Ephesians 6:11Meaning & Commentary from the Church Fathers

First, by indicating the enemy's qualities and multitude, he moves his disciples to caution. He does not wish to weaken the soldiers who stand against the enemy, the devil. Rather, he encourages them and moves them against him.

Having spoken of the enemy's devices, he thereby teaches sobriety. If he had indicated only the strength of the enemies and stopped there, he would have led them into despondency. Instead, both before and after this, he shows that it is possible to overcome the enemy. By this he especially encourages them.

The more we explain to our comrades the strength of our enemies, the more we move them to caution.

Faith without works of righteousness is insufficient for salvation. Likewise, righteousness of life is not secure for salvation by itself, unless it is joined with faith. Therefore, as though weaving faith and righteousness as materials in this weapon, the Apostle brings the vessel of the soldier's heart into safety. For by the breastplate the heart is understood.

He secures the head of the valiant man with hope. By this he signifies that it befits a good soldier, like a plume on a helmet, to have in things above the hope of something exalted. And the shield, the covering weapon, is unbreakable faith, which the point of the spear cannot pierce.

By the spears that the enemies cast at us, we will of course understand the various assaults of the passions. But the saving weapon that arms the right hand of those valiantly struggling with enemies is the Holy Spirit. He is terrible when He opposes, and saving when He is communicated to those who receive Him.

Every gospel teaching gives safety to the feet, so that no part of the body is found naked and open to receive a blow.

He is also the living and active word, sharper than any two-edged sword. What other armor of God can we see, in which one who is to fight against all the deceits of the devil must be clothed, except the power that is Christ?

Whoever is thus clothed in Him, according to all that is understood under Him, will be able to repel all the wiles of the devil.

Because he is girded with truth, such a man will not easily be drawn into false teaching. Since he is clothed in the breastplate of righteousness, he will not be pierced by the arrows of unrighteousness.

Furthermore, since he will be supplied with the most excellent greaves in the preparation of the Gospel of peace, he will be like one who has fully prepared his affairs and become a man of peace.

He does nothing that provokes war or turmoil. Therefore he will not be condemned with those who are unprepared.

Likewise, unbelief, which is hostile to faith, will have no power where the shield of faith is present. The head, the chief part of the heart and soul, in which all the senses are gathered, will not be exposed to blows when covered with the helmet.

Finally, as a strong and warlike man, he will strike down all teachings opposed to truth and subdue them, holding in his hands the spiritual sword, that is, the Word of God.

Therefore the Apostle, wishing to show the manifold inventions of the devil by which he strives to seize us when we do not guard our heart with complete care, called them methodeias, that is, inventiveness or cunning resourcefulness.

Indeed, if we abstain from pleasures, he will catch us in avarice, since we have guarded against it too little. If, therefore, we abstain from avarice and pleasures, he will seize us in an incontinent life.

He will make the belly become a god for us, and in this way he will overcome even what seemed strong in us.

As wise commanders of armies usually besiege chiefly the less fortified places of cities, so that, by breaking in through them, they may more easily take those which are fortified, so the devil also strives to break in through those places which he sees open.

Or at least he breaks in through those not firmly closed, and reaches the innermost stronghold of heart and soul. What need is there for me to speak of his many wiles, when the other forms of his cunning are known from these?

Devil is a Greek name and means slanderer, or accuser. According to the property of Hebrew speech, since the tribe of Zebulun also had in its name a certain likeness to this word, it means kataroon, that is, flowing downward.

This is because little by little he moves away from virtue toward disposition, and is cast down from heaven to earth.

He is called devil because he slandered God as though He were false, and committed deceit, as he still now acts deceitfully against the human race. But see that earthly commanders do not entrust weapons to women, old men, or the weak. The heavenly Commander excludes no one, but clothes all without distinction in the whole armor.

This is clear from the fact that he said without limitation and without any exception: "Put on the whole armor of God." He determined it to be so because the devil wars against all without exception, and all can oppose him with spiritual weapons. But why, in this spiritual warfare, are neither two nor three nor many weapons sufficient? Why are all the weapons needed for battle against the devil's cunning attacks? This is the reason.

See the interpretation on Eph. 6:12.

The whole armor, panoplia, is as though one manifold spiritual weapon, so closely joined in its parts that nothing can be set aside from it.

One must put on not one weapon, but all the weapons, in order to guard oneself from every side. At the same time, as soon as one makes a movement, one should immediately come upon some weapon.

These weapons are called God’s because they have been indicated and appointed by God, are given by God, and are strong through God. Through them God conquers the enemy by us.

One must be armed with all the weapons, because if any one is lacking, standing against the enemy is doubtful. Therefore the Apostle says: That you may be able to stand, pros to dynasthai, for the sake of being able to stand.

As soon as there is no weapon, or some weapon is lacking, then it is fitting not to stand, but to flee or surrender.

To stand means to go out to the struggle, to take one’s position in battle. Or, since the battle proceeds without ceasing, it means to stand in such a position fearlessly, face to face with the enemy.

Or it means not only to stand, but to withstand, so that you may be able to yield to the enemy in nothing.

Against the wiles of the devil. Wiles, methodeiai, means circuitous approaches. The Apostle encourages them, speaking as though this were his meaning: the enemy is not strong; he succeeds only by cunning.

Among us also people say: such a one got around me. The chief snare of the enemy is to present in thoughts as true what is false. In deeds and undertakings he presents as good what is evil.

In aspirations he carries men away by deceptive hopes. He knows how to present all this in such a way that the inattentive man falls into the nets and becomes entangled.

In this respect, to stand is inseparable from being watchful. Stand and look keenly in every direction. If you do not miss your moment, the enemy will accomplish nothing.

Saint Chrysostom says: “He did not say, Stand against battles, against wars, but against wiles. For our enemy does not wage war against us simply and openly, but with deceit.

What is deceit? To be deceitful means to entice and deceive by cunning. This happens in words, in deeds, and in struggle, when we happen to have dealings with deceivers.

The enemy never proposes obvious sins. Rather, in his deceit, he arranges this otherwise. Using pretexts, he presents a respectable reason.

By this the Apostle encouraged the soldiers and made them sober, urging them to caution. He wishes not to weaken the soldiers who oppose the enemy, the devil, but to move them against him.

By speaking of the enemy’s devices, he thereby teaches attentiveness. If he had shown them the power of the enemies and stopped at this, he would have brought them to despondency.

On the contrary, both before and after this he shows that it is possible to overcome the enemy. By this very fact he especially encourages them.”

Theodoret also points to certain wiles: “The Apostle called the enemy’s devices wiles, for he often prepares vice under the appearance of virtue.

In some cases, for example, he mixes vainglory with fasting, prayer, and care for the needy. Into chastity he inserts blameworthy conceit.”

Blessed Jerome sets forth other hostile wiles. “If he does not succeed,” he says, “in drawing one away by lust, he proposes avarice.

If he does not succeed in capturing by this, he leads one to make the belly into a god. In general he acts like skillful commanders. When he notices a weak side in a man, he directs all his forces there.

He does this with the thought that, once he has gained possession of the weak side, he will also take the strong into his hands.”