In preparation for the engagement with the
enemy, we must first analyze the armour with which we have been issued. First
of all, one must bear in mind that this is not a battle that can be fought in
the realm of the natural, but only in the spiritual. As such our weapons cannot
be of the natural world (II Corinthians
10:4).
Having said that, Paul assists us in
understanding our ‘equipment’ by using weapons from the natural realm as
metaphors for those of the spirit (Ephesians
6:10-17). It is worth recognizing how the Holy Spirit used Paul’s
uncomfortable situation (6:19) of
being chained to a Roman soldier to focus his mind on the identification of
military equipment (cf. Romans 8:28).
Paul opens his teaching on the spiritual
armour by making a two-part telling statement: “... be strong in the Lord ...”
1. Our strength is to be sourced
in the Divine, i.e. supernatural. We must permit God to enable (empower) us
which requires our submission to Him and His will (cf. James 4:7&8a).
The word is employed in the passive sense meaning that we receive, God imparts,
i.e. an act of faith.
“... and in the strength of
His might.”
2. We are to stand upon presence
of this strength by appreciating its significance in the war we are called to
fight. In other words, the presence of this strength is significant to the
enemy in terms of II Corinthians 10:4-6.
Paul admonishes the Ephesian believers to “put on the full armour of God”, no omissions. The believer’s
necessary equipment is not left open to the whims of the individual (cf. Vs.
13) Only then, can each individual successfully combat “the schemes of the devil.”
· ‘Schemes’
– It is vital that this definition be understood: “the following or pursuing of orderly and technical procedure in the
handling of a subject.” Furthermore, “to
go systematically to work, to do or pursue something methodically and according
to the rules.” [i]
In terms of this
definition, one would do well to acknowledge that satan’s tactics are not
haphazard and devoid of intelligent intent (cf.
Ephesians 4:14; I Peter 5:8), hence the need for total compliance on the part of
the believer in putting on the full armour of God.
The armour of God.
The belt of truth: This speaks of the soldier’s belt. The Roman belt would include
an apron (sporran) like extension over the genital area. Both were heavily
studded with metal. Hanging from this belt on the left-hand side was a short
dagger. [N.B.
In the first century (when Paul wrote) the sword was carried high up on
the right-hand side quite separate from the belt mentioned above.]
The belt provided support
and a place to loop the apron out of the way when on the move. A girded belt
also speaks of one being ready for action (Acts
12:8; I Peter 1:13). It is worth noting that Isaiah mentions the symbolic
clothing of the Messiah (Isaiah 11:5).
Breastplate of righteousness: This was a very flexible system of overlapping metal strips over
the shoulders and plates over the chest and the back. The body portion was
hinged at the back and closed over the front with studs or slots. Each of the
metal strips was able to move over or under each other as the soldier moved. [ii]
This piece of armour acts
as a metaphor for true righteousness which is devoid of stiff and resistant
legalism (Matthew 23:13-28), while
not allowing for compromise (i.e. exposure) (cf. Isaiah 59:17 - The
Messiah going forth bringing justice). Furthermore, this part of the equipment
protected the vital organs, including the heart. The right heart is one that is
in right relationship with God (I
Thessalonians 5:8).
Sandals of the Gospel of peace: Each soldier was kitted with thick soled sandals. The soles
would be studded with hollow-headed hob-nails. [iii]
The sandals offered effective protection from rough ground as well as secure
footing (Ephesians 6:14) in the
fight due to the studs in the soles of the sandals. Again this is symbolic of
our task as we obey the so-called ‘Great Commission’ (Matthew 28:18-20; Romans 10:15).
Shield of faith: During the first century this was a large oval shield [iv]
made of leather and ply-wood secured round the edges with metal strips. The
centre boss was hollow. Inside there was a leather forearm grip for use in
battle. In addition, it had a longer strap so the shield could be slung over
the shoulder.[v]
The metaphor here is, once
again, quite clear. Our faith is our defence (Genesis 15:1; Deuteronomy 33:29; Psalm 33:20; Proverbs 30:5; cf.
Daniel 6:23). It is from behind the protective shield of faith that an
effective attack with the sword can be mounted.
Helmet of salvation: The helmet was made of bronze and fitted with a skull cap of
leather or cloth lining. Its design afforded maximum protection, comfort and
vision. There was no frontal visor but there were hinged cheek protectors tied
beneath the chin. A brow-ridge gave protection to the nose and eyes. The back
of the helmet was swept back affording protection to the neck. [vi]
Our salvation constitutes
us being right with God. As the word ‘faith’ means ‘a reasoned belief based on
evidence’, the mind (including the will, emotions, imagination, etc.) is a
vital component in our walk with God (Romans
8:7, 12:2; Ephesians 4:23; Philippians 2:5; Colossians 1:21; cf. Joshua
1:8; I Samuel 12:24).
Sword of the Spirit: The sword was designed for close-quarter fighting. It was about
two feet long with a broad double-edged blade. On the end of the handle was a
weighted pommel that afforded effective balance. All Roman metalwork underwent
hammering and tempering and was, as a result, very tough. It was carried high
on the right side so as not to get entangled with the legs or with the movement
of the shield. The short sword was characteristic of the confident, attacking
soldier. [vii]
The writer to the Hebrews more than adequately sums up the value of this weapon
(Hebrews 4:12; cf. Revelation 1:16, 19:15).
The sword is the only
offensive weaponry with which we are issued. Thus, it only by the Word of God
that truth can be ‘proven’ in any debate and times of uncertainty. In this
conflict, being armed in this way, it is vital to discern between the enemy and
those he uses (cf. Matthew 16:21-23). For the sword is not
for the slaying of our brethren or the unbeliever, but for satan and his
dominions.
[i] Zodhiates, Spiros. The
Complete Word Study New Testament. Chattanooga. AMG. 1991. Pg. 935.
[ii] Webster, Graham. The
Roman Army. Chester. Grosvenor Museum. 1956. Pg. 27.
[iii] ibid. Pg. 28.
[iv] Lane Fox, Robin. The
Classical World. London. Penguin. 2006. Pg. 474.
[v] Webster, Graham. The Roman
Army. Chester. Grosvenor Museum. 1956. Pg. 28.
[vi] ibid.
[vii] ibid.
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