Meditations on the Christian’s Warfare

In thy further Meditations, Ο my soul, on the Christian’s “Vocation” there is yet one department which thou wilt do well duly to consider; namely—The Christian’s Warfare.” Rare qualities are needed in warriors, and great honors are heaped on the victorious: but who praises the coward? Alas, he stands at the head of the dark list of the lost, in Rev. 21:8. “But the fearful.”—“The fearful” here means those who are afraid to confess Jesus as Savior and Lord, from the fear of consequences. They are cowards in reference to Christ. This, in God’s sight, is a sin of the meanest and blackest character; for such evidently know something of Christ and of His goodness, and yet they are ashamed of His name before men.
Therefore, under the ignominious brand of “the fearful,” or cowards, they are consigned to their own place in the lake of fire.
But these, being altogether unbelievers, cannot be contrasted with those who are valiant for Christ. It is only with believers that we have to do in meditating on christian warfare. Nevertheless, there are some amongst us who are but little skilled in the use of the shield and sword, and show but little courage in the day of battle. Training is necessary, with a perfect knowledge of the enemy’s position, and of our own vantage ground. Therefore we invite—we entreat, all our readers, and especially our youthful christian readers, to study with us the important subject of the Christian’s conflict. You are enlisted, you do wear the uniform, you ought to fight; victory is certain, the honors are everlasting; and only think of Him who is your “Leader and Commander.” You will have no such opportunity of distinguishing yourselves for Christ in heaven. Lose no time then hi waking up to the consciousness that you are soldiers, and that you must learn to fight. There is no discharge in this war, and no truce with the enemy.
But what of thine own experience, Ο my soul, in this warfare? Knowest thou well the sound of the trumpet that calls thee to battle? Art thou always ready and willing to obey the summons? A false humility might lead thee to plead thine own weakness, and a would-be honoring of Christ might lead thee to plead His strength as sufficient without thee; but thou must never plead either the one or the other to get rid of responsibility. And, remember, it is more with the wiles than with the strength of the enemy thou hast to contend. This is an important consideration and one that must never be forgotten. Who can speak of his wiles, his depths, his snares, his stratagems, innumerable? These must not be underrated. We need both the wisdom and strength of the Lord to resist them; and of these the apostle here speaks.
“Finally, my brethren, be strong in the Lord, and in the power of his might.” This is the first sound of the trumpet, we may say: and to what, we inquire, does it call the saints—does it call thee? Certainly not to survey the stronghold of the enemy, or to show thee what thou hast to overcome; but sweetly to turn all thy thoughts to the Lord Himself. Before a word is said about enemies or conflicts, thou art called to survey thy strength in the mighty Lord, as seated at the right hand of God in the heavenlies. This is grace—the grace of the Lord Jesus, and like the ways of the Spirit when acting towards us for Him— “Be strong in the Lord.” But this touches a high note of privilege and blessing, as well as of security and strength. Clearly, this is the first thing to be understood: what are we to understand by the words— “In the Lord?”
All through this epistle the apostle speaks of the saints as seated together in heavenly places in Christ. In chapter 1 we learn that God raised Him up from the dead, and set Him in the heavenlies. In chapter 2 we learn that God in doing this, laid the foundation of our association with Him there. In chapter 3 we are seen as a testimony to principalities and powers, that they might learn by this unity the manifold wisdom of God. In chapter 4 the doctrine of the “one body” is unfolded. In chapters 5, 6, practical exhortations are given on the ground of these great truths. Hence the saints are addressed in the passage before us as “in the Lord.” This is where they are for themselves in virtue of their union with Him as risen and exalted. It is the common heritage of all that belong to Christ; and their own proper place, according to the counsels of God. But here they are exhorted to use it as a fortification against the wiles of the enemy. And this we must do if we would be victorious, and fully enjoy our proper christian privileges.
But in what way, thou mayest ask, am I to fortify myself in a heavenly Christ, against the wiles of Satan? How can he reach me there? It seems difficult to understand the true character of this conflict.
Unless the inquiring Christian knows his position as a member of the body of Christ in the heavenlies, according to the teaching of the epistle to the Ephesians, there will be great difficulty in understanding the true character of this conflict. The portion of scripture before us is evidently addressed to such. It assumes that we have died and are risen again in Christ; that we are sitting in heavenly places, and enjoying our heavenly portion in Him. But Satan and his hosts are also regarded as in heavenly places; so that there must be conflict if we would practically maintain our position there.
It will be seen then that this conflict is not merely the mortifying of the flesh, or contending with the temptations of this world, though these, of course, have to be overcome. Neither is it, as many think, a question as to the state of our souls before God. He who has clothed us with the best robe, killed for us the fatted calf, and fitted us to be guests in His own presence chamber, has no conflict with us. And there need be no doubts or fears as to the final results of His grace. It is really a question of fighting with wicked spirits, who deceive and reign in darkness. Hence the exhortation, “Put on the whole armor of God, that ye may be able to stand against the idles of the devil. For we wrest not against flesh and blood, but against principalities, against powers, against the riders of the darkness of this world, against spiritual wickedness in heavenly places.” (See marg.)
We are here reminded of the Lord’s directions to Joshua, and of Israel’s enemies in the land of Canaan. These were types of the mightier and deadlier foes with which the Christian has to fight. The Canaanites were but enemies of “flesh and blood;” we have to encounter wicked spirits in heavenly places, even principalities and powers. These titles give us some idea of their supremacy over the human mind, at least over those whom they have first blinded. (2 Cor. 4:3, 4.) To resist such enemies as these, we must be armed with the panoply of heaven— “The whole armor of God.” Mere human wisdom and strength are of no avail in this warfare. But it will assist us greatly to consider first, and briefly, the character of the wars in Canaan.
Made for thyself, Ο God!
Made for thy love, thy service, thy delight;
Made to show forth thy wisdom, grace, and might;
Made for thy praise, whom veiled archangels laud;
Ο strange and glorious thought, that we may be a joy to thee!

Yet the heart turns away
From this grand destiny of bliss, and deems
‘Twas made for its poor self, for passing dreams;
Chasing illusions melting day by day:
Till for ourselves we read on this world’s best—
“This is not rest.”

Nor can the vain toil cease,
Till in the shadowy maze of life we meet
One who can guide our aching, wayward feet
To find Himself, our Way, our Life, our Peace.
In Him the long unrest is soothed and stilled,
Our hearts are filled.

Ο rest, so true, so sweet!
(Would it were shared by all the weary world!)
‘Neath shadowing banner of His love unfurled,
We bend to kiss the Master’s pierced feet;
Then lean our love upon His boundless breast,
And know God’s rest.
F. Β. H.
Meditations on the Christian’s Warfare
The Wars in Canaan Under Joshua.
The children of Ham were settled in the land when the children of Israel entered it. But God had set it apart for Israel (Deut. 32:8); and the Canaanites must be expelled from the land of promise.
“Arise,” said the Lord to Joshua, “go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel. Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses.” (Josh. 1:1-9.) Up till now, we may say, there had been no fighting.
The wilderness was the scene of temptation—the place of discipline for themselves, not of fighting with others, though occasionally they had to combat foes, as in the case of Amalek. But now that they had crossed the Jordan and received their orders, they must fight for the possession of the land. Every inch of ground would be disputed by the enemy. But they had nothing to fear from the Canaanites: God was with His people, as He said to Joshua, “As captain of the host of the Lord am I now come.” He had given them the land, and accurately defined its boundaries, but specified one condition as the only principle of actual possession. “Every place that the sole of your foot shall tread upon, that have I given unto you, as I said unto Moses.”
It was only on this condition that they could possess the land, though freely given them of God. This is an important principle; note it, and see that thou understand it well. There was no fighting, strictly speaking, until they crossed the Jordan; after that, the sword was to be drawn, and ought never to have been sheathed while there was a Canaanite in the land. They had only to trust in God and be guided by His word, and victory would follow them at every step. “There shall not any man he able to stand before thee all the days of thy life.” This was God’s sure word of promise to Joshua their leader. What an honor to be thus led, and led only to triumph—to plant the foot of victory on the neck of every foe. They were never to be left, never to be forsaken; His presence in power would always be with them, and His word would be a sure guide to them. Only they were to be very strong, very courageous, and observe to do all things according to the word of the Lord. But—alas, alas, we know what happened. They failed—they sadly failed. They followed not the God of Israel, though He was in their midst as a man of war. They never took possession of all the land which God had given to them. Nevertheless, the word of the Lord abideth sure. The day will come when in virtue of the death of their own Messiah, every man shall stand in his own lot, according to the boundaries assigned by God Himself. But now for the application for these types.
Like Israel of old, the Christian, we may say, enters his heavenly Canaan without striking a blow. Crossing the Red Sea makes him a pilgrim and a stranger—brings him into the great scene of temptation; crossing the Jordan makes him a warrior—brings him into the scene of conflict. Thus we read in Ephesians, the great antitype of the book of Joshua; “But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” Here, then, we are clearly taught what God has done for us, not what we have to do for ourselves. In His “rich” mercy and “great” love, He has brought us out of Egypt, through the Red Sea, the wilderness, the Jordan, and landed us in our heavenly Canaan. But we are not raised up to these heavenly places, merely to enjoy our rich privileges there; we have enemies to fight, like the people of Israel under Joshua.
It is not so difficult to understand the character of the fighting under Joshua; but what, may I ask, is the character, influence, or mode of action, of these wicked spirits? Stratagem, cunning, and lies, are their most successful weapons. They will challenge thy title, question thy fitness, and in every way dispute thy present possession of the heavenlies. Thou must know thy ground well, at every point, in order to maintain it. And to this end, thou must be guided entirely by the word of God, apart from feelings—thou must know what it is to be in heaven as a matter of faith, while still on earth as a matter of fact. Thou must also understand the blessed truth of being in the presence of God in all the acceptancy of Christ, though still here in the midst of difficulties, failures, and infirmities. In short, thou must maintain, in the face of every foe, thy present title to heaven, thy fitness to be there, and thy large possessions as an heir of God, and a joint-heir with Christ. 1 John 4:17; Rom. 8:17.
One of their most successful wiles is to insinuate, or boldly to affirm as the case may be, that Christians cannot enter or enjoy heaven till after they die—that their deliverance is not complete. This is one of the most subtle snares of the enemy, and by this lie thousands are deceived. He insinuates that our deliverance is not complete, neither as to the law, the flesh, or the world. Hence the bondage of many. But to those who know the truth as to their position in a risen Christ, it is a barefaced falsehood. Does not God say in His word, that we are now seated in the heavenly places in Christ; that we may now enjoy the good things of heaven as the fruit of our own country; just as the children of Israel began to eat of the old corn of the land of Canaan, when the wilderness manna ceased? But no, says the adversary however sure you may think yourself of heaven, you cannot be there until you die; crossing the Jordan means the act of death. Hence the falsehood of Satan has become the belief of many Christians. “We believe we shall go to heaven when we die,” is the doctrine of nearly all Christendom. Comparatively few would say, “We are there already, in Christ, and who shall separate us?” Not, observe, “We hope to join Christ in heaven when we die”—though that also is true—but being joined to the Lord now, we are there already, as one with Him; hence the challenge of faith is, “Who shall separate us?” Unless the Christian is master of his position, Satan will beguile him to settle down in his lie. When we die and go to heaven, our fighting days are done. We shall need no armor there, thank the Lord. The soul rests in the paradise of God, and the body sleeps in Jesus until the morning of the first resurrection.
Christ Risen, The Measure of Our Deliverance.
And now, my soul, may I ask, What knowest thou for thyself of these blessed truths? Knowest thou what true Christian ground is, as to thy standing in the presence of God? Faith answers, Surely the deliverance which Christ has wrought out for us is perfect. All depends on the completeness of His work. Christ risen from the dead is the measure of our deliverance: and being made the righteousness of God in Him, our title is clear to be in the same glory with Him. But as the enemy bears me such a grudge, because I am so much better off than he is, he tries his utmost to weaken my hold of the truth, to interrupt my fellowship with Christ, to hinder my enjoyment of His love, and to dim my apprehension of His glory. On the other hand, he will try hard to ensnare with present things, lawful and unlawful. These are some of the things that we have to war against. But the easiest way to victory is to hold fast the truth and walk in the light as God is in the light.
Good, and true, my soul. But in what way is “Christ risen the measure of our deliverance?” It is a matter of faith, and perfectly plain to those that believe. We were dead in sin, Christ died for sin; and we can now say, we have died with Him, or, died in His death. But God quickened us together, raised us up together, and made us sit together in heavenly places in Christ Jesus. And now, being associated with Him in life, united to Him by the Holy Ghost, we are entitled, as a matter of faith, to regard the flesh as done with before God, as if our old nature had been nailed to the cross, and brought to its end there, and we received our new nature in resurrection. This is what St. Paul says in writing to the Galatians: “They that are Christ’s have crucified the flesh with the affections and lusts.” He does not say, “They are to crucify it,” as if it were something to do, or something going on. But “they have done it.” And it is done in the case of every one who receives a crucified Christ. Therefore it is all true to faith and in God’s sight. The raising up of the twelve stones out of the bed of the river Jordan, where the feet of the priests stood, and setting them up at the camp in Gilgal, is a striking type of our being raised up with Christ, and seated in heavenly places in Him.
But all who understand the meaning of the Red Sea and the Jordan will have no difficulty on this point. The former shadows forth deliverance from the slavery of sin and Satan, the justification of God’s people, and the judgment of their enemies. These blessings flow from the death and resurrection of Christ for us. But this brings the people into the wilderness, the place of sojourn; the land lies before them. The latter is a very different type. There is no rod of judgment lifted up over the waters, as at the Red Sea. When the feet of the priests that carried the ark of the covenant approached the Jordan, the overflowing waters fell back, and the children of Israel passed clean over. They now leave the wilderness, enter Canaan, the manna ceases, and they eat of the fruit of the land. This shadows forth the blessed Lord going first down into the waters of death, and bringing us into the heavenly places. Clearly, then, the Red Sea represents Christ as dead and risen for us; the Jordan, as our death and resurrection with Him; or, as one has forcibly said, “The grand point of the Red Sea is what Christ brings us out of, and that of the Jordan is what Christ brings us into.” Bless the Lord, Ο my soul, thy deliverance is complete! the world, sin, Satan, death, and judgment are behind thee. And now, having explained the allusion to the wars in Canaan, the course is clear. Buckle on thine armor, brace it tightly; put to the sword every wrong thought, feeling, desire, motive, or object, by which Satan might gain an advantage over thee. All spiritual blessings in heavenly places are thine; see that thou maintain thy possession of them in present enjoyment. And at the same time, see that thou maintain a holy and consistent testimony here on the earth.
Meditations on the Christian’s Warfare
“Wherefore 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.” Here the apostle repeats the exhortation of verse 11. His own mind is deeply impressed with the frightful array of our foes. He reviews them, and describes their position and character in verse 12. Thereupon he sounds a second alarm in verse 13. “Wherefore take unto you the whole armor of God.” No part must be left unguarded. The enemy knows how to take advantage of the smallest opening.
The next thing to which the apostle calls attention is, the character of the period during winch this conflict lasts. He calls it
“THE EVIL DAY.”
Some take this “day” to comprehend the whole period of the believer’s life, or more especially his seasons of trial and suffering; but in this view we lose sight of Christ. There are others who think it refers to the entire period since Christ was crucified. The absence of Christ from the earth, the presence of Satan as the “prince of this world,” and the manifestations of his power, as permitted by God, constitute “the evil day.” Christ was the light of the world while He was in it, but He was rejected and crucified, and He returned to His Father. Since then this world has been again in darkness and governed by demons. Though of course God is supreme, and overrules all for His own glory and His people’s good. Satan is the god whom this world worships, and the prince whom it follows. How solemn! how awful the thought! What a dreadful place this world must be! Surely we should all care less for it than we do, were this terrible fact believed. See verse 12.
God dwells in the light. How different! how blessed the thought! And His children are privileged to dwell in the light with Him; the blood of Jesus Christ, His Son, having cleansed them from all sin, they have been made whiter than snow, and fitted to dwell in the light of heaven. But they have a mission on earth. They are God’s light-bearers to the benighted people of this world. “Among whom,” says the apostle, “ye shine as lights in the world; holding forth the word of life.” (Phil. 2:15, 16.) Hence the struggle—the conflict between light and darkness—between the children of God, and the rebellious principalities and powers who rule over the darkness of this world. And hence, we may add, “the evil day.” The enemy hates the light as the thief the watchman’s lamp. He will do his utmost to harass and annoy the children of light. He will seek to mislead them in their path, to darken the light that is in them, by insinuating wrong views and wrong applications of the truth; and he will seek by every means to make them falsify their position, both in the heavenlies and on the earth.
This is the enemy, and these are the kind of attacks which the Christian has to meet and contend with. He has to withstand them, to resist them at every point; and having done all to stand. Having done all that a soldier can do, and however complete the victory he may have gained, yet still he must stand, the war is not over. We must maintain our ground whether in peace or in war, and be found standing, after the last battle has been fought and the last victory won.
But in what way, may I ask, has the believer strength to oppose the forces of the enemy? There is but one answer to this question. It is by the power of the Holy Spirit, who abides with the Lord’s people during the entire period of the Lord’s absence; and, consequently, during the entire period of “the evil day;” so that He who is for us is greater far than all that be against us. Bless the Lord! What comfort, what encouragement, what strengthening of the hands to war, what certainty of victory, what security against defeat! This was thy care and love for us, Ο most blessed Lord! True to thy word of sweetest consolation to the disciples; “I will not leave you comfortless”—as orphans in the world—“I will come to you. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not [not being incarnate], neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.” John 14
Knowest thou, my soul, what a good day that will be for this poor world when the Lord returns? Then it will be the presence of Christ as reigning over the whole earth, and Satan shut up in the bottomless pit. This will make all the difference. The absence of Christ now and the presence of Satan make “the evil day;” but the absence of Satan from the earth then and the presence of Christ will make “the good day”—the bright millennial day, when the whole earth will be filled with His glory. Observest thou that He says, “I will come unto you.” This may have had a certain fulfillment in the coming clown of the Holy Ghost, but it can only have its complete fulfillment in the coming of the Lord Himself: as He says plainly in the same chapter, “I will come again, and receive you unto myself; that where I am, there ye may be also.” Nothing can be plainer—nothing sweeter than these words; and sweeter still the thought, He is not speaking here of glory, which will be universal, but of home, which will be special, and of the love which will characterize it forever.
Oh, shorten then, in thy mercy, most gracious Lord, “the evil day.” It is a day of abounding iniquity, of increasing infidelity, of wars and rumors of wars. And a day, thou knowest, of difficulty, sorrow, and suffering to many of thy people. The whole creation awaits thy coming. “For the earnest expectation of the creation waiteth for the manifestation of the sons of God.” Oh, then, hasten that day of glory—that long-promised holiday of peace and plenty—of rest and rejoicing throughout the whole earth. Then the nations “shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war anymore.” Isa. 2:4.
But to return to our text. We will now examine the different pieces of the armor of God, that we may know their uses and how to apply them; and first of all we are to have
THE LOINS GIRT ABOUT WITH TRUTH.
What are we to understand by the loins, the girding, and the truth, may I ask? These three things would naturally open a wide field for meditation, but as we have dwelt at some length on the nature of the conflict, we must be brief on the several pieces of the armor.
1. The loins represent the chief seat of strength when duly girded. (Job 31:20; 40. 16.) Peter applies this figuratively to the inner man, when he says, “ Wherefore gird up the loins of your mind.” Thereby signifying, that the thoughts, desires, and affections, are the springs of action—the motive power of the soul; and therefore, must be kept from exposure to the enemy by indulging our own will. We are only strong when kept from wandering beyond the limits of the girdle. This is of first importance to the christian warrior. The enemy has no hold on a heart thus encircled with the truth of God.
2. Girding is the application of truth to the soul—the intimate dealing of the word with the will—the movements of the heart. This is arming for conflict in the most practical and effectual way; but it must be done in the presence of God before we meet the enemy. The soldier’s girdle fastens his other pieces of armor more closely to him, whereby he is able to march and strong to fight. “Thou hast girded me with strength,” says the psalmist, “unto the battle.” (Psalm 18:39.) There is also an allusion to the custom of the oriental nations, who gird their long loose garments about their loins that they may not hinder them in their traveling or working. Elijah girded up his loins, and ran after Ahab. (1 Kings 18:46.) It is the bracing up of the affections —the whole inner man—for Christ and for the things of Christ. When the heart cleaves to the Lord, as the garments cleave to the loins under the tight belt of the girdle, the enemy cannot reach the gates of the soul.
3. The truth is a comprehensive term; but here the Spirit may refer to a line or character of truth which would be our best safe-guard against the attacks of the enemy—truth suited to the position we are called to occupy. “Having your loins girt about with truth.” The soul is thus to be garrisoned with the truth. There must be no access to, or egress from, the citadel of the soul, unless searched by the truth. It applies to everything—to both the inner and the outer man. But the chief province of truth, when used of the Spirit, is to act upon the conscience and bring it into the presence of God, where our most intimate thoughts, feelings, desires, motives, and affections, may be fairly and fully judged. “For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” Heb. 4:12.
Here, pause for a moment, my soul, and wonder; and well thou mayest. Mark and meditate on the depths, fullness, and penetrating power of the word of God. What a volume of truth we have in these seven words, “Having your loins girt about with truth.” All that is needed for the government and defense of our inward thoughts and outward ways, is folded up in these few words. By taking heed thereunto, thou wouldst be fortified in the first movements of thy soul against the wiles of the enemy. There would be nothing to answer to his suggestions. By this piece of armor, spiritually understood, the soul is maintained in communion with God, and the enemy kept at a safe distance. Thus it was with the blessed Lord—thus it may be with thee, my soul. He is the warrior’s example. “It is written,” was thy strong tower, most gracious Lord. It was not in reasoning with the enemy that thou didst vanquish him; but in the perfect application of the word to thyself, and to the circumstances around thee.
As the Second Man, the Lord moved and acted according to the written word. “Preserve me, Ο God; for in thee do I put my trust,” was the ground He took and the ground He maintained as a servant, though He was a Son. He never acted on His own will. He was girt about with truth. He waited on God. If no word came, He waited still. He would do nothing without the word of God. “It is written,” must precede everything. This is safe ground for thee, my soul, and this only is safe ground—“It is written.” Forget it not, I pray thee, it would keep thy heart in communion with God in the midst of all circumstances; but especially in conflict keep it before thee: engrave it on thy shield, inscribe it on thy banner, and let it be thy watchword to discern between friends and foes.
Pole-star on life’s tempestuous deep;
Beacon when doubts surround;
Compass, by which our course we keep;
Our plummet-line to sound.
Our shield and buckler in the fight;
In victory,s hour the palm;
Comfort in grief; in weakness, might;
In sickness, Gilead’s balm.
Meditations on the Christian’s Warfare
The second piece of armor commended to the christian soldier is the breastplate, and the metal it is to be made of is righteousness—practical righteousness, blameless conduct, a holy walk with God. This gives courage in the day of battle. It would matter little what else the christian warrior possessed, if he was without his breastplate. The most vital part would be exposed to the enemy’s fire. Besides, being a center piece, it gives unity to the whole. If a man’s conscience reproaches him, and if he knows that the world would reproach him if it knew all, how can he hold up his head and face the enemy boldly? He is thinking about himself, fearing detection and exposure. His breastplate is gone, he fears the blow may fall on the unprotected part. “The righteous Lord loveth righteousness; his countenance doth behold the upright. The eyes of the Lord are upon the righteous, and his ears are open unto their cry; but the face of the Lord is against them that do evil.” Psalm 11:7; 34:15, 16.
When the thoughts and affections are governed and kept in order by the truth, there will be a good conscience—a holy and a righteous walk with God and before men. This association of ideas seems beautifully united in Eph. 4:24: “And that ye put on the new man, which after God is created in righteousness and true holiness;” or, the “righteousness and holiness of truth.” The truth produces both. Hence the beauty of the divine order. First, the heart; second, the conduct. Righteousness is the due attention to what we owe relatively to God and man. As says the apostle, “And herein do I exercise myself, to have always a conscience void of offense toward God, and toward men.” (Acts 24:10.) This is practical righteousness—a righteousness which gave the apostle amazing courage, holy boldness, when he stood up before his enemies. Holiness is rather that which repels evil—instinctively repelling that which is contrary to God. Thus the happy combination of the “righteousness and holiness of truth” form the sterling metal of the Christian’s breastplate.
And now, see that thou well understandest this important truth, Ο my soul. To lose a good conscience is to be robbed of thy strength in the day of conflict. Only he who has a good conscience can be bold and fearless when called to go forth and face the enemy. But need I remind thee, before closing our meditations on the breastplate, that the righteousness we have been speaking about is quite distinct from the righteousness of God, in which we stand accepted in Christ Jesus? He is our righteousness, complete and unchangeable in the presence of God; but not in the character of a breastplate. All conflict is over there. But while here we need practical righteousness for successful conflict with our adversary the devil. Nevertheless, the righteousness of God which we are made in Christ Jesus is the foundation of the other. Without the knowledge of this we should be feeble warriors, and an easy prey to Satan’s wiles. He who made our peace and finished our righteousness is now in the presence of God for us. Blessed Lord, maintain us while down here in practical righteousness, that we may be able to withstand in the evil day, and having done all, to stand. See 2 Cor. 5:21; Phil. 3:9; Rom. 3:21, 22; 10:3, 4.
Meditations on the Christian’s Warfare
We now come to the third piece of armor in the Christian’s panoply. “And your feet shod with the preparation of the gospel of peace.” This part of the armor distinctly refers to the Christian’s walk. He is to go forth in peace—shod with peace; and yet he is a man of war, and clad in armor from head to foot. The helmet covers his head in the day of battle, and the shoes his feet. And these he is to wear so long as he keeps the field against the enemy.
But in what way, may I ask, is the christian soldier to be a peace-maker? There seems in this a great contradiction. Admitted, my soul, but the contradiction is only in appearance. The most gentle Christian must be a stem warrior. And more, would I say, in proportion to his power as a peace-maker, will be his power in conflict with the adversary. Here is a point in the divine science of Christianity, worthy of thy most patient study. But now, remember the order, the secret is this: —When truth governs the heart, the conscience is good. We are bright and happy in ourselves, and peaceful in our ways with others. There is integrity of heart to begin with, truth in the inward parts, consistency in our conduct, and seeking the happiness of others. The salvation of the lost, the leading of such to know Him who made peace by the blood of the cross, and the happiness of the saved, become the grand objects of the peace-maker. Over such a one the enemy can gain no victory. He is unassailable. There is no point exposed. He maintains his ground. But, on the other hand, when there is carelessness as to the saving peace of the sinner, and laxity in our own christian ways, the conscience becomes bad, we are unhappy, we get into trouble, we trouble others; we are exposed to the attacks of Satan, he wounds in many places, we cannot bold up our head.
In such a case, the heart is not governed by truth. The belt, as it were, is unbuckled—the garments are allowed to fly loose. Where are the thoughts now—especially the affections—the painful results of such a course spread far and wide? Persons, families, the Church of God, are troubled. The seeds of discord grow apace, and many chief friends are separated. Satan, thou wilt perceive, has gained a great victory. But stay a moment, I pray thee. Tell me, what was the beginning of all this trouble—this shameful defeat? Just this, my soul, and mark it well; God begins with the heart, and so should we. We are to wear a girdle of truth. This is the first thing. Departure from the truth of God as our only guide, exposes the mind to its own resources, or rather, to the suggestions of Satan.
Alas, we have gone out of the way. Then come excuses, explanations, and exaggerations. Practically the girdle has dropped from the soldier’s loins, his breastplate is lost, and in place of being shod with peace, he is shod with dissension. One Christian out of communion with the Lord may prove a root of bitterness to many. Unhappy in himself, and vexed with himself, he is soon angry with others. Whereas, when the Christian is in communion, he is at peace with God, and filled with the peace of God, and goes out in the sweet peace of the gospel to others—to both saints and sinners.
And now, understandest thou, my soul, how the Christian is both a man of peace and a man of war? Yes, not only so, but I see clearly, that unless he be a man of peace he cannot be a man of war. And hast thou also noticed that there is a special honor and blessing attached to the manifestation of this christian grace. Has not the Lord Himself said, “Blessed are the peace-makers, for they shall be called the children of God.” But why? Because He is the God of peace—the great Peace-maker; and they are like Him. He gave His Son to make peace. There is nothing on which His heart is more set. Peace, my son, was the language of the father’s kiss to the prodigal—the first utterance of his heart. Nothing more manifests our relation to God as His children than peace-making. “Blessed are the peace-makers; for they shall be called the children of God.”
The expression, “your feet shod with the preparation of the gospel of peace,” is extremely beautiful. It gives the idea of the Christian carrying peace into every scene which he enters. What a mission—Peace! What a title—Children of God! The reconciliation of the sinner to God, and the blessings of peace to the saints, are the objects of his heavenly mission. (John 20) Should he enter a scene which has been one of trouble, he will find out the way, if possible, to make it one of peace. But should he fail, he can look to God and patiently wait on Him. His character and mission is Peace.