Stand therefore, having your loins girt about with truth, and having on the breastplate of justice,

“If, however, you will not acknowledge John, you have our common master Paul, who "girds our loins about with truth, and puts on us the breastplate of righteousness, and shoes us with the preparation of the gospel of peace, not of war; who bids us take the shield of faith, wherewith we may be able to quench all the fiery darts of the devil, and the helmet of salvation, and the sword of the Spirit, which (he says) is the word of God." This sword the Lord Himself came to send on earth, and not peace.”

“Having drawn up this army, and roused their zeal,-for both these things were requisite, both that they should be drawn up in array and subject to each other, and that their spirit should be aroused,-and having inspired them with courage, for this was requisite also, he next proceeds also to arm them. For arms had been of no use, had they not been first posted each in his own place, and had not the spirit of the soldier's soul been roused; for we must first arm him within, and then without. Now if this is the case with soldiers, much more is it with spiritual soldiers. Or rather in their case, there is no such thing as arming them without, but everything is within. He hath roused their ardor, and set it on fire, he hath added confidence. He hath set them in due array. Observe how he also puts on the armor. "Stand therefore," saith he. The very first feature in tactics is, to know how to stand well, and many things will depend upon that. Hence he discourses much concerning standing, saying also elsewhere, "Watch ye, stand fast." And again, "So stand fast in the Lord." And again, "Let him that thinketh he standeth, take heed lest he fall." And again, "That ye may be able, having done all, to stand." Doubtless then he does not mean merely any way of standing, but a correct way, and as many as have had experience in wars know how great a point it is to know how to stand. For if in the case of boxers and wrestlers, the trainer recommends this before anything else, namely, to stand firm, much more will it be the first thing in warfare, and military matters. The man who, in a true sense, stands, is upright; he stands not in a lazy attitude, not leaning upon anything. Exact uprightness discovers itself by the way of standing, so that they who are perfectly upright, they stand. But they who do not stand, cannot be upright, but are unstrung and disjointed. The luxurious man does not stand upright, but is bent; so is the lewd man, and the lover of money. He who knows how to stand will from his very standing, as from a sort of foundation, find every part of the conflict easy to him. "Stand therefore," saith he, "having girded your loins with truth." He is not speaking of a literal, physical girdle, for all the language in this passage he employs in a spiritual sense. And observe how methodically he proceeds. First he girds up his soldier. What then is the meaning of this? The man that is loose in his life, and is dissolved in his lusts, and that has his thoughts trailing on the ground, him he braces up by means of this girdle, not suffering him to be impeded by the garments entangling his legs, but leaving him to run with his feet well at liberty. "Stand therefore, having girded your loins," saith he. By the "loins" here he means this; just what the keel is in ships, the same are the loins with us, the basis or groundwork of the whole body: for they are, as it were, a foundation, and upon them as the schools of the physicians tell you, the whole frame is built. So then in "girding up the loins" he compacts the foundation of our soul; for he is not of course speaking of these loins of our body, but is discoursing spiritually: and as the loins are the foundation alike of the parts both above and below, so is it also in the case of these spiritual loins. Oftentimes, we know, when persons are fatigued, they put their hands there as if upon a sort of foundation, and in that manner support themselves; and for this reason it is that the girdle is used in war, that it may bind and hold together this foundation, as it were, in our frame; for this reason too it is that when we run we gird ourselves. It is this which guards our strength. Let this then, saith he, be done also with respect to the soul, and then in doing anything whatsoever we shall be strong; and it is a thing most especially becoming to soldiers. True, you may say, but these our natural loins we gird with a leathern band; but we, spiritual soldiers, with what? I answer, with that which is the head and crown of all our thoughts, I mean, "with truth." "Having girded your loins," saith he, "with truth." What then is the meaning of "with truth"? Let us love nothing like falsehood, all our duties let us pursue "with truth," let us not lie one to another. Whether it be an opinion, let us seek the truth, or whether it be a line of life, let us seek the true one. If we fortify ourselves with this, if we "gird ourselves with truth," then shall no one overcome us. He who seeks the doctrine of truth, shall never fall down to the earth; for that the things which are not true are of the earth, is evident from this, that all they that are without are enslaved to the passions, following their own reasonings; and therefore if we are sober, we shall need no instruction in the tales of the Greeks. Seest thou how weak and frivolous they are? incapable of entertaining about God one severe thought or anything above human reasoning? Why? Because they are not "girded about with truth"; because their loins, the receptacle of the seed of life, and the main strength of their reasonings, are ungirt; nothing then can be weaker than these. And the Manichaeans again, seest thou, how all the things they have the boldness to utter, are from their own reasonings? "It was impossible," say they, "for God to create the world without matter." Whence is this so evident? These things they say, groveling, and from the earth, and from what happens amongst ourselves; because man, they say, cannot create otherwise. Marcion again, look what he says. "God, if He took upon Him flesh, could not remain pure." Whence is this evident? "Because," says he, "neither can men." But men are able to do this. Valentinus again, with his reasonings all trailing along the ground, speaks the things of the earth; and in like manner Paul of Samosata. And Arius, what does he say? "It was impossible for God when He begat, to beget without passion." Whence, Arius, hast thou the boldness to allege this; merely from the things which take place amongst ourselves? Seest thou how the reasonings of all these trail along on the ground? All are, as it were, let loose and unconfined, and savoring of the earth? And so much then for doctrines. With regard to life and conduct, again, whoremongers, lovers of money, and of glory, and of everything else, trail on the ground. They have not their loins themselves standing firm, so that when they are weary they may rest upon them; but when they are weary, they do not put their hands upon them and stand upright, but flag. He, however, who "is girt about with the truth," first, never is weary; and secondly, if he should be weary, he will rest himself upon the truth itself. What? Will poverty, tell me, render him weary? No, in nowise; for he will repose on the true riches, and by this poverty will understand what is true poverty. Or again, will slavery make him weary? No, in nowise, for he will know what is the true slavery. Or shall disease? No, nor even that. "Let your loins," saith Christ, "be girded about, and your lamps burning," with that light which shall never be put out.”

“Above, the Apostle explained what was said about the snares of the Devil; here he admonishes us about taking up armor. And concerning this he does two things. First he concludes from the foregoing the necessity of the armor; second, he describes the diversity of the arms, there: "Stand therefore," etc. He says therefore: you have enemies who are evil, most wicked and powerful, and fighting for an arduous cause, because for heavenly things; therefore "take unto you the armor of God," that is, arm yourselves with spiritual arms. 2 Corinthians 10:4: "The weapons of our warfare are not carnal, but mighty to God unto the destruction of fortifications," etc. And this, "that you may be able to resist." 1 Peter 5:9: "Whom resist, strong in faith," etc. James 4:7: "Resist the devil, and he will flee from you." For the more one yields to him, the more he pursues. "In the evil day," and this on account of the evils which happen in the day. Above, 5:16: "Redeeming the time, because the days are evil." Ecclesiastes 7:15: "Beware of the evil day," etc. Likewise, take it up not only for resisting, but also for making progress, and "in all things stand perfect," that is, stand immovably both in adversity and in prosperity. James 1:4: "that you may be perfect, wanting in nothing." On this, 1 Peter 1:13: "perfect, hope in that grace which is offered to you," etc. But should all be perfect? I respond: perfection is threefold. One is a perfection of sufficiency, which a man has insofar as he has what is necessary for him unto salvation, as in that saying: "You shall love the Lord your God with your whole heart" — as if to say: let there be nothing in your heart that is against God. And this belongs to the necessity of salvation. James 1:4: "that you may be perfect and entire, failing in nothing," etc. The other is the perfection of total abundance, which is the perfection of the homeland, which is consummated glory, in this — that the perfect one wholly cling to God. Matthew 22:30: "In the resurrection they shall neither marry, nor be married, but shall be as the angels of God in heaven." And of this the Apostle was speaking, Philippians 3:12: "Not as though I had already attained, or were already perfect." And a little after: "Brethren, I do not count myself to have apprehended." The other is a middle perfection, namely of counsel, by which a man strives to draw himself away from these things and go toward those. Then when he says "Stand therefore," etc., he describes the diversity of the arms. Now there is a threefold kind of spiritual arms, on the likeness of bodily ones: of which some are like a garment, for covering; some indeed for protecting; and some for attacking. Now three things are necessary for the garment. First, that it be girded; and as to this he says, "Stand therefore, having your loins girt about," etc. But a man puts on his garment before he girds himself. The Apostle, however, takes these things according to the order of spiritual armor. Now in spiritual warfare it is first necessary to restrain the concupiscences of the flesh, just as the nearest enemy must be conquered first; and this is done through the restraining of the loins, in which lust flourishes, which is done through temperance, which is contrary to gluttony and lust. Luke 12:35: "Let your loins be girt," etc. Job 38:3: "Gird up your loins like a man," etc. But "in truth," that is, in rectitude of intention, and not in pretense. Another text has: "in charity." 1 Corinthians, the last chapter: "Let all your things be done in charity." Second, he admonishes us to conquer the cupidities for things. Now a twofold armor is found against these, namely justice, and renunciation of temporal things. And therefore first he commands that we not usurp them unjustly, which justice accomplishes. And therefore he says, "having put on the breastplate of justice," namely, on account of which a man abstains from things belonging to another. Now justice is called a breastplate because, just as a breastplate covers the members, so justice covers all the virtues. Wisdom 5:19: "He shall put on justice as a breastplate, and shall take true judgment instead of a helmet." Second, he commands that we lay aside superfluous care for temporal things, because while we attend to these too much, we do not have our feet ready for announcing divine business and mysteries. And on account of this he says, "and your feet shod," that is, let your affections be disposed — supply: "in the preparation of the Gospel of peace." As a sign of this the Lord sent out the apostles, Mark 6:9, shod with sandals, which have soles underneath — by which is signified the elevation of the mind from earthly things — and which are open above — by which is signified readiness for divine wisdom. Now he says "of peace," because through the Gospel peace is announced to us. Matthew 10:12: "Into whatsoever house you enter, say: Peace be to this house." Likewise, second, there are arms for protecting. Now two things in us are to be protected, which are the principles of life, namely the breast, in which is the heart, and the head, in which is the brain. Now for the breast there is the shield. And therefore he says, "in all things taking the shield of faith," because just as the shield is placed beneath all the other arms, so faith is beneath all the other virtues. For the other arms are of the moral virtues — namely, of temperance, that is, the girding of the loins, and of justice, that is, the putting on of the breastplate — but this kind of arms, namely the shield, is of a theological virtue, namely faith; because just as by the shield darts are repelled, so by faith all contrary things are repelled and victory is had. Hebrews 11:33: "The saints by faith conquered kingdoms," just as by the moral virtues we conquer earthly powers. And therefore he says, "in which you may be able to extinguish all the fiery darts of the most wicked one," namely the Devil, whose darts are certain incitements sent through evil angels. They are fiery, because they burn with wicked desires. Psalm 57:9: "Fire fell upon," etc. Now these are extinguished through faith, which extinguishes present and transitory temptations through spiritual and eternal goods, which sacred Scripture promises. Hence the Lord, when the Devil was tempting him, brought forward and set against him the authorities of sacred Scripture. And thus we ought to do: if he tempts concerning gluttony, according to that saying, Deuteronomy 8:3: "Man does not live by bread alone"; or that: "The kingdom of God is not food and drink." If concerning lust: "You shall not commit adultery." If concerning theft: "You shall not steal"; and so with the others. Now it is called "the shield of faith," because just as the shield protects the whole breast, so faith ought to be in the breast. Now hope is called a helmet, because just as the helmet is on the head, so the head of the moral virtues is the end; and hope concerns this, namely the end. And therefore it is said, "and take unto you the helmet of salvation." Likewise, third, there are arms for attacking, because it is not enough to defend oneself, but it is also necessary to attack the adversary. Now just as this is done bodily through a material sword, so it is done spiritually through the word of God, which is the sword of the Holy Spirit. And on account of this he says, "and the sword of the Spirit, which is the word of God" — namely, take it up. Hebrews 4:12: "The word of God is living and effective, and more penetrating than any two-edged sword, reaching even to the division of soul and spirit." And preaching is called "the sword of the Spirit," because it does not penetrate even to the spirit, unless it is led by the Holy Spirit. Matthew 10:20: "For it is not you who speak, but the Spirit of your Father who speaks in you." Thus, then, we have arms by which we are defended from carnal enemies, namely from gluttony and lust, which is done through temperance, there: "Stand therefore, having your loins girt about," etc. Likewise, we have arms by which we conquer earthly cupidities, namely the arms of justice, which make us abstain from unlawful things, there: "having put on the breastplate of justice." And the arms of purity of affection, or poverty, which draws us back even from lawful things, there: "your feet shod," etc. Likewise, we have arms by which we are protected from errors, namely the arms of faith, there: "in all things taking the shield of faith," and also from the enemies of the human race, there: "in which," namely by the shield of faith, "you may be able to extinguish all the fiery darts of the most wicked one." Likewise, we have arms by which we are confirmed in spiritual goods, namely the arms of hope, there: "and take unto you the helmet of salvation." The helmet is placed on the head; thus hope is placed upon the end. Now the head of the moral virtues is the end itself, concerning which is hope. Hence, to take up the helmet of salvation is nothing other than to have hope concerning the last end. Likewise, we have arms for attacking the demons themselves, namely the sword of the Spirit, which is the word of God — which is done frequently in sermons, in which the word of God, penetrating the hearts of sinners, expels the mass of sins and of demons.”

“Stand therefore,.... Keep your ground, do not desert the army, the church of Christ, nor his cause; continue in the station in which you are placed, keep your post, be upon your watch, stand upon your guard: having your loins girt about with truth; by which is meant the Gospel, and the several doctrines of it; see Eph 1:13; and to have the loins girt with it, shows, that it should be near and close to the saints, and never departed from; and that it is a means of keeping them close to God and Christ, and of strengthening them against the assaults and attacks of Satan; and is of great use in the Christians' spiritual conflict with their enemies; the girdle is a part of armour, and so considerable as sometimes to be put for the whole, Isa 5:27; and here it is mentioned in the first place: and having on the breastplate of righteousness; in allusion to Isa 59:17, meaning not works of righteousness done by men, though these are a fence when rightly used against the reproaches and charges of the enemy, as they were by Samuel, Sa1 12:3, but rather the graces of faith and love, Th1 5:8, though faith has another place in the Christian armour, afterwards mentioned; wherefore it seems best to understand this of the righteousness of Christ, which being imputed by God, and received by faith, is a guard against, and repels the accusations and charges of Satan, and is a security from all wrath and condemnation.”

“Stand therefore - Prepare yourselves for combat, having your loins girt about with truth. He had told them before to take the whole armor of God, Eph 6:13, and to put on this whole armor. Having got all the pieces of it together, and the defensive parts put on, they were then to gird them close to their bodies with the ζωμα or girdle, and instead of a fine ornamented belt, such as the ancient warriors used, they were to have truth. The Gospel of Jesus Christ is the truth of God; unless this be known and conscientiously believed no man can enter the spiritual warfare with any advantage or prospect of success. By this alone we discover who our enemies are, and how they come on to attack us; and by this we know where our strength lies; and, as the truth is great, and must prevail, we are to gird ourselves with this against all false religion, and the various winds of doctrine by which cunning men and insidious devils lie in wait to deceive. Truth may be taken here for sincerity; for if a man be not conscious to himself that his heart is right before God, and that he makes no false pretences to religion, in vain does he enter the spiritual lists. This alone can give him confidence: - - Hic murus aheneus esto, Nil conscire sibi, nulla pallescere culpa. Let this be my brazen wall; that no man can reproach me with a crime, and that I am conscious of my own integrity. The breast-plate of righteousness - What the θωραξ or breast-plate was, see before. The word righteousness, δικαισυνη, we have often had occasion to note, is a word of very extensive import: it signifies the principle of righteousness; it signifies the practice of righteousness, or living a holy life; it signifies God's method of justifying sinners; and it signifies justification itself. Here it may imply a consciousness of justification through the blood of the cross; the principle of righteousness or true holiness implanted in the heart; and a holy life, a life regulated according to the testimonies of God. As the breast-plate defends the heart and lungs, and all those vital functionaries that are contained in what is called the region of the thorax; so this righteousness, this life of God in the soul of man, defends every thing on which the man's spiritual existence depends. While he possesses this principle, and acts from it, his spiritual and eternal life is secure.”

“Stand--The repetition in Eph 6:11, Eph 6:14, shows that standing, that is, maintaining our ground, not yielding or fleeing, is the grand aim of the Christian soldier. Translate as Greek, "Having girt about your loins with truth," that is, with truthfulness, sincerity, a good conscience (Co2 1:12; Ti1 1:5, Ti1 1:18; Ti1 3:9). Truth is the band that girds up and keeps together the flowing robes, so as that the Christian soldier may be unencumbered for action. So the Passover was eaten with the loins girt, and the shoes on the feet (Exo 12:11; compare Isa 5:27; Luk 12:35). Faithfulness (Septuagint, "truth") is the girdle of Messiah (Isa 11:5) : so truth of His followers. having on--Greek, "having put on." breastplate of righteousness-- (Isa 59:17), similarly of Messiah. "Righteousness" is here joined with "truth," as in Eph 5:9 : righteousness in works, truth in words [ESTIUS] (Jo1 3:7). Christ's righteousness inwrought in us by the Spirit. "Faith and love," that is, faith working righteousness by love, are "the breastplate" in Th1 5:8.”