Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places. Therefore put on the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness,
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Ephesians 6:11-14 sits inside this longer paragraph.
Finally, be strong in the Lord, and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places. Therefore put on the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, and having fitted your feet with the preparation of the Good News of peace, above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.
Parallel Translations
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Put on the whole armor of God, that you may be able to stand against the wiles of the devil.
For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places.
Therefore put on the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.
Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness,
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Put on the armour of God that ye maye stonde stedfast agaynst the crafty assautes of the devyll.
For we wrestle not agaynst flesshe and bloud: but agaynst rule agaynst power and agaynst worldy rulars of the darckenes of this worlde agaynst spretuall wickednes for hevenly thinges.
For this cause take vnto you the armoure of God that ye maye be able to resist in the evyll daye and to stonde perfect in all thinges.
Stonde therfore and youre loynes gyrd aboute with veritie havinge on the brest plate of rightewesnes
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Put on the whole armour of God, that ye may be able to stand against the assaultes of the deuil.
For we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly gouernours, the princes of the darkenesse of this worlde, against spirituall wickednesses, which are in ye hie places.
For this cause take vnto you the whole armour of God, that ye may be able to resist in the euill day, and hauing finished all things, stand fast.
Stand therefore, and your loynes girded about with veritie, and hauing on the brest plate of righteousnesse,
Cross-references (71)
- Colossians 1:13 (v12) who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love,
- 2 Corinthians 10:4 (vv11, 13) for the weapons of our warfare are not of the flesh, but mighty before God to the throwing down of strongholds,
- 2 Corinthians 4:4 (vv11–12) in whom the god of this world has blinded the minds of the unbelieving, that the light of the Good News of the glory of Christ, who is the…
- Ephesians 2:2 (v12) in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works…
- Colossians 2:15 (v12) Having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it.
Show all 67 cross-references
- Romans 13:12 (v11) The night is far gone, and the day is near. Let’s therefore throw off the deeds of darkness, and let’s put on the armor of light.
- Acts 26:18 (v12) to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins…
- Ephesians 6:13 (v11) Therefore put on the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.
- Isaiah 59:17 (v14) He put on righteousness as a breastplate, and a helmet of salvation on his head. He put on garments of vengeance for clothing, and was clad…
- 1 Thessalonians 5:8 (vv11, 14) But since we belong to the day, let’s be sober, putting on the breastplate of faith and love, and for a helmet, the hope of salvation.
- Ephesians 1:21 (v12) far above all rule, authority, power, dominion, and every name that is named, not only in this age, but also in that which is to come.
- 1 Peter 5:8 (v11) Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour.
- Romans 8:38 (v12) For I am persuaded that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers,
- 1 Corinthians 9:25-27 (v12) Every man who strives in the games exercises self-control in all things. Now they do it to receive a corruptible crown, but we an…
- Isaiah 11:5 (v14) Righteousness will be the belt of his waist, and faithfulness the belt of his waist.
- Ephesians 3:10 (v12) to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the…
- 2 Corinthians 2:11 (v11) that no advantage may be gained over us by Satan, for we are not ignorant of his schemes.
- Ephesians 1:3 (v12) Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,
- Luke 21:36 (v13) Therefore be watchful all the time, praying that you may be counted worthy to escape all these things that will happen, and to stand before…
- 1 Corinthians 15:50 (v12) Now I say this, brothers, that flesh and blood can’t inherit God’s Kingdom; neither does the perishable inherit imperishable.
- Ephesians 6:11-17 (v13) Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For our wrestling is not against flesh and…
- 1 Peter 3:22 (v12) who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
- Ephesians 4:14 (v11) that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in…
- Luke 12:35 (v14) “Let your waist be dressed and your lamps burning.
- John 14:30 (v12) I will no more speak much with you, for the prince of the world comes, and he has nothing in me.
- Romans 13:14 (v11) But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
- Colossians 3:10 (v11) and have put on the new man, who is being renewed in knowledge after the image of his Creator,
- Ephesians 5:16 (v13) redeeming the time, because the days are evil.
- Hebrews 12:1 (v12) Therefore let’s also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily…
- John 12:31 (v12) Now is the judgment of this world. Now the prince of this world will be cast out.
- 2 Corinthians 11:13-15 (v11) For such men are false apostles, deceitful workers, masquerading as Christ’s apostles. And no wonder, for even Satan masquerades as an…
- John 16:11 (v12) about judgment, because the prince of this world has been judged.
- 2 Thessalonians 2:9-11 (v11) even he whose coming is according to the working of Satan with all power and signs and lying wonders, and with all deception of wickedness…
- 2 Corinthians 6:7 (vv11, 14) in the word of truth, in the power of God; by the armor of righteousness on the right hand and on the left,
- Job 2:2 (v12) Yahweh said to Satan, “Where have you come from?” Satan answered Yahweh, and said, “From going back and forth in the earth, and from…
- 2 Corinthians 11:3 (v11) But I am afraid that somehow, as the serpent deceived Eve in his craftiness, so your minds might be corrupted from the simplicity that is…
- Luke 22:53 (v12) When I was with you in the temple daily, you didn’t stretch out your hands against me. But this is your hour, and the power of darkness.”
- 1 Peter 1:13 (v14) Therefore prepare your minds for action. Be sober, and set your hope fully on the grace that will be brought to you at the revelation of…
- Matthew 16:17 (v12) Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven.
- Luke 13:24 (v12) “Strive to enter in by the narrow door, for many, I tell you, will seek to enter in and will not be able.
- Ephesians 4:24 (v11) and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
- 2 Timothy 2:5 (v12) Also, if anyone competes in athletics, he isn’t crowned unless he has competed by the rules.
- Revelation 2:24 (v11) But to you I say, to the rest who are in Thyatira, as many as don’t have this teaching, who don’t know what some call ‘the deep things of…
- Hebrews 7:25 (v11) Therefore he is also able to save to the uttermost those who draw near to God through him, seeing that he lives forever to make…
- Revelation 20:2-3 (v11) He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand…
- Revelation 3:10 (v13) Because you kept my command to endure, I also will keep you from the hour of testing which is to come on the whole world, to test those who…
- Luke 8:13 (v13) Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away…
- 1 Corinthians 10:13 (v11) No temptation has taken you except what is common to man. God is faithful, who will not allow you to be tempted above what you are able,…
- Colossians 4:12 (v13) Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and…
- Jude 1:24 (v11) Now to him who is able to keep them from stumbling, and to present you faultless before the presence of his glory in great joy,
- Malachi 3:2 (v13) “But who can endure the day of his coming? And who will stand when he appears? For he is like a refiner’s fire, and like launderers’ soap;
- Hebrews 12:4 (v12) You have not yet resisted to blood, striving against sin.
- 2 Peter 2:1-3 (v11) But false prophets also arose among the people, as false teachers will also be among you, who will secretly bring in destructive heresies,…
- Ecclesiastes 12:1 (v13) Remember also your Creator in the days of your youth, before the evil days come, and the years draw near, when you will say, “I have no…
- Ephesians 5:6 (v13) Let no one deceive you with empty words. For because of these things, the wrath of God comes on the children of disobedience.
- Mark 13:22 (v11) For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the…
- Revelation 13:11-15 (v11) I saw another beast coming up out of the earth. He had two horns like a lamb, and he spoke like a dragon. He exercises all the authority of…
- Galatians 1:16 (v12) to reveal his Son in me, that I might preach him among the Gentiles, I didn’t immediately confer with flesh and blood,
- Ephesians 5:9 (v14) for the fruit of the Spirit is in all goodness and righteousness and truth,
- Revelation 6:17 (v13) for the great day of his wrath has come; and who is able to stand?”
- Revelation 12:9 (v11) The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown…
- Revelation 20:7-8 (v11) And after the thousand years, Satan will be released from his prison, and he will come out to deceive the nations which are in the four…
- Revelation 19:20 (v11) The beast was taken, and with him the false prophet who worked the signs in his sight, with which he deceived those who had received the…
- Amos 6:3 (v13) Those who put far away the evil day, and cause the seat of violence to come near;
- Luke 14:29-31 (v11) Or perhaps, when he has laid a foundation, and is not able to finish, everyone who sees begins to mock him, saying, ‘This man began to…
- Revelation 9:9 (v14) They had breastplates, like breastplates of iron. The sound of their wings was like the sound of chariots, or of many horses rushing to war.
- Revelation 9:17 (v14) Thus I saw the horses in the vision, and those who sat on them, having breastplates of fiery red, hyacinth blue, and sulfur yellow; and the…
67 distinct cross-references across this passage (71 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
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John Calvin 1540 · Public Domain On vv11–14 11. Put on the whole armor. God has furnished…
11. Put on the whole armor. God has furnished us with various defensive weapons, provided we do not indolently refuse what is offered. But we are almost all chargeable with carelessness and hesitation in using the offered grace; just as if a soldier, about to meet the enemy, should take his helmet, and neglect his shield. To correct this security, or, we should rather say, this indolence, Paul borrows a comparison from the military art, and bids us put on the whole armor of God. We ought to be prepared on all sides, so as to want nothing. The Lord offers to us arms for repelling every kind of attack. It remains for us to apply them to use, and not leave them hanging on the wall. To quicken our vigilance, he reminds us that we must not only engage in open warfare, but that we have a crafty and insidious foe to encounter, who frequently lies in ambush; for such is the import of the apostle’s phrase, THE WILES (τὰς μεθοδείας) of the devil
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv12–13 Secondly he declareth that our chiefest and mightiest enemies…
Secondly he declareth that our chiefest and mightiest enemies are invisible, that we may not think that our chiefest conflict is with men.
Against men, which are of a frail and brittle nature, against which are set spiritual subtleties, more mighty than the other by a thousand parts.
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He giveth these names to the evil angels, reason of the effects which they work: not that they are able to do the same of themselves, but because God giveth them the bridle.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–14 11 Put on the whole armour of God, that…
11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
Ver. 11. Put on the whole armour] Or else never think to do the afore mentioned duties; we have a busy adversary to deal with. The Turks bear no weapons but in travel; then some of them seem like a walking armoury; so must a Christian be. Coriolanus had so used his weapons of a child-little, that they seemed as if they had been born with him, or grown into his hands. {a} Seneca reports of Caesar that he quickly sheathed his sword, but never laid it off. No more must we.
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The wiles of the devil] Gr. The methods or way-layings of that old subtile serpent, who like Dan’s adder in the path, biteth the heels of passengers, and thereby transfuseth his venom to the head and heart, Gen 49:17. Julian by his craft drew more from the faith than all his persecuting predecessors could do by their cruelty. So doth Satan more harm in his sheepskin than by roaring like a lion.
{a} εγγενη και εμφυτα. Plutarch.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11–14 Put on the whole armour; get yourselves furnished with…
Put on the whole armour; get yourselves furnished with every grace, that none be wanting in you, no part naked and exposed to your enemies.
Of God; i.e. not carnal, but spiritual, and given by God: see 2Co 10:3,4; 1Th 5:8.
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That ye may be able to stand; either to fight, or rather to overcome. He that loses the victory is said to fall; he that gains it, to stand: see Psa 89:43.
Against the wiles of the devil: the devil useth arts and stratagems, as well as force and violence, and therefore, if any part of your spiritual armour be wanting, he will assault you where he finds you weakest.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv12–13 The apostle mentioned our enemy in the former verse;…
The apostle mentioned our enemy in the former verse; here he describes the combat in this verse, We wrestle. A Christian’s life is a perpetual warfare, a continual wrestling; but with what, and with whom?
Ans. Negatively, Not with flesh and blood; that is, not only or chiefly with flesh and blood, with human enemies; but we must grapple and contend with angelical powers, with devils, who are principalities and powers, & c.
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Here note, How the devil and his angels are described:
1. By their prince-like authority and government which they exercise in the world, called therefore principalities and powers, to denote that Satan is a great and mighty prince: a prince that has the heart and knee of all his subjects.
2. By the seat of his empire: he rules in this world, not in the other; the highest the devil can go, is the air; heaven fears him not. And he is a ruler of the darkness of this world: that is, in such sinners as labour under the darkness of sin and ignorance.
3. Satan and his angels are here described by their spiritual nature, called spiritual wickedness, that is, wicked spirits: intimating to us, that the devils are spirits; that they are spirits extremely wicked; and that these wicked spirits do chiefly annoy Christians with, and provoke them to, spiritual wickedness.
4. They are described by their residence or place of abode: in high places; that is, in the air, of which he is called the prince.
From the whole note, How plainly Christ our captain deals with all his soldiers, and the difference between Christ’s dealing with his followers, and Satan with his: Satan durst not let sinners know who that God is whom they fight against, but Christ is not afraid to show his saints their enemy in all his power and strength; well he might, because the weakness of God is stronger than the powers of hell.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv11–14 Put on the whole armour of God,.... Not that…
Put on the whole armour of God,.... Not that which God himself is sometimes clothed with, and uses against his enemies; but what he has provided for his people, and furnishes them with; the particulars of which are after mentioned: and it is called "the armour of God", because it is prepared by him for his people, and is bestowed on them by him; and because it is in its own nature divine and spiritual, and not carnal; and because it is provided for fighting the Lord's battles, and is used in them; and because the efficacy of it is from him, and the execution it does is owing to him: and it is whole, complete, and perfect; and all of it is useful, and no part to be neglected, but all to be taken and "put on"; which is not to make and provide this armour, but to take it, as in Eph 6:13; as being ready made and provided, and to expect and prepare for battle, and make use of it; and this supposes saints to be in a warfare state, and that they are in the character of soldiers, and have enemies to fight with, and therefore should be accoutred with proper and suitable armour, to meet them:
that ye may be able to stand against the wiles of the devil; who is the grand enemy of Christ and his people, and a very powerful and cunning one he is; so that the whole armour of God should be put on, which is proof against all his might and craft, in order to stand against him, oppose him, and fight, and get the victory over him, which in the issue is always obtained by believers; for they not only stand their ground in the strength of Christ, and by the use of their armour confound his schemes, and baffle all his arts and stratagems, but are more than conquerors through him that has loved them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11–14 Put on the whole armour of God - The…
Put on the whole armour of God - The Greek word means a complete suit of armour. Believers are said to put on the girdle, breastplate, shoes; to take the shield of faith, and sword of the Spirit. The whole armour - As if the armour would scarce do, it must be the whole armour. This is repeated, ver. 13, because of the strength and subtilty of our adversaries, and because of an "evil day" of sore trial being at hand.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11–14 Verse 11. Put on the whole armour of God]…
Verse 11. Put on the whole armour of God] Ενδυσασθε την πανοπλιαν του Θεου. The apostle considers every Christian as having a warfare to maintain against numerous, powerful, and subtle foes; and that therefore they would need much strength, much courage, complete armour, and skill to use it. The panoply which is mentioned here refers to the armour of the heavy troops among the Greeks; those who were to sustain the rudest attacks, who were to sap the foundations of walls, storm cities, c. Their ordinary armour was the shield, the helmet, the sword, and the greaves or brazen boots. To all these the apostle refers below. See Clarke on Eph 6:13.
The wiles of the devil.] Τας μεθοδειας του διαβολου· The methods of the devil the different means, plans, schemes, and machinations which he uses to deceive, entrap, enslave, and ruin the souls of men. A man's method of sinning is Satan's method of ruining his soul. See Clarke on Eph 4:14.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12–13 Eph 6:12. For we wrestle not — Greek, ουκ…
Eph 6:12. For we wrestle not — Greek, ουκ εστιν ημιν η παλη, our struggle is not; against flesh and blood — Not merely against human adversaries, however powerful, subtle, and cruel, nor against fleshly appetites; but against principalities, against powers — The mighty princes of all the infernal legions: and great is their power, and that likewise of the legions which they command. Against the rulers of the darkness of this world — Greek, προς τους κοσμοκρατορας του σκοτους, του αιωνος τουτου, against the rulers of the world, of the darkness of this age. Dr. Whitby explains this of “those evil spirits that ruled in the heathen nations which were yet in darkness,” and of “those that had their stations in the region of the air.” “Perhaps,” says Mr. Wesley, “these principalities and powers” (spoken of in the former clause) “remain mostly in the citadel of the kingdom of darkness; but there are other evil spirits who range abroad, to whom the provinces of the world are committed.” By the darkness of this age, that spiritual darkness is intended, which prevails during the present state of things. “Evil spirits,” Macknight thinks, “are called rulers of this world, because the dominion which, by the permission of God, they exercise, is limited to the darkness of this world; that is, this world darkened by ignorance, wickedness, and misery, and which is the habitation or prison assigned them, until the judgment of the great day, Jude, Eph 6:6.” Against spiritual wickedness — Or rather, wicked spirits, as the Syriac translates the expression. The word πονηρια, rendered wickedness, properly signifies malice joined with cunning, and is fitly mentioned as the characteristic of those wicked spirits with whom we are at war; and it is a quality so much the more dangerous, in that it exists in beings whose natural faculties are very great. And it must be observed, that they continually oppose faith, love, holiness, either by force or fraud, and labour to infuse unbelief, pride, idolatry, malice, envy, anger, hatred. In high places — Greek, εν τοις επουρανιοις, in, or about, heavenly places. Those who translate it in the former way, think the expression refers to those places where they rebelled against the God of heaven, and drew in multitudes who were before holy and happy spirits, to take part with them in their impious revolt. But it seems more probable the sense is, about heavenly places; namely, the places which were once the abodes of those spirits, and which they still aspire to, as far as they are permitted; labouring at the same time to prevent our obtaining them. Dr. Goodwin, however, thinks that not heavenly places, but heavenly things are intended; namely, spiritual and eternal blessings, about which we may be properly said to wrestle with them, while we endeavour to secure these blessings to ourselves, and they to hinder us from attaining them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–14 Put on the whole armor of God - The…
Put on the whole armor of God - The whole description here is derived from the weapons of an ancient soldier. The various parts of those weapons - constituting the “whole panoply” - are specified in Eph 6:14-17. The word rendered “whole armor” πανοπλίαν panoplian, “panoply”), means “complete armor,” offensive and defensive; see Luk 11:22; Rom 13:12 note; 2Co 6:7 note. “The armor of God” is not that which God wears, but that which he has provided for the Christian soldier. The meaning here is:
(1) That we are not to provide in our warfare such weapons as people employ in their contests, but such as God provides; that we are to renounce the weapons which are carnal, and put on such as God has directed for the achievement of the victory.
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(2) We are to put on the “whole armor.” We are not to go armed partly with what God has appointed, and partly with such weapons as people use; nor are we to put on “a part” of the armor only, but the “whole” of it. A man needs “all” that armor if he is about to fight the battles of the Lord; and if he lacks “one” of the weapons which God has appointed, defeat may be the consequence.
That ye may be able to stand - The foes are so numerous and mighty, that unless clothed with the divine armor, victory will be impossible.
Against the wiles of the devil - The word rendered “wiles” (μεθοδεία methodeia), means properly that which is traced out with “method;” that which is “methodized;” and then that which is well laid - art, skill, cunning. It occurs in the New Testament only in Eph 4:14, and in this place. It is appropriately rendered here as “wiles,” meaning cunning devices, arts, attempts to delude and destroy us. The wiles “of the devil” are the various arts and stratagems which he employs to drag souls down to perdition. We can more easily encounter open force than we can cunning; and we need the weapons of Christian armor to meet the attempts to draw us into a snare, as much as to meet open force. The idea here is, that Satan does not carry on an open warfare. He does not meet the Christian soldier face to face. He advances covertly; makes his approaches in darkness; employs cunning rather than power, and seeks rather to delude and betray than to vanquish by mere force. Hence, the necessity of being constantly armed to meet him whenever the attack is made. A man who has to contend with a visible enemy, may feel safe if he only prepares to meet him in the open field. But far different is the case if the enemy is invisible; if he steals upon us slyly and stealthily; if he practices war only by ambushes and by surprises. Such is the foe that we have to contend with - and almost all the Christian struggle is a warfare against stratagems and wiles. Satan does not openly appear. He approaches us not in repulsive forms, but comes to recommend some plausible doctrine, to lay before us some temptation that shall not immediately repel us. He presents the world in an alluring aspect; invites us to pleasures that seem to be harmless, and leads us in indulgence until we have gone so far that we cannot retreat.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 14 Flesh and blood, which may either signify temptations of…
Flesh and blood, which may either signify temptations of the flesh, or raised by mortal men. --- Principalities and powers; i.e. devils, or apostate angels, who before their fall were in such ranks of spirits, and who are permitted to rule over the wicked in this world of darkness. (Witham) --- By which we are to understand the fallen angels. For as by nature, and from their creation, they were the governors of this corporeal world, and were deprived of this their power on account of their pride, they received it (though limited by certain restrictions) in order to tempt man. (Estius) --- Rulers of the world of this darkness. By these are meant the devils who exercise their power and authority in our inferior and dark atmosphere, by raising winds, storms, tempests, &c. By darkness may be understood the wicked, in whom Satan reigns as in a citadel. (Menochius) --- Our inferior world is called dark and misty in comparison of the world above, which is always bright, serene, and clear. Our atmosphere is called the cloudy and dark heavenly. Cicero, in his Tuscul Quæst. Prudentius likewise, in Hamartigenia, writes thus: Non mentem sua membra premunt, nec terrea virtus
Oppugnat sensus liquidos, bellove lacessit;
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Sed cum spiritibus tenebrosis nocte deique
Congredimur quorum dominatibus humidus iste
Et pigris densus nebulis obtemperat aer.
Scilicet hoc medium cœlum inter et infima terræ
Quod patet ac vacuo nubes suspendit hiatu,
Frena potestatum variarum sustinet, ac suo
Principe Belial rectoribus horret iniquis.
His colluctamur prædoribus, at sacra nobis
Oris Apostoli testis sententia prodit. ------ (Estius)
--- Against the spirits of wickedness: or wicked spirits in the air, says St. Jerome. Literally, in celestials. (Witham) --- High places. That is to say, in the air, the lowest of the celestial regions in which God permits these wicked spirits or fallen angels to wander. (Challoner)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11–14 the whole armour--the armor of light (Rom 13:12); on…
the whole armour--the armor of light (Rom 13:12); on the right hand and left (Co2 6:7). The panoply offensive and defensive. An image readily suggested by the Roman armory, Paul being now in Rome. Repeated emphatically, Eph 6:13. In Rom 13:14 it is, "Put ye on the Lord Jesus Christ"; in putting on Him, and the new man in Him, we put on "the whole armor of God." No opening at the head, the feet, the heart, the belly, the eye, the ear, or the tongue, is to be given to Satan. Believers have once for all overcome him; but on the ground of this fundamental victory gained over him, they are ever again to fight against and overcome him, even as they who once die with Christ have continually to mortify their members upon earth (Rom 6:2-14; Col 3:3, Col 3:5).
of God--furnished by God; not our own, else it would not stand (Psa 35:1-3). Spiritual, therefore, and mighty through God, not carnal (Co2 10:4).
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wiles--literally, "schemes sought out" for deceiving (compare Co2 11:14).
the devil--the ruling chief of the foes (Eph 6:12) organized into a kingdom of darkness (Mat 12:26), opposed to the kingdom of light.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11–14 11. Whole armour—Our word panoply is the same with…
11. Whole armour—Our word panoply is the same with the beautiful Greek word πανοπλια, the sum total of a soldier’s offensive and defensive equipment. In this great battle, of which the stake is eternal life, every armour piece must be put on.
Of God—Not of earthly nor of metal make, but of celestial temper, from the divine armory, furnished for us by God himself.
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Wiles—Stratagems, ambushes, and treacheries of a faithless old foe, who disregards honourable warfare.
The devil—Prince of the kingdom of evil, and general of its armies.
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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–14 11. Put on] For the word, cp. Rom_13:12; Rom_13:14…
11. Put on] For the word, cp. Rom_13:12; Rom_13:14 (a close parallel); 1Co_15:53-54; 2Co_5:3; Gal_3:27 (a parallel); above, Eph_4:24; below, 14; Col_3:10; Col_3:12; 1Th_5:8 (a close parallel). In 1 Thess. and Rom. (just quoted) we have, so to speak, the germs of the developed imagery of this later-written passage. In them, as here, the believer, already (from another point of view, that of covenant and possession) clothed and armed with his Lord, is exhorted so to realize and to use what he has that it shall be like a new clothing and arming.
the whole armour] One word in the Gr., panoplia. It occurs in N.T. elsewhere only Luk_11:22 and here Eph_6:13. In the Apocrypha it is not infrequent. Cp. esp. Wis_5:17 &c., a very close parallel here as regards the picture:—“He (the Lord) shall take His zeal as a panoply, and make the creature His weapon for the defeat of His enemies; He shall put on righteousness as a breastplate, and shall make true judgment His helmet; He shall take sanctity as His invincible shield, and shall whet severe wrath as His sword, &c.” These words may very possibly have been in the Apostle’s memory. But far more certainly he had present there Isa_59:16-17, itself the probable ground of the imagery in Wisdom.
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The word panoplia admits no doubt of a looser application in usage; it may mean armour, complete or not. But its strict meaning, “whole armour,” is precisely in point here, where the stress of thought is on the one secret of spiritual strength; the need of Divine safeguard, and nothing less, for the whole emergency.
Cp. again 1 Thessalonians 5 and Romans 13 for parallels, or rather germs, of this passage. There, as here, the image of “putting on” is connected with that of “armour.” And in Rom. distinctly, and in 1 Thess. implicitly, the armour is seen to be reducible ultimately, as here, to the Lord Jesus Christ Himself. St Jerome says here, “From what we read in the passage following, and from the things said in all the Scriptures concerning the Lord (our) Saviour, it most clearly results that by ‘all the arms of God’ … the Saviour is to be understood.”
of God] Supplied by Him, having been wrought by Him. For such a conflict nothing less will do than what is wholly His in origin and gift.
that ye may be able] It is implied that thus, while only thus, the militant Christian shall be able. No inadequacy in his equipment is to be feared.
to stand] The key-word of the passage. The present picture is not of a march, or of an assault, but of the holding of the fortress of the soul and of the Church for the heavenly King. Bunyan’s “Mr Standfast” is a portrait that may illustrate this page.—So again below, Eph_6:13-14.
wiles] Lit, “methods”; stratagems. The Gr. word occurs (in Scripture) only here and above, Eph_4:14 (where R.V. “wiles”). For the formidable fact of the deliberate and subtle plans of the great Enemy, carefully concealed but skilfully combined on weak points, cp. 2Co_2:11; 1Pe_2:11, (where render “carry on a campaign against the soul”). In this respect, as in so many others, the Temptation of the Lord Himself is a picture of that of His followers; a series of veiled attacks, upon points thought weak, by the most subtle of created intellects.—In 1Pe_5:8 the same Enemy appears acting, as he sometimes does, in another way; by violence and terror.
the devil] See on Eph_2:2 for considerations on his personality as recognized by St Paul. This designation (diabolos, accuser,) appears above, Eph_4:27, and elsewhere in St Paul, Act_13:10; 1Ti_3:6-7, 2Ti_2:26; besides Heb_2:14. It is frequent with St Matthew, St Luke, and St John. In the LXX. it is the regular equivalent, though not the precise translation, of the Heb. Sâtân (the Adversary); e.g. Job 1-2; Zec_3:1-2. One of the terrible characteristics of the Adversary of the Son of God is the aim and effort to bring believing man into condemnation; hence his accusations of the saints. Cp. the Book of Job especially, and Rev_12:10 (where, however, another word than diabolos is used). Nor let it be forgotten that his first assault on man (Gen_3:5) was made by means of accusation against God, as grudging a good gift to man.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11–14 (11) Put on the whole armour.—The special emphasis in…
(11) Put on the whole armour.—The special emphasis in this verse is on “the whole armour,” or “panoply” (a word only used here and in Luk_11:22); not mainly on its strength or its brightness, as “armour of light” (comp. Rom_13:12), but on its completeness, providing against all “the wiles” and “all the fiery darts” of the Evil One, leaving no one point unguarded by a carelessness which may be fatal on all. In this it accords well with the general completeness and harmony of idea so characteristic of this Epistle.
To put on the “armour of God”—given us, that is, by God—is declared (by comparison of Rom_13:12; Rom_13:14) to be to “put on the Lord Jesus Christ.” Hence its completeness corresponds to the divine perfection of His true humanity. We are “to grow up unto Him in all things” (Eph_4:15), to put on His image in all the harmony of “truth” and “righteousness,” of “peace” and “faith,” to receive and use His “salvation” and wield the spiritual energy of His “Word.”
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The wiles of the devil.—The word “wiles” (used only here and in Eph_4:14) is an almost technical word for the stratagems of a skilful leader. It is notable that these “wiles” are ascribed to the devil, the “prince of the evil spirits” directing his hosts against the army of Christ; the actual “wrestling” of hand-to-hand struggle is with these evil spirits themselves. The word “wrestling” is, of course, not used technically, otherwise the counsel must have been (as in Heb_12:1) to divest oneself of all encumbrance. It is the personal grapple with the foe. Still it is possible that there may be some allusion to the “wrestling with the angel” of Gen_32:24-29, though with a wholly diverse application.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11, 12, 14 Put on the entire amour of God. Chained to…
Put on the entire amour of God. Chained to a soldier, the apostle"s mind would go forth naturally to the subject of amour and warfare. Put on amour, for life is a battle-field; not a scene of soft enjoyment and ease, but of hard conflict, with foes within and without; put on the amour of God, provided by him for your protection and for aggression too, for it is good, well-adapted for your use, God has thought of you, and has sent his amour for you; put on the whole amour of God, for each part of you needs to be protected, and you need suitable weapons for assailing all your foes. That ye may be able to stand against the wiles of the devil. Our chief enemy does not engage us in open warfare, but deals in wiles and stratagems, which need to be watched against and prepared for with peculiar care.
Vers. 11, 12.
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The Divine panoply: its necessity and design.
Christians have a spiritual warfare on earth. (2Ti_4:7) They have to fight for God, (1Sa_25:28) for truth, (Jud_1:3) and for themselves. (Rev_3:11)
I THE DIVINE ARMOR. It is so called because God provides each individual part of it. It is amour for offence as well as defense on no earthly anvil and tempered by no human skill." The amour of Rome celibacy, poverty, obedience, asceticism is for flight, not for conflict.This Divine armor we are not required to provide, but merely to put on, and its efficacy depends entirely upon the power of him who made it.
II ITS PURPOSE. "That ye may be able to stand against the wiles of the devil." The grand enemy of the Church is the devil, a superhuman tempter older than man. This language implies
(1) the personal existence of Satan;
(2) his possession of immense resources of cunning and craft;
(3) his power to inject evil into the minds of the saints;
(4) his great end to destroy the souls of men and the whole moral order of the world;
(5) the possibility of resisting his wiles in the strength of the Divine armor,
III ITS NECESSITY. This Divine equipment is indispensable in view of the serried ranks of evil which are leagued against us under the leadership of Satan. Our conflict is not with feeble man. It is with fallen spirits. The language of the apostle implies
(1) that these spirits have a hierarchy of their own of different orders;
(2) that their malignant activity is exercised in the world of men under a reign of darkness;
(3) that their moral character is wickedness;
(4) and that, as Satan is the prince of the power of the air, they seem to have their abode or the scene of their activity in the atmosphere that surrounds our earth.
We need, therefore, to be strong and valiant in this warfare,
(1) because we are fighting for our life;
(2) because, though our enemies be strong, our Captain is stronger still;
(3) because nothing but cowardice can lose the victory; (Jam_4:7)
(4) because, if we conquer, we shall ride triumphantly into heaven. T.C. (2Ti_4:7, 2Ti_4:8)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv11–14 Put on the whole armour of God, that ye…
Eph_6:11
Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
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Gods armoury
There stands on the banks of the Thames a grim old fortress, well known to all as the Tower of London. In that fortress, with its memories of Roman and Norman, of Plantagenet, Tudor, and Stuart, there is a wonderful collection of weapons and armour. As you look on those relies of bygone ages, you seem to be reading chapters from the History of England. One suit of mail recalls the rush of the Normans up the hill at Hastings, and the bloody fight at Senlac. Yonder mighty two-handed sword brings back the meeting of stern barons at Runnymead, and the signing of the great Charter. There are arms which tell of Crecy, and Poitiers, where men fled before the sable armour of the Black Prince. There, two, are weapons which remind us of the fatal wars of the Roses, the awful slaughter at Flodden, and the fight at Bosworth, where a crown was lost and won. There are gorgeous trappings which take us back to the field of the Cloth of Gold; and sturdy breastplates which bore the stroke of Cavalier sword, and Puritan pike, at Naseby and Marston Moor. But I would take you into a different armoury today, where the weapons and armour tell of yet fiercer battles, and yet more brilliant victories; where we may not only look on the armour of others, but may choose some for ourselves. This armoury is Gods, and it recalls the history of His Church militant here on earth, the battles and the triumphs of the soldiers of the Cross. O grand and glorious armoury of God! Let us enter there and choose our weapons. But, first, be sure that you have a battle to fight. There are too many of us who like the name of Christian without its responsibility. These desire to be soldiers of Christ, but not on active service. The battle may be fiercer sometimes than at others, but to the end we must be fighting. Never forget that the true service of Jesus in the world means hardness, means watchfulness, means self-denial, means, above all things, fighting.. Come then, today, into the armoury, and choose your weapons; ask Jesus to give you the whole armour of God. Cast away any untried, worthless armour, in which you have been trusting. Say with David, I cannot go with these, for I have not proved them. Are you trusting to your respectability? The keen arrows of temptation will pierce right through it, and wound your soul! then the good name in which you trusted will be dishonoured and disgraced. What breastplate are you wearing? Self-righteousness? You have never committed grievous sin, you say, you are not like some of your neighbours. There is the grievous sin at once, the belief that you are better than other people. The devil will strike through that breastplate as easily as through one of paper. Let him that thinketh he standeth, take heed lest he fall. O man of the world, walking among the worldly wise, whose wisdom is not of God, gird on your armour. See that you have the breastplate of righteousness, of right dealing. Let the weapons of the false, and the knavish, and the unjust, strike there and be blunted. See that the girdle of truth is not loosened, and feel that you dare not tell a lie. O brothers and sisters, who are sorely tempted in one way or another, be among those who fight. When David was once going to battle he had no sword, and they showed him that with which he had smitten off the head of the giant. Then said David, There is none like that, give it me. You have such a sword, and you can trust to it. Do you remember that prayer with which you conquered that giant temptation, that impure thought, that angry passion, that wrong deed? Try it again. Say, There is none like that, give it me. And, finally, have on your right hand, as a gauntlet, a firm determination, a fixed resolution to hold fast to that which is right, and by Gods help to go on to the end. (H. J. Wilmot-Buxton, M. A.)
The Christian armour
I. Explain the nature of the Christian armour.
1. It is armour for every part, except the back, which is provided with no defence, to show that the Christian is never to quit the field, but to face his enemies.
2. The armour is of every sort, offensive and defensive, both to protect the Christian, and to annoy his enemies.
3. It is armour that has been proved.
4. This armour is spiritual, and is intended only for spiritual purposes. It is called the armour of light, in allusion perhaps to the bright and glittering army of the Romans, and to show that it is for ornament as well as for defence. It is also armour of righteousness, designed only for righteous persons and righteous purposes; it cannot therefore be rendered subservient to acts of violence and oppression. It is provided by a righteous God, and His righteous word is the rule for using it (Rom_13:12; 2Co_6:7).
5. It is called the armour of God, to denote its transcendent excellency and usefulness, and that it is provided by His special grace.
II. Consider the necessity of putting on the whole armour of God.
1. We are in a state of warfare, exposed to innumerable enemies: and if not called to fight, we should not need to be armed.
2. We are naturally unprepared for this contest, having no means of defence, and therefore need to put on the armour of God. We must be equipped from Gods armoury, for no weapon of our own will be able to defend us.
3. Putting on this armour implies that we see our need of it, and that we use it for the purposes intended. Though we are not saved for our endeavours, yet neither can we be saved without them. We cannot exert ourselves too much in this warfare, nor depend upon our exertions too little.
4. The spiritual armour is not designed for show, like weapons that are hung up in some houses, but for use, and therefore it must be put on.
5. We must be careful to take to ourselves the whole armour of God, for a part of it will not avail. Such is the variety of Satans temptations and the worlds allurements that the whole of it is but sufficient for our defence; and should any part be left unguarded, a mortal wound might be inflicted. He is also mightier than we are, and we are no match for him, unless we put on the whole armour of God, and place our trust in His holy name. (B. Beddome, M. A.)
The Christian warfare
I. The danger to which we are exposed. As in other cases, so in this: our greatest danger lies in not feeling our danger, and so not being prepared to meet it.
1. View the enemy we have to contend with. He bears an inveterate hatred against us, and seeks nothing less than our destruction and eternal overthrow.
2. He is mightier than we are; and, unless we have help from above, we are no match for him.
3. An artful enemy.
4. Invisible.
5. Near us.
6. What is worse, he has a strong party within us.
7. On the issue of this warfare depend all our hopes.
II. The armour provided for us.
1. In general, this armour is the grace of the gospel.
2. A whole or perfect armour, sufficient to defend us in every part.
3. The use to be made of it is that we may be able to withstand and face the enemy.
III. The necessity of putting on this armour, or taking it to ourselves. Armour is of no avail, unless it be used.
IV. The inducement to do this. That we may withstand in the evil day, etc. (Theological Sketchbook.)
The means of standing sure
1.Christians are soldiers. Our life is a warfare. The Church here is militant. God has thus disposed our state on earth for weighty reasons.
(1) The more to manifest His pity, power, providence, and truth in keeping promise. The straits whereunto in this world we are brought, the promises which God has made to deliver us, and the many deliverances which we have, show that God pities us in our distresses, that He is provident and careful for our good, and wise in disposing evil to good; that He is able to deliver us, and faithful in doing it.
(2) To make proof of the gifts He bestows on His children. A soldiers valour is not known but in war.
(3) To wean them the better from this world.
2. The graces of Gods Spirit are for safeguard and defence.
(1) Those who want them must seek them.
(2) Those who have them must use them.
3. The Christians armour is the armour of God.
(1) It is made of God, even in heaven.
(2) It is prescribed of God, even in His Word.
(3) It is given of God, even by His Spirit.
(4) It is agreeable to God, even to His will.
4. It is spiritual armour; therefore suitable for defence against spiritual foes.
5. It is a complete armour, every way sufficient.
(1) Sufficient to defend us in every part.
(2) Sufficient to keep off and thrust back every assault and every dart of our spiritual enemies.
6. Christians ought to be well furnished always, and well prepared with the graces of Gods Spirit. They must ever have them in readiness at hand to use them, and make proof of them. As armour rusting by the wall side, as fire smothered with ashes, as money cankering in chests, so are the graces of Gods Spirit if they be not employed. Though in themselves they be never so excellent, yet to us and others they are fruitless and unprofitable, without a right use of them.
7. The power of every sanctifying grace must be manifest in the life of a Christian.
8. Gods assistance and mans endeavour are joined together. Without Gods mighty power man can do nothing; unless man put on the whole armour of God, God will do nothing. (William Gouge.)
The end and benefit of Christian armour
1.There is no hope, no possibility of remaining safe, without spiritual armour.
2. They who put on the armour of God, and use it as they ought, are safe and sure, and so may be secure.
3. Those who are without armour can have no hope to stand.
(1) Without this armour we are naked, and lie open to every dart and shot of our spiritual enemies; and are no more able to free ourselves from the power of the devil than a poor silly lamb or kid from a roaring lion or ravenous bear.
(2) By neglecting to use this armour provided of God, we provoke God to east us into the power of our enemies, and to give them power over us.
4. Those who use their armour are sure to stand. (William Gouge.)
The spiritual warfare
That such a war subsists, and is carrying on, is told us in the text, wherein the armour of God and the wiles of the devil are set in opposition the one to the other. Christ invades Satans kingdom, arming His servants; and Satan leaves no art untried to maintain his dominion, and restrain the progress of the conqueror.
I. Of the occasion of the war. This was partly the success of Satan upon our first parents; and partly Gods jealousy for His honour, and His pity for fallen man.
II. The designs of the one and the other. Satan has lost nothing of the pride, rage, and malice of an apostate spirit, therefore he cannot cease sinning. His revenge and rebellion against God are implacable; however much he trembles before the Son of God, yet he will not submit to Him; his proud malice is nothing abated; he roars against the government of God, seeking whom he may devour. Ceaselessly he labours to defeat the kingdom of the Redeemer, and to set up his own against it.
III. Where is the seat of action? In our hearts. There the devil has a natural right, and thence Christ would dispossess him. Satan, by the Fall, both ruined the original purity of mans nature, and also introduced a sad defilement into both the parts of us, soul and body; rendering the one proud, and the other carnal. To destroy this work of the devil, restoring to us the image of God, taking away our pride, and spiritualizing our affections, is Christs business.
IV. Let us consider the manner of the fight. The weapons of Satan are carnal; those of Christ, spiritual. Those of Satan are worldly things, whereby he endeavours to gratify pride, or to nurse indulgence. Jesus, on the other hand, comes with the word of truth, and the power of the Spirit.
V. The issue of this war, on the one part and the other. This will be the triumph of the Redeemer, and the confusion of the adversary. (S. Walker, B. A.)
Christ versus Satan
I. We are to consider the method of Christs assault upon the kingdom: of satan in the heart of a sinner, in order to gain him out of the enemys hand; and also the wiles which the devil uses to disappoint the Redeemers attempt and to keep the sinner in his service. While I am opening this point, it will be evidently seen how the devil wars at all disadvantage; that he must set up falsehood against truth, and temporal against eternal motives; that he cannot foretell the issue of one step he takes, while all his steps are plainly seen and foreseen, in all their consequences, by the Redeemer; that while Satan hath not the least power or strength to oppose one motion of His, He can easily turn all the counsels of Satan back upon himself; in a word, that in respect of Jesus, Satan is a poor, blind, weak, insignificant enemy. What, then, gives him so much success? It is neither his power, vigilance, nor cunning; what are these in respect of the might care, and wisdom of the Redeemer? No, sinners, it is your wilfulness; it is this alone gives him advantage. Now, that I may plainly set before you the method of Christs attack upon Satan in the heart of a sinner, and Satans devices to disappoint the success of it, you must be shown the state wherein Christ finds the sinner; His methods with him; and Satans counterplot to defeat them.
1. The state wherein Christ finds the sinner. In sin--committing sin, an enemy to God, godliness, and godly men.
2. The methods Christ uses with the heart of the sinner, in order to dispossess Satan of his dominion over it. The Spirit working by the Word, and impressing the various motives which the Word contains effectually upon the heart.
3. Satans wiles to disappoint the convictions which the Redeemer, by the Word and Spirit, has made upon the heart of a sinner.
(1) He may try to catch away the word of conviction by exciting presumption. If the constitution be warm, and a man is naturally bold and hardy (not as many others are, apt to fear in any great undertaking), when the Spirit hath begun to awaken the soul, by the terrors of the Lord, to a strong desire of fleeing from the wrath to come, the work of religion will, of course, seem not so difficult a thing as it is spoken of. Satan, then, will correspond with these views. The sinner shall seem to himself as if he had already overcome.
(2) Another sort of awakened sinners may be as continually fearful, as these we have been speaking of are bold and hardy. When such are awakened, the enemy, most likely, will be working with them to make them discouraged, and to harass them with fears, till they yield. With these he magnifies everything, and swells up mole hills to mountains in their apprehension.
(3) If the enemy cannot prevail by means of presumption or fear, he will endeavour, by the pleasures or cares of the world, to catch away the impression which Christ has made upon the sinners heart by the Word and Spirit. These are his subtle devices against the soul of a sinner. When there are some stirrings of infelt concern about the judgment and wrath to come, the devil knows how to make advantage of worldly pleasure and care, upon those whom he hath held in subjection by the love of the one or the other. He can plead that pleasure is harmless, and care is needful, till, by the entertainment of the one, and solicitude of the other, the gracious conviction is done away.
(4) The last wile of the devil to keep the awakened sinner for his service, is an attempt to detain him from the throne of grace.
II. I am now, in the second place, more directly with the design of the text, to describe to you the wiles of the devil against Christ in the persons of believers, whereby he endeavours to shake their constancy, and to render them disserviceable to the cause wherein they are engaged; and likewise the armour Christ hath prepared for their defence, as well as for making them fit to serve successfully under Him against the kingdom of darkness. Satan hath many wiles for those who believe, and are gone over to Jesus; if He cannot draw them back he will harass them, lay bars in their way, try to render them less fruitful, and less serviceable to the kingdom of Jesus Christ. In order to resist them we must put on--
1. Truth, or sincerity.
2. Righteousness; that is, the practice of all holiness.
3. The preparation of the gospel, or firmness, readiness, and constancy in all cases.
4. Faith, namely, in the promises of God in Christ. This must be put on above, or over all, because faith preserves all other graces.
5. The hope of salvation.
6. The Word of God.
7. Prayer.
8. Watchfulness.
9. Supplication for all saints.
Then the Christian is prepared for all the wiles of the devil. All these he must put on, not one excepted, because one and another of these things can only preserve us from this and that wile wherewith the devil will beset us. (S. Walker, B. A.)
The Christian armour
1. A call to arms. Religious life is sometimes called peace in believing. But let us not forget that there is nowhere in this world any peace which has not been wrought out in stubborn conflict, which is not now the achievement of valiant service for the truth. The soldiers of the cross do not enlist to go at once into the hospital, or sit around the door of a sutlers tent. It is to be feared that too much stress is laid upon the emotional and experimental part of piety in this easy day of ours. Too many young princes go off into dangerous Zulu-land for curious inquiry or mere love of adventure. There was (so we are told) once an English poet, who took position in a lofty tower that he might see a real battle. He seems to have had great prosperity, for the world has not yet done praising his versified description of the rushing onset, the tumult, and the carnage, by Iser rolling rapidly. Now, nobody need hope to become acquainted with the solemn realities of life by merely gazing out upon it from a protected belfry, as Campbell did on Hohenlinden field. We cannot make a poem out of it. There are awful certainties of exposure, and necessities of attack, which disdain figures and rhythms of mere music. And, moreover, we are combatants, not spectators; we are in the onset, and the shock is at hand. There is no discharge in that war.
2. It is best to avoid all confusion at once, and ascertain who are our adversaries; specially, who leads on the host. Here the apostle speaks clearly, if only people would listen: Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. Two kingdoms, said Ignatius Loyola, divide the world; the kingdom of Emmanuel, and the kingdom of Satan. This the whole Bible admits; but nowhere can there be found even so much as one text which intimates that Christ and the devil are on equal terms. Satan is a created being; he had a maker, and he now has a ruler. He wages at present only a permitted warfare for a limited season. His onsets are well called wiles, for he shuns open fields, and deals best in ambuscades and secret plots. There is awful force in the expression, the devil and his angels; for it shows us Satan is not alone in his work. He is the prince fiend of a fiendish clan. I have somewhere seen a picture on which was represented a human soul in its hour of conflict. It was as if the invisible world had for a moment been made visible by the rare skill of the artist. There, around the tried and anxious man, these emissaries of Satan were gathered. Dim, ethereal forms luridly shone out on every side. One might see the tempting offer of a crown over his head; but he would have to examine, quite closely before he could discover how each braided bar of gold in the diadem was twined in so as to conceal a lurking fiend in the folds. Then there was just visible a serpent with demoniac eyes coiled in the bottom of the goblet from which he was invited to drink. Foul whispers were plying either ear. There were baleful fires of lust in the glances of those who sought his companionship. A beautiful angel drew nigh; but a skeleton of death could be traced beneath the white robes he had stolen. I cannot say it was a welcome picture; but certainly there was a lesson in it. Among the noisy critics who gaily pronounced on its characteristics, I noticed there was one thoughtful man who turned aside and wept. Perhaps he knew what it meant.
3. Is there no defence against all this? Surely, every Christian remembers the armour which Paul catalogues in detail: Wherefore, take unto you, etc. (C. S. Robinson, D. D.)
An exhortation and an argument
The words contain an exhortation enforced by an argument.
I. The argument--That ye may, etc. In handling the argument we will consider--The devil is one who strikes through another by slander, or false accusation. Concerning this being, observe--
1. He is very miserable.
2. He was once happy.
3. Sin has made him miserable.
4. He is very powerful, malicious, and vigilant.
5. In his person and agency, generally, invisible.
6. He has many associates.
Wiles--the arts used by a commander to take advantage of his enemy. These consist--
1. In assuming false characters.
2. In suiting himself to the age, temper, connections, and circumstances of the tempted.
3. In choosing the proper instruments to effect his purposes.
4. In giving false names to good and evil. Zeal to persecution.
5. In causing divisions in the Church.
6. In hiding that from us what only can do us good. Ability to stand against them.
This implies--
1. Knowledge of them (2Co_2:11).
2. Power to oppose them.
II. The exhortation--Put on, etc.
Reflections:
I. A Christian soldier is a wonderful object. In relation to his enemies--and his defence.
II. How pleasing is our prevailing infidelity to Satan.
III. The experience of believers proves the truth of the text. (H. J. Foster.)
The Christian warfare
St. Paul was a born warrior. Most of us are what we are by ordination of circumstance. Here and there one is what he is by ordination of nature. It was Pauls genius to be belligerent, and his life would have been an epic, lived anywhere. Even in Eden he would have done what his great ancestor neglected to do, stood against the wiles of the devil. His life, Martineau says, was a battle, from which in intervals of the good fight his words arose as songs of victory. It was the supreme feat of the gospel to convert such a man. He is the superlative trophy of the Christian Church. Paul is the miracle of Christianity, one of those incontestible evidences of Christianity that leaves the mind satisfied. It was more to make Saul over into Paul than it was to make water over into wine. Power that could do the former would be at no less to do the latter. The martial quality of this old Napoleon of the cross betrays itself in what he does and in the way he does it, and in every bend and turn of life. The record of his moving hitherward and thitherward reads like the chronicles of an Alexander. He dared difficulties like Hannibal, and grasped details with the omniscience and omnipresence of the first emperor. His visits were invasions, his letters war dispatches, and his whole life campaign. It is noticeable how easily and habitually his thought drops into forms of the camp. He is the only man I know of, said Cassaubon, who wrote not with fingers, pen, and ink, but with his very heart, passion, and bare nerves. That is Paul, the Napoleon of the cross, the mailed and helmeted belligerent of the gospel of peace. And this martial impulse, I say, is everywhere in his letters incessantly declaring itself. It is in our text, Put on the whole armour of God. And the whole ensuing passage is in the same vein. Truth is to be the girdle, righteousness the breastplate, the preparation of the gospel of peace the sandals, faith the shield, salvation the helmet, and the Word of God the sword. There is no beauty in Pauls eye, but war is in his eye and everything he sees becomes the reflection of his eye, takes the colour of his thought. And now it is precisely this war spirit of Paul that helps to explain his eminence in the apostolic Church. When God chose Paul (He is a chosen vessel unto Me, said God)--when God chose Paul, He chose him with regard to the work to be done, and with regard to Pauls fitness to do it. He chose the Hebrews to be His people instead of the Chinese or East Indians, because there was something in the Hebrews that was apt to His purpose. His choice of Paul was an apt choice, because Paul was an apt man, and he went on in a way to adapt Paul, because Paul was already natively adaptable. And one element of his aptness was his combativeness. A fighting Church, a Church militant, belligerent, could be humanly championed by nothing less than a fighting apostle, an apostle militant, belligerent. St. John had visions of the Church triumphant, and was, in his temper and spirit, a kind of representation and prophecy of the Church triumphant. St. Paul stands for the Church of the present, the Church upon the field, the Church in armour, and the apostle of the armed spirit is fitly the historic champion of the Church in armour. And we shall gain in many ways by contemplating Christian service under Pauls aspect and imagery. Christianity is in its very nature and intent a crusade. Ours is a gospel of peace, but it is anything but a peaceful gospel, and the more scripturally it is put the more it betrays its animosity toward everything that in spirit contradicts the gospel; as the brighter the light, the more it differs from darkness, and the greater and swifter the inroad that it makes into darkness. Christianity is in its nature belligerent, and the peace of the gospel comes only as the fruitage of battle, and as the aftermath of victory. What communion hath light with darkness? asked Paul. Between sanctity and sin there is deadly enmity, which will disappear only with the extermination of one or the other of the belligerents. The moral tranquillization of the world is obtainable by no policy of compromise. Diplomacy has no role to play here. Put on the whole armour of God. The call is for soldiers, not diplomats, for regiments, not embassies. The victory is to be fought out, not negotiated. Of course there is courtesy in war as well as elsewhere. There is a consideration due to men as such, be they wicked or otherwise, but there is no consideration due to wickedness. Wickedness has to be handled without gloves, and designated without euphemisms. The act and the actor have to be discriminated. The two lie a little apart from each other in Gods thought. Said the Psalmist to Jehovah, Thou wast a God that forgavest them, though Thou tookest vengeance of their inventions. Courtesy toward a wicked man is Christian; courtesy toward wickedness is poltroonery and perhaps diabolism. All such irresoluteness postpones victory, not wins it. Sooner or later the whole matter has got to be determined by the arbitrament of the sword. There are instances in which there is no evading Waterloo. The competition, of good and evil is such an instance. We may domesticate sin, and array it in terms of elegant Latinity, but sooner or later that same sin will have to be proscribed without mercy and hunted down as an outlaw. We will treat with all the beautiful tenderness of the gospel men and women that are knavish, yes, that are adulterous, but we must remember that honesty and dishonesty, purity and uncleanness, are in implacable feud, and that either righteousness or sin has got to go under before there can be peace on the earth. We want, then, the courage of our convictions to enable us to name things according to their true character, to state things as they are, to deal with things as they are, and heroically to refuse all quarter to everything that declines to be led captive into subjection to Christ. As soldiers of the Lord we want large bestowment of sanctified stubbornness. My friend, there are only two sides to this controversy, the side of Christ and the side of antichrist. You cannot be on both sides. No man can serve two masters, said Christ. On which one of the two sides are you? If you are not promoting godliness, you are hindering it. If you are not building up Christianity, you are breaking it down. He that is not with Me is against Me. (C. H. Parkhurst, D. D.)
Scope and function of a Christian life
This is a general view of the scope and function of a Christian life. You will observe that, as here represented, a Christian is not the inheritance of a quiet possession. We enter upon a campaign. You will take notice, also, that this is a conflict which is to be waged, not by physical arms. We wrestle not against flesh and blood--the meaning of which is, that it is not a physical quality--but against principalities, and spiritual wickedness in high places--the very highest places in human governments. We war not, therefore, by sword, or by spear, but we put on the armour of God--reason, conscience, purity, courage, and faith. And these qualities, not as they are developed under the inspiration of ordinary human life, but as they are derived from the Spirit of God itself--these are the weapons with which we enter into the war. And it is, as I understand it, the comprehensive teaching here--or the recognition, if not the special teaching--that when we become Christians, we enter upon that great, worldwide, time-long battle, in which the moral sentiments of the race are arrayed against the passions. And the question is, who shall control the vast machinery of this world? Shall it be controlled by appetites, by avarice, by selfishness in its varied forms? Or shall the vast machineries of the world be inspired and controlled by mens higher reason and their moral sentiments? That is the real battle in the most comprehensive statement of it. And we have entered into that conflict just as soon as we have entered into the service of the Lord Jesus Christ. This whole world is to be reorganized. It is the aim of Christianity to reorganize the globe, and to deduce laws, maxims, policies, and principles from the moral Sentiments. In other words, it will yet be shown that every element of human life, individual, social, and civil, can be better pursued by the inspiration of religious feeling than by the inspiration of sordid, secular feeling. Truth will be proved to be better than deceit, always, and in all circumstances. Honour will be proved to be better than infidelity to obligations, and always. The day is coming when God, the supernal good, who organized the world that it might serve Him in virtue and true piety, will make it appear to all the earth and to all the universe that He is on the side of rectitude, on the side of purity, and that providence and natural law, and, just as much national law, and social and commercial law, and industrial law, are on the side of the moral sentiments, and not on the side of the passions and the appetites. There is now a supreme incredulity in this. Though, practically, men do not, perhaps, reason upon it, there is an almost universal impression that, while men are in this world, and performing their duties, they must be as brick makers are--that they must work in dirt; and that, when they have got, through working in dirt, then they must clean up and go to church. Men think, As long as I am in the world and doing business, I must perform my business according to the way of the world; and then, when I have got through with the necessary sacrifice to the world, I must wash up and go to church, and be a Christian. The first step in the working plan of this great campaign into which we are called--namely, of regenerating, reforming, recasting the world--is the reformation of individual character, until the supreme forces of it shall be moral forces. Do you not see that half the evils in society come from physical conditions? Do you not see that if society were more honourable, more just in its organizations, a great deal of that which you call sin would disappear of itself, that it is but the friction caused by the working of the machinery? But the question comes back, How are you going to reorganize society? It is assumed, in the Word of God, that the indispensable condition of any reformation in the organization of society is to proceed upon the primary conversion of the individual heart. Therefore it is that the gospel, when it declares that the field is the world, and when it undertakes the conversion of the world, so that human society shall act upon the highest conceivable reason and moral sentiment in its operations, says, Preach the gospel to every creature. And it is for this simple reason that the force by which we are to organize society is to be the force of the regenerated individual. Our battle is not accomplished in our own salvation. We are Gods soldiers to transform this world. The mere technical spread of the gospel is itself a great gain, but it is only the beginning of the work. The gospel is spread, so far as its technical spread is concerned, into continents, but the gospel is to spread in another way. It is to go down into society, as well as to lie upon the surface of it. As a creed, it is to lie in the disposition, and transform the processes of it. And the very first step that a man takes when he becomes a Christian, after the regeneration of his heart, is to carry those regenerating forces straight along with him. Wherever he goes, that light is to shine; and it is to shine on business, to shine on love, on pleasure, on wealth, on honours, on everything. Wherever he goes, he is to carry the transforming power of the Spirit of God, so that he shall do his part as one of the soldiers of the Lords host.
1. Men are called by religion to a personal reformation, and then to the reformation of the whole world in which they live. You are to carry Christs spirit into every relation of life, and to become a witness, and a martyr, if need be, in it. A little child, beginning to love Christ, and desiring to witness for Christ, comes home to its unconverted parents, and to brothers and sisters that are wilful and wayward, and seeks there to carry out the law of love. Its temper, quite infirm, is often lost. Alas, that of all the things that we lose, nothing is found so certainly again as our temper! The little child comes home, and its temper is often disturbed, often stirred up; and still, it means to be a witness for Christ. And it says in its little heart, I do love Christ; and I mean that everything I do shall please Him. It has read, In honour preferring one another; and it attempts, in the household, to prefer the happiness of its brothers and sisters. It refuses to join in the little deceits that belong to them. It refuses to conceal, when questioned, their little peculations. It comes to spiteful grief in consequence. And the little child is not old enough to know anything about the great laws of society and the great laws of nature. Just converted, it is undertaking to live so that the best part of itself shall govern itself; and then it is undertaking so that, in its little companionships, the best part of it shall all the time rule in its conduct. Now, no child can undertake that without having the epitome of the experience of every Christian in the whole world.
2. Religion must not be selfish--not even if it be the selfishness of the highest quality. We have no right to be Christians simply on the ground that we shall save our souls. We shall save our souls; but to come into religion as a mere soul insurance is selfishness. We have no right to go into religion merely because we should thus gain joy. The man that enters into religion must follow God. And what thought He, when He took the crown, every beam of which was brighter than the shining of a thousand suns, and laid it by? What thought He when, disrobing Himself of power, taste, and faculty, He bowed His head, and, trailing through the sky, became a man, and as a man humbled Himself, and became obedient unto death, even the death of the cross? The most odious and reputation-blasting death that mans ingenuity had developed--all this had combined at the centre point of the cross, as the sign and symbol of degradation; and that was the death that He chose, that He might identify Himself with men, and not be ashamed to call them brethren. I am going to follow the meek and lowly Jesus by cutting my acquaintance with the vulgar cares of the dirty world. I am going to be a select Christian, and seclude myself from these things. Can you, and be a follower of Christ? Religion means work. Religion means work in a dirty world. Religion means peril--blows given, but blows taken as well. Religion means transformation. The world is to be cleaned by somebody; and you are not called of God if you are ashamed to scour and scrub. I believe that the day is yet to come when all the machineries of society will be controlled by truth, by purity, by sublime duty. I call you to be soldiers in that great warfare that is to bring to pass this victory. (H. W. Beecher.)
Satan and his warfare
I. The character of the great adversary. St. Paul here calls him the devil. He is also spoken of in other parts of the Bible as Abaddon, Beelzebub, Belial, the Dragon, the Evil One, the Angel of the Bottomless Pit, the Prince of this World, the Prince of the Power of the Air, Satan, Apollyon, and the God of this World. Although fallen beings, they, like the Angels of Light, still excel in strength (Psa_103:20), and are far greater in power and might (2Pe_2:11) than any of the sons of men.
II. The nature of his devices. Having once been pure and holy, the lost Archangel realizes the greatness of his fall; and grief, anger, and revenge, all combine to render him the bitter enemy of everything good. Hence, all his arts are directed to one end, viz., to draw us away from God, and to accomplish our ruin. And very wonderful and successful is the mode of his warfare. Acting upon the rule of expediency, he never begins his assaults by a direct contradiction of the truth, but by a qualified admission of its claims, he seems to agree with his victim, while he is only making ready to come down upon him in an unguarded quarter. It might reasonably be supposed that one who ventured to make war in heaven is a skilful and experienced leader, whose craft and boldness would render him a dangerous enemy upon earth. The wiles of the Devil are marked by all those characteristics which prove him to be a most treacherous and deadly foe. His forces are scattered over the world, busy in executing his commands, and all our weaknesses are spied out, and the corresponding enticements presented. Naturalists report that when the chameleon stretches itself on the grass to catch flies and grasshoppers, it assumes a green colour to prevent detection; and that the polypus changes himself into the sombre hue of the rock, under which he lurks, that the fish may come within his reach without suspicion of danger. And thus the devil, in spreading his net for unwary Christians, turns himself into the shape which they least suspect, and allures them with temptations most agreeable to their natures.
III. The means by which his dangerous wiles may be withstood. Our strength is perfect weakness; but the good and gracious Lord is ready to open His armoury (Jer_1:25) and equip those who acknowledge their helplessness and seek for His sustaining grace. This armour is given for use, and if we expect any benefit from it we must not delay to put it on. (J. N. Norton, D. D.)
The Christians impedimenta
The Romans were accustomed to call the baggage with which their army was encumbered impedimenta, hindrances, because the transportation of this baggage retarded their progress; so although the Evil One cannot destroy the soldier of the army of salvation, he can annoy, him, and cast about him so many discouragements as greatly to cripple his energies and impede his upward progress. These toils of the devil are the impedimenta of the spiritual hosts, by which the believer is led to halt, to turn aside from his onward course, to slumber at his post, and give way to discouragements, until he is far from accomplishing the high attainments which were within his reach, and at last is called away from the scene of his warfare with many of his glorious aspirations unfulfilled, with sad regrets over so much of the work of life to be left undone. Alas! the wiles of the devil! (J. Leyburn, D. D.)
That sin is more crafty than violent
But think ye for awhile what the ungodly mans life is! I can only compare it to that famous diabolical invention of the Inquisition of ancient times. They had as a fatal punishment for heretics, what they called the Virgins Kiss. There stood in a long corridor the image of the Virgin. She outstretched her arms to receive her heretic child; she looked fair, and her dress was adorned with gold and tinsel, but as soon as the poor victim came into her arms the machinery within began to work, and the arms closed and pressed the wretch closer and closer to her bosom, which was set with knives, and daggers, and lancets, and razors, and everything that could cut and tear him, till he was ground to pieces in the horrible embrace; and such is the ungodly mans life. It standeth like a fair virgin, and with witching smile it seems to say, Come to my bosom, no place so warm and blissful as this; and then anon it begins to fold its arms of habit about the sinner, and he sins again and again, brings misery into his body, perhaps, if he fall into some form of sin, stings his soul, makes his thoughts a case of knives to torture him, and grinds him to powder beneath the force of his own iniquities. (C. H. Spurgeon.)
Successful wrestling
Imitate yon ancient wrestler, who, laying aside his robes and ornaments, and all the bravery of his attire, steps naked into the arena--limbs and body shining with slippery oil; closing with an antagonist, whose hands, slipping on the unctuous limbs, catch no firm hold, he heaves him up to hurl in the dust, and bear off the palm--honour won, less by his power than by his wise precaution. If prevention is better than cure, precaution is better than power; therefore ought a good man ever to watch and pray that he enter not in temptation; his prayer, that which our Lord has taught us, Lead us not into temptation, but deliver us from evil. (T. Guthrie, D. D.)
Resistance ensures victory
You know how John Bunyan represents poor Feeble-mind in the cave of Giant Slaygood. The giant had picked him up on the road, and taken him home to devour him at his leisure; but poor Feeble-mind said he had one comfort, for he had heard that the giant could never pick the bones of any man who was brought there against his will. Ah! and so it is. If there be a man who has fallen into sin, but still his heart crieth out against the sin; if he be saying, Lord, I am in captivity to it; I am under bondage to it; O that I could be free from it! then sin has not dominion over him, nor shall it destroy him, but he shall be set free ere long. (C. H. Spurgeon.)
The wiles of the devil
Colonel Stewart, with Gordon, was for months besieged in Khartoum--then taking ten vessels from that place he bombarded Berber and dispersed all the rebels. Nine of the vessels had returned in safety; Stewart, having remained behind to inspect, was returning in the tenth, with some forty men on board, when the vessel ran on a rock. Some of the enemy, under the guise of friendship, then offered to conduct them safely across the desert. Stewart was deceived, and trusted himself to them; but as soon as they landed the whole party was massacred to a man.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v13 Chapter 29
Chapter 29
THE DIVINE PANOPLY
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Eph_6:13-18
"Stand" is the watchword for this battle, the apostles order of the day: that you may be able to stand against the stratagems of the devil, that you may be able to withstand in the evil day, and mastering all your enemies to stand Stand therefore, "girding your loins about with truth." The apostle is fond of this martial style, . and such appeals are frequent in the letters of this period. The Gentile believers are raised to the heavenly places of fellowship with Christ, and invested with the lofty character of sons and heirs of God: let them hold their ground; let them maintain the honour of their calling and the wealth of their high estate, standing fast in the grace that is in Christ Jesus. Pro aris et focis the patriot draws his sword, and manfully repels the invader. Even so the good soldier of Christ Jesus contends for his heavenly city and the household of faith. He defends the dearest interests and hopes of human life.
This defence is needed, for an "evil day" is at hand! This emphatic reference points to something more definite than the general day of temptation that is co-extensive with our earthly life. St. Paul foresaw a crisis of extreme danger impending over the young Church of Christ. The prophecies of Jesus taught His disciples, from the first, that His kingdom could only prevail by means of a severe conflict, and that some desperate struggle would precede the final Messianic triumph. This prospect looms before the minds of the New Testament writers, as "the day of Jehovah" dominated the imagination of the Hebrew prophets. Pauls apocalypse in 1 and 2 Thessalonians is full of reminiscences of Christs visions of judgment. It culminates in the prediction of the evil day of Antichrist, which is to usher in the second, glorious coming of the Lord Jesus. The consummation, as the apostle was then inclined to think, might arrive within that generation, {1Th_4:15, 1Th_4:17} although he declares its times and seasons wholly unknown. In his later epistles, and in this especially, it is clear that he anticipated a longer duration for the existing order of things; and "the evil day" for which the Asian Churches are to prepare can scarcely have denoted, to the apostles mind, the final day of Antichrist, though it may well be an epoch of similar nature and a token and shadow of the last things.
In point of fact a great secular crisis was now approaching. The six years (64-70 after Christ) extending from the fire of Rome to the fall of Jerusalem, were amongst the most fateful and calamitous recorded in history. This period was, in a very real sense, the day of judgment for Israel and the ancient world. It was a foretaste of the ultimate doom of the kingdom of evil amongst men; and through it Christ appears to have looked forward to the end of the world. Already "the days are evil" (Eph_5:16); and "the evil day" is at hand-a time of terror and despair for all who have not a firm faith in the kingdom of God.
Two chief characteristics marked this crisis, as it affected the people of Christ: persecution from without, and apostasy within the Church. {Mat_24:5, Mat_24:8-12} To the latter feature St. Paul refers elsewhere. Of persecution he took less account, for this was indeed his ordinary lot, and had already visited his Churches; but it was afterwards to assume a more violent and appalling form. When we turn to the epistle to the Seven Churches {Revelation 2,3} written in the next ensuing period, we find a fierce battle raging, resembling that for which this letter warns the Asian Churches to prepare. The storm which our apostle foresees had then burst. The message addressed to each Church concludes with a promise to "him that overcometh." To the faithful it is said: "I know thy endurance." The angel of the Church of Pergamum dwells where is "the throne of Satan," and where "Antipas the faithful martyr was killed." There also, says the Lord Jesus, "are those who hold the teaching of Balaam, and the teaching of the Nicolaitans," with whom "I will make war with the sword of my mouth." {Eph_6:17} Laodicea has shrunk from the trial, and grown rich by the worlds friendship. Thyatira "suffers the woman Jezebel, who calls herself a prophetess, to teach and to seduce" the servants of Christ. Sardis has but "a few names that have not defiled their garments." Even Ephesus, though she had tried the false teachers and found them wanting (surely Pauls epistles to Timothy had helped her in this examination), has yet "left her first love." The day of trial has proved an evil day to these Churches. Satan has been allowed to sift them; and while some good wheat remains, much of the faith of the numerous and prosperous communities of the province of Asia has turned out to be faulty and vain. The presentiments that weighed on St. Pauls mind when four years ago he took leave of the Ephesian elders at Miletus, and which reappear in this passage, were only too well justified by the course of events. Indeed, the history of the Church in this region has been altogether mournful and admonitory.
But it is time to look at the armour in which St. Paul bids his readers equip themselves against the evil day. It consists of seven weapons, offensive or defensive-if we count prayer amongst them: the girdle of truth, the breastplate of righteousness, the shoes of readiness to bear the message of peace, the shield of faith, the helmet of salvation, the sword of the word, and the continual cry of prayer.
I. In girding himself for the field, the first thing the soldier does is to fasten round his waist the military belt. With this he binds in his undergarments, that there may be nothing loose or trailing about him, and braces up his limbs for action. Peace admits of relaxation. The girdle is unclasped; the muscles are unstrung. But everything about the warrior is tense and firm; his dress, his figure and movements, speak of decision and concentrated energy. He stands before us an image of resolute conviction, of a mind made up. Such a picture the words "girt about with truth" convey to us.
The epistle is pervaded by the sense of the Churchs need of intellectual conviction. Many of the Asian believers were children, half-enlightened and irresolute, ready to be "tossed to and fro and carried about with. every wind of doctrine". {Eph_4:14} They had "heard the truth as it is in Jesus," but had an imperfect comprehension of its meaning. They required to add to their faith knowledge, -the knowledge won by searching thought respecting the great truths of religion, by a thorough mental appropriation of the things revealed to us in Christ. Only by such a process can truth brace the mind and knit its powers together in "the full assurance of the understanding in the knowledge of the mystery of God, which is Christ". {Col_2:2-3}
Such is the faith needed by the Church, now, as then, the faith of an intelligent, firm, and manly assurance. There is in such faith a security and vigour of action that the faith of mere sentiment and emotional impression, with its nerveless grasp, its hectic and impulsive fervours, cannot impart. The luxury of agnosticism, the languors of doubt, the vague sympathies and hesitant eclecticism in which delicate and cultured minds are apt to indulge; the lofty critical attitude, as of some intellectual god sitting above the strife of creeds, which others find congenial-these are conditions of mind unfit for the soldier of Christ Jesus. He must have sure knowledge, definite and decided purposes-a soul girdled with truth.
II. Having girt his loins, the soldier next fastens on his breastplate, or cuirass.
This is the chief piece of his defensive armour; it protects the vital organs. In the picture drawn in 1Th_5:8, the breastplate is made "of faith and love." In this more detailed representation, faith becomes the outlying defensive "shield," while righteousness serves for the innermost defence, the rampart of the heart. But, in truth, the Christian righteousness is compounded of faith and love.
This attribute must be understood in its full Pauline meaning. It is the state of one who is right with God and with Gods law. It is the righteousness both of standing and of character, of imputation and of impartation, which begins with justification and continues in the new, obedient life of the believer. These are never separate, in the true doctrine of grace. "The righteousness that is of God by faith" is the souls main defence against the shafts of Satan. It wards off deadly blows, both from this side and from that. Does the enemy bring up against me my old sins? I can say: "It is God that justifieth; who is he that condemneth?" Am I tempted to presume on my forgiveness, and to fall into transgression once more? From this breastplate the arrow of temptation falls pointless, as it resounds: "He that doeth righteousness is righteous. He that is born of God doth not commit sin." The completeness of pardon for past offence and the integrity of character that belong to the justified life, are woven together in an impenetrable mail.
III. Now the soldier, having girt his loins and guarded his breast, must look well to his feet. There are lying ready for him shoes of wondrous make.
What is the quality most needed in the soldiers shoes? Some say it is firmness; and they so translate the Greek word employed by the apostle, occurring only here in the New Testament, which in certain passages of the Septuagint seems to acquire this sense, under the influence of Hebrew idiom. But firmness was embodied in the girdle. Expedition belongs to the shoes. The soldier is so shod that he may move with alertness over all sorts of ground.
Thus shod with speed and willingness were "the beautiful feet" of those that brought over desert and mountain "the good tidings of peace," the news of Israels return to Zion. {Isa_52:7-9} With such swift strength were the feet of our apostle shod, when "from Jerusalem round about unto Illyricum" he had "fulfilled the gospel of Christ," and is "ready," as he says, "to preach the glad tidings to you also that are in Rome". {Rom_1:15} This readiness belonged to His own holy feet, who "came and preached peace to the far off and the near," {Eph_2:17} when, for example, sitting a weary traveller by the well-side at Sychar, He found refreshment in revealing to the woman of Samaria the fountain of living water. Such readiness befits His servants, who have heard from Him the message of salvation and are sent to proclaim it everywhere.
The girdle and the breastplate look to ones own safety. They must be supplemented by the evangelic zeal inseparable from the Spirit of Christ. This is, moreover, a safeguard of Church life. Von Hofmann says admirably upon this point: "The objection [brought against the above interpretation] that the apostle is addressing the faithful at large, who are not all of them called to preach the gospel, is mistaken. Every believer should be prepared to witness for Christ so often as opportunity affords, and needs a readiness thereto. The knowledge of Christs peace qualifies him to convey its message. He brings it with him into the strife, of the world. And it is the consciousness that he possesses himself such peace and has it to communicate to others, which enables him to walk firmly and with a sure step in the way of faith." When we are bidden to "stand in the evil day," that does not mean to stand idle or content to hold our ground. Attack is often the best mode of defence. We keep our faith by spreading it. We defend ourselves from our opponents by converting them to the gospel, which breathes everywhere reconciliation and fraternity. Our Foreign Missions are our grand modern apologetic; and Gods peacemakers are His mightiest warriors.
IV. With his body girt and fenced and his feet clad with the gospel shoes, the soldier reaches out his left hand to "take up withal the shield, " while his right hand grasps first the helmet which he places on his head, and then the sword that is offered to him in the word of God.
The shield signified is not the small round buckler, or target, of the light-armed man; but the doorlike shield, measuring four feet by two and-a-half and rounded to the shape of the body, that the Greek hoplite and the Roman legionary carried. Joined together these large shields formed a wall, behind which a body of troops could hide themselves from the rain of the enemys missiles. Such is the office of faith in the conflicts of life: it is the soldiers main defence, the common bulwark of the Church. Like the citys outer wall, faith bears the brunt and onset of all hostility. On this shield of faith the darts of Satan are caught, their point broken, and their fire quenched. These military shields were made of wood, covered on the outside with thick leather, which not only deadened the shock of the missile, but protected the frame of the shield from the "fire-tipped darts" that were used in the artillery of the ancients. These flaming arrows, armed with some quickly burning and light combustible, if they failed to pierce the warriors shield, fell in a moment extinguished at his feet.
St. Paul can scarcely mean by his "fiery darts" incitements to passion in ourselves, inflammatory temptations that seek to rouse the inward fires of anger or lust. For these missiles are "firepointed darts of the Evil One." The fire belongs to the enemy who shoots the dart. It signifies the malignant hate with which Satan hurls slanders and threats against the people of God through his human instruments. A bold faith wards off and quenches this fire even at a distance, so that the soul never feels its heat. The hearts confidence is unmoved and the Churchs songs of praise are undisturbed, while persecution rages and the enemies of Christ gnash their teeth against her. Such a shield to him was the faith of Stephen the protomartyr.
"I heard the defaming of many; there was terror on every side. But I trusted in Thee, O Jehovah: I said, Thou art my God!"
To "take up the shield of faith," is it not, like the Psalmist, to meet injuries and threats, the boasts of unbelief and of worldly power, the poisoned arrows of the deceitful and the bitter words of unjust reproach, with faiths quiet counter-assertion? "Who shall separate us from the love of Christ?" says the apostle in the midst of tribulation. "God is my witness, whom I serve in the gospel of His Son," he answers when his fidelity is questioned. No shaft of malice, no arrow of fear can pierce the soul that holds such a shield.
V. At this point (Eph_6:17), when the sentence beginning at Eph_6:14 has drawn itself out to such length, and the relative clause of Eph_6:16 b makes a break and eddy in the current of thought, the writer pauses for a moment. He resumes the exhortation in a form slightly changed and with rising emphasis, passing from the participle to the finite verb: "And take the helmet of salvation." The word take, in the original, differs from the taking up of Eph_6:13 and Eph_6:16. It signifies the accepting of something offered by the hand of another. So the Thessalonians "accepted the word" brought them by St. Paul {1Th_1:6} and Titus "accepted the consolation" given him by the Corinthians {2Co_8:17} -in each case a welcome gift. Gods hand is stretched out to bestow on His chosen warrior the helmet of salvation and the sword of His word, to complete his equipment for the perilous field. We accept these gifts with devout gratitude, knowing from what source they come and where the heavenly arms were fashioned.
The "helmet of salvation" is worn by the Lord Himself, as He is depicted by the prophet coming to the succour of His people. This {Isa_59:17} helmet, on the head of Jehovah, is the crest and badge of their Divine champion. Given to the human warrior, it becomes the sign of his protection by God. The apostle does not call it "the hope of salvation," as he does in 1Th_5:8, thinking of the believers assurance of victory in the last struggle. Nor is it the sense and assurance of past salvation that here guards the Christian soldier. The presence of his Saviour and God in itself constitutes his highest safeguard.
"O Jehovah my Lord, the strength of my salvation, Thou hast covered my head in the day of battle."
The warriors head, rising above his shield, was frequently open to attack. The arrow might shoot over the shields edge, and inflict a mortal blow. Our faith, at the best, has its deficiencies and its limits; but Gods salvation reaches beyond our highest confidence in Him. His overshadowing presence is the crown of our salvation, His love its shining crest.
Thus the equipment of Christs soldier is complete; and he is arrayed in the full armour of light. His loins girt with truth, his breast clad with righteousness, his feet shod with zeal, his head crowned with safety, while faiths all-encompassing shield is cast about him, he steps forth to do battle with the powers of darkness, "strong in the Lord, and in the might of His strength."
VI. It only remains that "the sword of the Spirit" be put into his right hand, while his lips are open in continual prayer to the God of his strength.
The "cleansing word" of Eph_5:26, by whose virtue we passed through the gate of baptism into the flock of Christ, now becomes the guarding and smiting word, to be used in conflict with our spiritual foes. Of the Messiah it was said, in language quoted by the apostle against Antichrist: {2Th_2:8} "He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked." {Isa_11:4} Similarly, in Hosea, the Lord tells how He has "hewed" the unfaithful "by His prophets, and slain them by the words of His mouth." {Hos_6:5} From such sayings of the Old Testament the idea of the sword of the Divine word is derived. We find it again in Heb_6:12 : "The word of God, living and active, sharper than any two-edged sword"; and in the "sword, two-edged, sharp," which John in the Revelation saw "coming out of the mouth of the Son of man": it belongs to Him whose name is "the word of God," and with it "He shall smite the nations."
This sword of the inspired word Paul himself wielded with supernatural effect, as when he rebuked Elymas the sorcerer, or when he defended his gospel against the Judaisers of Galatia and Corinth. In his hand it was even as
"The sword Of Michael. from the armoury of God, tempered so that neither keen Nor solid might resist that edge."
With what piercing reproofs, what keen thrusts of argument, what double-edged irony and dexterous sword-play did this mighty combatant smite the enemies of the cross of Christ! In times of conflict never may such leaders be wanting to the Church, men using weapons of warfare not carnal, but mighty to "cast down strongholds," to "bring down every high thing that exalts itself against the knowledge of God and make captive every thought to Christs obedience." In her struggle with the worlds gigantic lusts and tyrannies, the Israel of God must be armed with this lofty and lightning-like power, with the flaming sword of the Spirit. No less in the secret, internal conflicts of the religious life, the sword of the word is the decisive weapon. The Son of man put it to proof in His combat in the wilderness. Satan himself sought to wrest this instrument to his purpose. With pious texts in his mouth he addressed our Lord, like art angel of light, fain to deceive Him by the very Scripture He had Himself inspired! until, with the last thrust of quotation, Jesus unmasked the tempter and drove him from the field, saying, "Get thee behind me, Satan!"
VII. We have surveyed the Christian soldier with his harness on. From head to foot he is clothed in arms supernatural. No weapon of defence or offence is lacking, that the spiritual combat needs. Nothing seems to be wanting: yet everything is wanting, if this be all. Our text began: "Be strong in the Lord." It is prayer that links the believer with the strength of God.
What avails Michaels sword, if the hand that holds it is slack and listless? what the panoply of God, if behind it beats a craven heart? He is but a soldier in semblance who wears arms without the courage and the strength to use them. The life that is to animate that armed figure, to beat with high resolve beneath the corslet, to nerve the arm as it lifts the strong shield and plies the sharp sword, to set the swift feet moving on their gospel errands, to weld the Church together into one army of the living God, comes from the inspiration of Gods Spirit received in answer to believing prayer. So the apostle adds: "With all prayer, and supplication praying at every time in the Spirit."
There is here no needless repetition. "Prayer" is the universal word for reverent address to God; and "supplication" the entreaty for such help as "on every occasion"-at each turn of the battle, in each emergency of life-we find ourselves to need. And Christian prayer is always "in the Spirit,"-being offered in the grace and power of the Holy Spirit, who is the element of the believers life in Christ, who helps our infirmities and, virtually, intercedes for us. {Rom_8:26-27} When the apostle continues, "watching [or keeping awake] thereunto," he reminds us, as perhaps he was thinking himself, of our Lords warning to the disciples sleeping in Gethsemane: "Watch and pray, lest ye enter into temptation." The "perseverance" he requires in this wakeful attention to prayer is the resolute persistence of the suppliant, who will neither be daunted by opposition nor wearied by delay.
The word "supplication" is resumed at the end of Eph_6:18, in order to enlist the prayers of the readers for the service of the Church at large: "with wakeful heed thereto, in all the persistence and supplication for all the saints." Prayer for ourselves must broaden out into a catholic intercession for all the servants of our Master, for all the children of the household of faith. By the bands of prayer we are knit together, -a vast multitude of saints throughout the earth, unknown by face or name to our fellows, but one in the love of Christ and in our heavenly calling, and all engaged in the same perilous conflict.
"All the saints," St. Paul said, {Eph_1:15} were interested in the faith of the Asian believers; they were called "with all the saints" to share in the comprehension of the immense designs of Gods kingdom. {Eph_3:18} The dangers and temptations of the Church are equally far-reaching; they have a common origin and character in all Christian communities. Let our prayers, at least, be catholic. At the throne of grace, let us forget our sectarian divisions. Having access in one Spirit to the Father, let us realise in His presence our communion with all His children.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv11–14 11–13. Put on the whole armor of God. The…
11–13. Put on the whole armor of God. The ancient soldier was not equipped for war until he had put on his armor. Paul was at that time a prisoner, probably living near the prætorian camp in Rome, as he was by the Roman customs under the charge of the prætorian prefect. It is possible that the figure was suggested by the sights he so often witnessed. Against the wiles of the devil. The great enemy. The armor was designed not only to protect, but there were weapons also with which to assail him.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v13 Eph_6:13. In the evil day.—Compare Eph_5:16. A day of…
CRITICAL AND EXPLANATORY NOTES
Eph_6:13. In the evil day.—Compare Eph_5:16. A day of great peril. And having done all, to stand.—“When the hurly-burly’s done” to find oneself unvanquished.
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Eph_6:14. Stand therefore.—The words ring short and sharp as a bugle-call. Loins girt about with truth.—“To speak of a well-equipped warrior without a girdle is a contradictio in adjecto, for it was just the girdle which produced the free bearing and movement and the necessary attitude of the warrior” (Meyer). “Truth is a subjective conception corresponding with the eternal realities” (Beet). Breastplate of righteousness.—“As the actual warrior has protected the breast when he has laced the corslet over his chest, so with you righteousness … renders your breast (heart and will) inaccessible to the hostile influence of the demons” (Meyer).
“He is but naked though locked up in steel
Whose conscience with injustice is corrupted.”
Eph_6:15. Feet shod.—Ensuring agility and a firm foothold. Preparation of the gospel of peace.—“Preparation” might perhaps give way to “preparedness.” St. Paul does not mind a paradox. “What hast thou to do with peace?” said one soldier to another; but the herald was a soldier too.
Eph_6:16. Above all, taking the shield.—Large enough to block the entrance to a doorway—being about four feet by two and a half. The lighter missiles were harmless against a roof of these shields over-lapped. They were of wood, thickly coated with leather. Quench the fiery darts.—“Arrows tipped with inflammable material, and shot off after having been kindled” (Meyer).
Eph_6:17. Take the helmet of salvation.—For the large shield might leave the head exposed to the archer’s aim. The sword of the Spirit, which is the word of God.—How effectual in fence and thrust it was in the hands of the Captain of our salvation, the “world-ruler” had experienced.
MAIN HOMILETICS OF THE PARAGRAPH.—Eph_6:13-17
The Christian Warrior equipped.
I. He is clothed from head to foot with defensive armour.—
1. The girdle of truth. “Stand, therefore, having your loins girt about with truth” (Eph_6:14). The military girdle was the belt or cincture with which the warrior braced himself round the waist, to tighten and keep every part of his armour in its true place, that there might not be anything loose and trailing about him to encumber his movements. Everything about him must be tense and firm, that he may be prepared to receive the attack of the enemy, however suddenly and powerfully made, and to act with decision and concentrated energy. So the Christian warrior must be strengthened and sustained with the girdle of truth. The truth of the gospel must be known and conscientiously embraced, so that we may detect the numerous foes that error is constantly letting loose upon us, and be able to attack and conquer them. To cast away our girdle is to incapacitate ourselves for the combat, and to expose ourselves to wounds and defeat. Conscious integrity inspires the spiritual warrior with confidence and bravery. “Let this be my brazen wall, that no man can reproach me with a crime, and that I am conscious of my own integrity.” On the truth we take our stand, and by the truth we stand. If we keep the truth, the truth will keep us, and we shall not be “tossed to and fro and carried about with every wind of doctrine.” “The luxury of agnosticism, the languors of doubt, the vague sympathies and hesitant eclecticism in which delicate and cultured minds are apt to indulge; the lofty critical attitude as of some intellectual god sitting above the strife of creeds, which others find congenial—these are conditions of mind unfit for the soldier of Christ Jesus. He must have sure knowledge, definite and decided purposes—a soul girdled with truth.”
2. The breastplate of righteousness.—“And having on the breastplate of righteousness” (Eph_6:14). The military breastplate or cuirass was the chief piece of defensive armour. It consisted of two parts or wings: one covered the whole region of the thorax and protected the vital organs of the body, and the other covered the back as far down as the front part extended. As the breastplate guarded the vital functions contained within the region of the thorax, so righteousness—the life of God in the soul of man—defends everything on which the spiritual existence and triumph of the Christian warrior depend. Righteousness—conscious integrity of character—is an impenetrable mail from which the missiles of the enemy fall pointless. Rectitude of life is an invulnerable defence against the most furious attacks of calumny and oppression: it is an immovable rock that breaks up the dark billows of opposition into clouds of helpless spray.
3. The greaves, or feet-guards.—“Your feet shod with the preparation of the gospel of peace” (Eph_6:15). The military greaves or brazen boots covered the shin or front of the leg. A kind of solen was often used which covered the sole and laced about the instep, preventing the foot from being wounded by thorns or rugged ways, and giving firmness and security to the foothold. Thus shod, the warrior would take his stand with safety, or move with alertness over all sorts of ground. Being “shod with the preparation of the gospel of peace” indicates that the Christian soldier is ever ready to move with expedition and willingness in publishing the good tidings of peace. The Israelites were commanded to eat the passover with their feet shod to show that they were ready for their journey. Christ commanded His messengers to be shod with sandals, that they might be ready to go and proclaim the gospel wherever they were sent. The Christian warrior is on his way through a strange and hostile country, and should be every moment not only prepared to proceed, but be every moment in actual progress, proclaiming peace on his way to the land of eternal peace. Progress in truth is made by being firmly established in its principles; every advancing step is taken with confidence and with the air of one who is assured of the ground on which he is treading. The gospel of peace establishes peace between God and man, and proclaims goodwill and peace to the universe. “The objection that the apostle is addressing the faithful at large who are not all of them called to preach the gospel is mistaken. Every believer should be prepared to witness for Christ so often as opportunity affords and needs a readiness thereto. The knowledge of Christ’s peace qualifies him to convey its message. He brings it with him into the strife of the world. And it is the consciousness that he possesses himself such peace, and has it to communicate to others, which enables him to walk firmly and with sure step in the way of faith” (Von Hofmann). We preserve the truth by spreading it; and the best defence against the enemies of the truth is to persuade them to accept the gospel of peace. The Christian warrior is not a fighter, but a peacemaker.
4. The shield of faith.—“Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked” (Eph_6:16). The shield signified is not the small round buckler or targe of the light-armed man, but the oblong, doorlike shield, measuring four feet by two and a half, and curved to the shape of the body, that the Greek hoplite and the Roman legionary carried. Joined together, these large shields formed a wall, behind which a body of troops could hide themselves from the rain of the enemy’s missiles. These military shields were made of wood, covered on the outside with thick leather, which not only deadened the shock of the missile, but protected the frame of the shield from the fire-tipped darts used in the artillery of the ancients. So faith is the shield of the Christian soldier, defending him from the fierce attacks of the foe, from within and without. By “the fiery darts of the wicked” the apostle may allude to the darts called falarica, which were headed with lead, in or about which some combustible stuff was placed that took fire in the passage of the arrow through the air, and often burnt up the enemies’ ships and engines, or stuck in the shields and set them on fire. The shield of faith cannot be pierced or destroyed by the fiercest fires of hatred or malice. The arrows of the wicked, flaming with cruelty, are caught on this shield, blunted, and extinguished.
5. The helmet of salvation.—“And take the helmet of salvation” (Eph_6:17). The helmet was the armour for the head, was of various forms, and embossed with a great variety of figures. On the top of the helmet was the crest or ridge, adorned with several emblematic figures, either for ornament or to strike terror. The apostle may refer to a helmet which had an emblematic representation of hope—that the person who wore it should be safe, should be prosperous in all his engagements, and escape unhurt from battle. So the hope of conquering every adversary, and surmounting every difficulty by the salvation of the gospel, is a helmet that protects the head, and is of such impenetrable texture as the blow of the battle-axe cannot cleave. The hope of continual safety and protection, built on the promises of the gospel, protects the understanding from being confused by the subtle attacks of Satan or the sophisms of unbelief. Salvation guards the whole man, the head and heart, and is both helmet and shield.
II. He is armed with an all-potent offensive weapon.—“And the sword of the Spirit, which is the word of God” (Eph_6:17). The military swords were of various sizes, and in the earliest times were made of brass. The swords of Homer’s heroes were all of this metal. Great dexterity was acquired in the use of the sword, and an expert swordsman was an antagonist greatly dreaded. The word of God is the offensive weapon wielded by the Christian combatant. It is called the sword of the Spirit, because it comes from the Holy Spirit, and receives its fulfilment in the soul through the operations of the Spirit, who alone can teach its potent use. Facility in quoting the word in times of temptation and trial enables the spiritual warrior to cut in pieces the snares of the adversary. The shield of faith and the sword of the Spirit are the principal armour of the soul. The enemies of the cross of Christ fall humiliated and defeated under the powerful strokes of the Spirit’s sword. There are times when the Christian soldier must not only stand on the defensive, but must lead the attack with unflinching bravery on the forces of evil. He is safe only by slaying the enemy.
III. He is fully prepared to resist and conquer his terrible opponents.—“Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand” (Eph_6:13). Stand is the spiritual battle-cry. Being armed, defend your liberties, maintain your rights, discomfort your spiritual foes, hold your ground against them, never put off your armour, but be ever standing ready to repel any new attack. The defence is necessary, for the evil day is at hand, is already dawning. The early Church had its evil day of persecution and defection, and the Church of to-day is threatened by an evil day of subtlest error. The unwary and supine will go down before the forces of evil, and only the brave and steadfast will survive.
Lessons.—
1. The Christian armour is invulnerable.
2. The Christian warrior must attack as well as defend.
3. The Christian warrior can conquer only as he uses the armour provided.
GERM NOTES ON THE VERSES
Eph_6:13-17. The Christian’s Armour.—St. Paul lay in prison at Rome, bound with a chain to the Roman trooper who watched him day and night. He employed his prison hours in writing. It was very natural that his language, like his thoughts, should be coloured here and there by the objects around him; and we find that whilst writing this circular epistle to the Ephesians his eye had actually been resting on the soldier to whom he was chained. In the outfit of the Roman legionary he saw the symbol of the supernatural dress which befits the Christian. The ornamented girdle or balteus, bound around the loins, to which the sword was commonly attached, seemed to the apostle to recall the inward practical acknowledgment of truth, which is the first necessity in the Christian character. The metal breastplate suggests the moral rectitude or righteousness which enables a man to confront the world. The strong military sandals spoke of the readiness to march in the cause of that gospel whose sum and substance was not war, but spiritual even more than social peace. And then the large oblong, oval, wooden shield, clothed with hides, covering well-nigh the whole body of the bearer, reminded him of Christian faith, upon which the temptations of the evil one, like the ancient arrows, tipped as they often were with inflammable substances, would light harmlessly and lose their deadly point; and then the soldier’s helmet, pointing upwards to the skies, was a natural figure of Christian hope directed towards a higher and better world; and then the sword at his side, by which he won safety and victory in the day of battle, and which you will observe is the one aggressive weapon mentioned in this whole catalogue—what was it but the emblem of that word of God which wins such victories on the battle-fields of conscience, because 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, and is the power of God to salvation to every one that believeth? Thus girded, thus clad, thus shod, thus guarded, thus covered, thus armed, the Christian might well meet his foes. He was indeed more than a match for them, and might calmly await their onset.—H. P. Liddon.
The Whole Armour of God.
I. Truth.—“Having your loins girt about with truth.” By truth is intended sincerity in our Christian profession, or a firm belief of and full consent to the gospel of Christ. A rational conviction of its truth, joined with a sense of its importance, is our best security against apostasy in the evil day.
II. Righteousness.—“And having on the breastplate of righteousness.” A holy and inoffensive life will prevent many injuries. It will command the reverence of bad and the compassion of good men. It will obtain the protection of God’s providence and the supports of His grace. It will preserve peace and serenity of conscience under the reproaches of a malignant world.
III. Peace.—“Your feet shod with the preparation of the gospel of peace.” This peaceable disposition is a preparation for the trials of an evil day, and an excellent defence against the asperities of our Christian path. This will go on before us to smooth the rough passages of life, or attend us to guard our feet against the sticks and traps which our enemies cast in our way. Possessed of this disposition we shall give no offence and provoke no injuries by an insolent, overbearing behaviour.
IV. Faith.—“Above all, taking the shield of faith.” Faith is a grace of universal influence. It is the basis of all Christian graces. It is the groundwork of all religion in the heart. Faith is a more effectual defence against the temptations of Satan and the world than the shields of the mighty against the darts and spears of their enemies.
V. Hope.—“And take the helmet of salvation.” The hope of salvation. God brings salvation. We appropriate it by hope. We must fight the good fight of faith in hope that the Captain of salvation will support us in the conflict and lead us to victory.
VI. Knowledge.—“The sword of the Spirit, which is the word of God.” The divine word is called the sword of the Spirit because it is rendered effectual by the Spirit in slaying the fleshly lusts and repelling the outward temptations which war against the soul.
Reflections.—
1. We see of what importance it is that we have the power of religion in our hearts.
2. It concerns us to live much in the exercise of faith.
3. Let us exercise our courage according to the various exigencies of the Christian life.—Lathrop.
The Duty of Believers in the Evil Day.
I. The time to which the exhortation refers—the evil day.—
1. By the evil day we are clearly to understand the season of temptation. When “we wrestle.”
2. This evil day may be understood of life itself.—“Few and evil have been the days of my pilgrimage.” Man is tempted till his death.
3. The evil day may refer to seasons during which temptation is peculiarly strong.—With our first parents whilst they listened to Satan. With Christ in the wilderness—near death (Joh_14:30).
4. Of such seasons we have many examples in Scripture.—The lives of Noah, Abraham, Moses, Job, Lot, Samson, David, Asa, Hezekiah, Peter, Demas.
5. Such seasons each believer can mark in his history.—They are generally turning-points. They are attended by every variety of outward circumstances, prosperity, adversity, society, solitude, health, sickness.
6. With the wicked such days are evil.—Days of suffering, of danger, of backsliding, of apostasy, of dishonour to Christ, and triumph to the world and to all the enemies of Christ.
7. This season of temptation is short.—A day. We should not grow weary.
8. Though it be short it is important.—The day of battle is generally most important in its results. So in spiritual warfare. The temptation in Eden, etc.
II. The duty which falls to be performed in the evil day.—
1. To withstand.
(1) This has reference to Satan as an assailant.
(2) It binds us to resistance, i.e., to perform the duty from which Satan dissuades, to refuse the sin which he recommends, to hold fast that which we have, and to reject that which he offers in exchange (Rev_3:2).
2. To proceed from the defensive to the offensive.—“Having done all,” or “conquered all.”
(1) The believer, as “the good soldier of Christ,” is, like his Master, to be an assailant.
(2) By attacking, Satan discovers himself; and the believer, having resisted, may gain an advantage. When his stronghold in the heart is found out, it may be pulled down. Is it pride? (2Co_10:4-5).
(3) Satan can be contended against only by carrying on an offensive warfare—in the heart, in the world. The Romans could be conquered only in Italy.
3. That having resisted and conquered, we still stand.—
(1) Though repulsed, Satan is not slain, his resources are not exhausted, “his wrath” continues.
(2) We must therefore “stand” after victory. Our armour must be kept on. We must be vigilant. We must be in an attitude for the fight.
III. The preparation necessary to the performance of the peculiar duties of the evil day.—
1. The evil day is a day of war, and hence its duties and the kind of preparation called for.
2. There are three things to be noticed in the account of the believer’s preparation.—
(1) He must be armed—divine grace. An unarmed soldier a contradiction; he is useless for duty, exposed to death.
(2) He must be completely armed. For defence and for offence.
(3) His armour must be that “of God.” Human virtues will not do. Human energies will not do.—Stewart.
Eph_6:14. The Girdle of Truth.
I. Honesty and truthfulness of character.—Love of truth as being from God, hatred of lies as being from the devil—this is a primary condition of being strong in the Lord. Nothing can be more injurious to the character of the Christian religion than the suspicion that it shuns examination, that its claims are in antagonism with demonstrated truth. There is a kind of false liberalism concerning religious truth. It is easy for a man to fancy his loins are girt about with truth when the fact is they are girt about with indifference; and a person so armed may assume an attitude of impartiality with regard to religious questions because he cares nothing concerning the issue; and sometimes it seems to be assumed that a writer possesses a virtue, compensating for all vices, if he is apparently free from all bias either for or against revealed truth. The true path is taken by him who, strong in his own faith and love, fears no honest investigation, and shrinks from adopting in matters of religion any tone of thought or line of argument which he cannot justify upon the broadest grounds of calm judgment and sober reason.
II. But the words of the apostle refer not only to truthfulness, but to truth itself, to that which we know to be true.—It would be unworthy of an apostle if he should include under the title of truth, necessary for the protection of a Christian champion, all human knowledge which is rightly so called. Do not consider that the progress you make in human knowledge lies beside your path as Christians. As members of Christ, as His soldiers and servants, take a nobler view of your work than that. Christ has taken the elements of this world and sanctified them for Himself; there is nothing really secular but what is evil, and all that is not evil ought to be used on the side of truth.
III. The apostle has in mind that definite form of revealed truth which in Scripture is described as emphatically the truth.—The great doctrine of godliness, the incarnation of the eternal Son, and all those truths which flow from this one mysterious spring. While there is no antagonism between Scriptural and human knowledge, there is a wide difference between the sources from which they are derived, the evidences by which they are established, and the conditions of their being rightly apprehended. Whereas other knowledge is the slow accumulation of the experience of ages, and the result of the guesses and labours of gifted men, and is consequently an ever-growing and changing body of truth, Christian truth admits of no change and no growth. It admits of application to new circumstances; it admits too of growth, between the limits of a mustard seed and a full-grown tree, in its subjective apprehension by each believing heart; but objectively it knows neither diminution nor expansion, it is ever one and indivisible, because it resolves itself ultimately into the one great mysterious fact, the manifestation of God in human flesh. No amount of argument would ever turn religious belief into religious life, if the articles of the creed did not attest their divinity by filling up the void of the human heart and by their constraining influence on human conduct; and, on the other hand, no religion could maintain its ground and command the assent of thinking men, unless its historical claims and its objective truth would stand the test of the severest scrutiny. The truth of Christ rests upon both grounds; and because this is so we are bound to gird it about our loins as our only sure support in our conflict with the spiritual wickedness of this world, our support in the hour of death, our support in the day of judgment.—Harvey Goodwin.
Truth the Girdle of the Christian.
I. The particular grace which is here mentioned—truth.—
1. By this exhortation we might understand that we must in all things act according to truth or what is truth. This implies the knowledge of truth, the yielding up of ourselves to truth, so as to embody it.
2. By the truth we may understand sincerity.—Being in appearance what we are in reality, seeming to follow what we do follow, expressing the real thoughts and feelings of the heart. This sincerity is displayed towards God, towards our fellow-men, and towards ourselves.
II. The uses or purposes of truth in the Christian life: it is a girdle.—By comparing truth to a girdle the apostle suggests the purposes which it serves:
1. The ancient girdle was meant to give firmness and strength.
2. To fit for activity, by binding up the loose, flowing garments.
3. To the girdle arms were attached.—Stewart.
Eph_6:15. The Gospel of Peace.
I. The nature of this peace.—
1. It is peace with God.—A mutual reconciliation following a mutual estrangement.
2. It is peace with ourselves.—This includes both the silencing of the accusations of conscience and the restoration of the internal harmony of our nature.
3. It is peace with our fellow-men.—Between nations and classes, and families and individuals.
4. It is peace with our fellow-Christians.
II. The relation of the gospel to this peace.—
1. In the gospel it is proclaimed.
2. In the gospel its grounds are unfolded.
3. By the belief of the gospel it is conveyed.—G. Brooks.
Eph_6:17. The Bible the Sword of the Spirit.
I. The Bible is a sword.—
1. Like a sword, it is of no use till it is unsheathed. The Bible must not lie idle in the library or in the intellect. Must be used.
2. Like a sword, when it is unsheathed it cuts deeply.—Makes deep gashes in the heart and conscience.
3. Like a sword, it is a weapon of defence as well as of offence.—“It is written.”
II. The Bible is the sword of the Spirit.—
1. Because He inspired it. Those whom we call the sacred writers were its penmen; He alone was its Author.
2. Because He interprets it.—Its Author is also itsinterpreter. Wherever it is carried He is. and in answer to the prayer of faith He expounds its true meaning as far as saving truth is concerned.
3. Because He wields it as the instrument of His victories.—Refer to some of the remarkable revivals, to individual conversions.
III. Our duty with regard to the Bible as the sword of the Spirit.—
1. Take it and study it. Sword exercise.
2. Take it and bind it to your heart.—Delight in it.
3. Take it and employ it vigorously till your life’s end.—“His sword was in His hand.” “There is none like it.”—Ibid.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv13–14
EPHESIANS
THE PANOPLY OF GOD
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Eph 6:13
The military metaphor of which this verse is the beginning was obviously deeply imprinted on Paul’s mind. It is found in a comparatively incomplete form in his earliest epistle, the first to the Thessalonians, in which the children of the day are exhorted to put on the breastplate of faith and love, and for a helmet the hope of salvation. It reappears, in a slightly varied form, in the Epistle to the Romans, where those whose salvation is nearer than when they believed, are exhorted, because the day is at hand, to cast off, as it were, their night-gear, and to put on the ‘armour of light’; and here, in this Epistle of the Captivity, it is most fully developed. The Roman legionary, to whom Paul was chained, here sits all unconsciously for his portrait, every detail of which is pressed by Paul into the service of his vivid imagination; the virtues and graces of the Christian character, which are ‘the armour of light,’ are suggested to the Apostle by the weapon which the soldier by his side wore. The vulgarest and most murderous implements assume a new character when looked upon with the eyes of a poet and a Christian. Our present text constitutes the general introduction to the great picture which follows, of ‘the panoply of God.’
I. We must be ready for times of special assaults from evil.
Most of us feel but little the stern reality underlying the metaphor, that the whole Christian life is warfare, but that in that warfare there are crises, seasons of special danger. The interpretation which makes the ‘evil day’ co-extensive with the time of life destroys the whole emphasis of the passage: whilst all days are days of warfare, there will be, as in some prolonged siege, periods of comparative quiet; and again, days when all the cannon belch at once, and scaling ladders are reared on every side of the fortress. In a long winter there are days sunny and calm followed, as they were preceded, by days when all the winds are let loose at once. For us, such times of special danger to Christian character may arise from temporal vicissitudes. Joy and prosperity are as sure to occasion them as are sorrows, for to Paul the ‘evil day’ is that which especially threatens moral and spiritual character, and these may be as much damaged by the bright sunshine of prosperity as by the midwinter of adversity, just as fierce sunshine may be as fatal as killing frost. They may also arise, without any such change in circumstances, from some temptation coming with more than ordinary force, and directed with terrible accuracy to our weakest point.
These evil days are ever wont to come on us suddenly; they are heralded by no storm signals and no falling barometer. We may be like soldiers sitting securely round their camp fire, till all at once bullets begin to fall among them. The tiger’s roar is the first signal of its leap from the jungle. Our position in the world, our ignorance of the future, the heaped-up magazines of combustibles within, needing only a spark, all lay us open to unexpected assaults, and the temptation comes stealthily, ‘as a thief in the night.’ Nothing is so certain as the unexpected. For these reasons, then, because the ‘evil day’ will certainly come, because it may come at any time, and because it is most likely to come ‘when we look not for it,’ it is the dictate of plain common sense to be prepared. If the good man of the house had known at what hour the thief would have come, he would have watched; but he would have been a wiser man if he had watched all the more, because he did not know at what hour the thief would come.
II. To withstand these we must be armed against them before they come.
The main point of the exhortation is this previous preparation. It is clear enough that it is no time to fly to our weapons when the enemy is upon us. Aldershot, not the battlefield, is the place for learning strategy. Belshazzar was sitting at his drunken feast while the Persians were marching on Babylon, and in the night he was slain. When great crises arise in a nation’s history, some man whose whole life has been preparing him for the hour starts to the front and does the needed work. If a sailor put off learning navigation till the wind was howling and a reef lay ahead, his corpse would be cast on the cruel rocks. It is well not to be ‘over-exquisite,’ to cast the fashion of ‘uncertain evils,’ but certain ones cannot be too carefully anticipated, nor too sedulously prepared for.
The manner in which this preparation is to be carried out is distinctly marked here. The armour is to be put on before the conflict begins. Now, without anticipating what will more properly come in considering subsequent details, we may notice that such a previous assumption implies mainly two things-a previous familiarity with God’s truth, and a previous exercise of Christian virtues. As to the former, the subsequent context speaks of taking the sword of the Spirit, which is the word of God, and of having the loins girt with truth, which may be objective truth. As to the latter, we need not elaborate the Apostle’s main thought that resistance to sudden temptations is most vigorous when a man is accustomed to goodness. One of the prophets treats it as being all but impossible that they who have been accustomed to evil shall learn to do well, and it is at least not less impossible that they who have been accustomed to do well shall learn to do evil. Souls which habitually walk in the clear spaces of the bracing air on the mountains of God will less easily be tempted down to the shut-in valleys where malaria reigns. The positive exercise of Christian graces tends to weaken the force of temptation. A mind occupied with these has no room for it. Higher tastes are developed which makes the poison sweetness of evil unsavoury, and just as the Israelites hungered for the strong, coarse-smelling leeks and garlic of Egypt, and therefore loathed ‘this light bread,’ so they whose palates have been accustomed to manna will have little taste for leeks and garlic. The mental and spiritual activity involved in the habitual exercise of Christian virtues will go far to make the soul unassailable by evil. A man, busily occupied, as the Apostle would have us to be, may be tempted by the devil, though less frequently the more he is thus occupied; but one who has no such occupations and interests tempts the devil. If our lives are inwardly and secretly honeycombed with evil, only a breath will be needed to throw down the structure. It is possible to become so accustomed to the calm delights of goodness, that it would need a moral miracle to make a man fall into sin.
III. To be armed with this armour, we must get it from God.
Though it consists mainly of habitudes and dispositions of our own minds, none the less have we to receive these from above. It is ‘the panoply of God,’ therefore we are to be endued with it, not by exercises in our own strength, but by dependence on Him. In old days, before a squire was knighted, he had to keep a vigil in the chapel of the castle, and through the hours of darkness to watch his armour and lift his soul to God, and we shall never put on the armour of light unless in silence we draw near to Him who teaches our hands to war and our fingers to fight. Communion with Christ, and only communion with Christ, receives from Him the life which enables us to repel the diseases of our spirits. What He imparts to those who thus wait upon Him, and to them only, is the Spirit which helps their infirmities and clothes their undefended nakedness with a coat of mail. If we go forth to war with evil, clothed and armed only with what we can provide, we shall surely be worsted in the fray. If we go forth into the world of struggle from the secret place of the Most High, ‘no weapon that is formed against us shall prosper,’ and we shall be more than conquerors through Him that loved us.
But waiting on God to receive our weapons from Him is but part of what is needful for our equipment. It is we who have to gird our loins and put on the breastplate, and shoe our feet, and take the shield of faith, and the helmet of salvation, and the sword of the Spirit. The cumbrous armour of old days could only be put on by the help of another pulling straps, and fixing buckles, and lifting and bracing heavy shields on arms, and fastening helmets upon heads; but we have, by our own effort, to clothe ourselves with God’s great gift, which is of no use to us, and is in no real sense ours, unless we do. It takes no small effort to keep ourselves in the attitude of dependence and receptivity, without which none of the great gifts of God come to us, and, least of all, the habitual practice of Christian virtues. The soldier who rushed into the fight, leaving armour and arms huddled together on the ground, would soon fall, and God’s giving avails nothing for our defence unless there is also our taking. It is the woful want of taking the things that are freely given to us of God, and of making our own what by His gift is our own, that is mainly responsible for the defeats of which we are all conscious. Looking back on our own evil days, we must all be aware that our defeats have mainly come from one or other of the two errors which lie so near us all, and which are intimately connected with each other-the one being that of fighting in our own strength, and the other being that of leaving unused our God-given power.
IV. The issue of successful resistance is increased firmness of footing.
If we are able to ‘withstand in the evil day,’ we shall ‘stand’ more securely when the evil day has stormed itself away. If we keep erect in the shock of battle, we shall stand more secure when the wild charge has been beaten back. The sea hurls tons of water against the slender lighthouse on the rock, and if it stands, the smashing of the waves consolidates it. The reward of firm resistance is increased firmness. As the Red Indians used to believe that the strength of the slain enemies whom they had scalped passed into their arms, so we may have power developed by conflict, and we shall more fully understand, and more passionately believe in, the principles and truths which have served us in past fights. David would not wear Saul’s armour because, as he said, ‘I have not proved it,’ and the Christian who has come victoriously through one struggle should be ready to say, ‘I have proved it’; we have the word of the Lord, which is tried, to trust to, and not we only, but generations, have tested it, and it has stood the tests. Therefore, it is not for us to hesitate as to the worth of our weapons, or to doubt that they are more than sufficient for every conflict which we may be called upon to wage.
The text plainly implies that all our life long we shall be in danger of sudden assaults. It does contemplate victory in the evil day, but it also contemplates that after we have withstood, we have still to stand and be ready for another attack to-morrow. Our life here is, and must still be, a continual warfare. Peace is not bought by any victories; ‘There is no discharge in that war.’ Like the ten thousand Greeks who fought their way home through clouds of enemies from the heart of Asia, we are never safe till we come to the mountain-top, where we can cry, ‘The Sea!’ But though all our paths lead us through enemies, we have Jesus, who has conquered them all, with us, and our hearts should not fail so long as we can hear His brave voice encouraging us: ‘In the world ye have tribulation, but be of good cheer, I have overcome the world.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v14 The individual pieces of the armor and their use:
The individual pieces of the armor and their use:
v. 14. Stand, therefore, having your loins girt about with truth, and having on the breastplate of righteousness,
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v. 15. and your feet shod with the preparation of the Gospel of peace;
v. 16. above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the Wicked.
v. 17. And take the helmet of salvation and the sword of the Spirit, which is the Word of God;
v. 18. praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication for all saints
v. 19. 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,
v. 20. for which I am an ambassador in bonds; that there in I may speak boldly, as I ought to speak.
The battle of the Christians is not only a matter of having all the pieces of the divine panoply on and in their proper place, but also of making the proper use of them for defense and offense. The apostle addresses the warriors of the Lord: Stand, then, having girded your loins with truth. As soldiers that are ready to meet the onslaught of the enemy they shall stand upright, firm. Just as the ancient soldier held his clothes together about his loins with a girdle, in order to prevent their hindering his free use of his limbs, so the Christian, the soldier of God, puts on the girdle of truth, of moral purity, of the righteousness of life. Only he that is a Christian in deed and in truth will engage in the battle with all seriousness; only he will gather up the matters of every-day life and hold them together without hypocrisy, lest he be hindered in the great battle. As the soldiers of old wore a heavy breastplate to secure the chest with its vital organs against any disabling wound, so the Christians wear the breastplate of the righteousness of life, that they may do no one any wrong, but rather may be desirous of serving all and doing good, lest someone accuse their conscience that they have not lived righteously. Truth, righteousness, the free and open confession of the Gospel, these three things make a Christian ready for the warfare against the spirits of darkness. And another necessary point is not forgotten: And having shod your feet with the preparedness of the Gospel of peace. As the military sandal protected the feet of the ancient soldier against the rough spots in the road, and made it possible for him to move forward with a quick and certain step, so the Christians should always be ready and prepared to proclaim the Gospel of salvation in Christ. See Isa 52:7. In the midst of the fierce battle in which he is engaged, the Christian has peace with God, and is able to impart this peace to others as well. Rom 5:1. And this very message with which they have been entrusted gives to the Christians all the more cheerful courage for the continuation of the fight which Satan is waging for the possession of his soul.
The parts of the panoply mentioned till now are those of the protective armor, which here come into consideration only as they shelter the person of the individual Christian. But God’s armor includes also weapons of defense and of offense: in addition to all, taking up the shield of faith, with which you are able to extinguish all the fiery darts of the Evil One. Just as the warrior of old used a large shield to cover his whole person, to render him safe especially against the arrows and darts which the enemies might shoot, so saving faith in Christ Jesus as the Savior of the world renders the believer secure against all the fiery darts of the devil. The ancients sometimes made use of arrows and small spears that were impregnated with pitch or some other inflammatory material, set on fire before they were discharged, and inflicting ugly wounds. Thus the temptations of Satan will greatly harm the Christian in his faith and spiritual life, unless he meets them with the calm assurance of the forgiveness of sins through the mercy of God in Jesus Christ. Against this certainty all the ammunition of the devil is unable to make any headway.
And finally the apostle writes: And the helmet of salvation take, and the sword of the Spirit, which is the Word of God. With the helmet the ancient soldier protected his head against cuts and strokes from above, while he, in turn, made use of a sword to thrust at the enemy and conquer him. The Christian has received from God the helmet of salvation, the certainty of final deliverance, the hope and expectation of the future life which is above in heaven, for whose sake we believe in Christ and suffer everything, without which we could not endure the strokes which are aimed at our head and are intended to take away our life. And with the sword of the Holy Spirit, with the Word of God, the Christians can overcome and definitely conquer all the spirits of evil. As Luther writes: "Here it is not enough that we defend ourselves against the devil with faith and hope as our shield and helmet, but we must also draw the sword and go for him with such insistence that he must fall back and flee, and we thus obtain the victory over him. " Since the Word of God is this weapon, it behooves us to make use of it at all times and to this end become acquainted with it both by means of public preaching and by earnest Bible study at home. Cursory reading must be supplemented by careful memorizing of proof-texts and strong passages. Only in this way shall we be able to make the proper use of the Word of God as a true weapon of offense at all times.
The apostle now adds a few words of prayer and intercession, with special reference to his own case: With all prayer and supplication praying at all times in the Spirit, and watching thereto in all perseverance and supplication, for all saints. Prayer also belongs to the armor of the Christians as a very essential part, since it accompanies all their doings. They are in constant communication with God, in petition, praise, giving of thanks. They have not only their own needs in mind, but make supplication for others as well. They pray not only in times of great crises in their lives, but at all times, being always in the fellowship of prayer with the Lord. In the Spirit they pray, for He it is that gives them power and guides their unlearned tongue to utter such words as will express their needs. Therefore the Christians are also constantly alert and vigilant; they do not permit a single opportunity to go by which might be a special hint to them to bring matters to the attention of the heavenly Father. Their supplication thus becomes an intercession as a matter of fact; they pray for all the saints, they remember all the believers in their daily prayer, especially in the Lord’s Prayer. They are persevering in their supplications, importuning the Lord with their ceaseless crying, as Jesus Himself taught them, Luk 11:5-13; Luk 18:1-8. Prayer and supplication map not be a lost art in many parts of the Christian Church, but it certainly seems to be lacking in fervor and in confident trust, to judge by the results.
Paul asks the prayers of the Ephesian Christians also for himself: And for me, that to me may be given utterance in opening my mouth, in boldness to make known the mystery of the Gospel, in behalf of which I am an ambassador in a chain, that in it I may speak boldly, as it is my duty to speak. Paul wanted the Christians to intercede for him that he might be given the right word at the right time, Mat 10:19, that he might open his mouth with all frankness, without fear of unpleasant consequences. For his one object was to make known the mystery of the Gospel, whose frank proclamation indeed calls for courage such as man cannot give to himself. In the interest, in the service of this Gospel he was a prisoner; but even in prison or as a prisoner he wished for opportunity to preach the Gospel committed to him, since he felt that obligation resting upon him, 1Co 9:16. It was not only the fact that he must speak, but especially the manner how he was to speak that concerned the apostle. Although he was an ambassador in chains, yet he felt the need of representing his Lord worthily: surely a shining example for all ministers of the Gospel.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 14 flesh and blood
flesh and blood
This expression refers to people, not spirits who do not have human bodies. (See: Synecdoche)
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against the powers over this present darkness
Here it is implied that "the powers" refers to powerful spiritual beings. Here "darkness" is a metaphor for things that are evil. AT: "against the powerful spiritual beings that rule over people during this present evil time" (See: Assumed Knowledge and Implicit Information and Metaphor)
Therefore put on the whole armor of God
Christians should use the protective resources God gives them in fighting the devil in the same way a soldier puts on armor to protect himself against his enemies. (See: Metaphor)
so that you may be able to stand in this time of evil
The words "stand firm" represent successfully resisting or fighting something. AT: "so that you may be able to resist evil" (See: Metaphor)
translationWords
flesh
blood
spirit
authority
rule
evil
demon
heaven
armor
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11–14 6:11 Put on all of God’s armor: See Rom…
6:11 Put on all of God’s armor: See Rom 13:12; 2 Cor 10:4-5. It is only by the Lord’s protection that a believer can stand firm against all strategies of the devil (cp. 1 Pet 5:8-9).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.