Thomas Aquinas

Above, the Apostle explained what was said about the snares of the Devil; here he admonishes us about taking up armor. And concerning this he does two things. First he concludes from the foregoing the necessity of the armor; second, he describes the diversity of the arms, there: "Stand therefore," etc.

He says therefore: you have enemies who are evil, most wicked and powerful, and fighting for an arduous cause, because for heavenly things; therefore "take unto you the armor of God," that is, arm yourselves with spiritual arms. 2 Corinthians 10:4: "The weapons of our warfare are not carnal, but mighty to God unto the destruction of fortifications," etc. And this, "that you may be able to resist." 1 Peter 5:9: "Whom resist, strong in faith," etc. James 4:7: "Resist the devil, and he will flee from you." For the more one yields to him, the more he pursues. "In the evil day," and this on account of the evils which happen in the day. Above, 5:16: "Redeeming the time, because the days are evil." Ecclesiastes 7:15: "Beware of the evil day," etc.

Likewise, take it up not only for resisting, but also for making progress, and "in all things stand perfect," that is, stand immovably both in adversity and in prosperity. James 1:4: "that you may be perfect, wanting in nothing." On this, 1 Peter 1:13: "perfect, hope in that grace which is offered to you," etc. But should all be perfect? I respond: perfection is threefold. One is a perfection of sufficiency, which a man has insofar as he has what is necessary for him unto salvation, as in that saying: "You shall love the Lord your God with your whole heart" — as if to say: let there be nothing in your heart that is against God. And this belongs to the necessity of salvation. James 1:4: "that you may be perfect and entire, failing in nothing," etc. The other is the perfection of total abundance, which is the perfection of the homeland, which is consummated glory, in this — that the perfect one wholly cling to God. Matthew 22:30: "In the resurrection they shall neither marry, nor be married, but shall be as the angels of God in heaven." And of this the Apostle was speaking, Philippians 3:12: "Not as though I had already attained, or were already perfect." And a little after: "Brethren, I do not count myself to have apprehended." The other is a middle perfection, namely of counsel, by which a man strives to draw himself away from these things and go toward those.

Then when he says "Stand therefore," etc., he describes the diversity of the arms. Now there is a threefold kind of spiritual arms, on the likeness of bodily ones: of which some are like a garment, for covering; some indeed for protecting; and some for attacking.

Now three things are necessary for the garment. First, that it be girded; and as to this he says, "Stand therefore, having your loins girt about," etc. But a man puts on his garment before he girds himself. The Apostle, however, takes these things according to the order of spiritual armor. Now in spiritual warfare it is first necessary to restrain the concupiscences of the flesh, just as the nearest enemy must be conquered first; and this is done through the restraining of the loins, in which lust flourishes, which is done through temperance, which is contrary to gluttony and lust. Luke 12:35: "Let your loins be girt," etc. Job 38:3: "Gird up your loins like a man," etc. But "in truth," that is, in rectitude of intention, and not in pretense. Another text has: "in charity." 1 Corinthians, the last chapter: "Let all your things be done in charity."

Second, he admonishes us to conquer the cupidities for things. Now a twofold armor is found against these, namely justice, and renunciation of temporal things. And therefore first he commands that we not usurp them unjustly, which justice accomplishes. And therefore he says, "having put on the breastplate of justice," namely, on account of which a man abstains from things belonging to another. Now justice is called a breastplate because, just as a breastplate covers the members, so justice covers all the virtues. Wisdom 5:19: "He shall put on justice as a breastplate, and shall take true judgment instead of a helmet."

Second, he commands that we lay aside superfluous care for temporal things, because while we attend to these too much, we do not have our feet ready for announcing divine business and mysteries. And on account of this he says, "and your feet shod," that is, let your affections be disposed — supply: "in the preparation of the Gospel of peace." As a sign of this the Lord sent out the apostles, Mark 6:9, shod with sandals, which have soles underneath — by which is signified the elevation of the mind from earthly things — and which are open above — by which is signified readiness for divine wisdom. Now he says "of peace," because through the Gospel peace is announced to us. Matthew 10:12: "Into whatsoever house you enter, say: Peace be to this house."

Likewise, second, there are arms for protecting. Now two things in us are to be protected, which are the principles of life, namely the breast, in which is the heart, and the head, in which is the brain. Now for the breast there is the shield. And therefore he says, "in all things taking the shield of faith," because just as the shield is placed beneath all the other arms, so faith is beneath all the other virtues. For the other arms are of the moral virtues — namely, of temperance, that is, the girding of the loins, and of justice, that is, the putting on of the breastplate — but this kind of arms, namely the shield, is of a theological virtue, namely faith; because just as by the shield darts are repelled, so by faith all contrary things are repelled and victory is had. Hebrews 11:33: "The saints by faith conquered kingdoms," just as by the moral virtues we conquer earthly powers. And therefore he says, "in which you may be able to extinguish all the fiery darts of the most wicked one," namely the Devil, whose darts are certain incitements sent through evil angels. They are fiery, because they burn with wicked desires. Psalm 57:9: "Fire fell upon," etc. Now these are extinguished through faith, which extinguishes present and transitory temptations through spiritual and eternal goods, which sacred Scripture promises. Hence the Lord, when the Devil was tempting him, brought forward and set against him the authorities of sacred Scripture. And thus we ought to do: if he tempts concerning gluttony, according to that saying, Deuteronomy 8:3: "Man does not live by bread alone"; or that: "The kingdom of God is not food and drink." If concerning lust: "You shall not commit adultery." If concerning theft: "You shall not steal"; and so with the others. Now it is called "the shield of faith," because just as the shield protects the whole breast, so faith ought to be in the breast.

Now hope is called a helmet, because just as the helmet is on the head, so the head of the moral virtues is the end; and hope concerns this, namely the end. And therefore it is said, "and take unto you the helmet of salvation."

Likewise, third, there are arms for attacking, because it is not enough to defend oneself, but it is also necessary to attack the adversary. Now just as this is done bodily through a material sword, so it is done spiritually through the word of God, which is the sword of the Holy Spirit. And on account of this he says, "and the sword of the Spirit, which is the word of God" — namely, take it up. Hebrews 4:12: "The word of God is living and effective, and more penetrating than any two-edged sword, reaching even to the division of soul and spirit." And preaching is called "the sword of the Spirit," because it does not penetrate even to the spirit, unless it is led by the Holy Spirit. Matthew 10:20: "For it is not you who speak, but the Spirit of your Father who speaks in you."

Thus, then, we have arms by which we are defended from carnal enemies, namely from gluttony and lust, which is done through temperance, there: "Stand therefore, having your loins girt about," etc. Likewise, we have arms by which we conquer earthly cupidities, namely the arms of justice, which make us abstain from unlawful things, there: "having put on the breastplate of justice." And the arms of purity of affection, or poverty, which draws us back even from lawful things, there: "your feet shod," etc. Likewise, we have arms by which we are protected from errors, namely the arms of faith, there: "in all things taking the shield of faith," and also from the enemies of the human race, there: "in which," namely by the shield of faith, "you may be able to extinguish all the fiery darts of the most wicked one." Likewise, we have arms by which we are confirmed in spiritual goods, namely the arms of hope, there: "and take unto you the helmet of salvation." The helmet is placed on the head; thus hope is placed upon the end. Now the head of the moral virtues is the end itself, concerning which is hope. Hence, to take up the helmet of salvation is nothing other than to have hope concerning the last end. Likewise, we have arms for attacking the demons themselves, namely the sword of the Spirit, which is the word of God — which is done frequently in sermons, in which the word of God, penetrating the hearts of sinners, expels the mass of sins and of demons.