Truth Magazine

By Larry Ray Hafley

Humans have six basic facial expressions to show fear, anger, sadness, disgust, surprise, and happiness. Though there is no specific facial expression for love, everyone knows it when he sees it! 

The successful person is the one who can smile when he would rather express disgust or anger. Some say they are happy and insist they are not angry or disgusted. Since they forget to tell their face about their happiness, we are unaware of it. Be reluctant to suppress a smile, but do not hesitate to keep most frowns from reaching the surface. A forced smile is better than a sincere glare. 

The best way for a man to show himself to be friendly is through a smile. A smile is the language of greeting, acceptance, warmth, favor, and fellowship. A frown is its opposite (Mark 3:5). 

Yes, more often than I like to admit, I need “a facial,” a “complete makeover,” a change of countenance. The most rewarding ones are those that begin in the heart, for if a smile is superficial and has no depth, it quickly fades and loses its luster (Prov. 15:13). How about you? Do you need a facial?  

By Jonathan L. Perz

Medical doctors know that there are some diseases that cannot be healed by treating their symptoms. Likewise, there are some spiritual maladies that cannot be overcome by merely treating symptoms. Forsaking the assembling of the saints is one such malady.

Without a doubt, forsaking the assembling of the saints is a sin in and of itself (Heb. 10:24-25). However, it often proves to be a symptom of some other sin — one more deeply imbedded within the heart of an individual. When one begins to miss assemblies, loving and caring brethren begin to be concerned. They express their concern by begging and pleading with the erring one to attend services. The preacher might be asked to preach on forsaking the assembly. Some situations might even be pressed to the point where the withdrawal of fellowship is necessary. Yet, this may prove futile and will not solve the deeper problems unless the cause of one’s absence is revealed.

Therefore, to effectively combat this sin, which afflicts many saints in many areas, we must understand some of the UN-derlying problems to this malicious spiritual malady.

UN-faithfulness

Obviously, a Christian’s absence from assembling is in itself a direct manifestation of unfaithfulness. Faith comes by hearing the word of God (Rom. 10:17) and God’s word commands Christians to “consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some” (read Heb. 10:23-27 carefully). When one is willfully absent from services, the problem is unfaithfulness.

In its deepest sense, to forsake is an attitude of the heart. It is not a matter of time or frequency. Just prior to giving us the command not to forsake, the Hebrew writer reminds us, “Let us hold fast to the confession of our hope without wavering, for He who promised is faithful” (Heb. 10:23). We need to hold fast our confession and be faithful like our Lord. Regular attendance is one way we do that. On the other hand, immediately following the Hebrew writer’s command, he admonishes, “For if we sin willfully …” (v. 27). This is how we must understand “forsaking the assembling.” It is a willful sin!

Whenever one consciously and willfully chooses to do something other than assemble with the saints, he is forsaking the assemblies. If one rolls over to catch another hour of sleep on the Lord’s day, he has willfully chosen to do so. If one decides to watch a football game or play in a baseball game when the saints are gathered, he sins willfully. Beneath each instance of “forsaking the assemblies” lies the sin of UN-faithfulness.

UN-reliable

In Matthew 25, we find the Lord declaring some as “good and faithful” servants (v. 21). Can this be said of us when we forsake the assembling of ourselves together? Faithful here means, “faithful, to be trusted, reliable” (Vine’s, 223). Christians should be reliable in every realm of their life. Would our boss think us reliable if we missed two out of every five days of work? Would our family think us reliable if we stayed away from home for days at a time? What happens when we cannot be relied upon in the church?

Not only do some forsake two out of every three assemblies, when they do attend, they are UN-prepared for Bible study, UN-fit to lead in worship, and UN-able to contribute to the edification process. The Bible says our stewardship depends upon our reliability (1 Cor. 4:2). If one is unreliable in the kingdom, as it exists on earth, will God grant him entrance into the kingdom, as it exists in heaven?

UN-committed

Christianity, these days, seems to be less a matter of commitment and more a matter of convenience. We tend to seek things that are easy and convenient. This might be fine for carnal matters, but it wreaks havoc in our spiritual lives. For many, attending each assembly of the church is inconvenient. They feel strapped by the obligation. Rather than anticipate, they come to dread such sweet fellowship (cf. Ps. 122:1). Such horrible words and attitudes should not accompany the assembling of the saints.

When one becomes a Christian, he makes a commitment to God. He is “yoked together” with him (Matt. 11:28-30). When one forsakes the assembling, he is manifesting his unfaithfulness to that commitment. Unlike Felix, who sought what was convenient, but did not commit, many have committed and then call for convenience (cf. Acts 24:24-25). It is like the illustration of a young man who was “desperately in love.” He wrote the pearl of his life and said he would be “willing to endure frigid cold, cross burning sands, climb the highest of mountains, or swim the ocean just to be in her charming presence.” He then closed that letter saying, “And I will see you Wednesday night if it does not rain.”

For the committed Christian, there is never a question about whether he will be found assembled with the saints. It is automatic. If the doors of the meetinghouse are open, he is there. This is commitment! 

UN-grateful

Are we like the nine lepers who were healed, but did not return to give thanks to God (Luke 17:12-19)? Or are we like the one Samaritan leper who did?

Beneath every case of forsaking the assembly is an ungrateful heart. There is a soul who has sought out the Lord’s healing, and having obtained it, cannot take time out of his busy life to glorify God. Indeed, such a condition is deplorable, even by the world’s standards.

What if God manifested the same attitude towards us that we do towards his saints? What if God met our needs the way we give him our lives? What if God took away each blessing we do not manifest true thanksgiving for? Are we grateful for the blessing of our assemblies, his fellowship, and his kingdom?

UN-fruitfulness

In many places, the word of God is likened unto a seed that is planted in our hearts. God intends for that seed to grow, mature, and produce fruit in our lives (Gal. 5:22-25; 2 Pet. 1:5-11; Matt. 13:18-23). One underlying problem with forsaking the assembling is like that of the fig tree (Luke 13:6-9).

Many become children of God, but never reach maturity in Christ. Brethren, elders, and gospel preachers fertilize and water this tree, yet it produces no fruit. Jesus revealed the fateful doom of such a one, when he said, “Look, for three years I have come seeking fruit on this tree and find none, Cut it down; why does it use up the ground?” (Luke 13:7). He also taught, “Every branch in Me that does not bear fruit He takes away . . . By this My Father is glorified, that you bear much fruit” (John 15:2, 8). When the Lord seeks fruit in your life, will he find any?

UN-concerned

If none of the aforementioned applies, perhaps one is simply unconcerned. Many who profess Christianity are unconcerned about spiritual matters: the brethren, the church, the Lord, fulfilling the commands of the Lord, and believe it or not, heaven. One might say he is concerned about these things, but what do his actions say when he forsakes assemblies?

The Bible says Paul had a “deep concern” for the churches (2 Cor. 11:28). Titus had an “earnest care” for the saints (2 Cor. 8:16-17). Paul tells us of Timothy that he had “no one like-minded, who (would) sincerely care for” the state of the saints in Philippi (Phil. 2:19-22). The Lord cares for us (1 Pet. 5:7). Are we concerned enough to attend the assembling of the saints at every opportunity?

Conclusion

Does the church you labor with have a problem with forsaking the assembly? If there are less at Sunday PM worship than there are at Sunday AM worship, then there are problems! If your Sunday PM and mid-week Bible study look like skeleton crews, then there are problems! Let us not throw in the towel and capitulate on forsaking the assembly. Let us continue to fight and focus our efforts where the problem really exists, just beneath the surface of the heart.

1621 Hillcrest Dr., Green Bay, Wisconsin 54313, jperz@new.rr.com

By Mike Willis

A previous article (March 15, 2001) emphasized that one who is saved are added to the Lord’s church and obligated to join himself to other saints in a local church for collective worship and service to God. This poses the need for a person to find a group of saints with whom to labor and work. How does one find the Lord’s church in today’s world?

In order to find the Lord’s church, one must know what that church is like. In this article, we shall look at the identifying characteristics of the Lord’s church as revealed in the New Testament. By learning these marks, one will recognize the Lord’s church when he sees it. Let’s consider the following identifying marks of the Lord’s church.

1. The Lord’s church was established in the city of Jerusalem on the Day of Pentecost following the resurrection of Jesus. The Lord’s church was established in fulfillment of divine prophecy. In approximately 700 B.C., the prophet Isaiah (2:1-4; with parallel prophecy in Micah 4:1-3) foretells the establishment of the Lord’s house. In contrast to its desolate condition at his time, the prophet foresaw a time “in the last days” when the Lord’s house would be exalted above the mountains. At that time (a) “all nations” (in contrast to Jews only) would flow into it; (b) the word of the Lord would go forth from Jerusalem; (c) the kingdom would not be expanded by military force, for it is a peaceable kingdom.

Daniel also foretold the establishment of the kingdom. In chapter two he saw a vision of four coming kingdoms — Babylonian, Medo-Persian, Grecian, and Roman. As his vision described the events to transpire during the fourth kingdom, the Roman kings, he said, “And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever” (2:44). The Lord’s kingdom was (a) to be established in the days of the Roman kings, (b) to be an eternal kingdom, and (c) to be a kingdom that included men from all nations. Later, he had another vision in which the establishment of the kingdom was foreseen: “I saw in the night visions, and, behold, one like  the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (7:13-14). In this vision, Daniel sees the kingdom established when “one like the Son of man” comes “with the clouds of heaven” “to the Ancient of days.”

Moving forward in history to the time of Christ, we should not be surprised to see divine prophecy fulfilled in the establishment of the kingdom. After that John was put in prison, Jesus preached “the gospel of the kingdom of God, and saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel” (Mark 1:14-15). This was the right time. It was in the days of Tiberius Caesar, the Roman king (Luke 3:1). The gospels speak of the imminent establishment of the kingdom throughout their pages: the kingdom is “at hand” (Matt. 3:2; 4:17); but, it is to be established during the lifetime of those who then lived. Jesus said, “Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power” (Mark 9:1). After his resurrection, Jesus told the apostles that they would receive “power” when the Holy Spirit was come upon them (Acts 1:8) and that they were to tarry in Jerusalem until that “power” (Spirit) came (Luke 24:49). 

When Jesus died, the kingdom had not yet been established. Shortly before he ascended to heaven, the apostles asked, “Lord, wilt thou at this time restore again the kingdom to Israel?” (Acts 1:6). Jesus then ascended into heaven — one like the son of man came in the clouds to the Ancient of Days and was given dominion, in the language of Daniel (7:13-14). The disciples had been instructed to return to Jerusalem to await the coming of the power when they would receive the Holy Spirit. Acts 2 relates the fulfillment of the promise: the Holy Spirit came upon the Apostles, they were endued with power from on high (the Holy Spirit) to preach the first gospel sermon announcing salvation through the blood of Jesus Christ. In his sermon, Peter announced that the last days had come (Acts 2:17; cf. Isa. 2:2 — “it shall come to pass in the last days”). The time for the kingdom to be established had arrived. For the first time the Apostles preached salvation through the blood of Christ. Three thousand obeyed the gospel that day and, significantly, Luke adds, “the Lord added to the church daily such as should be saved” (Acts 2:47).

From that time on, when the kingdom was spoken of, it was spoken of as in existence (Acts 8:12-13; 28:23, 31; Col. 1:13-14; Rev. 1:9). It is variously known as the church (Matt. 16:18), the house of God (1 Tim. 3:15) and other terms. The word “kingdom” is also used to describe heaven as the final abode of these in God’s kingdom on earth (2 Pet.  1:11).
The first cardinal point about the church is to know that it was established in the city of Jerusalem on the day of Pentecost following the resurrection of Christ. Any religious group that traces its origin to any other place and date is not the Lord’s church.

2. The names by which the church is called. There is no one exclusive name by which the Lord’s church is called in the Scriptures. It is described by a number of terms, any and all of which are scriptural names by which to call the church. Here are some names (the list is not complete) by which the Lord’s church is called in the New Testament;

    Churches of Christ (Rom. 16:16)
    Church of God (1 Cor. 1:2)
    Kingdom of God (Acts 8:12)
    House of God (1 Tim. 3:15)
    Church of the Living God (1 Tim. 3:15)
    Kingdom of God’s Dear Son (Col. 1:13)

However, the Scriptures condemn calling the church by names that are unauthorized. The church at Corinth suffered fragmentation because groups rallied around men, calling themselves after men’s names. Paul wrote, “Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? Was Paul crucified for you? Or were ye baptized in the name of Paul?” (1 Cor. 1:12-13). The point is this: One should not be called by the name of one who did not die for him and into whose name one was not baptized! There is no difference in the people at Corinth who were condemned for calling themselves after men (“I am of Cephas,” “I am of Apollos,” etc.) and the modern practice of calling oneself Lutheran, Baptist, Methodist, Presbyterian, Catholic, or Episcopalian. Both are equally wrong. If the name of the  church of which you are a member is not found in the Bible, it is not the Lord’s church. Check to see if the name of your church is in the Bible!

3. The worship of the church. God has legislated how the church is to worship, otherwise there would be no condemnation of idolatry and other forms of illicit worship. The Lord requires that his saints assemble on the Lord’s day, the first day of the week, to offer its worship (Acts 20:7; 1 Cor. 16:1-2; Rev. 1:10). This marks a change from the worship practice of the Jews who assemble on the Sabbath (Saturday) for their worship (see Exod. 20:8). The items to be performed in worship are the following: (a) Teaching apostolic doctrine (Acts 2:42; 20:7); (b) Prayer in the name of Jesus (Acts 2:42; John 16:23-24); (c) Breaking of bread, or the weekly observance of the Lord’s supper (Acts 2:42; 20:7; 1 Cor. 11:17-34); (d) Congregational singing (1 Cor. 14:15; Eph. 5:19; Col. 3:16); and (e) Taking a contribution (1 Cor. 16:1-2). 

The worship of the church has been changed in numerous ways. Unauthorized items of worship have been introduced including such things as burning incense, lighting candles, baptizing babies, and using the rosary. The music of the church has been changed from congregational singing to a choir or using a semi-professional band; prayer is offered in the name of Mary rather than Jesus; the Lord’s supper is observed once a year instead of weekly; apostolic doctrine has been replaced with anecdotes and stories; free-will offerings taken on the first day of the week are replaced by tithing and several contributions being taken at every assembly of the church. If the church you attend does not practice the five items of worship each Sunday, it is not the church of the New Testament.

4. The organization of the church. The church is organized according to a pattern revealed in the Scriptures. First of all, one notices that there is no inter-congregational organization that ties local churches together under some denominational organization, such as is done in the Southern Baptist Convention, and the organizational structures of most Catholic and Protestant denominations. Each local church is autonomous and independent.

The church is organized under elders and deacons (Phil. 1:1). God reveals the qualifications of the officers in the local church in great detail (1 Tim. 3:1-13; Tit. 1:5-11). A plurality of elders also called bishops, overseers, and pastors who meet the qualifications revealed in Scripture are to oversee or govern the local church (Acts 14:23; 1 Pet. 5:1-3). Deacons are special servants of the church, whose qualifications also are revealed in Scripture, who implement the tasks the elders decide need to be done. The absence of any reference to officers in the universal church and any listing of their qualifications is strong evidence that these things did not exist in the first century church.

There is no earthly, universal head of the church, such as a pope, for Christ is the only head of the church (Eph. 1:22-23). There are no cardinals, arch-bishops, or bishops in the denominational sense in which one man oversees a diocese of churches. The local preacher, called the “pastor” in some fellowships, does not oversee the local church. Women do not serve in leadership roles in such official capacities as pastor, deacon, Sunday school superintendent, and such like offices (1 Tim. 2:14-15). If the church you attend is not organized like the one you read about in the Bible, it is not the church of the New Testament.

5. The conditions for membership in the church. On what conditions can one hold membership in the local church? The same act that saves one’s soul is what adds him to the universal church (Acts 2:47). In many cases, a person who is converted in a local area is rather automatically considered a member of a local church. This may blur the distinction between the local church and the universal church to some people. Truthfully, one joins the local church by agreeing to work together with a group of saints, to submit to common oversight, and to pool one’s resources to do a collective work. When Paul came to Jerusalem, he joined the local church (Acts 9:26); when Phoebe moved to Rome, Paul commended her to the saints in Rome (Rom. 16:1-2). Hence, one becomes a member of the local church when he expresses his desire to be a member and the local church accepts him based on its judgment that he has obeyed the gospel to be saved from his sin, is living a life of moral purity, and is loyal to the commandments of the Lord.

When churches impose allegiance to a creed book as a condition for membership or require that one tell his “better felt than told” experience, they are requiring more than and other than what the Bible requires for church membership. When a church receives into its fellowship and allows to maintain in its fellowship those who are living immoral lives, they are no longer the fellowship that Christ identifies with (1 Cor. 5:1-11).

6. The mission of the church. The mission of the church can be divided into the following categories: (a) evangelism (1 Tim. 3:15); (b) edification (Acts 20:32); and (c) benevolence for its own members (Acts 6:1-6; 11:27-30). These are the only works God has given to the church. When churches become involved in building hospitals, colleges, orphan homes, old folks homes, family counseling programs, entertainment activities (Valentine’s Day party, New Year’s Eve celebration, July 4th fireworks display, etc.), aerobics, CPR training, and such like programs, it has departed from the mission God gave his church to perform, and is no longer like the Lord’s church as revealed in the Scriptures.

Conclusion

There are other things that could be said about the Lord’s church, but these should help one to find the church that Jesus established in the community in which you live. If there is no church like the one found in the Bible, a person should start one. Remember that God has established and built only one church and that you need to be a member of it in order to be saved. May God bless your quest to find the Lord’s church or to start the Lord’s church in your community. 

6567 Kings Ct., Avon, Indiana 46123 mikewillis1@compuserve.com

By Donnie V. Rader

When one becomes a member of the church, he is then a part of the Lord’s army. He is a soldier; a Christian soldier. No, not a soldier in a carnal battle, but one who can “stand against the wiles of the devil” (Eph. 6:11). It is a spiritual warfare. The apostle continues, “For we wrestle not against flesh and blood, but against principalities, against powers, against rulers of the darkness of this world, against spiritual wickedness in high places” (v. 12). The same writer wrote in another book, “For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds” (2 Cor. 10:4). Though not a carnal battle that would receive attention on the evening news, our battle is just as real as any other.

This fight is not just for preachers to wage from the pulpit and on the printed page. This battle is for elders too. But, again, it is not just for the leaders in the church of our Lord. This is a war to be fought by every child of God. Our text will bear this out. Thus, we as soldiers must put our armor on and prepare to do battle for we can be sure that Satan will do all that he can to destroy the Christian and the church.

Ephesians 6:10-20 reveals that those “in Christ” are armed to stand against the forces of Satan. To be effective we must focus our attention upon our adversary, our armor, and our aim.

Our Adversary

Our adversary is the devil. Peter said, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Pet. 5:8). The church and Satan are on a collision course. One writer has said that the church has an enemy that is hell-bent on its destruction. However, we sometimes forget that there is a fight, that Satan is real and that he is seeking our destruction.

Our enemy is not the Lord. If we are not careful we can find ourselves contending with the Lord himself. There may be times that we want to argue with him over his requirements and commands. We may resist his guidance and correction thinking every restriction is too much or is some kind of punishment. We can easily forget that his commands (however pleasant, difficult, or restrictive) are for our good (Deut. 6:24).

Our foe is not ourselves. Here again, we forget our real enemy and thus turn and fight with our own brethren. Sometimes it is nothing more than a personality clash or contention for the sake of just getting our way. I wonder if some brethren start a quarrel over some insignificant matter just to have a fight since no one else will fight with them. When such is the case we have obviously lost sight of our adversary. When unnecessary strife broke out between the herdsmen of Abram and Lot, Abram said, “Let there be no strife . . . for we be brethren” (Gen. 13:8). Brethren shouldn’t be enemies. Yet, when they are, they will destroy one another (Gal. 5:15).

We have a common adversary. The Lord’s enemy, the church’s enemy, mine and yours are all the same. So, let’s not fight in different directions. The Devil is wise enough to know that if we have some weakness, cowards, or gaps in the front line, he is winning the battle. Let us fight together. Let us present a fortified and united front and make our attack.

We must fight against any and all of his wiles. Satan uses many schemes and cunning devices. He will use anybody and anything he can to accomplish his purpose. He may use some of our own brethren or friends. If so, we must fight against them as they are being used of Satan. If what they practice or teach didn’t originate with God, then it is of the Devil and we must oppose it. We can’t sacrifice truth because they are brethren or friends. Paul rebuked Peter as he had been influenced of Satan (Gal. 2:11-14). The prophets of old were found contending with the people of God. In the New Testament men of God fought every threat to the children of God. For Paul “it had been . . . a fight between Satan-inspired Jewish and pagan vice and violence; against Judaism among the Galatians and others; against fanaticism among the Thessalonians; against contention, fornication, and litigation among the Corin­thians; against incipient Gnosticism among the Ephesians and far more among the Colossians; against fightings without and fears within; and last but not least, against the law of sin and death operating within his own heart” (William Hendriksen, New Testament Commentary, Exposition of Ephesians 274).

Our Armor

In our text Paul alludes to the armor of the ancient soldier which was necessary to defend himself and make his attack. More than once Paul says we must put on the “whole armour” (panoply) of God. We are not prepared until we are completely armed. Should we be lacking just one piece of the armor the Devil is sure to win at least over that soldier.

Paul’s picture in Ephesians 6:10-20 of the Christian’s life is not that of mere enjoyment or ease. It is one of work and hard conflict. Let’s consider the pieces of the armor.

1. “Stand therefore, having your lions girt about with truth” (v. 14). The soldier wore a girdle (sash or belt) that served to tie up his garment or long flowing robe so he could travel and run. It was also used to carry his sword, money, pipe, and writing instrument. Thus in parallel, the truth holds all things in place and preserves the soldier.

2. “. . . and having on the breastplate of righteousness” (v. 14). The breastplate was a coat made of metal rings, plates or scales that covered the soldier, front and back from neck to the thighs. Obviously, it was a protective piece of armor. Our breastplate is “righteousness” or right living. When we are moral, holy, devout, and pure, we have on our breastplate. “Words are no defence (sic) against accusations, but a good life is” (William Barclay, The Letters to the Galatians And Ephesians 217).

3. “And your feet shod with the preparation of the gospel of peace” (v. 15). To be ready for battle the soldier must have his sandals on and greaves strapped below the knee to protect his legs from danger. A soldier whose feet were not shod was not ready at any time for battle. This I take to refer to our readiness to carry the gospel to others. Paul himself was ready to preach the gospel (Rom. 1:15). In Romans 10:14-15 attention was focused upon the feet of those that preach the gospel indicating that they are  messengers who are eager and ready to take the gospel message to others. With his feet shod with the preparation of the gospel of peace, the soldier is borne safely through the obstacles in his way.

4. “Above all, taking the shield of faith . . .” (v. 16). The shield was a must for the ancient soldier. He would strap a shield (about two and one-half feet wide by four feet long) to his left arm to protect himself from the spears and darts that were hurled at him. Some of the darts were dipped in tar and set on fire and then thrown at the enemy. Without the shield the soldier was sure to suffer. Our faith serves as our shield to protect us from the “fiery darts of the wicked” (v. 16). When we lose our faith or it becomes weak, we are like the soldier who becomes a coward and throws down his shield and runs back (Heb. 10:35).

5. “And take the helmet of salvation . . .” (v. 17). The helmet was a defensive part of the armor worn to protect the head of the soldier. The hope of eternal salvation protects and preserves us through all the battles of life. Were it not for that assurance we would have no reason to endure the hardships of the soldier (2 Tim. 2:3).

6. “. . . and the sword of the Spirit, which is the word of God” (v. 17). The soldier carried a short sword much like a dagger. It was an offensive part of his armor. He used it to make his attack on his enemy. The word of God is our sword. The Bible is not compared to a soft feather that is to be used to tickle the ears of men. It is a sword! Its purpose is to prick the hearts of men. It must be used to destroy error and slice sin to pieces. We must bring the sword out of its sheath and put it to use cutting away at the efforts of Satan. “To be strong is our duty, to be weak is our sin” (Pulpit Commentary Vol. 20, 258).

7. “Praying always with all prayers and supplication . . .” (v. 18). Many commentators and other writers only list six parts of the armor from our text. However, prayer is very much a part of the armor of those in Christ. While Paul does not continue his use of the metaphors in verse 18, it is still a very important part of the armor. Without prayer we have not put on the panoply of God. Prayer strengthens our faith and calls for the help of God. We have access to the greatest power of all through prayer.

The bottom line of the armor of God is faithful adherence to the plan of God. Those who are diligent in their efforts to serve the Lord are armed in Christ to stand.

Our Aim

1. To abide (“to stand”). Our text says that we are to put on the whole armor of God in order “to stand against the wiles of the devil” (v. 11). Two verses later the writer says, “Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand” (v. 13). To stand means to hold your ground. In battle the army tries to hold its ground and not lose any territory. In our war with Satan we must not allow him to make any advances. So, we stand our ground. But, we can’t stand and compromise at all. We cannot compromise on morals, sin, innovations or the doctrines and sounds of men. We can’t be indifferent toward the Lord’s work and still hold our ground. The apathetic army always loses ground.

2. To attack (“to speak”). In the last verse of our text Paul asked that brethren pray for him that he may “speak   . . . as I ought to speak” (v. 20). We cannot sit idle. We must attack. It is possible that “not only in this or that particular battle but the entire war will be lost unless we exert ourselves” (William Hendriksen, New Testament Commentary Exposition of Ephesians 271). As we use our sword to make our attack we must remember to speak as we ought to speak. We must speak: (a) As the oracles of God (1 Pet. 4:11). First and foremost our message must be true. We must speak “according as it is written” (2 Cor. 4:13). (b) The whole counsel of God (Acts 20:27). No part of God’s revelation should be held back. (c) Using great plainness of speech (2 Cor. 3:12). Hints and vague generalities will not do. If something needs to be said, we need to say it plainly. John the Baptist was such a spokesman (Mark 6:14-18). Neither should the gospel be clouded by our feeble efforts to make it sound deeper or more impressive. May our listeners be impressed, not with the messenger, but with the simplicity of the message. (d) Boldly (Eph. 6:20). We must present God’s message without apology or great concern about how it will be received. Amos was just that kind of messenger in the Old Testament (Amos 7:10-17). He refused to bow to the pressures of the people. His intent was to preach God’s message whether or not Amaziah, the king, or anyone else liked it. Paul and the other apostles had the same attitude (1 Thess. 2:2). When we shy away from some area of the gospel because we think it will not be well received we are unfit for the Lord’s army (Gal. 1:10). (e) Fearfully (Jas. 3:1). We should realize the tremendous responsibility we have to handle the word properly and those we teach (2 Tim. 2:15; Eph. 4:15).

Only those “in Christ” are so armed to stand and speak. “Soldiers of Christ arise and put your armour on . . .”

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