Take Up the Cross

Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.
— Luke 13:24

And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway.
— 1 Corinthians 9:25-27

And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.
— Job 2:2

The Reason Why We Must Be Well Armed, by William Gouge. The following contains an excerpt from his work, “The Whole Armor of God: Or A Christian’s Spiritual Furniture to Keep Him Safe from All the Assaults of Satan.”

The Third Part

The Reason Why We Must Be Well Armed

“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” — Ephesians 6:12

§ 1. The Coherence

In this verse, the motive which the Apostle uses to urge the previously mentioned direction is laid out. It may have a dual reference: First, generally to the earlier exhortation, “Be strong, etc., and put on the whole armour, etc.,” because we face such enemies as are here described. Secondly, particularly to the last part of the previous verse, where it was shown that we were to stand against the Devil. So, it serves as an amplification of them: for if the question be asked, what is the Devil, that we should be so prepared against him? These words present him; not flesh and blood, but principalities, etc. The first word “for,” being a causal particle that indicates a reason, implies the first reference: the immediate connection of this verse to the last part of the previous verse implies the second. Both can coexist: for both convey one and the same message: namely, that because we face such dreadful and deadly enemies, we ought to be well prepared against them.

§ 2. Danger Makes Watchful

From the inference of this verse, and from the strength of the Apostle’s argument, I deduce that the greater danger we are subject to, the more watchful and careful we must be for our safety. When Christ saw the severe agony he was about to enter into, he did not only watch and pray himself but also called upon his Disciples to watch and pray: and because they did not, he rebuked them for their sluggishness. Saint Peter urges this duty of watchfulness for a similar reason; namely, because we have such a fearful enemy. External, temporal dangers make natural men watchful and careful for their temporal estates and lives, as the histories of all times and ages show. Seeing then that spiritual dangers are much more fearful, should we not be much more careful?

If we are, we do not only show that we care for our souls and seek their wellbeing, but also we will procure much good for them, and prevent and keep away much harm from them.

Application

What false conclusions do most draw from that spiritual danger, to which they understand they are subject because of their spiritual enemies? Even completely contrary to this inference of the Apostle, and the wisdom thereby taught to us; and that in two extremes: one of presumption, the other of despair: for some, when they hear of such enemies as are described, they too vainly, carelessly, and proudly disdain them, like Gaal; others too meekly, basely, and slavishly dread them, like Ahaz.

§3. Against Presumption

The former extreme, which is presumption, arises partly from too great a notion of ourselves and of our own strength, and partly from too ready a belief of what is recorded about the Devil.

This self-belief makes us foolishly imagine that we are fully capable of resisting all temptations of the Devil or any of his agents. Whereupon many are ready to say (when they are advised to be wary of the Devil and his strong temptations), “I defy the Devil and all his wicked crew; he can do no harm to me: I can (I thank God) easily evade his temptations; the gates of hell shall not prevail against me.” And yet, these proud foolish individuals are overtaken and defeated by every minor temptation. Peter (though otherwise a man of good abilities) was somewhat too full of himself, and too much inclined to this extreme, and yet, when he needed to stand firm, was intimidated by a mere girl.

A too ready belief makes us think the Devil cannot be as terrifying as he is portrayed; but that the things written and said about him and his schemes are merely scare tactics to frighten people, akin to old wives’ tales about ghosts, fairies, hobgoblins, etc. This disbelief greatly diminishes the impact of such exhortations, directions, admonitions, and reprimands, which are provided for our benefit. Both Peter and the other Disciples were somewhat affected by this: for when Christ told them all that they would all be led astray by him, and that Peter in particular would deny him, none of them would believe it. Peter said, “Even if all fall away, I will not.” And again, “Even if I have to die, I will not deny you.” And so said all the Disciples.

§4. Against Despair

The latter extreme, which is despair, arises partly from an overly intense perception of the power of the Devil (as if his power were infinite, and he were able to do whatever his malice prompted him to, and thus could do what he wanted; or unlimited, God allowing him free rein, and not restraining him any more than He wished, and so he might do what he could, like an untamed horse that is not curbed and bridled) and partly from too slight a regard for the power that is available in God, and for the great help and benefit which the whole armour of God provides, as if God were not capable of making us strong enough, nor that whole armour sufficient to make us safe.

These two causes of despair led the Israelites many times to make the most desperate statements against God: for when they heard that in Canaan (the Land given to them for an inheritance), the people were strong, that there were men of great stature, even Giants there, that the cities were walled and exceedingly large, they desperately questioned the Lord, why he had brought them into that Land to die by the sword, and in despair of ever possessing Canaan, wished to return to Egypt: and another time they openly doubted God’s power, saying, “Can God prepare a table in the wilderness? Can he provide bread?” As these Israelites grumbled against God, and doubted His power and truthfulness in fulfilling His promises, in light of their temporal enemies, whom they judged to be too strong for them: so do many in regard to their spiritual enemies. Thus, we see how prone we are to misuse those things intended for our instruction, leading to our destruction. Here the Apostle outlines both the means for our defence and also the danger to which we are subject, that we should be more diligent in arming ourselves: we either presumptuously challenge our enemies, neglecting any means of protection; or else are too timidly frightened by our enemies, thinking the Lord’s defence can offer us no help.

Therefore, in hearing about the great danger we are in because of our enemies as described here, we should not take this as an occasion to fall into any of these extremes, but rather more diligently avoid them, and keep to the middle path, which is, all the more earnestly to seek the power of God’s might, and all the more diligently to hold fast to the whole armour of God. I thought it good to deliver this instruction beforehand, which naturally arises from the force of the Apostle’s arguments.

Now, let us come to handle the words themselves more distinctly.

§ 5. Exposition of the Words

In this verse, we have a description of a Christian’s battle.

The parts are twofold. Firstly, the kind of battle is noted as a wrestle. Secondly, the combatants or the persons who maintain the battle on either side are set forth. These are on one side the defenders; on the other side the attackers, which are described in detail; both negatively, not flesh and blood, and affirmatively, but principalities, etc.

The first point to be addressed is the kind of battle, implied under the term wrestle. In the original language, it is stated verbatim as “There is a wrestling.” We must not think that this refers to a matter of sport, as our English word ‘wrestling’ might imply. Although the Greek word, like the English, can be attributed to a sporting contest, it is also used for a serious and fierce fight. The Greek term signifies such a struggle that causes the body of the one striving to tremble.

It implies then that the battle spoken of here is not a light skirmish with distant enemies, but a grappling with them hand to hand; making it all the more fierce and dangerous. If they were far from us, shooting or throwing their weapons, we might think to spot their darts before they hit us, or they might miss their mark. But being a grappling hand to hand, all such hopes vanish; for they are close enough to find where to harm us, thus assaulting us more fiercely.

§ 6. The Danger of a Christian’s Combat

Our spiritual warfare is severe, fierce, and dangerous. It’s a kind of combat that will test our prowess and courage, soon revealing whether our armor is indeed protective, and whether we have donned the full armor. The truth of this was demonstrated in Christ our leader, whom the devil took from wilderness to pinnacle, and from pinnacle to mountain. What the devil did to Christ outwardly and visibly, he does to others inwardly and secretly. The life and condition of Christ on earth are a vivid depiction of the state and condition of His Church in this world. Peter experienced such a wrestling, so did Paul, as do all who do not willingly yield themselves to the power of the Devil. God orders our state to

1) further reveal and glorify the power of His might and the adequacy of His armor. The harsher the fight and the more perilous, the greater that strength appears, and the more exceptional the means by which we are supported.

2) Encourage us to depend on Him with greater and firmer confidence, like David and Jehoshaphat did.

3) Prompt us to more diligently use the appointed means, like the Jews who prepared against their enemies even while working.

Use 1 This can help us assess our condition: if all is calm within us, with no wrestling or fighting, or at most occasional light skirmishes, it’s worrisome that our enemies have overtaken us, and we have submissively surrendered to them, making a pact with them. Intense combats give us more assurance that the Lord is still our God, and we His soldiers, than light or no attacks. If the Devil rules over us, he can let us be at peace; but if he’s our enemy, we will assuredly feel his influence.

Use 2 This explains why so many falter and are defeated. It would be no significant challenge to withstand light and easy battles. But when we are truly tested, standing firm is a sign of exceptional bravery. This is what tested the patience and courage of Job.

Use 3 Don’t think we’ve done enough when we’ve overcome some minor trials; prepare for greater ones. We must face a wrestling. Consider what the Apostle says about those who endured a great fight, “You need patience;” and again, “You have not yet resisted to the point of shedding your blood.”

Use 4 For our comfort, note that though wrestling implies a severe combat, it does not suggest defeat. There’s no need to fear conquest, for Christ our leader has vanquished our enemy and defeated him who had the power of death, to liberate all those who, for fear of death, were all their lifetime subject to bondage. He has led captivity captive and delivered us from the power of darkness, so that we might be free from being overcome, though not from wrestling.

§ 7. None Exempt from the Fight

The defendants who maintain this wrestling are encompassed within this term “we,” which includes the author and all similar to him, along with those to whom he wrote, and all similar to them. This means that all of every type are to engage in and fight this spiritual battle. Neither ministers nor laity, poor nor rich, male nor female, newly converted nor long-established, none of any rank, condition, status, age, or quality are exempted. Whoever is of the seed of the woman must anticipate having his heel bruised. There is enmity between the two seeds; the Devil did not spare the woman, who was the weaker vessel, nor did he fear the head, Christ Himself, who was the strongest of all. Who then might think to be spared? Who can imagine that Satan will fear to wrestle with him?

God intends for all of every type to be tested, and the Devil bears equal hatred against all: he seeks whom he may devour. So long as he can devour them, he cares not who they are: like a wolf spares none of the flock, ram, sheep, or lamb that he can catch.

Use 1 Let all, ministers and people, strong and weak, everyone of every kind, apply all the exhortations and instructions here provided to themselves. Let not the weaker group dismiss them under the belief that fierce combats are only for strong Christians; Satan, hoping most to overcome the weakest, will surely attack them. Nor should the stronger dismiss them, thinking the devil dares not engage with them. For although there may be differences between them and the weaker Christians, yet the strength of the strongest is negligible compared to the devil’s might if they rely on it and not on the Lord’s strength. Moreover, Satan, knowing that their fall would dishearten others, will launch the greatest assaults against them.

Use 2 Let ministers remember that the precepts they impart to others also apply to themselves, which the Apostle implies here. Though his instructions were in the second person (“be strong, put on”), he introduces the motive in the first person (“we”) to indicate that he faced as much danger as they, that he required as much assistance as they; and therefore, the aforementioned instructions applied to him as well as to them. Ministers are human as well as others, prone to the same passions as others. If they do not preach to themselves, what means of edification, direction, and encouragement belong to them? Hence, just as the laity should not assume that matters of spiritual warfare only concern ministers, as if they alone were the Lord’s soldiers, so neither should ministers deflect these concerns from themselves to the laity, as if they were merely to observe, and the people to fight. Instead, everyone should apply them to themselves.

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