The “cleansing word” of chapter v. 26, by whose virtue we passed through the gate of baptism into the flock of Christ, now becomes the guarding and smiting word, to be used in conflict with our spiritual foes. Of the Messiah it was said, in language quoted by the apostle against Antichrist (2 Thess. ii. 8): “He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked” (Isai. xi. 4). Similarly, in Hosea the Lord tells how He has “hewed” the unfaithful “by His prophets, and slain them by the words of His mouth” (Hos. vi. 5). From such sayings of the Old Testament the idea of the sword of the Divine word is derived. We find it again in Hebrews iv. 12: “The word of God, living and active, sharper than any two-edged sword”; and in the “sword, two-edged, sharp,” which John in the Revelation saw “coming out of the mouth of the Son of man”: it belongs to Him whose name is “the word of God,” and with it “He shall smite the nations.”[174]
This sword of the inspired word Paul himself wielded with supernatural effect, as when he rebuked Elymas the sorcerer, or when he defended his gospel against the Judaizers of Galatia and Corinth. In his hand it was even as
“The sword
Of Michael, from the armoury of God,
... tempered so that neither keen
Nor solid might resist that edge.”
With what piercing reproofs, what keen thrusts of argument, what double-edged irony and dexterous sword-play did this mighty combatant smite the enemies of the cross of Christ! In times of conflict never may such leaders be wanting to the Church, men using weapons of warfare not carnal, but mighty to “cast down strongholds,” to “bring down every high thing that exalts itself against the knowledge of God and make captive every thought to Christ’s obedience.”
In her struggle with the world’s gigantic lusts and tyrannies, the Israel of God must be armed with this lofty and lightning-like power, with the flaming sword of the Spirit. No less in the secret, internal conflicts of the religious life, the sword of the word is the decisive weapon. The Son of man put it to proof in His combat in the wilderness. Satan himself sought to wrest this instrument to his purpose. With pious texts in his mouth he addressed our Lord, like an angel of light, fain to deceive Him by the very Scripture He had Himself inspired! until, with the last thrust of quotation, Jesus unmasked the tempter and drove him from the field, saying, “Get thee behind me, Satan!”
7. We have surveyed the Christian soldier with his harness on. From head to foot he is clothed in arms supernatural. No weapon of defence or offence is lacking, that the spiritual combat needs. Nothing seems to be wanting: yet everything is wanting, if this be all. Our text began: “Be strong in the Lord.” It is prayer that links the believer with the strength of God.
What avails Michael’s sword, if the hand that holds it is slack and listless? what the panoply of God, if behind it beats a craven heart? He is but a soldier in semblance who wears arms without the courage and the strength to use them. The life that is to animate that armed figure, to beat with high resolve beneath the corslet, to nerve the arm as it lifts the strong shield and plies the sharp sword, to set the swift feet moving on their gospel errands, to weld the Church together into one army of the living God, comes from the inspiration of God’s Spirit received in answer to believing prayer. So the apostle adds: “With all prayer and supplication praying at every time in the Spirit.”
There is here no needless repetition. “Prayer” is the universal word for reverent address to God; and “supplication” the entreaty for such help as “on every occasion”—at each turn of the battle, in each emergency of life—we find ourselves to need. And Christian prayer is always “in the Spirit,”—being offered in the grace and power of the Holy Spirit, who is the element of the believer’s life in Christ, who helps our infirmities and, virtually, intercedes for us (Rom. viii. 26, 27). When the apostle continues, “watching [or keeping awake] thereunto,” he reminds us, as perhaps he was thinking himself, of our Lord’s warning to the disciples sleeping in Gethsemane: “Watch and pray, lest ye enter into temptation.” The “perseverance” he requires in this wakeful attention to prayer, is the resolute persistence of the suppliant, who will neither be daunted by opposition nor wearied by delay.[175]
The word “supplication” is resumed at the end of verse 18, in order to enlist the prayers of the readers for the service of the Church at large: “with wakeful heed thereto, in all persistence and supplication for all the saints.” Prayer for ourselves must broaden out into a catholic intercession for all the servants of our Master, for all the children of the household of faith. By the bands of prayer we are knit together,—a vast multitude of saints throughout the earth, unknown by face or name to our fellows, but one in the love of Christ and in our heavenly calling, and all engaged in the same perilous conflict.
“All the saints,” St Paul said (i. 15), were interested in the faith of the Asian believers; they were called “with all the saints” to share in the comprehension of the immense designs of God’s kingdom (iii. 18). The dangers and temptations of the Church are equally far-reaching; they have a common origin and character in all Christian communities. Let our prayers, at least, be catholic. At the throne of grace, let us forget our sectarian divisions. Having access in one Spirit to the Father, let us realize in His presence our communion with all His children.