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The word `stand' is in the original (1) histemi; (2) histemi pros; and (3) anthistemi.
The preposition pros when used with the accusative indicates "the literal or mental
direction, as an end, marking the ultimate purpose" (Dr. Bullinger's Lexicon).
The `mental direction' and `ultimate purpose' of this armour is directed against "the
wiles of the Devil". These `wiles' have been spoken of before in Ephesians. The word is
contained in Eph. 4: 14 "cunning craftiness, whereby they lie in wait to deceive".
"Instead of remaining immature, blown from our course and swayed by every wind of
doctrine, by the adroitness of men who are dextrous in devising error; we are to hold by
the truth" (Eph. 4: 14, 15, Moffatt).
Under the law of Moses, no one took up arms until reaching the age of twenty
(Numbers 1: 45), consequently the spiritual equivalent is `the perfect (mature) man', not
`babes' or the immature that are exhorted to put on the armour and withstand the wiles of
the Devil. His experimental acquaintance with the great doctrines of the faith,
symbolized by the whole armour of God, "put on" and "taken" are to be directed against
these Satanic attacks upon the truth. No other armour will avail, and but one weapon is
provided, "the sword of the Spirit which is the Word of God". Anthistemi also means to
withstand or stand against, and is well translated `resist' as it is in James 4: 7 "Resist
the Devil" or as in I Pet. 5: 9 "whom resist stedfast in the faith".
Strong emphasis is laid upon this conception of `standing' and `withstanding'.
Practically nothing is said to encourage a campaign or an active invasion of the enemy's
territory. That may await us when `the evil day' arrives, but we should be wise not to
attempt to run before the Lord commands. He has said `stand'; to `march' may appear
bolder and even wise, but will ever be disastrous. He knows the enemy better than we
do, He knows His plan and has control of both time and place. It is enough that we obey.
The word used in Phil. 1: 27 is steko a form derived from histemi. It is difficult to
assign a reason for the choice of this form except that it lends itself (being derived from
the perfect tense), to the emphatic form "stand fast or firm". The word occurs but once in
the Gospels, the remaining seven occurrences being found in Paul's epistles. These
seven passages are the following:
"To his own master he standeth or falleth" (Rom. 14: 4).
"Stand fast in the faith; quit you like men; be strong" (I Cor. 16: 13).
"Stand fast therefore in the liberty wherewith Christ has made us free" (Gal. 5: 1).
"Stand fast in one spirit" (Phil. 1: 27).
"Stand fast in the Lord" (Phil. 4: 1).
"Stand fast in the Lord" (I Thess. 3: 8).
"Stand fast and hold the traditions . . . . . taught" (II Thess. 2: 15).
The armour provided in Eph. 6: is useless unless "put on", even as mere doctrine is
of no avail unless it be translated into practice by experience, so the exhortation in
Philippians 1: 27 "stand fast" is not without its experimental context. "Conversation"
(manner of life) that becomes the gospel, "your affairs" as well as your creed, and a unity
of both spirit and mind are the setting of this attitude.