Exegetical and Hermeneutical Commentary of Ephesians 6:16

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

16. above all ] The Gr. admits the renderings, “ over all things”; “ besides all things”; “ on occasion of all things, (on all occasions)”; “ against all things.” We incline to this last, as suitable to the imagery of the shield shifted to meet any and every stroke. Another reading gives “ in all things”; at every turn of the conflict. But the evidence is far from conclusive. “It has not sufficient external support, and may have been a correction for the ambiguous [preposition in the text]” (Ellicott).

taking ] Lit., haying taken up. See note on Eph 6:13 above.

the shield ] The Gr. is one of two familiar words for “shield,” and denotes a large oblong shield (such as that used by the heavy Roman infantry) about 2×4 feet in size. (See Smith’s Dict. Class. Ant., under the word Scutum). The significance of the choice of word is obvious. In the parallel apocryphal passage (see note on Eph 6:11 above) the Gr. word for “shield” is the other alternative, denoting a circular and lighter shield. But this is no proof (as some expositors have thought) that the present word was not deliberately chosen, in a passage like this, where the idea of protection, and the need of it, is pressed to the utmost.

faith ] “That faith whereby we resolutely rely on God and His word for deliverance from temptation” (Monod). The true safeguard in the evil day lies ever, not in introspection, but in that look wholly outward, Godward, which is the essence of faith (see Psa 25:15).

wherewith ] Lit., and perhaps better, in this vivid picture, in which.

ye shall be able ] Observe the certainty of the promise, good for the whole future of the conflict.

to quench ] before the soul’s living frame, so to speak, is reached and burned. It may be, and very often is, impossible for the Christian to detect the point where temptation passes into sin; a fact which should secure humble caution in all language about personal spiritual victory. But this verse warrants the reverent expectation of very true victories in the real exercise of enlightened and simple faith. The word “ all ” is important.

the fiery darts ] Lit., “ the darts, the ignited darts.” The metaphor is taken from the fire-arrows of ancient warfare. Wetstein here gives abundant illustration, from Thucydides, Livy, Vegetius, Ammianus, and many other authors. Ammianus (about a.d. 380) describes the Roman malleoli as arrows carrying a perforated bulb, like a distaff, just below the point; the bulb filled with burning matter; the arrow discharged from a slack bow, lest speed should kill the flame. Another variety was simpler; the shaft near the point was wrapped in burning tow.

The imagery is sternly true to the experience of injections into the soul of polluting ideas, or of doubts of God, or of unchastened anger.

the wicked ] I.e., as R.V., the Evil One; the great General of the besieging host.

Fuente: The Cambridge Bible for Schools and Colleges

Above all – En pasin. Not above all in point of importance or value, but over all, as a soldier holds his shield to defend himself. It constitutes a protection over every part of his body, as it can be turned in every direction. The idea is, that as the shield covered or protected the other parts of the armor, so faith had a similar importance in the Christian virtues.

The shield – note, Isa 21:9. The shield was usually made of light wood. or a rim of brass, and covered with several folds or thicknesses of stout hide, which was preserved by frequent anointing. It was held by the left arm, and was secured by straps, through which the arm passed, as may be seen in the annexed figures. The outer surface of the shield was made more or less rounding. Item the center to the edge, and was polished smooth, or anointed with oil, so that arrows or darts would glance off, or rebound.

Of faith – On the nature of faith, see the notes on Mar 16:16. Faith here is made to occupy a more important place than either of the other Christian graces. It bears, to the whole Christian character, the same relation which the shield does to the other parts of the armor of a soldier. It protects all, and is indispensable to the security of all, as is the case with the shield. The shield was an ingenious device by which blows and arrows might be parried off, and the whole body defended. It could be made to protect the head, or the heart, or thrown behind to meet all attack there. As long as the soldier had his shield, he felt secure; and as long as a Christian has faith, he is safe. It comes to his aid in every attack that is made on him, no matter from what quarter; it is the defense and guardian of every other Christian grace; and it secures the protection which the Christian needs in the whole of the spiritual war.

Wherewith ye shall be able to quench all the fiery darts of the wicked – Or, rather, of the wicked one – tou ponerou. The allusion is undoubtedly to the great enemy of the people of God, called, by way of eminence, the wicked one; compare 2Th 3:3. Mr. Locke renders this, Wherein you may receive, and so render ineffectual, etc. There seems a little incongruity in the idea of quenching darts by a shield. But the word quench, here, means only that they would be put out by being thrown against the shield, as a candle would by being thrown against anything. The fiery darts that were used in war were small, slender pieces of cane, which were filled with combustible materials, and set on fire; or darts around which some combustible material was wound, and which were set on fire, and then shot slowly against a foe. The object was to make the arrow fasten in the body, and increase the danger by the burning; or, more frequently, those darts were thrown against ships, forts, tents, etc., with an intention to set them on fire. They were in common use among the ancients. Arrian (Exped. Alexan. 11) mentions the purphora bele, the fire-bearing weapons; Thucydides (ii. c. 75), the purphoroi oistoi, the fire-bearing arrows; and Livy refers to similar weapons as in common use in war; lib. xxi. c. 8. By the fiery darts of the wicked, Paul here refers, probably, to the temptations of the great adversary, which are like fiery darts; or those furious suggestions of evil, and excitements to sin, which he may throw into the mind like fiery darts. They are – blasphemous thoughts, unbelief, sudden temptation to do wrong, or thoughts that wound and torment the soul. In regard to them, we may observe:

(1)That they come suddenly, like arrows sped from a bow;

(2)They come from unexpected quarters, like arrows shot suddenly from an enemy in ambush;

(3)They pierce, and penetrate, and torment the soul, as arrows would that are on fire;

(4)They set the soul on fire, and enkindle the worst passions, as fiery darts do a ship or camp against which they are sent.

The only way to meet them is by the shield of faith; by confidence in God, and by relying on his gracious promises and aid. It is not by our own strength; and, if we have not faith in God, we are wholly defenseless. We should have a shield that we can turn in any direction, on which we may receive the arrow, and by which it may be put out.

Fuente: Albert Barnes’ Notes on the Bible

Eph 6:16

Above all, taking the shield of faith with which ye shall be able to quench the fiery darts of the wicked.

Faith, the parent grace

Above all, that is, over all other graces, because faith is the first grace, and the foundation of all other true graces. Yet the apostle, in this passage, assigns a particular office to faith, namely, that in the exercise thereof, the believer must quench the fiery darts of the wicked.

1. By fears raised up in the mind of the believer, Satan endeavours to annoy him; and he is very busy at his work, and often too successful.

2. Another of Satans fiery darts is doubt or suspicion.

3. Again, by the fiery darts of profane thoughts Satan tempts the servants of Christ. (S. Walker, M. A.)

The preeminence of faith

That piece of the panoply now brought to view is of special importance, as the apostles language would seem to designate. Above all the shield must be secured, whatever other part might be neglected. Not that the apostle means in any manner to disparage other portions of the panoply. Each piece of armour is not only possessed of peculiar qualities for its own appropriate place, but all are necessary in order to the completeness of the whole. Still, though the girdle, the breastplate, the sandals, the helmet, and the sword, may neither be dispensed with entirely, nor their places supplied by any substitute whatever, some one piece of the panoply may be endowed with a preeminence over the rest, because of its peculiar relations to all of them, and to the entire Christian man. Now, it is this position we understand the apostle as assigning to the shield of faith. There are special reasons for its preeminence, which lead him to enjoin it upon the soldier of the Cross, above all, to put on this piece of armour. For, first, faith may be called an elementary grace of the Christian character. It is that act of the mind by which we are enlisted into the army of salvation. He that believeth shall be saved. Wanting this we cannot be accepted, for without faith it is impossible to please God. He that cometh to God, must believe that He is, and that He is the rewarder of them that diligently seek Him. The sonship in the spiritual family is also bestowed upon them that believe. Now, if by faith we are saved, we please God, we approach Him with acceptance, we are adopted as His children, we need not wonder at the language of the apostle when he says, Above all, taking the shield of faith. Faith, also, must be taken above all, because it affords nutriment and strength to all other graces. It is the connecting link between the soldier and his Divine Master; it is the bond of union between the vine and the branches, through which is supplied that vital influence by which fruit is produced and matured. Faith is also a grace which, above all, greatly honours God. It is that which leads the soul to forsake every other reliance, and rest solely upon the Divine arm as its helper. The shield is an implement without which no ancient soldier would have been regarded as properly arrayed for battle. The ancient shields were usually made of wood, covered with brass or some other metal. In rare instances they were entirely of brass, or even of gold, as were those of Solomon. Of the shield there were two varieties; one a smaller and lighter article which could be easily handled, so as to protect any part of the person. This description was commonly used by cavalry. The other was so large as effectually to conceal the soldier. It formed a complete protection, was generally in use amongst foot soldiers, and from this the imagery of the apostle is undoubtedly derived. This metallic shield could defy the fiery darts, or arrows, which, taking fire in their flight, would pierce and consume a mere wooden fabric. A material incombustible and indestructible by such darts was indispensable to safety. The warrior whose shield was of brass could stand where the blazing storm was falling thickest, and advance to the assault fearless of harm. Be assured, reader, that in the provisions of grace there is offered to you a shield impenetrable and imperishable, one which can be borne everywhere in your march, which will cover all your panoply and yourself, affording complete protection against the showers of fiery darts hurled at you either from this or the unseen world. This implement is furnished in that grace to which the apostle assigns a position above all others; it is the shield of faith. A fundamental office of faith, therefore, is to transfer to the Christian soldier the meritorious work which the Captain of his salvation has performed in his behalf, and to make this to him for a shield. How simple, and yet how suitable and glorious a piece of armour, then, have we here! Sinai may flash its lightnings and roll its deep thunders, the gates of hell may vent their rage; Satan and his allies may hurl their storms of fiery darts; but the humble soldier of the Cross shall still hold on his heavenward way unharmed, because by Divine grace he has taken to himself the shield of faith, wherewith he is able to quench all the fiery darts of the wicked.

2. Faith performs another of its important orifices as a shield, by presenting to its possessor both temporal and eternal things in something of their real and relative value.

3. This shield of the Christian warrior also performs its office by protecting the soldier against the direct power of temptation.

4. The shield of faith also subserves a most important purpose by making ready the spiritual soldier for great enterprises. (J. Leyburn, D. D.)

The shield of faith

Bishop Wilson (of Calcutta) describing his introduction to the Lords of Jeypore, says, They were in most splendid dresses, each with his round shield, sword, and dagger. I begged to look at one of their shields; they made me a present of it instantly. I replied that I was a minister of peace; and taking out my Greek Testament, and handing it to them, said, That is my shield.

The shield of faith

Like the Spartans, every Christian is born a warrior. It is his destiny to be assaulted; it is his duty to attack.

I. Expound the metaphor.

1. Faith, like a shield, protects us against attack. Different kinds of shields were used by the ancients, but there is a special reference in our text to the large shield which was sometimes employed. I believe the word which is translated shield sometimes signifies a door, because their shields were as large as a door. They covered the man entirely. You remember that verse in the Psalms which exactly hits the idea, Thou, Lord, wilt bless the righteous, with favour wilt Thou compass him as with a shield. As the shield enveloped the entire man, so, we think faith envelopes the entire man, and protects him from all missiles wherever they may be aimed against him. You will remember the cry of the Spartan mother to her son when he went out to battle. She said, Take care that you return with your shield, or upon it. Now, as she meant that he could return upon his shield dead, it shows that they often employed shields which were large enough to be a bier for a dead man, and consequently quite large enough to cover the body of a live man. Such a shield as that is meant in the text. That is the illustration before us. Faith prelects the whole man. Let the assault of Satan be against the head, let him try to deceive us with unsettled notions in theology, let him tempt us to doubt those things which are verily received among us; a full faith in Christ preserves us against dangerous heresies, and enables us to hold fast those things which we have received, which we have been taught, and have learned, and have made our own by experience. Unsettledness in notion generally springs from a weakness of faith. A man that has strong faith in Christ, has got a hand that gets such a grip of the doctrines of grace, that you could not unclasp it, do what you would. He knows what he has believed. He understands what he has received. He could not and would not give up what he knows to be the truth of God, though all the schemes that men devise should assail him with their most treacherous art. While faith will guard the head, it will also guard the heart. When temptation to love the world comes in, then faith holds up thoughts of the future and confidence of the reward that awaits the people of God, and enables the Christian to esteem the reproach of Christ greater riches than all the treasures of Egypt, and so the heart is protected. Then when the enemy makes his cut at the sword arm of a Christian, to disable him, if possible, from future service, faith protects the arm like a shield, and he is able to do exploits for his Master, and go forth, still conquering, and to conquer, in the name of Him that hath loved us. Suppose the arrow is aimed at his feet, and the enemy attempts to make him trip in his daily life–endeavours to mislead him in the uprightness of his walk and conversation. Faith protects his feet, and he stands fast in slippery places.

2. Faith, like a shield, receives the blows which are meant for the man himself. Blows must be expected; the conflict must not be shirked; but let the shield of faith bear the cut and the thrust.

3. Faith is like a shield, because it hath good need to be strong. A man who has some pasteboard shield may lift it up against his foe, the sword will go through it and reach his heart. Or perhaps in the moment when the lance is in rest, and his foe is dashing upon him, he thinks that his shield may preserve him, and lo it is dashed to shivers, and the blood gushes from the fountain and he is slain. He that would use a shield must take care that it be a shield of proof. He that hath true faith, the faith of Gods elect, hath such a shield that he will see the scimitars of his enemies go to a thousand shivers over it every time they smite the bosses thereof. And as for their spears, if they but once come in contact with this shield, they will break into a thousand splinters, or bend like reeds when pressed against the wall–they cannot pierce it, but they shall themselves be quenched or broken in pieces. You will say, how then are we to know whether our faith is a right faith, and our shield a strong one? One test of it is, it must be all of a piece. A shield that is made of three or four pieces in this case will be of no use. So your faith must be all of a piece; it must be faith in the finished work of Christ; you must have no confidence in yourself or in any man, but rest wholly and entirely upon Christ, else your shield will be of no use. Then your faith must be of heavens forging or your shield will certainly fail you; you must have the faith of Gods elect which is of the operation of the Holy Spirit who worketh it in the soul of man. Then you must see to it that your faith is that which rests only upon truth, for if there be any error or false notion in the fashioning of it, that shall be a joint in it which the spear can pierce. You must take care that your faith is agreeable to Gods Word, that you depend upon true and real promises, upon the sure word of testimony and not upon the fictions and fancies and dreams of men. And above all, you must mind that your faith is fixed in the person of Christ, for nothing but a faith in Christs Divine person as God over all, blessed forever, and in His proper manhood when as the Lamb of Gods passover He was sacrificed for us–no other faith will be able to stand against the tremendous shocks and the innumerable attacks which you must receive in the great battle of spiritual life. Look to your shield, man.

4. But to pass on–for we must not pause long on anyone particular–faith is like a shield because it is of no use except it be well handled. A shield needs handling, and so does faith. He was a silly soldier who, when he went into the battle, said he had a shield but it was at home. So there be some silly professors who have a faith, but they have not got it with them when they need it. They have it with them when there are no enemies. When all goeth well with them, then they can believe; but just when the pinch comes then their faith fails. Now there is a sacred art in being able to handle the shield of faith. Let me explain to you how that can be.

(1) You will handle it well if you are able to quote the promises of God against the attacks of your enemy. The devil said, One day you shall be poor and starve. No, said the believer, handling his shield well, He hath said, I will never leave thee, nor forsake thee; bread shall be given thee, and thy water shall be sure. Ay, said Satan, but thou wilt one day fall by the hand of the enemy. No, said faith, for I am persuaded that He that hath begun a good work in me will perform it until the day of Jesus Christ. Ay, said Satan, but the slander of the enemy will overturn you. No, said faith, He maketh the wrath of man to praise Him; the remainder of wrath doth He restrain. Ay, said Satan, as he shot another arrow, you are weak. Yes, said faith, handling his shield, but my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Ay, said Satan, but thy sin is great. Yes, said faith, handling the promise, but He is able to save to the uttermost them that come unto God by Him. But, said the enemy again, drawing his sword and making a tremendous thrust, God hath cast thee off. No, said faith, He hateth putting away; He doth not cast off His people, neither doth He forsake His heritage. But I will have thee, after all, said Satan. No, said faith, dashing the bosses in the enemys jaws, He hath said, I give unto My sheep eternal life, and they shall never perish, neither shall any pluck them out of My hand. This is what I call handling the shield.

(2) But there is another way of handling it, not merely with the promises, but with the doctrines. Ah, says Satan, what is there in thee that thou shouldest be saved? Thou art poor, and weak, and mean, and foolish! Up came faith, handling the shield doctrinally, this time, and said, God hath chosen the base things of this world, and things which are despised hath God chosen, yea, and things which are not, to bring to nought the things that are; for not many wise men after the flesh, not many mighty, not many noble are called. Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom which He hath promised to them that love Him? Ay, said he, if God should have chosen you, yet after all you may certainly perish! And then, Christian handling his shield of faith doctrinally again, said, No, I believe in the final perseverance of the saints, for is it not written, the righteous shall hold on his way, and he that hath clean hands shall wax stronger? Those that thou gavest Me I have kept, and none of them is lost, and so forth. So by well understanding the doctrines of grace, there is not a single doctrine which may not in its way minister to our defence against the fiery darts of the wicked. Then, the Christian soldier ought to know how to handle the shield of faith according to the rules of observation. Ay, saith the enemy, thy confidence is vain, and thy hope shall soon be cut off. No, said faith, I have been young and now am old, yet have I not seen the righteous forsaken. Yes, but thou hast fallen into sin, and God will leave thee. No, saith faith, for I saw David, and he stumbled, but yet the Lord surely brought him out of the horrible pit, and out of the miry clay. To use this shield in the way of observation is very profitable when you mark the way whereby God has dealt with the rest of His people; for as He deals with one, so He will deal with the rest, and you can throw this in the teeth of your enemy. I remember the ways of God. I call to remembrance His deeds of old. I say hath God cast off His people, hath He forsaken one of His chosen? And since He has never done so, I bold up my shield with great courage, and say He never will; He changes not; as He has not forsaken any, He will not forsake me.

(3) Then there is another blessed way of handling this shield, and that is experimentally. When you can look back, like the Psalmist, to the land of Jordan and of the Hermonites, from the hill Mizar; when you can return to those days of old, and call to remembrance your song in the night, when your spirit can say, Why art thou cast down, O my soul, why art thou disquieted within me. Hope thou in God, for I shall yet praise Him. Why, brethren, some of us can talk of deliverances so many, that we know not where to end; scarcely do we know where to begin. Oh! what wonders has God done for us as a Church and people! He has brought us through fire and through water. Men did ride over our heads, but hitherto all things have worked together for our good. His glory has appeared amidst all the villanies and slanders of men to which we have been exposed. Let us handle our shield then, according to the rules of past experience, and when Satan tells us that God will fail us at the last, let us reply, Now thou liest, and I tell it to thee to thy face, for what our God was in the past, He will be in the present, and in the future, and so on even to the end. Young soldiers of Christ, learn well the art of handling your shield.

5. Lastly, for the matter of the figure. The shield in olden times was an emblem of the warriors honour, and more especially in later days than those of Paul. In the age of chivalry, the warrior carried his escutcheon upon his shield. Now, faith is like a shield, because it carries the Christians glory, the Christians coat of arms, the Christians escutcheon–the cross of his Saviour.

II. Enforce the exhortation. If you sent a servant upon an errand, and you said to him, Get so-and-so, and so-and-so, and so-and-so, but above all now see to such-and-such a thing, he would not understand that he ought to neglect any, but he would perceive that there was some extra importance attached to one part of his mission. So let it be with us. We are not to neglect our sincerity, our righteousness, or our peace, but above all, as the most important, we are to see to it that our faith is right, that it be true faith, and that it covers all our virtues from attack. There is no respect in which faith is not useful to us, therefore, whatever you leave out, see to your faith; if you forget all besides, be careful above all that ye take the shield of faith. And then, again, we are told above all to take the shield of faith, because faith preserves from all sorts of enemies. The fiery darts of the wicked! Does that refer to Satan? Faith answers him. Does it refer to wicked men? Faith resists them. Does it refer to ones own wicked self? Faith can overcome that. Does it refer to the whole world? This is the victory that overcometh the world, even our faith. It matters not who the enemy may be; let the earth be all in arms abroad, this faith can quench all the fiery darts of the wicked. Above all, then, take the shield of faith.

III. Lastly, I have a word or two to say by way of conclusion to some poor sinner who is coming to Christ, but who is greatly vexed with the fiery darts of the wicked one. You remember how John Bunyan in his Pilgrims Progress represents Christiana and Mercy, and the children coming to knock at the gate. When they knocked, the enemy, who lived in a castle hard by, sent out a big dog, which barked at them at such a rate that Mercy fainted, and Christiana only dared to knock again, and when she obtained entrance, she was all in a tremble. At the same time hard by in the castle there were men who shot fiery darts at all who would enter; and poor Mercy was exceedingly afraid because of the darts and the dog. Now, it generally happens that when a soul is coming to Christ the devil will dog him. As sure as ever he feels his need of a Saviour, and is ready to put his trust in Christ, it will be true of him as of the poor demoniac child: as he was a coming, the devil threw him down and tear him. Now, poor tempted sinner, there is nothing that can bring joy and peace into your heart but faith. Oh, that you may have grace this morning to begin to use this shield. (C. H. Spurgeon.)

The shield of faith

1.What faith is. A believing of a thing to be true. The faith here spoken of is a belief of the truth of God.

(1) Every faithful soul, every true believer, gives a full assent in his mind to the truth of the gospel.

(2) With the assent of the mind there goes a consent of the will.

2. The resemblance between faith and a shield. A shield is a general fence for the whole body, especially for the principal parts, the head and heart. The use of it is to avoid blows of all kinds. So faith defends the whole man from all sorts of temptations cast against him by any of his spiritual enemies, the flesh, world, or devil.

3. How faith is wrought.

(1) Outward means: the word, and sacraments.

(2) Inward means: the sanctifying Spirit of God.

4. How faith must be proved. By its causes, and by its effects.

(1) Causes.

(a) Illumination.

(b) Compunction and grief of heart.

(2) Effects.

(a) Shame for evil that has been done.

(b) A true and thorough resolution to enter into a new course.

(c) A renewing of grief, as often as occasion is offered.

5. How faith is to be preserved.

(1) By a conscionable and constant use of the means which God has appointed.

(2) By faithful and hearty prayer for Gods blessing on those means.

6. How faith may be well used. By resting on Gods promises. (William Gouge.)

The shield of faith

I. We are first to consider faith in its nature. Above all. Our first impression would be, that the apostle intended to give faith the preeminence over all the other graces of the Christian character; that he meant, in fact, to set it forth as the grace of all graces, the excellence of all excellences, that which, if retained, would compensate for the loss of all the other parts of our spiritual preparation. The shield is that which in ancient warfare the soldier prided himself upon retaining to the last. Come home dead upon thy shield, said the Spartan mother to her son, rather than come home alive without it.

1. And now, in considering the nature of this faith, observe, first, that it is the faith of the heart, as distinguished from any purely intellectual faith.

2. Again, this faith is a faith of appropriation–that is, it is a faculty by which we make all the promises our own. Faith is the sustaining power of our regenerate life.

3. Therefore we say further, that in describing the nature of this faith, we must consider it as a faith or union and communion with Christ.

II. But we come next to consider faith in its exercise, or the spiritual uses of this shield of faith. Thus, its chief use is to defend the soul at all points. The great advantage of the shield to the ancient warrior consisted in the fact that it was a movable defence; that it was fixed neither to the head nor to the feet, neither to the shoulders nor to the waist, but was held upon the arm, so as to interpose resistance to any part which might happen to be exposed to danger. In ancient warfare this shield was made so large as nearly to cover one side of the person. Hence that expression in the Psalms, The Lord will bless the righteous: with favour wilt Thou compass: him as with a shield. Faith, then, is that weapon of the soul which moves at will, and, as occasion calls, defends all the parts and powers of the tried and tempted spirit. Thus, is the reasoning faculty the object of Satans attack? Is the believer tempted with hard thoughts of God, with difficulties in the ways of His providence, with things hard to understand in Scripture, or with some mysterious dealings, it may be, in regard to his own soul? Faith offers the shield, reminds him that at present we know but in part; that when that which is perfect is come, then that which is in part shall be done away. Or does the adversary address himself to the conscience of the child of God? Is the burden of sin too intolerable for him to bear, or its grievousness too great for the mercy of Heaven to forgive? Faith can interpose the shield, and on its polished surface we see the bright superscription written, Christ is able to save to the uttermost all them that come unto God by Him. Or, once more, is it the perverse and wayward will that is assaulted of Satan, so that in the spirit of that rebellion which is as the sin of witchcraft we seem almost resolved to throw off the yoke of Christ altogether, or cannot cut off the right hand, or pluck out the right eye, or raise the sacrificial knife to slay what seemed to us the dear child of promise? The shield of faith again comes to the rescue, and round it, all over it, are blessed testimonies written: His commandments are not grievous; Wisdoms ways are ways of pleasantness; My yoke is easy, and My burden is light.

3. Another use of the Christian shield is to preserve the strength of the other graces of the soul. The shield was not only to defend different parts of the soldiers person, but, as I have said, it was designed to guard other portions of the armour itself. Many a breastplate would have been pierced, and many a helmet shivered in pieces, but for the additional interposition of the shield. In like manner in our spiritual warfare all the other graces of Christian character are maintained in their integrity and exercise by the power of faith.

III. And then we come, in the last place, to consider faith in its victorious results–Wherewith ye shall be able to quench all the fiery darts of the wicked. Fiery darts–the allusion is to small firebrands, which in ancient warfare were twisted into the form of arrows or darts, and in this way shot out of the bow into the midst of the ranks of the enemy. It is not difficult to see why temptation should be described under such an image as this. A dart wounds suddenly; so does temptation. A dart is thrown by some invisible hand; so for the most part are, temptations. A dart may pierce through the very smallest aperture, may penetrate even between the joints of the harness; so also will temptation. The eye, the ear, the smallest inlet or avenue to the soul, may admit a death wound by admitting one of these fiery darts of the wicked. How, then, does faith enable us to quench these darts? Why, first, by teaching us to keep a watchful eye against the first approach of temptation, to guard against the beginning of sin, to be on the look out for its stealthy advances, to preserve with unslumbering vigilance all those sources of thought and feeling out of which are the issues of life.

2. Another way by which faith enables us to quench these darts of the adversary is by preparing the heart to resist them. A fiery dart would be dangerous according to the surface upon which it should chance to fall.

3. Again, faith makes us victorious over temptations by setting before us the gain and loss of yielding to them. And now, brethren, in conclusion, let me direct your attention to the one practical inquiry, How is your possession of this victorious faith to be ascertained? I answer, by the same law which ascertains all other realities, and which declares, By their fruits ye shall know them. (D. Moore, M. A.)

The shield

I. The danger specified.

1. The author of this danger. The wicked.

2. The means he employs. He is represented as an archer. His temptations come upon the Christian.

(1) As suddenly as darts and arrows.

(2) As silent and invisible as darts.

(3) Dangerous as darts.

(4) Numerous, and various as darts.

II. The piece or defensive armour recommended. Now, faith is a shield–

1. To the Christians spiritual life. We live by faith in the Son of God.

2. It is a shield to all the graces of the soul. As our faith is, so will our hope, and love, and humility, and courage, be. The graces can exist only as they are defended and supported by faith.

3. It is the Christians shield in suffering and death.

III. The efficiency of this shield is asserted. Wherewith ye shall be able to quench all the fiery, etc. By faith, all Satans temptations are successfully resisted and overcome.

1. Faith in the Divine veracity and faithfulness is successful against all temptations to distrust, etc.

2. Faith in the Divine promises is successful against temptations to despondency.

3. Faith in the Divine justice and holiness is successful against all temptations to presumption.

4. Faith in the Divine Mediator is successful against all the insinuations and charges of the wicked one. (J. Burns, D. D.)

The Christian shield

I. The shield, as most of you are aware, is a movable piece of armour: it may be in one place at one moment, and in another at another: in short, the object of it is to defend the whole man. We will take first of all the head. The man lifts up the shield upon his arm to defend his head. And why should this be necessary for a Christian warrior? What can be those fiery darts which can touch the Christians head? There has been no time in the history of the Christian camp in which, I believe, this part has been more frequently attacked than it is at the present day. At all times the head has been made the subject of attack by Satans tampering with our reasoning faculties, and inducing men to give up revelation, and to accept only that which reason can suggest; so that, instead of realizing the truth that Gods mind is infinite, and our mind is limited, men would like to bring down God, and make Him such an one as themselves. Thus a variety of objections are brought forward, all tending to make man reject His Bible. Then take another part–the heart of man. This is attacked when our consciences are assailed. You are probably all aware of the two-fold nature of the attacks which Satan makes upon us to lead us into sin. First of all, as with Eve, he will lead us to think that sin will not be punished; then having succeeded in having drawn persons into the commission of sin, he follows it up almost invariably with another attack, which is to make men believe that their sin is so bad that it cannot be pardoned. Now this is what I mean by the conscience being attacked. Then take the breast. And here I should explain myself by saying, that I am referring to such circumstances as these–when Satan would suggest to us wicked thoughts; not the actual commission of evil deeds; when within our breast there are thoughts of an unclean character, thoughts of an infidel character, such, for instance, as the idea flitting across the mind, that the Bible is not true. Then we may pass on and take the feet. Here is a great temptation to us, brethren. These things recur to his mind: If I make a bold profession of Christ, what may I not endure from it? but the real Christian walks by faith; his feet are protected by the shield; he walks by faith, and not by sight. There is one part more I will refer to–I mean the arms. This will bear upon the condition of the man who is tempted to labour only or chiefly for the meat which perisheth. The poor man especially is very much tried in this way.

II. Now we are to inquire, in the next place, what will be the result of the use of this part of our armour. In one word, it is confidence–greater, increased confidence in the Christians warfare.

III. Now, having advanced thus far as to the nature of this piece of armour; having shown you what will be the result of its use–increased confidence in our Christian conflict; and having asked the question, whether you have it, or have it not–and I am quite sure there are some amongst us who have not this shield, but I hope we are all desirous of obtaining it–let us ask, in the next place, where we may procure it and how we may procure it? (H. M. Villiers, M. A.)

Protection against the devils darts

The words are an exhortation by argument. Darts. Temptations are thus called As they come suddenly. As they are many. As they strike us in different parts. As the enemy is often invisible. Fiery. As they inflame and disorder the soul. All of them. One unquenched is fatal. Of the wicked one. This denotes–

1. That the nature and aim of Satan is wickedness.

2. That all instruments are under one direction. Take the shield of faith–Above all–Show how faith has an aptness to quench, etc.

I. As it sees their malignant nature.

II. As it applies to the blood of sprinkling

III. As it sees the interceding Saviour. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, etc. (Luk 22:31-32).

IV. As it realizes future glory. Now faith is the substance of things hoped for, etc. (Heb 11:1).

V. As it lays hold of the strength and victories of Christ. (H. J. Foster.)

The devils darts

The darts appear to be Satanic assaults sudden and terrible–such suggestions to evil, such unaccountable impulses to doubt or blaspheme, such horrid insinuations about the Divine character and ones own state, as often distract persons, especially of a nervous temperament. The biography of Luther and Bunyan affords apposite examples. But the shield of faith must be used to repel such darts, and if brought to bear upon them, it preserves the Christian warrior intact. His confidence in God keeps him from being wounded, or from falling a prisoner into the hands of his ruthless enemies. Whatever happens moves him not; his faith saves him from despondency and defeat. (J. Eadie, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 16. Above all, ( , over all the rest of the armour,) taking the shield of faith] In the word , thureos, the apostle alludes to the great oblong shield, or scutum, which covers the whole body. See its description before. And as faith is the grace by which all others are preserved and rendered active, so it is properly represented here under the notion of a shield, by which the whole body is covered and protected. Faith, in this place, must mean that evidence of things unseen which every genuine believer has, that God, for Christ’s sake, has blotted out his sins, and by which he is enabled to call God his Father, and feel him to be his portion. It is such an appropriating faith as this which can quench any dart of the devil.

The fiery darts of the wicked.] , a dart, signifies any kind of missile weapon; every thing that is projected to a distance by the hand, as a javelin, or short spear; or by a bow, as an arrow; or a stone by a sling.

The fiery darts – . It is probable that the apostle alludes to the darts called falarica, which were headed with lead, in or about which some combustible stuff was placed that took fire in the passage of the arrow through the air, and often burnt up the enemy’s engines, ships, c. they were calculated also to stick in the shields and set them on fire. Some think that poisoned arrows may be intended, which are called fiery from the burning heat produced in the bodies of those who were wounded by them. To quench or extinguish such fiery darts the shields were ordinarily covered with metal on the outside, and thus the fire was prevented from catching hold of the shield. When they stuck on a shield of another kind and set it on fire, the soldier was obliged to cast it away, and thus became defenceless.

The fiery darts of the wicked, , or devil, are evil thoughts, and strong injections, as they are termed, which in the unregenerate inflame the passions, and excite the soul to acts of transgression. While the faith is strong in Christ it acts as a shield to quench these. He who walks so as to feel the witness of God’s Spirit that he is his child, has all evil thoughts in abhorrence; and, though they pass through his mind, they never fix in his passions. They are caught on this shield, blunted, and extinguished.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Above all; chiefly, Col 3:14; this he sets, as the principal part of the Christian armour, against the greatest temptations, fiery darts, 1Pe 5:8,9; 1Jo 5:4.

Taking the shield of faith: faith, as receiving Christ and the benefits of redemption, is compared to a shield, (under which soldiers were wont to shelter themselves against their enemies darts), as being a sort of universal defence covering the whole man, and guarding even the other parts of our spiritual armour.

Fiery darts; it seems to be an allusion to the poisoned darts some barbarous nations were wont to use, which inflamed the bodies they hit. By them he means all those violent temptations which inflame mens lusts. These fiery darts of temptations faith is said to quench, when, by the help of grace obtained of Christ, it overcomes them.

Of the wicked; the devil, Mat 13:19.

Fuente: English Annotations on the Holy Bible by Matthew Poole

16. Above allrather, “Overall”; so as to cover all that has been put on before. Threeinteguments are specified, the breastplate, girdle, and shoes; twodefenses, the helmet and shield; and two offensive weapons, the swordand the spear (prayer). ALFORDtranslates, “Besides all,” as the Greek istranslated, Lu 3:20. But if itmeant this, it would have come last in the list (compare Col3:14).

shieldthe large oblongoval door-like shield of the Romans, four feet long by two and a halffeet broad; not the small round buckler.

ye shall be ablenotmerely, “ye may.” The shield of faith will certainlyintercept, and so “quench, all the fiery darts” (an imagefrom the ancient fire-darts, formed of cane, with tow andcombustibles ignited on the head of the shaft, so as to set fire towoodwork, tents, &c.).

of the wickedrather”of the EVIL ONE.”Faith conquers him (1Pe 5:9),and his darts of temptation to wrath, lust, revenge, despair, &c.It overcomes the world (1Jo 5:4),and so the prince of the world (1Jo5:18).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Above all, taking the shield of faith,…. Which may be understood either of the grace of faith, which is like a golden shield, precious, solid, and substantial; and like a shield of mighty men, by which mighty things are done, and by which the believer not only repels, but conquers the enemy. The Jews say n, that repentance and good works are as a shield against divine vengeance: or rather of the object of faith, that which faith makes use of as a shield; so God himself is a shield, Ge 15:1; his divine perfections, as his power, faithfulness, truth, and immutability, which encompass the saints as a shield, and are opposed by faith to the temptations of Satan; also the love and favour of God, Ps 5:12; and particularly God in his word, Pr 30:5, which is a shield against false doctrines, and the wiles of Satan. Moreover, Christ is a shield, Ps 84:11; and faith makes rise of him as a shield, his person, blood, righteousness, and sacrifice; which it holds up and opposes to all the charges and objections of Satan; and who is the saints’ protection, and security from the wrath of God, divine justice, and eternal death. The disciples of the wise men are said to be o , “shielded men”, who, as the gloss says fight in the war of the law; but they are not like Christ’s disciples, who have on the shield, and fight the fight of faith: and this is “above all” to be taken, as being the most useful part of the Christian armour; or “with all”, with the rest, this is to be taken, and by no means to be neglected; and it is to be used “in all”; in every temptation of Satan, in every conflict with that enemy, or any other.

Wherewith ye shall be able to quench all the fiery darts of the wicked; of the wicked one, Satan; who was the first wicked one, and the tempter of others to wickedness; and is emphatically the wicked one, being wickedness itself; and his temptations are “fiery darts”: they may be compared to “darts”, because they sometimes come suddenly and swiftly and thick and fast, are very numerous, and where they stick are very troublesome and grieving; see Ge 49:23. And they may be said to be “fiery”, because they serve to inflame the mind, and excite to sin, as lust, anger, revenge, and the like; and were they not repelled, would be the occasion of bringing into everlasting burnings. The allusion is to , “the fiery darts”, cast by enemies into towns, and upon houses, in order to burn them p. Mention is also made of , “fiery darts”, with the Jews q, and of Satan’s casting a dart at David r: from these customs, and ways of speaking, the apostle borrows his phrases; and suggests, that the shield of faith is of use to quench the fiery darts of Satan’s temptations; so that they may not have the malignant influence they are designed for; which is chiefly done by faith’s dealing with the blood of Christ. And there were ways of quenching the fiery darts alluded to; which was done by skins and hides of beasts made wet, or anointed with alum s.

n Pirke Abot, c. 4. sect. 11. o T. Bab. Becorot, fol. 36. 1. & Gloss. in ib. p Apollodorus de Orig. Deorum, l. 2. p. 89. q Targum Jon. & Jerus. in Exod. xix. 13. r T. Bab. Sanhedrin, fol. 95. 1. & 107. 1. s Ammian. Marcellin. l. 20. c. 11.

Fuente: John Gill’s Exposition of the Entire Bible

Taking up (). See verse 13.

The shield of faith ( ). Late word in this sense a large stone against the door in Homer, from , door, large and oblong (Latin scutum), being smaller and circular, only here in N.T.

To quench (). First aorist active infinitive of , old word, to extinguish (Mt 12:20).

All the fiery darts ( ). is an old word for missile, dart (from , to throw), only here in N.T. is perfect passive participle of , old verb, to set on fire, from (fire). These darts were sometimes ablaze in order to set fire to the enemies’ clothing or camp or homes just as the American Indians used to shoot poisoned arrows.

Fuente: Robertson’s Word Pictures in the New Testament

Above all (ejpi pasin). Ambiguous. It may mean over all, or in addition to all. The latter is correct. Rev., withal.

The shield of faith [ ] . Qureon shield, is from qura door, because shaped like a door. Homer uses the word for that which is placed in front of the doorway. Thus of the stone placed by Polyphemus in front of his cave (” Odyssey, “9, 240). The shield here described is that of the heavy infantry; a large, oblong shield, four by two and a half feet, and sometimes curved on the inner side. Sculptured representations may be seen on Trajan’s column. Compare” Compass him as with a shield, “Psa 5:12. It was made of wood or of wicker – work, and held on the left arm by means of a handle. Xenophon describes troops, supposed to be Egyptians, with wooden shields reaching to their feet (” Anabasis,” 1, 8, 9). Saving faith is meant.

Fiery darts [ ] . Lit., the darts, those which have been set on fire. Herodotas says that the Persians attacked the citadel of Athens “with arrows whereto pieces of lighted tow were attached, which they shot at the barricade” (viii., 52). Thucydides : “the Plataeans constructed a wooden frame, which they set up on the top of their own wall opposite the mound…. They also hung curtains of skills and hides in front : these were designed to protect the woodwork and the workers, and shield them against blazing arrows” (ii. 75). Livy tells of a huge dart used at the siege of Saguntum, which was impelled by twisted ropes. “There was used by the Saguntines a missile weapon called falarica, with the shaft of fir, and round in other parts, except toward the point, whence the iron projected. This part, which was square, they bound around with tow and besmeared with pitch. It had an iron head three feet in length, so that it could pierce through the body with the armor. But what caused the greatest fear was that this weapon, even though it stuck in the shield and did not penetrate into the body, when it was discharged with the middle part on fire, and bore along a much greater flame produced by the mere motion, obliged the armor to be thrown down, and exposed the soldier to succeeding blows” (xxi. 8). Again, of the siege of Ambracia by the Romans : “Some advanced with burning torches, others carrying tow and pitch and fire – darts, their entire line being illuminated by the blaze” (xxxviii. 6). Compare Psa 7:13, where the correct rendering is, “His arrows He maketh fiery arrows.” Temptation is thus represented as impelled from a distance. Satan attacks by indirection – through good things from which no evil is suspected. There is a hint of its propagating power : one sin draws another in its track : the flame of the fire – tipped dart spreads. Temptation acts on susceptible material. Self – confidence is combustible. Faith, in doing away with dependence on self, takes away fuel for the dart. It creates sensitiveness to holy influences by which the power of temptation is neutralized. It enlists the direct aid of God. See 1Co 10:13; Luk 22:32; Jas 1:2; 1Pe 4:12; 2Pe 2:9.

Fuente: Vincent’s Word Studies in the New Testament

1) “Above all” (en pasin) “In all things,” or above all things with highest priority among all pieces of Christian armor.

2) “Taking the shield of faith” (analabontes ton thureon tes pisteos) “Taking up the shield of faith,” or the shield “which is faith” to block or shut out or turn away the enemies’ arrows and darts; for without it men cannot please God, be saved, Eph 2:8-9; Joh 1:11-12; Heb 11:1-39. This faith-shield was the instrument of Divine provision by which the roster of the faithful stood.

3) “Wherewith ye shall be able” (en ho dunesethe) “By means of which ye shall be able” or enabled, empowered against special assault of the enemy, Jud 1:3.

4) “To quench” (sbesai) “To quench,” To suppress the fearsome means, blows, or instruments from the evil one, Pro 25:18. Sometimes ancient warriors poisoned tips of arrows or set the pitch-coated wooden arrow with fire then shot it into his victim. Faith in God is the shield that protects God’s warrior from enemy torture to the soul.

5) “All the fiery darts of the wicked” (panta ta bele tou ponerou ta pepuromena) “All the poison darts of the wicked one,” “the one having been equipped with fire,” the Devil himself. Satan’s attacks on the life and soul of man are here described as with “fire-tipped” arrows or darts, to kill and destroy, 1Jn 5:4. Faith is the antidote, protection that gives victory.

Fuente: Garner-Howes Baptist Commentary

16. Taking the shield of faith. Though faith and the word of God are one, yet Paul assigns to them two distinct offices. I call them one, because the word is the object of faith, and cannot be applied to our use but by faith; as faith again is nothing, and can do nothing, without the word. But Paul, neglecting so subtle a distinction, allowed himself to expatiate at large on the military armor. In the first Epistle to the Thessalonians he gives both to faith and to love the name of a breastplate, — “putting on the breastplate of faith and love,” (1Th 5:8.) All that was intended, therefore, was obviously this, — “He who possesses the excellencies of character which are here described is protected on every hand.”

And yet it is not without reason that the most necessary instruments of warfare — a sword and a shield — are compared to faith, and to the word of God. In the spiritual combat, these two hold the highest rank. By faith we repel all the attacks of the devil, and by the word of God the enemy himself is slain. If the word of God shall have its efficacy upon us through faith, we shall be more than sufficiently armed both for opposing the enemy and for putting him to flight. And what shall we say of those who take from a Christian people the word of God? Do they not rob them of the necessary armor, and leave them to perish without a struggle? There is no man of any rank who is not bound to be a soldier of Christ. But if we enter the field unarmed, if we want our sword, how shall we sustain that character?

Wherewith ye shall be able to quench all the darts. But quench appears not to be the proper word. Why did he not use, instead of it, ward off or shake off, or some such word? Quench is far more expressive; for it is adapted to the epithet applied to darts The darts of Satan are not only sharp and penetrating, but — what makes them more destructive — they are fiery Faith will be found capable, not only of blunting their edge, but of quenching their heat.

“

This,” says John, “is the victory that overcometh the world, even our faith.” (1Jo 5:4.)

Fuente: Calvin’s Complete Commentary

(16) Above all.Properly, over all, or besides all else. The shield here is the large heavy shield covering the whole body, in which the fiery dartsthat is, the arrows, with the points made red hot, or wrapped in with burning tow (comp. Psa. 7:14; Psa. 120:4)may fix and burn themselves out without harm. St. Paul likens it to faith. This, however, is neither the faith in which we stand (2Co. 1:24), nor the energetic faith of Hebrews 11. It is the faith of patience and endurance, the almost passive faith, trusting in Gods protection and submissive to His will, on which the darts of temptation, whether from fear, or from lust, or from doubt, fall harmless. The best commentary after all, on the words is found in Christians conflict with Apollyon in the Pilgrims Progress.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

16. Above all Rather, over all, as protector.

Shield This was a broad sheet of wood, covered with leather, usually four feet in length and two in breadth, and, held in the left hand, covered about two thirds of the person.

Of faith Faith is here symbolized in its conservative power, warding off, according to the fulness of its strength, all the shafts of unbelief, infidelity, temptation, and sin. Nay, more, faith’s shield is able to quench all the fiery darts of the wicked one. These so-called darts were a sort of hammer or mallet, with a head filled with combustible material, ignited, and a handle wherewith to hurl it into the ranks of the opposing army. But St. Paul bids his soldier to quench these blazing missiles with his shield. Dr. Eadie tells us, prosaically, that the shield cannot so quench; it can only ward off the dart, which is quenched as it falls. But St. Paul’s shield of faith is made of better material, and is altogether a superior article to the old wooden-leathern shield; being not only incombustible, but itself able to do the quenching of the fiery darts.

Of the wicked Satan, the impersonation of evil, as Christ is the incarnation of good. And thence we know why his darts are fiery; not as alluding to our own burning lusts, but as emblems of infernal destruction. His mallet is dipped in the fire of gehenna, and its scorch is prelude to the everlasting burnings.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Withal taking up the shield of faith with which you will be able to quench all the fiery arrows of the wicked one.’

Once we are founded in truth, clothed in imputed righteousness and revealing true righteousness, and shod with the good news of peace, we have to learn to exercise faith, using the shield of faith. Through faith we came to Christ for redemption through His blood (Rom 3:25) and receive assurance in our hearts. Through faith we receive the Spirit (Gal 3:5-6; Gal 3:14) and experience Christ dwelling in our hearts (Eph 3:17). And through faith we must defend ourselves against the attacks of the Enemy by holding up the shield of God’s promises. As he attacks every attack can be met by a promise of God, in the same way as Jesus thwarted him during His time of temptation. So we must hold up as our shield, faith in the promises of God. This was the weapon that Jesus used when tempted by Satan in the wilderness, and there is no better. To each attack He replied with a quotation from Scripture, confounding the Enemy, and we must do the same. Thus every Scripture verse that we take to our hearts is another weapon in our armoury.

For every attack of Satan there is a reply in Scripture. There is our means of combating his lies. It thus behoves us to study the Scriptures assiduously, and to hold it in our hearts, so as to be able to produce it at the opportune moment. Our faith in the God of the Scriptures will then act as a defensive shield on the basis of His promises.

‘The fiery arrows of the Evil One.’ Fiery arrows, like temptation, may seem picturesque in the sky but when they land they burn and destroy. His arrows never bode any good. In Psa 120:4 the sharp arrows of the mighty are linked with lying lips and a deceitful tongue, and are characteristic of the enemies of peace. Compare how the false Messiah in Revelation 6 has a bow while the true Messiah in Revelation 19 has a sword. But these arrows are turned away by the shield of faith in the promises of God.

Fuente: Commentary Series on the Bible by Peter Pett

Eph 6:16. Above all, Over and above all. Blackwall. This last translation best answers to the particle here used, and best expresses the allusion to the situation of the shield, as covering the other pieces of the armour;which has here a beautiful propriety, as truth, righteousness, and peace, are sheltered, as it were, by faith, fromtheassaultswhichmightotherwiseoverbearthem.Manycommentatorssuppose that the Apostle, in the last clause of this verse, be able to quench, &c. refers to an ancient custom, still prevailing among the Indians and other barbarous nations, to dip their arrows in the blood and gall of asps and vipers, and other poisonous preparations, which fire the blood of those who are wounded with them, occasion exquisite pain, and make the least wound mortal: and some Greek writers tell us, that it was usual for soldiers to have shields made of raw hides, which immediately quenched them. It is also certain, that some arrows were discharged with so great a velocity, that they fired in their passage. If the Apostle alludes to this, he may mean to hint those furious suggestions which the Wicked one may sometimes discharge into the mind, like so many envenomed arrows, or darts, which kindle by the swiftness of their passage.

Fuente: Commentary on the Holy Bible by Thomas Coke

Eph 6:16 . ] not: before all things (Luther, Castalio, Michaelis, and others), but: in addition to all . Comp. Luk 3:20 ; Polyb. vi. 23. 12: . See Wetstein, ad Luc. xvi. 26; Matthiae, p. 1371. By the three pieces previously mentioned, Eph 6:14-15 (which were all made fast to the body), the body is clothed upon for warlike purposes; what is still wanting, and must be added to all that has preceded, is shield, helmet, sword, Eph 6:16-17 .

] , which Polybius mentions and more fully describes as the first part of the Roman (Eph 6:23 ; Eph 6:22 ff.), is, with Homer, that which is placed in front of the doorway and blocks the entrance ( Od. ix. 240, 313); and only with later writers (Plutarch, Strabo, etc.) is the shield (see Lobeck, ad Phryn. p. 336, and Wetstein, ad loc ), and that the scutum , the large shield, 4 feet in length and 2 feet in width, as distinguished from the small round buckler, clypeus , . See Lipsius, de milit. Rom. iii. 2, ed. Plant. 1614, p. 106 ff.; Alberti and Kypke in loc. ; Ottii Spicileg . p. 409 f. Comp. the Homeric and the Hebrew . Paul does not say , because he is representing the Christian warrior as heavy-armed.

] Genitivus appositionis, as , Eph 6:14 . The faith, however, is not the faith of miracles (Chrysostom), but the fides salvifica (Eph 2:8 ), by which the Christian is assured of the forgiveness of his sins on account of the sacrificial death of Christ, and at the same time is assured of the Messianic blessedness (Eph 1:7 , Eph 2:5 ff., Eph 3:12 ), has the Holy Spirit as the earnest of everlasting life (Eph 1:13-14 ), and consequently has Christ in the heart (Eph 2:17 ; Gal 2:20 ), and as child of God (Eph 1:5 ; Rom 8:15 f.; Gal 4:5 ff.) under the government of grace (Rom 8:14 ) belongs so wholly to God (Rom 6:11 ; comp. 1Jn 3:7 ff.), that he cannot be separated by anything from the love of God towards him (Rom 8:38 ); and on his part is consecrated only to the service of God (Eph 1:4 ; Rom 7:4 ; Rom 7:6 ; Rom 6:22 ), and hence through God carries off the victory over the power of Satan opposed to God (Rom 16:20 ; 2Th 3:3 ). Only wavering faith is accessible to the devil (2Co 11:3 ; comp. 1Pe 5:8-9 ).

] by means of which, i.e. by holding it in front.

] for the conflict in question is future. See on Eph 6:12-13 .

] of the morally evil one , i.e. the devil; 2Th 3:3 ; Mat 5:37 ; Mat 6:13 ; Mat 13:19 ; Mat 13:38 ; Joh 17:15 ; 1Jn 5:19 .

[309] ] those set on fire, the burning ones . Comp. Apollod. Bibl . ii. 5. 2; Leo, Tact . xv. 27, ed. Heyn.; also in Thucyd. ii. 75. 4; , Diod. xx. 96; Zosim. Hist . p. 256, 2. The malleoli are meant, i.e. arrows tipped with inflammable material (tow, pitch) and shot off after being kindled, which, known also to the Hebrews (see expositors on Psa 7:14 ), were in use among the Greeks and Romans, and are to be distinguished from the javelins of the same kind ( falaricae , see Vegetius, iv. 8). For the description of the malleoli , see Ammian. Marcell. xxiii. 4; and see, in general, Lydius, Agonist . p. 45, de re mil. p. 119, 315; Spanheim, ad Julian. Orat. p. 193. Poisoned arrows ( od. i. 260 f.; Virg. Aen. ix. 773; Psa 38:3 ; Job 6:4 ; and see Lyd. de re mil. p. 118) are not meant (as supposed by Boyd, Hammond, Bochart), since these are not on fire ( ), but excite a fire (inflammation). The aim of the predicate, we may add, is to present in strong colours the hostile and destructive character of the Satanic assaults; but more special explanations of its import, such as of the burning desires excited by Satan (Chrysostom, Theophylact; comp. Oecumenius), or of doubts and of the anguish of despair (Boyd), are inappropriate; and the more so, inasmuch as in the whole context the apostle is speaking of diabolic assaults in general, not of particular kinds thereof.

] The shields of the Greeks and Romans were as a rule of wood, with a thick coating of leather (Hom. Il. v. 452; Herod, vii. 91; Polyb. l.c. ; Plin. viii. 39; and see, in general, Lipsius, de milit. Rom. iii. 2, p. 109 ff.). So Paul conceives of faith under the figure of such a shield, which not only prevents the missiles from injuring the warrior, but also by reason of its coating brings it about that these do not set on fire the wood of the shield, but must needs be themselves extinguished, so that thus the warrior, by holding the shield in front of him, can quench the fiery arrows.

[309] The article implies that Satan discharges other arrows besides burning ones. See Khner, ad Xen. Anab. iv. 6. 1.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2131
THE CHRISTIANS SHIELD

Eph 6:16. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the tricked.

NOTWITHSTANDING the armour of the ancients was generally so constructed, that it could repel any weapon that might come against it, the warrior did not conceive himself to be completely armed without a shield. In reference to the Christian soldier, this observation may be applied with still greater propriety; because, however excellent the different pieces of his armour may be, not one of them will suffice for his protection, unless it be itself also covered with the shield of faith. As without faith it is impossible to please God, so without faith it is impossible to withstand Satan. That powerful adversary will soon pierce through our truth and righteousness, if they be exposed to his assault without any additional defence. On this account the Apostle directs, that above all, and in addition to all, we should take the shield of faith.
In illustrating this divine injunction we propose to shew,

I.

The office of faith in the Christians armour

II.

Its transcendent excellence

I.

The office of faith in the Christians armour

The particular use of a shield is to ward off a blow from any part of the body that may be menaced; and for that end it is to be applied in every direction, as occasion may require.
Now Satan strikes sometimes at one part, and sometimes at another, according as the different parts may seem most open to his attack. And the temptations with which he makes his assault, are as fiery darts, which fly with incredible velocity, and are calculated to inflame the soul with their deadly poison.
The office of faith, and its power to repel these darts, will distinctly appear, while we shew how it enables the Christian to foil Satan in all his attempts to wound either his head, or heart.

Satan has many fierce and fiery temptations, whereby he endeavours to wound the head. There is not any thing so horrid or blasphemous, which he will not suggest to the mind. Even atheism itself is not so shocking, but he is capable of impressing the idea of it upon the soul, and of leading men to an adoption of it in practice, at least, if not also in theory and judgment [Note: Psa 14:1.]. From the apparent inequality that there is in the dispensations of Providence, Satan raises a doubt whether there be a God; or, at least, whether he interfere at all in the concerns of men [Note: Psa 73:12-13.], or will judge the world in righteousness at the last day [Note: Zep 1:12.]. He will take occasion also from the difficulties that there are in Scripture to draw men to infidelity. How can that be the word of God which is so full of contradictions? And who can know with any certainty what it declares to us, when those who profess to believe it, are of such opposite sentiments? By such temptations as these he assaults chiefly the avowed enemies of God. But there are other temptations whereby he labours (and with too much success) to turn from the faith those who confess the divine authority of the Scriptures. He will draw them into errors of various kinds, and thus undermine the principles which he could not destroy by open assault. Time would not suffice to point out the innumerable errors to which he has given birth, and by which he has destroyed the souls of men: but there is one way in which almost all of them have been produced and propagated: he induces men to take some one truth of Scripture, and to magnify its importance beyond all due bounds, and to exalt it, not only above all other truths, but to the utter exclusion of them; and thus he founds error upon truth, and the most damnable heresies upon the sacred records. Mark the different heresies, and examine them by this test; and the truth of the observation will immediately appear. Because our blessed Saviour was a man, and both lived and died as an example to his followers, therefore the Socinians affirm that he was only a man, and that he died only as an example; and thus they set aside both his divinity and atonement. Because the Spirit of God is represented as dwelling in believers, therefore the Mystics reduce all religion to a vain conceit about the light within them; from a regard to which, they overlook the work of Christ for them, yea, and supersede the plainest institutions of religion, and, in a very great degree, the Scriptures themselves. In the same manner the Antinomian advocate for faith excludes good works from his system; whilst the Moralist, from an ignorant zeal for good works, discards all concern about the faith of Christ. The rigid Predestinarian asserts the sovereignty of God to the subversion of mans freedom and responsibility; while the contender for the freedom and sufficiency of mans will, obliterates the decrees of heaven, and denies his dependence on God.

To enter more minutely into these various heresies would lead us too far from our subject. The point to be illustrated is, How does faith enable us to avoid them? But previous to this inquiry, it will be proper to shew briefly, that these errors do indeed proceed from Satan as their author; and that they are not unfitly compared to fiery darts.
Nothing can be plainer in the Scriptures than that Satan is the great author of error, not only because he is the father of lies [Note: Joh 8:44.], and the deceiver of the world [Note: Rev 12:9.], but because the propagators of error are expressly called his children [Note: Act 13:10.], and his ministers [Note: 2Co 11:15.]; and they who have embraced error, are said to have been tempted of the tempter [Note: 1Th 3:5.], and to have turned aside after Satan [Note: 1Ti 5:15.]; and to be of the synagogue of Satan [Note: Rev 3:9.].

This point will receive additional confirmation, by observing with what propriety his temptations are compared to fiery darts; for how suddenly do they strike the mind! how deeply also do they penetrate! and with what venom do they inflame the soul! Truly they set on fire the whole course of nature; and themselves are set on fire of hell [Note: Jam 3:6.]. St. Paul speaks of those who are turned from the truth as being bewitched [Note: Gal 3:1.]: and indeed, when we see what infatuation seizes them, how their understandings are blinded, their judgments warped, their conscience perverted, and how they are carried away by their own pride and self-sufficiency, without ever considering what spirit they are of, or conceiving it possible that they should be misled; we cannot but confess that they are the unhappy victims of Satanic agency.

Now we come to the point proposed, to consider how faith repels these fiery darts.
Faith, provided it be a true and living faith, receives the word of God simply on the authority of him that revealed it [Note: 1Th 2:13.]. It staggers not at any difficulties either in the dispensations of his providence, or the declarations of his grace. Conscious of mans inability to comprehend even the most common matters in their full extent, the believer submits his reason to God, and receives without gainsaying whatsoever divine wisdom has revealed [Note: Jam 1:21.]. Now the interference of God in the government of the world, even in the falling of a sparrow [Note: Mat 10:29.], or of the hairs of our head [Note: Mat 10:30.], is most clearly asserted in the inspired volume; and, on that account, no occurrence whatever is suffered to weaken the conviction, that all things are under his immediate and entire controul [Note: Isa 45:7.]. Nor do the difficulties that are in Scripture at all lessen its authority in the believers eyes: whatever he cannot account for as arising from the circumstances under which the Scriptures have been handed down to us, he puts to the score of his own ignorance, and contentedly says, What I know not now, I shall know hereafter [Note: Joh 13:7.]. And, as to all the heresies that have been broached in the Christian Church, he has one way of repelling all: he compares spiritual things with spiritual [Note: 1Co 2:13.]; not hastily rejecting any plain declaration of God, because he cannot discern its harmony and agreement with some other declaration: he rather looks to God for the teachings of his Spirit; and keeps his mind ready to embrace whatever may tend to his own humiliation, or to the glory of God. If it be thought that still he will be as open to receive error as truth, we answer, that God has promised to guide him into all truth [Note: Joh 16:13.]; and that every believer has within himself the witness of all the fundamental doctrines of our religion [Note: 1Jn 5:10.]; so that, though he be a mere fool in all other matters, he shall surely be kept from error in the concerns of his soul [Note: Isa 35:8. with Psa 25:9.].

We must next call your attention to the temptations wherewith Satan assaults the heart. Under this term we include both the will and the affections; the former of which he endeavours to weaken by terrors, while he corrupts the latter by the allurements of sense.

As soon as that wicked fiend beholds any turning unto God, he will suggest to their minds the comforts they must sacrifice, the reproaches they must incur, the losses they must sustain, and the insuperable difficulties they must encounter; that so he may shake their resolution, and divert them from their purpose. It was thus that he prevented the entrance of the Israelites into Canaan [Note: Num 14:1-4.]. It was thus also that he succeeded in damping the ardour of that wealthy youth, who, from love to his great possessions, relinquished all hope of an interest in Christ [Note: Mat 19:21-22.]. And in the same manner does he prevail with thousands of the present day, who would gladly participate his blessings, if they could retain together with them their carnal attachments [Note: Mat 8:19-22.].

If he cannot succeed by these means, he will represent their case as hopeless; and dissuade them from prosecuting their course by the consideration, that their efforts will be in vain [Note: Jer 18:12.].

To others he will propose the pleasures of sense. He will set before them, as he did before our Lord [Note: Mat 4:8-9.], the glory of the world; he will draw their attention to the lust of the flesh, the lust of the eye, and the pride of life [Note: 1Jn 2:15-16.]. He will represent these things in the most fascinating view; well knowing, that if he can but induce them to love either the pleasures, or the riches, or the honours of the world, he has accomplished his purpose, and effectually alienated their hearts from God [Note: Mat 6:24. with Jam 4:4.].

Now these also are as fiery darts, which, if they once enter into the soul, will burn up all the good that is within it, and destroy it utterly.
But faith is as useful to protect the heart, as to defend the head. As it obviates every difficulty that may perplex the understanding, so it wards off every thing that may intimidate or defile the soul.
To the temptations that assault the will, faith opposes the importance of eternal things: Be it so; I must endure much if I will adhere to my purpose of serving God: but what shall I have to endure if I do not serve him? It is not a matter of mere choice, but of absolute necessity; for what shall it profit me if I gain the whole world, and lose my own soul? or what shall a man give in exchange for his soul [Note: Mat 16:26.]? Let me not then hear of difficulties; for if Nebuchadnezzars furnace were before me, it were better to suffer martyrdom at once with the Hebrew Youths, than to renounce my allegiance to God [Note: Dan 3:18.]. With respect to the hopelessness of my case, nothing but destruction can result from despair: for to whom can I go, if not to Him who has the words of eternal life [Note: Joh 6:68.].? God helping me therefore I will go forward; and if I perish, I will perish [Note: Alluding to Est 4:16 and to 2Ki 7:4.] at the foot of my Redeemers cross, crying for mercy as the chief of sinners.

Then to the temptations that assault the affections, faith opposes the excellency of eternal things: True; I might enjoy the pleasures of sin; but would they equal the pleasure of serving God, and especially those pleasures which are at his right hand for evermore? Are not the unsearchable riches of Christ, together with the honour that cometh of God, sufficient to counterbalance any riches or honours that I may forego for Christs sake? Avaunt, Satan, for what thou offerest me is poor, transient, delusive: whereas the blessedness of the saints, both in this world and the next, is substantial, exquisite, everlasting. Thus it was that Moses argued, when he refused to be called the son of Pharaohs daughter, and chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season: and the principle that dictated the argument, was faith [Note: Heb 11:24-26.]. This was his shield; and the same will enable us also to repel the darts of Satan, however fiercely they be hurled, and however formidably they may come against us.

Having thus illustrated the office of faith, we proceed to point out,

II.

Its transcendent excellence

Somewhat of this has already appeared: but the high encomium which the Apostle bestows on this piece of armour in particular above all others, manifestly demands a more distinct consideration.
We may observe then in commendation of faith, considered as the Christians shield, that its use is universal; its application is easy; its success is sure.

First, its use is universal

All the other parts of armour have their distinct province, to which they are confined. Truth and righteousness defend the heart; but they are of no use at all to protect the head. But faith is universally applicable to every species of temptation. Faith discerns the truth of the Gospel, and thereby is fitted to preserve the head from error: it discerns also the importance and excellence of the Gospel, and is therefore proper to preserve the heart from sin. It is no less useful to the feet; for we stand by faith [Note: 2Co 1:24.], and walk by faith [Note: 2Co 5:7.]. Every step we take is safest under the guidance of faith, because it both affords us the best light, and enables us to walk without stumbling even in the dark [Note: Isa 50:10. Mic 7:8.].

Let this consideration then operate on all, and stir us all up to seek faith. Let us not hastily conclude that we possess this principle; for all men have not faith [Note: 2Th 3:2.]. Faith is the gift of God [Note: Php 1:29.]: nor can we have it, unless it have been given us from above. O that all would seek it at the hands of a reconciled God! Beloved brethren, be not satisfied with the girdle of sincerity, or the breast-plate of righteousness, or the greaves of Gospel peace: they are all good and useful in their place; but it is faith, that gives even to them their chief strength; and it is faith, by which alone you can ever be victorious. Does the world tempt you? this is the victory that overcometh the world, even our faith [Note: 1Jn 5:4.]. Does corruption harass you? you must purify your heart by faith [Note: Act 15:9.]. Do your graces languish? It is faith alone that will set them to work in a way of love [Note: Gal 5:6.]. And lastly, does the devil as a roaring lion threaten to devour you? It is by being steadfast in the faith that you must resist and vanquish him [Note: 1Pe 5:8-9.]. Think then of the use and efficacy of faith; and pray to our adorable Saviour in the words of his Apostles, Lord increase our faith [Note: Luk 17:5.].

In the next place we observe, that its application is easy

A shield is easily transferred from one position to another as occasion may require: and faith also quickly moves to the protection of any part that is attacked. We do not say, that it is an easy thing to produce faith; for it requires no less power than that which was exerted in raising Christ from the dead, to create faith in the heart [Note: Eph 1:19-20.]. But when a person has faith, then, we say, it is easy for him to apply it for his defence. Suppose that our head were attacked with subtle heresies, and we had nothing but reason to counteract the temptation; how weak, how tardy, how uncertain would be its operation! The greater part of mankind would not have either time or ability to follow Satan in all his arguments; nor would those of the strongest intellect ever arrive at certainty; they could rise no higher than opinion at the last; while those of inferior talents would be lost in endless perplexity. Suppose again that our heart were attacked with some fiery lust, and we had no better defence than that which reason could afford; would passion listen to the voice of reason? As well might we attempt to extinguish flames that were consuming our house, by a slight sprinkling of water with the hand, as to stop the course of our passions by the efforts of unassisted reason. But in either of these cases, one single word from Scripture will suffice. How was it that our great Captain repelled the fiery darts that were cast at him? It is written; It is written; It is written [Note: Luk 4:4; Luk 4:8; Luk 4:10.]. Thus he fought; and his vanquished enemy fled from before him. Thus also must we fight; and by opposing to our enemy this shield, the weakest and most ignorant is as sure of victory, as the strongest and most intelligent. In some respects the poor and ignorant have an advantage over the rich and learned; because they exercise faith, for the most part, in a more simple manner; whereas the others are ever trusting, more or less, to their own reason: and it is expressly with a view to confound the pride of reason, that God has given this superiority to the poor, and chosen them, in preference to others, to be rich in faith [Note: Jam 2:5.].

Let this then operate as a further inducement with us to seek faith, since none of us can get the victory without it [Note: Isa 7:9.]; and by it the very weakest on earth shall be able to remove mountains [Note: Mat 17:20.].

Lastly, we may affirm, that its success is sure

But for their faith, the most eminent of Gods saints would have been destroyed. I had fainted, says David, if I had not believed [Note: Psa 27:13.]: and Peter would have been driven away as the chaff, if our Lord had not secured his faith from failing [Note: Luk 22:32.]. On the other hand, we have a host of saints upon record, who, through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens: women received their dead to life again; and others were tortured, not accepting deliverance; that they might obtain a better resurrection. And others had trial of cruel mockings and scourgings, yea moreover, of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented. These all obtained a good report through faith [Note: Heb 11:33-39.]. Further, if we search the annals of the world, we shall not find one single instance wherein believers were ultimately vanquished. On many occasions they have been wounded, and sorely too: even the father of the faithful himself was not so expert in the use of his shield as to ward off every blow [Note: Gen 12:12-13; Gen 20:2.]: but believers are secured from any fatal stroke. Our Lord himself has pledged his word that they shall never perish [Note: Joh 5:24; Joh 10:28.]; that, if they fall, they shall be raised up again to renew the contest [Note: Psa 37:21; Psa 145:14.]; and, that Satan shall finally be bruised under their feet [Note: Rom 16:20.].

Remarkable in this view are the expressions of the text. The idea of quenching the fiery darts of the wicked one, may perhaps refer to the custom of making shields sometimes of raw hides, that, in case a poisoned arrow should perforate them, the wound, which on account of the poison must otherwise have been fatal, might be healed. But perhaps the true meaning may be, that by faith we shall as completely defeat the malignant efforts of Satan, as by the extinguishing of fire we shall be delivered from its fury. Nor is this true of some temptations only; it extends to all without exception. Nor can it be said of some believers only, who are of the highest class; for all who are armed with the shield of faith, whether they be old or young, rich or poor, learned or unlearned, shall be able perfectly, and for ever, to subdue their adversary.

To all then we say, Have faith in God [Note: Mar 11:22.]: if ye have believed in the Father, believe also in Christ [Note: Joh 14:1.]. Believe in the Lord, so shall ye be established; believe his prophets, so shall ye prosper [Note: 2Ch 20:20.].

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

Ver. 16. Above all ] , Or, over and upon all. For the word here rendered a shield, cometh from another word that signifieth a door, , ; to note, that as a door or gate doth the body, so the shield of faith covereth the whole soul. Let us be therefore (as Epaminondas), Non de vita, sed de scuto solliciti. Sceva at the siege of Dyrrachium so long alone resisted Pompey’s army, that he had 220 darts sticking in his shield, and lost one of his eyes, and yet gave not over till Caesar came to his rescue.

To quench all the fiery darts ] Pointed and poisoned with the venom of serpents, which set the heart on fire from one lust to another; or fiery for the dolour and distemper that they work: in allusion to the Scythian darts, dipped in the gall of asps and vipers; the venomous heat of which, like a fire in their flesh, killed the wounded with torments the likest hell of any other. The apostle here might allude to the custom of soldiers in those times, who, to prevent the mischief of those impoisoned darts, had shields made of raw neats’ leather, and when the firey darts lighted upon them they were presently quenched thereby. (Polyb. Vegetins.)

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Eph 6:16 . [ ] : in addition to all (or, withal ) taking up the shield of faith . The readings vary between and . The former, that of the TR, is supported by [827] [828] [829] [830] [831] , most cursives, and such Versions as the Syr.-P, and the Arm.; the latter, by [832] [833] [834] , 17, Syr.-H., Boh., Vulg., etc. The latter is accepted by L ( non-marg. ) TTrWHRV; and with it the sense is “ in or among all ,” aptly rendered withal by the RV. With the sense will be neither “ above all” (AV) as if = most especially , nor “ over all,” with reference to position ; but, in accordance with the general idea of “accession,” “super-addition” expressed by ( cf. Ell.), in addition to all ( cf. Luk 3:20 ). , in Homer = a stone put against a door ( ) to block or shut it ( Od. , ix., 240, etc.), but later = a shield , is the large, oblong shield, Lat. scutum , as distinguished from the smaller, circular , the Lat. clipeus . It is described by Polybius (vi., 23, 2) as the first portion of the , and is appropriate here where the Christian is presented under the figure of a heavy-armed soldier. , the gen. of appos. or identity , = “the shield which is , or consists of , faith”; having here also its distinctive NT sense of saving faith the faith by which come the Divine forgiveness and the power of a new life. [ ] : wherewith ye shall be able to quench all the fiery darts of the evil one . = “by means of which,” as the shield is placed before us to cover us from the stroke. There is no necessity for putting. on the sense of the remote future, as if the last conflict preceding the Judgment (Mey.) alone were in view. It refers to the future generally to any time in our Christian course when we shall need special power for special assault. The art. is omitted before by [835] [836] * [837] , etc., but inserted by the mass of authorities. Lach. deletes it; Treg. and WH bracket it. The anarthrous participle might have the qualitative sense, = “fire-tipped as they are” (so Abb.). If the article is retained, it would be implied, as Meyer remarks, that the wicked one has also other arrows to discharge besides these fearsome and pre-eminently destructive ones, which are mentioned here in order to express in its utmost force the terror of the attack. The in view are not poisoned arrows (referred to, as is supposed, in Job 6:4 ; Psa 38:2 ), which were not flaming missiles; but arrows tipped with tow, pitch or such like material, and set on fire before they were discharged, the (Thucyd., ii., 75, 4), or (Diod., xx. 96), the malleoli used by the Romans (Cic., Pro Mil. , 24), the Greeks (Herod., viii., 52), and, as it would seem, the Hebrews (Psa 7:13 ). The has its own appropriateness here, the being constructed of material (wood and leather, Polyb., Hist. , ii., 23, 3), which not only prevented the missile from penetrating, but was proof against its fire and let it burn itself out. , in harmony with the general idea of a personal stand against spiritual toes, must be masc., “the Evil One,” the Devil.

[827] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[828] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.

[829] Codex Boernerianus (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[830] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.

[831] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.

[832] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[833] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[834] Codex Porphyrianus (sc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .

[835] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[836] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.

[837] Codex Boernerianus (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels. The Latin text, g, is based on the O.L. translation.

Fuente: The Expositors Greek Testament by Robertson

EPHESIANS

THE SHIELD OF FAITH

Eph 6:16

There were two kinds of shields in use in ancient warfare-one smaller, carried upon the arm, and which could be used, by a movement of the arm, for the defence of threatened parts of the body in detail; the other large, planted in front of the soldier, fixed in the ground, and all but covering his whole person. It is the latter which is referred to in the text, as the word which describes it clearly shows. That word is connected with the Greek word meaning ‘door,’ and gives a rough notion of the look of the instrument of defence-a great rectangular oblong, behind which a man could stand untouched and untouchable. And that is the kind of shield, says Paul, which we are to have-no little defence which may protect some part of the nature, but a great wall, behind which he who crouches is safe.

‘Above all’ does not mean here, as superficial readers take it to mean, most especially and primarily, as most important, but it simply means in addition to all these other things. Perhaps with some allusion to the fact that the shield protected the breastplate, as well as the breastplate protected the man, there may be a reference to the kind of double defence which comes to him who wears that breastplate and lies behind the shelter of a strong and resolute faith.

I. Now, looking at this metaphor from a practical point of view, the first thing to note is the missiles, ‘the fiery darts of the wicked.’

Archaeologists tell us that there were in use in ancient warfare javelins tipped with some kind of combustible, which were set on fire, and flung, so that they had not only the power of wounding but also of burning; and that there were others with a hollow head, which was in like manner filled, kindled, and thrown into the ranks of the enemy. I suppose that the Apostle’s reason for specifying these fiery darts was simply that they were the most formidable offensive weapons that he had ever heard of. Probably, if he had lived to-day, he would have spoken of rifle-bullets or explosive shells, instead of fiery darts. But, though probably the Apostle had no further meaning in the metaphor than to suggest that faith was mightier than the mightiest assaults that can be hurled against it, we may venture to draw attention to two particulars in which this figure is specially instructive and warning. The one is the action of certain temptations in setting the soul on fire; the other is the suddenness with which they assail us.

‘The fiery darts.’ Now, I do not wish to confine that metaphor too narrowly to any one department of human nature, for our whole being is capable of being set on fire, and ‘set on fire of hell,’ as James says. But there are things in us all to which the fiery darts do especially appeal: desires, appetites, passions; or-to use the word which refined people are so afraid of, although the Bible is not, ‘lusts-which war against the soul,’ and which need only a touch of fire to flare up like a tar-barrel, in thick foul smoke darkening the heavens. There are fiery darts that strike these animal natures of ours, and set them all aflame.

But, there are other fiery darts than these. There are plenty of other desires in us: wishes, cowardices, weaknesses of all sorts, that, once touched with the devil’s dart, will burn fiercely enough. We all know that.

Then there is the other characteristic of suddenness. The dart comes without any warning. The arrow is invisible until it is buried in the man’s breast. The pestilence walks in darkness, and the victim does not know until its poison fang is in him. Ah! yes! brethren, the most dangerous of our temptations are those that are sprung upon us unawares. We are going quietly along the course of our daily lives, occupied with quite other thoughts, and all at once, as if a door had opened, not out of heaven but out of hell, we are confronted with some evil thing that, unless we are instantaneously on our guard, will conquer us almost before we know. Evil tempts us because it comes to us, for the most part, without any beat of drum or blast of trumpet to say that it is coming, and to put us upon our guard. The batteries that do most harm to the advancing force are masked until the word of command is given, and then there is a flash from every cannon’s throat and a withering hail of shot that confounds by its unexpectedness as well as kills by its blow. The fiery darts that light up the infernal furnace in a man’s heart, and that smite him all unawares and unsuspecting, these are the weapons that we have to fear most.

II. Consider next, the defence: ‘the shield of faith.’

Now, the Old Testament says things like this: ‘Fear not, Abraham; I am thy Shield.’ The psalmist invoked God, in a rapturous exuberance of adoring invocations, as his fortress, and his buckler, and the horn of his salvation, and his high tower. The same psalm says, ‘The Lord is a shield to all them that put their trust in Him’; and the Book of Proverbs, which is not given to quoting psalms, quotes that verse. Another psalm says, ‘The Lord God is a sun and shield.’

And then Paul comes speaking of ‘the shield of faith.’ What has become of the other one? The answer is plain enough. My faith is nothing except for what it puts in front of me, and it is God who is truly my shield; my faith is only called a shield, because it brings me behind the bosses of the Almighty’s buckler, against which no man can run a tilt, or into which no man can strike his lance, nor any devil either. God is a defence; and my trust, which is nothing in itself, is everything because of that with which it brings me into connection. Faith is the condition, and the only condition, of God’s power flowing into me, and working in me. And when that power flows into me, and works in me, then I can laugh at the fiery darts, because ‘greater is He that is with us than all they that are with them.’

So all the glorification which the New Testament pours out upon the act of faith properly belongs, not to the act itself, but to that with which the act brings us into connection. Wherefore, in the first Epistle of John, the Apostle, who recorded Christ’s saying, ‘Be of good cheer; I have overcome the world,’ translates it into, ‘This is the victory that overcometh the world’-not, our Christ, but-’even our faith.’ And it overcomes because it binds us in deep, vital union with Him who has overcome; and then all His conquering power comes into us.

That is the explanation and vindication of the turn which Paul gives to the Old Testament metaphor here, when he makes our shield to be faith. Suppose a man was exercising trust in one that was unworthy of it, would that trust defend him from anything? Suppose you were in peril of some great pecuniary loss, and were saying to yourself, ‘Oh! I do not care. So-and-so has guaranteed me against any loss, and I trust to him,’ and suppose he was a bankrupt, what would be the good of your trust? It would not bring the money back into your pocket. Suppose a man is leaning upon a rotten support; the harder he leans the sooner it will crumble. So there is no defence in the act of trust except what comes into it from the object of trust; and my faith is a shield only because it grasps the God who is the shield.

But, then, there is another side to that thought. My faith will quench, as nothing else will, these sudden impulses of fiery desires, because my faith brings me into the conscious presence of God, and of the unseen realities where He dwells. How can a man sin when God’s eye is felt to be upon him? Suppose conspirators plotting some dark deed in a corner, shrouded by the night, as they think; and suppose, all at once, the day were to blaze in upon them, they would scatter, and drop their designs. Faith draws back the curtain which screens off that unseen world from so many of us, and lets in the light that shines down from above and shows us that we are compassed about by a cloud of witnesses, and the Captain of our Salvation in the midst of them. Then the fiery darts fizzle out, and the points drop off them. No temptation continues to flame when we see God.

They have contrivances in mills that they call ‘automatic sprinklers.’ When the fire touches them it melts away a covering, and a gas is set free that puts the fire out. And if we let in the thought of God, it will extinguish any flame. ‘The sun puts out the fire in our grates,’ the old women say. Let God’s sun shine into your heart, and you will find that the infernal light has gone out. The shield of faith quenches the fiery darts of the ‘wicked.’

Yes! and it does it in another way. For, according to the Epistle to the Hebrews, faith realises ‘the things hoped for,’ as well as ‘unseen.’ And if a man is walking in the light of the great promises of Heaven, and the great threatenings of a hell, he will not be in much danger of being set on fire, even by ‘the fiery darts of the wicked.’ He that receives into his heart God’s strength; he that by faith is conscious of the divine presence in communion with him; he that by faith walks in the light of eternal retribution, will triumph over the most sudden, the sharpest, and the most fiery of the darts that can be launched against him.

III. The Grasp of the Shield.

‘Taking the shield,’ then, there is something to be done in order to get the benefit of that defence. Now, there are a great many very good people at present who tell Christian men that they ought to exercise faith for sanctifying, as they exercise it for justifying and acceptance. And some of them-I do not say all-forget that there is effort needed to exercise faith for sanctifying; and that our energy has to be put forth in order that a man may, in spite of all resistance, keep himself in the attitude of dependence. So my text, whilst it proclaims that we are to trust for defence against, and victory over, recurring temptations, just as we trusted for forgiveness and acceptance at the beginning, proclaims also that there must be effort to grasp the shield, and to realise the defence which the shield gives to us.

For to trust is an act of the heart and will far more than of the head, and there are a great many hindrances that rise in the way of it; and to keep behind the shield, and not depend at all upon our own wit, our wisdom, or our strength, but wholly upon the Christ who gives us wit and wisdom, and strengthens our fingers to fight-that will take work! To occupy heart and mind with the object of faith is not an easy thing.

So, brethren, effort to compel the will and the heart to trust; effort to keep the mind in touch with the verities and the Person who are the objects of our faith; and effort to keep ourselves utterly and wholly ensconced behind the Shield, and never to venture out into the open, where our own arm has to keep our own heads, but to hang wholly upon Him-these things go to ‘taking’ the shield of faith. And it is because we fail in these, and not because there are any holes or weak places in the shield, that so many of the fiery darts find their way through, and set on fire and wound us. The Shield is impregnable, beaten as we have often been. ‘This is the victory that overcometh the world’-and the devil and his darts-’even our faith.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

Above. Greek. en. App-104.

shield. Greek. thureos. The shield is Christ Himself. Compare Gen 15:1.

faith = the faith. App-150.

wherewith. Greek. en (App-104.) ho.

quench. Compare 1Th 5:19.

darts. Greek. belos, anything thrown. Occurs only here. Satanic temptations.

wicked = wicked one. See Eph 6:12.

Fuente: Companion Bible Notes, Appendices and Graphics

Eph 6:16. ) above [over] all [the pieces of armour], whatever you have put on.- ) properly set on fire, fiery. To quench is in consonance with this.

Fuente: Gnomon of the New Testament

Eph 6:16

Eph 6:16

withal taking up the shield of faith,-The shield to which reference is made was four feet long and two and one-half feet wide. It was held on the left arm and could be used to protect the entire body, and was very essential to the safety of the combatant. Joined together, these large shields formed a wall, behind which a whole body of troops could hide themselves from the rain of the enemies missiles. [Such is the office of faith in the conflicts of life; it is the Christian soldiers main defense. To increase our faith it is necessary to study regularly the word of God, since belief cometh of hearing the word of Christ. (Rom 10:17). But in order that our faith may be strengthened and fixed as a part of our being, it is necessary that we give expression to our convictions in our daily life. No thought or feeling enters into the formation of our characters or becomes permanent until it controls the actions of our bodies and becomes a part of our being.-Faith itself is accepted by God only when it has molded the actions of the body and made the body subject to its control The conviction of the heart becomes a part of our being and alters into our character only when it prompts the body to action.]

wherewith ye shall be able to quench all the fiery darts of the evil one.-Faith in God furnishes the shield that will ward off all the darts of the wicked one. [On the shield of faith the darts of Satan are caught, their points broken, and their fire extinguished. The shields were made of wood, covered on the outside with thick leather, which not only deadened the shock of the missile, but protected the frame of the shield from the fire- tipped darts. These flaming arrows, armed with some quickly burning and light combustible material, if they failed to pierce the warriors shield, fell in a moment extinguished at his feet. It is not likely that Paul means by the fiery darts incitement to passions in ourselves, inflammatory temptations that seek to rouse the inward fires of anger and lust. The fire belongs to the enemy who shoots the dart. It signifies malignant hate with which Satan hurls his slander and threats against the people of God through his human instruments. An unwavering faith wards off and quenches this fire, so that the soul never succumbs to its heat.]

Fuente: Old and New Testaments Restoration Commentary

the shield: The [Strong’s G2375] was a large oblong shield, or scuta, like a door, [Strong’s G2374], made of wood and covered with hides. Gen 15:1, Psa 56:3, Psa 56:4, Psa 56:10, Psa 56:11, Pro 18:10, 2Co 1:24, 2Co 4:16-18, Heb 6:17, Heb 6:18, Heb 11:24-34, 1Pe 5:8, 1Pe 5:9, 1Jo 5:4, 1Jo 5:5

to quench: 1Th 5:19

Reciprocal: 2Sa 22:36 – the shield Son 3:8 – all Eph 4:27 – General

Fuente: The Treasury of Scripture Knowledge

(Eph 6:16.) -In addition to all, taking up the shield of faith-the genitive being that of apposition. Lachmann, almost on the single authority of B, reads , which might justify Jerome’s rendering-in omni opere. Some, such as Luther, Beza, and Bengel, give the words the sense above all, or especially, above all things, as if the most important piece of armour were now to be specified. The Gothic has ufar all. But the meaning is simply in addition to all. Luk 3:20; Winer, 48, c. And the construction is changed. The pieces of armour already mentioned being fitted on to the body and fastened to it, each by appropriate mechanism, have each its characteristic verb-, , ; but shield, helmet, and sword need no such special fastening, for they are simply taken up or assumed, and therefore they are joined to the one general participle, , and the verb . -scutum-a word of the later Greek, denotes, as the name implies, a large door-like shield, differing in form and especially in size from the -clypeus-and was, according to Polybius, two feet and a half broad and four feet long- . . . , , . Polybius, lib. vi. cap. 20, 23. The shield preserved the soldier from being struck, and his armour, too, from being hacked or notched. Such a large and powerful shield is faith-that unwavering confidence in God and His grace which guards the mind from aberration and despondency, and easily wards off such assaults as are made upon it. Joh 5:4-5. The special value and purpose of the shield are then described-

-in, or, with which ye shall be able to quench all the fiery darts of the wicked one. The article before is not found in B, D1, F, G, and is rejected by Lachmann, but probably without sufficient authority. It seems to imply that the devil throws other darts besides those so specified. is the wicked one, either in proper person or as leader and representative of the foes so vividly described in Eph 6:12. 2Th 3:3; Mat 6:13; Joh 17:15; 1Jn 5:18. In the phrase , there is a reference to a species of missile which was tipped or armed with some combustible material. Psa 7:13; Lipsius, de Milit. Roman. p. 106; Alberti, Observat. Philol. in loc. This malleolus resembled a hammer, as its name imports. The inflammatory substances were compressed into its transverse portion or head, and this being ignited, the mallet was thrown among the enemy. References to such weapons are found in Herodotus, lib. 8:52; Arrian, Alexan. Exped. 2.18; Thucydides, 2:75; Smith’s Dictionary of Greek and Latin Antiquities, sub voce-Malleolus; Winer, art. Bogen; and other ancient writers. Thucydides calls these shafts ; and Apollodorus gives them the same name as the apostle. Bibl. 2.4. See also Livy, lib. xii. c. 8; Ammianus Marcellinus, 23, 4. The Coptic version reads -filled with fire. These blazing arrows are shot by the evil one- -who is evil and undiluted evil; the evil one by merit raised to that bad eminence. In the verb there is an allusion not to any power in the shield to quench the burning darts, as many try to sh ow with learned labour, but to the simple fact, that such a missile caught on, or in, the shield, glances off it, and falling to the earth, is speedily extinguished. It is a misconception of the meaning of the participle on the part of Bodius, Rollock, Hammond, and Bochart, that poisoned darts are meant, and are named fiery because of the burning sensation, or fever, which they produce; as if they received this appellation not from their effect, but from their nature. Hierozoicon, Opera, tom. iii. p. 425, ed. Leusden, Lugd. Bata 5.1692. What they are, it is difficult to say. The Greek fathers, with too great restriction, think that reference is made to such lusts and desires as we sometimes term burning lusts and desires. The darts appear to be Satanic assaults, sudden and terrible-such suggestions to evil, such unaccountable impulses to doubt or blaspheme, such horrid insinuations about the Divine character and one’s own state, as often distract persons, especially of a nervous temperament. The biographies of Luther and Bunyan afford apposite examples. But the shield of faith must be used to repel such darts, and if brought to intercept them, it preserves the Christian warrior intact. His confidence in God keeps him from being wounded, or from falling a prisoner into the hands of his ruthless enemies. Whatever happens moves him not; his faith saves him from despondency and defeat. The future form of the verb by no means supports Meyer’s view as to the period of the evil day.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Eph 6:16. The shield was a protective instrument supplementary to the breastplate, but smaller, and was carried by one hand and could be turned toward various danger spots independent of the general movements of the body. Firebrands in the form of darts were hurled by the hand in the close-up conflict. The shield was made of metal and could receive the fiery darts without any harm. The shield of the Christian is his faith in the great Commander, who has given assurance of victory. When a disciple of Christ gives up to the attacks of the enemy, it is because his faith is weak, and he acts as if the experience had come upon him as an unforeseen incident. Such is not the case, for 1Pe 4:12 warns Christians not to look upon the circumstance as some strange thing that has happened to them.

Fuente: Combined Bible Commentary

Eph 6:16. In all things, i.e., on all occasions. The received reading is, however, well supported, and means in addition to all.

Taking up, as in Eph 6:13.

The shield of faith. The large shield of ancient times is referred to; four feet long, and two and a half wide. It was held on the left arm, and could be used to protect the entire body. In the Christian armor faith is the shield; and we should have this on all occasions. Faith entirely covers and defends the Christian; as Gods gift effecting salvation (chap. Eph 2:8), bringing about forgiveness of sins in the past (chap. Eph 1:7), affording for every moment access to God (chap. Eph 3:12), assuring in advance of eternal life, by securing to us the gift of the Holy Ghost (chap. Eph 1:13-14), rendering holy and without blame (Eph 1:4) (Braune). This is better than to restrict it to justifying faith.

Wherewith. Literally, in which, when the darts light upon it

Shall be able. This does not point to the last great fight: the conflict was after the arming.

Quench all the fiery darts of the evil one, the personal Evil One. Satan is represented as throwing many (all) burning darts or javelins at the Christian. In ancient warfare this was common; the darts were caught on the large shield covered with tough hides, and extinguished by the contact. The emphasis is on the word fiery, pointing to what inflames the passions, corrupts the heart, and fills our mind with horrible thoughts. But a special explanation is not absolutely necessary.

Fuente: A Popular Commentary on the New Testament

Eph 6:16. Above all , upon, or over all, these and the other parts of your armour, as a sort of universal covering; taking the shield of faith Continually exercise a strong and lively faith in the truths and promises of the gospel, and in the person and offices, the merits and grace of the Lord Jesus, in whom all these truths and promises are, yea and amen, 2Co 1:20. Wherewith If you keep it in lively exercise; ye shall be able to quench To repel and render without effect; all the fiery darts The furious temptations, the violent and sudden injections; of the wicked , the wicked one, Satan, called so by way of eminence, because in him the most consummate skill and cunning are joined. Anciently they used small firebrands, in the form of darts and arrows, which they kindled and shot among their enemies. These were called , tela ignita, fiery darts. And in battle they were received by the soldiers on their shields, which were covered with brass or iron, in order to extinguish them, or prevent their effect. Or, as Dr. Goodwin and many others suppose, the apostle may refer to an ancient custom, still prevailing among some barbarous nations, to dip their arrows in the blood or gall of asps and vipers, or other poisonous preparations, which fire the blood of those who are wounded with them, occasion exquisite pain, and make the least wound mortal. And some Greek writers tell us, that it was usual for soldiers to have shields made of raw hides, which immediately quenched them. It is also certain that some arrows were discharged with so great a velocity, that they fired in their passage. See Doddridge.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

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

The shield is a tool of war that allows one to deflect that which is sent your direction. Quench means simply to put out or extinguish a fire. Years ago in the days of my childhood, my father took two old awnings that he had removed from our house and built my brother and me a fair sized tent in the yard.

My brother showed me that if you took a match and light it, then hold it close to the canvas that the fuzz of the canvas would sparkle and smoke without hurting the canvas. I watched in amazement and could hardly wait until he left so I could try the same thing. He left, I did and you know the rest of the story most likely. I did not quench the fire quickly enough and created the nicest skylight for our tent that you can imagine. Only a small one but a fist sized hole is as bad as a basketball sized one when you are talking about a tent.

It is with our faith that we can stand the Devil. Faith in God, faith in His Word, and faith in His protection. With this faith we can deflect or quench all of the problems that the Devil can send our way.

My electronic Bible shows “fiery” as a verb, not that it is awful significant if it is, but I found it curious that none of my resources mention this in any way. The thought would be that the fiery dart is blazing and that it will continue to do so until it is extinguished. It will serve its purpose.

What the darts are is of great controversy. Some suggest they are darts on fire, others say that they are poison darts and the poison causes the flesh to burn and others suggest both and suggest it is one or the other. The darts were meant to be a harassment of the enemy and to distract them from the real battle. The soldier would be forced to dodge these darts instead of concentrating on the battle at hand. Some suggest these darts were used against ships as well in an attempt to set the ships on fire. (The LITV translates it as follows, indicating the thought of fiery being a verb, “Above all, taking up the shield of faith, with which you will be able to quench all the darts of the evil one being kindled.” The Net Bible translates it as “flaming arrows.”) I would suspect flaming darts might be a good translation of the phrase, indicating the active nature of the darts. (I found that this word is a participle which can be used as a noun or verb and is called a verbal noun, but in this usage it seems to be used as a verb.)

The point is to guard against them and to deflect them, and possibly a little warning not to allow them to distract you from the real battle.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

The Roman soldier’s shield was wood covered with leather to make it flame retardant. It was rectangular in shape and about two and one-half feet wide by four feet long. With it the soldier could protect his whole body.

"Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears." [Note: The NET Bible note on 6:18.]

"These darts were sometimes ablaze in order to set fire to the enemies’ clothing or camp or homes just as the American Indians used to shoot poisoned arrows." [Note: Robertson, 4:551.]

The faith that provides such a defense for the Christian in his or her spiritual warfare is two-fold. It is trust in all that God has revealed and active application of that trust at the moment of spiritual attack.

The first three participles that explain how to stand fast are "having girded" or "buckled" (Eph 6:14), "having put on" or "in place" (Eph 6:14), and "having shod" or "fitted" (Eph 6:15). The fourth participle is "taking up" or "take up" (Eph 6:16).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)