Therefore take unto you the armour of God, that you may be able to resist in the evil day, and to stand in all things perfect.

“But 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.”

“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.”

“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.”

“Wherefore take unto you the whole armour of God,.... This is a repetition of the exhortation in Eph 6:11; which repetition seems necessary by reason of the many powerful enemies mentioned in the preceding verse, and serves to explain what is meant by putting it on: and leads on the apostle to give an account of the several parts of this armour: the end of taking it is much the same as before, that ye may be able to withstand in the evil day; that is, that ye may be able to stand against the wiles and stratagems of Satan, against his power and might, to oppose his schemes, and resist his temptations: and so the Syriac version renders it, "that ye may be able to meet the evil one"; to face him, and give him battle, being accoutred with the whole armour of God; though the Greek copies, and other versions, read, "in the evil day"; in which sin and iniquity abound, error and heresy prevail, Satan is very busy, trials and afflictions come on, persecution arises because of the word, and God's judgments are in the earth: and having done all to stand; or having overcome, having routed the enemy, stand as conquerors; or rather, having took and put on the whole armour of God, in order to stand, and withstand the enemy.”

“Wherefore - Because ye have such enemies to contend with, take unto you - assume, as provided and prepared for you, the whole armor of God; which armor if you put on and use, you shall be both invulnerable and immortal. The ancient heroes are fabled to have had armor sent to them by the gods; and even the great armor-maker, Vulcan, was reputed to be a god himself. This was fable: What Paul speaks of is reality. See before on Eph 6:11 (note). That ye may be able to withstand - That ye may not only stand fast in the liberty wherewith Christ hath made you free, but also discomfit all your spiritual foes; and continuing in your ranks, maintain your ground against them, never putting off your armor, but standing always ready prepared to repel any new attack. And having done all, to stand - Και ἁπαντα κατεργασαμενοι στηναι· rather, And having conquered all, stand: this is a military phrase, and is repeatedly used in this sense by the best Greek writers. So Dionys. Hal. Ant., lib. vi., page 400: Και παντα πολεμια εν ολιγῳ κατεργασαμενοι χρονῳ· "Having in a short time discomfited all our enemies, we returned with numerous captives and much spoil." See many examples in Kypke. By evil day we may understand any time of trouble, affliction, and sore temptation. As there is here allusion to some of the most important parts of the Grecian armor, I shall give a short account of the whole. It consisted properly of two sorts: 1. Defensive armor, or that which protected themselves. 2. Offensive armor, or that by which they injured their enemies. The apostle refers to both. I. Defensive Armor Περικεφαλαια, the Helmet; this was the armor for the head, and was of various forms, and embossed with a great variety of figures. Connected with the helmet was the crest or ridge on the top of the helmet, adorned with several emblematic figures; some for ornament, some to strike terror. For crests on ancient helmets we often see the winged lion, the griffin, chimera, etc. St. Paul seems to refer to one which had an emblematical representation of hope. Ζωμα, the Girdle; this went about the loins, and served to brace the armor tight to the body, and to support daggers, short swords, and such like weapons, which were frequently stuck in it. This kind of girdle is in general use among the Asiatic nations to the present day. Θωραξ, the Breast-Plate; this consisted of two parts, called πτερυγες or wings: one covered the whole region of the thorax or breast, in which the principal viscera of life are contained; and the other covered the back, as far down as the front part extended. Κνημιδες, Greaves or brazen boots, which covered the shin or front of the leg; a kind of solea was often used, which covered the sole, and laced about the instep, and prevented the foot from being wounded by rugged ways, thorns, stones, etc. Χειριδες, Gauntlets; a kind of gloves that served to defend the hands, and the arm up to the elbow. Ασπις, the clypeus or Shield; it was perfectly round, and sometimes made of wood, covered with bullocks' hides; but often made of metal. The aspis or shield of Achilles, made by Vulcan, was composed of five plates, two of brass, two of tin, and one of gold; so Homer, Il. U. v. 270: - - επει πεντε πτυχας ηλασε Κυλλοποδιων, Τας δυο χαλκειας, δυο δ' ενδοθι κασσιτεροιο, Την δε μιαν χρυσην. Five plates of various metal, various mold, Composed the shield; of brass each outward fold, Of tin each inward, and the middle gold. Of shields there were several sorts: Γερῥων or γερρα, the gerron; a small square shield, used first by the Persians. Λαισηΐον, Laiseion; a sort of oblong shield, covered with rough hides, or skins with the hair on. Πελτη, the Pelta; a small light shield, nearly in the form of a demicrescent, with a small ornament, similar to the recurved leaves of a flower de luce, on the center of a diagonal edge or straight line; this was the Amazonian shield. Θυρεος, the scutum or Oblong Shield; this was always made of wood, and covered with hides. It was exactly in the shape of the laiseion, but differed in size, being much larger, and being covered with hides from which the hair had been taken off. It was called θυρεος from θυρα, a door, which it resembled in its oblong shape; but it was made curved, so as to embrace the whole forepart of the body. The aspis and the thureos were the shields principally in use; the former for light, the latter for heavy armed troops. II. Offensive Armor, or Weapons;the Following Were Chief: Εγχος, enchos, the Spear; which was generally a head of brass or iron, with a long shaft of ash. Δορυ, the Lance; differing perhaps little from the former, but in its size and lightness; being a missile used, both by infantry and cavalry, for the purpose of annoying the enemy at a distance. Ξιφος, the Sword; these were of various sizes, and in the beginning all of brass. The swords of Homer's heroes are all of this metal. Μαχαιρα, called also a sword, sometimes a knife; it was a short sword, used more frequently by gladiators, or in single combat. What other difference it had from the xiphos I cannot tell. Αξινη, from which our word Axe; the common battle-axe. Πελεκυς, the Bipen; a sort of battle-axe, with double face, one opposite to the other. Κορυνη, an iron club or mace, much used both among the ancient Greeks and Persians. Τοξον, the Bow; with its pharetra or quiver, and its stock or sheaf of arrows. Σφενδονη, the Sling; an instrument in the use of which most ancient nations were very expert, particularly the Hebrews and ancient Greeks. The arms and armor mentioned above were not always in use; they were found out and improved by degrees. The account given by Lucretius of the arms of the first inhabitants of the earth is doubtless as correct as it is natural. Arma antiqua manus, ungues, dentesque fuere, Et lapides, et item silvarum fragmina rami, Et flammae, atque ignes postquam sunt cognita primum: Posterius ferri vis est, aerisque reperta: Sed prius aeris erat quam ferri cognitus usus: Quo facilis magis est natura, et copia major. De Rerum Nat., lib. v. ver. 1282. Whilst cruelty was not improved by art, And rage not furnished yet with sword or dart; With fists, or boughs, or stones, the warriors fought; These were the only weapons Nature taught: But when flames burnt the trees and scorched the ground, Then brass appeared, and iron fit to wound. Brass first was used, because the softer ore, And earth's cold veins contained a greater store. Creech. I have only to observe farther on this head, 1. That the ancient Greeks and Romans went constantly armed; 2. That before they engaged they always ate together; and 3. That they commenced every attack with prayer to the gods for success.”

“take . . . of God--not "make," God has done that: you have only to "take up" and put it on. The Ephesians were familiar with the idea of the gods giving armor to mythical heroes: thus Paul's allusion would be appropriate. the evil day--the day of Satan's special assaults (Eph 6:12, Eph 6:16) in life and at the dying hour (compare Rev 3:10). We must have our armor always on, to be ready against the evil day which may come at any moment, the war being perpetual (Psa 41:1, Margin). done all--rather, "accomplished all things," namely, necessary to the fight, and becoming a good soldier.”