Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
ἐνδύσασθε τὴν πανοπλίαν τοῦ Θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδείας τοῦ διαβόλου·
ѡ҆блецы́тесѧ во всѧ̑ ѻ҆рꙋ̑жїѧ бж҃їѧ, ꙗ҆́кѡ возмощѝ ва́мъ ста́ти проти́вꙋ ко́знемъ дїа́вѡльскимъ,
"He that loses his life," says the Lord, "shall save it;" either giving it up by exposing it to danger for the Lord's sake, as He did for us, or loosing it from fellowship with its habitual life. For if you would loose, and withdraw, and separate (for this is what the cross means) your soul from the delight and pleasure that is in this life, you will possess it, found and resting in the looked-for hope. And this would be the exercise of death, if we would be content with those desires which are measured according to nature alone, which do not pass the limit of those which are in accordance with nature-by going to excess, or going against nature-in which the possibility of sinning arises. "We must therefore put on the panoply of God, that we may be able to stand against the wiles of the devil; since the weapons of our war fire are not carnal, but mighty through God to the pulling down of strongholds, casting down reasonings, and every lofty thing which exalteth itself against the knowledge of God, and bringing every thought into captivity unto the obedience of Christ," says the divine apostle. There is need of a man who shall use in a praiseworthy and discriminating manner the things from which passions take their rise, as riches and poverty, honour and dishonour, health and sickness, life and death, toil and pleasure.
The Stromata Book 2She also said, 'The devil sometimes sends a severe fast which is too prolonged; the devil's disciples do this as well as holy men. How do we distinguish the fasting of our God and King from the fasting of that tyrant the devil? Clearly by its moderation. Throughout your life, then, you ought to keep an unvarying rule of fasting. Do you fast four or five days on end and then lose your spiritual strength by eating a feast? That really pleases the devil! Everything which is extreme is destructive. So do not suddenly throw away your armour, or you may be found unarmed in the battle and easily captured. Our body is the armour, our soul is the warrior. Take care of both, and you will be ready for whatever comes.'
The Desert Fathers, Sayings of the Early Christian MonksFrom what we read of the Lord our Savior throughout the Scriptures, it is manifestly clear that the whole armor of Christ is the Savior himself. It is he whom we are asked to "put on." It is one and the same thing to say "Put on the whole armor of God" and "Put on the Lord Jesus Christ." Our belt is truth and our breastplate is righteousness. The Savior is also called both "truth" and "righteousness." So no one can doubt that he himself is that very belt and breastplate. On this principle he is also to be understood as the "preparation of the gospel of peace." He himself is the "shield of faith" and the "helmet of salvation." He is the "sword of the Spirit," because he is the Word of God, living and efficacious, the utterance of which is stronger than any helmet and sharp on both sides.
Commentary on Ephesians 6:11"Put on the whole armor of God, that ye may be able to stand against the wiles of the devil."
He saith not, against the fightings, nor against the hostilities, but against the "wiles." For this enemy is at war with us, not simply, nor openly, but by "wiles." What is meant by wiles? To use "wiles," is to deceive and to take by artifice or contrivance; a thing which takes place both in the case of the arts, and by words, and actions, and stratagems, in the case of those who seduce us. I mean something like this. The Devil never proposes to us sins in their proper colors; he does not speak of idolatry, but he sets it off in another dress, using "wiles," that is, making his discourse plausible, employing disguises. Now therefore the Apostle is by this means both rousing the soldiers, and making them vigilant, by persuading and instructing them, that our conflict is with one skilled in the arts of war, and with one who wars not simply, nor directly, but with much wiliness. And first then he arouses the disciples from the consideration of the Devil's skill; but in the second place, from his nature, and the number of his forces. It is not from any desire to dispirit the soldiers that stand under him, but to arouse, and to awaken them, that he mentions these stratagems, and prepares them to be vigilant; for had he merely detailed their power, and there stopped his discourse, he must have dispirited them. But now, whereas both before and after this, he shows that it is possible to overcome such an enemy, he rather raises their courage; for the more clearly the strength of our adversaries is stated on our part to our own people, so much the more earnest will it render our soldiers.
"Let us put on the whole armor of God." Seest thou how he banishes all fear? For if it be possible "to do all, and to stand," his describing in detail the power of the enemy does not create cowardice and fear, but it shakes off indolence. "That ye may be able," he saith, "to withstand in the evil day." And he further gives them encouragement too from the time; the time, he seems to say, is short; so that ye must needs stand; faint not when the slaughter is achieved.
Homily on Ephesians 22"But the love of money is the root of all evils." Knowing, therefore, that "as we brought nothing into the world, so we can carry nothing out," let us arm ourselves with the armour of righteousness; and let us teach, first of all, ourselves to walk in the commandments of the Lord. Next, [teach] your wives [to walk] in the faith given to them, and in love and purity tenderly loving their own husbands in all truth, and loving all [others] equally in all chastity; and to train up their children in the knowledge and fear of God. Teach the widows to be discreet as respects the faith of the Lord, praying continually for all, being far from all slandering, evil-speaking, false-witnessing, love of money, and every kind of evil; knowing that they are the altar of God, that He clearly perceives all things, and that nothing is hid from Him, neither reasonings, nor reflections, nor any one of the secret things of the heart.
Epistle to the Philippians 4But as our struggle lies against "the rulers of this world," what a host of Creator Gods there must be! For why should I not insist upon this point here, that he ought to have mentioned but one "ruler of this world," if he meant only the Creator to be the being to whom belonged all the powers which he previously mentioned? Again, when in the preceding verse he bids us "put on the whole armour of God, that we may be able to stand against the wiles of the devil," does he not show that all the things which he mentions after the devil's name really belong to the devil-"the principalities and the powers, and the tillers of the darkness of this world," which we also ascribe to the devil's authority? Else, if "the devil" means the Creator, who will be the devil in the Creator's dispensation? As there are two gods, must there also be two devils, and a plurality of powers and rulers of this world? But how is the Creator both a devil and a god at the same time, when the devil is not at once both god and devil? For either they are both of them gods, if both of them are devils; or else He who is God is not also devil, as neither is he god who is the devil.
Against Marcion Book VIn ordinary battles the generals do not arm women or children or the aged. But our general, Christ the Lord, distributes this royal armory to all alike. He then teaches them the stratagems of the devil. This is what he means by the devil's wiles.
Interpretation of the Epistle to the Ephesians 6.11What the full armor consists of, he will show a little later. But notice why he did not say: battles or wars, but – "schemes." "Schemes" means seduction and entrapment through cunning. For the enemy does not openly propose sin; for example, he does not openly incline one to idolatry, but disposes one to it by another means, through craftiness, that is, by plausible speech and the use of cunning. Paul, by indicating that the adversary is terrible and resourceful, encourages them and urges them to caution.
Commentary on EphesiansSomeone might say: if God is powerful and wills [to protect us], we ought to be unconcerned. He replies that this is not so; indeed, everyone must do what he can since, if an unarmed man went into battle, no matter how much the king protected him he would still be in danger. Hence he says Put you on the armour of God, that is, the gifts [of the Holy Spirit] and virtues. "Let us therefore cast off the works of darkness and put on the armour of light" (Rom. 13:12). "Put ye on therefore, as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience" (Col. 3:12). For the virtues protect man from vices.
An objection: the Lord is so powerful a king that no one can attack him. I reply. This is true concerning violence; yet the devil does attack him, not in himself, but in his members through deceit and illusions. "For many are the snares of the deceitful" (Sirach 11:31). Thus he adds that you may be able to stand against the deceits of the devil. "Be sober and watch; because your adversary the devil, as a roaring lion, goes about seeking whom he may devour" (1 Pet. 5:8). "He lies in wait in secret like a lion in his den" (Ps. 9:30).
Commentary on EphesiansFor we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τοῦ αἰῶνος τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.
ꙗ҆́кѡ нѣ́сть на́ша бра́нь къ {проти́вꙋ} кро́ви и҆ пло́ти, но къ нача́лѡмъ и҆ ко власте́мъ (и҆) къ мїродержи́телємъ тьмы̀ вѣ́ка сегѡ̀, къ дꙋховѡ́мъ ѕло́бы поднебє́снымъ.
There was never any question of tracing all evil to man; in fact, the New Testament has a good deal more to say about dark superhuman powers than about the fall of Adam. As far as this world is concerned, a Christian can share most of the Zoroastrian outlook; we all live between the 'fell, incensed points' of Michael and Satan. The difference between the Christian and the Dualist is that the Christian thinks one stage further and sees that if Michael is really in the right and Satan really in the wrong this must mean that they stand in two different relations to somebody or something far further back, to the ultimate ground of reality itself.
Evil and God, from God in the DockChristianity agrees with Dualism that this universe is at war. But it does not think this is a war between independent powers. It thinks it is a civil war, a rebellion, and that we are living in a part of the universe occupied by the rebel.
Mere Christianity, The InvasionIn the first place our warped natures, the devils who tempt us, and all the contemporary propaganda for lust, combine to make us feel that the desires we are resisting are so "natural", so "healthy", and so reasonable, that it is almost perverse and abnormal to resist them. Poster after poster, film after film, novel after novel, associate the idea of sexual indulgence with the ideas of health, normality, youth, frankness, and good humour. Now this association is a lie. Like all powerful lies, it is based on a truth—the truth, acknowledged above, that sex in itself (apart from the excesses and obsessions that have grown round it) is "normal" and "healthy", and all the rest of it. The lie consists in the suggestion that any sexual act to which you are tempted at the moment is also healthy and normal.
Mere Christianity, Book 3, Chapter 5: Sexual MoralityThis is the true athlete—he who in the great stadium, the fair world, is crowned for the true victory over all the passions. For He who prescribes the contest is the Almighty God, and He who awards the prize is the only-begotten Son of God. Angels and gods are spectators; and the contest, embracing all the varied exercises, is "not against flesh and blood," but against the spiritual powers of inordinate passions that work through the flesh. He who obtains the mastery in these struggles, and overthrows the tempter, menacing, as it were, with certain contests, wins immortality.
The Stromata Book 7For the secular contest men are trained and prepared, and reckon it a great glory of their honour if it should happen to them to be crowned in the sight of the people, and in the presence of the emperor. Behold a lofty and great contest, glorious also with the reward of a heavenly crown, inasmuch as God looks upon us as we struggle, and, extending His view over those whom He has condescended to make His sons, He enjoys the spectacle of our contest. God looks upon us in the warfare, and fighting in the encounter of faith; His angels look on us, and Christ looks on us. How great is the dignity, and how great the happiness of the glory, to engage in the presence of God, and to be crowned, with Christ for a judge! Let us be armed, beloved brethren, with our whole strength, and let us be prepared for the struggle with an uncorrupted mind, with a sound faith, with a devoted courage. Let the camp of God go forth to the battle-field which is appointed to us. Let the sound ones be armed, lest he that is sound should lose the advantage of having lately stood; let the lapsed also be armed, that even the lapsed may regain what he has lost: let honour provoke the whole; let sorrow provoke the lapsed to the battle. The Apostle Paul teaches us to be armed and prepared, saying, "We wrestle not against flesh and blood, but against powers, and the princes of this world and of this darkness, against spirits of wickedness in high places. Wherefore put on the whole armour, that ye may be able to withstand in the most evil day, that when ye have done all ye may stand; having your loins girt about with truth, and having put on the breastplate of righteousness; and your feet shod with the preparation of the Gospel of peace; taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one; and the helmet of salvation, and the sword of the Spirit, which is the word of God."
Epistle LVThat there is a strong conflict to be waged against the devil, and that therefore we ought to stand bravely, that we may be able to conquer. In the Epistle of Paul to the Ephesians: "Our wrestle is not against flesh and blood, but against the powers and princes of this world, and of this darkness; against the spiritual things of wickedness in the heavenly places. Because of this, put on the whole armour of God, that ye may be able to resist in the most evil day; that when ye have accomplished all, ye may stand, having your loins girt in the truth of the Gospel, putting on the breastplate of righteousness, and having your feet shod with the preparation of the Gospel of peace; in all things taking the shield of faith, in which ye may extinguish all the fiery darts of the most wicked one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God."
Treatise XII. Three Books of Testimonies Against the Jews.At the four corners of a child's bed stand Perseus and Roland, Sigurd and St. George. If you withdraw the guard of heroes you are not making him rational; you are only leaving him to fight the devils alone. For the devils, alas, we have always believed in. The hopeful element in the universe has in modern times continually been denied and reasserted; but the hopeless element has never for a moment been denied.
Tremendous Trifles, XVII. The Red Angel (1909)Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye come frequently together in the same place, the powers of Satan are destroyed, and his "fiery darts" urging to sin fall back ineffectual. For your concord and harmonious faith prove his destruction, and the torment of his assistants. Nothing is better than that peace which is according to Christ, by which all war, both of aërial and terrestrial spirits, is brought to an end. "For we wrestle not against blood and flesh, but against principalities and powers, and against the rulers of the darkness of this world, against spiritual wickedness in heavenly places."
Epistle of Ignatius to the EphesiansThe Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: [She believes] in one God, the Father Almighty, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents, and the birth from a virgin, and the passion, and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] manifestation from heaven in the glory of the Father "to gather all things in one," and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, "every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess" to Him, and that He should execute just judgment towards all; that He may send "spiritual wickednesses," and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire; but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning [of their Christian course], and others from [the date of] their repentance, and may surround them with everlasting glory.
Irenaeus Against Heresies Book 1The battle is not against flesh and blood or ordinary temptations. The scene is the war of flesh against spirit. We are being incited to become entrapped in the works of the flesh. … But this is not merely a physical temptation. It is not merely the inward struggle against flesh and blood as such. Rather Satan has cleverly transformed himself into an angel of light. He is striving to persuade us to regard him as a messenger of goodness. This is how he throws his full might into the struggle. He employs deceptive signs and lying omens. He sets before us every possible ruse of evil. Then, when he has so ensnared us that we trust him, he says to us, "Thus says the Lord." This is not flesh and blood deceiving us. It is not a typical human temptation. It is the work of principalities and powers, the ruler of darkness and spiritual wickedness.
Commentary on Ephesians 6:11We have elsewhere read the expression world rulers nowhere in the Old or the New Testament—only here. Paul the apostle employs this name because it was necessary for him, in addressing the Ephesians, to apply new terms to new and invisible subjects.
Commentary on Ephesians 6:11"Hosts of wickedness in heavenly places?" This does not mean that demons dwell in heaven but that the air above has received this name, as birds who fly through the air are called "fowls of heaven." … It is indeed impious to suppose that the spirits of wickedness in the heavens occupy the same heaven of which God says, "It is my throne."
Commentary on Ephesians 6:11"For our wrestling is not," saith he, "against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness, in the heavenly places."
Having stimulated them by the character of the conflict, he next goes on to arouse them also by the prizes set before them. For what is his argument? Having said that the enemies are fierce, he adds further, that they despoil us of vast blessings. What are these? The conflict lies "in the heavenlies"; the struggle is not about riches, not about glory, but about our being enslaved. And thus is the enmity irreconcilable. The strife and the conflict are fiercer when for vast interests at stake; for the expression "in the heavenlies" is equivalent to, "for the heavenly things." It is not that they may gain anything by the conquest, but that they may despoil us. As if one were to say, "In what does the contract lie?" In gold. The word "in," means, "in behalf of"; the word "in," also means, "on account of." Observe how the power of the enemy startles us; how it makes us all circumspection, to know that the hazard is on behalf of vast interests, and the victory for the sake of great rewards. For he is doing his best to cast us out of Heaven.
He speaks of certain "principalities, and powers, and world-rulers of this darkness." What darkness? Is it that of night? No, but of wickedness. "For ye were," saith he, "once darkness"; so naming that wickedness which is in this present life; for beyond it, it will have no place, not in Heaven, nor in the world to come.
"World-rulers" he calls them, not as having the mastery over the world, but the Scripture is wont to call wicked practices "the world," as, for example, where Christ saith, "They are not of this world, even as I am not of the world." What then, were they not of the world? Were they not clothed with flesh? Were they not of those who are in the world? And again; "The world hateth Me, but you it cannot hate." Where again He calls wicked practices by this name. Thus the Apostle here by the world means wicked men, and the evil spirits have more especial power over them. "Against the spiritual hosts of wickedness," saith he, "in the heavenly places." "Principalities, and powers," he speaks of; just as in the heavenly places there are "thrones and dominions, principalities and powers."
If then it is a warfare, if such are the forces arrayed against us, if "the principalities" are incorporeal, if they are "rulers of the world," if they are "the spiritual hosts of wickedness," how, tell me, canst thou live in self-indulgence? How canst thou be dissolute? How if we are unarmed, shall we be able to overcome? These words let every one repeat to himself every day, whenever he is under the influence of anger, or of lust, whenever he is aiming, and all to no profit, after this languid life. Let him hearken to the blessed Paul, saying to him, "Our wrestling is not against flesh and blood, but against the principalities, against the powers." A harder warfare this than that which is matter of sense, a fiercer conflict. Think how long time this enemy is wrestling, for what it is that he is fighting, and be more guarded than ever. "Nay," a man will say, "but as he is the devil, he ought to have been removed out of the way, and then all had been saved." These are the pretenses to which some of your indolent ones in self-defense give utterance. When thou oughtest to be thankful, O man, that, if thou hast a mind, thou hast the victory over such a foe, thou art on the contrary even discontented, and givest utterance to the words of some sluggish and sleepy soldier. Thou knowest the points of attack, if thou choosest. Reconnoiter on all sides, fortify thyself. Not against the devil alone is the conflict, but also against his powers. How then, you may say, are we to wrestle with the darkness? By becoming light. How with the "spiritual hosts of wickedness"? By becoming good. For wickedness is contrary to good, and light drives away darkness. But if we ourselves too be darkness, we shall inevitably be taken captive.
Homily on Ephesians 22For being made after the image of the Only-begotten, as I said, it has an unsurpassable beauty, and therefore evil spirits. "for we wrestle not against flesh and blood; "
Methodius Discourse VI. AgatheFrom what ancient Scripture is Paul drawing when he speaks of "the spiritual hosts of wickedness in the heavenly places?" My conjecture is that it comes out of the narratives written in Israel about wars and particular combats, like those of David and Goliath, and about the battles of the children of Israel against their enemies.… In each of these narratives there is some implication of the vanquishing and overcoming of demonic spiritual powers.
EPISTLE TO THE EPHESIANSSome spiritual creatures have sinned in heaven. It is against these that we now struggle, "against the spirits of iniquity in high places." They first sinned in heaven. Now they are doing it again on earth.
PALESTINIAN CATENA ON PSALM 118.119Of what use are two gods to me, when the discipline is but one? If there must be two, I mean to follow Him who was the first to teach the lesson. But as our struggle lies against "the rulers of this world," what a host of Creator Gods there must be! For why should I not insist upon this point here, that he ought to have mentioned but one "ruler of this world," if he meant only the Creator to be the being to whom belonged all the powers which he previously mentioned? Again, when in the preceding verse he bids us "put on the whole armour of God, that we may be able to stand against the wiles of the devil," does he not show that all the things which he mentions after the devil's name really belong to the devil-"the principalities and the powers, and the tillers of the darkness of this world," which we also ascribe to the devil's authority? Else, if "the devil" means the Creator, who will be the devil in the Creator's dispensation? As there are two gods, must there also be two devils, and a plurality of powers and rulers of this world? But how is the Creator both a devil and a god at the same time, when the devil is not at once both god and devil? For either they are both of them gods, if both of them are devils; or else He who is God is not also devil, as neither is he god who is the devil.
Against Marcion Book VBut as our struggle lies against "the rulers of this world," what a host of Creator Gods there must be! For why should I not insist upon this point here, that he ought to have mentioned but one "ruler of this world," if he meant only the Creator to be the being to whom belonged all the powers which he previously mentioned? Again, when in the preceding verse he bids us "put on the whole armour of God, that we may be able to stand against the wiles of the devil," does he not show that all the things which he mentions after the devil's name really belong to the devil-"the principalities and the powers, and the tillers of the darkness of this world," which we also ascribe to the devil's authority? Else, if "the devil" means the Creator, who will be the devil in the Creator's dispensation? As there are two gods, must there also be two devils, and a plurality of powers and rulers of this world? But how is the Creator both a devil and a god at the same time, when the devil is not at once both god and devil? For either they are both of them gods, if both of them are devils; or else He who is God is not also devil, as neither is he god who is the devil.
Against Marcion Book VFor he is supposed by them to have had his origin in that criminal excess of her sorrow, from which they also derive the birth of the angels, and demons, and all the wicked spirits. Yet they affirm that the devil is the work of the Demiurge, and they call him Munditenens (Ruler of the World), and maintain that, as he is of a spiritual nature, he has a better knowledge of the things above than the Demiurge, an animal being.
Against the ValentiniansBut ours are other thews and other sinews, just as our contests withal are other; we whose "wrestling is not against flesh and blood, but against the world's power, against the spiritualities of malice.
On FastingPaul calls them world rulers not because they have received authority to rule from God but because they have made captive loose-living people as their willing slaves. The holy apostle has imitated the best sort of general. Wishing to drive out the unfit from his army, the astute general describes to them the exceptional courage of the enemy.
Interpretation of the Epistle to the Ephesians 6.12And He says this not to arouse fear, but to make them attentive. For the one who points out the strength of the enemy thereby makes his own people more cautious. Our struggle, he says, is not with an ordinary enemy, and not with people similar and equal in strength to us. As God has beginnings and authorities, so also the arrogant tyrant established similar orders for himself. Rulers of the world or creation is not meant here. For Scripture usually calls "the world" wicked deeds and those who commit them, as in the expression: "you are not of the world" (John 15:19), that is, not of the number of those who do evil. These are ruled by demons, because they voluntarily gave themselves over to slavery to them. Darkness he calls wickedness, which exists and is present in this age, but does not extend beyond it. So he calls the demons. And since angels are also spirits, he added "of wickedness"; because those are spirits of goodness and light. And by saying that we wrestle not against flesh and blood, he makes known through contrast that we wrestle against those who are agile, invincible in cunning, and difficult to catch. Through this he again urges the listener to vigilance. The danger, he says, is in a great matter, for the issue is not about earthly and perishable things, but about heavenly ones. The preposition "in" (ἐν) is used instead of "for" and "for the sake of" (διά), as if to say: we fight for the sake of heavenly things, and therefore one must be watchful.
Commentary on EphesiansHe then goes on to explain this warning in detail, concerning the snares of the enemies.
He describes the snares because, when an enemy is near at hand, there is not much reason to be on one's guard or fear him if he is weak, stupid and the like. But when he is strong, evil and shrewd, then he ought to be dreaded. These latter are found in the devil. Firstly, he is not weak. For this reason he states that our wrestling is not against flesh and blood. By flesh and blood sins of the flesh are to be understood: "flesh and blood cannot possess the kingdom of God" (1 Cor. 15:50), nor can carnal men. "Immediately I condescended not to flesh and blood" (Gal. 1:16), that is, to carnal men. But, his saying our wrestling is not against flesh and blood seems to be false no matter how it is understood since, as Galatians 5 (17) holds, "For the flesh lusts against the spirit; and the spirit against the flesh." "Many [sinners] are they that persecute me and afflict me" (Ps. 118:157).
I reply in two ways. First, supply "only" so that we could say our wrestling is not only against flesh and blood without it also being against the devil. A second answer is that an action which is attributed to an instrument is principally of the agent. As Romans 9 (16) holds: "It is not of him who wills, nor of him who runs, but of God who shows mercy." He seems to say: When you will or do anything, it is not from yourself, but from God. Thus here, our wrestling is not against flesh and blood would be interpreted: When flesh and blood attack us, it is not of themselves principally but from a higher moving force, namely, from the devil.
Next, the devil's power is described, for we fight against principalities and powers... of this darkness. "The prince of this world cometh, and in me he hath not any thing" (Jn. 14:30). He is called the prince of the world, not by reason of creation, but because worldly minded people imitate him. "And the world knew him [Christ] not" (Jn. 1:10), that is, the worldly princes. Or, he is called the prince as though he had captured the primacy. Hence princes are, as it were, the first leaders in something. "Princes went before joined with singers" (Ps. 67:26). "You are a prince of God among us" (Gen. 23:6).
The exercise of justice pertains to power. Hence, insofar as some demons incite others to rebel against God, they are called Principalities; insofar as they have the power to punish those who are subjected to them, they are called Powers. "But this is your hour and the power of darkness" (Lk. 22:53).
But since some angels fell from every one of the ranks, why does the Apostle only mention those two ranks, calling them demons? I reply. There are three characteristics in the names of the ranks. For in some is implied a relation to God, in others power, in still others the service of God. In the names Cherubim, Seraphim and Thrones, a turning toward God is connoted. The devils, on the other hand, are turned away from God, and hence these names do not apply to them. Again, certain names imply an ordination to the service of God, as the Angels and Archangels; these also are not applicable to the demons, unless one joins "of Satan" to the names. Thirdly, since Virtues and Dominations also imply an ordering toward God's worship these names cannot be applicable to the demons. Only those two, Principalities and Powers, are common to the good and bad angels.
Hence, they are powerful and great, possessing an immense army against which we must fight as against the rulers of the world of this darkness of sin. "For you were heretofore darkness, but now light in the Lord" (Eph. 5:8). Whatever is darksome is wholly of their rank and subject to them. As a Gloss comments: "Evil men are horses, and the demons the riders; hence, if we kill the riders, the horses will be ours." "And the darkness did not comprehend it" (Jn. 1:5).
They are also cunning, [we must fight] against the spirits of wickedness; this is an emphatic way of saying "Spiritual wickedness," by which is understood the fullness of evil. He affirms the spirits of wickedness because, the higher one's nature is, the more terrible and pernicious it is when one turns to evil. Whence the Philosopher states that an evil man is worse than all the animals. Thus he says the spirits of wickedness since they are spiritual and most wicked.
He mentions in the high places for two possible reasons. Either to show the strength and advantage they possess to overcome us; we are on the earth, but they are on high in the dusky atmosphere so that they have the better position. "And the fowls of the air devoured it" (Lk. 8:5). Or, he says in the high places because this struggle is for heaven, and this should urge us on to fight.
Commentary on EphesiansWherefore 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.
διὰ τοῦτο ἀναλάβετε τὴν πανοπλίαν τοῦ Θεοῦ, ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμέρᾳ τῇ πονηρᾷ καὶ ἅπαντα κατεργασάμενοι στῆναι.
Сегѡ̀ ра́ди прїими́те всѧ̑ ѻ҆рꙋ̑жїѧ бж҃їѧ, да возмо́жете проти́витисѧ въ де́нь лю́тъ и҆ всѧ̑ содѣ́ѧвше ста́ти.
We are waging war against the fiercest of enemies. He is skilled in every deceit. We must therefore keep on the lookout, with all circumspection and care, that wherever they test our resistance they will find us protected and ready.… Against earthly foes the body must be strengthened with food and the mind aroused by drink to become bold enough to fight back. So against the spiritual weapons of iniquity we must fight spiritually. But our weapons must be sobriety and abstinence, that, having been imbued with the Holy Spirit, we may vanquish the unclean, warring spirits.
EPISTLE TO THE EPHESIANS 6.17.1-2The "evil day" may arguably signify the present time.… But the better interpretation is that "to stand in the evil day" is a reference to the final consummation and judgment. Then the devil, our enemy and our adversary, will struggle to keep us in his clutches. Who will be freed from him? One who understands what is said of the poor and needy: "the Lord will deliver him in the evil day." … Still another interpretation, however, expounds this more simply: The Ephesians are now being encouraged to prepare for future temptations and persecutions. Paul the apostle in his prophetic spirit saw them as coming at a later time. They are being counseled to do anything they can that might enable them to stand in the faith of the gospel and not to lapse under persecution.
Commentary on Ephesians 6:13He discourses much concerning standing, saying also elsewhere, "Watch ye, stand fast." And again, "So stand fast in the Lord." And again, "Let him that thinketh he standeth, take heed lest he fall." And again, "That ye may be able, having done all, to stand." Doubtless then he does not mean merely any way of standing, but a correct way, and as many as have had experience in wars know how great a point it is to know how to stand. For if in the case of boxers and wrestlers, the trainer recommends this before anything else, namely, to stand firm, much more will it be the first thing in warfare, and military matters.
The man who, in a true sense, stands, is upright; he stands not in a lazy attitude, not leaning upon anything. Exact uprightness discovers itself by the way of standing, so that they who are perfectly upright, they stand. But they who do not stand, cannot be upright, but are unstrung and disjointed. The luxurious man does not stand upright, but is bent; so is the lewd man, and the lover of money. He who knows how to stand will from his very standing, as from a sort of foundation, find every part of the conflict easy to him.
Homily on Ephesians 23"Wherefore," saith he, "take up the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand."
By "evil day" he means the present life, and calls it too "this present evil world", from the evils which are done in it. It is as much as to say, Always be armed. And again, "having done all," saith he; that is, both passions, and vile lusts, and all things else that trouble us. He speaks not merely of doing the deed, but of completing it, so as not only to slay, but to stand also after we have slain. For many who have gained this victory, have fallen again. "Having done," saith he, "all"; not having done one, but not the other. For even after the victory, we must stand. An enemy may be struck, but things that are struck revive again if we do not stand. But if after having fallen they rise up again, so long as we stand, they are fallen. So long as we waver not, the adversary rises not again.
Homily on Ephesians 22Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the spirit, which is the Word of God"
Methodius From the Discourse on the ResurrectionBut now this they can by no means effect, for they have not the power; but they make war by means of the lower matter against the matter that is like themselves. Should any one wish to conquer them, let him repudiate matter. Being armed with the breastplate of the celestial Spirit, he will be able to preserve all that is encompassed by it.
Address of Tatian to the Greeks, Chapter XVIThat is, in the present age, because he calls it an evil day from the evil deeds committed in it. He also encourages by pointing out that the time of struggle is brief. For, by calling it a day, he indicates its brevity. Having overcome all passions and shameful desires, that is, having conquered and put them to death. And since many have fallen even after victory, he says: "to stand." Even after victory, firmness is needed, so that the one defeated does not rise up in war again. For if we give ourselves over to carelessness, the slain enemy will surely come to life again. Note that it is possible both to overcome and to stand firm, and we must not afterward lose heart on the pretext that the enemies are powerful. For we have been given such strength and taught such skill that we can fight even against demons, and even more — not only fight, but be so fearsome to demons, by the power of Him who dwells in us, that we need not even struggle, but simply trample upon serpents and scorpions. Paul says this because their adversaries were many, teaching that through these people demons wage war against us. Therefore, do not be angry at people, but arm yourselves against demons.
Commentary on EphesiansThe Apostle explained the devil's snares previously (6:12), and here he advises us to take up arms.
Thus he says: You have evil enemies who are powerful and most wicked, and the struggle is for an exacting object since it is for heaven. Therefore, take unto you the armour of God, that is, be armed with spiritual weapons. "For the weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications, destroying counsels" (2 Cor. 10:4). And this that you may be able to resist. "Resist him, strong in faith" (1 Pet. 5:9). "Resist the devil; and he will fly from you" (Jas. 4:7). For the more is conceded to him, the more will he press in upon you. In the evil day indicates that a day is evil from what occurs in it. "Redeeming the time, because the days are evil" (Eph. 5:16). "Beware beforehand of the evil day" (Eccl. 7:15).
Take up these [weapons] not only for defense, but also to make progress: and to stand in all things perfect, that is, stand firm in both adversity and prosperity. "That you may be perfect and entire, failing in nothing" (Jas. 1:4). Concerning this 1 Peter 1 (13) affirms: "Trust perfectly in the grace which is offered you in the revelation of Jesus Christ."
However, must everyone be perfect? I reply that there are three types of perfection. There is one of sufficiency when a man has what is necessary for his salvation; for instance, "you shall love the Lord your God with your whole heart," as if to say: Let there be nothing in your heart which is contrary to God. This much is necessary for salvation. "That you may be perfect and entire, failing in nothing" (Jas. 1:4). Another is the total and overflowing perfection proper to the fatherland; there glory is consummated in this, that the perfect totally inhere in God. "For in the resurrection they shall neither marry nor be married; but shall be as the angels of God in heaven" (Mt. 22:30). The Apostle speaks of this in Philippians 3 (12-13): "Not as though I had already attained, or were already perfect... Brethren, I do not count myself to have apprehended." The third perfection is between the above two, it is that of the counsels in which a man strives to withdraw himself from these [passing realities] and make progress towards those [which remain forever].
Commentary on EphesiansStand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ, καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης,
Ста́ните ᲂу҆̀бо препоѧ́сани чрє́сла ва̑ша и҆́стиною, и҆ ѡ҆бо́лкшесѧ въ брѡнѧ̀ пра́вды,
Faith lives in righteousness. Faith remains the fountain of all the virtues, as Paul has often stated. Righteousness is not as strong as faith because "righteousness lives by faith." But the effect of righteousness is accomplished by faith. So in this battle we must strive toward righteousness. Faith is proven to be true faith when we live righteously. Then faith is seen to be useful to us, as the righteousness that accompanies faith is useful.
EPISTLE TO THE EPHESIANS 2.6.13-14One who has put on a sturdy breastplate is difficult to wound. Especially wellprotected are those essential parts of the body upon which life depends. So put on the breastplate. Strap it together by iron rings and insert the hooks in their place. One protected by such a breastplate of righteousness will not be like a vulnerable stag that receives the arrow in his liver. He will not lapse into rage or lust. Rather he will be protected, having a clean heart, having God as the fashioner of his breastplate, since he fashions the whole armor for every one of the saints. .
Having drawn up this army, and roused their zeal,-for both these things were requisite, both that they should be drawn up in array and subject to each other, and that their spirit should be aroused,-and having inspired them with courage, for this was requisite also, he next proceeds also to arm them. For arms had been of no use, had they not been first posted each in his own place, and had not the spirit of the soldier's soul been roused; for we must first arm him within, and then without.
Now if this is the case with soldiers, much more is it with spiritual soldiers. Or rather in their case, there is no such thing as arming them without, but everything is within. He hath roused their ardor, and set it on fire, he hath added confidence. He hath set them in due array. Observe how he also puts on the armor. "Stand therefore," saith he. The very first feature in tactics is, to know how to stand well, and many things will depend upon that. Hence he discourses much concerning standing, saying also elsewhere, "Watch ye, stand fast." And again, "So stand fast in the Lord." And again, "Let him that thinketh he standeth, take heed lest he fall." And again, "That ye may be able, having done all, to stand." Doubtless then he does not mean merely any way of standing, but a correct way, and as many as have had experience in wars know how great a point it is to know how to stand. For if in the case of boxers and wrestlers, the trainer recommends this before anything else, namely, to stand firm, much more will it be the first thing in warfare, and military matters.
The man who, in a true sense, stands, is upright; he stands not in a lazy attitude, not leaning upon anything. Exact uprightness discovers itself by the way of standing, so that they who are perfectly upright, they stand. But they who do not stand, cannot be upright, but are unstrung and disjointed. The luxurious man does not stand upright, but is bent; so is the lewd man, and the lover of money. He who knows how to stand will from his very standing, as from a sort of foundation, find every part of the conflict easy to him.
"Stand therefore," saith he, "having girded your loins with truth."
He is not speaking of a literal, physical girdle, for all the language in this passage he employs in a spiritual sense. And observe how methodically he proceeds. First he girds up his soldier. What then is the meaning of this? The man that is loose in his life, and is dissolved in his lusts, and that has his thoughts trailing on the ground, him he braces up by means of this girdle, not suffering him to be impeded by the garments entangling his legs, but leaving him to run with his feet well at liberty. "Stand therefore, having girded your loins," saith he. By the "loins" here he means this; just what the keel is in ships, the same are the loins with us, the basis or groundwork of the whole body: for they are, as it were, a foundation, and upon them as the schools of the physicians tell you, the whole frame is built. So then in "girding up the loins" he compacts the foundation of our soul; for he is not of course speaking of these loins of our body, but is discoursing spiritually: and as the loins are the foundation alike of the parts both above and below, so is it also in the case of these spiritual loins. Oftentimes, we know, when persons are fatigued, they put their hands there as if upon a sort of foundation, and in that manner support themselves; and for this reason it is that the girdle is used in war, that it may bind and hold together this foundation, as it were, in our frame; for this reason too it is that when we run we gird ourselves. It is this which guards our strength. Let this then, saith he, be done also with respect to the soul, and then in doing anything whatsoever we shall be strong; and it is a thing most especially becoming to soldiers.
True, you may say, but these our natural loins we gird with a leathern band; but we, spiritual soldiers, with what? I answer, with that which is the head and crown of all our thoughts, I mean, "with truth." "Having girded your loins," saith he, "with truth." What then is the meaning of "with truth"? Let us love nothing like falsehood, all our duties let us pursue "with truth," let us not lie one to another. Whether it be an opinion, let us seek the truth, or whether it be a line of life, let us seek the true one. If we fortify ourselves with this, if we "gird ourselves with truth," then shall no one overcome us. He who seeks the doctrine of truth, shall never fall down to the earth; for that the things which are not true are of the earth, is evident from this, that all they that are without are enslaved to the passions, following their own reasonings; and therefore if we are sober, we shall need no instruction in the tales of the Greeks. Seest thou how weak and frivolous they are? incapable of entertaining about God one severe thought or anything above human reasoning? Why? Because they are not "girded about with truth"; because their loins, the receptacle of the seed of life, and the main strength of their reasonings, are ungirt; nothing then can be weaker than these. And the Manichaeans again, seest thou, how all the things they have the boldness to utter, are from their own reasonings? "It was impossible," say they, "for God to create the world without matter." Whence is this so evident? These things they say, groveling, and from the earth, and from what happens amongst ourselves; because man, they say, cannot create otherwise. Marcion again, look what he says. "God, if He took upon Him flesh, could not remain pure." Whence is this evident? "Because," says he, "neither can men." But men are able to do this. Valentinus again, with his reasonings all trailing along the ground, speaks the things of the earth; and in like manner Paul of Samosata. And Arius, what does he say? "It was impossible for God when He begat, to beget without passion." Whence, Arius, hast thou the boldness to allege this; merely from the things which take place amongst ourselves? Seest thou how the reasonings of all these trail along on the ground? All are, as it were, let loose and unconfined, and savoring of the earth? And so much then for doctrines. With regard to life and conduct, again, whoremongers, lovers of money, and of glory, and of everything else, trail on the ground. They have not their loins themselves standing firm, so that when they are weary they may rest upon them; but when they are weary, they do not put their hands upon them and stand upright, but flag. He, however, who "is girt about with the truth," first, never is weary; and secondly, if he should be weary, he will rest himself upon the truth itself. What? Will poverty, tell me, render him weary? No, in nowise; for he will repose on the true riches, and by this poverty will understand what is true poverty. Or again, will slavery make him weary? No, in nowise, for he will know what is the true slavery. Or shall disease? No, nor even that. "Let your loins," saith Christ, "be girded about, and your lamps burning," with that light which shall never be put out.
Homily on Ephesians 23"Having girded your loins," saith he, "with truth." What can be the meaning of this? I have stated in the preceding discourse, that he ought to be lightly accoutered, in order that there should be no impediment whatever to his running.
"And having on," he continues, "the breastplate of righteousness." As the breastplate is impenetrable, so also is righteousness, and by righteousness here he means a life of universal virtue. Such a life no one shall ever be able to overthrow; it is true, many wound him, but no one cuts through him, no, not the devil himself. It is as though one were to say, "having righteous deeds fixed in the breast"; of these it is that Christ saith, "Blessed are they that hunger and thirst after righteousness; for they shall be filled." (Matt. v. 6.) Thus is he firm and strong like a breastplate. Such a man will never be put out of temper.
Homily on Ephesians 24If, however, you will not acknowledge John, you have our common master Paul, who "girds our loins about with truth, and puts on us the breastplate of righteousness, and shoes us with the preparation of the gospel of peace, not of war; who bids us take the shield of faith, wherewith we may be able to quench all the fiery darts of the devil, and the helmet of salvation, and the sword of the Spirit, which (he says) is the word of God." This sword the Lord Himself came to send on earth, and not peace.
Against Marcion Book IIIIn the matter of war, the first thing is to know how to stand well; therefore Paul first of all gives counsel concerning standing, requiring that it be proper, befitting soldiers — upright. For he who stands in the proper manner stands upright, not inclining toward anything, just as he who does not stand is not upright; for example, a lustful person, a lover of money, and one living luxuriously does not stand upright but inclines toward something. After the standing, he girds the soldier, of course in a spiritual sense, and the one who is dissolute and in a state of relaxation from desires, he binds together, drawing tight by means of a belt. By "loins" he means the courage of the soul and the strength that endures all things. As the keel is to ships, so the loins in living creatures constitute a kind of foundation. Therefore we too, from fatigue, often rest by placing our hands on our loins. Such also is the position of the spiritual loins, which the apostle commands to gird with truth, consisting both in doctrine and in life. For none of the heretics is girded with truth, but they revolve below, around the earth, having no ability to comprehend anything lofty, but with human thoughts that revolve downward they investigate divine things. Moreover, being unsteady in life as well, and submitting to the seductions of the world, they not only are not girded with truth but, having fallen low, even thirst for falsehood. But we must not be such, but in all things follow truth: whether it be doctrine, we must seek truth in it; whether it be life, likewise. We must be sincere, free from guile, not allowing falsehood toward one another. If we are thus girded, we shall be in a condition to press toward the goal; and by this girding he indicates that we must always be armed, as David also says: "like a belt with which he is always girded" (Ps. 108:19); for we are in unceasing war. Gregory the Theologian, however, understands by our loins the desiring faculty (for in the loins are the inward parts, which in Scripture are a symbol of desire), and by truth the contemplative faculty. Therefore he affirms that Paul here exhorts us to gird every desire of ours with contemplation and meditation upon God. For he who contemplates God and finds joy in Him as the truly Beloved will not allow his desire to turn toward anything base and revolve around earthly things. Here he calls righteousness the virtuous life in general, as if saying: having clad your breast with righteous deeds. For just as a breastplate makes a person invulnerable, so too does righteousness for the one who has clothed himself in it.
Commentary on EphesiansThen he goes on to describe the variety of weapons. There are three kinds of spiritual armour, paralleling bodily arms. Some are like clothes and are meant to cover one; others are to protect him (6:16); and still others are for fighting (6:17).
Three things are necessary for clothing. Firstly, it must be bound with a belt; regarding this he says Stand, therefore, having your loins girt about. However, a man clothes himself before he puts his belt on. Here the Apostle follows the order of spiritual armour. In spiritual warfare it is first necessary to check carnal desires, just as the nearest enemy must be conquered first. This is done by bridling the loins in which sensuality thrives; such girding is done through temperance which is opposed to gluttony and sensuality. "Let your loins be girt" (Lk. 12:35); "gird up your loins like a man" (Job 38:3). But this must be done with truth, that is, with the right intention and not with pretense. A variant reading gives "with charity"; as 1 Corinthians 16 (14) states: "Let all that you do be done in charity."
Secondly, he warns them to overcome greed for created things. Two weapons can be found against it: justice and the renunciation of temporalities. First, he commands us not to unjustly usurp property; justice will look after this. Thus he says and having on the breastplate of justice, on account of which a man keeps out of other people's property. Justice is referred to as a breastplate because it covers all the virtues just as a breastplate does the members [of the body]. "He will put on justice as a breastplate, and will take true judgment instead of a helmet" (Wis. 5:19).
Commentary on EphesiansAnd your feet shod with the preparation of the gospel of peace;
καὶ ὑποδησάμενοι τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης,
и҆ ѡ҆бꙋ́вше но́зѣ во ᲂу҆гото́ванїе бл҃говѣствова́нїѧ ми́ра:
Manly He calls those who despise wealth, and are free in bestowing it. And on your feet let active readiness to well-doing appear, and a journeying to righteousness.
The Instructor Book 2For He says, "Bring hither the fatted calf, kill it, and let us eat and be merry; for this my son" — a name of nearest relationship, and significative of what is given to the faithful — "was dead and lost,"— an expression of extremest alienation; for what is more alien to the living than the lost and dead? For neither can be possessed any more. But having from the nearest relationship fallen to extremest alienation, again by repentance he returned to near relationship. For it is said, "Put on him the best robe," which was his the moment he obtained baptism. I mean the glory of baptism, the remission of sins, and the communication of the other blessings, which he obtained immediately he had touched the font.
"And put a ring on his hand." Here is the mystery of the Trinity; which is the seal impressed on those who believe.
"And put shoes on his feet," for "the preparation of the Gospel of peace," [Ephesians 6:15] and the whole course that leads to good actions.
Fragments Found in Greek Only in the Oxford EditionThe gospel is to be carried abroad. It is to be preached among the nations. Wherever, then, it is preached, it must be heard. But so that all may hear, one must use one's feet to travel. And so do we travel with haste and urgency. .
It is asked whether he says "the gospel of peace" to distinguish it from another gospel. Or is it rather the distinguishing property of the gospel that it may be called "the gospel of peace?" If anyone therefore has peace, he is shod with the gospel of Christ. With this footwear he is prepared to walk. Being prepared, however, he does well not to imagine himself already perfect. Rather he merely is prepared to press on and by pressing on hopes to arrive at the goal.
Commentary on Ephesians 6:15"And having shod your feet with the preparation of the gospel of peace." It is more uncertain in what sense this was said. What then is its meaning? They are noble greaves, doubtless, with which he invests us. Either then he means this, that we should be prepared for the gospel, and should make use of our feet for this, and should prepare and make ready its way before it; or if not this, at least that we ourselves should be prepared for our departure. "The preparation," then, "of the gospel of peace," is nothing else than a most virtuous life; according to what the Prophet saith. "Thou wilt prepare their heart, thou wilt cause thine ear to hear." (Ps. x. 17.) "Of the gospel," he says, "of peace," and with reason; for inasmuch as he had made mention of warfare and fighting, he shows us that this conflict with the evil spirits we must needs have: for the gospel is "the gospel of peace"; this war which we have against them, puts an end to another war, that, namely, which is between us and God; if we are at war with the devil, we are at peace with God. Fear not therefore, beloved; it is a "gospel," that is, a word of good news; already is the victory won.
But what is the "preparation of the Gospel"? Let us hearken to what John saith, "Make ye ready the way of the Lord, make His paths straight." (Matt. iii. 3.) But again there is need also of another "preparation" after baptism, so that we may do nothing unworthy of "peace." And then, since the feet are usually a token of the way of life, hence he is constantly exhorting in this language, "Look, therefore, carefully how ye walk." (Eph. v. 15.) On this account, he would say, let us exhibit a practice and example worthy of the Gospel; that is, make our life and conduct pure. The good tidings of peace have been proclaimed to you, give to these good tidings a ready way; since if ye again become enemies, there is no more "preparation of peace." Be ready, be not backward to embrace this peace. As ye were ready and disposed for peace and faith, so also continue. The shield is that which first receives the assaults of the adversary, and preserves the armor uninjured. So long then as faith be right and the life be right, the armor remains uninjured.
Homily on Ephesians 24Your footwear is not put on in order that you may walk about foolishly but to accomplish the course of the gospel. In this way you will receive the prophetic blessing: "How lovely on the mountains are the feet of him who brings good news."
Interpretation of the Epistle to the Ephesians 6.15He well proposes to us the greaves also. By this he speaks either of the need to be ready for the proclamation and preaching of the Gospel. For "beautiful," he says, "are the feet of him who announces peace" (Isa. 53:7). Or that we must be ready for our departure, living according to the Gospel. For feet are a symbol of life; therefore he also says: "walk carefully" (Eph. 5:15). And the readiness to proclaim the Gospel means good works, to which the Lord also attends, as it is said: "the preparation of their heart Thine ear hath heard" (Ps. 10:17). He also well said: "peace." Since he had mentioned war and battle, he shows that this war must be waged against demons, not against people — for the Gospel is about peace — and that in fighting against demons, we remain at peace with God, Whom we must not provoke again to war against us by breaking the peace. But the good news already is; the victory has been accomplished; therefore let us not be afraid.
Commentary on EphesiansSecond, he commands us to get rid of an excessive care about temporal realities. When we are too caught up in these, our feet are not ready to carry out divine pursuits and proclaim its mysteries. For this reason he says and your feet shod—understand by this that one's inclinations should be determined—with the preparation of the gospel of peace. As a symbol of this the Lord sent the Apostles (cf. Mk. 6:9) shod with sandals. These have soles underneath, by which the raising of the mind from earthly matters is signified; and they are open above, in which an eagerness for divine wisdom is signified. He adds of peace since through the gospel peace is proclaimed to us. "When you come into the house, salute it, saying: Peace be to this house" (Mt. 10:12).
Commentary on EphesiansAbove all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
ἐπὶ πᾶσιν ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι·
над̾ всѣ́ми же воспрїи́мше щи́тъ вѣ́ры, въ не́мже возмо́жете всѧ̑ стрѣ́лы лꙋка́вагѡ разжжє́нныѧ ᲂу҆гаси́ти:
The soul is disposed to the gift of fortitude through the unconquerable shield of faith. "In all things taking up the shield of faith, by which you may be able to extinguish all the fiery darts of the most wicked one." The devil draws man to the concupiscence of the flesh, to the concupiscence of the eyes, and to the pride of life. What is the means of resisting these? Through truth. "His truth shall encompass you with a shield," namely through faith dwelling within. And blessed Peter said: "Your adversary as a roaring lion goes about seeking whom he may devour: whom resist, strong in faith." If we loved truth, we would not fear the devil, because it is written: "The eyes of the Lord behold the whole earth and give fortitude to those who believe in him with a perfect heart."
Collationes de Septem Donis, Collation 5He returns to that capital virtue, the shield of faith. It contains all the other virtues and brings them all to fulfillment. Unless we are armed with this shield we will not have the strength to battle courageously and resist all these deadly powers. But with the protection of faith we repel all these blows and whatever attacks come from the whole host of powers.
EPISTLE TO THE EPHESIANS 2.6.16Take heed, then, often to come together to give thanks to God, and show forth His praise. For when ye come frequently together in the same place, the powers of Satan are destroyed, and his "fiery darts" urging to sin fall back ineffectual. For your concord and harmonious faith prove his destruction, and the torment of his assistants. Nothing is better than that peace which is according to Christ, by which all war, both of aërial and terrestrial spirits, is brought to an end. "For we wrestle not against blood and flesh, but against principalities and powers, and against the rulers of the darkness of this world, against spiritual wickedness in heavenly places."
Epistle of Ignatius to the Ephesians"Withal taking up the shield of faith."
By "faith" in this place, he means, not knowledge, (for that he never would have ranged last,) but that gift by which miracles are wrought. And with reason does he term this "faith" a shield; for as the shield is put before the whole body, as if it were a sort of rampart, just so is this faith; for all things yield to it.
"Wherewith ye shall be able," saith he, "to quench all the fiery darts of the evil one."
For this shield nothing shall be able to resist; for hearken to what Christ saith to His disciples, "If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove." (Matt. xvii. 20.) But how are we to have this faith? When we have rightly performed all those duties.
"By the darts of the evil one," he means, both temptations, and vile desires; and "fiery," he says, for such is the character of these desires. Yet if faith can command the evil spirits, much more can it also the passions of the soul.
He discourses, however, much concerning faith, but most especially in writing to the Hebrews, as he does also concerning hope. Believe, saith he, in the good things to come, and none of this armor shall be injured. In dangers, in toils, by holding out thy hope and thy faith to protect thee, thou wilt preserve thy armor uninjured. "He that cometh to God must believe that He is, and that He is a rewarder of them that seek after Him." (Heb. xi. 6.) Faith is a shield; but wherever there are quibbles, and reasonings, and scrutinizings, then is it no longer a shield, but it impedes us. Let this our faith be such as shall cover and screen the whole frame. Let it not then be scanty, so as to leave the feet or any other part exposed, but let the shield be commensurate with the whole body.
"Fiery darts." For many doubtful reasonings there are, which set the soul, as it were, on fire, many difficulties, many perplexities, but all of them faith sets entirely at rest; many things does the devil dart in, to inflame our soul and bring us into uncertainty; as, for example, when some persons say, "Is there then a resurrection?" "Is there a judgment?" "Is there a retribution?" "But is there faith?" the apostle would say, "thou shalt with it quench the darts of the devil. Has any base lust assaulted thee? Hold before thee thy faith in the good things to come, and it will not even show itself, yea, it will perish." "All the darts"; not some quenched, and others not. Hearken to what Paul saith, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed to us-ward." (Rom. viii. 18.) Seest thou how many darts the righteous quenched in those days? Seemeth it not to thee to be "fiery darts," when the patriarch burned with inward fire, as he was offering up his son? Yea, and other righteous men also have quenched "all his darts." Whether then they be reasonings that assault us, let us hold out this; or whether they be base desires, let us use this; or whether again labors and distresses, upon this let us repose. Of all the other armor, this is the safeguard; if we have not this, they will be quickly pierced through. "Withal," saith he, "taking up the shield of faith." What is the meaning of "withal"? It means both "in truth," and "in righteousness," and "in the preparation of the gospel"; that is to say, all these have need of the aid of faith.
Homily on Ephesians 24He points out weapons, too, which persons who intend to run away would not require. And among these he notes the shield too, that ye may be able to quench the darts of the devil, when doubtless ye resist him, and sustain his assaults in their utmost force.
On Flight in PersecutionIn place of a shield you are to have faith. For this shield is the insignia of God's governance. This shield opens up to you the prizes of war, the eulogies of the victors, the crowns of heroes. All this quenches the "fiery darts of the evil one."
Interpretation of the Epistle to the Ephesians 6.16Above all, by the words "above all" he points to the truth and righteousness mentioned earlier, and the hope of the Gospel. For all of this requires faith. But by faith here he means not the knowledge of true worship of God, but faith free from doubt, which makes one believe in the future as though it were the present, which performs signs and is so fervent and ardent that it even moves mountains. Therefore, just as a shield covers the entire body, enclosing and protecting it like a wall, so too faith without doubt is a fortress for the entire soul. Such faith, and not mere reasoning, is a shield. A shield protects, while those only hinder. That is, shameful desires, thoughts of unbelief (such as: will there be a resurrection? will there be a judgment?) and temptations. "Fiery" not only because lusts kindle and inflame toward shameful deeds, but also because here we are, as it were, burned by our conscience. Moreover, the devil also sets us on fire both through thoughts of unbelief and through temptations. But faith extinguishes this; for if it subdues demons, then all the more so the passions. For if lust inflames you, by believing in the future blessings and joy, you will extinguish it; if temptation burns you, by believing in the future, you will find consolation. Consider with what fire Abraham was burned when he was offering his son as a sacrifice, but faith extinguished that flame.
Commentary on EphesiansThe second function of weapons is to protect. Two areas which contain the mainsprings of our life must be guarded: the chest in which the heart is situated, and the head which contains the brain. The chest is protected by a shield; thus he states in all things taking the shield of faith because faith is presupposed to all the other virtues just as a shield is basic to all weapons.
For there is a difference between the armour of the moral virtues, such as temperance which is to gird one's loins and justice which is to put on a breastplate, and this type of armament—the shield—which consists of the theological virtue of faith. Just as a shield wards off the arrows, so faith repels what is aimed against it and gains the victory. The saints "by faith conquered kingdoms" (Heb. 11:33), whereas we conquer the powers of darkness by the moral virtues. Thus he says wherewith you may be able to extinguish all the fiery darts of the most wicked one, the devil, whose arrows are certain interferences from evil angels (cf. Ps. 77:49).
They are fiery since evil desires burn: "Fire has fallen on them, and they shall not see the sun" (Ps. 57:9). These are extinguished through faith; it quenches present and transitory temptations with the eternal and spiritual blessings promised in Holy Scripture. Thus the Lord brought forward authoritative texts of Holy Scripture to oppose the devil's temptations. We ought to do the same; if tempted to gluttony, [counter it with] "Not in bread alone doth man live" (Deut. 8:3), or "The kingdom of God is not meat and drink" (Rom. 14:17). If tempted to sensuality, "you shall not commit adultery" (Ex. 20:14); if to theft, "you shall not steal" (Ex. 20:15); and so on with any others.
Faith is called a shield since, as a shield protects the entire chest, so faith must be in our heart.
Commentary on EphesiansAnd take the helmet of salvation, and the sword of the Spirit, which is the word of God:
καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε, καὶ τὴν μάχαιραν τοῦ Πνεύματος, ὅ ἐστι ρῆμα Θεοῦ,
и҆ шле́мъ спⷭ҇нїѧ воспрїими́те, и҆ ме́чь дꙋхо́вный, и҆́же є҆́сть гл҃го́лъ бж҃їй:
It is Christ indeed who is the author of salvation. He is our head. He descended to us and redeemed us by his own mystery. It is he indeed who guards the heads of the faithful. Therefore he is the "helmet of salvation." He is the Word by which the adverse powers are overcome and taken captive.… Christ, who is the Word of God, was sent to overcome all corruption and wickedness and even death itself. It is in this sense that Paul refers to "the sword of the Spirit, the Word of God."
EPISTLE TO THE EPHESIANS 2.6.17Because of this helmet of salvation all the senses in our head remain intact. It especially protects the eyes. Solomon in Ecclesiastes notes that "the eyes of the wise are in the head." Paul understood the importance of headship. He knew why the eyes are located in the head. If Christ is the head of a person of faith and "the eyes of the wise are in the head," it follows that all our senses, mind, thought, speech and counsel (if, that is, we are wise) are in Christ.
Commentary on Ephesians 6:17This is the sword that for our health spills the noxious blood that animates the matter of our sins, cutting out and excising whatever it finds in our soul that is carnal or earthly and, once it has made us dead to vices, causing us to live to God and flourish in spiritual virtues.
CONFERENCES 20.8.11"And take the helmet," he continues, "of salvation," that is, of your salvation. For he is casing them in armor.
And therefore he adds further, "and take the helmet of salvation"; that is to say, finally by this shall ye be able to be in security. To receive the helmet of salvation is to escape the peril. For as the helmet covers the head perfectly in every part, and suffers it not to sustain any injury, but preserves it, so also does faith supply alike the place of a shield, and of a helmet to preserve us. For if we quench his darts, quickly shall we receive also those saving thoughts that suffer not our governing principle to sustain any harm; for if these, the thoughts that are adverse to our salvation, are quenched, those which are not so, but which contribute to our salvation, and inspire us with good hopes, will be generated within us, and will rest upon our governing principle, as a helmet does upon the head.
"And the sword of the Spirit, which is the word of God." He either means the Spirit, or else, "the spiritual sword": for by this all things are severed, by this all things are cleft asunder, by this we cut off even the serpent's head.
And not only this, but we shall take also "the sword of the Spirit," and thus not only ward off his missiles, but smite the devil himself. For a soul that does not despair of herself, and is proof against those fiery darts, will stand with all intrepidity to face the enemy, and will cleave open his breastplate with this very sword with which Paul also burst through it, and "brought into captivity his devices" (2 Cor. x. 5); he will cut off and behead the serpent.
"Which is the word of God."
By the "word of God" in this place, he means on the one hand the ordinance of God, or the word of command; or on the other that it is in the Name of Christ. For if we keep his commandments, by these we shall kill and slay the dragon himself, "the crooked serpent." (Isa. xxvii. 1.) And as he said, "Ye shall be able to quench the fiery darts of the evil one"; that he might not puff them up, he shows them, that above all things they stand in need of God; for what does he say?
Homily on Ephesians 24Do not, therefore, lose courage on account of the schemes and slanders of the beast, but bravely prepare for the battle, armed with the helmet of salvation,
Methodius Discourse VIII. TheklaWho will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword,-that is, the Divine word of God, doubly sharpened with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action.
An Answer to the JewsBy "the sword of the Spirit" he means the activity of the Spirit. This is the Word of God. This means that just as God fashioned all by the Word, so the most Holy Spirit effects all that has to do with our salvation. With this sword the spiritual person rebukes the devil, and the devil flees.
Interpretation of the Epistle to the Ephesians 6.17That is, saving and protecting. For if we have faith (saving and guarding us), then we will soon receive also salvific thoughts, guarding our head or governing mind. In the above, Paul armed us so that enemies would not harm us, but now he gives a weapon by which we ourselves can inflict great harm upon our enemies. So, by the sword of the Spirit he figuratively means either the Spirit Himself, or the spiritual life, by which the head of the dragon is crushed. And this spiritual sword is the word of God, that is, the commandment. For if we fulfill His commandments, we will slay the cunning serpent, as Isaiah says (Isa. 27:1). Or the word of God is the expression: "in the name of Jesus Christ, rise up and walk" (Acts 3:6), and similar ones. Or by the sword of the Spirit he simply means spiritual wisdom. "For the word of God is living and active and sharper than any sword" (Heb. 4:12), and he who possesses the gift of this spiritual sword and speaks divine things is invincible, as was Paul himself.
Commentary on EphesiansHope, on the other hand, is referred to as a helmet because, as a helmet is on the head, so the head of the moral virtues is the end, and hope is concerned with this end. Hence he states And take unto you the helmet of salvation.
Finally, the third function of weapons is for attack. It is not enough to simply defend one's self, it is also necessary to assault the enemy. Physically, this is done with a material sword; it is done spiritually through the word of God which is the sword of the Holy Spirit. On this account he affirms and take up the sword of the Spirit, which is the word of God. "For the word of God is living and effectual and more piercing than any two-edged sword and reaching unto the division of the soul and the spirit" (Heb. 4:12). Preaching is called the sword of the Spirit because it will not penetrate to the spirit unless it is disposed by the Holy Spirit. "For it is not you who speak, but the Spirit of your Father that speaks in you" (Mt. 10:20).
Therefore, we possess weapons to defend ourselves against carnal adversaries, namely, gluttony and sensuality, through temperance: Stand therefore, having your loins girt about with truth. By the arms of justice, which make us refrain from what is unlawful, we can conquer also earthly greed: and having on the breastplate of justice. This is aided by purity of heart or poverty which withdraw us even from things which are lawful: and your feet shod with the preparation of the gospel of peace. Moreover, we have weapons by which we are guarded from error, the armour of faith: in all things taking the shield of faith; and also protected from the enemies of the human race: wherewith, meaning the shield of faith, you may be able to extinguish all the fiery darts of the most wicked one. We likewise possess armour by which we are strengthened in spiritual blessings, the armour of hope: and take unto you the helmet of salvation. A helmet rests on the head, and so does hope in its end. Now the head of the moral virtues is the very end with which hope is concerned. Thus, to take up the helmet of salvation is nothing less than to have hope in the ultimate end. Finally, we have weapons to assault the demons themselves: the sword of the Spirit, which is the word of God. This happens frequently during sermons when the word of God, penetrating into the hearts of sinners, thrusts out the chaos of sins and demons.
Commentary on Ephesians
Finally, my brethren, be strong in the Lord, and in the power of his might.
Τὸ λοιπόν, ἀδελφοί μου, ἐνδυναμοῦσθε ἐν Κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ.
[Заⷱ҇ 233] Про́чее же, бра́тїе моѧ̑, возмога́йте во гдⷭ҇ѣ и҆ въ держа́вѣ крѣ́пости є҆гѡ̀:
"Finally, dearly beloved, be strong in the Lord, and in the power of His might. Put on the armour of God, that ye may be able to stand against the wiles of the devil; for we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in heavenly places (cœlestibus). Wherefore take unto you the armour of God, that ye may be able to withstand in the evil day, and to stand perfect in all (omnibus perfecti). Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace; in all (in omnibus) taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God."2875 It is our wish, brother, that those things which we have written to you should be made known generally to all, in order that things which touch the others should be made known to all. May Almighty God protect you, brother, and all our brethren everywhere situate, even to the end,—even He who has thought good to redeem the whole world, our Lord Jesus Christ, who is blessed for ever. Amen.
Decretals, Epistles of Pope Fabian, To Bishop Hilary, V"Finally," saith he, "be strong in the Lord."
Whenever the discourse is about to conclude, he always employs this turn. Said I not well from the first, that every man's house is a camp in itself? For look, having disposed of the several offices, he proceeds to arm them, and to lead them out to war. If no one usurps the other's office, but every one remains at his post, all will be well ordered.
"Be strong," saith he, "in the Lord, and in the strength of His might."
That is, in the hope which we have in Him, by means of His aid. For as he had enjoined many duties, which were necessary to be done, fear not, he seems to say, cast your hope upon the Lord, and He will make all easy.
But now, when any one is going to the theater, or going off to the bath, he drags all his servants after him; but when he goes to church, not for a moment; nor does he compel them to attend and hear. Now how shall thy servant listen, when thou his master art attending to other things? Hast thou purchased, hast thou bought thy slave? Before all things enjoin him what God would have him do, to be gentle towards his fellow-servants, and to make much account of virtue.
Every one's house is a city; and every man is a prince in his own house. That the house of the rich is of this character, is plain enough, where there are both lands, and stewards, and rulers over rulers. But I say that the house of the poor also is a city. Because here too there are offices of authority; for instance, the husband has authority over the wife, the wife over the servants, the servants again over their own wives; again the wives and the husbands over the children. Does he not seem to you to be, as it were, a sort of king, having so many authorities under his own authority? and that it were meet that he should be more skilled both in domestic and general government than all the rest? For he who knows how to manage these in their several relations, will know how to select the fittest men for offices, yes, and will choose excellent ones. And thus the wife will be a second king in the house, lacking only the diadem; and be who knows how to choose this king, will excellently regulate all the rest.
Homily on Ephesians 22To be "strong in the Lord" is to be strengthened in word and wisdom and the contemplation of truth. All these qualities are encompassed in the titles applying to Christ. The greatest of these is the strength of his might, which is stronger than all human virtues combined. Moral corruption lacks power in his presence. This one virtue, being strong in the Lord, is inconceivably powerful. Those who are wise in these matters call it the strength of his might. It has some analogy with bodily might but far exceeds it. This strength is beautiful, as a strong body is beautiful.
EPISTLE TO THE EPHESIANSThe household of each person is like an army: therefore, having already put all forces in order, he leads them out to war. For if each individual does not violate his own order, then military affairs will also be in good condition. And since he has already put in order much that seemed disordered, do not be afraid, he says, but be bold in the strength of the Lord. For He does not simply have strength, but "the power of strength," that is, He has strength ineffable and all-surpassing.
Commentary on EphesiansThe Apostle has previously written down many general and particular instructions aimed at destroying the old man of sin and encouraging the newness of grace (1:1 & 4:17). Now he speaks of the power by which we must carry out these precepts, for we must trust in divine assistance.
The inner reality we should have confidence in is the divine help, thus he states Finally, brethren, be strengthened. "Blessed is the man that trusteth in the Lord, and the Lord shall be his confidence" (Jer. 17:7). There are two reasons why anyone would trust in another person. One is that this person is charged with protecting him; and the other reason is that he is strong and prepared to defend him. These two are realized in God with respect to his creatures; for God is concerned with you: "Casting all your care upon him, for he hath care of you" (1 Pet. 5:7). Moreover, he is powerful and prompt to grant assistance.
Therefore he asserts finally brethren, as if to say: Now that I have advised you above concerning the fulfillment of the precepts, be strengthened, not in yourselves, but in the Lord who has care of you. "It is good for me to adhere to my God, to put my hope in the Lord God" (Ps. 72:28). "Say to the fainthearted: Take courage, and fear not... God himself will come and will save you" (Is. 35:4). "The Lord is with me as a strong warrior: therefore they that persecute me shall fall and shall be weak" (Jer. 20:11). And in his power "for he is mighty" (Lk. 1:49). Although in God virtue and power are identical, nonetheless, since virtue is the ultimate of power, and as it were the perfection of power, on this account he says in the power of his virtue, that is, in his virtuous power. "I can do all things in him who strengthens me" (Phil. 4:13). "O Lord, set me beside you; and let any man's hand fight against me" (Job 17:3).
Commentary on Ephesians