The Whole Armour of God Part 4

Ephesians 6:17.

Here is the Christian soldier with his sword, and his sword is the Word of G.o.d. And what a sword it is! "Then said Mr. Greatheart to Mr.

Valiant-for-truth, Thou hast worthily behaved thyself; let me see thy sword. So he showed it him. When he had taken it into his hand and looked thereon a while, he said, Ha, it is a right Jerusalem blade. Then said Mr. Valiant-for-truth, It is so. Let a man have one of these blades, with a hand to wield it, and skill to use it, and he may venture upon an angel with it. He need not fear its holding if he can but tell how to lay on. Its edge will never blunt. It will cut flesh and bones, and soul and spirit and all." Yes indeed, this sword is a serviceable and most efficient weapon. And it might be profitable, in the very beginning of our meditation, to go on to the field of actual battle and watch one or two mighty swordsmen wielding the sword in actual war. And let us begin with Him who could wield the sword as none other could do and who never drew it in vain. "And the tempter came to Him and said, If Thou art the Son of G.o.d command that these stones be made bread." At once the Master's hand was on the hilt of His sword and He drew it forth for combat. "It is written man shall not live by bread alone." It was "the sword of the Spirit, which is the Word of G.o.d!" The place of battle is now changed, but the [missing text] unto Him, "All these things will I give Thee if Thou wilt fall down and worship me." And again the Master whipped out His sword;--"Get thee hence, Satan, for it is written, Thou shalt worship the Lord Thy G.o.d, and Him only shalt Thou serve." It was "the sword of the Spirit which is the Word of G.o.d!"

Now turn your eyes to quite another field of battle where one of the Master's disciples, a very skilful swordsman, is in combat with a very deadly foe. "And when the people saw what Paul had done"--he had just given a cripple the power to walk--"they lifted up their voices saying, The G.o.ds are come down to us in the likeness of men. And they called Barnabas Jupiter, and Paul Mercurius, because he was the chief speaker."

Now what did the apostle do in the presence of so deadly a peril, a peril which garbed itself in the attractive robes of light? Immediately he drew out his sword, and fought his shining antagonist with a word from the 146th Psalm! That is excellent swordwork, by a most excellent swordsman! And he used "the sword of the Spirit which is the Word of G.o.d."

Or turn once more to another field of battle, to the Valley of Humiliation, where "poor Christian was hard put to it. For he had gone but a little way before he espied a foul fiend coming over the field to meet him; his name was Apollyon." "Then did Christian draw, for he saw it was time to bestir him; Apollyon as fast made at him, throwing darts as thick as hail.... The sword combat lasted for about half a day, even till Christian was almost quite spent; for you must know that Christian, by reason of his wounds, must needs grow weaker and weaker. Then Apollyon, espying his opportunity, began to gather up close to Christian, and wrestling with him gave him a dreadful fall; and with that Christian's sword flew out of his hand. Then said Apollyon, I am sure of thee now. And with that he had almost pressed him to death, so that Christian began to despair of life. But as G.o.d would have it, while Apollyon was fetching his last blow, thereby to make a full end of this good man, Christian nimbly reached out his hand for his sword, saying, Rejoice not against me, oh mine enemy: when I fall I shall arise; and with that gave him a deadly thrust which made him give back as one that had received his mortal wound. Christian perceiving that made at him again, saying, 'Nay, in all these things we are more than conquerors through Him that loved us.' And with that Apollyon spread forth his broken wings, and sped him away, so that Christian saw him no more.... I never saw Christian all this while give as much as one pleasant look, till he perceived he had wounded Apollyon with his two-edged sword; then indeed he did smile and look upward.... Then there came to him a man with some of the leaves of the tree of life, the which Christian took and applied to the wounds that he had received in the battle and was healed immediately." Surely to watch expert fighters like these, who turn their battlefields into fields of glory, makes one more ambitious to possess and wield that same two-edged sword, the sword of the Spirit which is the Word of G.o.d!

Well now, it is this sword which Paul advises these young disciples at Ephesus to get and hold at all costs, and never to leave it rusting in the scabbard at home. And surely, if there was need for swordwork anywhere it was in that gay, shallow, materialistic city of Ephesus. We have been reading many terrible accounts of late of bayonet fighting in the trenches in Belgium and France, where gunnery attacks were unavailable, and where men came face to face in the hot breath of one another's pa.s.sions, and were locked in the death-grip of hand-to-hand encounter. It was even so with the spiritual warfare in Ephesus. There was no long-range fighting, no far distant antagonisms, no remote or merely theoretical persecution. The foes of the soul were exceedingly real, exceedingly near, and exceedingly intimate. In Ephesus your enemy was upon you in a moment, and there was nothing for it but never to let the sword fall from your hand. Spiritual enemies approached the soul every hour of the day, and it was imperative to run them through with the sword of the truth. There were falsities, and subtleties, and evasions; there were ambiguities and sophistries; there were half truths linked with black falsehood, and white lies linked with s.n.a.t.c.hes of truth; there were exaggerations and perversions; there were insinuations and evil counsels; there were mean expediencies and illicit compromises; there were hypocrisies of every kind in that prosperous city of Ephesus, tricked out in apparent seemliness, and perilous in all the wiles of the devil. What, then, was a young Christian to do in all that immoral welter? He must have his sword in hand, always in hand, and he must p.r.i.c.k these bubbles, and pierce these showy disguises, and rend these deceptive veils, and he must do it at once, before they mastered him with the plausible counterfeits of the truth.

I saw a photograph the other day from the European field of war, in which a company of soldiers were examining a load of hay. They were piercing it with their swords in the endeavour to find out if any foe lay hidden in the fragrant pile. And I could not but think of the warfare of the soul, and of the sweet and fragrant disguises in which the devil is so often concealed. The devil in a hay-rick! I have experienced it a thousand times. A deadly temptation hidden in some innocent expediency! Some fatal lure concealed in a popular custom!

Corruption housing itself in a white lie! The enemy wearing a white robe! The devil, I say, in a hay-rick! In such conditions there was only one resource for these disciples in Ephesus, as there is only one resource for you and me to-day, to have our swords always ready, and to pierce these glistening falsities in the blessed name of the holy and unchanging G.o.d. Yes, whip out your sword, the sword of the Spirit, which is the Word of G.o.d.

What, then, is this sword? It is "the Word of G.o.d." And what is this Word of G.o.d which we are to flash through all falsehood like the thrust of a gleaming sword? What is this Word which is to be our sword? Well, first of all, it is the word of divine truth; G.o.d's way of thinking about things. And therefore when we are wielding the sword we are using a thought of G.o.d. We are to use G.o.d's thought about a thing in fighting all other thoughts about that thing. For instance, we are to take G.o.d's thought about life, and use it as a sword to meet and destroy all mean and unworthy conceptions of life. We are to take G.o.d's thought about sin and use it in combating all the lax and deadly conceptions of sin which are so loose and rampant in our own day. We are to take G.o.d's thought about holiness, and use it in fighting all ign.o.ble compromises which may satisfy a poor standard in the kingdom of the letter, but which have no standing in the more glorious realm of the spirit. We are to take G.o.d's thought about worship, and fight all the little, mean, seductive ritualisms which so frequently strut about in royal and gorgeous robes, but which are empty of all vital spiritual wealth and power.

And so with a thousand other relations. G.o.d's thought about a thing is to be our sword in fighting all the debasing thoughts of that thing; it may be G.o.d's thought of work, or of wealth, or of success, or of failure, or G.o.d's thought of pleasure, or of service, or of death. What does G.o.d think about a thing? That is my sword, the thought of G.o.d which is the word of G.o.d. And we are to take that shining, flaming, flashing thought, and use it as a sword among all the creeping, crawling things, or against all the flying and bewitching subtleties of things which abounded in Ephesus, and which are equally prolific in London or New York. And so does the apostle give us this counsel: "Take the sword of the spirit, which is the thought or word of G.o.d."

And now I can add a second characteristic of the sword, a characteristic which amplifies and corroborates the first. This word of G.o.d, which is to be our sword, is not only the word of divine truth as laid upon the mind. It is also the word of divine commandment as laid upon the will. It is a word which divinely reveals our personal duty, imposing upon us some imperative mission. Some word of G.o.d comes to us with the mysterious suggestion of obligation, and we often receive it over against some soft and wooing temptation to an indulgent indolence; and we are to take the divine word of obligation, and with it fight and slay the soft seduction to ease.

We have this sort of warfare most vividly described in the experience of the prophet Jonah. Let me set it before you. "And the word of the Lord came unto Jonah, saying, Arise, go to Nineveh, that great city, and cry against it!" Let us note the lines of this experience. The word of the Lord came to Jonah as an imperative and an obligation. It said "Nineveh!" But another word came to Jonah, a soft, luxurious, seductive word, luring him to Tarshish. And there you have all the conditions of spiritual warfare; and the only way for the believer is to take the word of obligation, and use it as a mighty sword against the word of seduction; he must take his sword and slay it, or chase it in miserable flight from the field. The word of duty is the word of G.o.d, and therefore the word of duty is thy sword against every plausible temptation that would snare thee to disloyal ease.

There is still a third descriptive word about the sword, and which again corroborates and enriches the others. The word of G.o.d, which is the sword of the spirit, is not only the word of divine truth laying G.o.d's thought upon the mind; and not only the word of divine commandment laying G.o.d's purpose upon the will; it is also the word of divine promise laying G.o.d's strengthening comfort upon the heart. Just think of that fine sword, the word of promise, being handed to these young and tempted disciples in this awful, hostile city of Ephesus. I think we may easily imagine, without presumption, how they would apply the apostle's counsel, and how the older men among them would train the younger men in the expert use of this shining sword. They would say: "Whenever you go out to your work, amid all the cold, bristling antagonisms of the world, carry the sword of promise! When your circ.u.mstances seem to mock you because of your unnerving loneliness, whip out the sword of promise!

When you appear to be in a minority of one, and the enemy swarms in menace around you on every side, carry this sword of promise in your right hand, 'I will never leave thee nor forsake thee.' And when the enemy taunts you because of your weakness, or your want of culture, or your lack of rank and social prestige, or your n.o.bodyism and nothingism, whip out the sword and fight the taunt with this word of promise, 'Neither shall any one pluck you out of my hand'!" Thus do I think these disciples would speak to one another, as, blessed be G.o.d, disciples can speak to one another to-day. When the devil comes to us in our loneliness, in our weakness, in our seeming abandonment, let us lay hold of the word of grace, and fight all the enemies' taunts with the divine promise, and pierce them through and through, turning the foe to rout, and remaining more than conquerors on the hard and finely won field.

Well, such is what I think to be the sword. It is the word of divine truth, it is the word of divine commandment, and it is the word of divine promise. It is a superlatively excellent sword, "it is a right Jerusalem blade." "Let a man have one of these blades, with a hand to wield it, and skill to use it, and he may venture upon an angel with it." Its edge will never blunt, for it is "the sword of the spirit, which is the word of G.o.d."

Where, then, can we find this word of G.o.d which is to be our sword of the spirit. Well, first of all, we can find the word of G.o.d in the sacred Scriptures. We can get our sword from its splendid armoury. Here is the word which gives the revelation of truth, telling me how the great G.o.d thinks about things, and therefore, telling me how to think amid all the plausible errors of our time. And here, too, is the word which gives the revelation of duty, telling me what the great G.o.d would have me do. And here also is the word which gives the revelation of promise, telling me what resources are prepared for them who follow the fair gleams of truth and take the divine road of duty and obedience.

Yes, the word of G.o.d is in the old Book, and here you can find your sword.

But sometimes the word of G.o.d is given to us, not through the medium of a book, not even the book of the Scriptures, but in a direct and immediate message to our own souls. Oh, yes, sometimes the Captain of our salvation gives me my sword without my having to make recourse to the written word. He speaks to me and hands me my sword with no intermediary between us. The word of the Lord comes unto thee and unto me as it came to the herdman Amos, and the courtier Isaiah, and to the fisherman Peter, and to the university student Paul. He speaks to thee and to me. "Hath He not promised, and shall He not do it"? "Thine ears shall hear a word behind thee, saying, This is the way; walk ye in it."

"And His that gentle voice we hear, Soft as the breath of even; That checks each fault, and calms each fear, And speaks of heaven!"

If the sword of the spirit is the word of G.o.d, then sometimes I take my sword immediately from my Sovereign's hand,--the word of truth, the word of duty, and the word of promise,--and like St. Francis of a.s.sisi, and St. Catherine of Sienna, and George Fox, all of them mystics, and all of them deep in the knowledge of the mind and heart of G.o.d, I, too, can take the sword and use it on the wide and changing battlefields of life, and be more than conqueror through Him Who loved me and gave Himself for me. "Take the sword of the spirit, which is the word of G.o.d."

Well, then, let us take the sword; let us draw it, and let us use it.

Let us reverently find the word in the Book of Holy Writ, or in the secret chamber of our own soul; and then let us carry it as our sword to the immediate occasion, and to the next stage upon life's road. Let us have the sword ready, always ready; let us be always at attention, waiting with the word of G.o.d to meet the tempting word of man. A man without a sword is in a sorry way when the devil leaps upon him. That was the tragic plight of Judas Iscariot. When the chief priests and scribes came to bargain with him, to induce him to sell his Lord, he ought to have had his sword ready, and to have run it through the devilish suggestion when it was only newly born. But somehow, somehow, he had lost his sword, and he was undone--"and he covenanted with them for thirty pieces of silver"! And when you and I are tempted to sell the Lord, when we are tempted to make a dirty bargain of any kind, when we are tempted to prefer money to integrity, or unholy ease to stern duty, or soft flattery to rugged truth, let us have our swords in our hands,--"the sword of the spirit which is the word of G.o.d"--and let us slay the suggestion at its very birth. Have your sword ready. You may need it before you get home. Have your sword ready! Fight the good fight of faith, and lay hold on eternal life.

VIII

THE SOLDIER'S USE OF PRAYER

_Almighty G.o.d, Our Father, it is by Thy grace that we attain unto holiness, and it is by Thy light that we find wisdom. We humbly pray that Thy grace and light may be given unto us, so that we may come into the liberty of purity and truth. Wilt Thou graciously exalt our spirits and enable us to live in heavenly places in Christ Jesus? Impart unto us a deep dissatisfaction with everything that is low, and mean, and unclean, and create within us such pure desire that we may appreciate the things which Thou hast prepared for them that love Thee. Wilt Thou receive us as guests of Thy table? Give us the glorious sense of Thy presence, and the precious privilege of intimate communion.

Feed us with the bread of life; nourish all our spiritual powers; help us to find our delight in such things as please Thee. Give us strength to fight the good fight of faith. Give us holy courage, that we may not be daunted by any fear, or turn aside from our appointed task. Make us calm when we are to tread an unfamiliar road, and may Thy presence give us companionship divine. Meet with us, we humbly pray Thee, in all the appointed means of grace, and may the joyful remembrance of this service inspire us in all common life and service of after days. Amen._

VIII

THE SOLDIER'S USE OF PRAYER

"Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; and for me that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel." Ephesians 6:18, 19.

We have been engaged in studying the different pieces of the Christian soldier's armour as it is described to us by the apostle Paul. Let us now glance at the warrior as he stands before us fully armed and ready for the field. His loins are girt about with truth, the truth revealed in Jesus Christ our Lord. He is protected back and front with a coat of mail, the righteousness of the Lord Jesus, a righteousness which covers him in a moment as with a garment, and then little by little imparts to him the holy likeness of his Lord. His feet are shod with readiness, and are swiftly obedient to do the King's bidding and to carry his message of grace and good-will. He bears the shield of faith, his sure screen from every deadly dart springing from any kind of circ.u.mstance, whether in the cloudless noon or in the blackest midnight. On his head there is the helmet of salvation, the helmet of a mighty hope, protecting his mind from the invasion of deadly distractions, and from all the belittling suggestions of the evil one. In his hand he carries the sword of the Spirit, the word or thought of G.o.d, the shining thought wherewith every other kind of thought is overthrown or put to utter rout.

Now that, surely, is a brave and gleaming equipment. Surely the armour is all-sufficient, and the well-appointed, well-defended warrior is now ready for the field! Let him go forth to meet the great enemy of souls.

Let him encounter all the wiles of the devil, and let him so hold himself and so use himself as to convert every hour of opportunity into a season of spiritual glory. No, no, not yet! Says the apostle, "Steady!" With all his shining armour his equipment is not yet complete.

There is one other vital thing to be named, and this the Christian warrior must take along with him, for his warfare will be hopeless if he leaves it behind. "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints."

Now why should the Christian warrior pray? He must pray as a suppliant for the robust health of his own spirit. Yes, but why should he pray for the maintenance of his own spiritual health? What is the vital relationship between the praying soul and the attainment of moral and spiritual robustness? How is prayer related to a man's moral force? This is the relationship. A praying warrior receives into his soul the grace-energies of the eternal G.o.d. The power of grace is just the holy love and strength and beauty of the holy G.o.dhead flowing into the needs of the soul and filling them with its own completeness. Now we do not pray in order to make G.o.d willing to impart this grace, but in order to fit ourselves to receive it. We do not pray to ingratiate G.o.d's good-will, but to open our souls in hospitality. We do not pray in order to create a friendly air, but to let it in, not to propitiate G.o.d but to appropriate Him. We do not pray to turn a reluctant G.o.d toward ourselves, but to turn our reluctant selves toward a ready and bountiful G.o.d.

It is imperative that we should lay hold of this teaching very firmly.

It is of the utmost moment we should know what we are doing when we pray for the bracing and sanctifying energies of the Holy Spirit. Prayer then, I say, is first and chiefly the establishment of communion with G.o.d. Prayer is the clearing of the blocked roads which are crowded with all sorts of worldly hindrances. Prayer is the preparing of the way of the Lord. When I turn to the Lord in prayer I open the doors and windows of my soul toward the heavenlies, and I open them for the reception of any gifts of grace which G.o.d's holy love may wish me to receive. My reverent thought in prayer perfects communion between my soul and G.o.d.

Let me offer an ill.u.s.tration. I am told there is electricity in my house. I am told that this mysterious, invisible, electric spirit is waiting to be my minister and to serve me in a dozen different ways. I go into a room where the genius is said to be waiting, and yet the room is held in darkness. Where is this friendly spirit? Where is the light which is one of its promised services? And then I am told that an action of mine, quite a simple one, is required, and that when the action has been performed the waiting spirit will reveal itself in radiant beams.

And so I bring my will into play, and I push a b.u.t.ton, or I lift a tiny lever, and my action completes the circuit, and the subtle energy leaps into the carbon filament and turns my darkness into light.

That is it! My action completes the circuit! And when I turn my will to pray, when I seek the holy, sanctifying power of G.o.d, my prayer completes the circuit between my soul and G.o.d, and I receive whatever the inexhaustible fountain of grace is always waiting to bestow. And so do I say that prayer is first of all, and most of all, the establishing of a vital _communion_ between the soul and G.o.d.

Lord Tennyson, in what must have been a wonderful conversation on the subject of prayer with Mr. Gladstone, and Holman Hunt, and James Addington Symonds, said that to him prayer was the opening of the sluice-gates between his soul and the waters of eternal life. It is worth while just to dwell upon Tennyson's figure for a moment. The figure may have been taken from a ca.n.a.l. You enter a lock and you are shut up within its prison. And then you open the sluice-gates, and the water pours into your prison and lifts you up to the higher level, and your boat emerges again on a loftier plane of your journey.

Or the figure may have been taken from a miller's wheel: There are the miller and his mill. And the wheel is standing idle, or it is running but sluggishly and wearily at its work. And then the miller opens the sluice-gate, and the waiting water rushes along, and leaps upon the wheel, and makes it sing in the bounding rapidity of its motion. Prayer, says Tennyson, is the opening of the sluice-gates and the letting into the soul of the waiting life and power of G.o.d. Prayer opens the sluice-gates, and the water of life floods the sluggish affections, and freshens the drowsy sympathies, and braces and speeds the will like the glorious rush of the stream upon the miller's wheel.

That, to me, is the dominant conception of prayer. Prayer opens the soul to G.o.d. Prayer opens the life to the workings of infinite grace.

And now I see why the Christian soldier should be so urgently counselled to pray. Prayer keeps open his lines of communication. Prayer keeps him in touch with his base of supplies. Without prayer he is isolated by the flanking movements of the world, the flesh, and the devil, and he will speedily give out in the dark and cloudy day. "Men ought always to pray and not to faint."

If that is one reason why the Christian soldier should pray in order to maintain the bounding health of his own spirit, we are now faced with the second question as to when he should pray. And here is the answer of the veteran warrior Paul: "Praying always." Not at some time, but at all times! "Praying always." But can we do that? "Always"? But I am called upon to earn my daily bread. I have to face a hundred different problems. Every bit of gray matter in my brain is devoting its strength to the immediate task. Is it possible for us to think of two things at once? Can we be thinking out some absorbing question in business, and at the same time be praying to G.o.d? One thing is surely perfectly clear, we cannot always be thinking of G.o.d: It is const.i.tutionally impossible.

But now, while we cannot always be thinking of G.o.d, and always speaking to G.o.d, we can always be mentally disposed toward Him, so that whatever we are doing there can be a mental leaning or bias towards His most holy will. Let me show you what I mean. We must reverently dare to reason in this great matter as we reason in other relationships. Turn, then, for an ill.u.s.tration, to common gymnastics. In physical gymnastics there is no need for us to be always exercising, to be at it every moment of the waking day. The body does not need it. Indeed, it would resent it, and rebel against it. But here is the healthy genius of gymnastic exercises.

Regular exercises give the body a certain healthy pose, a certain vigour and excellence of carriage, which the body retains between the exercises when we are going about our accustomed work. That is to say, conscious exercise makes unconscious habit. Our conscious exercise forces the body into att.i.tudes which persist as habits when we are doing something else.

We can retain the pose of the gymnasium on the street, and we can retain it without thinking.

And so it is with spiritual exercises when they are as real as the exercises in the gymnasium. When a man prays, and prays as deliberately and purposely as he practices physical exercises, when he drills his soul as he drills his body, he gives his mind and soul a certain pose, a certain att.i.tude, a certain stateliness and loftiness of carriage. He gives his soul a healthy bias towards G.o.d, and the soul retains the bias when he is no longer upon his knees. His soul carries itself G.o.dward even when he is earning his daily bread. G.o.d can get at him any time and anywhere! The way is open, the communion is unbroken!

That is the vital logic of the matter. By regular spiritual exercises we can subdue the soul to spiritual habit. Again and again throughout the day it is possible for us, by a conscious upward glance, to confirm the habit; until it happens that the soul is always in the posture of prayer,--in business, in laughter, in trade, at home, or abroad, always in prayer,--and therefore, in every part of the wide and varied battleground of life receiving the all-sufficient grace and love of G.o.d.

And so the Christian soldier is to be "Praying always, with all prayer and supplication in the spirit."

But the Christian soldier is not only a suppliant for his own spiritual health. He is much more than this. The apostle counsels him to be a suppliant for the health of the entire Christian army. "Praying always, with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication for all saints." That is to say, the Christian soldier not only prays for the health of his own spirit, but for a healthy "esprit de corps" throughout the whole militant Church of Christ. It is his duty and privilege to be prayerfully jealous for all the saints, and for the spiritual equipment of all his fellow-soldiers on the field.

Now this is a very wonderful privilege entrusted to the disciple of Christ. To every believer there is entrusted the marvellous ministry of helping others to receive the energies of divine grace, and to strengthen them in the fierce combats of their own "evil day." For the character of our evil days is very varied. Your evil day may not be mine, and my evil day may not be yours. What makes an evil day for you may never trouble me, and what makes my day difficult and tempestuous may leave you perfectly serene. It is to be accounted for in many ways.

The differences in our circ.u.mstances account, to some extent, for the differences in our evil days. The differences in our occupations create great differences in our daily warfare in the spirit. The differences in our temperaments make no two persons' battles quite alike. And yet, with all our differences, we are all called upon to stand in our own evil day, "and having done all, to stand." Peter's evil day would be very different from John's. Thomas' evil day would be very different from Nathanael's. Dorcas' evil day would be quite different to the evil days which gloomed upon Euodia and Synteche. But blessed be G.o.d, by the holy ministry of prayer we can strengthen one another to "stand in the evil day." We can help every soldier to keep his spiritual roads open and to prepare the way of the Lord. We are called upon to be sentinel suppliants on their behalf, "watching thereunto with all perseverance and supplication for all saints." We are to be ever on the look-out, vigilant for the entire army of the Lord, divinely jealous for its healthy spirit, and seeking for every man in the ranks the grace and glory which we seek for ourselves. What a magnificent man this true soldier of the Lord must be!