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The metaphor which the apostle here chooses to describe the work of a primitive Christian bishop cannot bat strike us as remarkable. Himself a servant of the Prince of Peace, and writing to another servant of the Prince of Peace, he might, we may think, have gone somewhere else for his metaphor than to the profession of arms. How are we to explain the honour which the apostle puts upon the military profession when he points to a soldier as embodying, at any rate, some of the qualities which he desires to see in a ruler of the Church of God? We cannot say, by way of reply, that the metaphor is so accidental or so singular that stress ought not in fairness to be laid on it, for there is a great deal more religions language with a military colour or flavour about it, not merely in the Old Testament, but in the New. The relation between the military profession and religion thus traceable in Scripture reappears in the history of the Church. If, in her higher moments, the Church has done her best to check or condemn bloodshed, as when St. excommunicated the Roman Emperor , at the very height of his power, for the slaughter of Thessalonica, she has distinguished between the immediate instruments in such slaughter and the monarchs or the captains who were really responsible for it. If, in the first centuries of the faith, Christians were often unwilling to serve in the Roman ranks, and in some cases preferred martyrdom to doing so, the reason was that such service was then so closely bound up with pagan usages that to be an obedient soldier was to be a renegade from the Christian faith. When this difficulty no longer presented itself, Christians, like other citizens, were ready to wear weapons and to serve in the wars, and so long as warfare is defensive — devoted, not to the aggrandisement of empire, but to maintaining the peace and the police of the world — the Christian Church, while deploring its horrors, cannot but recognise in it at times a terrible necessity. When the great Bishop Leo of Rome or the great soldier Charles Martel set their faces against the destructive inroads of barbarism, they had behind them all that was best and purest in Christendom; and the rise of the military orders, the Knights of the Temple and the , marks a yet closer intimacy, the form of which was determined, no doubt, by the ideas of the twelfth century rather than of our own, between a soldier's career and the profession of religion. We cannot pass that noble home of the law, as it is now, the Temple, without remembering that it was once tenanted by an Order of soldiers, bound by religious obligations, devoted to the rescue and the care of those sacred spots which must always be dearest to the heart of Christendom. Here, then, let us ask ourselves the question, What are the qualities which are common to a good soldier and to a good Christian? The answer will explain and will justify the language of the apostle.

I. THE FIRST IS, THAT EACH, THE CHRISTIAN AND THE SOLDIER, DOES HIS WORK WELL IN THE EXACT DEGREE OF HIS DEVOTION TO HIS COMMANDER. The greatest generals have been distinguished by the power of inspiring an unbounded confidence in and attachment to their persons. This is true in different senses of Alexander, of Hannibal, of Caesar, of Napoleon. And what is the deepest secret of the Christian life if it be not an unbounded confidence in the Captain of our salvation, Jesus Christ our Lord, devotion to His person, undoubting belief in His Word, readiness to do and to endure whatever He may order?

II. AND THE SECOND VIRTUE IN A SOLDIER IS COURAGE. In the conventional language of the world, a soldier is always gallant, just as a lawyer is learned, just as a clergyman is reverend. Whatever be a man's real character, the title belongs to him by right of his profession. There are virtues in which a soldier may be wanting without damage to his professional character, but courage is not one of these.

III. AND A THIRD EXCELLENCE IN A SOLDIER IS THE SENSE OF DISCIPLINE. Without discipline an army becomes an unmanageable horde, one part of which is as likely as not to turn its destructive energies against another, and nothing strikes the eye of a civilian as he watches a regiment making its way through one of our great thoroughfares in London more than the contrast which is presented by the unvarying, I had almost said the majestic, regularity of its onward movement and the bewildering varieties of pace, gesture, direction, costume of the motley crowd of curious civilians who flit spasmodically around it. Discipline in an army is not merely the perfection of form, it is an essential condition of power. Numbers and resources cannot atone for its absence, but it may easily with small resources make numbers and greater resources powerless.

IV. AND ONE MORE CHARACTERISTIC OF THE MILITARY SPIRIT IS A SENSE OF COMRADESHIP. All over the world a soldier recognises a brother in another soldier. Not only members of the same regiment, of the same corps, of the same army and country, but even combatants in opposing armies are conscious of a bond which unites them, in spite of their antagonism; and the officers and men of hostile armies have been known to engage in warm expressions of mutual fellowship as soon as they were free to do so by the proclamation of peace. This generous and chivalrous feeling which survives the clash of arms confers on a soldier's bearing an elevation which we cannot mistake. When, in the later years of his life, Marshal Soult, who had been in command in the Peninsula, visited this country, he came to St. Paul's Cathedral, and the monument which most interested him, and which then had been recently erected in the South Transept, was that of Sir John Moore, the hero of Corunna. "Soult," says one who witnessed it, "stood for some time before the monument; he could not speak; he could hardly control himself; he dissolved in a flood of tears." Certainly it was meant to be so m the Church. "By this shall all men know that ye are My disciples, if ye have love one towards another." But there is an important difference between the services. The one terminates, if not before, yet certainly and altogether at the moment of quitting this earthly scene. The last possible point of contact that even a Wellington can have with the profession of his choice is seen in the device on his coffin, in the epitaph on his grave. The other service — that of Jesus Christ — although under changed conditions lasts on into that world to which death is but an introduction, and which He, our Captain, has opened to us by His death on the cross, by His resurrection from the dead.

(Canon Liddon.)

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KJV: Thou therefore endure hardness, as a good soldier of Jesus Christ.

WEB: You therefore must endure hardship, as a good soldier of Christ Jesus.