There was something soldierly both in the nature and in the life course of the Apostle Paul. His resolution, courage, fortitude, capacity for endurance, fidelity to his spiritual Commander, were all high military qualities. We do not wonder that he made in his writings use so frequent and so effective of the warrior's life. The Christian's career, and much more emphatically the apostolic career, appeared to him one large campaign. Hence his reliance upon "the armour of righteousness on the right hand and on the left."

I. THE CHRISTIAN'S NEED OF SPIRITUAL ARMOUR.

1. His foes are many, active, vigilant, formidable, untiring.

2. The warfare to which he is called is accordingly perilous and serious.

3. His own natural resources are utterly inadequate for his defence.

II. THE NATURE OF THE CHRISTIAN'S SPIRITUAL ARMOUR.

1. It is not physical, or carnal, but moral.

2. It is described in one word as "the armour of righteousness," as opposed to fraud and cunning and iniquity of every kind.

3. It is adapted to the several necessities of the welfare. Vide Ephesians 6., where the several weapons are enumerated and described.

III. THE PURPOSES WHICH THE CHRISTIAN'S ARMOUR EFFECTS.

1. The right hand of the warrior wields the sword; and this is the emblem of the weapon of attack which the Christian grasps - even "the sword of the Spirit," which is the Word of God.

2. The left hand of the warrior holds the shield, which is the symbol of that mighty principle of faith, which is the defensive weapon used by every soldier in the spiritual warfare, with which he quenches the fiery darts of the evil one.

IV. THE RESULTS OF THE WARFARE WAGED BY THE CHRISTIAN THROUGH THE USE OF HIS SPIRITUAL ARMOUR.

1. To himself, security and honour. He is delivered from his foes, and he fights the good fight of faith.

2. To his cause, victory. Righteousness is destined to conquer; there is no uncertainty as to the issues of the holy war.

3. To his Commander, great and growing renown, as his foes are vanquished and his kingdom is consolidated and extended. - T.

The Greek word — like the cognate form, "holiness" — seems to come from a root denoting reverence. It suggests the thought of the awe with which nature herself regards the presence of purity. All kinds of purity carry an awe with them. Whether it be the purity of aim and motive in all things — the singleness, disinterestedness, unselfishness, which we see rarely but certainly manifested in social, political, ecclesiastical life — that high and noble principle which carries a man straight to the mark of truth and duty, without one side-look to the convenient, the remunerative, or the popular; or whether it be — and probably this is the thing more directly in view — that chastity of the heart and of the soul, which alone can see God, and alone move unscathed and unscathing on an earth rife with temptation — in either case we have here the primary condition of a blameless ministry, lay or clerical; in either case we have here the quality which wins reverence — which makes men feel, and the more closely they approach it, that here is a Divine presence — that here, in this man of like passions as they are, there is, moving and working, a Spirit not of man but of God — a Spirit which has a further message for them, whether they will hear it or whether they will forbear.

(Dean Vaughan.)

A remarkable, yet most just, transition. St. Paul anticipates here a coming abuse and distortion. Pureness cannot be over-estimated. But there is a pursuit of pureness which is not according to knowledge. Witness the monastery and the confessional; witness the narrow, the enthralling, the degrading processes by which "ministers of God" have "given offence" in this matter — making purity the whole of grace, and debasing purity itself — as St. Paul saw some would debase charity — into a negative and a self-neutralising virtue. I read here the Divine warrant for the expansion of the human intellect; the assurance that the gospel is the friend and the nurse of enlightenment; that the true gospel never runs into corners, or hides its head in the sand, by reason of a fear of knowledge. I read here the benediction of God upon education — upon all that braces and adorns the intellect; upon all that enables a young man to judge of truth by truth, to exercise a sound mind upon doctrine presented to him, to try the very "spirits of the prophets," whether they are of God, by ascertaining the vigour, and the consistency, and the satisfactoriness to conscience, of the language they speak. Above all, I read here the solemn, the awful duty of each minister and of each Christian to gain a clear and a piercing insight into the gospel as a whole, into the Bible as the Book of Books. The knowledge of which St. Paul wrote was pre-eminently a gospel knowledge. He lived in days when that title, so honourable, so easily assumed, was beginning to be fraught with mischief and ruin to the Church of God. He himself said elsewhere, "Knowledge puffeth up; it is love which edifieth." And therefore we may be quite sure that the "knowledge" by which he "approved himself," was distinctly a knowledge of revelation — yet a knowledge no less checked and tempered by other knowledge, than prompted and inspired by a Spirit not of the world. In these days the importance of knowledge, side by side with pureness, is asserting itself as perhaps never before. The necessity of Christian people being also an educated people. That they should be able to hold their own against all comers. That they should be able to refute — and not to be frightened at — the gainsayers. The timidity of conscious ignorance is the cause of half our compromises and our cowardices. We Christians flee where no man pursueth, because we have not taken the measure of the possible capacities of the imagined pursuer. But not less is it necessary that Christian men should "know" their own gospel. We snatch up, here and there, a text or a word, a phrase or a clause, detach it from its context, never define, never balance, and then, following some party leader, fight for the name and never "know" the thing. And so it may happen that, under the banner of the name, we may even be fighting against the thing. We may have a zeal for God Himself — and "not according to knowledge." I speak fearlessly the praises of knowledge. Only let us take heed, first, that we be not bringing a "science falsely so called" into antagonism with Him who is "the truth"; and secondly, that we be quite sure that our Divine truth is the whole of truth — in other words, is Christ Himself — in His Deity, and in His Humanity — in His holiness, and His wisdom, and His love!

(Dean Vaughan.)

If there be one virtue which most commends Christians, it is that of kindness: it is to love the people of God, to love the Church, to love poor sinners, to love all. But how many have we in our churches of crab-tree Christians, who have mixed such a vast amount of vinegar, and such a tremendous quantity of gall in their constitutions, that they can scarcely speak one good word to you. They imagine it impossible to defend religion except by passionate ebullitions; they cannot speak for their dishonoured Master without being angry with their opponent; and if anything is awry, whether it be in the house, the church, or anywhere else, they conceive it to be their duty to set their faces like flint, and to defy everybody. They are like isolated icebergs, no one cares to go near them. Imitate Christ in your loving spirits; speak kindly, act kindly, and think kindly, that men may say of you, "He has been with Jesus."

(C. H. Spurgeon.)

This clause might be so interpreted as to include the rest. Pureness, knowledge, and love, are all gifts of the One Spirit. This reflection shows that when St. Paul wrote, "By the Holy Ghost," amongst a number of particulars, he must have meant something more precise and less comprehensive. A man might have pureness and knowledge, and yet lack two things. We have known men of clean hands and a pure heart, of extensive knowledge and well-defined doctrine, who were singularly deficient in power. That elevating, transforming, re-creating influence, which brings a glow, and a force, and a rush into the whole being, and turns the commonplace into the original, and the natural into the spiritual, and the earthly into the heavenly, has not yet passed over them. They are clean and sound, but they are not illuminated and transfigured. Their life is not a motive life. It does not kindle, because it is not alight. No one catches fire at sleeping embers. These men are like a fire laid, to which the match has not yet brought the life-giving spark. Something of this kind is often made the special office of the Holy Ghost. The cleansing water is one of His emblems; but the rushing wind is another, and the enkindling fire is a third. And though the miraculous gifts are gone — gone because their work is done, and they would but impede the gospel progress in this nineteenth century — still power remains, as one of the proofs, and not one of the meanest or least convincing proofs, of the Divine origin of the gospel. Only let your mind receive into it, in answer to prayer, the real presence of God Himself in the Holy Spirit — and you are a man of power at once. The energy communicated to your soul must act and influence. The grace of pureness, the grace of knowledge, pass on into the grace of power. Multitudes,. even of sincere Christians, stop short of this; and, though safety may be theirs, it is a half-selfish safety — they go for next to nothing in the real battle-field of the gospel. Let us be Christians through and through.

(Dean Vaughan.)

Pureness, and knowledge, and power — not even in this combination is the Christian character perfected. There might be a hardness, coldness, self-complacency, censoriousness, still — showing some lamentable deficiency in the presentation of the mind that was in Christ. Love, as the Greek says, unhypocritical, is an indispensable part of the "approving," of the "not offending," of the minister, of the Christian. What is purity without love? Cold, stern, how Unlike the holiness of Jesus! What is knowledge without love? Self-engrossing, contemptuous — how opposite to that Divine insight of which St. Paul says, "If Shy man love, the same knoweth," or "is known"! What is power without love? Imperious, exacting, perhaps cruel — how, how incongruous with the position of a creature, of a sinner! Nature herself is witness that there is yet a more excellent way. Love — love unfeigned. Yes, that love which at the altar of God's own love has kindled alike the love of God and the love of man. That love which is the handing on of love; the transmission, the transfusion — as of course, as that which must be, which could not be coerced or cabined — of a forgiveness, of a peace, of a joy, felt first, and felt as a gift, within. That love which has no stint and no limit, because it is the reflection of a love infinite, inexhaustible. Who does not know, who does not feel as he but listens, that the man who has this love in him is indeed "approved as God's minister"? And without this love unhypocritical, what are gifts of intellect, of eloquence, of insight into truth, of scrupulosity in duty? Where is the attestation, in all these, of the ministry, or of the gospel? "He that dwelleth in love dwelleth in God" — men feel that God is in him, as a light, as a strength, as a love, as a consolation.

(Dean Vaughan.)

Corinthians, PaulAchaia, CorinthArmor, Armour, Arms, Hands, Power, Proclamation, Righteousness, Speech, Truth, Truthful, Weapons, Wielded1. That he has approved himself a faithful minister of Christ by his exhortations,
3. and by integrity of life,
4. and by patiently enduring all kinds of affliction and disgrace for the gospel.
10. Of which he speaks the more boldly amongst them because his heart is open to them,
13. and he expects the like affection from them again;
14. exhorting them to flee the society and pollutions of idolaters,
17. as being themselves temples of the living God.

2 Corinthians 6:7

     1105   God, power of
     5209   armour
     5549   speech, positive
     5612   weapons

2 Corinthians 6:3-10

     5109   Paul, apostle

2 Corinthians 6:4-10

     5262   commendation
     8221   courage, strength from God
     8713   discouragement

2 Corinthians 6:6-7

     6233   rejection, experience

Blessed Prosperity Meditations on the First Psalm.
INTRODUCTORY. There is a prosperity which is not blessed: it comes not from above but from beneath, and it leads away from, not towards heaven. This prosperity of the wicked is often a sore perplexity to the servants of GOD; they need to be reminded of the exhortation, "Fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass." Many besides the Psalmist have been envious at the foolish when seeing the prosperity of the wicked, and have been …
J. Hudson Taylor—A Ribband of Blue

Second Sunday in Lent
Text: First Thessalonians 4, 1-7. 1 Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk,--that ye abound more and more. 2 For ye know what charge we gave you through the Lord Jesus. 3 For this is the will of God, even your sanctification, that ye abstain from fornication; 4 that each one of you know how to possess himself of his own vessel in sanctification and honor, 5 not in the passion of lust, …
Martin Luther—Epistle Sermons, Vol. II

Of the Scriptures
Eph. ii. 20.--"And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." Believers are "the temple of the living God," in which he dwells and walks, 2 Cor. vi. 16. Every one of them is a little sanctuary and temple to his Majesty, "sanctify the Lord of hosts in your hearts." Though he be "the high and lofty One that inhabits eternity," yet he is pleased to come down to this poor cottage of a creature's heart, and dwell in it. Is not this …
Hugh Binning—The Works of the Rev. Hugh Binning

Love and the Comforter.
"By the Holy Ghost, by love unfeigned."--2 Cor. vi. 6. The question is, "In what sense is the pouring out of Love an ever-continued, never-finished work? Love is here taken in its highest, purest sense. Love which gives its goods to the poor and its body to be burned is out of the question. St. Paul declares that one may do these things and still be nothing more than a sounding brass, utterly devoid of the least spark of the true and real Love. In 2 Cor. vi. 6 the apostle mentions the motives of …
Abraham Kuyper—The Work of the Holy Spirit

Above and Below
"As sorrowful, yet alway rejoicing."--2 Cor. vi. 10. P. G. tr., Emma Frances Bevan, 1899 In the bosom of the Father, Centre of His endless love, In the light and in the glory, Thus in Christ I dwell above. Filling up His bitter sufferings, Drinking of His cup of woe, And rejoicing as I do it, Thus with Christ I walk below. There above I rest, untroubled, All my service to adore; Cross and shame and death and sorrow Left behind for evermore. Therefore am I never weary Journeying onward through …
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

And He was Altogether Wonderful in Faith and Religious...
68. And he was altogether wonderful in faith and religious, for he never held communion with the Meletian schismatics, knowing their wickedness and apostacy from the beginning; nor had he friendly dealings with the Manichæans or any other heretics; or, if he had, only as far as advice that they should change to piety. For he thought and asserted that intercourse with these was harmful and destructive to the soul. In the same manner also he loathed the heresy of the Arians, and exhorted all …
Athanasius—Select Works and Letters or Athanasius

Sanctification.
PAUL ENTIRELY SANCTIFIED. I might urge a great many other considerations, and as I have said, fill a book with scriptures, and arguments, and demonstrations, of the attainability of entire sanctification in this life. But I forbear, and will present only one more consideration--a consideration which has great weight in some minds. It is a question of great importance, whether any actually ever did attain this state. Some who believe it attainable, do not consider it of much importance to show that …
Charles Grandison Finney—Systematic Theology

How the Whole and the Sick are to be Admonished.
(Admonition 13.) Differently to be admonished are the whole and the sick. For the whole are to be admonished that they employ the health of the body to the health of the soul: lest, if they turn the grace of granted soundness to the use of iniquity, they be made worse by the gift, and afterwards merit the severer punishments, in that they fear not now to use amiss the more bountiful gifts of God. The whole are to be admonished that they despise not the opportunity of winning health for ever. …
Leo the Great—Writings of Leo the Great

Clean Carriers
'Be ye clean, that bear the vessels of the Lord.'--ISAIAH lii. 11. The context points to a great deliverance. It is a good example of the prophetical habit of casting prophecies of the future into the mould of the past. The features of the Exodus are repeated, but some of them are set aside. This deliverance, whatever it be, is to be after the pattern of that old story, but with very significant differences. Then, the departing Israelites had spoiled the Egyptians and come out, laden with silver …
Alexander Maclaren—Expositions of Holy Scripture

The Warfare of Christian Service
'All that enter in to perform the service, to do the work in the tabernacle.' NUM. iv. 23. These words occur in the series of regulations as to the functions of the Levites in the Tabernacle worship. The words 'to perform the service' are, as the margin tells us, literally, to 'war the warfare.' Although it may be difficult to say why such very prosaic and homely work as carrying the materials of the Tabernacle and the sacrificial vessels was designated by such a term, the underlying suggestion is …
Alexander Maclaren—Expositions of Holy Scripture

Twenty-Fourth Day. Holiness and Cleansing.
Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.'--2 Cor. vii. 1. That holiness is more than cleansing, and must be preceded by it, is taught us in more than one passage of the New Testament. 'Christ loved the Church, and gave Himself up for it, that He might sanctify it, having cleansed it by the washing of water with the word.' 'If a man cleanse himself from these, he shall be a vessel …
Andrew Murray—Holy in Christ

Purity and Peace in the Present Lord
PHILIPPIANS iv. 1-9 Euodia and Syntyche--Conditions to unanimity--Great uses of small occasions--Connexion to the paragraphs--The fortress and the sentinel--A golden chain of truths--Joy in the Lord--Yieldingness--Prayer in everything--Activities of a heart at rest Ver. 1. +So, my brethren beloved and longed for+, missed indeed, at this long distance from you, +my joy and crown+ of victory (stephanos), +thus+, as having such certainties and such aims, with such a Saviour, and looking for such …
Handley C. G. Moule—Philippian Studies

Introductory Note to the Epistles of Ignatius
[a.d. 30-107.] The seductive myth which represents this Father as the little child whom the Lord placed in the midst of his apostles (St. Matt. xviii. 2) indicates at least the period when he may be supposed to have been born. That he and Polycarp were fellow-disciples under St. John, is a tradition by no means inconsistent with anything in the Epistles of either. His subsequent history is sufficiently indicated in the Epistles which follow. Had not the plan of this series been so exclusively that …
Ignatius—The Epistle of Ignatius to the Ephesians

Epistle Xl. To Cyriacus, Patriarch of Constantinople.
To Cyriacus, Patriarch of Constantinople. Gregory to Cyriacus, &c. Observing diligently, most dear brother, how great is the virtue of peace from the Lord's voice, which says, My peace I give unto you (Joh. xiv. 27), it becomes us so to abide in the love thereof as in no wise to give place to discord. But, since we cannot otherwise live in its root except by retaining in mind and in deed the humility which the very author of peace has taught, we entreat you with befitting charity, that, treading …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

"And Truly Our Fellowship is with the Father, and with his Son Jesus Christ. And These Things Write we unto You, that Your Joy May Be
1 John i. 3, 4.--"And truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full." It was sin that did first break off that fellowship that was between God and man, and cut off that blessed society in which the honour and happiness of man consisted. But that fundamental bond being loosed, it hath likewise untied all the links of society of men among themselves, and made such a general dispersion and dissipation of mankind, …
Hugh Binning—The Works of the Rev. Hugh Binning

The First Native Converts and Christian Schools
1800-1810 A carpenter the first Bengali convert--Krishna Pal's confession--Caste broken for the first time--Carey describes the baptism in the Hoogli--The first woman convert--The first widow convert--The first convert of writer caste--The first Christian Brahman--The first native chapel--A Bengali "experience" meeting--Carey founding a new community as well as church--Marriage difficulties solved--The first native Christian marriage feast in North India--Hindoo Christian death and burial--The first …
George Smith—The Life of William Carey

Christian Behavior
Being the fruits of true Christianity: Teaching husbands, wives, parents, children, masters, servants, etc., how to walk so as to please God. With a word of direction to all backsliders. Advertisement by the Editor This valuable practical treatise, was first published as a pocket volume about the year 1674, soon after the author's final release from his long and dangerous imprisonment. It is evident from the concluding paragraph that he considered his liberty and even his life to be still in a very …
John Bunyan—The Works of John Bunyan Volumes 1-3

Twentieth Sunday after Trinity the Careful Walk of the Christian.
Text: Ephesians 5, 15-21. 15 Look therefore carefully how ye walk [See then that ye walk circumspectly], not as unwise, but as wise; 16 redeeming the time, because the days are evil. 17 Wherefore be ye not foolish, but understand what the will of the Lord is. 18 And be not drunken with wine, wherein is riot, but be filled with the Spirit; 19 speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; 20 giving thanks always for all things …
Martin Luther—Epistle Sermons, Vol. III

From the Latin Translation of Cassiodorus.
[3712] I.--Comments [3713] On the First Epistle of Peter. Chap. i. 3. "Blessed be the God and Father of our Lord Jesus Christ, who by His great mercy hath regenerated us." For if God generated us of matter, He afterwards, by progress in life, regenerated us. "The Father of our Lord, by the resurrection of Jesus Christ:" who, according to your faith, rises again in us; as, on the other hand, He dies in us, through the operation of our unbelief. For He said again, that the soul never returns a second …
Clement of Alexandria—Who is the Rich Man that Shall Be Saved?

That the Ruler Should be Always Chief in Action.
The ruler should always be chief in action, that by his living he may point out the way of life to those that are put under him, and that the flock, which follows the voice and manners of the shepherd, may learn how to walk better through example than through words. For he who is required by the necessity of his position to speak the highest things is compelled by the same necessity to exhibit the highest things. For that voice more readily penetrates the hearer's heart, which the speaker's life …
Leo the Great—Writings of Leo the Great

Thirdly, for Thy Actions.
1. Do no evil, though thou mightest; for God will not suffer the least sin, without bitter repentance, to escape unpunished. Leave not undone any good that thou canst. But do nothing without a calling, nor anything in thy calling, till thou hast first taken counsel at God's word (1 Sam. xxx. 8) of its lawfulness, and pray for his blessings upon thy endeavour; and then do it in the name of God, with cheerfulness of heart, committing the success to him, in whose power it is to bless with his grace …
Lewis Bayly—The Practice of Piety

Some Man Will Say: "What Then Does it Profit a Servant of God...
32. Some man will say: "What then does it profit a servant of God, that, having left the former doings which he had in the world he is converted unto the spiritual life and warfare, if it still behove him to do business as of a common workman?" As if truly it could be easily unfolded in words, how greatly profiteth what the Lord, in answer to that rich man who was seeking counsel of laying hold on eternal life, told him to do if he would fain be perfect: sell that he had, distribute all to the indigence …
St. Augustine—Of the Work of Monks.

Concerning Perfection.
Concerning Perfection. In whom this pure and holy birth is fully brought forth, the body of death and sin comes to be crucified and removed, and their hearts united and subjected to the truth; so as not to obey any suggestions or temptations of the evil one, but to be free from actual sinning and transgressing of the law of God, and in that respect perfect: yet doth this perfection still admit of a growth; and there remaineth always in some part a possibility of sinning, where the mind doth not most …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

The Yoke of Christ.
"Take My yoke upon you, and learn of Me, for I am meek and lowly in heart, and ye shall find rest unto your souls; for My yoke is easy, and My burden is light."--Matt. xi. 29, 30. These words, which are brought before us in the Gospel of to-day's festival[1], are also found in the address made to us upon Ash Wednesday, in which we are told that if we "return unto Him who is the merciful Receiver of all true penitent sinners, if we will take His easy yoke and light burden upon us, to follow Him …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

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