Exegetical and Hermeneutical Commentary of Ephesians 6:17
And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
17. take ] Lit., receive, as from the hands of Another, who presents it to all His soldiers.
the helmet ] Cp. Isa 59:17; 1Th 5:8. See also Psa 140:7. The head needs protection not only as a vital part, but as the seat of sight. The believer “looks up, and lifts up his head, as his redemption draweth nigh” (Luk 21:28).
salvation ] The Gr. is not the common word so rendered, stria, (which is used 1Th 5:8), but strion, which occurs Luk 2:30; Luk 3:6; Act 28:28. It is frequent in the LXX.; occurring e.g. Psalms 51 (LXX. 50) 12, 91. (LXX. 90) 16; Isa 26:1; Isa 59:17; Isa 61:10. If the difference between the two forms is to be pressed, it may be suggested that stria tends to denote “salvation” (deliverance from judgment and sin) as it is in the Divine Person who saves; stria, “salvation” as it is applied and received. But the difference often vanishes.
In Isaiah 59 the Divine Warrior wears this helmet; doubtless in the sense of His being the Worker of deliverance, clothed and armed, as it were, with His great purpose. The Christian warrior here wears it in the sense of his being the receiver and possessor of deliverance, clothed and armed in the victory of his Head. In 1 Thessalonians 5 “ the hope of salvation” is the helmet: the sure prospect of the final and absolute deliverance (cp. Rom 13:11), a deliverance of which the present peace and victory of faith is but the outline or prelude, “covers the head” of the soldier. The two passages supplement each other; the hope is based on the actual possession of the thing in its present phase; the sense of possession is vivified by the hope.
the sword ] The one offensive weapon in the picture. The fight is stationary and defensive, but it continually requires the thrust and cut of the defender. The assailant is himself to be assailed; the accusing tempter to be silenced. Cp. Heb 4:12 for the only other N.T. passage where the “sword” appears in spiritual imagery. There, as well as here, the “Word” is the sword-like thing. In the O.T., cp. Psa 64:3; Isa 49:2.
of the Spirit ] The great Conveyer of the “word of God,” as the Inspirer of the Prophets, under both O.T. and N.T. (above Eph 3:5; Heb 3:7; Heb 9:8; Heb 10:15 ; 1Pe 1:11; 2Pe 1:21) Thus the sword is of His forging; and as He works in the believer as the Spirit of truth (Joh 14:17), and faith (2Co 4:13), He puts the sword into his grasp and enables him to use it. See next note.
the word of God ] The sure utterance of Revealed Truth. The Gr. word (as in ch. Eph 5:26, where see note,) is not logos but rhma. Doubtless the reference is not to be limited to the very words of Scripture; for true conclusions from them, in the Creeds for example, are “utterances” of Divine truth. But the evidence of Scripture itself, as it indicates historically the principles and practice of the Lord and the Apostles in regard of the Written Word, is altogether in favour of interpreting the phrase here, as to its main and permanent meaning, of the believing use, in spiritual conflict, of the Scriptures; the Written Word, revealing the Living Word. It is true that when this Epistle was written, the Spirit, Whose work in producing Scripture was still in progress, was also speaking direct to the Church in other modes (see e.g. Act 11:28; 1 Corinthians 14; &c.). But that this was a great passing phase of the Church’s experience is indicated by 1Co 13:8, and by the broad facts of history. And meanwhile both Christ and the Apostles appeal to the Written Word for proof and certainty in a manner altogether peculiar, and which calls for the close personal study of the Christian disciple.
Above all, observe that the Lord Himself, in His Temptation, the history of which should be compared carefully with this whole passage, uses exclusively verbal citations, written “utterances,” from the Scriptures, as His sword; and this immediately after His Baptism and the Descent of the Holy Spirit (Mat 3:16 to Mat 4:11; Luk 4:1-13). No suggestion could be more pregnant than this as to the abiding position of the Written Word under the Dispensation of the Spirit.
With this verse the imagery of the passage gives way to unfigurative spiritual precepts. The writer is careless of literary symmetry, in favour of a higher order and beauty.
Fuente: The Cambridge Bible for Schools and Colleges
And take the helmet – The helmet was a cap made of thick leather, or brass, fitted to the head, and was usually crowned with a plume, or crest, as an ornament. Its use was to guard the head from a blow by a sword, or war-club, or battle-axe. The cuts will show its usual form.
Of salvation – That is, of the hope of salvation; for so it is expressed in the parallel place in 1Th 5:8. The idea is, that a well-founded hope of salvation will preserve us in the day of spiritual conflict, and will guard us from the blows which an enemy would strike. The helmet defended the head, a vital part; and so the hope of salvation will defend the soul, and keep it from the blows of the enemy. A soldier would not fight well without a hope of victory. A Christian could not contend with his foes, without the hope of final salvation; but, sustained by this, what has he to dread?
And the sword – The sword was an essential part of the armor of an ancient soldier. His other weapons were the bow, the spear, or the battle-axe. But, without a sword, no soldier would have regarded himself as well armed. The ancient sword was short, and usually two-edged, and resembled very much a dagger.
Of the Spirit – Which the Holy Spirit furnishes; the truth which he has revealed.
Which is the word of God – What God has spoken – his truth and promises; see the notes on Heb 4:12. It was with this weapon that the Saviour met the tempter in the wilderness; Matt. 4. It is only by this that Satan can now be met. Error and falsehood will not put back temptation; nor can we hope for victory, unless we are armed with truth. Learn, hence:
- That we should study the Bible, that we may understand what the truth is.
(2)We should have texts of Scripture at command, as the Saviour did, to meet the various forms of temptation.
(3)We should not depend on our own reason, or rely on our own wisdom.
A single text of Scripture is better to meet a temptation, than all the philosophy which the world contains. The tempter can reason, and reason plausibly too. But he cannot resist a direct and positive command of the Almighty. Had Eve adhered simply to the Word of God, and urged his command, without attempting to reason about it, sire would have been safe. The Saviour Mat 4:4, Mat 4:7,Mat 4:10, met the tempter with the Word of God, and he was foiled. So we shah be safe if we adhere to the simple declarations of the Bible, and oppose a temptation by a positive command of God. But, the moment we leave that, and begin to parley with sin, that moment we are gone. It is as if a man should throw away his sword, and use his naked hands only in meeting an adversary. Hence,
(4) We may seethe importance of training up the young in the accurate study of the Bible. There is nothing which will furnish a better security to them in future life, when temptation comes upon them, than to have a pertinent text of Scripture at command. Temptation often assails us so suddenly that it checks all reasoning; but a text of Scripture will suffice to drive the tempter from us.
Fuente: Albert Barnes’ Notes on the Bible
Eph 6:17
And take the helmet of salvation.
The helmet
I. Describe the warriors helmet.
1. The object of hope. Salvation.
2. The origin and source of this hope. It is a grace of the Spirit, and the effect of a renewed heart.
3. The basis and ground of hope.
(1) The promises of the Father.
(2) The work of the Son.
(3) The influences of the Spirit.
II. The advantages he derives from it.
1. It animates for the warfare.
2. It supports in sufferings.
3. It will put us in possession of the victory and reward.
Application:
1. Cultivate and preserve this hope of salvation.
2. As your hope is, so will be your comfort and joy.
3. Address those who have not a good hope. (J. Burns, D. D.)
The hope of salvation
He (Knox) had a sore fight for an existence, wrestling with popes and principalities; in defeat, contention, life-long struggle; rowing as a galley slave, wandering in exile. A sore fight; but he won it. Have you hope? they asked him in his last moment, when he could no longer speak. He lifted his finger, pointed upwards with his finger, and so died. (T. Carlyle.)
The helmet of hope
No suit of armour could be complete without a protection for the head. This great ruling member, the very citadel of intelligence and vital energy, is too important to be left unguarded. Hence, from the remotest ages, the helmet has been in use amongst all martial nations. The champion of the Philistines had a helmet of brass upon his head, as had also the king of Israel who commanded the armies of the living God. The Persians and Ethiopians also wore this martial cap in the day of battle, as did likewise the warlike Greeks. The helmet of the latter was usually made of skins, rendered hard and impervious to the weapons then in use; but the glittering brass or iron helmet of the Jewish warrior seems the most fit type of that piece of panoply which the apostle places in the armour of the Christian soldier. With this brazen or iron casque upon his head, the Jewish warrior could stand unhurt under the strokes of the brandished sword, or come out uninjured from amidst the storm of arrows. With its dazzling brightness, its horrific devices of gorgons and chimeras, and its nodding plumes which overlooked the dreadful cone, his helmet struck terror into the hearts of his enemies. Hence the apostle very properly, when pointing out to us the panoply, designates the helmet as a piece of armour the Christian soldier must put on. In the letter to the Thessalonians, the nature of this helmet is more specially revealed, where we are exhorted to take for a helmet the hope of salvation. Hope, then, is the helmet of the Christian soldier; and as there was usually graven upon the ancient helmet some single word or sentence as a motto, so must the soldier of the cross have graven on his crest, as emblematic and descriptive of the spirit of his warfare, the word Hope. How aptly does this brief motto set forth his belief as to the ultimate result of his conflicts! This good hope of salvation is the helmet of the gospel panoply. Hope! how beautiful that word! how expressive and suggestive! How hope paints the future in bright and joyous colours! how it speaks in the hour of sorrow and trial, of the breaking away of the storm, and the sunshine to come after! Let me warn you, however, to be on your guard against availing yourself of false hopes in your onward march to eternity. See that you bind not on your brows such a helmet as the enemys sword may cleave in twain, or through which his arrows may enter to lay waste lifes citadel. You will beware, for instance, of taking for a helmet the hope of future repentance. A common refuge is this for the gospel-taught worldling. You must also be guarded against wearing for a helmet the hope of being saved by the mere general mercy of God. Nor must we pass from this part of the subject without warning you against wearing for a helmet the hope of being saved because you are in connection with the visible Church The hope of the Christian has to do with better things than those which are confined within the bounds of time, or which derive their value solely from the estimate put upon them by a mere grovelling, earthly mind. But the hope of the believer stands on a firmer basis, rises higher, takes hold of better comforts, and speeds on the footsteps of the pilgrim soldier with the prospect of far brighter joys to come, than that mere common principle which cheers universal humanity on its march from the cradle to the grave. The hope of the believer has been well defined to be that grace whereby, through Christ, he expects and waits for all those good things of the promise he has not yet received. The helmet of hope and the shield of faith are intimately connected. The two pieces of armour are joined together, and serve a purpose to each other, much as their position would seem to separate them. Hope and faith are sister graces of the Spirit. Faith is in some sense the minister of hope. Had we no faith in things to come, how could we hope for them? Hope has not to do with things present, for what a man seeth, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it. Now, faith is the substance of things hoped for. Faith sits at home receiving the promise, whilst hope looks from the lattice for the approach of the blessing. Faith tells us the story of good things in reserve, and then hope quietly and peacefully expects them. Let us examine the qualities of the helmet of salvation. The believers hope is well-founded; unlike those refuges of lies to which your attention has been called. The hope of the Christian soldier is also reasonable. Be ready always, says the apostle, to give to every man that asketh you a reason of the hope that is in you. The spiritual warrior is supposed to be a social being; he is joined with others in the march from the city of destruction to the New Jerusalem; and it is to be presumed that these wayfaring warriors, in the midst of their long journeyings, and their night watches, will sometimes question each other as to their views and motives in joining the service. The hope of the Christian soldier has also a good object in view. How vain are oftentimes those objects which call out the hopes of the worldling. The difference between the hope of the Christian and that of the sinner, is worldwide in this, that the Christian has in his view objects which are always real, which never disappoint, and which are of immortal value. Then, once more, the hope of the Christian soldier is steadfast. Which hope, says Paul, we have as an anchor of the soul, both sure and steadfast. We freely admit that, practically, the Christians hope is not always as steadfast as it should be, or as it might be. The hopes of most believers are extremely fluctuating. The infirmities of our physical nature have much to do with shutting out the light of hope from the soul. We are beings of a two-fold organization, and the physical and spiritual man have an intimate relation. A diseased or wearied body may make a dull and beclouded mind. But these temporary fluctuations of the believers hope do not destroy it. We need only observe further, that the helmet of hope is strengthened and brightened by experience. We glory in tribulation also, says the apostle, knowing that tribulation worketh patience; and patience experience; and experience hope; and hope maketh not ashamed. It is the nature of successful experience to impart confidence. (J. Leyburn, D. D.)
The helmet of salvation
The helmet was necessary to the completion of the apostles military picture; and the grace to be symbolized by it we should suppose to be one vital to the souls prosperity. And such a grace is Hope. For it guards the vital parts; it enables us to exhibit a fearless front in the day of battle; it forbids the entrance of any unworthy and coward fears; saying to us in the thick of the spiritual encounter, Lift up your heads, for your redemption draweth nigh. And now we may proceed to take some other views of the Christians hope. For example, let us consider it in its source, as having God for its Author. And then, consider next, the strength of hope, as having Christ for its foundation. We must have something to hang such a hope upon, and this hope can come to us only through a Mediator, But take up another view, the victories of hope over all spiritual difficulties and impediments. Thus it is hope which makes us victorious over outward trials. And so, in like manner, hope makes us victorious over all difficulties and discouragements. Consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds. Again, Scripture notices as an especial attribute of hope, that it should enable us to overcome shame, that it should take away all foolish regrets, all ungrateful misgivings as to whether in entering upon the Christian course we may have made a right choice or not. O Lord, let me not be ashamed of my hope, said David. They shall not be ashamed that wait for Me, said the Lord by His prophet. Hope maketh not ashamed, because the love of God is shed abroad in the heart by the Holy Ghost which He hath given unto us. But consider, lastly, the blessedness of hope, as having life and immortality for its end. Take the helmet of salvation, says the apostle. Now, salvation takes in the whole circle of the Divine promise, the entire aggregate of blessings promised for both the life that now is, and for that which is to come. It includes salvation from the curse of the law, salvation from the guilt of sin, salvation from the power of the grave, salvation from the tyranny of spiritual and eternal death. (D. Moore, M. A.)
The sword of the Spirit, which is the Word of God.—
The sword of the Spirit
I. Why the word is called the sword, etc.
1. The Spirit of God is the Author of the Word.
2. It is the agency of the Spirit that makes the Word effectual.
II. This sword is to be used.
1. For repelling Satans temptations.
2. For actually destroying Satans works.
(1) We are to aim, first, at the destruction of these works in ourselves.
(2) The works of the devil, wherever they appear, are to be the object of our opposition and enmity.
3. In opposing error.
4. In seeking the conversion of sinners. (W. R. Taylor, M. A.)
The Christians weapon of offence
I. The aptitude of the similitude which likens the Bible to a sword.
1. The sword is useless so long as it is confined to the scabbard; and the Bible is useless if it rest idle in the intellect.
2. This sword is that by which the Christian defends himself, and that by which he cuts down all his foes.
II. The propriety of the description which designates the Bible the sword of the Spirit.
1. The Spirit dictated its composition.
2. The Spirit alone can unfold its meaning. (H. Melvill, B. D.)
The sword
I. The sword recommended. Observe–
1. The sword itself. Is the Word of God.
2. The description given of this sword–Sword of the Spirit.
(1) It is the production of the Spirit–All Scripture is given by inspiration of God (2Ti 3:16. See also 2Pe 1:19-21).
(2) It is the instrument which the Holy Spirit makes use of in effecting His purposes.
(3) It is by the Spirits influence believers can profitably use the Word of God.
II. When the sword of the Spirit may be employed.
1. Satans assaults are to be resisted by it.
2. The worlds attacks are to be overcome by it.
3. When our own hearts would deceive us.
(1) By distrust and despondency.
(2) When in danger of self-complacency.
(3) When inclined to indolence.
III. Some directions for effectually wielding it.
1. Cultivate an intimate acquaintance with it.
2. Keep this sword polished and bright. This is only to be done by constant exercise.
3. Seek, by constant prayer, a renewal of spiritual strength.
Application:
1. Learn from this not to wage war with unhallowed weapons; such as human reason–such as human passion.
2. The weapon provided is all-sufficient.
3. Use it for all spiritual purposes. (J. Burns, D. D.)
The Word of God
I. The word of God. This denotes–
1. The importance of its contents (Psa 119:18; Mat 13:11).
2. The attention and reverence due to it (Isa 1:2).
3. The full credit which it demands (Joh 20:31).
II. The sword of the spirit.
1. As He is its Author (2Pe 1:21).
2. As it is His instrument in saving sinners.
3. As it has no power without His agency.
III. Take this. Learn to use it more and more. Show how Gods Word becomes victorious over all enemies.
1. It penetrates the most seared conscience (Act 2:37).
2. It lays open the evils and enemies concealed within (Heb 4:12).
3. It demolishes the walls of unbelief (2Co 10:4).
4. It cuts the sinews of error.
5. It repels Satans temptations (Mat 4:1, etc.).
6. It penetrates the storms of affliction (Psa 119:92).
7. It disarms death.
This sword has four peculiarities–
1. It decays not with use.
2. It cannot be broken.
3. It is suited to the strength and capacities of all. For when for the time ye ought to be teachers, ye have need that one teach you again, etc. (Heb 5:12-13).
4. Thousands may use it at the same time. A Christian soldier is a terror to the powers of darkness. The destruction of those who neglect or reject this sword is inevitable. (H. J. Foster.)
The sword of the Spirit
I. Scripture is here represented as the Word of God. And is it not so in the strictest sense? Does it not throughout bear evident marks that God is its Author? There have appeared, indeed, in the world men who have denied this, and endeavoured to prove it false. But the Bible has survived all their assaults. And to this day it continues to be received as the unpolluted fountain of Divine truth. Indeed, its own internal evidences, independently of every other consideration, must ever convince every candid and unprejudiced mind that its pretensions to be the Word of God are just and amply substantiated. Among these evidences, we may notice–
1. The great antiquity of its history.
2. The prophecies of the Old Testament, and their exact accomplishment in the New, what a strong argument have we that the Bible is the Word of God! For who can foretell future things but God Himself?
3. We find many doctrines revealed in the Bible, to the knowledge of which we could never have attained by the mere light of nature or reason.
4. The same truth is confirmed to us by a consideration of the laws which are published in the Bible. Never yet was it in the power of men to frame and enact laws which could bind the whole family of man, or be equally suitable to them all. But in the Scriptures we find laws given to all mankind, equally suitable to them all, wheresoever they live, and howsoever they may be circumstanced. And they are not only suitable to them, but also binding upon them.
5. The Scripture appears to be the Word of God from the concurrence of its testimony, or its unity with itself. Whatever is laid down as truth in one place, is neither contradicted nor overturned in another.
II. The Scripture is represented in the text as the sword of the Spirit. Now, a sword, we know, is an instrument of war, by which the warrior not only defends himself, but also repels and overcomes his enemies. When, therefore, the Christian is exhorted to take such an instrument in his hand, it is implied that he is here in a state of warfare.
1. But why is the Scripture called the sword of the Spirit? One reason why it is called so may be, that it was given by inspiration of the Spirit. Indeed, it is this circumstance which makes it so sharp and powerful.
2. Another reason why the Scripture is called the sword of the Spirit is that it is the instrument which the Holy Spirit employs to wound the conscience and destroy the false peace of a sinner. (D. Rees.)
The Bible the sword of the Spirit
Edward the Sixth had a high esteem for the Scriptures. When, therefore, at his coronation, the swords were delivered to him, as King of England, France, and Ireland, having received them, he said, There is yet another sword to be delivered to me; at which the lords wondering, I mean, said he, the sacred Bible, which is the sword of the Spirit, and without which we are nothing, neither can we do anything.
The power of the Bible
This remarkable name of the Bible, sword of the Spirit, teaches us much of the way and wisdom of God in His dealings with the children of men. What gave the Jews their valour, their compact unity, their wonderful tenacity and fortitude as Gods witnesses both in grace and in apostasy? The sword of the Spirit alone. What was it in the hand of the apostolic Church which overturned the temples of Paganism, smote to the dust the gorgeous systems of superstition, consecrated by time, and cemented by wealth, interest, and victory; and finally planted the cross on the palace of the Caesars? Nothing but the sword of the Spirit, which is the Word of God. See these men! They seem poor, and despised, and forsaken, but they are the heroes of the faith and the chosen instruments of God! (W. Graham, D. D.)
The Word of God likened to a sword
I. It has many of the properties of a sword.
1. It has the brightness of the sword. It is like the flaming falchion at Edens gate, which turned every way to preserve the garden from the unhallowed intrusion of fallen man. Even so the Bible blazes before the everlasting doors of the celestial paradise, so that there shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie.
2. It has also the keenness of a sword. For the Word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit. When John saw the Son of man in vision, he tells us that out of His mouth went a sharp two-edged sword. This is a symbol of the penetrating power of the cutting reproofs and denunciations which issued from His lips.
3. The Word of God is like a sword because it is pointed. Common weapons can only smite the body, but this of the Spirit pierces far deeper, even to the inmost soul.
4. It may be added that a good sword will not easily break. It is even so, and more, with the Lords good sword. Oft has it been rudely struck by those who would parry its thrust or ward off its stroke. Oft has it crime down with cleaving force on hearts harder than flint. But it has never been shattered, nor can it be. It thus resembles a sword in the qualities of brightness of blade, sharpness of edge, keenness of point, and power of endurance.
II. It also resembles a sword in many of its uses.
1. It is a terror to evil-doers. How many have been deterred from sin, by seeing it sweeping in threatening circles over the path of transgression. How readily they would have run in the ways of iniquity but for the salutary restraints of the Book of God. It has flashed conviction like lightning, and struck the soul into submission like a bolt from heaven.
2. The Word of God is also like a sword in its cleaving energy. It divideth asunder the soul and spirit. It is a discerner of the thoughts and intents of the heart. It cuts right and left, with double edge, among all the false hopes of the self-deceived, and lays them in the dust.
3. The sword of the Spirit demolishes the defences under which the sinner shields himself. The spiritual weapons of our warfare is mighty, through God, to the pulling down of strongholds.
4. Moreover, the sword of the Spirit defeats the enemies of God. Every time the Spirit strikes with it, Satans empire totters, and the dark coasts of hell tremble at the blow. Wherever this burnished blade is guided by the hand of Omnipotence, it scatters light over the dark places of the earth.
5. The Word of God is used as a sword in defending His kingdom on earth.
Concluding reflections:
1. We learn how ministers of the gospel should arm themselves.
2. We learn that Christians are ever to act on the aggressive.
3. We learn that the Word of God is no mortal weapon, but the sword of the Spirit.
4. We learn from our subject that God has enemies in the world. Would you know, my hearers, where that enmity to God is found, against which He will fight with the sword of His mouth? Alas! you will find it strongly fortifying itself in that revolted and disobedient heart of yours. Your soul is opposed to God. Your only safety is in instant submission.
5. The impenitent must again meet the sword of the Spirit in the day of doom. It will be the sword of justice at the judgment of the great day. Then will its slightest warnings come up in remembrance against you. Its testimony will convict you of having despised its reproofs, and your awful doom is already pronounced in its threatenings. Ah! is there no shield? Yes, one; and only one. See it on the Saviours arm! Let Him hold it over thy head. Then the uplifted sword will lose its terrors. Thou mayest cry aloud with confidence, Behold, O God, our Shield; and look upon the face of Thine Anointed! (A. W. McClure.)
Gods Word a sword
One of Cromwells knights, a man zealously attached to his party, was sued by the minister of the parish for his tithes. While the dispute was pending Sir John fancied that the parson preached at him, as he called it, every Sunday; whereupon he made complaint to the Protector, who summoned the minister to appear before him. The poor man denied the charge, saying he had done nothing but his duty, and had only preached in general terms against vice and immorality, against drunkards, liars, thieves, and robbers, and defied Sir John to instance any particular allusion to himself. After Cromwell had attentively heard both parties he dismissed the knight, with this memorable reprimand, Sir John, go home, and hereafter live in friendship with your minister; the Word of the Lord is a searching word, and I am afraid it has now found you out. (Paxton Hood.)
Power of Gods Word
What is the meaning of this? said a minister, coming into a house and taking up a tattered copy of part of the Scriptures. I dont like to see Gods Word used so, for, indeed, the book had been torn right in two. Oh, sir, said the owner of the half Bible, dont scold till you hear how it came to be thus. This was my mothers Bible; and when she died I couldnt part with it; and my brother could not part with it; and we just cut it in two; and his half has been the power of God unto salvation to his soul; and my half the power of God unto salvation to mine. What a change came over the good mans countenance after this more than satisfactory explanation! And he left more than ever convinced that there is a mighty transforming power in Gods Word.
The sword of the Spirit
It is to be supposed that all true Christians admit the truth of that military maxim–the best defence is a swift attack. When our Lord was tempted in the wilderness, He did nothing more than just quote Scripture. He pressed Satan so vigorously that he began to quote Scripture too. Three texts of Deuteronomy–a book which sceptics are trying their best nowadays to get rid of–defeated the adversary finally. Jesus might have used any other form of deliverance, but He chose that in order that we who were to come after might know the devil could be certainly defeated with that. Apollos was an experienced and adroit swordsman; he was mighty in the Scriptures. To have a weapon in ones band that is certain to pierce the scales of Apollyon every thrust, is of itself enough to make everyone valiant. Most of us have been told the childs story about a mysterious sword which had in its construction a kind of life of its own. It was put in the hand of a coward in order to work his cure. When he tried to run away, it kept him right up to the front of the battle. Whenever he attempted to fling it from him, it clung to his grasp. Whenever he sought to slink out of sight and hide the bright blade in the folds of his uniform, of itself it would leap from the scabbard, and begin smiting the first foe it could touch. By and by, he learned to put confidence in it; for he perceived he never could be beaten so long as that invincible hilt was in his hand. Such a weapon is this sword of the Spirit, which is the Word of God. It will of itself fight, it will of itself conquer, and in the end it will defend and deliver every brave man who trusts it. I will fight you, said a hard-fisted man once to the saintly Hewitson. Very well, replied he, quietly, taking his Testament from his pocket; just wait till I get out my sword. It seems to me that this is what so interests us in the private Bibles of experienced and old veterans of the Cross. Marked and worn, bearing tokens of use, they fall into our hands; how reverently we look upon them! Anybody would touch Whitefields Bible gently, and turn over its pages with tenderness. Then there is the old family Bible, and our mothers Bible. All these make us think of those days when Scandinavian heroes hung up their historic swords as symbols of prowess among the statues of the demi-gods in the halls of the Walhalla. (C. S. Robinson, D. D.)
The sword of the Spirit
What if it were possible to gather together the swords of all the great and famous princes and generals that have ever lived; what if we had found the sword of Julius Caesar, or Alexander, or the great and mighty heroes of ancient and modern times? And what if, taking them up in our hands, we could recount the mighty battles that have been fought, and think of the plains of Marathon, and other famous places where distinguished heroes have fought, and where soldiers have bled? Yet here is a sword for you, Christian people, that would make all other swords look little: it is the sword of the Spirit, which is the Word of God. You ask, What has it done? Ask among the enemy; and they will tell you what it has done. Go to the chief enemy, the devil; if he could be honest enough to answer the question, and tell you what it has done in his dominions in putting to the rout his forces, he would have to tell of mighty battles, and deeds of valour and of blood, and of success beyond description. What are the three principal features of the character of Satan? I answer, pride, malignity, and deceit: his kingdom and his cause in the world have been maintained by pride, malignity, and deceit. But the sword of the Spirit has been drawn to oppose them. How many a proud, stout-hearted sinner has become humbled and abased: how have the malignant passions of man been put to the rout and the flight by it. Why it has given a clear evidence, that the fruit of the Spirit was love, and joy, and peace; all that was fair, all that was peaceful, all that was true, all that was sacred, heavenly, and blessed. Ask again among those enemies of the Christian, the world and the flesh. Well has it been said, that the world, the flesh, and the devil, are the devils triumvirate; and so they are; but they cannot stand against the sword of the Spirit, which is the Word of God. (T. Mortimer, B. D.)
The Bible a sword
There are many things in which the Bible is like a sword.
1. The Bible was not made by one man, and one man cannot make a sword. Moses, we may say, made the handle; Joshua, Samuel, David, the prophets, etc., made the blade; and the evangelists and apostles made the sharp edge and point, without which, the rest would not be of much use.
2. The Bible is like a sword because it took a long time to make it complete and fit for use. It was intended to last.
3. As a sword is used by a soldier in battle to kill his enemies, so the Bible is able to kill sin, which is everybodys greatest enemy. How does the Bible kill sin? By telling about Gods love to us.
4. Why does St. Paul here call the Bible the sword of the Spirit?
(1) Because the Holy Spirit taught men to write it. If you were a sword merchant, and knew how to prepare the iron and make it into steel fit for a sword, you would not make the swords with your own hands, but you would tell the workmen what to do, and they would make the swords. But when the swords were made, they would be called after your name.
(2) Because the Holy Spirit must teach us how to use it rightly.
Concluding lessons:
1. Remember that God has given you this sword to use. The Bible is a fighting sword. It is given to you that you may kill sin with it. Otherwise sin will kill you.
2. If this sword of the Spirit was used by everybody there would be no need to have other swords. The more the Bible is used to kill sin, the less fighting there will be. (W. Harris.)
The Christian warriors sword
The Bible is the sword of the Christian warrior. The very fact that you have the Bible today is an irrefutable argument to its divinity. Despised, and spoken against, assailed by more than a legion of powerful foes in every generation, it has still survived the attacks of malignity, the wreck of successive empires, and the ruin of every other production contemporaneous with itself. In the Word of God as the sword of your warfare, you are provided with an implement of heavenly workmanship. This weapon, as you may also perceive, is called the sword of the Spirit. In the great scheme for conquering the powers of darkness, all the persons of the Godhead are united. Christ, the Captain of Salvation, purchased the efficacious cooperation of the Holy Ghost, whose agency is indispensable to the triumphs of the Cross. The communication of the will of God to man was a most important work of this Person of the Trinity. The Spirit takes the things which are Gods, and shows them unto us. The prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost. The Word of God was indited by the Spirit. This appellation appears still more appropriate, too, when you remember that the agency of the Spirit alone can give such efficacy to the Word as to render it an available weapon. Of itself, the Word of God would remain a dead letter. Unless moved by the Holy Ghost, none would be disposed to use it; and if so disposed, it would not be effectual in putting to flight the armies of the adversary. The natural mind discerneth not the things of the Spirit, because they are spiritually discerned. How many are there, who have possessed the Bible all their lives long, had it in their houses, and been taught it from their childhood, in whose hearts the enemy is still unsubdued, and who are still led captive by the devil at his will! To such this sword has always been a sheathed weapon. Hence the Holy Ghost must accompany the truth, to give it power and energy. He must open the eyes of the spiritually blind to behold the excellence and utility of this weapon, and incline the affections to take pleasure in using it for vanquishing the powers of darkness in the soul and in the world without; he must bend the will to determination and perseverance in using it to push forward the aggressions of the armies of light. Without this agency, none would ever be disposed to enlist as soldiers of the Cross, and when enlisted, their puny efforts would be fruitless. A most important weapon is the sword of the Christian soldier, in promoting the great ends of his warfare. It is the chief instrument by which the work of extending the kingdom is accomplished. Some of its offices in this regard, we may examine in the present chapter. The Word of God is the primary instrument, as we have just seen, by which recruits are won to the armies of salvation. Other instrumentalities the Master does indeed use for making conquests to His cause from the ranks of the enemy, but these are all subordinate to that of the Word. The Captain of Salvation sends out the Word, thundering the curses of Sinai, holding up the wrath of an angry God, uncovering the evil and loathsomeness of sin, displaying the peace-speaking, blood-stained banner of the Cross, until, under the power of the Spirit, the hostility of those who have been His enemies is subdued, and they are brought to His feet as willing trophies of His grace. Thus, by the truth are recruits won from the kingdom of darkness to that of Gods dear Son; and thus also does the Word of God prove to be the sword of the Spirit. The Word of God is also the great agent in the sanctification of the Christian soldier. Sanctify them through Thy truth, Thy word is truth, was the prayer of the Saviour for such as had believed on His name, and whom He was about to leave in this world; and the prayer also for as many as should afterwards believe on His name. (J. Leyburn, D. D.)
The arm that wields the sword
It is reported of a great person, that being desirous to see the sword wherewith Scanderbeg had done so great exploits, when he saw it, replied, he saw no such great matter in that sword more than any other sword. It is truth, quoth one, standing by; you see the sword, but not the arm that wielded it. So, when we look upon the Scriptures, the bare Word, whether printed in our Bibles or audible in the pulpit, we shall find no such business in it more than in other writings; but when we consider the arm of Gods power that joins with it, when we look upon the operation of His Holy Spirit working therein, then we shall change our thoughts and say, Nec vox hominem sonat, O Deus certe! or as Jacob did of Bethel, Surely, of a certain, God is in this Word! (Spencer.)
The sword unsheathed by the Spirit
The Word of God is called the sword of the Spirit. It is the instrument by which the Spirit worketh. He does not tell us anything that is out of the record; but all that is within it He sends home with clearness and effect upon the mind. He does not make us wise above that which is written, but He makes us wise up to that which is written. When a telescope is directed to some distant landscape, it enables us to see what we could not otherwise have seen; but it does not enable us to see anything which has not a real existence in the prospect before us. It does not present to the eye any delusive imagery–neither is that a fanciful and fictitious scene which it throws open to our contemplation. The natural eye saw nothing but blue land stretching along the distant horizon. By the aid of the glass there bursts upon it a charming variety of fields, and woods, and spires, and villages. Yet who would say that the glass added one feature to this assemblage? It discovers nothing to us which is not there; nor out of that portion of the book of nature, which we are employed in cultivating, does it bring into view a single character which is not really and previously inscribed upon it. And so of the Spirit. He does not add a single truth or a single character to the book of revelation. He enables the spiritual man to see what the natural man cannot see; but the spectacle which He lays open is uniform and immutable. It is the Word of God which is ever the same; and he whom the Spirit of God has enabled to look to the Bible with a clear and affecting discernment sees no phantom passing before him; but, amid all the visionary extravagance with which he is charged, can, for every one article of his faith, and every one duty of his practice, make his triumphant appeal to the law and to the testimony. (T. Chalmers, D. D.)
The sword a chief weapon
The sword was ever esteemed a most necessary part of the soldiers furniture, and therefore hath obtained a more general use in all ages and among all nations than any other weapon. Most nations have some particular weapons proper to themselves; but few or none come into the field without a sword. A pilot without his chart, a scholar without his book, and a soldier without his sword, are alike ridiculous. But above all these, absurd is it for one to think of being a Christian, without knowledge of the Word of God, and some skill to use this weapon. The usual name in Scripture for war, is the sword, I will call for a sword upon all the inhabitants of the earth, i.e., I will send war. And this because the sword is the weapon of most universal rise in war, and also that whereby the greatest execution is done in the battle. Now such a weapon is the Word of God in the Christians hand. By the edge of this his enemies fall, and his great exploits are done–They overcame him by the blood of the Lamb and the word of their testimony. (W. Gurnall, M. A.)
The sword of the Spirit
We now come to the last part of the Christians armour, or the sword of the Spirit. Let us, first, observe on the fitness of the metaphor here employed by the apostle. Thus, the sword is a weapon common to all soldiers, of whatever rank, or however employed. In a battle, there may be some without the helmet, and some without the greaves; but there are to be none without the sword. So, likewise, the Word of God is to be put into the hands of every Christian, soldier. The Captain of our salvation wielded it first, and He would have it used by the meanest subaltern that fights under His banner. In no position, and under no circumstances, can the Christian be saved without his sword. Again, the sword is a sharp, piercing weapon: with one thrust it may enter into the seat of life. So also the Word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of the joints and marrow, of the soul and spirit, and is a discerner of the thoughts and intents of the heart. See what effect this sword wrought on the day of Pentecost, when Peter was addressing himself to the crucifiers of the Lord of glory: Now when they heard this, they were pricked in their heart. And now, for the further illustration of the apostles meaning, let us direct our attention to two points: first, our experience of the power of the sword; and, secondly, the enemies whom we are to slay by the sword.
I. First, with regard to our experience of the power of this sword. I put this down as an indispensable prerequisite to a compliance with the apostolical injunction. For the apostle is not supposed to be addressing a company of undisciplined recruits. He is speaking to soldiers, to believers, to veterans, who have had some experience of the use and power of the weapons they are to employ. I cannot see how a man can use the sword of the Spirit to resist the assaults of sin, who has not felt the power of that sword to awaken in himself a sense of sin.
II. But I come to our second point, or, the enemies to be slain by the sword. Of course, the great enemy is Satan himself, the father of lies, who therefore must be opposed by the Word of Truth. But, then, Satan has under him a large army of deceivers and impostors, who are ever on the watch to beguile unstable souls; and it is only by the power of Gods Truth that we shall be able to dissipate the illusions which these gather around us. Again, by the edge of this sword we are to slay false fears. Every Christian knows on entering the service of his Master that great trials are appointed for him; that the rightful and only entrance into the kingdom of heaven is through the gate of tribulation; and that, though his Master has given him armour enough to protect him against sin, He has given him no armour to ensure him against suffering. Again, it is to the sword of the Spirit we must look to preserve us from all false guides, false influence, false dependence, whether the example of the world, the persuasion of friends, the fear of men, or the dominant tendencies and desires of our own heart. (D. Moore, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. Take the helmet of salvation] Or, as it is expressed, 1Th 5:8, And for a helmet, the hope of salvation. It has already been observed, in the description of the Grecian armour, that on the crest and other parts of the helmet were a great variety of emblematical figures, and that it is very likely the apostle refers to helmets which had on them an emblematical representation of hope; viz. that the person should be safe who wore it, that he should be prosperous in all his engagements, and ever escape safe from battle. So the hope of conquering every adversary and surmounting every difficulty, through the blood of the Lamb, is as a helmet that protects the head; an impenetrable one, that the blow of the battle-axe cannot cleave. The hope of continual safety and protection, built on the promises of God, to which the upright follower of Christ feels he has a Divine right, protects the understanding from being darkened, and the judgment from being confused by any temptations of Satan, or subtle arguments of the sophistical ungodly. He who carries Christ in his heart cannot be cheated out of the hope of his heaven,
The sword of the Spirit] See what is said before on and , in the account of the Greek armour (Eph 6:13 (note)). The sword of which St. Paul speaks is, as he explains it, the word of God; that is, the revelation which God has given of himself, or what we call the Holy Scriptures. This is called the sword of the Spirit, because it comes from the Holy Spirit, and receives its fulfilment in the soul through the operation of the Holy Spirit. An ability to quote this on proper occasions, and especially in times of temptation and trial, has a wonderful tendency to cut in pieces the snares of the adversary. In God’s word a genuine Christian may have unlimited confidence, and to every purpose to which it is applicable it may be brought with the greatest effect. The shield, faith, and the sword-the word of God, or faith in God’s unchangeable word, are the principal armour of the soul. He in whom the word of God dwells richly, and who has that faith by which he knows that he has redemption, even the forgiveness of sins, need not fear the power of any adversary. He stands fast in the liberty wherewith Christ hath made him free. Some suppose that , of the Spirit, should be understood of our own spirit or soul; the word of God being the proper sword of the soul, or that offensive weapon the only one which the soul uses. But though it is true that every Christian soul has this for its sword, yet the first meaning is the most likely.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Take the helmet of salvation: salvation, for the hope of salvation, 1Th 5:8. This follows faith, and is of kin to it. Soldiers dare not fight without their helmet: despair, to which the devil tempts us, makes us quit our combat; whereas hope of salvation makes us lift up our heads in the midst of temptations and afflictions. This likewise alludes to Isa 59:17.
The sword of the Spirit; either the spiritual sword, the war being spiritual, and the enemy spiritual, or rather the sword which the Spirit of God furnisheth us with, and makes effectual in our hands.
Which is the word of God; the doctrine of God in the Scripture, called a two-edged sword, Rev 1:16; 2:12; which enters into the soul, and divides between the most inward affections, Heb 4:12, and cuts the sinews of the strongest temptations, Mat 4:4,7,10; and conquers the devil, while it rescues sinners from under his power. This relates to Isa 49:2.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. takea different Greekword from that in Eph 6:13;Eph 6:16; translate, therefore,”receive,” “accept,” namely, the helmet offeredby the Lord, namely, “salvation” appropriated, as 1Th5:8, “Helmet, the hope of salvation”; not an uncertainhope, but one that brings with it no shame of disappointment (Ro5:5). It is subjoined to the shield of faith, as being itsinseparable accompaniment (compare Rom 5:1;Rom 5:5). The head of the soldierwas among the principal parts to be defended, as on it the deadlieststrokes might fall, and it is the head that commands the whole body.The head is the seat of the mind, which, when it has laid holdof the sure Gospel “hope” of eternal life, will not receivefalse doctrine, or give way to Satan’s temptations to despair.God, by this hope, “lifts up the head” (Psa 3:3;Luk 21:28).
sword of the Spiritthatis, furnished by the Spirit, who inspired the writers of the word ofGod (2Pe 1:21). Again theTrinity is implied: the Spirit here; and Christ in “salvation”and God the Father, Eph 6:13(compare Heb 4:12; Rev 1:16;Rev 2:12). The two-edged sword,cutting both ways (Psa 45:3;Psa 45:5), striking some withconviction and conversion, and others with condemnation (Isa 11:4;Rev 19:15), is in the mouthof Christ (Isa 49:2), in thehand of His saints (Ps149:6). Christ’s use of this sword in the temptation is ourpattern as to how we are to wield it against Satan (Mat 4:4;Mat 4:7; Mat 4:10).There is no armor specified for the back, but only for the front ofthe body; implying that we must never turn our back to the foe (Lu9:62); our only safety is in resisting ceaselessly (Mat 4:11;Jas 4:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And take the helmet of salvation,…. Meaning either Christ himself, the Saviour; and so the Arabic version renders it, “the helmet of the Saviour”: or the salvation itself, which he is the author of, and a well grounded hope of it; see 1Th 5:8; the allusion is to Isa 59:17; and such an hope of salvation by Christ is a defence of the head against false doctrines; for the helmet is a piece of armour for the head; and it is an erecter of the head in times of difficulty, affliction, and distress; and it covers the head in the day of battle, when engaged with Satan, the enemy of souls:
and the sword of the Spirit, which is the word of God; the word of God is compared to a “sword”, for its two edges, the law and Gospel; the one convicts of sin, and cuts to the heart for it, and the other cuts down all the goodliness of man; and the Scriptures in general are a sharp sword, in convincing of sin, reproving for it, and threatening with wrath and ruin, in refuting error and heresy, and repelling Satan’s temptations, and will be used in the destruction of antichrist: and this word may be called “the sword of the Spirit”, because it is not carnal, but of a spiritual nature; and is used by the spiritual man; and because the Holy Spirit, as the Ethiopic version here expresses it, is the author of it; and which he furnishes the saints with, and teaches them how to make use of, and makes it powerful and effectual. So the Jews say t, the words of the law are like to a sword, and speak of “the sword of the law” u
t Targum in Cant. 3. 8. u Bereshit Rabba, sect. 21. fol. 19. 1.
Fuente: John Gill’s Exposition of the Entire Bible
The helmet of salvation ( ). Late word (, , head, around the head), in Polybius, LXX, 1Thess 5:8; Eph 6:17 alone in N.T.
Which is the word of God ( ). Explanatory relative () referring to the sword (). The sword given by the Spirit to be wielded as offensive weapon (the others defensive) by the Christian is the word of God. See Heb 4:12 where the word of God is called “sharper than any two-edged sword.”
Fuente: Robertson’s Word Pictures in the New Testament
Take the helmet of salvation [ ] . Compare Isa 59:17; 1Th 5:8. Take is a different word from that used in vers. 13, 16. It is receive as from God. The meaning is the helmet which is salvation. The protection for the head. The helmet was originally of skin, strengthened with bronze or other metal, and surmounted with a figure adorned with a horsehair crest. It was furnished with a visor to protect the face.
Sword of the Spirit [ ] . See on Rev 6:4. The word of God serves both for attack and to parry the thrusts of the enemy. Thus Christ used it in His temptation. It is the sword of the Spirit, because the Spirit of God gives it and inspires it. The Spirit’s aid is needed for its interpretation. Compare Joh 14:10; Heb 4:12, in which latter passage the image is sacrificial.
Word of God [ ] . See on Luk 1:37. See Luk 3:2; Luk 4:4; Rom 10:17; Heb 6:5; Heb 11:3.
Fuente: Vincent’s Word Studies in the New Testament
1) “And take the helmet of salvation” (kai ten perikephalaian tou soteriou deksasthe) “And the helmet of salvation (deliverance) take or receive ye, in your own behalf,” for your own need. The helmet is salvation with security against eternal death, Joh 5:24. The helmet is for the head and must be put on before one can be a warrior (Christian warrior), before the right hand takes up the sword, Isa 59:17; 1Th 5:8.
2) “And the sword of the Spirit” (kai ton machairan tou pneumatos) ‘ And the sword (sharp warfare instrument) of the Spirit” The sword is supplied by the Spirit, inspired and true from the beginning, 2Pe 1:21; Psa 119:160.
3) “Which is the word of God” (ho estin hrema theou) Which is (exists in) the Word of God,” Heb 4:12. It is said to be sharp with soul-cutting power.
“WORD OF GOD VALUED”
How highly do we value the Word of God? There is a man living in a suburb of Kansas City who lost both hands in an explosion while blasting stone. His face was much torn. Although surgeons did all they could for him his eyesight was utterly destroyed. He was young in the faith; the Bible was his delight, and his distress at being no longer able to read it was great. Hearing of a lady in England who read the Braille type with her lips, some friends ordered for him parts of the Bible in the Moon-raised type, and he could hardly wait till they arrived. What a disappointment then it was to find that the explosion had destroyed the nerves of his lips, and there was no sense of touch there! He wept over the Book, stooped to kiss it farewell and happened to touch it with his tongue. His teacher was recalled, and he quickly learned to read the characters by running his tongue along them. Recently he said, “I have read the whole Bible through four times, and many of the books of the Bible over and over again.” That man values and loves God’s Word.
-Chairette
D) The Warrior’s Ready Resource
Fuente: Garner-Howes Baptist Commentary
17. And take the helmet of salvation. In a passage already quoted, (1Th 5:8,) “the hope of salvation” is said to be a helmet, which I consider to be in the same sense as this passage. The head is protected by the best helmet, when, elevated by hope, we look up towards heaven to that salvation which is promised. It is only therefore by becoming the object of hope that salvation is a helmet.
Fuente: Calvin’s Complete Commentary
(17) And take.There is a break here. We are said not to put on, but to take (or rather, receive)a word specially appropriate to salvation.
The helmet of salvation.The word here (as in Luk. 2:30; Luk. 3:6; Act. 28:28) rendered salvation, is not the word commonly so rendered in the New Testament. It is, indeed, not salvation in the abstract, but a general expression for that which tends to salvation. But it occurs in the LXX. version of Isa. 59:17, which seems obviously referred to, He put a helmet of salvation upon his head. In 1Th. 5:8, where the breastplate is of faith and love, the helmet supplies the third member of the triad of Christian graces in the hope of salvation. Here the metaphor is probably somewhat different. The helmet guarding the head, the most noble and vital part, is salvation in the concreteall that is of the Saviour, all that makes up our state of salvation by His atonement and gracereceived in earnest now, hoped for in perfection hereafter.
The sword of the Spirit, which is the word of God.In this we pass to the one offensive weapon of the Christian, the sword of the Spiriti.e., given by the Holy Spiritwhich, like the helmet, but unlike the rest of the defensive armour, does not become a part of himself, but is absolutely of God. The passage reminds us at once of Heb. 4:12 : The word of God is living and powerful, and sharper than any two-edged sword. But there (as in 1Co. 14:26; 2Co. 2:17; Col. 1:25; 2 Tim. 2:29) the original word is the larger and deeper word (Logos), signifying the truth of God in itself, and gradually leading up to the ultimate sense in which our Lord Himself is the Word of God, revealing the Godhead to man. Accordingly the work of the Word there, is that of the engrafted Word, to divide asunder the soul and the spirit within. Here, on the contrary, we have another expression (Rhema), signifying the Word as spoken; and St. Peter (in 1Pe. 1:25) defines it exactly: The word of the Lord endureth for ever; and this is the word which by the gospel is preached unto you. We cannot, of course, limit it to Holy Scripture, though we naturally remember that our Lord used the Scriptures as His only weapon in the Temptation. It is the gospel of Christ, however and wherever spoken, able to put to shame and to flight the powers of evil.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Helmet The soldier’s cap, made of wood, of skins of wild beasts, or of metal, adorned with plumes, and framed to protect the head against the darts or blows of the foe.
Of salvation Safety, moral, spiritual, and eternal; safety from the missiles of Satan, and from sin, death, and hell. This warrior, then, is well protected, crowned even now with eternal salvation; and, as said above, sure to conquer unless he turns coward or apostate. But besides all this defense, he bears the emblem of all offensive war, the sword.
The word of God As the New Testament was not then written, this word of God must be the Old Testament, and the living word of the gospel as already preached, and being in process of writing by Christ’s authorized apostles. This sword is of the Spirit because the word is by the Spirit. And when the apostolic record was finished, and the volume of the book completed as the canon of Christ’s Church, then the Testaments, Old and New, are the sword of the Spirit wherewith we fight the battles of the faith. With this our Christian soldier will win his victories. He will not, indeed, kill the devil, or quickly drive him from the field; but he may deliver many a victim from his hand. And as for himself, the devil can never wrench the helmet of salvation from his head.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And receive the helmet of salvation.’
In 1Th 5:8 the helmet is ‘the hope of salvation.’ Here it is expanded to include all aspects of salvation. Confidence in what Christ as Saviour has done, and is doing, and will do on our behalf, will protect the Christian’s mind from all the Enemy’s assaults. When all seems lost flee into the arms of the Saviour.
The Bible teaches different aspects of ‘salvation’, each of which is important. It speaks of salvation accomplished once for all in the past, of ‘having been saved’ – Tit 3:5; 2Ti 1:9 (aorist tense, something that has happened once for all). It speaks of ‘having been saved and therefore of now being saved’, so that we can say we “are saved’ – Eph 2:5; Eph 2:8 (perfect tense, something that has happened in the past the benefit of which continues to the present time). These are what is in mind when we speak of a person as having been ‘saved’. He has been set apart by God with a view to his full salvation, once and for all secure in His hands.
But the Bible also speaks of us as those who “are being saved” – 1Co 1:18; 2Co 2:15; (present tense – a process going on), and who will be saved – (the hope of salvation) 1Co 3:15; 1Co 5:5 ; 2Co 7:10; 1Th 5:9; 2Th 2:13 (future tense – something yet to happen – and equivalents). These are present and future aspects of our salvation. It is something that is continually going on, and will go on to the end. In other words, when God ‘saves’ someone they are saved once and for all, and it is fully effective. But if it is genuine it means that it will then result in a process by which they are being ‘changed from glory into glory’ (2Co 3:18), with the final guarantee of a completed process. If the salvation is not progressing, even though slowly, then its genuineness must be questioned. The Saviour does not fail in His work.
As an illustration consider a man drowning at sea, in a fierce storm, clinging to a life raft with one hand, his other arm broken and trailing behind, and both his legs paralysed, having been many hours in the freezing water and suffering from hypothermia, more dead than alive. Then along comes the life boat and drags him out and he gasps, hardly able to speak because of the seriousness of his condition, “I am saved”.
Well, it is true. But he has a long way to go. He would not have much confidence in his salvation if they put him to one side in the bow of the boat, with the waves lashing over him, and said to him, “Well, you’re saved now”, and then went off for a drink and practised turning the lifeboat over. His confidence and dependence lie in a fully trained and capable crew who are dedicated to warming him up, treating him and getting him to hospital so that he can be fully restored.
So as they get to work on him, wrapping him in a blanket and gently warming his frozen limbs, trying to set his broken arm and doing everything else necessary to restore him to some kind of normality, he can begin to have hope and think gratefully to himself, “I am being saved”. But he may well still be aware of the winds howling round, and the boat heaving in the heavy seas, and the pain and agony of his limbs, and he may then look forward and think, “I will soon be saved”. If those crewmen, and the ambulance waiting for him on shore on that terrible night, can be so dedicated, can we think that the One Who died on a cross for us on an even more terrible night, can be less dedicated? He does not just want us in the lifeboat. He wants us fully restored. And that is what He is determined to have. And if we want to be saved that is what we must want! We cannot say, ‘Lord, save me, but leave me as I am’.
This salvation is entered into by an act of faith and commitment. As we genuinely recognise our need to be saved (in every way) from sin we commit ourselves completely to the One Who Saves (the Saviour), and trust Him to carry out the work, knowing that once He has begun the good work He will carry it out to the end (Php 1:6). We are then ‘saved’, and have entered the process of ‘being saved’. And we can wear the helmet of salvation, confident against all the Enemy can do.
Fuente: Commentary Series on the Bible by Peter Pett
‘And the sword of the Spirit which is the word of God.’
The sword is used for both defence and attack, and the Christian, indwelt by the Spirit, must use the sword of the word of God in both modes. It acts as a further defence as its promises are utilised to divert Enemy attack, and it is a means of delivering from darkness those who are under ‘the power of darkness’. Its cut and thrust will tear aside the refuge of lies for those willing to hear. ‘The word of the cross is to those who perish foolishness, but to us who are being saved it is the power of God’ (1Co 1:18).
It is not without significance that the Evil One uses a bow or javelin where the Christian uses a sword. The former’s attacks are many and varied, thrown at a venture, hoping to do harm, but the attacks of the latter are personal and sure, hand to hand and personally directed. And we must learn to attack as well as defend, by proclaiming and passing on the word of God.
Fuente: Commentary Series on the Bible by Peter Pett
Eph 6:17. And take the helmet of salvation, &c. “Possess that cheerful hope of complete deliverance and eternal happiness, which will cover your head in the day of battle, and give you a well grounded boldness and confidence, which will greatly conduce to your success: and brandish in your hand the sword of the Spirit, which is the word of God, those declarations of his word and gospel which his Spirit has inspired, and by a firm confidence in which you will be able, not only to defend yourselves, but to repel your adversaries.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 6:17 . We have to prefix not a full stop , as is done by Lachmann and Tischendorf, seeing that Eph 6:18 has reference to the whole from onward, Eph 6:14-17 (see on Eph 6:18 ), but only a comma . Paul, namely, passes over from the participial construction into that of the verbum finitum , as at Eph 1:20 , a change to which he was drawn by the increasing vivacity of his figurative conception, which, moreover, induced him now to prefix the object ( and , Eph 6:17 ).
In natural sequence he brings forward first the taking of the helmet, and then that of the sword; because the left hand already grasps the shield (Eph 6:16 ), and thus after the taking of the sword there is no hand free.
] again genitive of apposition. The salvation , i.e. the salvation the salvation of the Messianic kingdom , of which the Christian is partaker ( before the Parousia, as an ideal possession, Rom 8:24 [310] ), serves, appropriated in his consciousness, to protect him against the assaults of the devil aimed at his everlasting life, like the helmet, which defends the warrior from deadly wounds on the head. As to the Roman helmets , see Lipsius, de milit. Rom. iii. 5, p. 122 ff. For the use of as a substantive, comp. Luk 2:20 ; Luk 3:6 ; Act 28:28 ; frequently met with in the classics and the LXX.; see Schleusner, Thes. sub voce. Neither Christ Himself (Theodoret, Bengel) nor the gospel (Holzhausen) is meant. It is true that the word is not elsewhere used by Paul; but here it is explained as a reminiscence from the LXX. Isa 59:17 .
] receive , namely, from God (Eph 6:13 ), who offers you this helmet.
] The genitive cannot here be appositional (in opposition to Harless, Olshausen, Schenkel, and older expositors), since there follows the explanation , from which it is clear that the sword of the Spirit is not the Spirit itself, but something distinct therefrom, namely, the word of God (comp. Heb 4:12 ). Comp. also Bleek. If Paul had wished to designate the Spirit itself as sword, the explanation would have been inappropriate, inasmuch as the word of God and the Holy Spirit are different things; [311] in Romans, too, means nothing else than the Holy Spirit. The . is the sword, which the Holy Spirit furnishes (comp. , Eph 6:11 ; Eph 6:13 ), and this sword is the word of God, the gospel (comp. on Eph 5:26 ), the contents of which the Spirit brings vividly to the consciousness of the Christian, in order that he may defend himself by the divine power of the gospel (Rom 1:16 ) against the assaults of the diabolic powers, and may vanquish them, as the warrior wards off and vanquishes the enemy with the sword. Limitations of the , either to the commandments of God (Flatt), or to the divine threatenings against the enemies of the Christians (Koppe), are as arbitrary and inappropriate as is the explaining of the human spirit (Morus, Rosenmller), or by (Grotius, Michaelis, and others; comp. already Chrysostom and Erasmus), which, according to Grotius, is to serve “ molliendis translationibus ,” but yet would have again to be explained by in the sense of the Holy Spirit.
] applying, according to the ordinary attraction, to . Olshausen, in accordance with his erroneous conception of , refers it to the latter. So already Basil, contr. Eunom. 11, who proves from our passage that not only the Son, but also the Spirit is the Word!
[310] Hence Paul in 1Th 5:8 says: , which, however, does not justify in our passage the explanation hope of salvation , given to it by Cajetanus, Calvin, Zanchius, Boyd, Estius, Grotius, Calixtus, Michaelis, Rosenmller, Meier, Winzer, and others.
[311] It is true Olshausen observes that the Word as to its inner essence is Spirit , as the efflux of God the Spirit. But that is a quid pro quo ; for the word would not here be termed Spirit (as Joh 6:63 ), but the Spirit , i.e. the Holy Spirit Himself . A like quid pro quo is made by Schenkel, namely, that the word of God is the most adequate expression of the absolute Spirit (Joh 4:24 ).
REMARK ON Eph 6:14-17 .
In the exposition of these several portions of the armour of the spiritual warrior, it is just as unwarrantable to press the comparisons, by pursuing the points of comparison into such particular details as it may please us to select from the various uses of the pieces of armour in question (an error which several of the older expositors committed), whereby free room is given for the play of subjectivity, and the vivid objective delineation of the apostle’s figure is arbitrarily broken up, as it is, on the other hand, arbitrary to disregard the differences in the figures derived from military equipment, and to say: “ universa potius armorum notio tenenda est” (Winzer, l.c. p. 14; comp. Moras, Rosenmller, and others). The essential characteristic the specific main point whereby the pieces named are distinguished from each other in respect of that for which they serve, must be furnished by the nature of the comparison with the respective means of spiritual conflict; so that Paul must have been conscious why he here designated, e.g. , as the breastplate, faith as the shield, etc., namely, inasmuch as he looked at the former really from the point of view of the essential destination of the breastplate, the latter from that of the essential destination of the shield, etc. Otherwise his representation would be a play of figures, of which the separate images, so different in themselves, would have no basis in the conception of what is represented . To this there is nothing opposed in the fact that here appears as the breastplate, while at 1Th 5:8 it is faith and love which so appear; for the figurative mode of regarding the subject can by no means, with a mind so many-sided, rich, and versatile as that of St. Paul, be so stereotyped that the very same thing which he has here viewed under the figure of the protecting breastplate, must have presented itself another time under this very same figure. Thus, e.g. , there appears to him, as an offering well-pleasing to God, at one time Christ (Eph 5:2 ), at another the gifts of love received (Phi 4:18 ), at another time the bodies of Christians (Rom 12:1 ); under the figure of the seed-corn, at one time the body becoming buried (1Co 15:36 f.), at another time the moral conduct (Gal 6:7 ); under the figure of the leaven, once moral corruption (1Co 5:6 ), another time doctrinal corruption (Gal 5:9 ); under the figure of clothing which is put on, once the new man (Eph 4:24 ), another time Christ (Gal 3:27 ), at another time the body (2Co 5:3 ), and other similar instances.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2132
THE CHRISTIANS HELMET
Eph 6:17. And take the helmet of salvation.
THE generality of mankind have very inadequate ideas of the Christian warfare. They know but little of the enemies with whom we have to contend, or of the imminent danger to which we are exposed through their continual assaults. But, as some conception might be formed of the power of an enemy, by viewing the extensive preparations that were made to oppose him, so may we learn to estimate the difficulties of the spiritual warfare, by surveying the various parts of armour which God has prepared for our defence. We have already noticed the girdle and breast-plate, for the body; the greaves, for the legs and feet; the shield, for the head, in common with the rest of the body: but yet the head is not sufficiently protected; it must have a peace of armour more appropriate; a piece suited to its necessities, and fitted for its use. In the account given us of Goliath, we read that he had a helmet of brass upon his head [Note: 1Sa 17:5.]: and such a piece of armour is provided for us also; we are required to take the helmet of salvation.
In opening this subject we shall shew,
I.
What we are to understand by salvation
II.
Its use and importance in the Christian warfare
I.
What are we to understand by the term salvation?
It is evident that the expression is elliptical; nor should we know how, with any certainty, to complete the sense, if the Apostle himself had not supplied the defect in a parallel passage: but all doubt is removed by that exhortation in his Epistle to the Thessalonians [Note: 1Th 5:8.], Let us who are of the day, be sober, putting on the breast-plate of faith and love, and for an helmet, the hope of salvation. From hence we see that Hope is the Christians helmet. Yet, because there are various kinds of hope, and only one that will afford the Christian any effectual protection, we must enter more particularly into the subject, and distinguish the scriptural hope from every other that may be mistaken for it.
In the first place then, true hope has salvation for its object. This is very strongly marked in different parts of Scripture: for we are said to be saved by hope [Note: Rom 8:24.]: and salvation itself is sometimes called hope; they who look for salvation, are said to be looking for that blessed hope [Note: Tit 2:13.]: at other times, hope is called salvation: we are exhorted in the text to take the helmet of salvation. There are many, whose hopes have respect indeed to eternal life; but they are unmindful of their lost estate; they are regardless of that way of deliverance, which God has provided for them through the blood and righteousness of the Lord Jesus; they expect heaven, because they have done nothing to forfeit it: if they have sinned, they have not sinned in such a degree as to deserve the wrath of God; they have committed only common and venial faults; they have, moreover, done many things to counterbalance their evil deeds; and therefore they hope for heaven as the award of justice, rather than as a gift of unbounded mercy. This, for distinction sake, we may call a self-righteous hope: whereas the hope of every true Christian is founded altogether on the merits of Christ, and has respect to salvation, as purchased for us by his obedience unto death.
Further, true hope has God for its author. There is scarcely a person to be found in the world, who, if the question were put to him, Do you hope to go to heaven if you die in your present state? would not answer in the affirmative. If we should proceed to inquire, Whence got you that hope? they would tell us, that they had always had it. But this is a presumptuous hope, the offspring of ignorance and conceit. Widely different from this is the Christians hope. He has trembled for his state: he has seen his guilt and danger: he has fled for refuge to the hope set before him. God has revealed to him the riches of his grace; and has shewn him that where sin hath abounded, grace shall much more abound. The Holy Spirit has taken of the things of Christ, and shewn them unto him: yea, he has convinced him, that the blood of Jesus Christ is able to cleanse him from all sin; and that all who believe in Christ, are justified from all things. In this way God has inspired him with hope, that, notwithstanding all his past iniquities, he shall obtain salvation: and though there may be a considerable difference as to the degree of fear or terror that may precede this hope, yet this is the way in which it is invariably wrought in the soul. Hence it is said, that God begets us unto a lively hope [Note: 1Pe 1:3.]; and gives us everlasting consolation and good hope through grace [Note: 2Th 2:16.]; and that he fills us with joy and peace in believing, that we may abound in hope through the power of the Holy Ghost [Note: Rom 15:13.].
Once more; true hope has holiness for its inseparable companion. Whatever may be imagined to the contrary, there is no salvation to those who live in sin. Christ came to save us from our sins, but not in them. We are expressly told that the grace of God which bringeth salvation, teaches us, that denying ungodliness and worldly lusts, we should live righteously, soberly, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ [Note: Tit 2:11-13.]. There is a kind of hope that will consist with the indulgence of secret lust, and with a total want of holy dispositions: but that is the hope of the hypocrite which perisheth, and shall be swept away with the besom of destruction [Note: Job 8:13-14.]. But the hope of the upright is far different from this: it will admit of no allowed sin, whether of omission or of commission: on the contrary, we are told, that he who hath this hope in him, purifieth himself even as God is pure [Note: 1Jn 3:3.]: he will retain no bosom lusts; he will not so much as wish for any exceptions and reserves in his obedience to God: he will desire, and endeavour, to be holy as God is holy, and perfect even as his Father that is in heaven is perfect.
This then may serve to distinguish the Christians hope from that which is self-righteous, presumptuous, or hypocritical; and consequently to determine with considerable accuracy, what that hope is, that is connected with salvation. And though the text itself does not so much as mention hope, and much less discriminate between its different kinds, yet the very omission of these things points out the evident propriety of marking clearly what the import of salvation is, and what that is which alone deserves the name.
We may now, with much greater advantage, proceed to shew,
II.
The use and importance of salvation in the Christian warfare
The importance of this helmet is not obscurely intimated in that prophecy respecting Christ, wherein it is said He put on righteousness as a breast-plate, and a helmet of salvation upon his head [Note: Isa 59:17.].
But, to mark it more distinctly, we may observe, that it prepares us for conflicts, sustains us in them, and brings us victorious through them.
Hope prepares us for conflicts. A man armed with a helmet, feels himself ready to battle: he fears not to meet his adversary, because he has a defence, which, he trusts, will prove sufficient for his preservation. Thus a man that has a hope of salvation, enters into the combat with holy confidence. He is not intimidated by the frowns of an ungodly world, because he knows in whom he has believed, and that God is able to keep that which he has committed to him [Note: 2Ti 1:12.]. He says with David, Though a host should encamp against roe, my heart shall not fear; though war should rise against me, in him will I be confident [Note: Psa 27:3.]. This subject cannot be more strongly illustrated than in Caleb and the whole nation of the Israelites. The nation were terrified at the report of the spies, and, instead of proceeding to fight against the Canaanites, proposed to appoint a captain, and go back again into Egypt; but Caleb, whose hope was lively, stood unmoved, and strove to animate his countrymen with an assurance of easy victory [Note: Num 13:30-31; Num 14:1-4.]. And thus, while the hearts of others are failing them for fear, and they turn back unto perdition, rather than contend with their adversaries, the true Christian, encourages himself in his God [Note: 1Sa 30:6.], and makes up his mind to die or conquer.
Further, a true hope will sustain us in conflicts. Many who have shewn intrepidity at first, have yet fainted when their trials were severe and of long continuance. But he who has a hope full of immortality, will never yield, however painful the conflict may be, and however heavy the pressure. The patriarchs continued to sojourn in the land of promise as mere pilgrims, notwithstanding they had frequent opportunity to return to their own country and kindred: but they accounted the trial as nothing, because they looked for a better country, that is, an heavenly; and expected in due time to arrive at a city that hath foundations, whose builder and maker is God [Note: Heb 11:8-10; Heb 11:13-16.]. Many women also who were tortured by the most ingenious cruelty even unto death, yet declined accepting deliverance upon dishonourable terms, that they might be accounted worthy to obtain a better resurrection [Note: Heb 11:35.]. St. Paul too, that bright pattern of all virtues, assigns this as the reason why he did not faint under his unparalleled afflictions: his outward man decayed; but his inward man was renewed day by day: and his afflictions appeared to him light and momentary, because he looked from the vanities of time and sense to the invisible realities of eternity [Note: 2Co 4:16-18.].
Thus shall our trials rather confirm, than weaken, our hope, provided it be scriptural and genuine: our tribulation shall work patience; our patience, experience; and our experience, hope [Note: Rom 5:3-4.].
Once more: true faith will bring us victorious through our conflicts. The Lord Jesus Christ himself in this respect fully verified the prophecies respecting him; and set us an example, which it is our privilege to follow. The Prophet Isaiah represents Jesus as speaking in these triumphant strains: The Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed. He is near that justifieth me; who shall contend with me? let us stand together; who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall cat them up [Note: Isa 50:7-9.]. Thus will hope enable us also to anticipate the victory, while yet we are fighting on the field of battle: through it, we may defy all the powers of earth or hell ever to separate us from the love of God that is in Christ Jesus [Note: Rom 8:31-39.], Yea, such an anchor shall it be to our souls, that we shall be steadfast [Note: Heb 6:19.] in the midst of this tempestuous world, and be enabled to outride the storm, which causes many to make shipwreck of their faith [Note: 1Ti 1:19.], and ultimately sinks them to everlasting perdition [Note: Heb 10:39.].
Let me then entreat you, first, to get this helmet. Be not satisfied with a delusive hope that will fail you in the day of necessity; but bring it to the trial: see whether it be able to endure the assaults of your adversary: compare it with the description which God himself gives of that which is true and saving. Look well to it that it be not self-righteous, presumptuous, or hypocritical. Be well assured that it is of heavenly temper: and let daily experience shew, that it enables you to lift up your head above all your enemies, whether outward or inward, terrestrial or infernal. Think with yourselves, how awful it would be to find, either in the hour of death or in the day of judgment, that you had deceived yourselves with some phantom of your own imagination, and formed expectations of happiness that cannot be realized. O do not expose yourselves to such a dreadful disappointment. Remember the fate of the foolish virgins: they hoped that their lamp of profession would suffice, though they were destitute of the oil whereby alone they could make their light to shine. Through this they perished [Note: Mat 25:4; Mat 25:8-11.], as thousands of others have done, by resting in their religious privileges, or their outward conformity to the Divine will, when they had not the inward principle of renewing, sanctifying grace [Note: Mat 7:21-23.]. But let it not be so with you. Judge yourselves, that you may not be judged of the Lord [Note: 1Co 11:31.]. And beg of God to give you that hope that shall never make yon ashamed [Note: Rom 5:5.].
Next, we would urge you to keep on this helmet in all your conflicts. Constant will be Satans endeavours to deprive you of it; and great his triumph if he succeed. Above all things, be careful that you cast not away your confidence, but hold fast the rejoicing of your hope firm unto the end [Note: Heb 3:6; Heb 3:14.]. If at any time you begin to be distracted with doubts and fears, instantly check yourselves as David did; Why art thou cast down, O my soul, and why art thou disquieted within me? hope thou in God [Note: Psa 42:11.].
Though you are to work out your own salvation with fear and trembling [Note: Php 2:13.], you must not run as uncertainly, or fight as one that beateth the air [Note: 1Co 9:26.]: you must remember who is engaged for your support; and that he is faithful who hath promised [Note: Heb 10:23.]. It is true, you have need of patience, that after you have done the will of God you may receive the promise [Note: Heb 10:36.]: but if you hope for that you see not, such a hope implies, that you will with patience wait for it [Note: Rom 8:25.]. St. James proposes to you the examples of the husbandman: Behold, says he, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it until he receive the early and latter rain. Be ye also patient: stablish your hearts; for the coming of the Lord draweth nigh [Note: Jam 5:7-8.]; and then shall your confidence be richly rewarded [Note: Heb 10:35.]. Gird up then the loins of your mind; be sober, and hope to the end for the grace that shall be brought unto you at the revelation of Jesus Christ [Note: 1Pe 1:13.]. This is the way, the sure way, to conquer. Be steadfast, immovable, always abounding in the work of the Lord; knowing assuredly, that your labour shall not be in vain in the Lord [Note: 1Co 15:58.].
Lastly, let that which is your defence, be also your ornament. There is not a more ornamental part of the soldiers armour, than the helmet. Nor is there any thing that more adorns the Christian, than a lively, steadfast, and consistent hope. In the exercise of hope, he stands, as it were, on the top of Pisgah, and surveys the land of promise, the land that floweth with milk and honey [Note: Deu 34:1.]. He longs to leave this dreary wilderness, and to enter into the joy of his Lord. Knowing that when his earthly tabernacle shall be dissolved, he has a house not made with hands, eternal in the heavens, he groans, earnestly desiring that mortality may be swallowed up of life [Note: 2Co 5:1-4.]. If he had crowns and kingdoms in his possession, still he would account it far better to depart and to be with Christ [Note: Php 1:23.]. He is looking for, and hasting to, the coming of the day of Christ [Note: 2Pe 3:12.]; and thus has his conversation in heaven, while yet he remains a sojourner upon earth [Note: Php 3:20.]. View the Christian in this frame, and confess, that the sun shining in his meridian strength, glorious as it is, has no glory, by reason of the Christians glory that excelleth. This, this, Christians, is the state in which you ought to live. Were you more habitually in this frame, your years of warfare would seem as nothing, for the greatness of the prize for which you contend [Note: Alluding to Gen 29:20.]. You can scarcely conceive what an energy such a frame would give to your souls. You would soon come to Jesus with joy and wonder, like his Disciples of old, saying, Lord, even the devils are subject unto us through thy name: and he in return would increase your confidence by saying, I beheld Satan as lightning fall from heaven. Behold I give unto you power to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you [Note: Luk 10:17-19.]. Do but consider, how weak will Satans temptations be, when you thus abound in hope! how little will any thing be able to move you, when you are thus, by joyful anticipation, sitting already with Christ in heavenly places [Note: Eph 2:16.]! Beloved brethren, this is your perfection: you will come behind in no gift, when you are thus waiting for the coming of the Lord Jesus [Note: Compare 2Co 13:9. with 1Co 1:7.]. Whatever you have to do, you will do it heartily, as unto the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance [Note: Col 3:22.]. May God enable you thus to live, till faith shall be lost in sight, and hope be consummated in enjoyment!
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
DISCOURSE: 2133
THE CHRISTIANS SWORD
Eph 6:17. Take..the sword of the Spirit, which is the word of God.
THE Christians warfare is principally of the defensive kind; yet not so entirely, but that he must follow up the advantages which he has at any time gained, and seek the utter destruction of those enemies which infest his soul: after sustaining their assaults, he must himself become the assailant; having resisted the world and sin, he must proceed to overcome [Note: 1Jn 5:4.], condemn [Note: Heb 11:7.], and crucify [Note: Gal 5:24; Gal 6:14.] them; and having withstood Satan, he must go on to bruise him under his feet [Note: Rom 16:20.]. That he may be enabled to carry this into effect, God has provided for him an offensive weapon, which, if skilfully used, shall accomplish the ruin of all his enemies. To the consideration of this we are led by the text; in elucidating which we shall notice,
I.
The description given of the Christians sword
II.
Its usefulness to him in all his combats
I.
Let us notice the description given of the Christians sword
What the sword is to a warrior, that the Scriptures are to a child of God; they enable him to inflict a deadly wound on his adversaries, and to subdue them before him.
Now the appellation here given to the Scriptures is deserving of particular attention. They are called, the word of God, and the sword of the Spirit.
They are called with great propriety, the word of God; first, because they were inspired by him. They were indeed written by men; but men were only the agents and instruments that God made use of: they wrote only what God by his Spirit dictated to them: so that, in reality, the whole Scripture was as much written by the finger of God, as the laws were, which he inscribed on two tables of stone, and delivered to his servant Moses. And to this the Scriptures themselves bear witness; for in them it is said, All Scripture is given by inspiration of God [Note: 2Ti 3:16.]; and again, Holy men of God spake as they were moved by the Holy Ghost [Note: 2Pe 1:21.].
But they are called the word of God, not merely as being inspired by him, but also as being a revelation of his mind and will to man. In them his eternal counsels are opened to the world. In them he has declared in what way he will be reconciled to his offending creatures. In them he has displayed all the riches of his grace; and exhibited all his perfections as united and glorified in the person of Christ. In short, whatever could lead to the establishment of truth, or the refutation of error [Note: 2Ti 3:16. .], to the correction of sin, or the promotion of righteousness, all is contained in that inspired volume, in which there is nothing superfluous, nothing defective: which therefore may be wholly, and exclusively, called, the word of God.
But there is yet another, and a very important, ground of this appellation, namely, that the Scriptures are the voice of God to every individual of mankind. It is thought by some, that the Scriptures are a mere record of transactions that passed many hundred years ago; and that, however true and authentic they may be, they are no otherwise interesting to us, than as matters of curiosity and pleasing instruction. Even the epistles are supposed to relate only to the particular Churches to which they were written: and thus the use of the Scriptures with respect to ourselves is wholly superseded. But we are abundantly guarded against this fatal error by the application which the inspired writers themselves make of numerous passages, which at first sight appear to be as remote from us as any in the Bible. Let us select a few, that will place this matter in its true light. First, take an historical fact. A contention arose in Abrahams family. His child by Hagar mocked and insulted the child which he had by Sarah. Sarah took part with her son; and desired that Hagar, with her son Ishmael, should be cast out, and no longer be suffered to dwell in Abrahams house. Now what could the childrens quarrels, and the mothers revenge, have to do with us? The Apostle tells us, that the casting out of the bond-woman and her son was intended to shew, that they who were yet in bondage to the law, should not have any part in the inheritance of those who were made free by the Gospel [Note: Compare Gen 21:10; Gen 21:12. with Gal 4:30.]. Next, take an occasional declaration. Abraham had exercised faith in God; and God declared, that his faith should be counted to him for righteousness. In what respect, it may be asked, can this apply to us? We answer with St. Paul, that this declaration was recorded, not for Abrahams sake alone, but for ours; to inform us, that the way of justification before God was, not by works, but by faith only [Note: Compare Gen 15:6. with Rom 4:3; Rom 4:23-24.]. Next, take a personal promise. God, who had commisioned Joshua to destroy the Canaanites, told him that he would not leave him, nor forsake him in this arduous attempt. Would any one conceive, that that promise had any respect to us? Yet it had; and, in dependence upon it, every believer may boldly say, The Lord is my helper; I will not fear what man can do unto me [Note: Compare Jos 1:5. with Heb 13:5-6.]. Lastly, take as insignificant an ordinance as any that is to be found in all the Mosaic ritual; Thou shalt not muzzle the ox that treadeth out the corn. Now the utmost that this might be supposed to teach us, is, mercy to our beasts. But it had a further reference: Gods concern was, not for oxen, but for us; and this ordinance was intended to declare, that all who serve at the altar, should live of the altar [Note: Compare Deu 25:4. with 1Co 9:9-10.].
Let this suffice to illustrate the point in hand. You see from an historical fact, an occasional declaration, a personal promise, and an insignificant ordinance, that whatever the Scripture speaks, it speaks to us. There is not a precept which is not as binding upon us as on those to whom it was delivered: there is not a threatening, at which we have not cause to tremble; nor a promise, on which we are not warranted to rely, if only we believe in Jesus Christ.
We come now to notice that other appellation given to the Scriptures, the sword of the Spirit. In a variety of views this description of them is just and appropriate.
It is by the Scriptures that the Holy Spirit speaks to men. He did indeed in the early ages of the world enlighten men by dreams and visions; but since the publication of the written word, and especially since the completion of the sacred canon, he has called men to the law and to the testimony [Note: Isa 8:20.]; they have Moses and the prophets, says our Lord, let them hear them [Note: Luk 16:29.]: and again, Search the Scriptures; for in them ye have eternal life [Note: Joh 5:39.]. We do not say indeed, that the Holy Spirit never uses any other means of quickening or comforting the souls of men: but the Scriptures are the means by which he usually works [Note: Eph 5:26.]; nor does he ever work at all, but in a perfect conformity to them.
The Scriptures are further called the sword of the Spirit, because they derive all their power from, the Spirit. In themselves, they are like a sword sheathed, and lying upon the ground: they are a dead letter: they convey no spiritual light: they impart no spiritual energy: they carry with them neither conviction, nor consolation: whether read or preached, they are equally without effect. Paul was conversant with the Scriptures before his conversion; but could not see in them that Jesus was the Christ; nor could he learn from them the temper and disposition of a child of God. The ministry of Christ was attended with but small success: nor did the number of those who were converted by the Apostles, bear any proportion to that of those who rejected their message: and, in the instances wherein they did succeed, the success was not owing to Paul who planted, or to Apollos who watered, but to God who gave the increase [Note: 1Co 3:6.]. The word then only came with any beneficial influence, when it came, not in word only, but in the Holy Ghost [Note: 1Th 1:5.], and in demonstration of the Spirits power [Note: 1Co 2:4.]: and Lydia would have remained as unconcerned as others, if the Lord had not opened her heart to attend to the things that were spoken [Note: Act 16:14.].
But there is yet another reason why the Scriptures are called the sword of the Spirit; namely, that by them he has wrought the most stupendous miracles in the conversion of men. They are indeed, the rod of his strength [Note: Psa 110:2.]; and have effected far greater miracles than ever the rod of Moses did. By them he has changed the hearts of men instantaneously, thoroughly, abidingly. By them, in the space of one hour, he transformed three thousand murderers into the very image of their God [Note: Act 2:41.]. In his hands, the word was quick and powerful, and sharper than any two-edged sword: it pierced even to the dividing of the joints and marrow: it laid open the inmost thoughts of men [Note: Heb 4:12.]: and through God it is still mighty to destroy the strong-holds of sin and Satan [Note: 2Co 10:4-5.]: and when it shall have free course and be glorified in the world [Note: 2Th 3:1.], when he shall gird it on his thigh, and ride on prosperously in his career, it shall be very sharp in the heart of the kings enemies [Note: Psa 45:3-5.], and all nations shall be subdued unto the obedience of faith [Note: Psa 72:9-11.].
This is the weapon with which the Christian is armed; and with which he shall conquer. To the eye of sense, indeed, he goes forth only like David, with his sling and a stone against Goliath [Note: 1Sa 17:40.]: but, like him, he shall be strong, and do exploits [Note: Dan 11:32.]. With this he is thoroughly furnished unto all good works [Note: 2Ti 3:17.]; nor shall any of his enemies be able to stand before him [Note: Jos 10:8.].
To illustrate the virtues of this sword, we shall proceed to shew,
II.
Its usefulness to him in all his combats
It is needless to make any remarks on the utility of a sword in general, since every one must of necessity be well acquainted with it. But the particular manner in which the Scriptures answer the end of a sword to the Christian, is not so obvious. We may well therefore examine this point with care and accuracy, in order that we ourselves may be enabled to handle the weaponprovided for us, and use it with dexterity and success.
The Christians enemies are the world, the flesh, and the devil. And the Scripture enables him to defeat them: first, by its clear directions. Does the flesh plead for any unhallowed indulgence? the Scripture says, Abhor that which is evil; cleave to that which is good [Note: Rom 12:9.]. Does the world solicit his embrace? the Scripture says again, Love not the world, neither the things that are in the world [Note: 1Jn 2:15.]. Does Satan exert his wiles in order to deceive? the Scripture says, Him resist [Note: 1Pe 5:9.]. And it is worthy of remark, that it was by means of the directions of Scripture that our Saviour himself vanquished his wicked adversary. Did Satan recommend him to turn stones into bread for his support? he answered, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God [Note: Mat 4:4.]. Did Satan then urge him to cast himself down from a pinnacle of the temple with an assurance of miraculous preservation? he replied again, It is written, Thou shalt not tempt the Lord thy God [Note: Mat 4:7.]. Did Satan once more assault him with solicitations to fall down and worship him? he smote the fiend yet a third time with the same irresistible weapon: It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve [Note: Mat 4:10.]. Thus Jesus conquered: and thus his people in all ages have subdued their enemies. David tells us whence his success arose: I have hid thy word within me, that I might not sin against thee [Note: Psa 119:11.]: and, By the word of thy lips, I have kept me from the paths of the destroyer [Note: Psa 17:4.]. To us also be recommends an adoption of the same plan; Wherewith shall a young man cleanse his way? even by taking heed thereto according to thy word [Note: Psa 119:9.].
The Scripture aids us, in the next place, by its powerful motives. As for all the motives that reason can suggest, the experience of all ages has proved them weak and inefficient. But the Scripture sets before us the happiness of heaven and the misery of hell: and thus with irresistible efficacy addresses itself to our hopes and fears. He that overcometh shall inherit all things [Note: Rev 21:7.], saith the Lord; but if any man draw back, my soul shall have no pleasure in him: he draws back unto perdition [Note: Heb 10:38-39.]. When an enemy would allure us by the prospect of pleasure, or alarm us by the apprehension of suffering, with what indignation shall we spurn him from us, if we advert for one moment to the concerns of eternity! Shall I forego the blessedness of heaven for a momentary gratification? Shall I consign myself over to all the torments of hell rather than endure some momentary evil? What if the acquisition be ever so precious; or the loss be ever so severe? had I not better pluck out a right eye, or cut off a right hand, than be cast into hell-fire for retaining them [Note: Mar 9:44-49.]? Depart then from me, all ye wicked; I will keep the commandments of my God [Note: Psa 119:115.].
There is yet another motive that operates more strongly on an ingenuous soul than either the hope of heaven, or the fear of hell: I mean, a concern for the Divine glory. Has God committed to me such a sacred trust? Is the honour of God himself dependent upon my conduct? Will my fall occasion his name to be blasphemed; and my stability be the means of exalting his glory? How then shall I give way to the tempter? how shall I so violate my obligations to God, and bring dishonour upon him, whom I ought to love and serve with my whole heart? Many of Gods saints have found this a counterpoise to the strongest temptations [Note: Gen 39:9; Gen 42:18 and Neh 5:15.]: and it is obvious that these considerations united together, are well calculated to defeat our enemies, and to secure us a decisive victory over all.
The Scripture gives us a further advantage over our enemies by means of its rich encouragements. Not to mention the eternal rewards that have been just adverted to, the Scripture promises that God will be with us in every conflict, and beat down our adversaries before our face. Fear not, says he, for I am with thee; be not dismayed, for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee by the right hand of my righteousness [Note: Isa 41:10.]. Fear not, thou worm Jacob, for thou shalt thresh the mountains [Note: Isa 41:14-15.]. Now what can withstand a man that is armed with such promises as these? What can oppose any effectual obstacle in his way? Are his enemies numerous? He says, They are more that are with me, than they that are against me [Note: 2Ki 6:16.]. Does he feel himself weak? he says, God will perfect his own strength in my weakness [Note: 2Co 12:9.]. Under these circumstances he is like to Gideon, when going against the confederate hosts of Midian and Amalek. God had promised him the victory even without the intervention of a human arm: this promise he had confirmed by repeated signs, and even by an attestation from the enemy themselves. In dependence on God, he surrounded their camp with his little band of three hundred men; and, with no other weapons than a pitcher, a lamp, and a trumpet, gained the most signal victory [Note: Jdg 7:19.]. So the Christian, encouraging himself in his God, and depending on his promised aid, goes forth with power and effect. The very end for which such great and precious promises were given him was, that by them he might be a partaker of the divine nature [Note: 2Pe 1:4.]; and he does improve them to this end; and finds that by means of them he is enabled to cleanse himself from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God [Note: 2Co 7:1.].
The last advantage which we shall mention as derived from the Scripture, is that which it affords us by means of its instructive examples. How can any one relax his determination to destroy sin, when he contemplates the destruction which sin has brought on those who yielded to its baneful influence? When he reflects on the doom of the apostate angels, or on the deluge that overwhelmed the world, or on the fire and brimstone that consumed the cities of the plain, can he trifle with that which has so greatly provoked the Majesty of heaven [Note: 2Pe 2:4-6; 2Pe 2:9.]? If it be to despondency that he is urged by Satan, will he not repel the tempter instantly, as soon as he recollects the character of thousands who have found acceptance with God? Can he despair, that considers for one moment the case of David, of Manasseh [Note: 2Ki 21:1-9.], of the dying thief? Can he despair, who sees the persecuting Saul arrested in his career; or who reads the catalogue of crimes of which the Corinthian converts had been guilty [Note: 1Co 6:9-11.]? It may be that he is induced to think there is something peculiar in his case, which justifies in an extra-ordinary degree his desponding fears. But when he hears, that no temptation can take him but that which is common to man [Note: 1Co 10:13.], and then surveys that cloud of witnesses who were once conflicting like himself, but are now in heaven attesting the power and faithfulness of a redeeming God [Note: Heb 12:1.], he cannot but say, Get thee behind me, Satan [Note: Mat 4:10.]: thou wast a liar, and a murderer, from the beginning [Note: Joh 8:44.]: and shall I credit thy lies to the disparagement of my God?
In this way it was that the saints of old triumphed: Awake, awake, put on strength, O arm of the Lord; awake as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep, that hath made the depths of the sea a way for the ransomed to pass over? (Now mark the inference)Therefore the redeemed of the Lord (and we amongst them) shall return, and come with singing unto Zion, and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away [Note: Isa 51:9-11.]. A completer triumph than this cannot possibly be conceived. Yet thus will the Scripture enable us to triumph, if we duly mark the examples which it sets before us.
In concluding this subject, we would impress upon your mind two important reflections.
First, How thankful should we be for the Holy Scriptures! One of the greatest advantages that the Jews possessed above the Gentile world, was, that to them had been committed the oracles of God [Note: Rom 3:2.]. This advantage we enjoy in a still higher degree; inasmuch as we have the light of the New Testament in addition to that of the Old. To judge properly respecting this, we should put ourselves in the situation of unenlightened heathens. They are all led captive by the devil at his will: and no wonder, since they see no means of escape from his assaults, or of resistance to his power. But we, if it be not utterly our own fault, are asserting our liberty, and victoriously contending with him. Even those who are far from having attained their full growth, if only they are skilled in exercising this potent weapon, have overcome the wicked one [Note: 1Jn 2:14.]. Let then the Scriptures be precious to us, sweeter than honey, and the honey-comb [Note: Psa 19:10.], and dearer than our necessary food [Note: Job 23:12.]. Let our meditation be in them day and night [Note: Psa 1:2.]: let them be a lamp to our feet and a light to our paths [Note: Psa 119:105.]. Let them on all occasions be our delight and our counsellors [Note: Psa 119:24.]. Then may we be assured that they shall be the power of God to our salvation [Note: Rom 1:17.]: for Gods promise to Joshua is, in fact, addressed to every one of us; This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do all that is written therein; for then thou shalt make thy way prosperous, and then thou shalt have good success [Note: Jos 1:8.].
Next it may be observed, How earnestly should we seek the influences of the Holy Ghost! Many, instead of handling the sword for the subjugating of their enemies, are really using it in their defence: they draw from the Scriptures only what shall appear to countenance their lusts and errors; and thus wrest them, as the Apostle says, to their own destruction [Note: 2Pe 3:16.]. And if the Spirit of wisdom and revelation be not given to us [Note: Eph 1:17-18.], to guide us into all truth [Note: Joh 16:13.], we shall derive no greater benefit from the sacred volume than they. We may perhaps adopt the sentiments contained in it; but we shall never experience its power to transform the soul, till the Spirit of God write it on the fleshly tables of our hearts [Note: 2Co 3:3.]. It is the Lord alone that giveth wisdom; and therefore, while we search the Scriptures as for hid treasures, we must also lift up our voice to him in prayer for knowledge and understanding [Note: Pro 2:1-6.]. Let us look then to the Saviour, out of whose mouth goeth a two-edged sword [Note: Rev 1:16.], even to him who is the Captain of the Lords host [Note: Jos 5:13-14.]; and beg, that he would both use that sword to slay the enmity of our hearts [Note: Eph 2:16.], and enable us also to wield the same for the destruction of our enemies. Let us pray that the arms of our hands may be made strong by the hands of the mighty God of Jacob [Note: Gen 49:21.]. And let us go forth, like David, not with carnal weapons, as a sword, and a spear, and a shield, but in the name of the Lord God of hosts [Note: 1Sa 17:45.]. Then shall we smite our enemies till the sword even cleave to our hands [Note: 2Sa 23:10.]; and we shall experience, in its fullest extent, the import of that significant question, Do not my words do good to him that walketh uprightly [Note: Mic 2:7.]?
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
Ver. 17. The helmet of salvation ] Hope which holds head above water, and maketh the soul with outstretched neck expect deliverance, Rom 8:19 , crying out not only, Dum spiro, spero, While living I hope, but Dum expiro, spero. While dying, I hope.
And the sword of the Spirit ] Wherewith our Saviour beat the devil on his own dunghill, the wilderness, fetching all out of that one book of Deuteronomy,Mat 4:4Mat 4:4 . See Trapp on “ Mat 4:4 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17 .] And take (‘accipite oblatam a Domino.’ Beng.) the helmet ( . Polyb. ubi supra) of (genitive of apposition as above) salvation (the neuter form, from LXX l. c.: otherwise confined to St. Luke. Beng. takes it masculine, ‘ salutaris , i.e. Christi,’ but this is harsh, and does not correspond to the parallel, 1Th 5:8 , where the helmet is the hope of salvation, clearly shewing its subjective character. Here, it is salvation appropriated , by faith), and the sword of (furnished, forged, by: cf. . . . Eph 6:11 ; Eph 6:13 : not here the genitive of apposition, for follows after) the Spirit, which (neuter, attracted to : see ch. Eph 3:13 and reff. there) is (see on , Gal 4:24 reff.) the word of God (the Gospel: see the obvious parallel, Heb 4:12 : also Rom 1:16 : and our pattern for the use of this sword of the Spirit, Mat 4:4 ; Mat 4:7 ; Mat 4:10 ); with (see reff.: as the state through which, as an instrument, the action takes place. The clause depends on , the principal imperative of the former sentence not on , which is merely a subordinate one, and which besides (Mey.) would express only how the weapons should be taken , and therefore would not satisfy and ) all (kind of) prayer and supplication (“it has been doubted whether there is any exact distinction between and . Chrys. and Thdrt. on 1Ti 2:1 explain as (see Suicer, Thes. s. Eph 6:1 ), as (so Grot. as , but see 2Co 1:11 ): compare Orig. de Orat. c. 33 (vol. i. p. 271). Alii alia. The most natural and obvious distinction is that adopted by nearly all recent Commentators, viz. that is a ‘vocabulum sacrum’ (see Harl.) denoting prayer in general, ‘ precatio :’ a ‘vocabulum commune,’ denoting a special character or form of it, ‘petitum,’ rogatio : see Fritz. Rom 10:1 , vol. ii. p. 372. Huther on Tim. l. c.” Ellicott) praying in every season (literal: cf. Luk 18:1 note, and 1Th 5:17 . There seems to be an allusion to our Lord’s , ref. Luke) in the Spirit (the Holy Spirit: see especially Jud 1:20 , and Rom 8:15 ; Rom 8:26 ; Gal 4:6 : not, heartily , as Est., Grot., al.), and thereunto (with reference to their employment which has been just mentioned. Continual habits of prayer cannot be kept up without watchfulness to that very end. This is better than to understand it, with Chr., &c. of persistence in the prayer itself, which indeed comes in presently) watching in (element in which: watching, being employed, in) all (kind of) importunity and supplication (not a hendiadys: rather the latter substantive is explanatory of the former, without losing its true force as coupled to it: ‘ importunity and (accompanied with, i.e. exemplified by) supplication ’) concerning all saints, and ( brings into prominence a particular included in the general: see Hartung, i. 145) for me (certainly it seems that some distinction between and should be marked: see Eadie’s note, where however he draws it too strongly. Krger, 68. 28. 3, regards the two in later writers as synonymous. So Meyer, who quotes Demosth. p. 74. 35, , ; and Xen. Mem. i. 1. 17, ) that (aim of the ) there may be given me (I do not see the relevance of a special emphasis on as Mey., Ellic. That it is a gift , would be of course, if it were prayed for from God) speech in the opening of my mouth (many renderings have been proposed. First of all, the words must be joined with the preceding, not with the following, as in E. V., Grot., Kypke, De W., al., which would (see below) be too tame and prosaic for the solemnity of the passage. c. (and similarly Chr.? see Ellic.) regards the words as describing unpremeditated speech: . But as Mey., this certainly would have been expressed by . or the like. Calv., ‘os apertum cupit, quod erumpat in liquidam et firmam confessionem: ore enim semiclauso proferuntur ambigua et perplexa responsa,’ and similarly Rck., al., and De W. But this again is laying too much on the phrase: see below. The same objection applies to Beza and Piscator’s rendering, ‘ut aperiam os meum:’ and to taking the phrase of an opening of his mouth by God , as (Chrys. , , , ) Corn.-a-lap., Grot., Harl., and Olsh. from Psa 50:17 and Eze 29:21 . The best rendering is that of Est. (‘dum os meum aperio’), Meyer, Eadie, Ellic., al., ‘ in (at) the opening of my mouth ,’ i.e. ‘when I undertake to speak:’ thus we keep the meaning of (reff. and Job 3:1 ; Dan 10:16 ), which always carries some solemnity of subject or occasion with it), in boldness ((subjective) freedom of speech, not as Grot. (‘ut ab hac custodia militari liber per omnem urbem perferre possem sermonem evangelicum,’ &c.), Koppe (objective), liberty of speech ) to make known (the purpose of the gift of ) the mystery of the gospel (contained in the gospel: subjective genitive. ‘The genitive is somewhat different to . , ch. Eph 1:9 : there it was the mystery in the matter of, concerning the , gen. objecti,’ Ellic.), on behalf of which (viz. . . for as Meyer remarks, this is the object of , and is pragmatically bound to ) I am an ambassador ( of Christ (ref.): to whom , is understood: we need not supply as Michaelis, to the court of Rome) in chains (the singular is not to be pressed, as has been done by Paley, Wieseler, al., to signify the chain by which he was bound to ‘the soldier that kept him’ ( Act 28:20 ): for such singulars are often used collectively: see Bernhardy, Syntax, p. 58 f., Polyb. xxi. 3. 3, . Wetst. remarks, ‘alias legati, jure gentium sancti et inviolabiles, in vinculis haberi non poterant.’ His being thus a captive ambassador, was all the more reason why they should pray earnestly that he might have boldness, &c.), that (co-ordinate purpose with , not subordinate to . See examples of such a co-ordinate in Rom 7:13 ; Gal 3:14 ; 2Co 9:3 . But no tautology (as Harl.) is involved: see below) in (the matter of, in dealing with: cf. , Plato, Phileb. p. 252 B: and see Bernhardy, p. 212: not as in 1Th 2:2 , , where denotes the source or ground of the confidence) it I may speak freely, as I ought to speak (no comma at , as Koppe ‘ that I may have confidence, as I ought, to speak ;’ but the idea of speaking being already half understood in , merely refers back to it. This last clause is a further qualification of the that it is a courage and free-spokenness : and therefore involves no tautology).
Fuente: Henry Alford’s Greek Testament
Eph 6:17 . : and receive the helmet of salvation . The construction changes here, as is often the case with Paul, and passes from the participial form to the direct imperative. There is no necessity, however, for marking this by a full stop at the close of the preceding sentence (with Lach., Tisch., and RV). is omitted by [838] * [839] [840] , Cyp., etc., and becomes in [841] [842] 3 [843] [844] [845] [846] , 17, etc. The verb has its proper sense here, not merely “take,” but “receive,” i.e. , as a gift from the Lord, a thing provided and offered by Him. The helmet required for the defence of the head is introduced both in Isa 59:17 and 1Th 5:8 . It is noticed before the sword ; for, the left hand holding the shield, when the sword is grasped by the right, there remains no hand free to put on any other part (Mey.). is again an appos. gen, = “the helmet which is salvation”. In 1Th 5:8 the helmet is not the salvation itself, as here and in Isa 59:17 , but the hope of it. Paul’s usual term is . In Tit 2:11 he uses the adj. in the sense of “bringing salvation”. This is the only instance of his use of the abstr. neuter for . It occurs, however, in Luke’s writings (Luk 2:30 ; Luk 3:6 ; Act 28:28 , and in the LXX). : and the sword of the Spirit . The gen. here cannot be that of appos. (although it is so taken by Harl., Olsh., etc.), for the following explanation renders that inept. It must be the gen. of origin , = “the sword supplied by the Spirit”. : which is the word of God . Some strangely make the refer to the , = “the Spirit who is the Word of God” (Olsh., Von Sod., etc.); but nowhere else is the Spirit identified with the Word. The is explanatory of the , the neut, form being due to the usual attraction. In Heb 4:2 we have the compared in respect of superior sharpness or penetrating power to a two-edged sword . Here we have the phrase , which is to be understood, in accordance with the proper sense of , as the spoken Word, the preached Gospel, and this in its length and breadth not in the commandments of God only (Flatt), nor in His threatenings alone (Koppe), nor even yet in the sense of the written Word, the Scriptures (Moule). The sword is the only offensive weapon in the panoply. But it is indispensable. For, while the Christian soldier is exhibited here mainly in the attitude of defence, as one who stands , in order to take his position and keep his ground, thrust and cut will be required. The preached Gospel, “the power of God” (Rom 1:16 ; 1Co 1:18 ), is the weapon provided by the Spirit for meeting the lunge of the assailant and beating him back. With this the description of the panoply comes to an end. It has not followed the usual way, but has left out certain parts ( spear or lance , and greaves , to wit), and has introduced others (the girdle and the sandals ) which are not enumerated in Polybius’s list of the accoutrements of the man-at-arms. It has kept only in part by the Isaianic description (Isa 59:17 ), including the breastplate and the helmet, but passing over the “garments” and the “cloke”. Nor has it much more in common with the fuller description in Wis 5:18 ; Wis 5:20 , which may also have been more or less in the writer’s mind , . , . It differs also in the application of the figures of the breastplate and the helmet from the briefer Pauline description in 1Th 5:8 . But the capacity of bearing a variety of applications, each as just in its place as the other, is the quality of all figurative language that is apt and true to nature.
[838] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[839] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.
[840] 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.
[841] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[842] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[843] Codex Sangermanensis (sc. ix.), a Grco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prs. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).
[844] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.
[845] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.
[846] Codex Porphyrianus (sc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .
Fuente: The Expositors Greek Testament by Robertson
EPHESIANS
‘THE HELMET OF SALVATION’
Eph 6:17
We may, perhaps, trace a certain progress in the enumeration of the various pieces of the Christian armour in this context. Roughly speaking, they are in three divisions. There are first our graces of truth, righteousness, preparedness, which, though they are all conceived as given by God, are yet the exercises of our own powers. There is next, standing alone, as befits its all-comprehensive character, faith which is able to ward against and overcome not merely this and that temptation, but all forms of evil. That faith is the root of the three preceding graces, and makes the transition to the two which follow, because it is the hand by which we lay hold of God’s gifts. The two final parts of the Christian armour are God’s gifts, pure and simple-salvation and the word of God. So the progress is from circumference to centre, from man to God. From the central faith we have on the one hand that which it produces in us; on the other, that which it lays hold of from God. And these two last pieces of armour, being wholly God’s gift, we are bidden with especial emphasis which is shown by a change in construction, to take or receive these.
I. The Salvation.
Once more Old Testament prophecy suggests the words of this exhortation. In Isaiah’s grand vision of God, arising to execute judgment which is also redemption, we have a wonderful picture of His arraying Himself in armour. Righteousness is His flashing breastplate: on His head is an helmet of salvation. The gleaming steel is draped by garments of retributive judgment, and over all is cast, like a cloak, the ample folds of that ‘zeal’ which expresses the inexhaustible energy and intensity of the divine nature and action. Thus arrayed He comes forth to avenge and save. His redeeming work is the manifestation and issue of all these characteristics of His nature. It flames with divine fervour: it manifests the justice which repays, but its inmost character is righteousness, and its chief purpose is to save. His helmet is salvation; the plain, prose meaning of which would appear to be that His great purpose of saving men is its own guarantee that His purpose should be effected, and is the armour by which His work is defended.
The Apostle uses the old picture with perfect freedom, quoting the words indeed, but employing them quite differently. God’s helmet of salvation is His own purpose; man’s helmet of salvation is God’s gift. He is strong to save because He wills to save; we are strong and safe when we take the salvation which He gives.
It is to be further noticed that the same image appears in Paul’s rough draft of the Christian armour in Thessalonians, with the significant difference that there the helmet is ‘the hope of salvation,’ and here it is the salvation itself. This double representation is in full accord with all Scripture teaching, according to which we both possess and hope for salvation, and our possession determines the measure of our hope. That great word negatively implies deliverance from evil of any kind, and in its lower application, from sickness or peril of any sort. In its higher meaning in Scripture the evil from which we are saved is most frequently left unexpressed, but sometimes a little glimpse is given, as when we read that ‘we are saved from wrath through Him’ or ‘saved from sin.’ What Christ saves us from is, first and chiefly, from sin in all aspects, its guilt, its power, and its penalty; but His salvation reaches much further than any mere deliverance from threatening evil, and positively means the communication to our weakness and emptiness of all blessings and graces possible for men. It is inward and properly spiritual, but it is also outward, and it is not fully possessed until we are clothed with ‘salvation ready to be revealed in the last time.’
Hence, in Scripture our salvation is presented as past, as present, and as future. As past it is once for all received by initial faith in Christ; and, in view of their faith, Paul has no scruples as to saying to the imperfect Christians whose imperfections he scourges, ‘Ye have been saved,’ or in building upon that past fact his earnest exhortations and his scathing rebukes. The salvation is present if in any true sense it is past. There will be a daily growing deliverance from evil and a daily growing appropriation and manifestation of the salvation which we have received. And so Paul more than once speaks of Christians as ‘being saved.’ The process begun in the past is continued throughout the present, and the more a Christian man is conscious of its reality even amidst flaws, failures, stagnation, and lapses, the more assured will be his hope of the perfect salvation in the future, when all that is here, tendency often thwarted, and aspirations often balked, and sometimes sadly contradicted, will be completely, uninterruptedly, and eternally realised. If that hope flickers and is sometimes all but dead, the reason mainly lies in its flame not being fed by present experience.
II. The helmet of salvation.
This salvation in its present form will keep our heads in the day of battle. Its very characteristic is that it delivers us from evil, and all the graces with which Paul equips his ideal warrior are parts of the positive blessings which our salvation brings us. The more assured we are in our own happy consciousness of possessing the salvation of God, the more shall we be defended from all the temptations that seek to stir into action our lower selves. There will be no power in our fears to draw us into sin, and the possible evils that appeal to earthly passions of whatever sort will lose their power to disturb us, in the precise measure in which we know that we are saved in Christ. The consciousness of salvation will tend to damp down the magazine of combustibles that we all carry within us, and the sparks that fall will be as innocuous as those that light on wet gunpowder. If our thoughts are occupied with the blessings which we possess they will be guarded against the assaults of evil. The full cup has no room for poison. The eye that is gazing on the far-off white mountains does not see the filth and frivolities around. If we are living in conscious possession and enjoyment of what God gives us, we shall pass scatheless through the temptations which would otherwise fall on us and rend us. A future eagerly longed for, and already possessed in germ, will kill a present that would otherwise appeal to us with irresistible force.
III. Take the helmet.
We might perhaps more accurately read receive salvation, for that salvation is not won by any efforts of our own, but if we ever possess it, our possession is the result of our accepting it as a gift from God. The first word which the Gospel speaks to men and which makes it a Gospel, is not Do this or that, but Take this from the hands that were nailed to the Cross. The beginning of all true life, of all peace, of all self-control, of all hope, lies in the humble and penitent acceptance by faith of the salvation which Christ brings, and with which we have nothing to do but to accept it.
But Paul is here speaking to those whom he believes to have already exercised the initial faith which united them to Christ, and made His salvation theirs, and to these the exhortation comes with special force. To such it says, ‘See to it that your faith ever grasps and feeds upon the great facts on which your salvation reposes-God’s changeless love, Christ’s all-sufficient sacrifice and ascended life, which He imparts to us if we abide in Him. Hold fast and prolong by continual repetition the initial act by which you received that salvation. It is said that on his death-bed Oliver Cromwell asked the Puritan divine who was standing by it whether a man who had once been in the covenant could be lost, and on being assured that he could not, answered, ‘I know that I was once in it’; but such a building on past experiences is a building on sand, and nothing but continuous faith will secure a continuous salvation. A melancholy number of so-called Christians in this day have to travel far back through the years before they reach the period when they took the helmet of salvation. They know that they were far better men, and possessed a far deeper apprehension of Christ and His power in the old days than is theirs now, and they need not wonder if God’s great gift has unnoticed slipped from their relaxed grasp. A hand that clings to a rock while a swollen flood rushes past needs to perpetually be tightening its grip, else the man will be swept away; and the present salvation, and, still more, the hope of a future salvation, are not ours on any other terms than a continual repetition of the initial act by which we first received them. But there must also be a continually increased appropriation and manifestation in our lives of a progressive salvation that will come as a result of a constantly renewed faith; but it will not come unless there be continuous effort to work into our characters, and to work out in our lives, the transforming and vitalising power of the life given to us in Jesus Christ. If our present experience yields no sign of growing conformity to the image of our Saviour, there is only too abundant reason for doubting whether we have experienced a past salvation or have any right to anticipate a perfect future salvation.
The last word to be said is, Live in frequent anticipation of that perfect future. If that anticipation is built on memory of the past and experience of the present, it cannot be too confident. That hope maketh not ashamed. In the region of Christian experience alone the weakest of us has a right to reckon on the future, and to be sure that when that great to-morrow dawns for us, it ‘shall be as this day and much more abundant.’ With this salvation in its imperfect form brightening the present, and in its completeness filling the future with unimaginable glory, we can go into all the conflicts of this fighting world and feel that we are safe because God covers our heads in the day of battle. Unless so defended we shall go into the fight as the naked Indians did with the Spanish invaders, and be defeated as they were. The plumes may be shorn off the helmet, and it may be easily dinted, but the head that wore it will be unharmed. And when the battle and the noise of battle are past, the helmet will be laid aside, and we shall be able to say, ‘I have fought a good fight, henceforth there is laid up for me a crown of righteousness.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
take = receive. Greek. dechomai. Occurs fifty-nine times (fifty-two “receive”). We receive, we do not take, salvation.
helmet. Only here, and 1Th 5:8. Compare Isa 59:17.
salvation. Greek. soterion. See Luk 2:30; Luk 3:6. Act 28:28.
Spirit. App-101.; App-17.
word = utterance. Greek. rhema. The written word. See Mar 9:32, and compare Isa 8:20. Mat 4:4, Mat 4:6, Mat 4:7.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] And take (accipite oblatam a Domino. Beng.) the helmet ( . Polyb. ubi supra) of (genitive of apposition as above) salvation (the neuter form, from LXX l. c.: otherwise confined to St. Luke. Beng. takes it masculine, salutaris, i.e. Christi,-but this is harsh, and does not correspond to the parallel, 1Th 5:8, where the helmet is the hope of salvation, clearly shewing its subjective character. Here, it is salvation appropriated, by faith), and the sword of (furnished, forged, by: cf. . . . Eph 6:11; Eph 6:13 : not here the genitive of apposition, for follows after) the Spirit, which (neuter, attracted to : see ch. Eph 3:13 and reff. there) is (see on , Gal 4:24 reff.) the word of God (the Gospel: see the obvious parallel, Heb 4:12 : also Rom 1:16 : and our pattern for the use of this sword of the Spirit, Mat 4:4; Mat 4:7; Mat 4:10); with (see reff.: as the state through which, as an instrument, the action takes place. The clause depends on , the principal imperative of the former sentence-not on , which is merely a subordinate one, and which besides (Mey.) would express only how the weapons should be taken, and therefore would not satisfy and ) all (kind of) prayer and supplication (it has been doubted whether there is any exact distinction between and . Chrys. and Thdrt. on 1Ti 2:1 explain as (see Suicer, Thes. s. Eph 6:1),- as (so Grot. as , but see 2Co 1:11): compare Orig. de Orat. c. 33 (vol. i. p. 271). Alii alia. The most natural and obvious distinction is that adopted by nearly all recent Commentators, viz. that is a vocabulum sacrum (see Harl.) denoting prayer in general, precatio: a vocabulum commune, denoting a special character or form of it, petitum, rogatio: see Fritz. Rom 10:1, vol. ii. p. 372. Huther on Tim. l. c. Ellicott) praying in every season (literal: cf. Luk 18:1 note, and 1Th 5:17. There seems to be an allusion to our Lords , ref. Luke) in the Spirit (the Holy Spirit: see especially Jud 1:20, and Rom 8:15; Rom 8:26; Gal 4:6 :-not, heartily, as Est., Grot., al.), and thereunto (with reference to their employment which has been just mentioned. Continual habits of prayer cannot be kept up without watchfulness to that very end. This is better than to understand it, with Chr., &c. of persistence in the prayer itself, which indeed comes in presently) watching in (element in which: watching, being employed, in) all (kind of) importunity and supplication (not a hendiadys: rather the latter substantive is explanatory of the former, without losing its true force as coupled to it: importunity and (accompanied with, i.e. exemplified by) supplication) concerning all saints, and ( brings into prominence a particular included in the general: see Hartung, i. 145) for me (certainly it seems that some distinction between and should be marked: see Eadies note, where however he draws it too strongly. Krger, 68. 28. 3, regards the two in later writers as synonymous. So Meyer, who quotes Demosth. p. 74. 35, , ; and Xen. Mem. i. 1. 17, ) that (aim of the ) there may be given me (I do not see the relevance of a special emphasis on as Mey., Ellic. That it is a gift, would be of course, if it were prayed for from God) speech in the opening of my mouth (many renderings have been proposed. First of all, the words must be joined with the preceding, not with the following, as in E. V., Grot., Kypke, De W., al., which would (see below) be too tame and prosaic for the solemnity of the passage. c. (and similarly Chr.? see Ellic.) regards the words as describing unpremeditated speech: . But as Mey., this certainly would have been expressed by . or the like. Calv., os apertum cupit, quod erumpat in liquidam et firmam confessionem: ore enim semiclauso proferuntur ambigua et perplexa responsa, and similarly Rck., al., and De W. But this again is laying too much on the phrase: see below. The same objection applies to Beza and Piscators rendering, ut aperiam os meum: and to taking the phrase of an opening of his mouth by God, as (Chrys. , , , ) Corn.-a-lap., Grot., Harl., and Olsh. from Psa 50:17 and Eze 29:21. The best rendering is that of Est. (dum os meum aperio), Meyer, Eadie, Ellic., al., in (at) the opening of my mouth, i.e. when I undertake to speak: thus we keep the meaning of (reff. and Job 3:1; Dan 10:16), which always carries some solemnity of subject or occasion with it), in boldness ((subjective) freedom of speech, not as Grot. (ut ab hac custodia militari liber per omnem urbem perferre possem sermonem evangelicum, &c.), Koppe (objective), liberty of speech) to make known (the purpose of the gift of ) the mystery of the gospel (contained in the gospel: subjective genitive. The genitive is somewhat different to . , ch. Eph 1:9 : there it was the mystery in the matter of, concerning the , gen. objecti, Ellic.), on behalf of which (viz. . .-for as Meyer remarks, this is the object of , and is pragmatically bound to ) I am an ambassador (of Christ (ref.): to whom, is understood: we need not supply as Michaelis, to the court of Rome) in chains (the singular is not to be pressed, as has been done by Paley, Wieseler, al., to signify the chain by which he was bound to the soldier that kept him (Act 28:20): for such singulars are often used collectively: see Bernhardy, Syntax, p. 58 f., Polyb. xxi. 3. 3, . Wetst. remarks, alias legati, jure gentium sancti et inviolabiles, in vinculis haberi non poterant. His being thus a captive ambassador, was all the more reason why they should pray earnestly that he might have boldness, &c.), that (co-ordinate purpose with , not subordinate to . See examples of such a co-ordinate in Rom 7:13; Gal 3:14; 2Co 9:3. But no tautology (as Harl.) is involved: see below) in (the matter of, in dealing with: cf. , Plato, Phileb. p. 252 B: and see Bernhardy, p. 212: not as in 1Th 2:2, , where denotes the source or ground of the confidence) it I may speak freely, as I ought to speak (no comma at , as Koppe-that I may have confidence, as I ought, to speak; but the idea of speaking being already half understood in , merely refers back to it. This last clause is a further qualification of the -that it is a courage and free-spokenness : and therefore involves no tautology).
Fuente: The Greek Testament
Eph 6:17. , of salvation) i.e. of Christ. Act 28:28, note. The mention of the Spirit elegantly follows; and therefore, by comparing Eph 6:13, we have here mention of the holy Trinity.[105] The head is exalted and defended by salvation, 1Th 5:8; Psa 3:3-4.-, receive [take to yourselves]) what is offered [implied in , receive] by the Lord.- , the word of God) Mat 4:4; Mat 4:7; Mat 4:10.
[105] Salvation = Christ: the sword of the Spirit, the word of God; so the whole armour of God, Eph 6:13.-ED.
Fuente: Gnomon of the New Testament
Eph 6:17
Eph 6:17
And take the helmet-The Roman soldiers helmet was a cap made of thick leather or brass, fitted to the head. It was used to guard the head from a blow by a sword, a war club, or a battle-axe.
of salvation,-According to the analogy of the preceding expressions, the breastplate of righteousness, and the shield of faith, salvation is itself the helmet. That which adorns and protects the Christian, which enables him to hold up his head with confidence and joy, is the fact that he is one of the redeemed, made meet to be a partaker of the inheritance of saints in light, who has been delivered out of the power of darkness into the kingdom of the Son of his love, in whom there is redemption, the forgiveness of sins. (Col 1:12; Col 1:14). [To the Christian soldier, the assurance of salvation is very important for the following reasons: To be firm and steadfast in the faith, he must have scriptural assurance of pardon or salvation from past sins, and he must have a well-grounded hope of the future and final salvation. This can be attained only by them that by patience in well-doing seek for glory and honor and incorruption. (Rom 2:7).]
and the sword of the Spirit,-This is the sword which the Spirit puts into the hands of the Christian, which he must accept and use.
which is the word of God:-The Spirit gave the word of God to the Christian, that he might use it both as a defensive and offensive weapon. It is that which God has spoken, his word, the Bible. This is sharper than any two-edged sword. (Heb 4:12). It is the wisdom of God and the power of God. It commends itself to reason and conscience. It has the power not only of truth, but of divine truth. [The Lord promised to give a word and wisdom which all their adversaries should not be able to gainsay or resist. (Luk 21:15). In opposition to all error, to all false philosophy, to all false principles of morals, to all sophistries of vice, to all suggestions of the devil, the sole, simple and sufficient weapon is the word of God. It puts to flight all the powers of darkness. The Christian finds this to be true in his individual experience. It dissipates his doubts; it drives away his fears; it delivers him from the power of Satan. It is also the experience of the church collectively. All her triumphs over sin and error have been accomplished through the word of God. So long as she uses this and relies on this alone, she goes forward conquering; but when she turns aside to reason, science, tradition, or the doctrines and commandments of men, then she is at the mercy of the adversary-the devil.]
Fuente: Old and New Testaments Restoration Commentary
salvation
(See Scofield “Rom 1:16”).
Fuente: Scofield Reference Bible Notes
the helmet: 1Sa 17:5, 1Sa 17:58, Isa 59:17, 1Th 5:8
the sword: Isa 49:2, Heb 4:12, Rev 1:16, Rev 2:16, Rev 19:15
which: Mat 4:4, Mat 4:7, Mat 4:10, Mat 4:11, Heb 12:5, Heb 12:6, Heb 13:5, Heb 13:6, Rev 12:11
Reciprocal: Psa 17:4 – word Zec 9:13 – made Luk 4:4 – It
Fuente: The Treasury of Scripture Knowledge
(Eph 6:17.) -And take the helmet of salvation. D1, F, and G omit the verb; , a glaring emendation, is found, however, in A, D3, K, and L. The adjectival form is found also in Luk 2:30; Luk 3:6; Act 28:28. This use of the finite verb in such a series is a characteristic of Pauline style, as if from the participial construction his mind likes to rest at length on the finite form. The military helmet protected the head. It was a cap usually made of leather, strengthened and ornamented with metallic plates or bosses, and commonly surmounted with a crest or plume. In 1Th 5:8, the apostle says, For an helmet the hope of salvation- -and therefore many suppose that the same idea is expressed elliptically here. Such is the view of Calvin, Zanchius, Calovius, Grotius, Estius, Bodius, Meier, and Winzer, but a view which is as unwarranted as that of Theodoret, Bullinger, Cocceius, and Bengel, who refer to the Saviour Himself, because He has received such an appellation in Luk 2:30. The apostle takes the phrase from the Alexandrian version of Isa 59:17, in which the Hebrew translated . Salvation, and not the hope of it, is here represented as forming the helmet; not salvation in an objective sense, but in conscious possession. It is the assurance of being interested in this salvation that guards the head. He who knows that he is safe, who feels that he is pardoned and sanctified, possesses this helme of helthe, as Wyckliffe renders it, and has his head covered in the day of battle:-
, -and the sword of the Spirit, which is the word of God. The last genitive is that of source, and the relative is neuter, by attraction or assimilation. This is the only offensive weapon which the Christian soldier is to assume. That sword is described as being the word of God. By the word of God we understand the gospel, or revealed will of God-and to us it is in effect Holy Scripture, not in any restricted sense, as limited either to its commands or its threatenings. Theodore of Mopsuestia says, however, that is equivalent to -referring in proof to such phrases as by the word of the Lord the heavens were made, the meaning of which is easily understood. And this weapon-the word of God-is the sword of the Spirit, for it is the Spirit who supplies it. By the special organic influence of the Spirit, plenary inspiration was enjoyed, and God’s ideas became, in the lips and from the pens of apostles and prophets, God’s words. The genitive, , thus indicates the relation in which God’s word stands to the Spirit. How strange on the part of Harless, Olshausen, Matthies, Stier, and von Gerlach, to make it the genitive of apposition, and to represent the sword as the Spirit Himself! In this erroneous view they had been preceded by Basil, who has adduced this verse as a proof that not only the Son, but the Spirit, is called the Word-the Son being the Word of the Father, and the Spirit the Word of the Son. Contra Eunom. lib. v. cap. 11. Such an exposition only darkens the passage, and compels Olshausen himself to ask in perplexity a question which his own false exegesis originates-How can the Word of God be represented as the Spirit? and he answers the insoluble query by a statement no less erro neous and unintelligible, that the Spirit is an operation which the Word of God produces. Harless argues, that as the previous genitives specifying the pieces of armour are those of apposition, so analogy must justify the same syntax in this clause. But the argument is wholly out of place, and that because the apostle subjoins an explanation. Had he simply said the sword of the Word, then according to the analogy of previous clauses the exegesis of Harless and Olshausen would be the correct one, but he enters into fuller and more precise detail. Away at the other extreme from this exposition is that of Chrysostom in one of his interpretations, of OEcumenius and Theophylact, with Michaelis and Grotius, which makes the clause merely mean-take the spiritual sword of the Word; and still more remote is the lame exegesis of Morus, Rosenmller, and de Wette, which understands by spirit the human spirit, as if the apostle meant to say-take your soul’s best sword, the word of God.
The word of God is thus the sword of the Spirit, by which the spiritual foe is cloven down. The Captain of salvation set the example, and once and again, and a third time, did He repel the assault of the prince of darkness by three brief and simple citations from Scripture. Diplomacy and argument, truce and armistice, are of no avail-the keen bright sword of the Spirit must be unsheathed and lifted.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 6:17. The helmet was a cap for the head, made of metal as a protection from the darts of the enemy. The term is more definite in 1Th 1:8, where it is called “the hope of salvation.” A Christian can face any foe and even rejoice in the presence of death, because of his hope for salvation after death. Mohammed inspired his soldiers to “fight to the finish” by his assurance that faithful servants who died on the field of battle, would be taken to a land filled with the things that gratify the lusts of the flesh. Christ promises that faithful soldiers of the cross will live after earthly death in a country that will give unending enjoyment of spiritual pleasure. This completes the armor, all of which is for the forepart of the body, indicating that Christ expects his servants to be always facing the foe. The only weapon that is furnished the Christian soldier is a sword, which denotes that the struggle is to be one of close contact no long distance fighting. The sword consists of the word of God, which Paul declares is “sharper than any twoedged sword” (Heb 4:12). It is the sword that Jesus used against Satan in the wilderness (Mat 4:4 Mat 4:7 Mat 4:10). Paul calls it the sword of the Spirit because the word of God is inspired by that source. Since the days of the apostles the Holy Spirit operates and speaks to man only by means of the Bible, hence the Christian soldier can “fight the good fight of faith” only if he knows what that Volume teaches.
Fuente: Combined Bible Commentary
Eph 6:17. And receive, as offered to you by the Lord.
The helmet of salvation. The protection for the head of the ancient soldier, and his chief ornament, was the helmet. The Christians helmet is salvation, i.e., the fact that he is saved, salvation appropriated by faith. In 1Th 5:8, we have a similar, but not an identical figure. Here the helmet is not, as there, the hope of salvation, but the fact of being saved. This protects the head, and enables the Christian to face the adversary.
And the sword of the Spirit. This too is to be received, as offered. It is the one offensive weapon, the short sword for close combat. It is from the Spirit, made by the Spirit. It is also the weapon which the Spirit uses, but that is not asserted here.
Which is the word of God, i.e., the gospel. There is no immediate reference to the written word of God, but we must thus apply it. Then the inspired preachers spake the gospel: now it has been written for us. The Bible, especially the New Testament, has been the one great weapon of attack in the Christian warfare for centuries; hence we may believe that, so far as we are concerned, it is the sword of the Spirit, the word of God, here proffered as our weapon. On the Christian armor, see Bunyans Pilgrims Progress, especially the scenes at the Interpreters house, and in the Valley of Humiliation. Too many practical writers have overdone the exposition of the passage by frivolous analogies.
Fuente: A Popular Commentary on the New Testament
Eph 6:17. And take the helmet of salvation That is, the hope of salvation, as it is expressed in the parallel passage, 1Th 5:8. The helmet was for the defence of the head, a part which it concerned them most carefully to defend, because one stroke there might easily have proved fatal. Thus it concerns the Christian to defend his mind, courage, and fortitude against all temptations to dejection and despondency, by a lively hope of eternal life, felicity, and glory, built on the promises of God, which ensure that salvation to those disciples of Christ, whose faith continues to the end to work by love. Armed with this helmet, the hope of the joy set before him, Christ endured the cross and despised the shame. Hence this hope is termed (Heb 6:19) an anchor of the soul, sure and steadfast, entering into that within the veil. Hitherto our armour has been only defensive: but we are to attack Satan, as well as to secure ourselves. The apostle therefore adds, and the sword of the Spirit, which is the word of God Here the apostle calls the word of God the sword of the Spirit, because it was given by inspiration of the Spirit; and because the doctrines, promises, and precepts of it, are the most effectual means of putting our spiritual enemies to flight. Of this efficacy of the word of God, we have an illustrious example in our Lords temptations in the wilderness, who put the devil to flight by quotations from the Scriptures of the Old Testament. And if we would repel his attacks with success, we must not only take the fore-mentioned shield in one hand, but this sword of the Spirit in the other; for whoever fights with the powers of darkness, will need both. He that is covered with armour from head to foot, and neglects this, will be foiled after all.
We may observe here, with Beza, that all the parts of the complete armour of the ancients are elegantly introduced in the apostles account of the Christians complete armour. For there is, first, the military belt, called by the Greeks , and by the Latins balteus. This covered the two parts of the breast-plate where they joined. The breast-plate was the second article of the complete armour, and consisted of two pieces; the one reaching from the neck to the navel, and the other hanging from thence to the knees. The former was called , the latter . Accordingly, in the parallel passage, 1Th 5:8, the breast-plate is said to consist of two parts, faith and love. Next to the breast-plate were the greaves, which made the third article of the complete armour. They were called by the Greeks , and by the Latins ocre, and were made of gold, or silver, or brass, or iron, and were designed to defend the legs and feet against the strokes of stones or arrows. Thus Goliah had greaves of brass upon his legs, 1Sa 17:6. The fourth article of the complete armour was the helmet, which likewise was made of metals of different sorts, and was used to defend the head against the strokes of swords, and missile weapons. Add, in the fifth place, the shield, and the whole body is completely covered. But, besides the defensive armour, just now described, offensive weapons were likewise necessary to render the soldiers armour complete; particularly the sword, to which, as we have seen, the apostle alludes, in speaking of the Christian armour. They had darts, likewise, or javelins, referred to Eph 6:16. This whole description, given by St. Paul, shows how great a thing it is to be a Christian: the want of any one of the particulars here mentioned makes his character incomplete. Though he have his loins girt with truth, righteousness for a breast-plate, his feet shod with the peace of the gospel, the shield of faith, the helmet of hope, and the sword of the Spirit; yet one thing he wants after all. What is that? It follows in the next verse.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
Again, the verb “take” is aorist, a one time occurrence. Take the helmet of salvation would relate to protection of the head where the knowledge of your salvation is retained. The mind and who we are is our soul – our brain/mind. One of the pop rock and roll songs of yesteryear had the words, we have to have rock and roll to know the hole in our soul” – not that the song nor its writer related it to spiritual things, but man does have a hole in his soul – a spiritual void that longs to be filled and I don’t think Rock and Roll has anything to do with it – sin is the key.
Salvation is our protection from the Devil. Christ has done all to keep us safe for all eternity.
Take the sword of the Spirit. Anyone remember the “Sword Drills” of the church quite some years ago? Someone would call out a Biblical reference and everyone would try to get to the verse first, stand and read the verse. The Word is our sword; it is that which Christ wielded against the Devil during His temptation. Knowing the Word and using the Word is the only offensive item in the armor, and since we are to stand, it is not to be used in an offensive manner, but in our own defense. (Heb 4:12 “For the word of God [is] quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.”)
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
The second main verb in this long sentence (Eph 6:14-20) is "take" or, better, "receive" or "accept" (Gr. dexasthe). In addition to standing firm, having received and having already put on four pieces of armor, we also need to receive and put on two more.
Since Christians are to put this salvation on, the salvation or deliverance in view seems to refer to the present and future deliverance we need when under attack by Satan (cf. 1Th 5:8). We have already received salvation from condemnation. We receive this present salvation (deliverance) as we receive all salvation, namely, by calling on God and requesting it (cf. Eph 1:15-23; Joe 2:32; Act 2:21; Rom 10:13).
This salvation is evidently similar to a helmet because deliverance involves a mental choice, namely, trust in God rather than self, and obedience to Him. Confidence in God becomes our salvation and so protects our thinking when we are under attack.
The sword carried by the Roman infantryman (Gr. machaira) was short and two-edged. Soldiers used it to thrust and cut in hand-to-hand combat. In Paul’s description it is the soldier’s only offensive weapon. Infantrymen usually also carried a long spear, but Paul did not mention that in his analogy. The word of God is similar to this short sword for the Christian. "Word" (Gr. rhema) refers to the utterance of God rather than to the written Word or the living Word of God (Gr. logos). It seems most likely to refer to the words of Scripture that we use to counteract the particular temptation we face. It is the appropriate Scripture spoken or put to use by the Christian in a given instance of temptation that is in view (e.g., Mat 4:4; Mat 4:6; Mat 4:10).
"As Jesus used the words of Scripture to repulse the tempter, so must the Christian the words the Spirit has inspired to drive away Satan." [Note: John A. Allen, The Epistle to the Ephesians, p. 138.]
The Holy Spirit both gives the word and empowers it as we use it. It is His sword (cf. Isa 49:2).