Why are we told to "stand therefore" in Ephesians 6:14?

263 As regards the outward conflict with Satan, remark that we contend with spiritual wickedness in heavenly places where all passes, in Ephesians, and we are called upon, 'having done all, to stand.' We are in possession of our place, and our business is to hold good, and hence, being spiritual, the arms of God are what are called for. The proper service in power is 'building up' according to the stature of the Head, the fulness revealed in the Epistle. Hence it is not gaining ground on Satan as if he was in possession, for we are supposed there above, and the object is to grow up to the fulness. Doubtless we have to gain ground here, but it is positive ground in good that belongs to us without question. The object of the enemy is to turn us away from this by whatever sleight and ruse. Hence in conflict the matter is to stand against the wiles, and having done all to stand. Then we go on with our own proper Holy Ghost work in building up in and to the Head.

It is not what characterises the wilderness. God might give them a specimen of what they were to meet. He destroyed them unto Hormah. All our war is with the people that possess the land, that is, the devil and his angels. The wilderness is the patience of going through this world according to God. At Sinai is not the wilderness, it is totally apart. The general character of the wilderness is going through that where they had only manna and the cloud - Christ and the word and Spirit. They were to go through this world dependent on God. It is this characterises the wilderness, and not fighting. In Canaan they had not any manna. It meant characteristically the heavenly places, and the Lord set them to fight. In the type we get what characterises it. The first thing is the wiles of the devil; it is not his power here. "Resist the devil and he will flee from you." He has no power if you resist him, so far as we are concerned. His wiles are dangerous enough. "We wrestle not against flesh and blood" as Joshua did; we wrestle against wicked spirits in heavenly places. "And having done all to stand" (that is, to make good your ground), "stand therefore, having your loins girt about with truth": you must have the mind and affections tucked up with the word of God.

But God was with them, and nothing failed of His good word; wherever they went in dependence upon Him, victory was sure, the enemy was expelled, and they took possession. These things, as others written aforetime, are for our learning. "Finally, my brethren, be strong in the Lord, and in the power of His might." We are a poor match for Satan and his hosts apart from the power of God. If like Israel at Ai, who forgot God and measured the enemy by themselves, defeat is certain. But the weapons of our warfare are mighty through God, when His Spirit acts in His people, who can withstand? Carnal weapons are in vain, "for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual wickedness in high places." Our enemies are thus of a different character from those of Israel; they are "spiritual wickedness in the heavenlies" (as in ver. 12, better rendered). Scripture does not tell us much about the powers in the heavenlies, but we have many allusions to such, good and bad. Thus in this Epistle Christ is set far above all principality and power (Eph. 1:21); through the church is now made known to the principalities and powers in the heavenly places the manifold wisdom of God (chap. 3:10). Dan. 10 draws aside the veil, as it were, and tells us something of the conflicts above, showing how earthly events are affected by movements there; while Rev. 12 shows us the final expulsion of evil powers from heaven by Michael and his hosts. This occurs in the midst of the last of Daniel's seventy weeks. But such hosts are not ejected from heaven yet (though they be not in the presence of God): our conflict is with them. It is the unceasing aim of the powers of darkness to prevent our hearts from rising to the height of our heavenly relations; nothing pleases the enemy better than to see saints grovelling below.

Armour is provided, the whole armour of God; which we must take to us to be able to stand against the wiles of the devil. Many can bear his roar, who are overcome by his wiles. Israel could calmly contemplate the high walls of Jericho, knowing God was with them, but were utterly worsted by the wily Gibeonites. How treacherous are our poor hearts! How unfit to be trusted! We are only exhorted to "stand"; the bruising under our feet is not yet, though shortly (Rom. 16:20). One shudders sometimes at the light and vain talk so prevalent today, concerning the power of the enemy, and our power over him and his works. We need to remember the word not to speak evil of dignities, and Michael's reply to Satan, "the Lord rebuke thee." "He durst not bring against him a railing accusation" (2 Peter 2:10-11; Jude 9, 10). The utmost we can hope to do in "the evil day" (God's way of describing the whole of the present period) is to "stand": happy the saint who is able to do so.

The conflict, then, is against Satan and his hosts, whatever the instrument used. Principalities and powers are spiritual beings in a position of rule with power to carry out their will. They may be good or evil beings; here they are evil beings, and their wickedness would seem to take a twofold direction. In reference to the world they are the rulers of the darkness of this world; in reference to Christians they are the “spiritual power of wickedness in the heavenlies”. The world is in darkness, in ignorance of God, and these spiritual beings rule and direct the darkness of paganism, philosophy, science falsely so-called, and infidelity, as well as the superstitions, corruptions and modernism of Christendom. The Christian is brought into the light, and blessed with all spiritual blessings in heavenly places. The opposition to the Christian takes, then, a religious character by spiritual beings who seek to rob him of the truth of his heavenly calling, beguile him into a path that is a denial of the truth, or into conduct that is inconsistent with it.

Further, we are instructed as to the character of the opposition. It is not simply persecution, or a direct denial of the truth; it is the far more subtle and dangerous opposition described as “the wiles of the devil”. A wile is something that looks fair and innocent, and yet beguiles the soul from the path of obedience. How often, in this day of confusion, the devil seeks to lead those who have the truth into some by-path, which at the beginning deviates so little from the true course that to raise any objection to it might seem fastidious. There is one simple question we can each ask ourselves by which every wile may be detected, “If I pursue this course where will it lead me?”

Moreover, the armour has to be “put on”. It by no means follows that because we are Christians we have put on the armour. The armour is provided for us as Christians, but it remains with us to put it on. It is not enough to look at the armour, or to admire it, or to be able to describe it; we must “put on the whole armour of God.”

Then we learn that the armour is needed in view of the “evil day”. In a general sense the whole period of the absence of Christ is for the believer an “evil day”. There are, however, occasions when the enemy makes special attacks upon the people of God, seeking to rob them of special truths. Such attacks constitute for the people of God an evil day. To meet such we need to have on the whole armour of God. It is too late to be putting on the armour in the midst of the struggle.

We need the armour “to withstand” and “to stand”. Having withstood in resisting the enemy's offensive in any particular attack, we shall still need the armour to stand on the defensive. When we have “done all”, we still need our armour in order “to stand”. It is often when we have gained some signal victory that we are in the greatest danger, for it is easier to gain a point of vantage than to hold it. The armour having been “put on” cannot with safety be put off as long as spiritual wickedness is in heavenly places and we are in the scene of Satan's wiles.

Here, too, the character of the time in which the conflict goes on is designated as "the evil-day." Evil indeed is the entire period since Christ was crucified and the enemy acquired the title of "the prince of this world." Hence, in chapter 5, we are expected to walk with carefulness, not as fools but as wise, seizing every good and suited opportunity, because "the days are evil." But here we have something more precise, "that ye may be able to withstand in the evil day." For there are occasions when the power of evil is allowed to press more closely and the danger is great for the careless soul. It is emphatically then "the evil day;" and it is well when the Christian has anticipated it; for the point at such a time is not to take up the panoply, but, having already taken it, "to withstand." "The evil day" should find us already and fully armed, if we are to make effectual resistance. Nor is this enough. For how often the victory of faith is too great for the faith that won it, and a saint who has long and afresh vanquished the enemy, may tire of the struggle and turn aside into a seemingly easier path, to prove his own folly, and his exceeding danger, even if in the end delivered by the pure mercy of God! To resist, then, does not suffice, but "having done all," having thoroughly accomplished all things requisite, "to stand." The fight — the fights — may have been keen, the victory complete through the Lord's goodness and might; but the war is not over. Our place is still to stand our ground.

"Stand, therefore, having girt your loins about with truth, and put on the breastplate of righteousness, and shod your feet with the preparation of the gospel of peace." I have changed the English Version slightly, so as to adhere more closely to the true sense, which supposes not only a settled position, but the soul in activity according to the summons of the Holy Ghost. Much mischief has arisen from regarding this passage as if it treated of standing, whereas, in truth, it is essentially different. It is practical arming and conflict, founded on the most blessed standing anywhere revealed in the New Testament, and suitably closing the epistle which reveals it.

To know the truth and be set free by the truth is one thing; to have girt about our loins with truth is another. It is the intimate dealing of truth with the soul, so that there is no laxity of heart or indulged will, but, on the contrary, the affections and judgment braced up to Christ and the things of Christ. Thus the saint cleaves to the Lord with full purpose of heart; and, self being searched and judged by the truth, there is vigour imparted through the revelation of His mind and grace, which are now more than ever enjoyed. It is the power of truth in keeping the soul, delivered in God's rich mercy, and too thankful to be under an authority so comprehensive and penetrating and absolute, as to leave nothing, let it be ever so inward, outside the range of God's will and the saint's obedience. To bear and delight in this, however, assumes that the heart is established in grace; it can then welcome the truth in all its energetic claim and control.

Next follows "the breastplate of righteousness" put on. This is quite distinct from the righteousness of God, which we are made in Christ. The latter we need before God; the former we want for successful wrestling with our adversary the devil. As the Spirit, in the girding round our loins with truth, shows the first piece of armour to be the thorough application of the word to us in self-judgment, and, withal, in moral energy, so the next demanded is that we put on practical righteousness as our breastplate. Nothing exposes a saint in conflict more readily than a bad conscience in his ways. I do not mean a conscience unpurged, but where evil, after the knowledge of redemption, has been allowed and communion is broken.

"The whole armor of God" is necessary to enable us first of all to withstand (v.13), for Satan will attack strongly even a young believer at his first attempt to truly take in and act upon the Word of God. How important from the very first to withstand such attacks. Yet, in once doing this, we cannot complacently let down our defenses. Indeed, even after fully repulsing the enemy, it is still imperative that we "stand," that we maintain the practical application of the truth of God in our daily lives, day in and day out, day by day, year by year.

First of all, we are to stand in the panoply of God, with-standing the assault of the enemy. Then, having done all, having taken a step forward to possess what God has given to us, we are to stand firmly in possession, for, if we are not watchful, the moment of triumph can be the moment of defeat.

Our struggle is not with flesh and blood so that natural weapons will avail nothing; our foes are principalities and authorities, the universal lords of darkness, the spiritual power of wickedness in the heavenly places. Here are unveiled the great forces of evil that influence this world in its hateful opposition to all that is of God; powerful spiritual beings, wielding mighty diabolical influence over the minds and hearts of men. These have immense spheres of spiritual authority which have become alienated from God in their fall, authority used to oppose God and to thwart His designs for the blessing of men. From their heavenly spheres of rule they bring their darkening influence to bear on men whose hearts are filled with hatred against God, who become their willing instruments for opposition to God's testimony. Such is the moral darkness in which man is found, his mind blinded in wilful ignorance of God, the prey to wicked spirits, and pursuing a course that leads to eternal ruin. In the conflict this dreadful array of evil is against us: we meet the wicked spirits as we seek to enter into God's presence for communion with Him regarding the rich spiritual blessings He has given us in Christ in the heavenly places; we meet their human agents down here in seeking to earnestly contend for the faith once delivered to the saints. If we compared the opposition of the forces of evil with our weakness we might well be dismayed, but in the presence of the Lord and the power of His might the great giants disappear.

Against such foes we must have the panoply of God if we are to withstand in the evil day in which our lot is cast, a day that will last till the conflict is over. First we must withstand the assault of the enemy, then there are the things to accomplish in the conflict for God, and having done all we are to stand in possession of what we have secured in the conflict. Like Shammah, one of David's mighty men, who stood in the midst of a plot of lentils and delivered it out of the enemy's hand. Shammah withstood the enemy, secured the plot, part of God's inheritance given to His people, and stood there in possession. There is no opportunity in this warfare for putting off our armour; our foes are wily and vigilant. If we are definitely set for the Lord's interests, the enemy will soon make his presence felt, and if we overcome him in the Lord's strength, we should watch against his seeking to regain from us the ground he has been forced to relinquish, or perhaps something else that we have held for God. Is it not through lack of watchfulness that we so often and so sadly fail? Flushed with success, there is the danger of endeavouring to stand in our own strength in the ground taken from the foe in the strength of the Lord, and thus expose ourselves to one for whom we are no match in ourselves. Standing is therefore the great thing for us, but we can only stand if we are properly equipped by God.

Verse 13. The repetition in this verse of the previous exhortation to put on the whole armour of God serves to impress on us more forcibly the reality of the dangers with which we have to cope, and also to confirm us in the happy assurance that, let what will be found in array against us, God is irrevocably on our side. After such a recital of the names and quality of our adversaries, it is not at all superfluous to remind us thus distinctly of the terms on which we enter on this conflict. God's armour is for His friends, not for His foes. The day to us is evil, only because of our belonging to Him who is good. If we are of God, the day of man must be an evil day to us. It is especially to be remembered that the question to be decided in this conflict is not the eventual salvation of our souls. That battle has been fought for us by Him whom we confess as our Life, while we worship Him as the Lord upon the throne. It is in the strength of Him who has led captivity captive, and spoiled principalities and powers, that we are encouraged now to arm for the assertion of those rights which Divine grace has freely given us in Jesus. It is as bearers of that worthy name among men that we are called to vigilance and readiness of mind. We have a work to do — the work of faith and practical obedience. It is after we have done the will of God, that we inherit the promises. We are exhorted to work out our own salvation, because, until we pass from hence to be with Christ, we are secure indeed in Him, but only "saved by hope."But this work of our obedience must be wrought in us of God His strength is needed to perform His will. And that strength is our own, while we abide in Him by faith. If we walk in this confidence, we shall not fail nor seem to come short of the promise of His grace. Armed by His hand against His enemies and our own, we shall be found standing when the day is done, instead of falling among them that fall (Heb. 3:17; 4:1, seq.; Jer 6:15).

Verse 14. We have now placed before us in detail the several instruments and weapons, both of protection and offence, which make up together the whole armour of God. But before the warrior is armed, his place and attitude are assigned to him. He is to stand. It is not when composing themselves to slumber that men put on their armour, but when newly awakened by the trumpet of alarm. That warning is uttered, both loudly and with no uncertain sound, by the Spirit of Jesus, during the continuance of the evil day. Being then set upon his watch, the first essential in the equipment of a good soldier of Christ is, that his loins be girt about with truth. They whom he addressed had "heard the word of truth, the Gospel of their salvation." In that confession they are exhorted now to stand. Truth is the power which creates a Christian, and his walk (Gal. 5:7; 3 John 3, 4) and work (John 3:21) should be according to his standing in the sight of God. By the knowledge of the truth we were made free. We continue so while we abide in that which first gave liberty to our souls. If we relax that girdle, our strength is gone, and we are ready to be again entangled with the yoke of bondage. Simplicity in Christ is the best preparation for fidelity to Christ. The force of the figure used is easily perceived. The girdle of a man is that which strengthens him. It is when we brace our feeble minds with the sure testimonies of salvation that we are filled with calmness and assurance. Nothing can confer on us stability and fixedness of heart but unqualified reliance on the truth of God. Natural sincerity of character is no safeguard against the wiles of spiritual deceit. Truth disallows self-confidence, while it settles the believing soul in Christ. Moreover, it is truth alone that sanctifies the soul (2 John 17:17), and keeps it in the way of holiness and peace.