Ephesians 6:16

Greek (Tischendorf 8th ed.) Ephesians 6:16 appears in the Greek New Testament. The text above is from the Tischendorf 8th edition. Each word links to its Strong’s number and a concise gloss. Click any word for its full Thayer’s Greek Lexicon entry.
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Ephesians 6:16 (World English Bible). Public Domain. Lemma interlinear Bible study tool, https://lemma.gebible.app/v/ephesians/6/16.

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English Translation
above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one.
World English Bible · Public Domain
Highlights
  • 1 hapax legomenon — only here in the Greek New Testament
  • 1 first appearance in the Greek New Testament
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Compare translations 3

The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.

Each is an independent rendering of the whole verse — the interlinear is not word-aligned to these translations.

Highlighted words mark where these versions differ — a whole-verse word diff, not a word-by-word alignment.

  • World English Bible Public Domain
    above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one.
  • King James Version Public Domain
    Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
  • unfoldingWord Literal Text CC BY-SA 4.0
    In everything take up the shield of the faith, by which you will be able to extinguish all the flaming arrows of the evil one.

unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).

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Every available English version of this verse, each an independent rendering of the whole verse.

  • World English Bible Public Domain
    above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one.
  • Berean Standard Bible Public Domain
    In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one.
  • Majority Standard Bible Public Domain
    In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one.
  • King James Version Public Domain
    Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
  • American Standard Version (1901) Public Domain
    withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil `one'.
  • Revised Version (1885) Public Domain
    withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one.
  • Geneva Bible (1599) Public Domain
    Aboue all, take the shielde of faith, wherewith ye may quench all the fierie dartes of the wicked,
  • Douay-Rheims (1899) Public Domain
    In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one.
  • Young's Literal Translation Public Domain
    above all, having taken up the shield of the faith, in which ye shall be able all the fiery darts of the evil one to quench,
  • Literal Standard Version CC BY-SA 4.0
    in all, having taken up the shield of faith, in which you will be able to quench all the fiery darts of the evil one,
  • Unlocked Literal Bible CC BY-SA 4.0
    In all circumstances take up the shield of faith, by which you will be able to put out all the flaming arrows of the evil one.
  • unfoldingWord Literal Text CC BY-SA 4.0
    In everything take up the shield of the faith, by which you will be able to extinguish all the flaming arrows of the evil one.
  • Darby Bible Public Domain
    besides all [these], having taken the shield of faith with which ye will be able to quench all the inflamed darts of the wicked one.
  • World Messianic Bible Public Domain
    above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one.
  • Webster's Bible Public Domain
    Above all, taking the shield of faith, with which ye will be able to extinguish all the fiery darts of the wicked.
  • Free Bible Version CC BY-SA 4.0
    Above all, take up the shield of trusting God, by which you'll be able to put out all the devil's flaming arrows.
  • Bible in Basic English Public Domain
    And most of all, using faith as a cover to keep off all the flaming arrows of the Evil One.
  • Text-Critical English NT CC BY 4.0
    Above all, take up the shield of faith, with which you will be able to extinguish all the flaming arrows of the evil one.
  • Tyndale New Testament (1534) Public Domain
    Above all take to you the shelde of fayth wherwith ye maye quenche all the fyrie dartes of the wicked.

Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).

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θυρεὸν
thyreós
G2375
“shield”
Noun, Accusative, Singular, Masculine
Part of Speech
Noun
Case
Accusative
Number
Singular
Gender
Masculine
Full Thayer's Definition

Origin: from G2374

TDNT: 10:12,7

1. a shield, a large oblong, four cornered shield
  1. ἐν en G1722 “in” Preposition
  2. πᾶσιν pâs G3956 “all” Adjective, Dative, Plural, Neuter
  3. ἀναλαβόντες analambánō G353 “to take up” Verb, Aorist, Active, Participle, Nominative, Plural, Masculine
  4. τὸν ho G3588 “the” Article, Accusative, Singular, Masculine
  5. τῆς ho G3588 “the” Article, Genitive, Singular, Feminine
  6. πίστεως pístis G4102 “faith” Noun, Genitive, Singular, Feminine
  7. ἐν en G1722 “in” Preposition
  8. ᾧ hós G3739 “who” Relative pronoun, Dative, Singular, Masculine
  9. δυνήσεσθε dýnamai G1410 “to be able” Verb, Future, Middle deponent, Indicative, 2nd person, Plural
  10. πάντα pâs G3956 “all” Adjective, Accusative, Plural, Neuter
  11. τὰ ho G3588 “the” Article, Accusative, Plural, Neuter
  12. βέλη bélos G956 “arrow” Noun, Accusative, Plural, Neuter
  13. τοῦ ho G3588 “the” Article, Genitive, Singular, Masculine
  14. πονηροῦ ponērós G4190 “evil” Adjective, Genitive, Singular, Masculine
  15. τὰ ho G3588 “the” Article, Accusative, Plural, Neuter
  16. πεπυρωμένα pyróō G4448 “to burn” Verb, Perfect, Passive, Participle, Accusative, Plural, Neuter
  17. σβέσαι sbénnymi G4570 “to quench” Verb, Aorist, Active, Infinitive

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

18
words
12
distinct lemmas
Pauline Epistles
section

Notable vocabulary

1 hapax legomenon — a word that appears only here in the entire Greek New Testament:

  • θυρεὸν shield G2375

First appearance in Scripture

This word makes its first canonical appearance in the Greek New Testament here:

  • θυρεὸν shield G2375

Shared distinctive vocabulary

βέλη arrow G956 occurs in 2 verses of the Greek New Testament. Also found in:

Repetition

Words recur within this verse:

Cross-references

12

Topical passages linked to Ephesians 6:16 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

  • 1 Peter 5:8–9 Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour.
  • 1 John 5:4–5 For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith.
  • Proverbs 18:10 The name of Yahweh is a strong tower: The righteous run to him, and are safe.
  • Psalms 56:3–4 When I am afraid, I will put my trust in you.
  • Genesis 15:1 After these things the word of Yahweh came to Abram in a vision, saying, "Don't be afraid, Abram. I am your shield, your exceedingly great reward."
  • Psalms 56:10–11 In God, I will praise his word. In Yahweh, I will praise his word.
  • 2 Corinthians 4:16–18 Therefore we don't faint, but though our outward man is decaying, yet our inward man is renewed day by day.
  • Hebrews 11:24–34 By faith, Moses, when he had grown up, refused to be called the son of Pharaoh's daughter,
  • 2 Corinthians 1:24 Not that we have lordship over your faith, but are fellow workers with you for your joy. For you stand firm in faith.
  • Hebrews 6:17–18 In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath;
  • 1 Thessalonians 5:19 Don't quench the Spirit.
  • Psalms 120:4 Sharp arrows of the mighty, With coals of juniper.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Commentary

Notes on Ephesians 6:16 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

The Biblical Illustrator

Joseph S. Exell

Eph_6:16

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

Faith, the parent grace

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

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

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

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

The preeminence of faith

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

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

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

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

The shield of faith

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

The shield of faith

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

I. Expound the metaphor.

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

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

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

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

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

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

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

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

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

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

The shield of faith

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

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

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

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

3. How faith is wrought.

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

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

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

(1) Causes.

(a) Illumination.

(b) Compunction and grief of heart.

(2) Effects.

(a) Shame for evil that has been done.

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

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

5. How faith is to be preserved.

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

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

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

The shield of faith

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

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

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

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

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

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

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

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

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

The shield

I. The danger specified.

1. The author of this danger. The wicked.

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

(1) As suddenly as darts and arrows.

(2) As silent and invisible as darts.

(3) Dangerous as darts.

(4) Numerous, and various as darts.

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

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

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

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

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

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

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

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

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

The Christian shield

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

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

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

Protection against the devils darts

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

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

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

I. As it sees their malignant nature.

II. As it applies to the blood of sprinkling

III. As it sees the interceding Saviour. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, etc. (Luk_22:31-32).

IV. As it realizes future glory. Now faith is the substance of things hoped for, etc. (Heb_11:1).

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

The devils darts

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

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Joseph Benson's Commentary

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

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

MacLaren's Expositions of Holy Scripture

Alexander MacLaren

EPHESIANS

THE SHIELD OF FAITH

Eph 6:16

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

III. The Grasp of the Shield.

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

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

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

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Tyndale Open Study Notes

Tyndale Open Resources

6:16 Faith is trust in Christ as Savior or trust in God to meet one’s needs in evil times. • fiery arrows: Paul graphically pictures the nature of temptation to sin (cp. Matt 6:13; 26:41; 1 Cor 10:13; Jas 1:12-15). Arrows were sometimes dipped in pitch and ignited before being shot.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Bengel's Gnomon

Johann Albrecht Bengel

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

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Meyer's Critical & Exegetical Commentary

Heinrich August Wilhelm Meyer

Eph_6:16. Ἐπὶ πᾶσιν] not: before all things (Luther, Castalio, Michaelis, and others), but: in addition to all. Comp. Luk_3:20; Polyb. vi. 23. 12: ἐπὶ δὲ πᾶσι τούτοις προσεπικοσμοῦνται πτερίνῳ στεφάνῳ. See Wetstein, ad Luc. xvi. 26; Matthiae, p. 1371. By the three pieces previously mentioned, Eph_6:14-15 (which were all made fast to the body), the body is clothed upon for warlike purposes; what is still wanting, and must be added to all that has preceded, is shield, helmet, sword, Eph_6:16-17.

τὸν θυρεόν] θυρεός, which Polybius mentions and more fully describes as the first part of the Roman πανοπλία (Eph_6:23; Eph_6:22 ff.), is, with Homer, that which is placed in front of the doorway and blocks the entrance (Od. ix. 240, 313); and only with later writers (Plutarch, Strabo, etc.) is the shield (see Lobeck, ad Phryn. p. 336, and Wetstein, ad loc), and that the scutum, the large shield, 4 feet in length and 2½ feet in width, as distinguished from the small round buckler, clypeus, ἀσπίς. See Lipsius, de milit. Rom. iii. 2, ed. Plant. 1614, p. 106 ff.; Alberti and Kypke in loc.; Ottii Spicileg. p. 409 f. Comp. the Homeric σάκος and the Hebrew צִנָּה. Paul does not say ἀσπίς, because he is representing the Christian warrior as heavy-armed.

τῆς πίστεως] Genitivus appositionis, as τῆς δικαιοσύνης, Eph_6:14. The faith, however, is not the faith of miracles (Chrysostom), but the fides salvifica (Eph_2:8), by which the Christian is assured of the forgiveness of his sins on account of the sacrificial death of Christ, and at the same time is assured of the Messianic blessedness (Eph_1:7, Eph_2:5 ff., Eph_3:12), has the Holy Spirit as the earnest of everlasting life (Eph_1:13-14), and consequently has Christ in the heart (Eph_2:17; Gal_2:20), and as child of God (Eph_1:5; Rom_8:15 f.; Gal_4:5 ff.) under the government of grace (Rom_8:14) belongs so wholly to God (Rom_6:11; comp. 1Jn_3:7 ff.), that he cannot be separated by anything from the love of God towards him (Rom_8:38); and on his part is consecrated only to the service of God (Eph_1:4; Rom_7:4; Rom_7:6; Rom_6:22), and hence through God carries off the victory over the power of Satan opposed to God (Rom_16:20; 2Th_3:3). Only wavering faith is accessible to the devil (2Co_11:3; comp. 1Pe_5:8-9).

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

δυνήσεσθε] for the conflict in question is future. See on Eph_6:12-13.

τοῦ πονηροῦ] of the morally evil one κατʼ ἐξοχήν, i.e. the devil; 2Th_3:3; Mat_5:37; Mat_6:13; Mat_13:19; Mat_13:38; Joh_17:15; 1Jn_5:19.

τὰ[309] πεπυρωμένα] those set on fire, the burning ones. Comp. Apollod. Bibl. ii. 5. 2; Leo, Tact. xv. 27, ed. Heyn.; also πυρφόροι ὀϊστοί in Thucyd. ii. 75. 4; βέλη πυρφόρα, Diod. xx. 96; Zosim. Hist. p. 256, 2. The malleoli are meant, i.e. arrows tipped with inflammable material (tow, pitch) and shot off after being kindled, which, known also to the Hebrews (see expositors on Psa_7:14), were in use among the Greeks and Romans, and are to be distinguished from the javelins of the same kind (falaricae, see Vegetius, iv. 8). For the description of the malleoli, see Ammian. Marcell. xxiii. 4; and see, in general, Lydius, Agonist. p. 45, de re mil. p. 119, 315; Spanheim, ad Julian. Orat. p. 193. Poisoned arrows (od. i. 260 f.; Virg. Aen. ix. 773; Psa_38:3; Job_6:4; and see Lyd. de re mil. p. 118) are not meant (as supposed by Boyd, Hammond, Bochart), since these are not on fire (πεπυρωμένα), but excite a fire (inflammation). The aim of the predicate, we may add, is to present in strong colours the hostile and destructive character of the Satanic assaults; but more special explanations of its import, such as of the burning desires excited by Satan (Chrysostom, Theophylact; comp. Oecumenius), or of doubts and of the anguish of despair (Boyd), are inappropriate; and the more so, inasmuch as in the whole context the apostle is speaking of diabolic assaults in general, not of particular kinds thereof.

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

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

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Expositor's Greek Testament

ed. W. Robertson Nicoll

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

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

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

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

[830] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

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

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

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

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

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

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

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

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Hodge's Commentary on Romans, Ephesians & First Corinthians

Charles Hodge

Eph_6:16

Ἐπὶ πᾶσιν, in addition to all; not above all as of greatest importance. Besides the portions of armor already mentioned, they were to take τὸν θυρεὸν τῆς πίστεως, the shield of faith. Θυρεός, literally, a door, and then a large oblong shield, like a door. Being four feet long by two and a half broad, it completely covered the body, and was essential to the safety of the combatant. Hence the appropriateness of the apostles metaphor. Such a protection, and thus essential, is faith. The more various the uses of a shield, the more suitable is the illustration. The faith here intended is that by which we are justified, and reconciled to God through the blood of Christ. It is that faith of which Christ is the object; which receives him as the Son of God and the Savior of men. It is the faith which is the substance of things hoped for and the evidence of things not seen; which at once apprehends or discerns, and receives the things of the Spirit. It overcomes the world, as is proved by so many examples in the eleventh chapter of the Epistle to the Hebrews. Faith being in itself so mighty, and having from the beginning proved itself so efficacious, the apostle adds, ἐν ᾧ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι, whereby ye shall be able to quench all the fiery darts of the evil one. The obvious allusion here is to those missiles employed in ancient warfare, around which combustible materials were bound, which were ignited and projected against the enemy. Reference to these fiery darts is made in Psa_7:13, He will make his arrows burning arrows; see Alexander on the Psalms. These darts are said to be τοῦ πονηροῦ, not of the wicked, as the words are translated in the English Version, but of the evil one, i.e. of the devil. Compare Mat_13:19, Mat_13:38. In the latter passage ὁ πονηρός is explained in Mat_13:39, ὁ διάβολας. See also 1Jo_2:1, 1Jo_2:3; 1Jo_3:12; 1Jo_5:18, and other passages. As burning arrows not only pierced but set on fire what they pierced, they are doubly dangerous. They serve here therefore as the symbol of the fierce onsets of Satan. He showers arrows of fire on the soul of the believer; who, if unprotected by the shield of faith, would soon perish. It is a common experience of the people of God that at times horrible thoughts, unholy, blasphemous, skeptical, malignant, crowd upon the mind, which cannot be accounted for on any ordinary law of mental action, and which cannot be dislodged. They stick like burning arrows; and fill the soul with agony. They can be quenched only by faith; by calling on Christ for help. These, however, are not the only kind of fiery darts; nor are they the most dangerous. There are others which enkindle passion, inflame ambition, excite cupidity, pride, discontent, or vanity; producing a flame which our deceitful heart is not so prompt to extinguish, and which is often allowed to burn until it produces great injury and even destruction. Against these most dangerous weapons of the evil one, the only protection is faith. It is only by looking to Christ and earnestly invoking his interposition in our behalf that we can resist these insidious assaults, which inflame evil without the warning of pain. The reference of the passage, however, is not to be confined to any particular forms of temptation. The allusion is general to all those attacks of Satan, by which the peace and safety of the believer are specially endangered.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Jamieson, Fausset & Brown

Robert Jamieson, A. R. Fausset & David Brown

Above all--rather, "Over all"; so as to cover all that has been put on before. Three integuments are specified, the breastplate, girdle, and shoes; two defenses, the helmet and shield; and two offensive weapons, the sword and the spear (prayer). ALFORD translates, "Besides all," as the Greek is translated, Luk 3:20. But if it meant this, it would have come last in the list (compare Col 3:14).

shield--the large oblong oval door-like shield of the Romans, four feet long by two and a half feet broad; not the small round buckler.

ye shall be able--not merely, "ye may." The shield of faith will certainly intercept, and so "quench, all the fiery darts" (an image from the ancient fire-darts, formed of cane, with tow and combustibles ignited on the head of the shaft, so as to set fire to woodwork, tents, &c.).

of the wicked--rather "of the EVIL ONE." Faith conquers him (Pe1 5:9), and his darts of temptation to wrath, lust, revenge, despair, &c. It overcomes the world (Jo1 5:4), and so the prince of the world (Jo1 5:18).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Adam Clarke's Commentary

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

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

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

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

John Calvin's Commentaries

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

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

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

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

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Ellicott's Commentary for English Readers

(16) Above all.—Properly, over all, or besides all else. The shield here is the large heavy shield covering the whole body, in which the “fiery darts”—that is, the arrows, with the points made red hot, or wrapped in with burning tow (comp. Psa_7:14; Psa_120:4)—may fix and burn themselves out without harm. St. Paul likens it to “faith.” This, however, is neither the “faith in which we stand” (2Co_1:24), nor the energetic faith of Hebrews 11. It is the faith of patience and endurance, the almost passive faith, trusting in God’s protection and submissive to His will, on which the darts of temptation, whether from fear, or from lust, or from doubt, fall harmless. The best commentary after all, on the words is found in Christian’s conflict with Apollyon in the Pilgrim’s Progress.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

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

taking] Lit., haying taken up. See note on Eph_6:13 above.

the shield] The Gr. is one of two familiar words for “shield,” and denotes a large oblong shield (such as that used by the heavy Roman infantry) about 2½x4 feet in size. (See Smith’s Dict. Class. Ant., under the word Scutum). The significance of the choice of word is obvious. In the parallel apocryphal passage (see note on Eph_6:11 above) the Gr. word for “shield” is the other alternative, denoting a circular and lighter shield. But this is no proof (as some expositors have thought) that the present word was not deliberately chosen, in a passage like this, where the idea of protection, and the need of it, is pressed to the utmost.

faith] “That faith whereby we resolutely rely on God and His word for deliverance from temptation” (Monod). The true safeguard in the evil day lies ever, not in introspection, but in that look wholly outward, Godward, which is the essence of faith (see Psa_25:15).

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

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

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

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

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

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

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

John Gill's Exposition

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

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

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

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Trapp's Complete Commentary

John Trapp

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

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

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

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Albert Barnes' Notes on the Bible

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

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

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

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

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

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

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

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

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Haydock's Catholic Bible Commentary

The shield of faith. A lively faith working by charity, which will enable you to conquer your greatest enemies, and to escape their fiery darts, their greatest temptations, and attacks. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Matthew Poole's English Annotations

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

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

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

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

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Whedon's Commentary on the Bible

Daniel D. Whedon

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

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

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

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

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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

Withal taking up the shield of faith. The quxeov was a large oblong shield covering a great part of the body, not the ajspiv, smaller and more round. Faith, in its widest sense, constitutes this shield faith in God as our Father, in Christ as our Redeemer, in the Spirit as our Sanctifier and Strengthener faith in all the promises, and especially such promises as we find in Re 2 and Re 3. "to him that overcometh" (comp. promise to Ephesus, (Rev_2:7) Wherewith ye shall be able to quench all the fiery darts of the evil one. "Fiery darts" were weapons tipped with inflammable materials, firebrands, curiously constructed, adapted to set on fire. Metaphorically, considerations darted into the mind inflaming lust, pride, revenge, or ether evil feelings, emanations from the great tempter, the evil one. That such considerations sometimes start up suddenly in the mind, against the deliberate desire, sometimes even in the middle of holy exercises, is the painful experience of every Christian, and must make him thankful for the shield on which they are quenched. An act of faith on Christ, placing the soul consciously in his presence, recalling his atoning love and grace, and the promises of the Spirit, will extinguish these fiery temptations.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

John Wesley's Explanatory Notes

Above or over all - As a sort of universal covering to every other part of the armour itself, continually exercise a strong and lively faith. This you may use as a shield, which will quench all the fiery darts, the furious temptations, violent and sudden injections of the devil.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The People's New Testament

B. W. Johnson

16. Above all, taking the shield of faith. The Roman oblong shield, four and a half feet long, covered the whole body, and was a protection of itself. So faith, the faith that fully trusts in God and never doubts, is the best of all defenses. It will quench, stop, put out all the doubts, whisperings and evil suggestions of the wicked. Fiery darts. These were missiles hurled by the hand, and very dangerous unless stopped by the shield.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Cambridge Greek Testament for Schools and Colleges

16. ἐν πᾶσιν. ‘In all things,’ ‘in all circumstances.’ See 2Co 11:6; Php 4:12; 1Ti 3:11; 2Ti 2:7; 2Ti 4:5; Tit 2:9.

ἀναλαβόντες τὸν θυρεὸν τῆς πίστεως. No shield is mentioned in either of the passages in Isaiah. In Wis 5:19 we read λήμψεται ἀσπίδα ἀκαταμάχητον ὁσιότητα, which is quite distinct both in thought and expression. ὁ θυρεὸς the large oblong shield covering the whole body. In Gen 15:1 in close connexion with St Paul’s favourite text Gen 15:6 (ἐπίστευσεν Ἀβ.) God says to Abraham ‘I am thy Shield’ (LXX. ἐγὼ ὑπερασπίζω σου). Here the shield is ‘the faith’ (cf. Eph 3:12), the revelation of God made to us in Christ regarded as a ground and source of faith in us, able to provide a complete protection against every temptation to doubt Him which the Devil is able to insinuate. See 1Pe 1:7, Hort’s note. Eve’s defence in Gen 3:5 is broken down by the suggestion that the command to abstain from the fruit of the tree of knowledge was due to envy in God.

τὰ βέλη τὰ πεπυρωμένα. Malleoli. Darts tipped with tow dipped in pitch and lighted.

τοῦ πονηροῦ from Mat 6:13. Cf. 2Th 3:3.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

International Critical Commentary

16. ἐν πᾶσιν. So א B P 17, al., Cat. text, Vulg., Boh., Syr-Harcl., Aeth.

ἐπὶ πᾶσιν, A D G K L most cursives, Syr-Pesh, Arm., etc.

There is a similar variety in Luk 16:26, where א B L Boh. read ἐν, but A D X Δ al. ἐπί. This alone is sufficient to set aside Ellicott’s suggestion that ἐν here was a correction for the ambiguous ἐπί. Meyer thinks it was substituted as the more common.

If ἐπί is read it is not to be rendered “above all,” AV. Beza, nor “over all,” but “in addition to all“; cf. Luk 3:20, προσέθηκε καὶ τοῦτο ἐτὶ πᾶσι.

τὸν θυρεόν. θυρεός is used in Homer of a great stone placed against a door to keep it shut. In later writers, Plutarch, Polybius, etc., it means a large oblong shield, “scutum,” according to Polyb. 4 ft. by 2 ½, differing from the ἀσπίς, which was small and round. But in Wisdom, quoted above, ὁσιότης is the ἀσπίς or “clypeus.” St. Paul’s purpose, however, is different, and he is describing a heavy armed warrior well furnished for defence.

τῆς πίστεως, genitive of apposition. Only where faith is weak does the enemy gain access. In 1Th 5:8 faith and love are the breastplate.

ἐν ᾧ δυνήσεσθε. The future is properly used, not because the combat does not begin until the day of the great future conflict with evil, but because the whole duration of the fight is contemplated. At all times ye shall be able, etc.

τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι. The figure alludes to the darts or arrows tipped with tow dipped in pitch and set on fire, mentioned, for example, in Herod. viii. 52. Some of the older interpreters (Hammond, al.) understood the word to mean poisoned, the word “fiery” being used with reference to the sensation produced; but this is contrary to the grammatical meaning of the word. “Fiery darts” is a suitable figure for fierce temptations; beyond this there is no need to go.

σβέσαι is appropriate, since the shields alluded to were of wood covered with leather, in which when the arrow fixed itself the fire would go out. So Thucydides tells us of hides being used for this very purpose (ii. 75).

τά is omitted by B D* G, and bracketed b Treg. and WH.; omitted by Lachm. If omitted, the interpretation would be “fire tipped as they are.” The authority for omission is small; but the insertion would be more easily accounted for than the accidental omission.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vincent's Word Studies in the New Testament

Marvin R. Vincent

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

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

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

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Ephesians, in the Pauline Epistles, opens this verse with 18 words (12 distinct Greek lemmas). Its most distinctive word is thyreós (“shield”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

  1. What does “shield” (thyreós) contribute to the verse as a whole?
  2. 1 word here appears nowhere else in the Greek New Testament. Why might the author reach for such rare wording?
  3. This is the first place “shield” appears in Scripture (first appears here). What does its debut here establish?
  4. How does Luke 18:25, which shares the word «arrow», read alongside this verse?
  5. What does the repetition of “all” (2× in this one verse) do in this verse?
  6. These translations render this verse differently; the difference is in the English rendering, not the original. What questions does that raise?
  7. Compare how The Biblical Illustrator and Joseph Benson's Commentary read this verse. Where do they agree or differ?

Things to notice

  • 1 word in this verse appears nowhere else in the Greek New Testament.
  • 1 word makes its first canonical appearance in Scripture here.
  • These translations choose different wording for 19 words in this verse.
  • “all” occurs 2× in this single verse.
  • 12 distinct Greek lemmas span 18 words in this verse.

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Old Testament
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