A verse by verse commentary on Ephesians 6 14-33 dealing with Paul urging the believers to stand strong with the belt of truth and the breastplate of righteousness, and to take up the shield of faith in order to quench the flaming arrows of the evil one.He ends with urging them to pray for all the saints and himself in a special way.

1. EPHESIA S 6 14-23 COMME TARY
EDITED BY GLE PEASE
14 Stand firm then, with the belt of truth buckled
around your waist, with the breastplate of
righteousness in place,
BAR ES,"Stand therefore - Resist every attack - as a soldier does in battle. In what
way they were to do this, and how they were to be armed, the apostle proceeds to
specify; and in doing it, gives a description of the ancient armor of a soldier.
Having your loins girt about - The “girdle, or sash,” was always with the ancients
an important part of their dress, in war as well as in peace. They wore loose, flowing
robes; and it became necessary to gird them up when they traveled, or ran, or labored.
The girdle was often highly ornamented, and was the place where they carried their
money, their sword, their pipe, their writing instruments, etc.; see the notes on Mat_
5:38-41. The “girdle” seems sometimes to have been a cincture of iron or steel, and
designed to keep every part of the armor in its place, and to gird the soldier on every
side.
With truth - It may not be easy to determine with entire accuracy the resemblance
between the parts of the armor specified in this description, and the things with which
they are compared, or to determine precisely why he compared truth to a girdle, and
“righteousness” to a breast-plate, rather than why he should have chosen a different
order, and compared righteousness to a girdle, etc. Perhaps in themselves there may
have been no special reason for this arrangement, but the object may have been merely
to specify the different parts of the armor of a soldier, and to compare them with the
weapons which Christians were to use, though the comparison should be made
somewhat at random. In some of the cases, however, we can see a particular significancy
in the comparisons which are made; and it may not be improper to make suggestions of
that kind as we go along. The idea here may be, that as the girdle was the bracer up, or
support of the body, so truth is suited to brace us up, and to gird us for constancy and
firmness. The girdle kept all the parts of the armor in their proper place, and preserved
firmness and consistency in the dress; and so truth might serve to give consistency and
firmness to our conduct. “Great,” says Grotius, “is the laxity of falsehood; truth binds the
man.” Truth preserves a man from those lax views of morals, of duty and of religion,
which leave him exposed to every assault. It makes the soul sincere, firm, constant, and
always on its guard. A man who has no consistent views of truth, is just the man for the
adversary successfully to assail.
And having on the breast-plate - The word rendered here as “breastplate” θώρᅊξ

2. thōrax denoted the “cuirass,” Lat.: lorica, or coat of mail; i. e., the armor that covered the
body from the neck to the thighs, and consisted of two parts, one covering the front and
the other the back. It was made of rings, or in the form of scales, or of plates, so fastened
together that they, would be flexible, and yet guard the body from a sword, spear, or
arrow. It is referred to in the Scriptures as a “coat of mail” 1Sa_17:5; an “habergeon”
Neh_4:16, or as a “breast-plate.” We are told that Goliath’s coat of mail weighed five
thousand shekels of brass, or nearly one hundred and sixty pounds. It was often formed
of plates of brass, laid one upon another, like the scales of a fish. The following cuts will
give an idea of this ancient piece of armor.
Of righteousness - Integrity, holiness, purity of life, sincerity of piety. The breast-
plate defended the vital parts of the body; and the idea here may be that the integrity of
life, and righteousness of character, is as necessary to defend us from the assaults of
Satan, as the coat of mail was to preserve the heart from the arrows of an enemy. It was
the incorruptible integrity of Job, and, in a higher sense, of the Redeemer himself, that
saved them from the temptations of the devil. And it is as true now that no one can
successfully meet the power of temptation unless he is righteous, as that a soldier could
not defend himself against a foe without such a coat of mail. A want of integrity will leave
a man exposed to the assaults of the enemy, just as a man would be whose coat of mail
was defective, or some part of which was missing. The king of Israel was smitten by an
arrow sent from a bow, drawn at a venture, “between the joints of his harness” or the
“breast-plate” (margin), 1Ki_22:34; and many a man who thinks he has on the
“Christian” armor is smitten in the same manner. There is some defect of character;
some want of incorruptible integrity; some point that is unguarded - and that will be
sure to be the point of attack by the foe. So David was tempted to commit the enormous
crimes that stain his memory, and Peter to deny his Lord. So Judas was assailed, for the
want of the armor of righteousness, through his avarice; and so, by some want of
incorruptible integrity in a single point, many a minister of the gospel has been assailed
and has fallen. It may be added here, that we need a righteousness which God alone can
give; the righteousness of God our Saviour, to make us perfectly invulnerable to all the
arrows of the foe.
CLARKE, "Stand therefore - Prepare yourselves for combat, having your loins girt
about with truth. He had told them before to take the whole armor of God, Eph_6:13,
and to put on this whole armor. Having got all the pieces of it together, and the defensive
parts put on, they were then to gird them close to their bodies with the ζωµα or girdle,
and instead of a fine ornamented belt, such as the ancient warriors used, they were to
have truth. The Gospel of Jesus Christ is the truth of God; unless this be known and
conscientiously believed no man can enter the spiritual warfare with any advantage or
prospect of success. By this alone we discover who our enemies are, and how they come
on to attack us; and by this we know where our strength lies; and, as the truth is great,
and must prevail, we are to gird ourselves with this against all false religion, and the
various winds of doctrine by which cunning men and insidious devils lie in wait to
deceive. Truth may be taken here for sincerity; for if a man be not conscious to himself
that his heart is right before God, and that he makes no false pretences to religion, in
vain does he enter the spiritual lists. This alone can give him confidence: -
- Hic murus aheneus esto,

3. Nil conscire sibi, nulla pallescere culpa.
Let this be my brazen wall; that no man can reproach me with a crime,
and that I am conscious of my own integrity.
The breast-plate of righteousness - What the θωραξ or breast-plate was, see
before. The word righteousness, δικαισυνη, we have often had occasion to note, is a word
of very extensive import: it signifies the principle of righteousness; it signifies the
practice of righteousness, or living a holy life; it signifies God’s method of justifying
sinners; and it signifies justification itself. Here it may imply a consciousness of
justification through the blood of the cross; the principle of righteousness or true
holiness implanted in the heart; and a holy life, a life regulated according to the
testimonies of God. As the breast-plate defends the heart and lungs, and all those vital
functionaries that are contained in what is called the region of the thorax; so this
righteousness, this life of God in the soul of man, defends every thing on which the
man’s spiritual existence depends. While he possesses this principle, and acts from it, his
spiritual and eternal life is secure.
GILL, "Stand therefore,.... Keep your ground, do not desert the army, the church of
Christ, nor his cause; continue in the station in which you are placed, keep your post, be
upon your watch, stand upon your guard:
having your loins girt about with truth; by which is meant the Gospel, and the
several doctrines of it; see Eph_1:13; and to have the loins girt with it, shows, that it
should be near and close to the saints, and never departed from; and that it is a means of
keeping them close to God and Christ, and of strengthening them against the assaults
and attacks of Satan; and is of great use in the Christians' spiritual conflict with their
enemies; the girdle is a part of armour, and so considerable as sometimes to be put for
the whole, Isa_5:27; and here it is mentioned in the first place:
and having on the breastplate of righteousness; in allusion to Isa_59:17,
meaning not works of righteousness done by men, though these are a fence when rightly
used against the reproaches and charges of the enemy, as they were by Samuel, 1Sa_
12:3, but rather the graces of faith and love, 1Th_5:8, though faith has another place in
the Christian armour, afterwards mentioned; wherefore it seems best to understand this
of the righteousness of Christ, which being imputed by God, and received by faith, is a
guard against, and repels the accusations and charges of Satan, and is a security from all
wrath and condemnation.
HE RY, "(3.) We must stand armed; and this is here most enlarged upon. Here is a
Christian in complete armour: and the armour is divine: Armour of God, armour of
light, Rom_13:12. Armour of righteousness, 2Co_6:7. The apostle specifies the
particulars of this armour, both offensive and defensive. The military girdle or belt, the
breast-plate, the greaves (or soldier's shoes), the shield, the helmet, and the sword. It is
observable that, among them all, there is none for the back; if we turn our back upon the
enemy, we lie exposed. [1.] Truth or sincerity is our girdle, Eph_6:14. It was prophesied
of Christ (Isa_11:5) that righteousness should be the girdle of his loins and faithfulness
the girdle of his reins. That which Christ was girded with all Christians must be girded
with. God desires truth, that is, sincerity, in the inward parts. This is the strength of our

4. loins; and it girds on all other pieces of our armour, and therefore is first mentioned. I
know no religion without sincerity. Some understand it of the doctrine of the truths of
the gospel: they should cleave to us as the girdle does to the loins, Jer_13:11. This will
restrain from libertinism and licentiousness, as a girdle restrains and keeps in the body.
This is the Christian soldier's belt: ungirded with this, he is unblessed. [2.]
Righteousness must be our breast-plate. The breast-plate secures the vitals, shelters the
heart. The righteousness of Christ imputed to us is our breast-plate against the arrows of
divine wrath. The righteousness of Christ implanted in us is our breast-plate to fortify
the heart against the attacks which Satan makes against us. The apostle explains this in
1Th_5:8, Putting on the breast-plate of faith and love. Faith and love include all
Christian graces; for by faith we are united to Christ and by love to our brethren. These
will infer a diligent observance of our duty to God, and a righteous deportment towards
men, in all the offices of justice, truth, and charity.
JAMISO , "Stand — The repetition in Eph_6:11, Eph_6:14, shows that standing,
that is, maintaining our ground, not yielding or fleeing, is the grand aim of the Christian
soldier. Translate as Greek, “Having girt about your loins with truth,” that is, with
truthfulness, sincerity, a good conscience (2Co_1:12; 1Ti_1:5, 1Ti_1:18; 1Ti_3:9). Truth
is the band that girds up and keeps together the flowing robes, so as that the Christian
soldier may be unencumbered for action. So the Passover was eaten with the loins girt,
and the shoes on the feet (Exo_12:11; compare Isa_5:27; Luk_12:35). Faithfulness
(Septuagint, “truth”) is the girdle of Messiah (Isa_11:5): so truth of His followers.
having on — Greek, “having put on.”
breastplate of righteousness — (Isa_59:17), similarly of Messiah. “Righteousness”
is here joined with “truth,” as in Eph_5:9 : righteousness in works, truth in words
[Estius] (1Jo_3:7). Christ’s righteousness inwrought in us by the Spirit. “Faith and love,”
that is, faith working righteousness by love, are “the breastplate” in 1Th_5:8.
RWP, "Stand therefore (stēte oun). Second aorist active imperative of histēmi
(intransitive like the others). Ingressive aorist here, “Take your stand therefore” (in view
of the arguments made).
Having girded your loins with truth (perizōsamenoi tēn osphun humōn en
alētheiāi). First aorist middle participle (antecedent action) of perizōnnuō, old verb, to
gird around, direct middle (gird yourselves) in Luk_12:37; but indirect here with
accusative of the thing, “having girded your own loins.” So endusamenoi (having put on)
is indirect middle participle.
The breast-plate of righteousness (ton thōraka tēs dikaiosunēs). Old word for
breast and then for breastplate. Same metaphor of righteousness as breastplate in 1Th_
5:8.
CALVI , "14.Stand therefore. ow follows a description of the arms which they were
enjoined to wear. We must not, however, inquire very minutely into the meaning of each
word; for an allusion to military customs is all that was intended. othing can be more idle
than the extraordinary pains which some have taken to discover the reason why
righteousness is made a breastplate, instead of a girdle. Paul’ design was to touch briefly on
the most important points required in a Christian, and to adapt them to the comparison

5. which he had already used.
Truth, which means sincerity of mind, is compared to a girdle. ow, a girdle was, in
ancient times, one of the most important parts of military armor. Our attention is thus
directed to the fountain of sincerity; for the purity of the gospel ought to remove from our
minds all guile, and from our hearts all hypocrisy. Secondly, he recommends righteousness,
and desires that it should be a breastplate for protecting the breast. Some imagine that this
refers to a freely bestowed righteousness, or the imputation of righteousness, by which
pardon of sin is obtained. But such matters ought not, I think, to have been mentioned on
the present occasion; for the subject now under discussion is a blameless life. He enjoins us
to be adorned, first, with integrity, and next with a devout and holy life.
Imagine trying to fight a battle with your pants constantly threatening to fall down
because your belt is not buckled. It would divide your attention and make you
ineffective. Truth is the belt that holds it all together and gives you a sense of
assurance so you can fight with concentration. Truth is to be our belt that holds
things in place. We need to learn to wield well this worthy weapon of the Word.
Maclaren wrote, "Absolute sincerity and transparent truthfulness may well be
regarded as the girdle which encloses and keeps secure every other Christian grace
and virtue.
Truth here is not technical knowledge but life changing knowledge of Christ and
His will. My knowledge of the table of atomic weights doesn't change the atomic
system, or any technical knowledge does not change the physical laws, but
knowledge of people and the role of prejudice changes both us and the subject
matter. Learning a formula in chemistry does not change a man's behavior, but
learning God's formula of life can change us completely. Aristotle said that truth is
like a barndoor and nobody who throws at it can miss it entirely, but nobody can hit
if all at once. Each group tries to stretch its portion to fit across the whole barn
door, but it can't be done, and so they declare that what it does not cover cannot be
the truth.
Pink writes, "The mind girded up means a mind which is disciplined; the opposite
of one where the thoughts are allowed to run loose and wild." Luther wrote,
And though this world, with devil's filled
Should theaten to undo us;
We will not fear, for God has willed
His truth to triumph through us.
Truth gives security for it is knowledge not only that we possess, but which
possesses us.
To be righteous is to do consistently what is right and just in your relation to God
and man. Maclaren wrote, "The opposition to temptation is best carried on by the
positive cultivation of good."

6. Righteousness potects the heart, for out of it comes all evil, and the only way to
prevent them from coming out is to keep them in by preventing external stimulus
from getting to them and stirring them up. The Christian heart is filled with
potential for much evil if the right forces are allowed to get into it. Prevention is the
purpose of the breast plate. Mimmie Hopkins wrote,
The heart is a strange thing;
It has no feet;
But it may go
Swiftly to heaven above,
Or hell below.
Pink says that it means to maintain the power of holiness over our affections and
conscience-Acts 24:16. Leslie Wheatherhead wrote, "God will win whether we win
or lose. So in God, if we remain loyal to Him the victory will be ours, even if it looks
like defeat and is called defeat and feels like defeat. The cross felt like defeat to
Jesus and looked like defeat to the disciples and was called defeat by the world-yet it
was God's greatest victory."
Dr. James Moffat translates, "Tighten the belt of truth about your loins."
Captain P. . Corry states, "This very necessary part of the Roman arms, the
cingalum militare, was absolutely vital to the Roman soldier because on it almost
every other part of his armour depended for security and usefulness. The coat of
mail and the leather casing for his lions were both kept firmly in place by it and
from it were suspended the two-edged sword and a small daggar close to hand yet
firmly bound to the rest of the armour."
Dr. J. H. Jowett wrote, "Loose armour was troublesome and distressing, making the
soldier feel soft, and awkward, and unready, giving him a sense of going to peaces.
The belt bound the loose pieces together, creating a healthly sense of firmness,
compactness, and making the soldier feel that he had everything well in hand, and
enabling him to meet the enemies attack with united strength and confidence."
SIMEO , "THE CHRISTIA ’S GIRDLE
Eph_6:14. Stand therefore, having your loins girt about, with truth.
IT is not possible to exceed in magnifying the grace of God: to it must every part of our
salvation be ascribed: grace begins the work in our hearts; grace carries it on; grace
completes it. o ground of glorying is left for man: his own wisdom, goodness, strength,
weigh no more than the small dust upon the balance. All is the work of God; he lays the
foundation; and when “the head-stone shall be brought forth with shoutings, we must cry,
Grace, grace unto it [ ote: Zec_4:6-7; Zec_4:9.]” But while we are jealous of God’s
honour, and desirous of magnifying the riches of his grace, we must be careful not to
undervalue the work wrought in our hearts. In point of merit, there is nothing in us that is

7. worthy of the smallest consideration: but in a variety of other views, the work of God’s
Spirit in our hearts can scarcely be appreciated too highly. This is manifest from the
description which the Apostle gives of the Christian’s armour. He is careful in the first
place to shew us, that we have not in ourselves any inherent strength; and that,
consequently, we must depend entirely on God: but in entering more minutely into his
subject, he declares, that those graces, which the Spirit of God forms in our hearts, are
means of defence against our spiritual adversaries: for though as being our graces, they are
weak and worthless, yet as being the work of God’s hands, they are of great strength and
value: they even constitute that armour, in which we are to go forth against the enemies of
our salvation, and by which we shall be enabled to defeat all their wiles, and all their
power.
The first grace that he mentions, is “truth:” in elucidating which we shall shew,
I. What we are to understand by truth—
II. Its use and office in the Christian warfare—
I. What are we to understand by “truth?”
It is a term of extensive signification. It is sometimes put for the Gospel; in which sense the
Apostle speaks of “obeying the truth.” But in this place, it rather means sincerity. The two
terms are often used together as synonymous expressions; “Serve the Lord,” says Joshua in
his farewell discourse, “in sincerity and truth [ ote: Jos_24:14.]:” and St. Paul exhorts us
to “keep the feast with the unleavened bread of sincerity and truth [ ote: 1Co_5:8.].”
But sincerity, Christian sincerity, is very little understood. For the most part, it is
considered as importing nothing more than a good intention, without any reference to the
manner in which that good intention operates. But the sincerity, of which the text speaks, is
a Christian grace; and consequently it must include something widely different from that
which may be exercised by superstitious bigots [ ote: Rom_10:2.], or blood-thirsty
persecutors [ ote: Joh_16:2.].
To mark it as distinctly as possible, we shall notice four things that are implied in it:
First, it implies a desire and intention to please God. There is one canon, one universal rule
of action, prescribed to us in the Scriptures; namely, that “whether we eat or drink, or
whatever we do, we should do all to the glory of God [ ote: 1Co_10:31.].” Whatever
therefore springs from other motives and principles, must argue a want of sincerity, in
proportion as God’s honour is superseded by any selfish considerations. When Jehu, in
compliance with God’s command, extirpated the family of Ahab [ ote: 2Ki_9:6-7.], his
obedience was not considered as sincere, because he was actuated rather by vainglory
[ ote: 2Ki_10:16.], than by a real desire to please God; and the blood that he shed in
executing the divine command, was on that very account avenged by God himself upon his
posterity [ ote: Hos_1:4.].
The Jews also complied with the institutions of Moses in observing their religious fasts and
feasts: but because “they did fast and feast unto themselves rather than unto God,” and
sought rather to cover their own enormities by such observances, than really to honour
God, their services were deemed hypocritical, and were rejected with abhorrence [ ote:
Zec_7:5-6.]. Thus must all our duties, civil or religious, have respect to God: we must have

8. “a single eye,” if we would please him [ ote: Mat_6:22-23.]. If we bring forth fruit to
ourselves only, “we are empty vines,” we are unprofitable servants [ ote: Hos_10:1.].
Sincerity implies in the next place, a serving of God according to the light we enjoy.
Sincerity will doubless consist with defective views both of Christian duty, and Christian
liberty: but it will not consist with allowed deviations from an acknowledged duty, either in
a way of omission, or of commission. “The wisdom that is from above, is without partiality,
and without hypocrisy [ ote: Jam_3:17.].” To be “partial in the law” is to dissemble with
God: and whether we make outward duties a cloak for inward lusts, or present to God a
mere “form of godliness without the power of it,” we are really “hypocrites in heart [ ote:
Mat_23:23-28; Mat_15:7-8.],” and therefore can have no pretensions to sincerity.
But there is yet a third thing, which is absolutely essential to sincerity, namely, a desire to
know the will of God more perfectly. Here it is that many, who have appeared most sincere,
have failed. St. Paul before his conversion “thought he ought to do many things contrary to
the name of Jesus [ ote: Act_26:9.]:” and truly he did them with a zeal suited to his
persuasion. But can it be said, that at that time he possessed the Christian virtue of
sincerity? By no means: for he bad opportunities enough of information: the writings of
Moses and the prophets were plain enough to convince any man that was not blinded by
prejudice, and carried away by his own impetuous passions [ ote: Luk_16:31.]. Besides, he
might have gone to the fountain head, and inquired of Jesus himself, what grounds there
were for believing him to be the Messiah. Above all, he lived when the Gospel was preached
in all its purity, and attested from heaven by miracles without number. Why then did he
not set himself to inquire more candidly? Why did he not, like the Ber æ ans, search the
Scriptures, to see if things were as the Apostles declared them to be [ ote: Act_17:11.]? But
this would not agree with his infuriated zeal: he hated the light, and therefore sought to the
uttermost to extinguish it. How different was the conduct of athanael! He participated in
the prejudices of his countrymen; and hastily concluded that “no good thing could come
out of Galilee.” But when he was desired to “come and see” for himself, he availed himself
of the opportunity to form his judgment on surer grounds; and, on the very first
demonstration which our Lord gave of his Messiahship, he believed in Jesus; and thereby
evidenced his right to that title which our Lord had given him, “an Israelite indeed, in
whom there is no guile [ ote: Joh_1:45-49.].”
There is one thing more implied in sincerity, namely, a determination to serve God without
any regard to consequences. Our duty to God is paramount to every other consideration.
When we know what he requires of us, we are not to be diverted from it by any losses or
any sufferings. Who does not see the insincerity of those who believed in Christ, but were
afraid to confess him [ ote: Joh_12:42-43.]; and of that amiable youth who turned back
from Christ rather than part with his possessions [ ote: Mar_10:21-22.]? If we be truly
upright in heart, we shall say as St. Paul when he was solicited to shun the trials and
afflictions which, as the Spirit testified, awaited him in every city; “I am ready not only to
be bound, but also to die at Jerusalem for the name of the Lord Jesus [ ote: Act_21:13.].”
And if the trials be ever so severe, we shall still “hold fast our integrity [ ote: Job_27:5-
6.],” and adopt the language of the same Apostle; “ one of these things move me, neither
count I my life dear unto myself, so that I may finish my course with joy, and fulfil my duty
to my God [ ote: Act_20:24.].”
This representation of “truth” is both illustrated and confirmed by the conduct of St. Paul
on his first conversion to God. Till that hour, he had been walking blindly “after the course
of this world,” and “in the way of his own heart:” but as soon as his eyes were opened, even

9. before he had any clear knowledge of Christianity, he desired to know, and determined to
execute, the whole will of God: “Lord, what wilt thou have me to do [ ote: Act_9:6.]?”
‘Thou needest only to shew me wherein I am wrong, and to teach me thy way, and I will
instantly, through thy assistance, change my conduct, and devote myself to thy service: nor
shall any considerations of hope or fear, ever turn me from the path prescribed by thee.’
or was this a vain boast; for “he conferred not with flesh and blood,” but set himself
without delay to “preach the faith which he had laboured to destroy [ ote: Gal_1:15-16;
Gal_1:23.],” and persisted in preaching it even unto death.
The nature of “truth” being thus ascertained, let us proceed to shew,
II. Its use and office in the Christian warfare—
Among the various parts of a soldier’s armour, a “girdle” was of very principal
importance; and in this view it is frequently mentioned in the Holy Scriptures. The
prophet, describing the irresistible fury with which the Chaldeans should overrun
Palestine, says, none shall be weary or stumble among them, none shall slumber nor sleep;
neither shall the girdle of their loins be loosed [ ote: Isa_5:27.].” And our blessed Lord,
who, as the Captain of our salvation, was arrayed like all the soldiers of his army, is
represented by the same prophet as habited in this manner; “Righteousness shall be the
girdle of his loins, and faithfulness the girdle of his reins [ ote: Isa_11:5.].”
The use of the girdle was to keep the armour compact, and to strengthen the loins. And
these are the offices which “truth” performs for the Christian soldier.
In the first place, it compacts all the graces with which his soul is armed. As the different
parts of armour with which the body is fortified, would hang loose, and leave many
apertures through which a wound might be inflicted, if they were not fastened together by
a belt or girdle, so would the Christian’s graces prove insufficient for his defence, if they
were not all compacted together by the girdle of sincerity. Let us look at persons that
seemed armed from head to foot, and prepared to defy all the powers of darkness. See
Johanan, and the remnant of the Jews whom the Chaldeans had not taken into captivity,
coming to the prophet, entreating him to ask counsel for them from God; and vowing in the
most solemn manner to comply with any direction which the Lord should give them by his
mouth. We have not a more hopeful appearance in all the sacred records. But they
dissembled with God: no sooner was the answer given them, than they shewed by their
conduct, that they were not sincere in their overtures; and they speedily became the victims
of their own hypocrisy [ ote: Jer_42:1-6; Jer_42:19-22.]. And how often are similar
failures found amongst ourselves, from the very same cause! How many appear penitent
and determined to serve their God, while they are under some heavy calamity, or in the
near prospect of death; and yet discover their hypocrisy, as soon as ever their professions
are brought to the test! Yet daily is that account of the Jews realized amongst ourselves;
“When he slew them, then they sought him, and inquired early after God, and remembered
that God was their Rock, the high God their Redeemer; nevertheless they did but flatter
him with their mouth, and lie unto him with their tongues; for their heart was not right
with him, neither were they steadfast in his covenant [ ote: Psa_78:34-37.].”
On the other hand, how impenetrable to the darts of the adversary were the graces of those
who were sincere before God! Daniel not only would not relinquish, but would not so much
as abate, or conceal, his devotions, though menaced with a cruel and speedy death [ ote:
Dan_6:10.]. or would the Hebrew Youths comply with the edict of a haughty monarch,

10. though they saw a furnace heated for their destruction, and might have pleaded in their
defence the example of a whole nation [ ote: Dan_3:17-18.]. Thus shall we also be enabled
to brave every danger, and to endure death in its most awful forms, if our hearts be upright
before God. As all our graces will be compacted together by sincerity, so every distinct
grace will derive from it tenfold solidity, and strength: let our “faith be unfeigned,” our
“love without dissimulation,” and our “spirit altogether without guile,” and we need fear
no assaults, however artful, however violent.
The other office of truth is, to strengthen our souls under great and long-continued
conflicts. This particular use of the girdle is repeatedly mentioned by the Psalmist. In
reference to himself, he says, “Thou hast girded me with strength unto the battle [ ote:
Psa_18:39.].” In reference to the Messiah also he uses a similar expression: “The Lord
reigneth; he is clothed with majesty; the Lord is clothed with strength, wherewith he hath
girded himself [ ote: Psa_93:1.].”
“Those who have a divided heart, will assuredly be found faulty at the last [ ote: Hos_
10:2.].” umberless are the instances wherein persons who have fought well for a season,
have fainted at last through this sad defect. But we will mention only two; one, wherein the
failure had nearly terminated in the destruction of many; and the other, wherein it
involved one of the most eminent professors in utter and everlasting ruin. For the former
instance we will refer you, not to a man professedly ungodly, no, nor to a mere novice in
religion, but to the most distinguished of all the Apostles. With the name of Peter we
associate the idea of courage undaunted, and of piety irreproachable. But behold him on
one occasion, when his loins were loosed, and the girdle was wanting to complete his
armour. This valiant hero, who had acquitted himself so nobly in many battles, was at last,
through fear of offending the Judaizing Christians, guilty of the basest dissimulation;
undermining by his influence the most essential doctrine of that Gospel which he was sent
to preach; and, by his example, drawing Barnabas also, and a multitude of others, into the
most fatal error. And, if St. Paul had not openly rebuked him before all the Church, and
thereby counteracted the effect of his misconduct, it is not possible to say, how far his error
might have affected the eternal interests of millions [ ote: Gal_2:11-14. “to be blamed—
dissembled—dissimulation—walked not uprightly.”].
In the other instance, we must turn our eyes to one, whose eminence drew from St. Paul
himself repeated commendations, even such as were bestowed on the Evangelist, St. Luke.
After years of manly toil, and continued danger, Demas was left to prove how weak the
strongest are without sincerity. Wearied with his conflicts, he sought repose in the bosom of
the world [ ote: Compare Col_4:14, and Philem. ver. 24. with 2Ti_4:10.]; when, if he had
fought with more sincerity, he might have endured to the end, and triumphed over all his
adversaries. Unhappy man, to retain one secret lust, which, like a canker, ate out his vitals,
or, like a leak unnoticed, sank the vessel wherein he was embarked! But thus it will be with
all whose loins are not girt about with truth: “a double-minded man will be unstable in all
his ways [ ote: Jam_1:8.].”
But if we have melancholy instances of failure through the want of this virtue, we have
many noble instances of persevering zeal in others, whose hearts were right with God.
Behold the patriarchs sojourning for years in a strange land, when “they had opportunities
enough of returning to their native country,” if they had been so minded: but they were
sincere in “seeking a better country, that is, an heavenly;” and therefore they willingly
lived as “strangers and pilgrims on the earth [ ote: Heb_11:15-16.].” Behold also the noble
army of martyrs, who “out of weakness were make strong, waxed valiant in fight, and

11. turned to flight the armies of the aliens;” yea, and women also, who, notwithstanding their
natural weakness and timidity, would “not accept deliverance from their tortures, that they
might obtain a better resurrection [ ote: Heb_11:34-35.]. Indeed, where is there one who is
truly upright before God, who has not frequently evinced a strength and steadfastness
superior to the efforts of unassisted nature? Who has not been called to make many
sacrifices of pleasure, honour, interest; and to lead a life of continual self-denial, both in the
mortifying of inward lusts, and the enduring of outward persecutions? But, “having set his
hand to the plough, the Christian will not look back,” and having put on his armour, he
will not put it off but with his life.
The vast importance of truth and sincerity being made apparent, let the following advice be
duly weighed:
1. Let us inquire whether we possess this part of Christian armour—
Perhaps there is scarcely any one who does not fancy himself sincere. But can we appeal to
God that our daily aim is to please him, yea, to please him, not only in preference to
ourselves or others, but in direct opposition to the whole world? Do we labour to approve
ourselves to him, forbearing every sinful thing, and doing every thing we know to be right?
Do we search the Scriptures daily, and attend on the ministration of God’s word, on
purpose that we may have our sentiments and conduct more entirely conformed to the will
of God? And finally, do we disregard the scoffs of an ungodly world, and determine to
sacrifice even life itself, rather than violate the dictates of our conscience? This is sincerity,
this is truth. Doubtless there are infirmities in the best of men; and consequently there will
be occasional deviations from the path of duty: but if we be sincere, we shall not allow any
sin whatever: we shall endeavour to be “pure as God is pure, and perfect as God is
perfect.” O that there were in all of us such a heart as this!
2. Let us be on our guard against those devices, whereby Satan would weaken our
sincerity, or rob us of the comfort of it—
Satan will put forth all his wiles, and exert all his power, to loosen this girdle. He well
knows, that, if he succeed in this point, all the rest will be easy: but that till this be effected,
we are invulnerable. He will therefore try on all occasions to get advantage against us. He
will cover his endeavours with the most specious pretexts, and present his temptations in
the most alluring shapes. But let us watch against him: let not the example of an Apostle, or
the preaching of an angel [ ote: Gal_1:8-9.], lead us to renounce one single truth, or to
transgress one single precept. If we be not continually on our guard, that “serpent will
beguile us:” yea, in spite of all our watchfulness will he deceive us, if we be not preserved
by God himself. Let us therefore “watch and pray, that we enter not into temptation.”
But, if Satan cannot entice us to lay aside our girdle, he will endeavour to deprive us of the
comfort of it. He will take occasion from our remaining infirmities to make us think
ourselves hypocrites: and thus he will seek to effect that through despondency, which he
could not effect through any other temptations. Let it then be our daily care so to fasten
this girdle round our loins, that we may have in ourselves, and give to all around us, an
indisputable evidence that we both possess and improve it. Then shall we have a
consolation arising from it, and “rejoice in the testimony of our conscience, that in
simplicity and godly sincerity we have our conversation in the world [ ote: 2Co_1:12.].”
Lastly, let us “stand” thus armed, and be in constant readiness to oppose our enemy. Let us

12. not fear him, but resist him manfully. If we fight, we have nothing to fear: it is only when
we turn our back, that we are left exposed to any mortal injury: in every other part we are
armed sufficiently for our defence. Let us then beg of God to “put truth in our inward
parts [ ote: Psa_51:6.].” Let us “add to our faith virtue, knowledge, temperance, patience,
godliness, brotherly-kindness and charity, and keep them all compact with the girdle of
truth; then have we God’s promise, that we shall never fall [ ote: 2Pe_1:5-8; 2Pe_1:10.].”
Through his grace, our “integrity and uprightness shall preserve us [ ote: Psa_25:21.].”
Let us therefore “gird up the loins of our mind, and be sober, and hope to the end [ ote:
1Pe_1:13.].” Only let us “be sincere; and we shall be without offence till the day of Christ
[ ote: Php_1:10.].”
DISCOURSE: 2129
THE CHRISTIA ’S BREAST-PLATE
Eph_6:14. Stand.. … having on the breast-plate of righteousness.
AS various parts of armour, however differing in shape, may be formed of the same
materials, so amongst the Christian graces, there may exist a considerable resemblance,
while yet there remains between them a manifest distinction. Righteousness is that
particular grace which comes under our consideration at this time. By “righteousness” we
understand, that true and universal holiness, which is characteristic of conversion, and
constitutes that divine image, after which we are renewed [ ote: Eph_4:23-24.]. ow this,
though nearly allied to sincerity, differs materially from it: sincerity relates to the aims and
motives of a person; but righteousness to his actions and habits. Righteousness is that in
actual attainment, which sincerity is in desire and purpose. Righteousness cannot exist
without sincerity; but sincerity may, and often does, exist without righteousness; because
(as was shewn in the preceding discourse) it may be found in blind zealots, and bloody
persecutors.
The piece of armour to which righteousness is compared, is “the breast-plate;” which was
of use to defend the vitals from the assaults of an enemy. Of such importance was it to
every one in the time of battle, that all, from the general to the soldier, were clad with it:
nor can its importance to us more strongly appear, than from the consideration, that the
Captain of our salvation, even the Lord Jesus Christ himself, was thus arrayed. The
Prophet Isaiah, speaking expressly of him, says, “He put on righteousness as a breast-plate
[ ote: Isa_59:17.].”
In the metaphor before us, the Apostle intimates, that without righteousness we should be
exposed to imminent peril, yea, to certain death: but that, if we be clad with righteousness,
our adversaries will never be able to prevail against us. It is evident therefore that there are
two points to be considered by us; namely, the necessity of righteousness for our defence,
and its sufficiency to protect us:
I. The necessity of righteousness—
In order to destroy us, our great adversary uses both deceit and violence; against both of

13. which it becomes us to be armed, in order that we may discover the one, and repel the
other.
Righteousness then is necessary in the first place, that we may discover his wiles.
It is said with truth by an inspired writer, that “the god of this world blinds the eyes of
them that believe not [ ote: 2Co_4:4.]:” and it is astonishing to what a degree he deludes
their souls. He instigates them to the commission of sin under the idea that it is at least
excusable, if not altogether justifiable and right [ ote: 1Ch_21:1-4.]. He teaches them to
“call evil good and good evil; to put darkness for light, and light for darkness, bitter for
sweet, and sweet for bitter [ ote: Isa_5:20.].” We may see one man carried on by
ostentation and vanity, while he thinks himself actuated by zeal for God [ ote: 2Ki_10:16.].
Another yields to a vindictive spirit, yet supposes that he is only maintaining a just regard
for his own character, or perhaps for the rights of the community [ ote: Luk_9:53-55.].
Through the agency of that subtle fiend, covetousness assumes the name of prudence [ ote:
Luk_12:13-15.]; prodigality is nothing but a commendable excess of generosity: yea, the
most cruel machinations of bigotry, are deemed a service well-pleasing to God [ ote: Joh_
16:2.]. Who has not noticed in others this sad infatuation? Who has not seen his neighbours
acting under the influence of a bad principle, while they were at the same time as strongly
persuaded that they were right, as if there were no room for doubt? Thus it is more or less
with every unrenewed person; and too often with those also who are yet weak in the faith;
they go on, “not knowing what spirit they are of.” In vain do ministers set forth the evil of
such a state: in vain do they discriminate, and mark the difference between truth and
error: in vain do they endeavour to persuade men in private, as well as in their public
ministrations: in vain do they confirm every word with the infallible dictates of inspiration:
for while men continue destitute of righteousness, “they have eyes, and see not, ears, and
hear not, neither do they understand [ ote: Joh_8:43.]”. othing will effectually shew men
their error, till they are “renewed in the spirit of their minds.” Then they have the film
removed from the organs of vision. Then they have a spiritual discernment [ ote: Eph_
1:17-18. Col_1:9. Ó õ í Ý ó å é ð í å õ ì á ô é ê ῇ .]: they are no longer deceived by specious
appearances; they taste and see the real qualities of things: being “brought out of darkness
into marvellous light,” they view every thing, in a measure, as God himself views it: and the
greater their proficiency is in the divine life, the clearer is their perception of the good or
evil that exists [ ote: Heb_5:13-14.], not in their actions only, but in their motives and
principles of action. And hence it is that the Apostle exhorts us to “be transformed in the
renewing of our minds, that we may prove (and discern, not by theory only, but by actual
experiment) what is that good, and acceptable, and perfect will of God [ ote: Rom_12:2. Å
ἰ ò ô ὸ ä ï ê é ì Ü æ å é í refers to the discerning of the qualities of metals by the furnace. See
also Php_1:9-10. where the same word is connected with ô ὰ ä é á ö Ý ñ ï í ô á , things that
differ.].”
Righteousness is further necessary, that we may repel the assaults of our enemy.
Sin not only blinds, but debilitates the soul. It is scarcely to be conceived how impotent the
natural man is to resist the temptations of Satan. For the most part he makes no resistance
at all, but follows the dictates of his imperious master, and yields a willing obedience to his
most fatal suggestions. To the ungodly Jews our Lord justly observed, “Ye are of your
father the devil, and the lusts of your father ye will do [ ote: Joh_8:44.].” Sometimes
conscience will make a stand against the wicked one; but it is soon overpowered, and either
bribed into consent, or stunned to silence, or forced, in spite of all its efforts, to give way. It
may cause one to tremble [ ote: Act_24:25.]; another to reform in many things [ ote:

14. Mar_6:20.]; another to become almost a Christian [ ote: Act_26:28.]; another to make a
profession of religion, and openly to join himself to the Church of Christ [ ote: Act_8:13.]:
but Satan has nothing to fear from its exertions, unless it stimulate a man to seek a
thorough change of heart: he laughs at the fears of Felix, the reformation of Herod, the
acknowledgments of Agrippa, and the professions of Simon Magus: he well knows that, as
long as they are unrenewed, they are fast in his chains, and incapable of any effectual
exertion: “Ephraim, though armed, and carrying bows, were so enfeebled by sin, that they
turned back in the day of battle:” nor could Israel stand before their enemies while an
Achan was in their camp [ ote: Psa_78:9-10. Jos_7:8; Jos_7:12; Jos_7:24; Jos_7:26.]. So
neither can he resist Satan, who yields in any thing to the dominion of sin. If once we “put
away a good conscience, we shall speedily make shipwreck of our faith” also [ ote: 1Ti_
1:19.]. But let once the tamest of his vassals feel the influence of divine grace, and instantly
he casts off the yoke under which he had groaned, and asserts his liberty. From that
moment Satan is constrained to yield to that “stronger power that is come against him
[ ote: Luk_11:21-22.],” and to, relinquish the prey which he can no longer retain [ ote:
Isa_49:25.].
The necessity of righteousness being thus established, let us proceed to consider,
II. Its sufficiency—
The Apostle would not have been so urgent in exhorting us to put on the breast-plate of
righteousness, if he had not believed that it would answer all the purposes for which it was
designed. That it will protect us, we are well assured: that it will secure to us the victory,
there can be no doubt: for it will turn depravity to sanctity, cowardice to courage, and
weakness to strength.
First, it turns depravity to sanctity. It is by our inward corruptions that Satan works. He
cannot force us to commit sin: he can only present to us such temptations as are suited to
our natural desires; and suggest such considerations to our minds, as are likely to procure
our compliance with his will. When he came to assault our Lord, he could not prevail;
because “he found nothing in him [ ote: Joh_14:30.],” that in the smallest degree closed
with his suggestions. But when he comes to us, he finds in us a predisposition to receive
him. If he assault our heart, there are many secret lusts that are ready to betray us into his
hands: he has but to strike a spark, and there is within us combustible matter in
abundance, that instantly catches fire, and that, if not extinguished by grace, will burn to
the lowest hell. But when the soul is endued with righteousness, its dispositions are
altogether changed: “old things are passed away, and all things are become new [ ote:
2Co_5:17.].” We say not indeed that there are no remains of corruption in the soul; for the
old nature still continues, and counteracts in a measure the operations of the new nature:
but if “the flesh lusts against the spirit, the spirit also lusts against the flesh, and gains (not
indeed without many conflicts) an ascendant over it [ ote: Gal_5:17.]:” and hence the
temptations, which would once have been irresistible, are repelled with indignant firmness;
as we see in Joseph, who, when repeatedly solicited to commit adultery, replied with
horror, “How shall I do this great wickedness, and sin against God [ ote: Gen_39:9.]?”
This then is one way in which righteousness defends the soul: it makes “sin appear
exceeding sinful [ ote: Rom_7:13.];” and holiness to be esteemed as the perfection of bliss
[ ote: Psa_119:128.]: and thus, by weakening the force of temptation, it enables us with
success to resist the tempter.

15. In the next place, it turns cowardice into courage. Satan gets peculiar advantage over men
by means of their carnal fears. In whatever degree men are endued with natural fortitude,
their courage fails them when they are called to bear the cross of Christ. When our blessed
Lord ministered on earth, icodemus, though a ruler and governor, was afraid to come in
open day, lest he should be thought to favour his cause [ ote: Joh_3:1-2.]: nor did “the
Pharisees who believed in him, dare to confess him, because they loved the praise of men
more than the praise of God [ ote: Joh_12:42-43.].” In instances without number have
men who were able to brave death itself on the field of battle, shewn themselves unable to
endure the scorn and contempt that universally attach to religious characters: so true is
that declaration of Solomon, “The fear of man bringeth a snare [ ote: Pro_29:25.].” But
righteousness emboldens the soul; and enables it to meet the hatred and menaces, or (what
is still worse) the sneers and ridicule, of an ungodly world with a holy indifference; yea, it
causes the soul to rejoice in these things as tokens for good [ ote: Luk_21:12-13.], and as
testimonies of the Divine favour [ ote: Php_1:29 and 1Pe_4:14 and Act_5:41.]. Behold the
astonishing change that was wrought on Peter! When he had inconsiderately laid aside his
armour, he was intimidated by the voice of a maid—servant, and induced to deny his Lord
with oaths and curses. But when he had put on his breast—plate, he was undismayed in the
presence of the whole council of the Jews: he boldly charged upon the rulers that were
before him, the guilt of murdering their Messiah: and when they endeavoured to silence
him with threats, he undauntedly replied, “Whether it be right to hearken unto you more
than unto God, judge ye: for we cannot but speak the things which we have seen and heard
[ ote: Act_4:18-20.].” Such was the courage also of the Hebrew Youths, who, unawed by
the fiery furnace, and unmoved by the example of a whole nation, disdained to comply with
the royal edict; and resolutely exposed themselves to a cruel death, rather than violate the
dictates of their conscience [ ote: Dan_3:18.].
Thus wherever the soul is clad with righteousness, it is emboldened both to do and suffer
the will of God: and, consequently, Satan’s engine of persecution, whereby he has
destroyed myriads, being divested of its power to intimidate the righteous, his dominion
over them must for ever cease.
Lastly, righteousness will turn our weakness to strength. The powers of man, independent
of divine grace, remain the same after conversion as before: of himself he can do nothing
[ ote: Joh_15:5.]. But that divine principle which actuates the godly, is mighty in
operation: however numerous or powerful their enemies may be, the “grace of Christ is
sufficient for them [ ote: 2Co_12:9.];” and the weakest in the universe may say, “Through
Christ strengthening me I can do all things [ ote: Php_4:13.].” Their inherent weakness
does not at all militate against this assertion; for when they are weakest in themselves their
strength is at the height: and when they look unto their Lord for help, “he will perfect his
strength in their weakness [ ote: See Heb_5:13-14.].” Survey for a moment the Christian’s
conquests: his lusts are subdued, condemned, crucified [ ote: Gal_5:24.]: the world is
overcome, and put under his feet [ ote: 1Jn_5:4-5. Gal_6:14.]: the powers of darkness are
put to flight [ ote: Jam_4:7.]: and he is triumphing daily in the God of his salvation [ ote:
2Co_2:14.]: so “strengthened is he with might in his inward man [ ote: Eph_3:16. Psa_
138:3.],” and so “mighty are his weapons to destroy the strong holds of sin and Satan, and
to bring every thought into captivity to the obedience of Christ [ ote: 2Co_10:4-5.].”
What shall we now say to you who are destitute of this armour? Shall we congratulate you
on your prospects of victory? Shall we even flatter you with hopes of escaping with life? We
cannot; we dare not. There is a possibility, that you might vanquish an armed host with a
broken pitcher [ ote: Jdg_7:19-22.]; or make the walls of an impregnable fortress to fall

16. with the sound of rams’ horns [ ote: Jos_6:4-5; Jos_6:20.]: but to succeed without
righteousness in your spiritual warfare is impossible: for the truth of God is pledged that
you shall perish, if you continue in your unrighteous state [ ote: 1Co_6:9.]. “Awake then to
righteousness, and sin not [ ote: 1Co_15:34.].” Let your earnest prayer ascend up before
God, that you may be made new creatures in Christ Jesus [ ote: Eph_2:10.], and be turned
effectually from the power of Satan unto God [ ote: Act_26:18.]. But do not mistake: do
not imagine, that any righteousness which you can attain in your own strength, will thus
protect you; or that even that which is wrought in you by the Holy Spirit, has in itself such
mighty efficacy: that to which such glorious powers are ascribed, is wrought in you by the
Spirit of God: and after all, it is not your inherent goodness, but the grace of God, that
must preserve you from your enemies. Your inherent righteousness will indeed be made
use of by him; but still God must be acknowledged as the only Author of all that is done
either in, or by you; and the glory must be given to him alone.
To you who have “the armour of righteousness on the right hand and on the left [ ote:
2Co_6:7.],” we say, “Stand fast in the Lord [ ote: Php_4:1.].” Let nothing prevail upon
you to lay aside your breast-plate for one moment: the instant you part with it, you are
shorn of your strength, and are become weak as other men [ ote: Jdg_16:19-20.]. “Hold
fast then that ye have, that no man take your crown [ ote: Rev_3:11.].” Thus shall your
subtle adversary be foiled in all his attacks: he shall never be able to inflict on you any
deadly wound. “Then shall you not be ashamed, when you have respect unto all God’s
commandments [ ote: Psa_119:6.].” As “the righteousness of Christ sustained him [ ote:
Isa_59:16.]” amidst the fiercest assaults of his enemies, so shall you be preserved whilst
fighting under his banners, and following his commands. His express promise to you is,
“He that walketh uprightly, and worketh righteousness, shall never be moved [ ote: Psa_
15:2; Psa_15:5.].” And again, “The Lord God is a sun and a shield; he will give grace and
glory; and no good thing will he withhold from them that walk uprightly [ ote: Psa_
84:11.].”
SIMEO , "THE CHRISTIA ’S GREAVES
Eph_6:14-15. Stand … having … your feet shod with the preparation of the Gospel of
peace.
THERE are many things which the art of war has rendered necessary for the success of an
army, besides those rude weapons which an untaught savage would employ: and though
they may be of inferior and subordinate use, still the want of them may prove as fatal as the
want of things that are of primary importance. It would have been to little purpose, in
some situations, for soldiers to have their vital parts covered with armour, if they had not
also shoes, or greaves, to protect their legs and feet against the sharp stakes, that were fixed
in the ground to obstruct their progress. That this was a part of armour in the days of old,
the sacred history informs us. Goliath had “greaves of brass upon his legs, as well as a
target of brass between his shoulders [ ote: 1Sa_17:6.].” And, when the irresistible success
of the Chaldeans was foretold, it was particularly said, that “the lachet of their shoes
should not be broken [ ote: Isa_5:27.].” In reference to this part of a soldier’s
accoutrements, the Apostle exhorts us to have our feet guarded; and intimates, that as the
military shoes gave to him who wore them a readiness to march over any obstacles that
might lie in his way, so “the Gospel of peace” gives to the Christian soldier a “preparation,”
or readiness, to prosecute his warfare without halting. This it does,

17. I. As bringing peace into the conscience; and
II. As producing a peaceful disposition in the soul.
I. The Gospel of peace gives us a readiness to march, in that it brings peace into the
conscience—
The Gospel is the one source of peace to sinful man. If he obtain peace from any other
source, he “heals his wounds slightly, and says, Peace, peace, when there is no peace [ ote:
Jer_6:14.].” It is in the Gospel only that a Saviour is revealed. But there we are informed,
that God’s only dear Son became our surety, and our substitute. There we behold our
adorable Emmanuel bearing our sins in his own sacred body upon the tree, and effecting
by the blood of his cross our reconciliation with God. Through him peace is proclaimed to a
guilty world [ ote: Act_10:36.]: and all who receive into their hearts the record concerning
him, have their iniquities blotted out as a morning cloud: their burthens are from that time
removed; they have “beauty for ashes, the oil of joy for mourning, the garment of praise
for the spirit of heaviness [ ote: Isa_61:3.].
Without a measure of this peace, a person finds but little ability to exert himself in his
Christian calling. The more difficult duties will be considered as irksome, and
impracticable. And this arises from the natural constitution of the human mind: for, what
readiness can he have to forego the pleasures of time, who cannot look forward with a
comfortable hope to the eternal world? Will not his “hands hang down, his knees be feeble,
and his heart be faint?” Yea, will not Satan take advantage of his weak state to make him
weary of well-doing; and to “turn him utterly out of the way [ ote: Heb_12:12-13.];” and
to make him say in despondency, “There is no hope: I have loved idols; and after them will
I go [ ote: Jer_2:25.]?” To what a degree the boldest champion may be enervated by
apprehensions of God’s displeasure, we may see in the conduct of Joshua. There was but
one found in all the thousands of Israel so intrepid as he: yet when he had reason to think
that God had withdrawn his favour from him, “he rent his clothes, and fell to the earth
upon his face before the ark, and put dust upon his head, and said, Alas, O Lord God,
wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of
the Amorites to destroy us? Would to God we had been content, and dwelt on the other side
of Jordan [ ote: Jos_7:6-7.]. Thus will “our spirit fail,” and our progress be stopped, if
“the peace of God keep not our hearts and minds [ ote: Isa_57:16.].”
But let “the love of God be shed abroad in the heart,” and instantly “the rough places
become plain, and the crooked, straight [ ote: Isa_40:4.]:” the “paths of religion become
paths of pleasantness and peace.” The most self-denying precepts are not then regarded as
“hard sayings [ ote: Joh_6:60.];” “nor are any of the commandments grievous [ ote: 1Jn_
5:3.].” And though affliction cannot, in itself, be joyous, yet, as endured for the sake of
Christ, it becomes a ground of joy: “having peace with God,” says the Apostle, “we glory in
tribulations also [ ote: Rom_5:1-3.].”
Let us look into the Scriptures and see how prompt for obedience the saints were made by
a sense of God’s pardoning love. o sooner had a live coal from off the altar been applied
to the lips of the Prophet Isaiah, in token of his acceptance with God, than he was willing,
yea desirous, to undertake the most difficult and self-denying services [ ote: Isa_6:6-8.].
The Thessalonian converts were inferior to none in their attachment to Christ; and, if we
inquire what was the source of their distinguished zeal, we shall find that “the Gospel had
come to them, not in word only, but in power, and in the Holy Ghost, and in much

18. assurance;” and from that moment they became the most eminent followers of Christ, and
his Apostle [ ote: 1Th_1:5-7.]. It was no easy service which Mary Magdalen performed in
washing the Saviour’s feet with her tears; especially in the presence of such a company:
yet, “much having been forgiven her, she loved much;” and therefore testified her love in
the best manner she was able, notwithstanding she was likely to meet with nothing but
derision and contempt from the proud Pharisee, in whose house she was [ ote: Luk_7:44-
47.]. But on this subject we naturally turn our eyes to the Apostle Paul, who “laboured
more abundantly than all the Apostles [ ote: 1Co_15:10.].” What the main-spring was of
his activity, we are at no loss to determine: it was “the love of Christ that constrained him:”
he had been redeemed from death by the death of Christ; and therefore to Christ he
consecrated all his time, and all his powers [ ote: 2Co_5:14-15.].
A readiness for suffering also arises from the same source. The “peace” which Moses
enjoyed “through believing,” rendered him so superior to all the pleasures of sense, that
“he esteemed the reproach of Christ greater riches than all the treasures of Egypt; and
chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for
a season [ ote: Heb_11:24-26.].” St. Paul is yet a more illustrious example, as indeed might
well be expected, considering how exceeding abundant had been the mercy shewn towards
him [ ote: 1Ti_1:14.].” He had already endured far more than any other Apostle for the
sake of Christ; yet when the Spirit testified that bonds and afflictions still awaited him
where he was going, and the Christians besought him not to proceed on his intended
journey to Jerusalem; he replied, “What mean ye to weep and to break my heart? for I am
willing not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus
[ ote: Act_21:13.].” And is it not thus also with ourselves? If our souls be animated with
faith and love, we shall “count it all joy when we fall into divers temptations [ ote: Jam_
1:2.];” yea, we shall “rejoice that we are counted worthy to suffer shame for the sake of
Christ [ ote: Act_5:41.]:” and the very things which were intended by our enemies for the
destruction of the spiritual life, will tend rather to its furtherance and establishment [ ote:
Php_1:12.].
The same preparation for prosecuting our warfare is imparted to us by the Gospel,
II. In that it produces a peaceful disposition in the soul—
The soul of man is naturally proud, irritable, vindictive [ ote: Tit_3:3.]. An injurious act,
or an insulting word, is sufficient to call forth all our angry passions, and, in many
instances, creates within us a resentment, that can be pacified with nothing less than the
blood of the delinquent. Behold David, when abal refused to administer to his wants! This
one act of churlish ingratitude must be expiated by the life of the offender, and not of the
offender only, but of all the males belonging to him; and David himself goes forth to
execute the murderous sentence [ ote: 1Sa_25:21-22.]. What an awful picture of human
nature does this exhibit! But the Gospel lays the axe to this “root of bitterness,” and, by
shewing us how much we have been forgiven, inclines us to exercise forgiveness. It teaches
us to “turn the left cheek to him who has smitten us on the right [ ote: Mat_5:39-41.]:”
and “in no wise to render evil for evil [ ote: Rom_12:17.].” It enjoins us rather to love our
enemies; and, instead of retaliating their injuries, to relieve their wants [ ote: Rom_12:19-
20 and Mat_5:44.].
Without this disposition we are but ill prepared to surmount the obstacles which our subtle
adversary will place in our way. The scorn and contempt that we shall meet with, will
dismay us. Our feelings will be wounded every step we take: and we shall soon be weary of

19. well-doing. In order to judge of the consequences that will ensue, if we be destitute of this
part of Christian armour, let us only look at the most eminent saints, when, through haste
and inadvertence, they had neglected to fasten on their greaves aright: Moses, the meekest
of mankind, was inflamed with wrath; and, by his angry, unadvised words, provoked God
to exclude him from the earthly Canaan [ ote: um_20:10-12.]. Peter, when he beheld his
Lord apprehended in the garden, began to fight after the manner of ungodly men; and
brought on himself that just rebuke; “Put up thy sword; for all who take the sword shall
perish with the sword [ ote: Mat_26:51-52.].” St. Paul himself too, on one occasion, was so
irritated with the injustice of his judge, that he brake forth into passionate revilings against
his ruler and governor, and was constrained to apologize for his conduct in the presence of
his enemies [ ote: Act_23:3-5.]. If then these holiest of men were thus sorely wounded
through their occasional impatience, what advantage will not Satan gain over those, whose
spirit is altogether lofty and unsubdued? Doubtless he will harass them in their march, till
they turn back, and recede from the field of battle [ ote: Mat_13:21.].
But let the Gospel have its due effect; let it render us meek, patient, forbearing, and
forgiving; let it transform us into the image of the meek and lowly Jesus, who when he was
reviled, reviled not again; and when he suffered, threatened not, but committed himself to
him who judgeth righteously [ ote: 1Pe_2:21-23.]; and the stumbling-blocks that offended
us before, will appear unworthy of any serious regard. When our enemies persecute us, we
shall be ready to weep over them for the evil which they bring upon themselves, rather
than be incensed against them for the evil which they do to us [ ote: Luk_19:41-42.]. We
shall use no other weapons against them than “faith and patience [ ote: Heb_6:12.]:”
“being defamed, we shall entreat; being persecuted, we shall suffer if [ ote: 1Co_4:12-
13.].” Instead of being “overcome of evil, we shall endeavour to overcome evil with good
[ ote: Rom_12:21.]:” and by “letting patience have its perfect work, we shall be perfect
and entire, lacking nothing [ ote: Jam_1:4.].”
It may be objected, perhaps, that, while we conduct ourselves in this way, we shall be
trampled under foot of all, and be vanquished by all. But to this we answer, that, though we
should be trampled under foot, we should not be vanquished: on the contrary, though “we
be killed all the day long, and are as sheep appointed for the slaughter, yet in all these
things shall we be more than conquerors [ ote: Rom_8:36-37.]. We may, like Stephen, be
stoned to death: yet, if like him, we can pray for our murderers [ ote: Act_7:60.], we have
the noblest of all victories, that of overcoming a vindictive spirit: and, though we fall in the
conflict, we maintain the field against all our enemies. Who, do we suppose, was victor, the
Jews, who, at Satan’s instigation, put our Lord to death; or Jesus, who expired a victim on
the cross We cannot doubt; for we are told in the Scriptures, that, “through death, Jesus
overcame death, and him that had the power of death, that is, the devil [ ote: Heb_2:14.]:
yes; “on his very cross he spoiled principalities and powers, and made a show of them
openly, triumphing over them in it [ ote: Col_2:14-15.].” or can we more effectually
manifest our superiority to all the powers of darkness, than by “resisting unto blood in our
strife against sin [ ote: Heb_12:4.].” Were we to become our own avengers, we should
“give place to the devil [ ote: Eph_4:27.];” but by suffering with our Lord, we become
partners of his victory [ ote: Rev_12:10-11.], and partakers of his glory [ ote: 2Ti_2:12
and Rom_8:17.].
What remains now but earnestly to exhort you to get “your feet shod with” this blessed
Gospel? Consider how many devices Satan has to wound your feet, and to cast you down.
We have already noticed persecution, as a very principal engine used by him to obstruct
your progress. But there are other means whereby he frequently effects his deadly purpose:

20. many whom he could not stop by persecution, he has turned out of the way by error. Look
into the epistles of St. Paul, and see how many he has “corrupted from the simplicity that is
in Christ [ ote: 2Co_11:3.].” He has his ministers, as well as Christ; and in outward
appearance they are “ministers of righteousness;” nor are they themselves conscious that
they are his agents. They propagate what they themselves believe, and oftentimes with a
zeal worthy of a better cause. But they themselves are blinded by him; and then are used as
his instruments to overthrow the faith of others [ ote: 2Co_11:13-15. with Rev_3:9. Such
ministers with their hearers are “the synagogue of Satan,” who is their teacher, their
instigator, and their god.]. Which of the Churches, planted in the apostolic age, was free
from their influence? In which were there not “some who perverted the Gospel of Christ
[ ote: Gal_1:7.],” and some who, by their means, were “turned aside after Satan [ ote:
1Ti_5:15.]?” At Rome there were those who made it their business to “cause divisions; and
by good words and fair speeches to deceive the hearts of the simple [ ote: Rom_16:17-
18.].” At Corinth, the Church was so distracted by them, that Christian love was almost
banished; and nothing but “debates, envyings, wraths, strifes, backbitings, whisperings,
swellings, tumults,” obtained amongst them, insomuch that the Apostle threatened to exert
his apostolic authority, and to inflict on them some signal judgments, if they did not reform
their conduct before he visited them again [ ote: 1Co_1:10-11; 1Co_3:3-4 and 2Co_12:20-
21; 2Co_13:2; 2Co_13:10.]. As for the Galatian Church, such an ascendency had the false
teachers gained over them, that there was scarcely one who retained his integrity: almost
all of them had embraced, what St. Paul calls, “another Gospel;” and, so entirely had they
transferred their regards from him to their new teachers, that notwithstanding “they
would, not long before, have plucked out their own eyes, and have given them unto him,”
they now considered him in no other light than “an enemy [ ote: Gal_1:6; Gal_4:9-11;
Gal_4:15-17; Gal_5:7-8.].” At Ephesus also there were some who, like “children, were
tossed to and fro with every wind of doctrine, while others, by sleight and cunning
craftiness, were lying in wait to deceive them [ ote: Eph_4:14.].” At Philippi too, there
were “dogs and evil workers, of whom it was needful for them to beware [ ote: Php_3:2.].”
But time would fail us to enumerate the heresies that were propagated, and the apostasies
that were occasioned by them, even in the purest ages of the Church. The epistles to
Timothy and Titus are full of complaints respecting these deceivers, and of cautions to
avoid all intercourse, either with them, or with their followers [ ote: 1Ti_1:3-4; 1Ti_1:6-7;
1Ti_1:19-20; 1Ti_4:1; 1Ti_4:6; 1Ti_5:12; 1Ti_5:15; 1Ti_6:3-5, (“from such withdraw
thyself,”) 20, 21 and 2Ti_1:13-15; 2Ti_2:16-18; 2Ti_2:23; 2Ti_3:5, (“from such turn
away,”) 6–9, 13 and 4:3, 4, 14, 15. Tit_1:9-11; Tit_1:13-14; Tit_3:9-11. See also Rom_16:17-
18. before cited, “avoid them;” and 2Pe_2:1-2 and 1Jn_2:19; 1Jn_4:1 and 2 John, ver. 7, 10,
11. “receive him not into your house, neither bid him God speed,” &c and 3 John, ver. 10
and Jude, ver. 4 and Rev_2:14-15; Rev_2:20; Rev_2:24.].
ow let any one say, whether, after so many sad examples, he himself needs not to be well
established in the true Gospel, lest he be “led aside by the error of the wicked, and fall from
his own steadfastness [ ote: Heb_13:9. 2Pe_3:17.]?”
But it will be asked, How shall I know the true Gospel from those counterfeits which are
proposed for my acceptance? To this we answer, The true Gospel is a “Gospel of peace.” It
is a Gospel which sets forth Jesus as our hope, “our peace,” and our all [ ote: 1Ti_1:1.
Eph_2:14-17. Col_3:11.]. It is a Gospel which leads us to “shew all meekness [ ote: Tit_
3:2.],” and, “as much as lieth in us, to live peaceably with all men [ ote: Rom_12:18.].”
Particularly also will it prompt us to seek the welfare of the Church, and to “follow the
things which make for peace, and things wherewith one may edify another [ ote: Rom_
14:19.].” Whoever therefore would turn us from Christ as the foundation of our hope; or

21. would “cause divisions and offences in the Church,” in order to “scatter the flock of Christ,
and to draw them” from their proper fold [ ote: Act_20:29-30.]; we have reason to think
him no other than a “wolf in sheep’s clothing [ ote: Mat_7:15.];” a minister of Satan in the
garb of a “minister of righteousness:” and we should beware, lest, by listening to such an
one, our “unstable souls be beguiled [ ote: 2Pe_2:14.],” and we “fall so as never to be
renewed unto repentance [ ote: Heb_6:6.].” We must not only take heed how we hear, but
what we hear [ ote: Luk_8:18. with Mar_4:24.]: for if “whole houses were subverted
[ ote: Tit_1:11.]” in the days of the Apostles, and “all the Christians in Asia were turned
away from” the ministry of St. Paul [ ote: 2Ti_1:15.], there is no minister whom we may
not be induced to forsake, nor is there any one so established in the truth but he has need to
pray that he may be kept from error.
Surely we need no stronger arguments to enforce the exhortation of the text. Let us get the
knowledge of the Gospel: let us receive it, not as a theory merely, but as a practical and
living principle, that shall influence our hearts and lives. And when we have received it, let
us be tenacious of it; let us “hold fast the form of sound doctrine that we have received
[ ote: 2Ti_1:13.].” Let us make use of it to keep us firm in the midst of difficulties, and
steadfast in the midst of errors. Let us “be ever on our guard, lest any root of bitterness
springing up, trouble us, and thereby many be defiled [ ote: Heb_12:15.].” Finally, let us
“stand fast in the Lord [ ote: Php_4:1.]:” so we shall, like our Lord himself, “endure the
cross, and despise the shame, and sit down as victors on the right hand of the throne of God
[ ote: Heb_12:2.].”
BI, "Stand, therefore, having your loins girt about with truth, and having on the
breastplate of righteousness.
The duty of Christian soldiers
1. We must be of a valorous courageous mind against all our enemies.
(1) The Lord is with us, and will not fail us.
(2) We fight in His name and power, whereas our enemies fight in their own.
(3) Our battle is most just, and we fight in a just cause.
(4) We fight with enemies spoiled, whose weapons are blunted, whose power is limited.
2. We must be careful to abide in our place, where our Lord has set us.
(1) God has appointed to everyone his distinct place.
(2) Everyone shall be called to account for those duties which belong to his particular
calling.
(3) The order wherein everyone is set, is the very beauty of the Church, and of the body of
Christ; as the several places of several members are the grace of a natural body.

22. (4) The graces which God bestows on us (faith, love, obedience, patience, wisdom, etc.) ere
best exercised and manifested in our particular callings.
(5) In our proper distinct places we have the Lord’s promise of protection, but not out of
them.
3. We must be watchful, and stand upon our defence against our enemy.
4. We must persevere. (W. Gouge.)
The Christian standing upon the watch
How must the Christian stand upon his watch?
I. Constantly. The lamp of God in the tabernacle was to “burn always” (Exo_27:20; Exo_
30:8); that is, always in the night, which sense is favoured by several other places. And I
pray, what is our life in this world but a dark night of temptation? Take heed, Christian,
that thy watch candle go not out in any part of this darksome time, lest thy enemy come
upon thee in that hour. He can find thee, but not thou resist him in the dark; if once thy eye
be shut in a spiritual slumber thou art a fair mark for his wrath; and know, thou canst not
be long off thy watch, but the devil will hear of it.
II. Universally.
1. Watch thy whole man. The honest watchman walks the rounds, and compasseth the
whole town. He doth not limit his care to this house or that. So do thou watch over thy
whole man. A pore in thy body is a door wide enough to let in a disease, if God command;
and any one faculty of thy soul, or member of thy body, to let in an enemy that may
endanger thy spiritual welfare. Alas, how few set the watch round! some one faculty is not
guarded, or member of the body not regarded. He that is scrupulous in one, you shall find
him secure in other; may be thou settest a watch at the door of thy lips, that no impure
communication offends the ears of men; but how is the “Lord’s watch” kept at the temple
door of thy heart? (2Ch_23:6.) Is not that defiled with lust? Thou perhaps keepest thy hand
out of thy neighbour’s purse, and foot from going on a thievish errand to thy neighbour’s
house; but does not thy envious heart grudge him what God allows him?
2. Watch in everything. Let there be no word or work of thine over which thou art not
watchful. Thou shalt be judged by them, even to thy idle words and thoughts; and wilt thou
not have care of them?
III. Wisely.
1. Begin at the right end of your work, Christian, by placing your chief care about those

23. main duties to God and man, in His law and gospel, in His worship, and in thy daily course,
which when thou hast done, neglect not the circumstantials. Should a master, before he
goes forth, charge a servant to look to his child, and trim his house up handsomely against
he comes home, when he returns will he thank his servant for sweeping his house and
making it trim, as he bid him, if he find his child, through his negligence, fallen into the
fire, and by it killed or crippled? o, sure, he left his child with him as his chief charge, to
which the other should have yielded, if both could not be done. There hath been a great zeal
of late among us, about some circumstantials of worship; but who looks to the little child,
the main duties of Christianity, I mean. Was there ever less love, charity, self-denial,
heavenly-mindedness, or the power of holiness in any of its several walks, than in this sad
age of ours? Alas! these, like the child, are in great danger of perishing in the fire of
contention and division, which a perverse zeal in less things hath kindled among us.
2. Be sure thou art watchful more than ordinary over thyself in those things where thou
findest thyself weakest, and hast been oftenest foiled. The weakest part of the city needs the
strongest guard, and in our bodies the tenderest part is most observed and kept warmest.
And I should think it were strange, if thy fabric of grace stands so strong and even that
thou shouldst not soon perceive which side needs the shore most, by some inclination of it
one way more than another. Thy body is not so firm, but thou findest this humour over-
abound, and that part craze faster than another; and so mayest thou in thy soul. Well, take
counsel in the thing, and what thou findest weakest, watch most carefully. (W. Gurnall, M.
A.)
Stand firm
At the critical moment in the battle of Waterloo, when everything depended on the
steadiness of the soldiery, courier after courier kept dashing into the presence of the Duke
of Wellington, announcing that, unless the troops at an important point were immediately
relieved or withdrawn, they must yield before the impetuous onsets of the French. By all of
these the Duke sent back the same spirit stirring message, “Stand firm!” “But we shall
perish!” remonstrated the officer. “Stand firm!” again answered the iron-hearted chieftain.
“You’ll find us there!” rejoined the other, as he fiercely galloped away. The result proved
the truth of his reply, for every man of that doomed brigade fell, bravely fighting at his
post.
Girt about with truth.
The girdle of truth
1.Different kinds of truth.
(1) Truth of judgment. When a man’s judgment agrees with God’s Word which is the
touchstone of truth.
(2) Truth of heart. When a man seeks to approve himself to God, the searcher of all hearts,
and to be accepted of Him.

24. (3) Truth of speech. Agreement of the word of a man’s mouth, both with his mind and also
with what he utters.
(4) Truth of action. Plain, faithful, and honest dealing in all things.
2. The kind of truth here mentioned embraces each and all of these branches.
3. The fitness of the comparison of truth to a girdle.
(1) Truth is the best ornament to religion.
(2) The greatest strength.
4. Reasons for desiring truth.
(1) Its excellence.
(a) It makes us like God.
(b) It is a kind of perfection in all Christian graces.
(2) Its necessity. Without it, no other grace can be of any use.
(3) The benefit of truth. The least measure of grace, seasoned with it, is acceptable to God
and so profitable to us.
5. The devil will try to wrest truth from us.
6. The more truth is opposed, the faster we should cling to it. Let us do with this and other
pieces of spiritual armour, as men do with their cloaks, which cover their bodies; if the
wind blow hard against them, they will so much the faster and closer hold their cloaks.
Even so, the more Satan strives to deprive us of our spiritual robes, the more careful and
steadfast ought we to be in keeping them. In particular, for this girdle of verity, it is so
much the more highly to be accounted of by us, who are the Lord’s faithful soldiers, by
how much the less reckoning is made thereof by the greater number of people. (William
Gouge.)
The girdle
The girdle seems to have been intended for three purposes.
1. To bind the garments, which were of a loose and flowing description, and which would
have hindered the warrior.
2. To give support to the loins, amid the fatigues of war or toil.
3. To defend the heart, etc. Toe military girdle was especially designed for this.

25. I. The nature and importance of the girdle. ow observe, it is “truth” which is
recommended.
1. There must be doctrinal truth in the understanding and judgment, in opposition to error.
2. There is the experimental truth of the gospel, in opposition to mere formality in religion.
3. There is the truth of profession in opposition to temporizing neutrality.
4. There is the truth of sincerity, in opposition to guile and dissimulation.
II. Let us consider the means necessary to be employed in carrying out the
recommendation of the text. If we would have our loins girt, etc.--
1. Let us take care to be enriched with the truths of God’s holy Word.
2. Let us keep prominently before us the Divine model of truth.
3. We must pray for the constant aid of the Spirit of truth. (J. Burns, D. D.)
Stand, girt about with truth
“Stand.” Being repeated from Eph_6:13, it demands attention. It is put in opposition--
1. To turning the back as a coward.
2. To breaking, as a disorderly soldier.
3. To rash impetuosity.
4. To an indolent lying down.
“Girt about.” Warriors had broad girdles, in which plates of iron, brass, or silver, were put
for defence. “With truth.”
I. Of doctrine.
II. Of sincerity.
I. Show how the doctrines of truth strengthen the minds of believers against their enemies.

26. 1. Sin is the worst of evils. This doctrine in the heart has led men--To abstain from the most
alluring pleasures. Joseph. To refuse the greatest honours. Moses. To face the greatest
dangers. The martyrs. To give up the most profitable pursuits. Zaccheus. To submit to the
greatest trials (Mic_7:8-9).
2. Justification is freely by grace, through the redemption of Christ.
3. Christ has conquered all the enemies of His people.
4. God has promised to be with His people in, to carry them through all their trials, and to
make them more than conquerors.
5. There is a state of eternal rest, happiness, and glory, prepared for God’s elect.
II. Show how the truth of sincerity strengthens the mind against enemies. As to our
mistakes in life. “I did wrong, but not designedly.” As to our hypocrisy. “I have hypocrisy,
but I hate it.” As to our love of Christ, though we have sinned against Him. “Thou knowest
that I love Thee.” As to the slanders of our enemies. “I bless God they are not true.”
Remarks:
1. God’s true doctrines are not indifferent, or merely speculative. Is it indifferent? Is it
speculation, whether so and so?
2. An hypocritical formalist is the mere carcase of a Christian.
3. The benefit of hearing, like that of eating, is to be seen in our respective callings. (H. J.
Foster.)
Christian truthfulness
The place thus assigned by the apostle to truth in the spiritual armour is one well deserving
our notice. As the whole dress of the actual warrior, however well fitted for the fight,
would be useless, nay, would but encumber him and lead to defeat, without the girdle
which is to keep all together, so will it be with the spiritual warrior, if he be not girt about
with truth. This one quality is necessary, in order for his Christian character to hold
together and to be of any service in the work which it has to do. Let us to day mediate on
this fact, and apply it to our own times and duties. It is obvious that the word truth, as here
used, does not mean truth in the object, i.e., the truth of the gospel, the verities of
redemption; but truth in the subject, i.e., that which we as commonly call truthfulness; a
quality within the man himself. And this “truthfulness,” or “being true,” is predicated of
him not in ordinary things only, but as he is a Christian--in those things which constitute
him a Christian warrior. The girdle of the warrior’s panoply would naturally be a girdle
fitted for warfare; of the strength, and material, and pattern, of the rest of his armour. We
should not perhaps be far wrong, were we to call the whole system of many men’s thoughts,
an elaborate and skilful concealment of truth. The saying of the cunning diplomatist, that
“words were given us to conceal our thoughts,” might be carried even further; we might

27. add, “and thoughts to conceal ourselves.” There is within many a man a deep gulf down
which he dares not look steadily; a chasm between his present and his future, over which
he too often weaves a web of self-flatteries and conventionalities, false, and known to be
false; and this continues for days and years, till like him who repeats another’s jest till he
fancies it his own, the soul cheats itself into a kind of half-belief that the wretched fiction is
true; he has firmly shut his eyes so long, that they refuse to open; and the man sits down
self-deceived, with weaknesses ignored, sins forgotten, dangers unguarded against. And so
time flits away, and the awful form of eternity grows nearer and larger, while the wretched
man is playing with truth--priding himself on virtues he never possessed, congratulating
himself on safety from faults into which he falls every day--an accomplished actor in a life,
which at last God proves to him to be no stage, but a stern reality--no place for dressing up
of images, but a discipline in the service of truth. O what shall such an one do, when first it
is said to him by God, “The world is no longer for thee, nor thou for the world; hitherto
thou hast veiled thyself admirably--now thou must see thyself, and be seen, as thou art”?
Where shall he carry for propitiation the elaborate uselessness of a life--where the studied
blindness of years of light--where the self-sought condemnation of misused providences and
opportunities of amendment scorned? How shall he, racked with pain, or paralyzed with
dread, or confused with the importunity of this world’s matters, call back that sweet Spirit
of truth, which it has been the effort of his life to drive away? O my friends, let us be true,
let us be true to ourselves! And in the endeavour, let us not forget how subtle a thing is self-
deceit. Let me conclude by reminding you of the great motive to truth, which should be
ever before us as Christians. We serve Him who is “the Father of Lights, with whom is no
variableness, neither shadow of turning.” Before Him all things are naked and open. o
falsehood, be it ever so elaborately and skilfully devised, can escape Him; all such are not
only seen through by Him now, but will be one day unsparingly laid bare at His tribunal,
and forever put to shame. And further, “Of His own will begat He us by the word of
truth.” It was the searching, probing Word of His truth which first laid open to us
ourselves, and began our new life in the Spirit. In harmony with the word of that truth
must our whole spiritual life be led. Our blessed Lord, whose we are by purchase of His
blood, came into the world to bear witness to the truth; and every one of us is here for the
same purpose. (Dean Alford.)
The girdle of truth
I. ow, here, the first thing which calls for our notice is the posture of the militant
Christian--“stand.” We have the same word in the last verse, you will remember, but
evidently not used in the same sense or in the same connection; for in that case the
reference was evidently to the final perseverance of the Christian, standing victorious on
the last field of temptation, standing unblameable amid the spotless purities of the heavenly
state, standing in his lot of glory, honour, and immortality at the end of the days. But here
the word is referred, not to a warfare finished, but to a warfare just beginning; and the
apostle wants to show us how the soldier is to bear himself when he goes forth to “fight
under Christ’s banner against sin, the world, and the devil,” and he begins by telling him
“to stand.”
1. The expression is to be taken first, no doubt, as opposed to cowardice, to fainting, to a
dishonourable and inglorious retreat. “Whom resist, steadfast in the faith.”

28. 2. Again: this exhortation to “stand,” is opposed to all irregularity and disorder, and
unwarranted license on the part of the Christian Soldier. “If any man strive for the
mastery, he will not be crowned unless he strive lawfully.” There are fixed rules for this
great conflict, and by them we must abide. Here, then, we have another rule for our
Christian warfare. We must not only stand firm, but we must stand in our place, stand
faithfully to the duties of that place. “Let every man abide in the calling wherein he is
called.” It always betrays an impatience of soldierly discipline when we would rather be
doing anybody else’s work than our own.
3. And then, once more, we may interpret the meaning of the word “stand” as opposed to
sloth, and negligence, and carnal security. Standing is the attitude of a man awake,
watching, prepared for the coming of the enemy at even, at morning, or at cock crow, or at
noonday. Every Christian soldier is a sentinel.
II. But I pass on to the second part of this military posture, in which we have also an
important part of the soldier’s defensive armour. “Stand, therefore, having your loins girt
about with truth.” The term, perhaps, is rather to be taken in reference to a deportment of
undissembled uprightness and sincerity, an honest walk before God and rain, a nourishing
of our souls daily with the unleavened bread of sincerity and truth. But here it is necessary
to define what kind of sincerity the apostle is speaking of; for it must not be forgotten that
there is a natural truthfulness and sincerity of character which may be put on by a man
who never wore a piece of the Christian armour in his life, an open-hearted, noble
frankness of disposition which would scorn the meanness of falsehood, and loathe the very
semblance of deception. And, brethren, let me not be thought to speak disparagingly of this
quality. As a natural quality, there is none more beautiful. But still it is a natural quality,
and nothing more. If a spiritual direction be given to it, or if a spiritual principle be
engrafted upon it, it may bring forth the fruit of evangelical sincerity. But at present it is a
mere accident of the natural man; having neither the grace of God for its source, nor the
glory of God for its aim. It is a girdle of ornament for the world, but not a belt of strength
for the battle. What, then, is the girdle with which the apostle would have us bind up our
loins? Why, it is the girdle of gospel integrity and uprightness; the simplicity of an eye
single and a heart one for God; that athanael-like truthfulness of spirit, which will
neither make excuse, nor seek excuse, but which bids us make a hearty, entire, unreserved
surrender of ourselves to God and His service--our wills to obey, our hands to work, our
life to glorify, our hearts to love, our lips to praise. “Our rejoicing is this,” says the apostle,
“that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we
have had our conversation in the world.” But the analogy of the Oriental girdle would
make us look for some special use in this part of the Christian attire. The girdle was used
for strength, and by means of it the loins were stayed, invigorated, and the soldier fitted
either for fight or march. So, also, with the grace of Christian sincerity; it establishes,
strengthens, settles the Christian in his whole course. It keeps the loose and vagrant arms
of the soul fixed on one uniform and unvarying object, binding up the affections with unity
of purpose and with a bond of strength. Brethren, a divided heart, like a divided kingdom,
hath no strength in it. “A double-minded man is unstable in all his ways.” But then I have
said that the girdle was a comely and graceful part of Oriental attire; and this would
suggest the idea of Christian sincerity as having a place among the more attractive parts of
the Christian character. And the Scripture supports this view. There is, perhaps, no
spiritual grace upon which Heaven looks more approvingly; none to which more

29. comprehensive promises are attached. Why was Caleb singled out for the honourable
distinction of entering the promised land, but because he followed the Lord fully and with a
perfect heart? Why has the name of athanael come down to us with such marked
commendation, but that “he was an Israelite indeed, in whose spirit there was no guile”?
And now, having seen the great importance of this part of the Christian armour, whenever
through grace we have been enabled to put it on, let us endeavour to ascertain our own
possession of this grace, by looking at some of its practical characteristics. Thus, if our loins
be girt about with truth, there will be something of uniformity in our religious life. The
conduct of a Christian man is one in all its parts. His life is a great unity. Another
characteristic of this evangelical truth will be a great searching of heart in the ordering of
our religious exercises; and will be seen in the honesty with which we search out what our
own desires are, and endeavour to prove their conformity to the will of God. Too many of
us, it is to be feared, speak to God with an untruthful, double heart. And, lastly, it will be a
certain characteristic of our possessing this evangelical girdle, that we are really in earnest
about the matter of our salvation. A sincere man must be an earnest man; earnest with
God, earnest with himself. (D. Moore, M. A.)
The girdle of truth
Brace yourselves up with “truth”--for the energy and power of religion lies there. The word
“truth” appears to me, here, to have three meanings. Reality--that is, sincerity of
character; soundness and correctness of doctrine; and veracity of tongue and uprightness
of life. Let me begin with reality. The real in everything is “the true” in everything. You
must have great views of “truth”; you must have practical views of “truth”; you must have
personal views of “truth.” The texture of “the girdle” must be of the whole “truth” of God.
And what is “the whole truth of God”? ow, a that “truth” lies within the Godhead--in the
Holy and Blessed Trinity--it is thus: “God the Father, loving with an everlasting love, and
electing by His grace, gives sinners to Jesus. Jesus, in equal love, dies to reconcile them to
God, and purchases for them everlasting life. Then, ascending to heaven, Jesus gives them
to the Holy Ghost, that He, sanctifying them, may make them fit for the heaven which
Jesus has already given them. So “truth” lies encircled in the provinces and attributes of
the Trinity. This, then, is God’s “truth.” ow, a very few words remain for man’s “truth”
to grow out of God’s “truth.” For this is the great argument of “truth”--“truth” in
thought--“truth” in word--“truth” in act--that God is “truth.” For if you are not “true,”
you are not like God. And if you are not like God, you will never dwell with God. ow, you
must begin by being true to yourselves. You must neither affect what you do not feel, nor
hide what you do. either stimulating nor dissimulating your love and your happiness. You
must be a man who acts out a conviction on the spot. And you must keep the solemn
engagements you have made--between God and your own heart--very sacredly. You must
deal with your own conscience tenderly. And you must not hide from yourself, but confess
the real state of your feelings. You must continually remind yourself “whose you are”--
what you are--where you are going! And you must cherish the little sparks of Divine
feeling--thoughts that come like threads from heaven; and purify your desires; and be
always watching and tending She inner life. And to man the believer must be one who can
afford to be a transparent man. othing concealed; nothing hollow; nothing false; nothing
surface. (J. Vaughan, M. A.)