The Whole Armour of God Part 3

What if in all these things we have not come within sight of the realm which the apostle would describe as his life? When Paul speaks of life he means the life of the soul. When he thinks of life his eyes are on the soul. In all the estimates and values which he makes of life he is fixedly regarding the soul. The question of success or failure in life is judged by him in the courthouse of the soul. You cannot entice the apostle away to life's accidents and induce him to take his measurements there. He always measures life with the measurement of an angel, and thus he busies himself not with the amplitude of possessions, but with the quality of being, not with the outer estates of circ.u.mstances but with the central keep and citadel of the soul. We never find the apostle Paul with his eyes glued upon the wealth or poverty of his surroundings.

But everywhere and always and with endless fascination, he watches the growth or decay of the soul. When, therefore, this man speaks of the s.h.i.+eld of faith we may be quite sure that he is still dwelling near the soul and that he is speaking of a protection which will defend the innermost life from foul and destructive invasion.

Now our emphasis is p.r.o.ne to be entirely the other way, and therefore we are very apt to misinterpret the teachings of the apostle Paul and to misunderstand the holy promises of the Lord. We are p.r.o.ne to live in the incidents of life rather than in its essentials, in environment rather than in character, in possessions rather than in dispositions, in the body rather than in the soul. The consequence is that we seek our s.h.i.+elds in the realms in which we live. We live only in the things of the body and therefore against bodily ills we seek our s.h.i.+elds. We want a s.h.i.+eld against sorrow, to keep it away, a s.h.i.+eld to protect us against the break-up of our happy estate. We want a s.h.i.+eld against adversity, to keep it away, a s.h.i.+eld against the darkening eclipse of the sunny day.

We want a s.h.i.+eld against loss, to keep it away, a s.h.i.+eld against the rupture of pleasant relations, a s.h.i.+eld to protect us against the bereavements which destroy the completeness of our fellows.h.i.+ps. We want a s.h.i.+eld against pain, to keep it away, a s.h.i.+eld against the p.r.i.c.ks and goads of piercing circ.u.mstances, against the stings and arrows of outrageous fortune.

In a word, we want a s.h.i.+eld to make us comfortable, and because the s.h.i.+eld of faith does not do it we are often stunned and confused, and our thin reasonings are often twisted and broken, and the world appears a labyrinth without a providence and without a plan. It is just here that our false emphasis leads us astray. We live in circ.u.mstances and seek a s.h.i.+eld to make us comfortable; but the apostle Paul lived in character and sought a s.h.i.+eld to make him holy. He was not concerned with the arrangement of circ.u.mstances, but he was concerned with the aspiration that, be the circ.u.mstances what they might, they should never bring disaster to his soul. He did not seek a s.h.i.+eld to keep off ill-circ.u.mstances, but he sought a s.h.i.+eld to keep ill-circ.u.mstances from doing him harm. He sought a s.h.i.+eld to defend him from the destructiveness of every kind of circ.u.mstance, whether fair or foul, whether laden with suns.h.i.+ne or heavy with gloom. Paul wanted a s.h.i.+eld against all circ.u.mstances in order that no circ.u.mstance might unman him and impoverish the wealth of his soul.

Let me offer a simple ill.u.s.tration. A ray of white light is made up of many colors, but we can devise screens to keep back any one of these colors and to let through those we please. We can filter the rays. Or we can devise a screen to let in rays of light and to keep out rays of heat. We can intercept certain rays and forbid their presence. Now, to the apostle Paul the s.h.i.+eld of faith was a screen to intercept the deadly rays which dwell in every kind of circ.u.mstance; and to Paul the deadly rays in circ.u.mstances, whether the circ.u.mstances were bright or cloudy, were just those that consumed his spiritual susceptibilities and lessened his communion with G.o.d, the things that ate out his moral fibre, and that destroyed the wholeness and wholesomeness of his human sympathies, and impaired his intimacy with G.o.d and man. It was against these deadly rays he needed a s.h.i.+eld, and he found it in the s.h.i.+eld of faith.

Paul wanted a s.h.i.+eld, not against failure; that might come or stay away. But he wanted a s.h.i.+eld against the pessimism that may be born of failure, and which holds the soul in the fierce bondage of an Arctic winter. Paul wanted a s.h.i.+eld, not against injury; that might come or stay away; but against the deadly thing that is born of injury, even the foul offspring of revenge. Paul wanted a s.h.i.+eld, not against pain; that might come or might not come; he sought a s.h.i.+eld against the spirit of murmuring which is so frequently born of pain, the deadly, deadening mood of complaint. Paul wanted a s.h.i.+eld, not against disappointment, that might come or might not come; but against the bitterness that is born of disappointment, the mood of cynicism which sours the milk of human kindness and perverts all the gentle currents of the soul. Paul wanted a s.h.i.+eld, not against difficulty; that might come or might not come; but against the fear that is born of difficulty, the cowardice and the disloyalty which are so often bred of stupendous tasks. Paul did not want a s.h.i.+eld against success; that might come or might not come; but against the pride that is born of success, the deadly vanity and self-conceit which scorch the fair and gracious things of the soul as a prairie-fire snaps up a homestead or a farm. Paul did not want a s.h.i.+eld against wealth; that might come or might not come; but against the materialism that is born of wealth, the deadly petrifying influence which turns flesh into stone, spirituality into benumbment, and which makes a soul unconscious of G.o.d and of eternity. The apostle did not want a s.h.i.+eld against any particular circ.u.mstance, but against every kind of circ.u.mstance, that in everything he might be defended against the fiery darts of the devil.

He found the s.h.i.+eld he needed in a vital faith in Christ. First of all the faith-life cultivates the personal fellows.h.i.+p of the Lord Jesus Christ. The ultimate concern of faith is not with a polity, not with a creed, not with a church, and not with a sacrament, but with the person of the Lord Jesus Christ. And therefore the first thing we have to do if we wish to wear the s.h.i.+eld of faith is to cultivate the companions.h.i.+p of the Lord. We must seek His holy presence. We must let His purpose enter into and possess our minds. We must let His promises distil into our hearts. And we must let our own hearts and minds dwell upon the Lord Jesus in holy thought and aspiration, just as our hearts and minds dwell upon the loved ones who have gone from our side. We must talk to Him in secret and we must let Him talk to us. We must consult Him about our affairs, and then take His counsels as our statutes, and pay such heed to them that the statutes will become our songs. Faith-life cultivates the friends.h.i.+p of Christ, and leans upon it, and surrenders itself with glorious abandon to the sovereign decrees of His grace and love.

And then, secondly, the faith-life puts first things first, and in its list of primary values it gives first place to the treasures of the soul. Faith-life is more concerned with habits than with things, with character than with office, with self-respect than with popular esteem.

The faith-life puts first things first, the clean mind and the pure heart, and from these it never turns its eyes away.

And, lastly, the faith-life contemplates the campaign rather than the single battle. One battle may seem to go against it. But faith knows that one battle is not the end of the world. "I will see you again, and your sorrow shall be turned into joy." Faith takes the long view, the view of the entire campaign. "I saw the holy city, the new Jerusalem, coming down out of heaven from G.o.d." "The kingdoms of this world shall become the kingdom of our G.o.d." Such a relations.h.i.+p to the Lord protects our life as with an invincible s.h.i.+eld. It may please G.o.d to conduct our life through long reaches of cloudless noon; the s.h.i.+eld of faith will be our defence. It may please G.o.d to lead us through the gloom of a long and terrible night; the s.h.i.+eld of faith will be our defence. "Thou shalt not be afraid of the pestilence that walketh in darkness nor for the destruction that wasteth at noonday."

VI

THE HELMET OF HOPE

_Eternal G.o.d, mercifully help us to unitedly draw near to the atoning Saviour, and through His mercies find access into the inheritance of the saints in light. Forgive the sins of our rebellion and redeem us from our guilt. Transform our spiritual habits that we may find ourselves able to fix our minds upon things above. Cleanse our hearts by the waters of regeneration, in order that our inclinations may be fixed upon the things that please Thee. Rekindle the fire of our affections, purify the light of our conscience. Broaden our compa.s.sions and make them more delicate in their discernments. Impart unto us the saving sense of Thy Companions.h.i.+p, and in the a.s.surance of Thy Presence may we know ourselves competent to do Thy will. Meet with us one by one. Equip us with all needful armour for our daily battle.

Feed us with hidden manna, that so our strength may be equal to our task. Unite us in the bonds of holy fear, and may we all be partakers of Thy love and grace. Amen._

VI

THE HELMET OF HOPE

"And take the helmet of salvation." Ephesians 6:17.

"And for an helmet the hope of salvation." I Thessalonians 5:8.

The helmet of hope! Who has not experienced the energy of a mighty hope? It is always a force to be reckoned with in the day of life's battle. Hope is a splendid helmet, firmly covering the head, and defending all its thoughts and purposes and visions from the subtle a.s.saults of the evil one. The helmet of hope is one of the best protections against "losing one's head"; it is the best security against all attacks made upon the mind by small but deadly fears; it is the only effective safeguard against petty but deadly compromise. Far away the best defence against all sorts of mental vagrancy and distraction is to have the executive chambers of the life encircled and possessed by a strong and brilliant hope.

Now every student of the apostle Paul knows that he is an optimist. But he is an optimist, not because he closes his eyes, but because he opens them and uses them to survey the entire field of vision and possibility.

He is an optimist, not because he cannot see the gross darkness,--no one has painted the darkness in blacker hues,--but because he can also see the light; and no one has portrayed the light with more alluring brilliance and glory. He is an optimist, not because he cannot see the loathsome presence of weakness, but because he sees the unutterable grace and love of G.o.d.

Yes, he is a reasonable optimist, and I dare to say that you cannot find anywhere in human literature a hundred pages more glowing and radiant with the spirit of hope than in the letters of the apostle Paul.

Nowhere can you travel with him, not even to the darkest and most tragic realms of human need, without catching the bright s.h.i.+ning of a splendid hope. You know how it is when you walk along the sh.o.r.e with the full moon riding over the sea. Between you and the moon, and right across the troubled waters, there is a broad pathway of silver light. If you move up the sh.o.r.e the s.h.i.+ning path moves with you. If you move down the sh.o.r.e still you have the silver path across the waves. Wherever you stand there is always between you and the moon a s.h.i.+ning vista stretching athwart the restless sea. And wherever the great apostle journeyed, and through whatever cold or desolate circ.u.mstances, there was always between him and the risen Lord, the Lord of grace and love, a bright and broadening way of eternal hope. No matter where he is, and how appalling the need, no matter what corruption may gather about the sh.o.r.e on which he is walking, always there is the silver path of gospel-hope stretching from the human sh.o.r.e-line to the burning bliss of the eternal Presence.

In Jerusalem, in Antioch, in Lystra, in Ephesus, in Philippi, in Rome, he was never without these holy beams. They moved with him wherever he went, for they were the outs.h.i.+ning rays of the mercy of the eternal G.o.d.

Yes indeed, he was an optimist born and sustained in grace. He saw a s.h.i.+ning road of hope out of every pit, stretching from the miry clay to the awful and yet glorious sanct.i.ties of holiness and peace.

Now our ordinary experience teaches us how much energy resides in a commanding hope. A big expectation is stored with wonderful dynamic, and it transmits its power to every faculty in the soul. The influence of a great hope fills the mind with an alert and sensitive trembling, inspiring every thought to rise as it were on tiptoe to await and greet the expected guest. A great hope pours its energy into the will, endowing it with the strength of marvellous patience and perseverance. I have lately read of an ingenious contrivance, which is now being used in some parts of Egypt, in which, by a subtle combination of gla.s.s receivers, the heat of the sun is collected, and the gathered energy concentrated and used in turning machinery in the varied ministries of agriculture. That is to say, the power of a diffused s.h.i.+ning is directed to an engine and its strength enlisted in practical service. And so it is with the sunny light of a large hope. Its gathered energy is poured into the engine of the will, imparting glorious driving power, the power of "go" and laborious persistence.

Every sphere of human interest provides examples of this principle.

Turn to the realm of invention. An inventor has a great hope s.h.i.+ning before him as a brilliant vision of possible achievement. With what energy of will it endows him, and with what tireless, sleepless, invincible patience! Think of the immeasurable endurance of the brothers Wright who were inspired by the great hope of achieving the conquest of the air! Their hope was indeed a helmet defending them against all withering suggestions of ease, protecting them against the call of an ign.o.ble indolence which is so often heard in hours of defeat. An electric railway has just been introduced by its inventor to the British Government, which is capable of transmitting mails and parcels along a prepared track at the rate of three hundred miles per hour; and the inventor has recently quietly told us that he has been at work upon it for thirty years! But think how, all through those long and many fruitless years, his helmet of hope defended him, and especially protected him from those alluring suggestions which come from the mild climate of Lotus-Land, and which tempt a man to relax his tension and lie down in the pleasant and thymy banks of rest and ease.

Or seek your examples in the realms of discovery. Read the chapters in Lord Lister's life which tell how he, braced and inspired by a mighty hope, laboured and laboured in the quest of an anaesthetic. Or turn to the equally fascinating pages which tell how Sir James Simpson toiled, and moiled, and dared, and suffered in the long researches which led to the discovery of chloroform. His will was rendered indomitable by the splendid hope of a.s.suaging human pain.

Or think again of the restless, tireless labours of hundreds of men who are to-day engaged in searching for the microscopic cause of cancer, that having found it they might isolate it, and discover an antagonist which shall work its complete destruction. There is a glorious hope s.h.i.+ning across the cancer waste, and it is nerving the will of research with unconquerable perseverance. Yes, indeed, men wear a splendid helmet, even in the ways of common experience, when they wear the helmet of hope.

And mark their condition when they lose it. Turn to the scriptural record of the voyage when Paul and his fellow-prisoners were being escorted by soldiers to take their trial in Rome: A tempestuous storm arose, and, in the power of a mighty hope to save the boat and themselves the men called out every ounce of their strength. But now note this connection in the narrative as I read it to you: "All hope was taken away." ... "We let her drift." That is it, and it offers a striking symbol of a common experience. While our hope is burning we steer; when our hope is gone out we drift. The motive power is gone, and the hopeless man is like a drifting hull in the midst of a wild and desolate sea.

Or turn to the pages of Capt. Scott's journal when he and his party are surmounting colossal tasks in the chivalrous hope of winning for their country the honourable distinction of first discovery of the South Pole.

The narrative just blazes with hope, and therefore it tingles with energy and shouts with song! But when Amundsen's flag was seen at the Pole, and their strong hope was gone, and the disappointed company began to return--O what heavy feet, and what acc.u.mulated burdens, and what fiercely added laboriousness to an already laborious road! Hope had gone, and they n.o.bly trudged, and trudged, and trudged, to faint, and fall, and die! Aye, men and women, hope is a tremendous power. To have hope is to have always fresh reserves to meet every new expenditure of the will. To lose hope is like losing the dynamo, the secret of inspiration, and the once indomitable will droops and faints away. It just makes an infinite difference whether or not we are wearing the helmet of hope.

But now, if all this is true of common hope and common experience, how is it with the supreme hope, "the hope of salvation?" What is this hope,--"the hope of salvation?" To whom is the apostle Paul giving this counsel? He is giving it to Christian believers in Ephesus: But were they not already saved? Why should he speak to them of "the hope of salvation" as though it were something still to be won? I remember when I was a mere boy going to Spurgeon's Tabernacle, and as I was retiring from the building at the close of the service, a gentleman laid his hand upon my shoulder, and said: "My boy, are you saved?" His question suggested that it was something I might already have experienced. Well, had not the Ephesian disciples pa.s.sed through that same experience? A little while ago a London cabman stood at the foot of the pulpit-stairs in our church, and told me that by the grace of G.o.d he had been wonderfully saved. But the apostle speaks to these believers of "the hope of salvation" as though it were something still before them. They had taken a great step in disciples.h.i.+p in that vast and wicked city of Ephesus, crowded with all sorts of antagonisms, and they had boldly confessed themselves on the side of Christ. And yet, the apostle counsels them to wear as a helmet "the hope of salvation."

The truth is that the apostle Paul uses all the three primary tenses in speaking of salvation. He speaks to believers in the past tense, and he says: "We were saved." And to the same believers he uses the present tense, and he says: "Ye are being saved." And yet again to the same believers he uses the future tense, "Ye shall be saved." All of which means that to this great apostle a gloriously full salvation stretches across the years from past to future, gathering riches with every pa.s.sing day. Salvation to Paul was more than a step, it was also a walk.

It was more than a crisis, it was also a prolonged process. It was more than the gift of new life, it was the maturing in growth and power. A drowning man, when he is lifted out of the water, is in a very profound sense vitally saved. But after this initial salvation there is the further salvation of re-collecting his scattered consciousness, and of recovering his exhausted strength. And in a very glorious sense a man is spiritually saved in a moment; in a moment in Christ Jesus he pa.s.sed from death into life. But it is also equally true that a man is only saved in a lifetime, as he appropriates to himself more and more the grace and truth of the risen Lord. Yes, after we have been converted and saved, there is a further salvation in self-recovery, in self-discovery, all of which becomes ours in a fuller and richer discovery of Christ.

Our possibilities of salvation in Christ Jesus stretch before us like range upon range of glorious mountains. When we have attained one range we have only obtained a new vantage-ground for beholding another; when that, too, has been climbed, still vaster and grander ranges rise into view. Every fresh addition to our Christlikeness increases our power of discernment, and every added power of discernment unfolds a larger vision and a more glorious and alluring hope. All believers in Christ Jesus have been saved. All believers in Christ Jesus are being saved.

All believers in Christ Jesus will be saved. And therefore, says the apostle, always wear the helmet of hope, "the hope of salvation."

Now perhaps we cannot better draw this meditation to a close in more immediate and practical purpose than by just gazing upon one or two of the hopes of the apostle Paul, if perchance by G.o.d's good grace we may appropriate them to our own souls. For he, too, is wearing the helmet of hope, the hope of salvation. What, then, does he hope for? What mighty hope is throwing the energies of its defences upon and around his soul?

Here is one of his hopes; look at it: "In hope of the glory of G.o.d." He wore that hope, and he wore it like a helmet, and he wore it night and day. He had gazed upon the glory of the Lord, the wondrous light of grace and truth which shone in the face of Jesus Christ. And now he dared to hold the glorious hope of becoming glorified with the same glory. He dared to hope that his own soul would become translucent with the holy light of divine truth and purity. It almost makes one catch the breath to see such spiritual audacity. One has read of young boys trembling with artistic sensibility, bowing in the presence of the world's masterpieces in art or music, and becoming possessed with the amazing hope of one day sharing the master's light and glory. But here is a man who has been prostrate in the presence of his G.o.d. He has been humbly gazing upon "the chief among ten thousand and the altogether lovely." And now, in a daring which yet quiets the soul in reverence and prayerful lowliness, he tells his fellow-believers that he lives "in hope of the glory of G.o.d." What a hope! The hope of being glorified with G.o.d's glory, of being made gracious with His grace, of being made truthful with His truth, of being sanctified with His holiness, of being transformed into the same image, from glory unto glory! I say, what a hope, and therefore, what a helmet! With a helmet like that defending a man's brain, what a defence he has against all the petty devilries which seek to enter among our thoughts in the shape of mean purposes, and petty moral triflings, such as so often invade and desolate the whole realm of the mind! What a hope this is, and what a helmet; "the hope of the glory of G.o.d."

And here is another way the apostle has of describing the hope he wears, "the hope of salvation;"--"To present us spotless before His throne." Quietly and reverently repeat that phrase, again, and again, and again, until something of its grandeur begins to fill your soul as the advancing light of the rising sun fills a vale in Switzerland with its soft and mellowing glory. "To present us spotless before His throne." What a hope! And yet this man wore it every day, in all the ups and downs, the victories and defeats of his ever-changing life. "To present us spotless before His throne!" Just think of wearing that hope in New York! And by G.o.d's good grace we can wear it; yes, indeed, we can, and what a helmet to wear! When a man has got that helmet on, and some sharp temptation is hurled at him, it will fall away from him like a paper pellet thrown against the armour plate of a mighty dreadnought.

"To present us spotless!" Wear that helmet of hope, and the devil shall batter thee in vain. For what can the devil do with men and women in whom these hopes are blazing? He offers us his glittering snares, and they are revealed as common paste in the presence of genuine stones.

They stand exposed as noisy fireworks in the presence of the stars.

Let us wear the helmet of hope, the helmet of salvation, and we are quite secure. But let us put it on every day. Every morning let us put on the helmet, and often and again during the day let us feel that it is in its place. Let us begin the day by saying, "Now, my soul, live to-day in hope of the glory of G.o.d! Live to-day in the hope of being presented spotless before His throne! Live to-day in the hope of being 'filled unto all the fulness of G.o.d'." Let us put that helmet on, and let us do it deliberately, prayerfully, and trustfully, and in life's evil day we shall be able to stand, and having done all, to stand.

VII

THE SWORD OF THE SPIRIT

_Heavenly Father, Who hast given Thy Holy Spirit to comfort and to guide Thy servants, teach us to trust His leading. Day by day we would listen to His consolation and direction. When we open Thy Word of Life we would rely upon His illuminating interpretation. When the story of the character and the depths of the teaching of Jesus are far beyond us, and seem unapproachable, when doubts and fears a.s.sail the mind, let us abide in quiet repose under the tuition of the indwelling Spirit. When desire for the highest life fails, and hunger and thirst after righteousness are forgotten in other pursuits, may the kindly Spirit inspire afresh the ardor of enthusiasm which He alone can create. When we have lost our bearings in the maze of life teach us to look to the ever-present Guide Who brings back into the clear path all Who trust Him; through Jesus Christ. Amen._

VII

THE SWORD OF THE SPIRIT

"Take the sword of the Spirit which is the Word of G.o.d."