Homily 24 — Ephesians 6, verses 14 to 24

“Stand, therefore, having girded your waist with truth, and having put on the breastplate of righteousness, and having fitted your feet with the preparation of the good news of peace; in all these, taking up the shield of faith, with which you will be able to quench all the flaming arrows of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.” [a]

“Having girded your waist,” he says, “with truth.” What can this mean? I said in the previous sermon that the soldier ought to be lightly equipped, so that nothing at all might hinder him as he runs.

“And having put on,” he goes on, “the breastplate of righteousness.” As a breastplate cannot be pierced, so neither can righteousness; and by righteousness he means here a life of virtue in every respect. No one will ever be able to overthrow such a life. Many wound the man who lives it, it is true, but no one cuts through him — no, not even the devil himself. It is as if someone were to say, “having righteous deeds fixed in the chest.” It is of these that Christ says, “Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5, verse 6).

So he is firm and strong, like a breastplate. Such a man will never lose his composure. [b]

“And having fitted your feet with the preparation of the good news of peace.”

It is less clear in what sense this was said. What, then, does it mean? They are fine greaves, no doubt, that he is fitting us with. Either, then, he means that we should be prepared for the good news, should use our feet for it, and should prepare and make ready its way ahead of it; or, if not this, at least that we ourselves should be prepared for our departure. “The preparation of the good news of peace,” then, is nothing other than a thoroughly virtuous life, as the prophet says: “You will prepare their heart; you will make your ear listen” (Psalm 10, verse 17).

“Of the good news,” he says, “of peace” — and rightly. For since he had spoken of warfare and fighting, he shows us that this conflict with the evil spirits is one we cannot avoid; for the good news is “the good news of peace.” This war we wage against them puts an end to another war, the one between us and God. If we are at war with the devil, we are at peace with God. So do not be afraid, beloved. It is “good news” — that is, a message of glad tidings. The victory is already won.

“In all these, taking up the shield of faith.” [c]

By “faith” here he means not knowledge — for he would never have put that last — but the gift by which miracles are worked. And he is right to call this faith a shield. For as the shield is held in front of the whole body, like a kind of rampart, so is this faith; everything gives way before it.

“With which you will be able,” he says, “to quench all the flaming arrows of the evil one.”

Nothing will be able to stand against this shield. Listen to what Christ says to his disciples: “If you have faith as a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move” (Matthew 17, verse 20). But how are we to have this faith? When we have properly carried out all those duties.

By “the arrows of the evil one” he means both temptations and vile desires; and he calls them “flaming,” because that is what these desires are like. Yet if faith can command the evil spirits, much more can it command the passions of the soul.

“And take the helmet,” he goes on, “of salvation” — that is, of your salvation. For he is encasing them in armor. [d]

“And the sword of the Spirit, which is the word of God.” He means either the Spirit, or else “the spiritual sword.” For by this everything is cut through; by this everything is split apart; by this we cut off even the serpent’s head.

Verses 18 to 20: “With all prayer and petition,” he says, “praying at all times in the Spirit, and keeping watch for this with all perseverance and petition for all the saints; and for me, that words may be given to me when I open my mouth, to make known with boldness the mystery of the good news, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.”

As the word of God has power to do all things, so too does the one who has the spiritual gift. “For the word of God,” he says, “is living and active, and sharper than any two-edged sword” (Hebrews 4, verse 12). Now notice the wisdom of this blessed apostle. He has armed them with complete security.

What, then, is needed after that? To call on the King, so that he may stretch out his hand. “With all prayer and petition, praying at all times in the Spirit” — for it is possible to pray and yet not pray “in the Spirit,” when someone “uses empty repetitions” (Matthew 6, verse 7). “And keeping watch for this,” he adds — that is, staying sober. For that is how the armed soldier, the one who stands at the King’s side, ought to be: wakeful and self-controlled. “With all perseverance and petition for all the saints; and for me, that words may be given to me when I open my mouth.” What are you saying, blessed Paul? Do you, then, need your disciples?

And he says well, “when I open my mouth.” He did not work out beforehand what he was going to say. Instead, as Christ said, “When they hand you over, do not worry about how or what you are to say, for what you are to say will be given you in that hour” (Matthew 10, verse 19). So completely did he do everything by faith, everything by grace. “With boldness,” he goes on, “to make known the mystery of the good news” — that is, that I may answer in its defense as I ought. And are you bound in your chain, and still in need of help from others? He says: “Yes. For Peter too was bound in his chain, and yet even so ‘prayer was made earnestly for him’ (Acts 12, verse 5).” “For which I am an ambassador in chains, that in it I may speak boldly, as I ought to speak” — that is, that I may answer with confidence, with courage, with great good sense.

Verse 21: “But so that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make everything known to you.” [e]

As soon as he had mentioned his chains, he leaves something for Tychicus too to tell them himself. For whatever there was of teaching and of exhortation, all this he set out in his letter; but whatever was a matter of plain news, he entrusted to the man carrying the letter.

“So that you may know my affairs” — that is, may be told about them. This shows both the love he had for them and their love for him.

Verse 22: “Whom I have sent to you,” he says, “for this very purpose, that you may know how we are, and that he may comfort your hearts.”

He does not use this language without a purpose; it follows from what he had been saying before — “having girded your waist,” “having put on the breastplate,” and the rest — expressions that point to a constant and unceasing advance. For listen to what the prophet says: “Let it be to him like the garment he wraps around himself, and like the belt he wears continually” (Psalm 109, verse 19). And again the prophet Isaiah says that God “put on righteousness as a breastplate” (Isaiah 59, verse 17). By these expressions they teach us that these are things we must have, not for a short time only, but continually, since there is a continual need for warfare. “For it is said, the righteous are bold as a lion” (Proverbs 28, verse 1).

For whoever is armed with such a breastplate cannot possibly fear the battle line drawn up against him; he will leap into the middle of the enemy. And again Isaiah says, “How beautiful are the feet of him who brings good news” (Isaiah 52, verse 7). Who would not run, who would not serve, in such a cause — to announce the good news of peace, peace between God and humankind, a peace for which people have not toiled, but where God has done everything? [f]

But what is “the preparation of the good news”? Let us listen to what John says: “Prepare the way of the Lord; make his paths straight” (Matthew 3, verse 3). But there is need also of another “preparation” after baptism, so that we may do nothing unworthy of “peace.” And then, since the feet usually stand for one’s way of life, he is constantly urging them in this language: “Look carefully, then, how you walk” (Ephesians 5, verse 15). That is why, he would say, let us show a practice and example worthy of the good news; that is, let us make our life and conduct pure.

The good news of peace has been proclaimed to you; give this good news a ready road. For if you become enemies again, there is no longer any “preparation of peace.” Be ready; do not be slow to embrace this peace. As you were ready and willing for peace and faith, so continue.

The shield is what first takes the enemy’s attacks and keeps the rest of the armor undamaged. So as long as faith is right and life is right, the armor stays undamaged.

He speaks a great deal about faith, and most of all in writing to the Hebrews, as he also does about hope. Believe, he says, in the good things to come, and none of this armor will be damaged. In dangers, in labors, if you hold out your hope and your faith to protect you, you will keep your armor undamaged. “Whoever comes to God must believe that he exists, and that he rewards those who seek him” (Hebrews 11, verse 6).

Faith is a shield; but wherever there are quibbles, and reasonings, and pryings, it is no longer a shield — it gets in our way. Let this faith of ours be such that it covers and screens the whole frame. Let it not be skimpy, so as to leave the feet or any other part exposed; let the shield be as large as the whole body.

“Flaming arrows.” For there are many doubtful reasonings that set the soul on fire, as it were — many difficulties, many perplexities — but faith puts all of them completely to rest. The devil shoots in many things to inflame our soul and throw us into uncertainty: as, for example, when some people say, “Is there really a resurrection?” “Is there a judgment?” “Is there a recompense?” The apostle would say: “Is there faith? Then with it you will quench the arrows of the devil.” Has some shameful craving attacked you? Hold up before you your faith in the good things … quenched, and others not. Listen to what Paul says: “For I consider that the sufferings of this present time are not worth comparing with the glory that will be revealed to us” (Romans 8, verse 18). Do you see how many arrows the righteous quenched in those days? Do they not seem to you to be “flaming arrows,” when the patriarch burned with fire inside him as he was offering up his son? Yes, and other righteous men too have quenched “all his arrows.” [g]

So whether it is reasonings that attack us, let us hold out this; or shameful desires, let us use this; or again labors and distresses, let us rest on this. Of all the other armor, this is the safeguard; if we do not have it, the rest will quickly be pierced through. “In all these,” he says, “taking up the shield of faith.” What does “in all these” mean? It means “in truth,” and “in righteousness,” and “in the preparation of the good news”; that is to say, all these need the help of faith.

And that is why he adds further, “And take the helmet of salvation” — that is to say, by this, finally, you will be able to be safe. To receive the helmet of salvation is to escape the danger. For as the helmet covers the head completely on every side, and does not let it suffer any injury, but keeps it safe, so faith serves both as shield and as helmet to protect us. For if we quench his arrows, we will quickly receive also those saving thoughts that do not let the ruling part of our soul suffer any harm. For if these — the thoughts opposed to our salvation — are quenched, then those that are not, but that help toward our salvation and fill us with good hopes, will be born within us, and will rest on the ruling part of our soul as a helmet rests on the head. [h]

And not only this: we will also take “the sword of the Spirit,” and so not only ward off his missiles but strike the devil himself. For a soul that does not despair of itself, and is proof against those flaming arrows, will stand and face the enemy without any fear, and will split open his breastplate with the very sword with which Paul also broke through it, and “took his schemes captive” (Second Corinthians 10, verse 5). Such a soul will cut off the serpent and behead him.

“Which is the word of God.” [i]

By “the word of God” here he means either God’s ordinance, the word of his command, or else that it is done in the name of Christ. For if we keep his commandments, by these we will kill and slay … Above all things they need God. For what does he say?

“With all prayer and petition,” he says. These things will be done, and you will accomplish everything, by praying. But when you draw near, never ask for yourself alone. This is how you will have God favorable to you.

“With all prayer and petition, praying at all times in the Spirit, and keeping watch for this with all perseverance for all the saints.” Do not limit it, I say, to certain times of the day. For hear what he is saying: come to him at all times. “Pray,” he says, “without ceasing” (First Thessalonians 5, verse 17). Have you never heard of that widow, how she won by her persistence (Luke 18, verses 1 to 7)? Have you never heard of that friend, who at midnight shamed his friend into giving in by his persistence? Have you never heard of the Canaanite woman (Mark 7, verses 25 to 30), how by the constancy of her pleading she called out the Lord’s compassion? All of these gained what they sought by their persistence. “Praying at all times,” he says, “in the Spirit.”

That is to say, let us ask for the things that are according to God — nothing of this world, nothing that belongs to this life. [k]

So there is need not only that we “pray without ceasing,” but also that we do so “keeping watch” — “and keeping watch,” he says, “for this.”

Whether he is speaking here of night vigils or of the wakefulness of the soul, I accept both meanings. Do you see how that Canaanite woman kept watch in prayer? Though the Lord gave her no answer, she said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table” (Matthew 15, verse 27), and she did not give up until she obtained her request. How too did that widow cry out, and keep on so long, until she was able to shame into giving in that ruler who neither feared God nor respected man (Luke 18, verses 1 to 7)? And how again did the friend persist, standing at the door in the dead of night, until he shamed the other into giving in by his persistence and made him get up (Luke 11, verses 5 to 8)? This is what it is to keep watch.

Do you want to understand what watchfulness in prayer is? Go to Hannah; listen to her very words: “Adonai Eloi Sabaoth” (First Samuel 1, verse 11). Or rather, hear what came before those words. “They all rose up,” the history says, “from the table” (First Samuel 1, verse 9), and she did not at once go off to sleep or to rest. From this it seems to me that even while she sat at the table she ate lightly and was not weighed down with food. Otherwise she could never have shed so many tears. For if we, when we are fasting and have eaten nothing, hardly pray like this — or rather never pray like this — much less could she ever have prayed like this after a meal, unless even at the meal she had been like those who do not eat. Let us who are men be ashamed at the example of this woman. Let us be ashamed, we who are seeking and panting for a kingdom, before her, praying and weeping for a little child. “And she stood,” it says, “before the Lord” (First Samuel 1, verse 10). And what are her words? “Adonai, Lord, Eloi Sabaoth!” — which, translated, is “O Lord, the God of Hosts.” Her tears went ahead of her tongue; by them she hoped to move God to bend to her request.

Where there are tears, there is always affliction too; and where there is affliction, there is great wisdom and attentiveness. “If you will indeed,” she goes on, “look on the affliction of your maidservant, and will give your maidservant a male child, then I will give him to the Lord all the days of his life” (First Samuel 1, verse 11). She did not say “for one year” or “for two,” as we do. Nor did she say, “If you give me a child, I will give you money.” She said: “I give back to you the very gift itself, whole — my firstborn, the son of my prayer.” Truly here was a daughter of Abraham. He gave when it was asked of him; she offers even before it is asked.

But notice, even after this, her deep reverence. “Only her lips moved,” it says, “but her voice was not heard” (First Samuel 1, verse 13). This is how someone who wants his request granted draws near to God: not seeking his own comfort, not yawning, not lounging, not scratching his head, not with utter listlessness. What? Could God not have granted it even without any prayer at all? Did he not know the woman’s desire even before she asked?

And yet, had he granted it before she asked, the woman’s earnestness would not have been shown, her virtue would not have been made known, and she would not have won so great a reward. So the delay is not the work of envy or of some spell, but of a kindness that looks ahead. When, therefore, you hear the Scripture saying that “the Lord had shut up her womb” (First Samuel 1, verses 5 and 6), and that “her rival provoked her bitterly,” consider that his intention is to prove the woman’s seriousness. For notice: she had a husband devoted to her; he said (First Samuel 1, verse 8), “Am I not better to you than ten sons?” “And her rival,” it says, “provoked her bitterly” — that is, reproached her and insulted her. And yet she never once retaliated, or cursed her, or said: “Avenge me, for my rival insults me.” The other woman had children, but this woman had her husband’s love to make up for it. With this at least he comforted her, saying, “Am I not better to you than ten sons?” [m]

But let us look again at the deep wisdom of this woman. “And Eli,” it says, “thought she was drunk.” But she said, “Do not count your maidservant as a daughter of Belial; for out of the abundance of my complaint and my provocation I have spoken until now” (First Samuel 1, verse 16).

Here truly is the proof of a crushed heart: when we are not angry with those who insult us, when we are not indignant with them, when we answer only in our own defense. Nothing makes the heart as wise as affliction; nothing is as sweet as “godly mourning” (Second Corinthians 7, verse 10). “Out of the abundance,” she says, “of my complaint and my provocation I have spoken until now.” Let us imitate her, every one of us. [n]

Listen, you who are childless; listen, you who long for children; listen, husbands and wives alike. Yes, husbands too often used to do their part. For hear what the Scripture says: “And Isaac prayed to the Lord for Rebekah his wife, because she was barren” (Genesis 25, verse 21). For prayer can accomplish great things.

“With all prayer and petition,” he says, “for all the saints, and for me” — putting himself last. What are you doing, blessed Paul, putting yourself last like this? He says: “Yes, ‘that words may be given to me when I open my mouth, to make known with boldness the mystery of the good news, for which I am an ambassador in chains.’” And where are you an ambassador? He says: “To humankind.” Oh, the amazing love of God for humankind!

He sent ambassadors from heaven in his own name, to make peace; and look, people seized them, and bound them, and did not respect even the law of nations, that an ambassador never suffers any harm. “But even so, I am an ambassador in chains. The chain lies on me like a bridle, holding back my boldness; but your prayer will open my mouth, so that I may speak all the things I was sent to speak.” [o]

“But so that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make everything known to you.” If he is “faithful,” he will tell no falsehood; he will speak the truth in everything. “Whom I have sent to you for this very purpose, that you may know how we are, and that he may comfort your hearts.” What amazing, surpassing affection! He means, “so that it may not be in the power of anyone who wishes to frighten you.” … hints as much — that is, “may not let you sink under it.”

Verse 23: “Peace be to the brothers and sisters, and love with faith, from God the Father and the Lord Jesus Christ.”

He prays for them to have “peace and love with faith.” He says it well. For he did not want them to value love by itself and to mingle with those of a different faith. Either he means this, or what was described above: that they should have faith too, so as to have a cheerful confidence in the good things to come. He means the “peace” that is toward God, and the “love.” And if there is peace, there will also be love; if love, there will be peace too. “With faith,” because without faith love amounts to nothing; or rather, love could not exist at all without it. [p]

Verse 24: “Grace be with all those who love our Lord Jesus Christ in incorruption.”

Why does he separate the two here, placing “peace” by itself and “grace” by itself?

“In incorruption,” he concludes.

What is this “in incorruption”? It means either “in purity,” or else “for the sake of the things that are incorruptible” — for example, not in riches, not in glory, but in those treasures that are incorruptible. The “in” means “through.” “Through incorruption” — that is, “through virtue.” For all sin is corruption. And just as we say that a virgin is corrupted, so we speak of the soul too. That is why Paul says, “Lest by any means your minds should be corrupted” (Second Corinthians 11, verse 3). And again elsewhere he says, “In your teaching, showing incorruption.”

For tell me, what is the corruption of the body? Is it not the breaking up of the whole frame and of its unity? This, then, is what happens in the soul too when sin enters. The beauty of the soul is self-control and righteousness; the health of the soul is courage and good sense. For the shameful man is ugly in our eyes, and so is the greedy man, and so is the man who gives himself up to wicked practices; and the coward, the unmanly man, is sick, and the foolish man is out of health. Now that sins work corruption is plain from this: they make people shameful and weak, and cause them to be sick and diseased.

Indeed, when we say that a virgin is corrupted, strictly speaking we say it for this reason too: not only because the body is defiled, but because of the transgression. For the act itself is natural; and if “corruption” consisted in that, then marriage would be corruption. So it is not the act that is corruption, but the sin; for it dishonors her and puts her to shame. And again, what would corruption be in the case of a house? Its falling apart. And so … For hear what the Scripture says: “All flesh had corrupted its way” (Genesis 6, verse 12); and again, “With intolerable corruption” (Exodus 18, verse 18); and again, “Men corrupted in mind” (Second Timothy 3, verse 8).

Our body is corruptible, but our soul is incorruptible. Oh, then, let us not make that corruptible too! The corruption of the body was the work of the sin of old; but sin committed after the washing has power to make the soul corruptible as well, and to make it easy prey for “the worm that does not die.” For that worm would never have touched it, had it not found the soul corruptible. The worm does not touch a diamond, and even if it touches it, it can do it no harm. Oh, then, do not corrupt the soul! For what is corrupted is full of a foul stench. Listen to the prophet, who says, “My wounds stink and are corrupt because of my foolishness” (Psalm 38, verse 5).

Yet “this corruption” of the body “will put on incorruption” (First Corinthians 15, verse 53); but that other corruption, the soul’s, never. For where incorruption is, there is no corruption. So it is a corruption that is incorruptible, that has no end — a deathless death, as it would have been had the body remained deathless. Now if we depart into the next world having not burned up … forever wasted by the worm, is a corruption that is “incorruptible,” as it was with the blessed Job. He was corrupted and did not die, and that over a long time, “wasting away continually, scraping the clods of dust from his sore.” Some such torment as this the soul will undergo when the worms surround it and devour it — not for two years, nor for three, nor for ten, nor for ten thousand, but for years without end. For “their worm,” he says, “does not die.” [t]

Let us take alarm, then, I beg you. Let us dread the words, so that we do not meet the realities. Greed is corruption — a corruption more dangerous than any other, and one that leads on to idolatry. Let us flee the corruption; let us choose incorruption. Have you in your greed cheated and defrauded someone? The fruits of your greed perish, but the greed remains — a corruption that is the foundation of an incorruptible corruption. The enjoyment passes away, but the sin remains, never to perish. It is a fearful evil for us not to strip ourselves of everything in this present world; a great disaster to depart into the next with loads of sins upon us. “For in Sheol,” it is said, “who will give you thanks?” (Psalm 6, verse 5). There is the place of judgment; then there is no longer any season for repentance.

How many things did the rich man lament then (Luke 16, verse 23)? And yet it did him no good. How many things did those say who had neglected to feed Christ (Matthew 25, verse 41)? Yet even so they were led away into the everlasting fire. How many things they had to say then, those “who practiced wrongdoing”: “Lord, did we not prophesy in your name, and in your name cast out demons?” And yet even so they were not acknowledged. All these things, then, will happen at that time; but they will be of no use if they are not done now. Let us fear, then, lest we should ever have to say at that time, “Lord, when did we see you hungry and did not feed you?” (Matthew 25, verse 44). Let us feed him now — not one day, nor two, nor three days. “For do not let mercy and truth,” says the Wise Man, “forsake you” (Proverbs 3, verse 3). He does not say, “Do it once, or twice.” The virgins, we know, had oil, but not enough to last out (Matthew 25, verses 3 and 8).

So we need a great deal of oil; and so we should be “like a green olive tree in the house of God” (Psalm 52, verse 8). Let us reflect, then, how many loads of sins each of us carries, and let us make our acts of mercy balance them — or rather, far outweigh them — so that not only may the sins be quenched, but our acts of righteousness may also be counted to us as righteousness. For if our good deeds are not so many that they set aside the charges laid against us, and have something left over to be counted to us as righteousness, then no one will rescue us from that punishment. May God grant that we may all be delivered from it, through the grace and love for humankind of our Lord Jesus Christ, with whom, to the Father, together with the Holy Spirit, be glory, might, and honor, now and forever and ever. Amen. [w]