(Eph. 6:10-1810Finally, 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).)
The helmet of salvation and the shield of faith are intimately connected, though perfectly distinct. The latter is confidence in what God is; the former in what He has done. The shield conveys the idea of a more general confidence in God Himself, the helmet of a more special personal assurance in the deliverance He has wrought for us in Christ Jesus. Thus, as we have seen, the one is over all, the other crowns all. Our defensive armor is complete. We can hold up our heads with holy boldness in the day of battle; we can meet the strongest enemy, or all the hosts of hell with invincible courage; we have put on “the whole armor of God,” we are covered with the strength and the salvation of God. Bless the Lord! What a new salvation! “Complete in him, who is the head of all principality and power.” What enemy can harm us, what enemy can reach us there? In the light as God is in the light, the rulers of this world’s darkness will never venture there. We are raised in Him even above the angels that never sinned. Wonderful, blessed, glorious truth! May we use it for His glory, the blessing of our souls, and the defeat of our enemies!
But hast thou well considered, my soul, that our “helmet” is a known salvation? More, much more, than merely hoping to be saved at last. The enemy would soon cast down such a helmet from thy head. Well, but is it not scriptural to hope for salvation? What does the apostle mean when he says, “And for an helmet the hope of salvation?” Surely nothing can be plainer than that. True, but the apostle is speaking in 1 Thess. 5 of the hope of the Lord’s coming; not of our forgiveness and acceptance. In this connection it includes glory, for which, of course, we hope or wait. Some think that whenever and wherever the word “salvation” is used, it must mean the salvation of the soul from sin and hell. This is a great mistake, and it has been the means of perplexing many, and leading many into false doctrine. The passage referred to is extremely beautiful. “But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet the hope of salvation.” Those here addressed are the children of light and of the day—children that are walking in communion with God in “faith and love,” and with the bright, far-seeing eye of “hope,” fixed more especially on Christ, who is coming to take us up to be with Himself in glory. This is the true and proper hope of the Christian—of the Church—the hope of her Lord’s coming. We have now everything but glory. We are still in the natural body, therefore we hope, we wait for the glorious body; but not uncertainly, thank the Lord: no, we “rejoice in hope of the glory of God.” Rom. 5:22By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. (Romans 5:2); Phil. 3:2121Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. (Philippians 3:21) But there is another passage which teaches, as many say, that a known salvation is impossible in this world—that we must wait till we come to the judgment seat before we can know for certain how it will go with us. It is this, “Work out your own salvation with fear and trembling.” Now, it is said, we may work well for a while, but sadly fail in the end and come short at last.
As in the other passage, the mistake arises from not seeing the meaning of the word “salvation.” To see its application the connection must be considered. Both in this verse and throughout the epistle “salvation” is regarded as a future thing. Paul himself says, “Not as though I had already attained, either were already perfect.” This, of course, he could not be until he was with Christ in glory. Clearly then our final deliverance from conflict of every kind is implied in the word “salvation” as hero used. Hence Christ is spoken of as a “Savior” in the same chapter, when He comes to transform our vile bodies. “For our conversation is in heaven; from whence also we look for the Savior, the Lord Jesus Christ. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.” Here it is not merely a question of the salvation of the soul from sin, but of the body from humiliation. The mistake arises from supposing that “salvation” has only one meaning in the New Testament. Those who think so must often feel in a difficulty. For example, in Rom. 13 we read, “For now is our salvation nearer than when we believed.” How is this to be explained? Simply by the context. There is difficulty. We find it spoken of in connection with “the day;” but the day had not arrived—the day of glory. But it was coming nearer and nearer every day. Hence the heart is cheered and encouraged in conflict by the Spirit’s word which follows: “The night is far spent, the day is at hand, let us therefore cast off the works of darkness, and let us put on the armor of light.”
What then, thou mayest still ask, is the real meaning of these words, “Work out your own salvation with fear and trembling.” Carefully look for a moment, my soul, at what goes before, and what follows after these words. Then thou wilt find the key to the passage. Paul has left the saints at Philippi, God is with them. Not that God was absent when Paul was present, that is not the question. God never leaves nor forsakes His people. But when a father is present and doing everything for his children, they are disposed to lean on him; when he is away from them, they must think and work for themselves. Thus it was, so far, with the Philippians. “Wherefore,” he says, “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.” The apostle who last labored among them was now far away, a prisoner at Rome. He was no longer present to help them with his counsel and spiritual energy. They were now cast more immediately on God Himself. Hence he says, “For it is God which worketh in you both to will and to do of his good pleasure.” Therefore, they ought to work all the more earnestly, even with “fear and trembling,” seeing God was working in them. He exhorts them to “fear and tremble,” not lest they should fall and be lost, but lest they should dishonor God by any want of zeal, diligence, earnestness, or faithfulness, in the day of trial.
All hinges then, thou wilt now see, on these two things, the absence of the apostle; the presence of God. They had now to meet the wiles of the enemy without the aid of Paul’s presence; but God was engaged for them, and acting in them; therefore their loss was turned into great gain. They were thrown entirely upon God for all needed help, counsel, and guidance. Nothing can be more encouraging than this passage when rightly understood. In place of perplexing and weakening the believer, it nerves him for service and warfare. What a thought, when we find ourselves engaged in such a conflict, to know that God Himself is with us and engaged for us! At the same time, we must not forget that there is a deep and solemn warning in the apostle’s words. As if he had said, You have many difficulties and dangers to meet and overcome in your path through the wilderness. The conflict is a serious one: you have the efforts of a mighty, subtle, and active foe to war against; and I am no longer with you to help with my counsel, to exhort and stir you up by my example; so that you must be more prayerful, more watchful, more circumspect, more personally dependent on the resources of God Himself. “For it is God that worketh in you both to will and to do of his good pleasure.” Thus were they crowned, and so should every warrior be crowned, in the day of battle, with a known and an enjoyed salvation.
The apostle is our noble example in all this, as well as our wise counselor. It was this helmet of salvation that gave him, when a prisoner and in chains, such boldness and energy in the midst of his enemies. Undaunted by the power of the world that was arrayed before him, he lifted up his head in the conscious enjoyment of his relationship to God, and of his resources in Him; and earnestly wished his judges and his audience were as happy as himself. “I would to God,” said Paul to Agrippa, “that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds.” (Acts 26:2929And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. (Acts 26:29).) He was not thinking about himself, he had nothing to fear for himself; no blow from the enemy could deprive him of his helmet, it was secured by the cross and the glory of Jesus; and brightly it shone before all. This present, known salvation set him free to think about others, care for the good of others, and appeal to the hearts of others, in words of burning eloquence. Thus may we war and fight, with salvation as our helmet, through the power of an ungrieved Holy Spirit.