Ephesians 6:14-17

(14-17) In this magnificent passage, while it would be unreasonable to look for formal and systematic exactness, it is clear that (as usual in St. Paul’s most figurative passages) there runs through the whole a distinct method of idea. Thus (1) the order in which the armour in enumerated is clearly the order in which the armour of the Roman soldier was actually put on. It nearly corresponds with the invariable order in which Homer describes over and over again the arming of his heroes. First the belt and the corselet, which met and together formed the body armour; then the sandals; next the shield, and after this (for the strap of the great shield could hardly pass over the helmet) the helmet itself; then the soldier was armed, and only had to take up the sword and spear. It is curious to note that St. Paul omits the spear (the pilum of the Roman soldier) — exactly that part of his equipment which, when on guard within, the soldier would not be likely to assume. (2) Again, since “to put on the armour of light” is to “put on the Lord Jesus Christ,” it follows that the various parts of the defensive armour are the various parts of the image of the Lord Jesus Christ; hence they are properly His, and are through His gift appropriated by us. Thus the “righteousness” is clearly the righteousness of Christ, realised in us (comp. Philippians 3:9); the sandals, which give firm footing, are the gospel of our peace in Him; the salvation is His salvation worked out in us. Only the sword is in no sense our own: it is the “Word of God” wielded by us, but in itself “living and powerful and sharp” (Hebrews 4:12).