Hall I · The Armoury

The whole armour of God

“(For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;)”2 Corinthians 10:4, KJV

Seven pieces, each named in Ephesians 6:14–18. Beside each stands the Bible’s own witness — the same image used elsewhere in Scripture — so that the Word may be its own interpreter.

Exhibit I of VII

The Girdle of Truth

“having your loins girt about with truth”

Ephesians 6:14, KJV

The meaning

…by which is meant the Gospel, and the several doctrines of it; … 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…

John Gill (1697–1771), Baptist pastor at Horsleydown, Southwark · An Exposition of the New Testament (1746–48), on Ephesians 6:14. · Gill in the Timeline

At the reading

C. H. Spurgeon’s own short word on verse 14, “having your loins girt about with truth”, from his verse-by-verse exposition of Ephesians 6.

Let this girdle of the everlasting truth of God brace you up. Let it tighten all the rest of your armour.

C. H. Spurgeon (1834–1892), Particular Baptist, pastor of the Metropolitan Tabernacle, London · Exposition of Ephesians 6:10–24, Metropolitan Tabernacle Pulpit, vol. 55 (1909), p. 227 · Spurgeon in the Timeline

Through the centuries: an early witness

How the church read this piece many centuries earlier, quoted as history, not as authority.

He is not speaking of a literal, physical girdle, for all the language in this passage he employs in a spiritual sense. …
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.

John Chrysostom (c. 347–407), preacher at Antioch and archbishop of Constantinople · Homilies on Ephesians, Homily 23 (on Ephesians 6:14), NPNF1 vol. 13 (1889), pp. 163–164. · Chrysostom in the Timeline

Compare Scripture

And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.

Isaiah 11:5
Sanctify them through thy truth: thy word is truth.

John 17:17

In the Timeline

Andrew Fuller at St Albans: truth as “a girdle to our loins” 1 June 1796. A Baptist voice on the girdle: “truth will not prove as a girdle to our loins in the day of battle, except we be deeply and intimately acquainted with it.”
Spurgeon’s “Shoes for Pilgrims and Warriors” is published 6 May 1909. In the exposition that opens this sermon Spurgeon reads the verse: “Let this girdle of the everlasting Truth of God brace you up. Let it tighten all the rest of your armor.”

Exhibit II of VII

The Breastplate of Righteousness

“having on the breastplate of righteousness”

Ephesians 6:14, KJV

**Plate armour from the Corbridge Hoard**, buried c. AD 122–138. The Roman equipment behind Paul’s picture. See the full label in the Gallery. Original and reconstructed lorica segmentata from the Corbridge Hoard, Corbridge museum. Photo: Mike Bishop, via Wikimedia Commons · CC BY-SA 3.0

The meaning

…in allusion to (Isaiah 59:17), meaning not works of righteousness done by men, … but rather the graces of faith and love, (1 Thessalonians 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.

John Gill (1697–1771), Baptist pastor at Horsleydown, Southwark · An Exposition of the New Testament (1746–48), on Ephesians 6:14. · Gill in the Timeline

At the reading

C. H. Spurgeon’s own short word on verse 14, “having on the breastplate of righteousness”, from his verse-by-verse exposition of Ephesians 6.

Let your heart be guarded by the knowledge that you are right with God,—that you love that which is holy and true. Put on the righteousness of Christ himself as the best possible protection for your heart.

Through the centuries: an early witness

How the church read this piece many centuries earlier, quoted as history, not as authority.

As the breastplate is impenetrable, so also is righteousness, and by righteousness here he means a life of universal virtue. Such a life no one shall ever be able to overthrow; it is true, many wound him, but no one cuts through him, no, not the devil himself.

John Chrysostom (c. 347–407), preacher at Antioch and archbishop of Constantinople · Homilies on Ephesians, Homily 24 (on Ephesians 6:14), NPNF1 vol. 13 (1889), p. 167. · Chrysostom in the Timeline

Weighed against the Word Readers have differed here. Chrysostom reads the breastplate as a righteous life; Gill, above, reads it as the righteousness of Christ, imputed by God and received by faith.

Compare Scripture

For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.

Isaiah 59:17
But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.

1 Thessalonians 5:8

In the Timeline

Spurgeon preaches “The Shield of Faith” at the Metropolitan Tabernacle 27 October 1861. A Baptist voice on the breastplate: the enemy will “try to batter our breast-plate. Yet doth faith come in”, as it did for Joseph.
Spurgeon’s “Shoes for Pilgrims and Warriors” is published 6 May 1909. In the same exposition: “Let your heart be guarded by the knowledge that you are right with God.” “Put on the righteousness of Christ, Himself, as the best possible protection for your heart.”

Exhibit III of VII

The Gospel Shoes

“your feet shod with the preparation of the gospel of peace”

Ephesians 6:15, KJV

The meaning

It means, first, that a sense of perfect peace with God is the grandest thing in all the world with which to travel through life. Let a man know that his sins are forgiven him for Christ’s name’s sake, that he is reconciled to God by the death of his Son, and that between him and God there is no ground of difference, and what a joyful pilgrim he becomes! … A man at peace with God dreads neither the ills of life nor the terrors of death; poverty, sickness, persecution and pain have lost their sting when sin is pardoned.
The gospel of peace helps all our infirmities, heals all the wounds of our old sins, and suits itself to all our tender places. Whatever the weakness may be, the gospel provides for it; whatever the distress, its peace relieves it. … Real gospel, really believed, means real peace.

C. H. Spurgeon (Particular Baptist) · Shoes for Pilgrims and Warriors (Metropolitan Tabernacle Pulpit, vol. 55), published 1909, sermon No. 3143, on Ephesians 6:15, “your feet shod with the preparation of the gospel of peace” · Spurgeon in the Timeline

At the reading

C. H. Spurgeon’s own short word on verse 15, “your feet shod with the preparation of the gospel of peace”, from his verse-by-verse exposition of Ephesians 6.

Rough roads grow smooth when these blessed gospel sandals are on your feet. A little stone in the shoe will make the pilgrim’s progress a very wearisome and painful one, so try to keep out all the stones,—everything about which you have any scruple, or that you think may be wrong; and walk in the safe and narrow way set forth in the gospel of peace.

Through the centuries: an early witness

How the church read this piece many centuries earlier, quoted as history, not as authority.

“Of the gospel,” he says, “of peace,” and with reason; for inasmuch as he had made mention of warfare and fighting, he shows us that this conflict with the evil spirits we must needs have: for the gospel is “the gospel of peace”; this war which we have against them, puts an end to another war, that, namely, which is between us and God; if we are at war with the devil, we are at peace with God. Fear not therefore, beloved; it is a “gospel,” that is, a word of good news; already is the victory won.

John Chrysostom (c. 347–407), preacher at Antioch and archbishop of Constantinople · Homilies on Ephesians, Homily 24 (on Ephesians 6:15), NPNF1 vol. 13 (1889), p. 167. · Chrysostom in the Timeline

Compare Scripture

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!

Isaiah 52:7
And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

Romans 10:15

In the Timeline

The St Augustine Gospels: the Gospel book of the mission to the English 6th century; in England by c. 700 (traditionally 597). The Gospel book of the mission to the English. The entry closes on Romans 10:15: “How beautiful are the feet of them that preach the gospel of peace”.
The Echternach Gospels: a Gospel book carried to the mission field c. 690 (to Echternach by 698). A Gospel book carried to the mission field. The entry closes on the same verse, Romans 10:15.
Spurgeon’s “Shoes for Pilgrims and Warriors” is published 6 May 1909. A Baptist voice on the shoes, written on this very verse: peace with God, with conscience and with “my bitterest foe”, and “We cannot need to be better shod than our Lord was”.

Exhibit IV of VII

The Shield of Faith

“taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked”

Ephesians 6:16, KJV

**The Dura-Europos scutum**, mid-3rd century AD. The Roman equipment behind Paul’s picture. See the full label in the Gallery. Scutum (shield), mid-3rd century, from Dura-Europos. Yale University Art Gallery, via Wikimedia Commons · Public domain

The meaning

Nor does faith only protect the whole man, but if you will think for a moment you will see that the apostle suggests the idea that it protects his armour too. … The man of God is to put on the girdle and the breast-plate, and he is to be shod, and he is to wear his helmet. But though these are all armour, yet faith is an armour for his armour; it is not only a defence for him, but a defence for his defences.
You will say, how then are we to know whether our faith is a right faith, and our shield a strong one? One test of it is, it must be all of a piece. … So your faith must be all of a piece; it must be faith in the finished work of Christ; you must have no confidence in yourself or in any man, but rest wholly and entirely upon Christ, else your shield will be of no use.

C. H. Spurgeon (Particular Baptist) · The Shield of Faith (Metropolitan Tabernacle Pulpit, vol. 7), 1861, sermon No. 416, on Ephesians 6:16 · Spurgeon in the Timeline

At the reading

C. H. Spurgeon’s own short word on verse 16, “Above all, taking the shield of faith”, from his verse-by-verse exposition of Ephesians 6.

Over all, covering all from head to foot … For you need this shield to protect both your armour and yourself. … Nothing can quench these fiery darts but the shield of faith.

Through the centuries: an early witness

How the church read this piece many centuries earlier, quoted as history, not as authority.

“Fiery darts.” For many doubtful reasonings there are, which set the soul, as it were, on fire, many difficulties, many perplexities, but all of them faith sets entirely at rest; …
“All the darts”; not some quenched, and others not. … Of all the other armor, this is the safeguard; if we have not this, they will be quickly pierced through.

John Chrysostom (c. 347–407), preacher at Antioch and archbishop of Constantinople · Homilies on Ephesians, Homily 24 (on Ephesians 6:16), NPNF1 vol. 13 (1889), p. 169. · Chrysostom in the Timeline

Weighed against the Word Earlier in the same sermon Chrysostom takes this faith to be the gift by which miracles are wrought. His 1889 editor answered: “This interpretation does not suit the context,” and quoted Meyer: faith here is “saving faith, bringing assurance of forgiveness and future blessedness” (NPNF note 491).

Compare Scripture

As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him.

Psalm 18:30
For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.

1 John 5:4

In the Timeline

Spurgeon preaches “The Shield of Faith” at the Metropolitan Tabernacle 27 October 1861. A Baptist voice on the shield, preached on this very verse: “faith alone, out of all the pieces of armour, is able to quench all the darts.”
William Gurnall’s “The Christian in Complete Armour” 1655 · 1658 · 1662. A whole course of sermons on Ephesians 6. Gurnall calls faith “A grace of graces”, set among the other pieces “as the heart in the midst of the body”.

Exhibit V of VII

The Helmet of Salvation

“take the helmet of salvation”

Ephesians 6:17, KJV

The meaning

This helmet is made up of an actual hope that, being already saved in Christ Jesus, you should abide unto eternal life. … A hope of salvation is not purchasable. Our great King does not sell his armor, but gives it freely to all who enlist. … A hope of salvation is the work of God the Holy Spirit in our soul. It is the Spirit, who brings us to Jesus, shows us our need of Him, and gives us faith in Him; and it is that same Spirit who enables us to hope that we shall endure to the end, and enter into eternal life.
The Christian’s hope is not a fancy, not a silly desire. It did not spring up in the night, like Jonah’s gourd, and it will not wither in a night. … The world can neither give nor take away the hope of a Christian. It comes from God, and He will never withdraw it, for his gifts and calling are without repentance.

C. H. Spurgeon (Particular Baptist) · The Christian’s Helmet (Metropolitan Tabernacle Pulpit, vol. 55), 1866; published 1909, sermon No. 3167, on 1 Thessalonians 5:8, “the hope of salvation” · Spurgeon in the Timeline

At the reading

C. H. Spurgeon’s own short word on verse 17, “take the helmet of salvation”, from his verse-by-verse exposition of Ephesians 6.

You used to wear the helmet of pride with its fine nodding plumes, but that has been taken off by you long ago. Now put on “the helmet of salvation.” … Your brain and everything that is connected with your mental powers will be right when you know that you are saved, and when the power of God’s salvation is working within you.

Through the centuries: an early witness

How the church read this piece many centuries earlier, quoted as history, not as authority.

For as the helmet covers the head perfectly in every part, and suffers it not to sustain any injury, but preserves it, so also does faith supply alike the place of a shield, and of a helmet to preserve us. For if we quench his darts, quickly shall we receive also those saving thoughts that suffer not our governing principle to sustain any harm …

John Chrysostom (c. 347–407), preacher at Antioch and archbishop of Constantinople · Homilies on Ephesians, Homily 24 (on Ephesians 6:17), NPNF1 vol. 13 (1889), p. 169. · Chrysostom in the Timeline

Weighed against the Word Here too his 1889 editor corrected him: “Faith is not the helmet. … Salvation is the helmet” (NPNF note 496), which is the reading of the verse itself.

Compare Scripture

For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke.

Isaiah 59:17
But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.

1 Thessalonians 5:8

In the Timeline

Papyrus 46: the earliest book of Paul’s letters — Ephesians 6 included c. 175–225. The earliest book of Paul’s letters, Ephesians 6 included. The entry closes on Ephesians 6:17: “take the helmet of salvation”.
Codex Claromontanus: the letters of Paul in Greek and Latin, face to face 5th or 6th century. The letters of Paul in Greek and Latin, face to face. The entry closes on Ephesians 6:17.
Andrew Fuller on the grace of hope: “This proves a helmet in your spiritual warfare” 1782. A Baptist association’s letter on hope tells its churches: “This proves a helmet in your spiritual warfare.” The entry closes on 1 Thessalonians 5:8.
Spurgeon preaches “The Christian’s Helmet” at the Metropolitan Tabernacle 1866 · published 21 October 1909. A Baptist sermon on the helmet of salvation: “Have right doctrine in the head, and then set the soul on fire”, and a hope that keeps a man fast to the Bible.

Exhibit VI of VII

The Sword of the Spirit

“the sword of the Spirit, which is the word of God”

Ephesians 6:17, KJV

The meaning

It is a spiritual weapon, and so is suitable to the Holy Spirit. The weapons of his warfare are not carnal: he never uses either persecution or patronage, force or bribery, glitter of grandeur, or terror of power. He works upon men by the Word, which is suitable to his own spiritual nature, and to the spiritual work which is to be accomplished. … The Holy Ghost has made this Book himself: every portion of it bears his initial and impress; and thus he has a sword worthy of his own hand, a true Jerusalem blade of heavenly fabric.
We are not to bury the Word under other matters; but we are to take it as a sword: which means, as I understand it, first, believe it. Believe every portion of it; believe it with a true and real faith, not with a mere credal faith, which says, “This is the orthodox thing.” Believe it as a matter of fact for every day, affecting your life.

C. H. Spurgeon (Particular Baptist) · The Sword of the Spirit (Metropolitan Tabernacle Pulpit, vol. 37), 1891, sermon No. 2201, on Ephesians 6:17 · Spurgeon in the Timeline

At the reading

C. H. Spurgeon’s own short word on verse 17, “the sword of the Spirit, which is the word of God”, from his verse-by-verse exposition of Ephesians 6.

There is no sword like that; it pierces even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Nothing can resist the Word of God if it is only wielded aright.

Through the centuries: an early witness

How the church read this piece many centuries earlier, quoted as history, not as authority.

“And the sword of the Spirit, which is the word of God.” He either means the Spirit, or else, “the spiritual sword”: for by this all things are severed, by this all things are cleft asunder, by this we cut off even the serpent’s head.
… we shall take also “the sword of the Spirit,” and thus not only ward off his missiles, but smite the devil himself.

John Chrysostom (c. 347–407), preacher at Antioch and archbishop of Constantinople · Homilies on Ephesians, Homily 24 (on Ephesians 6:17), NPNF1 vol. 13 (1889), pp. 167, 169. · Chrysostom in the Timeline

Compare Scripture

For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

Hebrews 4:12
But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.

Matthew 4:4

In the Timeline

The Epistle to the Hebrews: the word of God “sharper than any twoedged sword” c. AD 63–64, or 70–100 (debated). The word of God “sharper than any twoedged sword” (Hebrews 4:12), set beside the sword of the Spirit.
Papyrus 46: the earliest book of Paul’s letters — Ephesians 6 included c. 175–225. The earliest book of Paul’s letters, Ephesians 6 included. The entry closes on Ephesians 6:17: “the sword of the Spirit, which is the word of God”.
Codex Claromontanus: the letters of Paul in Greek and Latin, face to face 5th or 6th century. The letters of Paul in Greek and Latin, face to face. The entry closes on Ephesians 6:17.
Andrew Fuller on a lively faith: “we with the sword of the Spirit” 1799. A Baptist voice on the Spirit’s sword: “They went armed with the temporal sword, we with the sword of the Spirit.” The entry closes on Ephesians 6:17.
Spurgeon preaches “The Sword of the Spirit” at the Metropolitan Tabernacle 19 April 1891. A Baptist voice on the sword, preached on this very verse: “‘It is written’ is his master-stroke”, and the sword “suits every hand.”
Roger Williams pleads for liberty of conscience: The Bloudy Tenent 1644. Roger Williams calls the armour of Ephesians 6 spiritual “from top to toe”: it breaks down “the strongest holds … in the very souls of men” (1848 edition).

Exhibit VII of VII

All Prayer

“praying always with all prayer and supplication in the Spirit”

Ephesians 6:18, KJV

The meaning

Prayer is a sincere, sensible, affectionate pouring out of the heart or soul to God, through Christ, in the strength and assistance of the Holy Spirit, for such things as God hath promised, or according to the Word, for the good of the church, with submission, in faith, to the will of God.
It is a great work for any man without the strength of the Spirit, and therefore I conceive that this is one of the great reasons why the Spirit of God is called a Spirit of supplications, (Zech 12:10), because it is that which helpeth the heart when it supplicates indeed to do it; and therefore saith Paul, “Praying with all prayer and supplication in the Spirit” (Eph 6:18). And so in my text, “I will pray with the Spirit.” Prayer, without the heart be in it, is like a sound without life; and a heart, without it be lifted up of the Spirit, will never pray to God.

John Bunyan (Nonconformist pastor of the Bedford meeting, commonly counted among the Baptists) · I Will Pray with the Spirit (A Discourse Touching Prayer), written in prison 1662, published 1663, on 1 Corinthians 14:15, citing Ephesians 6:18

At the reading

C. H. Spurgeon’s own short word on verse 18, “Praying always with all prayer and supplication in the Spirit”, from his verse-by-verse exposition of Ephesians 6.

When you cannot use your sword, and even when you can hardly grasp your shield, you can pray. That weapon of “all prayer” is of the handiest kind, because it can be turned in any and every direction. … You will sometimes find that, when you cannot pray for yourself, it is a good plan to pray for somebody else. Think of some child of God, and pray for him, and then the fire of supplication will soon burn up in your heart.

Through the centuries: an early witness

How the church read this piece many centuries earlier, quoted as history, not as authority.

Now mark the wisdom of this blessed Apostle. He hath armed them with all security. What then is necessary after that? To call upon the King, that He may stretch forth His hand. …
But when thou drawest near, never ask for thyself only: thus shalt thou have God favorable to thee. … Limit it not, I say, to certain times of the day, for hear what he is saying; approach at all times; “pray,” saith he, “without ceasing.”

John Chrysostom (c. 347–407), preacher at Antioch and archbishop of Constantinople · Homilies on Ephesians, Homily 24 (on Ephesians 6:18), NPNF1 vol. 13 (1889), pp. 168–169. · Chrysostom in the Timeline

Compare Scripture

Pray without ceasing.

1 Thessalonians 5:17
Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

Philippians 4:6

In the Timeline

The Prayer Call of 1784: “the first Monday in every calendar month” 2–3 June 1784. The Northamptonshire Baptist Association presses “praying always with all prayer” on its churches and sets an hour of prayer “on the first Monday in every calendar month”.
The Prayer Call kept: “resolved, without any hesitation, to continue” 17–18 May 1785. A year on, the Association “resolved, without any hesitation, to continue the meetings of prayer”.
The Prayer Call continued, and prayer brought home: “praying always, with all prayer” 29–31 May 1787. In a third year the Association agrees “that the monthly prayer-meetings, for the revival of religion, be continued”, and its letter closes “praying always, with ALL PRAYER”.

Ephesians 6:12 · KJV

“For we wrestle not against flesh and blood”

The armour of this hall is wholly spiritual: truth, righteousness, the gospel of peace, faith, salvation, the word of God, and prayer.

truth — Exhibit I, The Girdle of Truth
righteousness — Exhibit II, The Breastplate of Righteousness
the gospel of peace — Exhibit III, The Gospel Shoes
faith — Exhibit IV, The Shield of Faith
salvation — Exhibit V, The Helmet of Salvation
the word of God — Exhibit VI, The Sword of the Spirit
prayer — Exhibit VII, All Prayer

Provenance

All Scripture on this page is quoted verbatim from the King James Version, each verse linked to its source and cross-checked against a second KJV edition (kingjamesbibleonline.org) on 28 September 2026. The cross-references are the Bible’s own parallel uses of each image; no commentary has been added to them.

The exposition beside each piece is quoted word for word. The Girdle of Truth and the Breastplate of Righteousness carry John Gill’s Exposition of the New Testament (1746–48); the Gospel Shoes, the Shield of Faith, the Helmet of Salvation and the Sword of the Spirit carry C. H. Spurgeon’s sermons on them, in the original wording of the Metropolitan Tabernacle Pulpit, checked against a second edition that agrees word for word; All Prayer carries John Bunyan’s I Will Pray with the Spirit (A Discourse Touching Prayer), in George Offor’s edition of his Works (1853–55), checked against a second transcription. Each writer read the King James Bible and the Received Text, and all of these works are in the public domain. Omissions are marked with an ellipsis (…); no word has been changed. Each passage links to its source, and the text of Ephesians 6:14 was cross-checked against a second edition (biblehub.com). Each is a man’s exposition and is set beneath the Word, which alone is the rule of faith. All sources are listed in the Reading Room.

The words “At the reading” beside each piece are quoted word for word from C. H. Spurgeon’s exposition of Ephesians 6:10–24, in which he opens the chapter verse by verse. It is printed after his sermon Shoes for Pilgrims and Warriors (No. 3143) in the Metropolitan Tabernacle Pulpit, vol. 55 (1909), pp. 226–228, which is in the public domain. The wording follows the printed 1909 page, from a scan held by The Spurgeon Library, and was checked against the later edition at CCEL. Where that edition alters a word, the 1909 page is followed.

The early witness beside each piece is quoted word for word from John Chrysostom’s Homilies on Ephesians 23–24, in Gross Alexander’s translation for the Nicene and Post-Nicene Fathers, First Series, vol. 13, edited by Philip Schaff (1889), which is in the public domain. The text follows the unrevised 1889 edition at CCEL and was cross-checked against New Advent. Chrysostom was not a Baptist, and he is shown here as a witness of history, not as an authority. Where he departs from the plain sense of the verse, that is said beside his words, in his 1889 editor’s own words where possible. As that editor put it, quoting G. A. Jacob’s Ecclesiastical Polity of the New Testament, “Our appeal is from the Nicene Fathers to the Apostles of Christ.”

“In the Timeline” lists the dated entries in the Timeline whose own text names that piece or its verse. Each carries its own citation there. The short line beside each link only restates what that entry says; it adds nothing new. Pieces that no entry yet names have no list.