Armor of God

Put on the whole armor of God….  Therefore take up the whole armor of God… (Eph 6:11-13)

Near the end of his epistle to Ephesus, Paul spends time admonishing the believers to “be strong in the Lord and in the strength of his might” and put on the armor of God.  I have enjoyed much good teaching on this section, but just recently a question popped into my head.  Why does Paul pull these together and refer to them as the armor of God?  Does he do so because they are derived or received from the Lord (and it is), or is something else also involved?  Take note of this table comparing the armor pieces with Old Testament passages:

Belt of truth	Righteousness shall be the belt of his waist,     and faithfulness the belt of his loins.  (Is 11:5)
Breastplate of righteousness	He put on righteousness as a breastplate  (Is 59:17)
Feet shod with the preparation     of the gospel of peace	How beautiful upon the mountains     are the feet of him who brings good news, who publishes peace, who brings good news of happiness,     who publishes salvation,     who says to Zion, “Your God reigns.”  (Is 52:7)
Shield of faith	I will say to the Lᴏʀᴅ, “My refuge and my fortress,     my God, in whom I trust.” For he will deliver you from the snare of the fowler     and from the deadly pestilence. He will cover you with his pinions,     and under his wings you will find refuge;     his faithfulness is a shield and buckler.  (Ps 91:2-4)
Helmet of salvation	He put…a helmet of salvation on his head  (Is 59:17)
Sword of the Spirit	He made my mouth like a sharp sword  (Is 49:2)

Paul drew heavily from the prophet Isaiah to complete his list and for good reason: all these passages deal with the Servant of the Lord (i.e., Messiah).*  The place where this is most clearly portrayed is the description John gives of the One riding a white horse:

Then I saw heaven opened, and behold, a white horse!  The one sitting on it is called Faithful and True, and in righteousness he judges and makes war.  His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself.  He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.  And the armies of heaven, arrayed in fine linen, white and pure, were following him on white horses.  From his mouth comes a sharp sword with which to strike down the nations, and he will rule them with a rod of iron.  He will tread the winepress of the fury of the wrath of God the Almighty.  On his robe and on his thigh he has a name written, King of kings and Lord of lords. (Rev 19:11-16)

Jesus is described as great warrior-king dressed in battle regalia for a war which he himself will lead and win.  The final battle will completely conquer all who are opposed to God.

Christians are called to stand against spiritual foes.  The armor that we are to put on is same type which the Lord Jesus takes for Himself: no other will suffice.  Many teachers have attempted to convince the naïve that types of protection are needed through self-perseverance, but the above demonstrates that the believer puts on Christ in baptism (Gal 3:27) and subsequently continues to put on “the armor of light” and “the Lord Jesus Christ” (Rom 13:12, 14) as he or she would “grow in the grace and knowledge of our Lord Jesus Christ” (2 Pet 3:18).  It is this continual return to the place of cleansing by which we, though certainly washed clean by the blood of the Lamb, we go for the cleansing that occurs when we confess our sins (Jas 5:16; 1 Jo 1:9) and forgive one another (Col 3:12-13).

One article of clothing Jesus wears on the white horse is His alone—the robe.  Isaiah 59:17-18 reads:

He put on righteousness as a breastplate,
    and a helmet of salvation on his head;
he put on garments of vengeance for clothing,
    and wrapped himself in zeal as a cloak.
According to their deeds, so will he repay,
    wrath to his adversaries, repayment to his enemies;
    to the coastlands he will render repayment.

The robe or cloak is not meant for the Christian to take for himself.  The Lord Jesus alone is the one who uniquely exercises both vengeance and zeal (John 2:17).  Christians are called to stand firm.  Jesus has won our salvation, and He clothes us for what lies ahead.  We are called to stand in Him dressed in what He has provided and  to “pray at all times in the Spirit, with all prayer and supplication” (Eph 6:18).  There the daily skirmish is fought.  There we “fight the good fight of the faith” (1 Tim 6:12).


*  Psalm 91 is widely regarded as Messianic because a portion was used by Satan in the wilderness as if it was directly applicable to Jesus (Matt 4:1-11; Luke 4:1-13).  A reading of the complete psalm seems to support this.

Continue in What You Have Learned and Firmly Believed

I will meditate on your precepts

and fix my eyes on your ways.

I will delight in your statutes;

I will not forget your word.  (Psalm 119:15-16)

[W]e should feel sufficiently constrained by the command of God alone, who solemnly commands in Deuteronomy 6:6ff that we should always meditate upon His precepts, sitting, walking, standing, lying down, and rising, and have them before our eyes and in our hands as a constant mark and sign.  Doubtless He did not so solemnly require and enjoin this without a purpose; but because He knows our danger and need, as well as the constant and furious assaults and temptations of devils, He wishes to warn, equip, and preserve us against them, as with a good armor against their fiery darts and with good medicine against their evil infection and suggestion.  Oh, what mad, senseless fools are we that, while we must ever live and dwell among such mighty enemies as the devils are, we nevertheless despise our weapons and defense, and are too lazy to look at or think of them!

Martin Luther, Large Catechism: Introduction 14-15

Knowing When We Are Ready

God was moving to deliver his people from the Midianites and had chosen an unconvinced leader, Gideon, to lead the troops.  This Manassite sent messengers throughout all Manasseh, plus Asher, Zebulun, and Naphtali, for men to fight (Jud 6:35), and when assembled, there were about 32,000 men gathered.  Not a large army, but willing nonetheless.

In order to use this as a lesson to rely on himself, the Lord said to Gideon:

The people with you are too many for me to give the Midianites into their hand, lest Israel boast over me, saying, "My own hand has saved me."  Now therefore proclaim in the ears of the people, saying, "Whoever is fearful and trembling, let him return home and hurry away from Mount Gilead" (Jud 7:2-3).

This is a surprising turn for more than one reason.  Why were they afraid?  Why did God instruct Gideon to give the fearful opportunity to leave?

The answer to these questions can be found in Moses' instructions to the people of Israel, wherein he gives God's rules for waging war, which we see being followed by Gideon.

Rules of Warfare		Battle of Jezreel Valley
Deut 20:3-4	Priest promises God's presence and the victory.	Jud 6:16	God promises his presence and the victory.
Deut 20:8	Officers inquire if any are fearful or fainthearted.	Jud 6:3	Gideon instructs any fearful to return home.

The reader may wonder why an opportunity to leave would be given to soldiers.  During the engagement, stress runs high as the soldier is on high alert.  If one falters and becomes afraid in the heat of battle, the effect is deleterious to those around.  Doubt enters into the minds of fellow soldiers, and panic can ensue.  That one becomes a greater menace than the enemy.  It is for this reason that Moses instructed the people: "Let him go back to his house, lest he make the heart of his fellows melt like his own" (Deut 20:8).

Besides fear, a soldier was also allowed to be exempt for other reasons, again from Deuteronomy 20:

• 5  Is there any man who has built a new house and has not dedicated it?  Let him go back to his house, lest he die in the battle and another man dedicate it.
• 6  And is there any man who has planted a vineyard and has not enjoyed its fruit?  Let him go back to his house, lest he die in the battle and another man enjoy its fruit.
• 7  And is there any man who has betrothed a wife and has not taken her?  Let him go back to his house, lest he die in the battle and another man take her.

Note the reason given for each is the very real danger of dying in battle—a disturbing and perplexing concept that contradicts a faulty theology of God ensconced in American Christianity.

The citizenry of industrialized nations has become increasingly comfortable with the notion that any national hardship can be overcome.  The historical rate of economic growth coupled with technological advances offers a false sense of security that anything is possible, if sufficient resources are brought to bear.  Somewhere along the way, the church embraces the same mindset.

For decades—even centuries(?)—Bible-wielding zealots have been preaching a gospel of glory, proclaiming that the most faithful will always overcome whatever might beset them.  The logic goes something like, "We are more than conquerors through Christ.  No weapon formed against us shall stand.  God will enable you to overcome the evil one in all things."  Taken separately these are true within their context, but the implanted message is that I cannot be defeated in any arena, assuming enough faith.  

God's promise in the above passages tells us something different.  No place does he promise that individuals will be free from suffering and death.  Rather he is with his elect and will bring victory corporately.  His plans and purposes are long-range, for Christ's body to function as a unit to continue the work until the final day.  People die in the work for Christ, sometimes violently.  We in the U.S. tend to be insulated from such trauma and carnage, but they are real and increasing.

Is the individual unimportant, then?  Certainly not.  He cares for each as they work together, each using the gift given through the Holy Spirit for use in the body.  Soldiers need to be properly trained to work as a unit and engage in warfare.  If a soldier is not ready, more time or training is required: he is not cast aside as useless.  God's exemptions given above tell us there are periods when a man can rightfully take the time until he is ready for service.

John Mark is a good example of someone who entered the fray too quickly.  He accompanied Paul and Barnabas on their journey (Acts 12:25) but abandoned them in Pamphylia (see Acts 15:38).  While we do not have the reason, his abrupt departure was a real cause of concern for the missionary work.  Later, Paul and Barnabas disagreed as to his usefulness, so much so that they parted ways with Barnabas taking Mark to Cyprus (Acts 15:39).  Yet some years later, both Paul and Peter would later relate Mark's work and usefulness:

Mark the cousin of Barnabas (concerning whom you have received instructions—if he comes to you, welcome him).  (Col 4:10)
Luke alone is with me.  Get Mark and bring him with you, for he is very useful to me for ministry.  (2 Tim 4:11)
She who is at Babylon, who is likewise chosen, sends you greetings, and so does Mark, my son.  (1 Pet 5:13)

Christians are engaged in spiritual battles by virtue of their association with Jesus Christ.  Each one of these believers are at varying levels of spiritual maturity as they grow in him and will be called upon to engage the enemy in his relentless attempts to devour whoever is weak, isolated, or unprepared.  We are not called to rush into every fray.  Shepherds are placed in order to feed and tend, helping each to grow to a full maturity in Christ through the faithful teaching of scripture.  Allow them to do their job in your life and that of the local assembly.

You may not be ready now.  Do not let that discourage you.  Take a season for preparation.  The day of battle will come soon enough.

Guard the Deposit Entrusted to You

Christians are constantly presented with scenarios concerning unbelievers wherein the former must decide the best course of action based on their knowledge and understanding of scripture.  We bear the name of Christ and have no desire for the Lord's reputation to be sullied by our conduct.  Questions are asked: how do Christians converse and interact with the world in a way that will glorify God and testify of Christ's work on the cross?  And how do we interact with the world concerning festivals and solemn occasions of other religious bodies or the world in general?  Care is required because there is the real danger of affirming the false god believed by the person or group with whom we are engaged and can unwittingly affirm their idolatrous beliefs.

Tertullian stated that idolatry, by his reckoning, is "the main crime of the human race, the highest guilt on the world, the whole cause of judgment," since by immersing oneself in the conduct, the idolater is equated to a murderer of the worst kind as he strikes spiritually mortal blows—of grievous offenses against God—on himself as victim (On Idolatry, 1).  And if that did not suffice, the nature of idolatry promotes debauchery and falsehood, and above both, it is an act of fraud bringing the greatest insult.

The essence of fraud is, I think, if anyone will seize what is another's or deny his due; and of course fraud toward man is admitted to be a label of greatest crime. But idolatry does fraud to God by denying him, and conferring on others, his honor: fraud brings an insult.

By removing the glory due God and placing it elsewhere, anyone might be an idolater, heaping upon himself guilt and condemnation that justifiably could be held against him had the actions been toward a fellow human.  How much more so for bringing such an insult against the Almighty.

This is not to say that Christians overtly divert or diminish what is God's alone.  In some measure those intent on serving him properly seek to find scriptural bases for their actions, but the means cause more harm than good.  Tertullian reminds his readers (On Idolatry, 13) that while we are to “rejoice with those who rejoice, weep with those who weep,” (Rom 12:15) there is the offsetting “what fellowship has light with darkness?” (2 Cor 6:14): we do not have permission to associate with any frivolity or solemnity unbecoming to or forbidden by the Lord.  By associating with such an event, believers give tacit affirmation to the proceedings and what they represent.  Attending a function without being known as Christian damages the conscience, but if the believer's position is known, this damages the conscience of others and shames God.

Churchgoers with what they perceive to be average or better command of scripture will read the above, give themselves a quick self-assessment, and think that this is rather preposterous.  What Bible-toting, amen-shouting believer would willing place themselves in a spiritually harmful way?  They have "purer" motives for reaching the lost and dying world and seek out ways to do so.  Some much so that, seeing the divide between the church and the world with inherent tensions, avail themselves of the world's events in order to foster discussion between worldviews and remove the stigma of Christian exclusivity.  They view dogma as some type of blasphemy on the name of Christ, which must be expunged so that people might be wooed by the love of God as demonstrated through the tolerance and openness of his people.  Rather than drawing the lost to Christ, this tactic works havoc because the one attempting it becomes the cause of blasphemy rather than the cure.  Tertullian noticed the same as he penned:

Now the blasphemy which must quite be shunned by us in every way is, I take it, this: If any of us lead a heathen into blasphemy with good cause, either by fraud, or by injury, or insultingly, or any other matter of worthy complaint, in which "the Name" is accordingly criticized, so that the Lord, too, is deservedly angry.  (On Idolatry, 14)

The desire to enter into the world's realm in order to befriend their worldview and customs for the sake of the gospel is not what the apostle Paul intended when he said "I become all things to all people, that by all means I might save some" (1 Cor 9:22).  Rather Tertullian points to something quite different in his biting sarcasm:

No doubt he used to please them by celebrating the Saturnalia and New-year’s day! or was it by moderation and patience? by gravity, by kindness, by integrity?  In like manner, when he is saying, "I have become all things to all, that I may gain all," does he mean "to idolaters an idolater?" "to heathens a heathen?" "to the worldly worldly?"  (On Idolatry, 14)

The apologist makes plain that Paul did not join with the frivolities of the pagan holidays or worship but related to them as a man no different than they: deserving judgment but instead receiving grace through the work of a merciful God and Savior.

Lastly, not just our deeds can be compromised, but our speech as well.  Consider not just the above mentioned intercourse of ideas being promulgated by the postmodern and emergent movements but also in withholding a necessary verdict.  Too often we do not wish to engage a wrong idea but allow the other person to verbally bind us and

by remaining quiet, affirm their majesty, by reason of which majesty you will seem to be bound. … At all events, whoever the petitioner is, he binds you to himself either in friendly or unfriendly union.  If in unfriendly, you are now challenged unto battle, and know that you must fight.  If in friendly, with how far greater security will you transfer your engagement unto the Lord, that you may dissolve the obligation of him through whose means the Evil One was seeking to appropriate you….  (On Idolatry, 21)

Whether in friendly or hostile debate with the world, believers are not at liberty to refuse engagement.  The enemy is always seeking whom he may devour.  But neither are believers to respond in a sinful way.  Rather when confronted the proper response is to be

according to the precept [Matt 5:44, 1 Pet 3:9, etc.], not to return a curse in the name of God even, but dearly to bless in the name of God, that you may both demolish idols and preach God, and fulfill discipline.  (On Idolatry, 21)

The disciple of Christ should therefore, as both a privilege and duty, be always learning from God's word, so that he might rightly handle it, take every thought obedient to Christ, and be ready to give an answer to his hope.

To What Then Shall I Liken Our Present Condition?

Basil of Caesarea asked the title's question in a.d. 374 amidst theological battle, defending the doctrine of the Holy Spirit's person and nature as true God.  He described the struggle as similar to naval warfare amongst those who are more intent on promoting themselves than the cause for which they are united.  One cannot help but feel that the 21st-century church is falling victim to a similar malady as the Day of the Lord draws ever closer.

Turn now I beg you from this figurative description to the unhappy reality.  Did it not at one time appear that the Arian schism, after its separation into a sect opposed to the Church of God, stood itself alone in hostile array?  But when the attitude of our foes against us was changed from one of long standing and bitter strife to one of open warfare, then, as is well known, the war was split up in more ways than I can tell into many subdivisions, so that all men were stirred to a state of inveterate hatred alike by common party spirit and individual suspicion.  But what storm at sea was ever so fierce and wild as this tempest of the Churches?  In it every landmark of the Fathers has been moved; every foundation, every bulwark of opinion has been shaken: everything buoyed up on the unsound is dashed about and shaken down.  We attack one another.  We are overthrown by one another.  If our enemy is not the first to strike us, we are wounded by the comrade at our side.  If an enemy combatant is stricken and falls, his fellow soldier tramples him down.  There is at least this bond of union between us that we hate our common foes, but no sooner have the enemy gone by than we find enemies in one another.  And who could make a complete list of all the wrecks?   Some have gone to the bottom on the attack of the enemy, some through the unsuspected treachery of their allies, some from the blundering of their own officers.  We see, as it were, whole churches, crews and all, dashed and shattered upon the sunken reefs of disingenuous heresy, while others of the enemies of the Spirit of Salvation have seized the helm and made shipwreck of the faith.  And then the disturbances wrought by the princes of the world have caused the downfall of the people with a violence unmatched by that of hurricane or whirlwind.  The luminaries of the world, which God set to give light to the souls of the people, have been driven from their homes, and a darkness verily gloomy and disheartening has settled on the Churches.  The terror of universal ruin is already imminent, and yet their mutual rivalry is so unbounded as to blunt all sense of danger.  Individual hatred is of more importance than the general and common warfare, for men by whom the immediate gratification of ambition is esteemed more highly than the rewards that await us in a time to come, prefer the glory of getting the better of their opponents to securing the common welfare of mankind.

So all men alike, each as best he can, lift the hand of murder against one another.  Harsh rises the cry of the combatants encountering one another in dispute; already all the Church is almost full of the inarticulate screams, the unintelligible noises, rising from the ceaseless agitations that divert the right rule of the doctrine of true religion, now in the direction of excess, now in that of defect.  On the one hand are they who confound the Persons and are carried away into Judaism; on the other hand are they that, through the opposition of the natures, pass into heathenism.  Between these opposite parties inspired Scripture is powerless to mediate; the traditions of the apostles cannot suggest terms of arbitration.  Plain speaking is fatal to friendship, and disagreement in opinion all the ground that is wanted for a quarrel.  No oaths of confederacy are so efficacious in keeping men true to sedition as their likeness in error.  Every one is a theologian though he have his soul branded with more spots than can be counted.  The result is that innovators find a plentiful supply of men ripe for faction, while self-appointed scions of the house of place-hunters reject the government of the Holy Spirit and divide the chief dignities of the Churches.  The institutions of the Gospel have now everywhere been thrown into confusion by want of discipline; there is an indescribable pushing for the chief places while every self-advertiser tries to force himself into high office.  The result of this lust for ordering is that our people are in a state of wild confusion for lack of being ordered; the exhortations of those in authority are rendered wholly purposeless and void, because there is not a man but, out of his ignorant impudence, thinks that it is just as much his duty to give orders to other people, as it is to obey anyone else.

Basil of Caesarea, On the Holy Spirit, 30.77

These Shoes Were Made for Walking

Courtesy of The Sacred Sandwich

For the secular contest men are trained and prepared, and reckon it a great glory of their honor if it should happen to them to be crowned in the sight of the people, and in the presence of the emperor.  Behold a lofty and great contest, glorious also with the reward of a heavenly crown, inasmuch as God looks upon us as we struggle, and, extending His view over those whom He has condescended to make His sons, He enjoys the spectacle of our contest.  God looks upon us in the warfare, and fighting in the encounter of faith; His angels look on us, and Christ looks on us.  How great is the dignity, and how great the happiness of the glory, to engage in the presence of God, and to be crowned, with Christ for a judge!  Let us be armed, beloved brethren, with our whole strength, and let us be prepared for the struggle with an uncorrupted mind, with a sound faith, with a devoted courage.

Cyprian, To the People of Thibaris, Exhorting to Martyrdom, Epistle 55.8

Well-Dressed Christians

If we properly understand the enemy's solid mass, we would see that it is time to make war.  No one would be courageous against the enemy's battle array without the Apostle's armor [Eph 6:14].  Indeed, everyone is familiar with that divine armor, an inflexible phalanx against our adversaries' weapons.  The Apostle divides the virtues into various kinds and fashions the proper armor from each one.  By faith he entwines righteousness and fortifies the breastplate with heavy armor to protect the soldier.  One piece of armor cannot be disjointed from another because the entire suit provides safety.  Neither can faith save without works of righteousness nor does righteousness provide salvation unless yoked to faith.  For this reason the armor about the heart is entwined with faith and righteousness for the soldier's protection; we understand the heart as this breastplate.  A valiant man arms his head with hope, signifying a sublime hope for the good soldier like a helmet crest held on high.  The shield covering the weapon is faith which arrows cannot penetrate; without a doubt, the arrows cast by our enemy are various assaults of the passions.  The defensive arms fortifying us against the brave enemy's right hand is the Holy Spirit who strikes fear into the adversary yet saves the person who puts him on.  The Gospel's entire teaching secures our feet, leaving no part of the body bare and susceptible to blows.

Gregory of Nyssa, Eighth Homily on Ecclesiastes

Take Heed Lest You Fall

The enemy examines your strength for seeing whether you are strong and ready or weak and lax.  If his sight does not make you sink nor slacken your resolution and if you shake him off by remaining free from passion, you immediately frighten the spy by acting like a phalanx of arms bristling with spears, I mean your thoughts prepared to confront the informant.  If this sight weakens sense perception and an image enters the mind through our eyes, then the mind or commander of our inner resources will be subdued since he not only lacked fortitude or was youthful, but was lazy and dissolute.  As a result, many traitors from the crowd, that is, our thoughts, will be summoned to assist the spy.  These traitors are the ones of whom the Lord says, "A man's foes shall be of his own household" [Mt 10:36].  He refers to the utterances of his heart which can defile him [Mt 15:18] as we clearly learn from the Gospel.  These words clarify our enemy's devices who sets an ambush to fall unexpectedly upon the travelers of the road of this life.  Those who assume the pretext of friendship and goodwill in order to persuasively debase a person and destroy him by lying at the roadside, extol pleasure and are first to lead the way to the theater.  They cloak evil with benevolence and imitate friends, calling themselves brothers and friends to utter destruction.  Of them it is written "Every man will surely supplant, and every friend will walk craftily" [Jer 9:4].

Gregory of Nyssa, Eighth Homily on Ecclesiastes

Rejoicing in Deliverance

Wretched man that I am! Who will deliver me from this body of death?  Thanks be to God through Jesus Christ our Lord!

[Paul] calls it a body of death, as being born subject to death—that is, mortal, for the soul is immortal.  Christ alone, he says, has freed us from this bitter bondage by putting an end to death, and promising us immortality, and that life which is without either labor or pain and apart from warfare or sin.  The full enjoyment we shall receive in the existence to come, while in the present we are blessed with the grace of the thrice-holy Spirit, and thereby not only do we set ourselves against the passions but by the possession of such an Helper are enabled to triumph over them.

Theodoret of Cyrus, "The Letter to the Romans" on Romans 7:24-25

Give No Ground

If a theologian is asked to yield and make concessions so that peace may at last be established in the Church, yet if he refuses to budge on even a single point of doctrine—to human reason this looks like excessive stubbornness, even like downright evil intent. This is why such theologians are rarely loved or praised during their lifetime.  On the contrary, they are scolded as disturbers of the peace or even as destroyers of the kingdom of God.  They are regarded as men worthy of contempt.  But at the end of the day it becomes clear that the very determined, unfailing tenacity of these theologians as they cling to the pure teaching of the divine Word by no means tears down the Church.  On the contrary, it is this very attitude that—amid the great dissension—builds up the Church and ultimately brings about genuine peace.  Therefore, woe to the Church if it has no men of this stripe—men who would stand watch on the ramparts of Zion, sounding the alarm whenever a foe threatens to rush the walls, men who would rally to the banner of Jesus Christ, ready for a holy war!

C. F. W. Walther¹

These words from Walther struck me in light of the propensity of church leaders to:

●	acquiesce when confronted with wrong teaching
●	soften the clear testimony of scripture
●	resolve issues through expedient and pragmatic means
●	allow improper church practice

There are multiple reasons given to allow these, but they generally boil down to relevancy or tolerance.  An attempt is made to establish a reputation for a church or individual pursuing unity without contention.  Differences in doctrine or practice are relegated to the status of opinion as part of a "big tent" mentality making for easy dismissal while pursuing a common good.

While the admonition of brethren being together in harmony is quite scriptural, an "openness" policy that I have described creates a false unity based not on the Word of God but on emotional stability within a social construct.  Fellowship that should be centered around and built upon Christ is artificially constructed with worldly plans and materials rather than eternal truths.  Lack of strife and willingness to "get along" become the standards of spiritual maturity instead of Christ-likeness.

What Walther posits is a call to stand fast in what is true and right.  He uses the example from Ezekiel 33:1-20 of the watchman diligently looking for what might assail from outside.  The apostle Paul issued the same type of warning for those wolves within the flock (Acts 20:28-31).  The Lord has promised tribulation against and among his people from the enemy seeking to destroy what Christ promises to build.  The call for his church is to be singular in their mission.  Again looking at Paul's address to the Ephesian elders, what does he say was his mission and message?

I did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house, testifying both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ.  (Acts 20:20-21)

This message is the message of relevancy for us today.  We must fight the good fight of faith laying hold of those weapons that "are not of the flesh but have divine power to destroy strongholds" with the end to "destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ" (2 Cor 10:3-6).

What is the application for the local church not currently dealing with false doctrine or false sheep?  Be faithful to what you have been taught.  Do not succumb to group dynamics such as peer pressure.  If you are faced with a matter for consideration which already has a majority for approval, do not concede.  Make an argument via scripture and sound reason.  It may be that the dissenting voice is the correct one.  And if you as the dissenter is wrong, the scripture and sound reason used by others will carry the day.  In the end, the basis for moving forward is not the whim of man but the wisdom of the sound teaching manifesting itself through the body.


¹ C.F.W. Walther, Law and Gospel: How to Read and Apply the Bible, (trans. Christian C. Tiews; St Louis: Concordia, 2010), 32-33.

Spiritual Warfare - Spiritual Disciplines

How do we build up one another in Christ?  What steps can we take in response to the manifold grace of God poured out on us and in the continual struggle with spiritual wickedness in high places?  This lesson was an attempt to show believers how they could order their lives.

I was unable to get through all the material of this final session in my series.  The Kleinig MP3 intended for the end of part five of the series was used at the beginning of this part instead.  Here are my notes for this lesson.  There were no handouts or PowerPoint.

Some books were mentioned as resources:
Carson, D. A.  A Call to Spiritual Reformation: Priorities from Paul And His Prayers.  Grand Rapids: Baker, 1992.
Vos, Howard F.  Effective Bible Study: A Guide to Sixteen Methods.  Grand Rapids: Zondervan. 1956.
Arthur, Kay.  How to Study Your Bible.  Eugene: Harvest House, 1994.

Books I did not get to but are worthy of investigation:
Law, William.  A Serious Call to a Devout and Holy Life.  n.d., 1729.
Hughes, R. Kent.  Disciplines of a Godly Man.  Wheaton: Crossway, 1991.
Kleinig, John W.  Grace Upon Grace: Spirituality for Today.  St. Louis: Concordia, 2008.

Spiritual Warfare - Armor of God

God has equipped each child of his with the protection necessary to do spiritual battle.  These can be found in Ephesians 6:10-20.  What I found remarkable is that the first three mentioned (belt, breastplate, shod feet) are presented as things already placed on us, we having been placed upon us when believing on the redemptive work of Christ.  Those that follow are implements we consciously employ in the battle.

Notes

Handout

Audio – Bryan Wolfmueller, "Stand"; Dr John Kleinig, "Sentry Duty and Prayer"

No PowerPoint for this lesson.


During my research I stumbled on several good materials dealing with this passage from the church fathers (John Chrysostom has three homilies beginning here) to D. A. Carson and John MacArthur, Jr.  There is much good, sound, free teaching on the subject.

Spiritual Warfare - Discerning Spirits

A great deal of spiritual warfare is understanding the input we receive.  The source can be the daily reception of data from media, coworkers, and acquaintances; or it may be an unexpected reception of a sporadic impulse, a spiritual message intentional directed toward us a "word from the Lord," or something a church leader said recently in public or private.  Any and all of these should be weighed as to their true source: God giving it for our good, another person who shares simply because he or she can whether intended for good or harm, or the evil one intent on our ruin.  This fourth set covered some rules for discerning spirits—or possibly better stated discerning the spirit of the messenger.

Notes – adapted from Didymus.org

PowerPoint

Handout

Spritual Warfare - Satan

Here are links to the materials for the third set in our study of Spiritual Warfare.

Notes –Again taken largely from W. Robert Cook.

MP3 referenced in notes – A clip from the July 15, 2009 episode of the radio program Issues, Etc.  The person being interviewed is Bryan Wolfmueller, pastor of Hope Lutheran Church in Aurora, CO.

Handouts – 2-up copies of the PowerPoint slides

PowerPoint – Self-explanatory

Spiritual Warfare - Demons

My Sunday School class is taking longer than first planned, which only means that I am a poor planner.  Below are the links to the materials for the Demonology unit.

Notes – Again the material is mostly from W. Robert Cook's work mentioned in the first post of the series.
PowerPoint – Self-explanatory
Handout – Basically, these are the PowerPoint slides 2-up on a page.

Spiritual Warfare - Angels

The elders at Maranatha Bible Church asked me to teach an adult Sunday School class on spiritual warfare. The study has kept me quite busy, and subsequently my blog activity has curtailed.

Some have asked for my material, so I will begin by posting the links. If you see anything useful, please use it and give due credit to those I have used.

Lesson plan – We are already off schedule, but since this is my first attempt, I do not feel too badly about it. The pace is good so far.

Bibliography – These are from my personal library or freely available on the internet. The only works I have not yet read are from Kent Hughes and Sam Storms.
They are included because those authors are trustworthy.

Angels PowerPoint – These are the slides for the introduction to the topic of angels and specifically those that have not fallen.

Angels Text – This is my teaching text with the corresponding slide numbers noted on the left for the projectionist. This is mostly from W. Robert Cook's unpublished book in the bibliography.