord is to put on the armor provided for him: his is a heavenly fight; he is not to wrestle against flesh and blood, but against principalities, &c.; he is not to look for an earthly inheritance; being a new creation in Christ, he is to possess a heavenly inheritance; the throne, not the footstool, is his. He is to “put on the whole armor of God, that he may be able to stand against the wiles of the devil.” Thus armed, he is to stand in the midst of the battle.
Jesus was the first person engaged in this battle, from which he returned victorious; and in his glorious triumph all believers, members of his body, of his flesh, and of his bones, are sharers.
Joshua acted rightly in taking a spear, as he had earthly enemies to contend with, as he had to wrestle with flesh and blood; but now our conflict is altogether different; a spear is not suitable for a saint, is not a part of God’s armor; we have to combat not with men, but with spiritual wickedness in high places. Our feet are to be shod, because we are to walk as dear children. If we patiently endure while trampled on by men, while subjected to mockery and violence for Christ’s sake, in this we show that we are victors, even as Jesus overcame by meekly submitting to reproach and enmity from the world—by walking in peace, though reviled and trampled on. The exhortation, “Above all, take the shield of faith,” throws us back on the consideration of our standing. We are to live in the consciousness, that being in Christ we are rooted and grounded in love, and blessed with all spiritual blessing in heavenly places. The Spirit values faith; and we here see the extent of the value which he puts upon it, by his saying, “Above all, take its shield.” In thus speaking of faith, he shows that it is valued by him above even the hope of glory.
The sword, which is a part of this armor, is an aggressive weapon; it is expressive of the advancement of him who takes it; he is to use not only what is defensive, but also what is offensive; he is not merely to withstand the attacks of the enemy, but to be often engaged in assailing him.
He is, moreover, to “pray always, with all prayer and supplication in the spirit; watching thereunto with all perseverance and supplication for all saints,” looking around him to see how his fellow-combatants are acting while engaged in their conflict; for they are all dear to the heart of God. “And for me,” adds the apostle, “that utterance may be given unto me, that I may open my Mouth boldly, to make known the mystery of the gospel.” He thus desired their prayers because he was prominent in the conflict, and therefore the eyes of the other combatants were directed to him.
This armor carries us beyond our standing, even into the combat in which we are to be incessantly engaged. While occupied in the conflict, mindful of the glory secured for us, we should be able to say in faith with one of old, “The sword of the Lord and of Gideon.”
To be trampled on is our victory; but if Joshua had been subjected to this treatment from his enemies, it would have been an evidence of his defeat: and herein we see the difference between the past and the present dispensation. Both faith and patience ought to be exhibited by every saint, exposed as each is while here to trial and suffering; indeed, for the manifestation of faith and patience, the Lord has left believers to sojourn for a fleeting period in this world. Faith enables its possessor confidently to expect admission into never-ending bliss and glory, and to look at Satan as a vanquished foe; but the power which he uses against the saint requires the exercise of faith and patience. The shield of faith enables us to know that Satan is a conquered enemy; that he has power only for a short time; and that the conflict in which we are engaged with him is not ours, but the Lord’s. When we forget these truths, we are borne down easily enough.
If we wrongly imagine that Satan is no more formidable, no more to be dreaded than earthly enemies, he dwindles down into a nothingness similar to our own, and we, being deceived as to the facts of the case, do not feel our need of divine power to enable us to overcome him.
We should hear God saying to us, as he did to Jehoshaphat, in 2 Chronicles 20:15,15And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the Lord unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God's. (2 Chronicles 20:15) “Be not afraid nor dismayed by reason of this great multitude, for the battle is not yours, but mine.” We should always remember that we are God’s children, and that, having conferred upon us great and distinguishing favors, he has put on us the responsibility of glorifying him, and of showing forth the praises of him who has called us out of darkness into marvelous light. We cannot walk worthy of the vocation wherewith we are called, without constant prayer and communion, which are needful to enable us to keep up the apprehension of what our standing is: setting before us, while acquainted with that standing, the example of Christ: and as he, in serving the Father, had a knowledge of his worthiness, so we, in serving Christ, should have a perception of his worthiness.
As standing in the relationship to God of children, we are called upon to act consistently with our obligations, to walk worthy of God, and to maintain to the end a conflict not with the powers of earth, but with principalities in heavenly places; regarding as our directory through the wilderness that word which is given to us for a rule of faith and practice, just as the Israelites had the fiery and cloudy pillar to guide their steps, while they were journeying towards the promised land.
It is encouraging, when noticing the number and power of our spiritual enemies, to dwell on the fact, that the battle is not ours but the Lord’s, and that therefore victory over them must be certain; to consider that God’s object in dealing as he is doing with the Church, is by it to show in ages to come his wisdom, love, and power. Our Lord has two battles to fight, the earthly and the heavenly; though he is now disowned and rejected by the world, yet the time is at hand when all shall call him blessed. These two battles are the Lord’s; in each of them victory in the issue is certain.
The Christian warrior is here presented to our view, protected by the shield of faith, and sustained in conflicting with powerful foes by the confident hope of glory. But while belonging to the day, and waiting for it, he should be ashamed to remain on the defensive only, for the character of offensive war also belongs to him; he is called to use the sword of the Spirit in advocating truth and exposing error; being moreover linked to the body of Jesus, he is to look not merely to his own conduct, but also to that of others.
Believers are not contending for the life which they already possess, nor for the glory which is secured for them, but they are fighting with enemies for the maintenance of the Lord’s glory. It seems strange that the same person can be a child and a warrior, and that though a warrior he should yet be employed in bringing to others the gospel of peace; that, though utterly weak in himself, he should nevertheless be successfully engaged in conflict with him who is the god of this world (2 Corinthians 4:44In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. (2 Corinthians 4:4)), and who exercises all his power and wiles in endeavoring to overcome him.
It is solemn and important to consider eternity as connected with this conflict; to know that all in which the sinner had previously trusted must be thrown away ere victory can be obtained; to perceive God’s strength revealed to aid the weakness of the children, and provided for that very purpose; to see that though the child of God may be occasionally overcome, yet this final victory is registered; that though he may forget God, yet he is not forgotten by God,—that the Lord is not ashamed of those who are poor and weak. If believers were acting consistently with their profession were exhibiting that entire separation from the world which they ought evermore to manifest;—if they were bold and uncompromising in testimony to Christ, they would now, as they formerly were, be subjected to the mockery and enmity of those whose conduct they would thus reprove; and if they followed the example of Christ, they would be regardless of the riches, honors, smiles, and frowns of a world, the whole of which lieth in the wicked one. To see a saint hiding himself in earthly splendor, veiling his real dignity with the reputation or rank of the world, is very grievous to those whose minds are spiritual. The only suitable place for the believer to occupy, during his abode on earth, is one of suffering and trial, for the disciple is not above his master nor the servant above his Lord. It is comforting to know that the name of every one of the Lord’s warriors is written in the book of life (Philippians 4:33And I entreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellowlaborers, whose names are in the book of life. (Philippians 4:3)): unless we have this conviction as to our own names, we shall faint while contending with our powerful enemies. We are taught in Exodus 3 to know, that when any one is engaged in the Lord’s work, all things are ordered for his advantage. The same comforting truth we see in 2 Timothy 4: 7, 8, where Paul says, “ I have fought a good fight,( have finished my course, I have kept the faith: henceforth there ‘is laid up for me’ a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto all them also that love his appearing.”
God settled everything with Moses before he sent him to Pharaoh for the purpose of delivering the children of Israel out of Egypt. 1St, He makes known to him his name, directing him to say to the Israelites, “I AM hath sent me unto you.” 2ndly, He tells him of the hindrance which they should experience from the king of Egypt, who would refuse to let them go, exercising his great power to prevent them. 3rdly, He shows him his own interference in behalf of Israel, saying, “I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof, and after that he will let you go.” We, in the blindness of our understandings, would prefer passing along at our ease through smooth things, while journeying towards heaven, to being placed in circumstances of trial and difficulty; but these are always so ordered as to promote the advantage of the Lord’s children. So, we find him saying to the Israelites, “I will give you favor in the sight of the Egyptians; and it shall come to pass, that when ye go ye shall not go empty.” Everything is settled for the saint before he begins the battle. Paul had to go into prison, that by means of his confinement there the conversion of the goaler should be effected: this shows that situations of difficulty, subjecting us to temporary suffering and sorrow, may be the most salutary for us, while, at the same time, they conduce most to the welfare of others and the glory of God. If we unreservedly obey the Lord, following fully the example of Christ, we may confidently rely on his power, repose in his love, and feel a peaceful serenity of mind, whatever be the trial to which we are exposed. The only place in. the wilderness where manna could be obtained, was round about the camp of the Israelites, all of whose movements were directed by the Lord; but had they, regardless of the pillar’s guidance, pursued their own way, they would have been left destitute of the provision graciously made for the supply of their wants. Faith is manifested by placing an implicit dependence on God’s power, from whom it must have a warrant; and this world is the place where it is to be exercised: in proportion as we manifest it, we honor him who bestows it, and possess comfort and joy in our own souls.
“When Israel, by divine command,
The pathless desert trod,
They found, throughout the barren land,
A sure resource in God.
Like them, we have a rest in view,
Secure from hostile powers;
Like them, we pass a desert too,
But Israel’s God is ours.”