13 Wherefore take unto you the whole armour

of God, that ye may be

able to withstand in the evil day, and having done all, to stand,

14 Stand therefore, having your loins girt about with truth, and having on the breast-plate of righteousness;

13 Δια τουτο αναλαβετε την πανοπλιαν του Θεου, ἵνα

δυνήθητε αντιςηναι εν τῇ ἡμε

ρα τη πονηρα, και απαντα κατεργασάμενοι, ςηναι.

14 Στητε ουν περιζώσαμενοι την οσφύν ὑμων εν αλη θεια, και ενδυσάμενοι τον δω ρακα της δικαιοσυνης

3. But with governments, with powers. These being distinguished from flesh and blood, which is an Hebraism for mankind, sce ver. 12. note 2. cannot be the governments and powers of the earth, but the evil angels, who have these appellations given them here, and Rom. viii. 38. either on account of the power which they exercise, as the rulers of the darkness of this world: Or, on account of the station and authority which they possessed before they were cast out of heaven.

4. With the rulers of the darkness of this world. See 1 John i. 6. note 3.— Syriac, adversus possessores mundi bujus tenebrosi. Kooμongaropas, mundipotentes. God is called Пavronparag, omnipotens, Ruler over all, because of his uncontrollable power in governing the universe. But evil spirits are called Kooμoxpatopas, rulers of this world, because the dominion which, by the permission of God, they exercise, is limited to the darkness of this world, that is, this world darkened by ignorance, wickedness, and misery, and which is the habitation or prison assigned them, until the judgment of the great day, Jude, ver. 6.—By the rulers of the darkness of this world, Doddridge understands the heathen rulers; and by flesh and blood the lower ranks of mankind.

5. And with wicked spirits: Syriac, spiritus malos. So the phrase w ματικά της πονηρίας, should be translated: for πνευματικά, spiritual, is here put for vμara, spirits. See Ess. iv. 20.—Ilovapez, wickedness, properly signifies malice joined with cunning, and is fitly mentioned as the characteristic of those wicked spirits with whom we fight: And is a quality so much the more dangerous, that it exists in beings whose natural faculties are very great. By spiritual wickednesses in heavenly places, Chandler understands, false pretensions to inspiration in the church.-The critics observe that the repetition of the preposition #pos, with, five times in this verse, is very emphatical, as it shews the length and difficulty of the battle.

6. In the heavenly regions. Ev Tols expaviors. This I think is the region of the air, because chap. ii. 2. evil spirits are represented as inhabiting the air, which the Hebrews called heaven, and the first heaven.-The account of the spiritual enemies of mankind given by the apostle in this passage, is agreeable to the doctrine of the other inspired writers; particularly John,

13 For this reason, take up the complete armour of God, that ye may be able to resist in the evil day, and THEr having fully wrought every thing, to stand.

14 Stand, then, having your loins girded about with truth, and having on the breast-plate of righteousness. 2 (See Isa. lix. 17.)

13 For this reason, that ye wrestle with evil spirits, as well as with wicked men, take up the complete armour of God's providing, that ye may be able to resist these malicious adversaries, in the evil day of temptation, chap. v. 16. and they having fully practised every stratagem to ruin you, that ye may be able to stand firm.

14 Stand then, having your loins girded about with truth, as soldiers are girded with the military belt, and having on the breast-plate of righteousness, as a defence against the calumnies with which the wicked attack your reputation.

who represents the heathen world, given up to idolatry and wickedness, as lying under the dominion of the devil, 1 John v. 19. And without doubt, it was by the suggestions and temptations of evil spirits, that mankind were so universally seduced to idolatry. Wherefore, since the professed design of the gospel was to destroy these evils, it is certain, that the devil and his angels would oppose its progress, by stirring up their adherents to persecute both the preachers and the believers of the new revelation.-The combat which the first Christians were maintaining, against the devil and his subjects, the abettors of idolatry, was with great propriety described to the Ephesians, as their city was the very throne of idolatry, by means of the worship of Diana, there performed with the greatest splendour and celebrity of rites, in the most magnificent temple in the world, and with a vast concourse of priests, votaries, and retainers of all sorts. Besides, magical works, the peculiar contrivance of the devil, seem at the time the apostle wrote this epistle, to have been practised at Ephesus, more than in any other city, or country in the world, Acts xix. 18, 19.

Ver. 14.-1. Loins girded about with truth. Since faith is mentioned afterwards, as a distinct part of the Christian armour, anndua, truth, cannot mean in this place, those truths which are the objects of the Christian's faith; but a true or unfeigned profession of the Christian faith, in opposition to that which is hypocritical. For by sincerity in the profession of their faith, the whole faculties of their mind would be invigorated, and themselves put in a constant readiness for action; just as a soldier who is girded with the military belt, is fitted either for fighting or for retreating.

2. Having on the breast-plate of righteousness. In the parallel passage, 1 Thess. v. 8. this is called the breast-plate of faith and love. See the note there. Perhaps the apostle in this passage alluded to Is. lix. 17. where

15 And your feet shod with the preparation of the gospel of peace;

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

17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:

15 Και υποδησαμενοι τους ποδας εν ετοιμασια του ευ αγγελίου της ειρηνης

16 Επι πασιν αναλαβοντες τον θυρεον της πίςεως, εν μ δυνήσεσθε παντα τα βέλη του πονηρου τα πεπυρωμένα σβεσαι

17 Και την περικεφαλαιαν του σωτηριον δέξασθε, και την μαχαιραν του πνευμα τος, ὁ εςι ρημα Θεου

Messiah is said to have put on righteousness as a breast-plate; that is, by the uprightness of his conduct, and his consciousness thereof, he defended himself from being moved by the calumnies and reproaches of the wicked.

Ver. 15.-1. The preparation of the gospel of peace, means, the virtues which in the first age were necessary to those who travelled through the world to preach the gospel; namely fortitude, perseverance, self government, and peaceableness: For these qualities were a great preservative against the evils to which they were exposed.-Chandler thinks ratio, should be translated, activity.

Ver. 16.-1. Extinguish all the fiery darts. Anciently, they used small firebrands in the form of darts and arrows, which they kindled and shot among their enemies. These were called ran wwʊpausva, 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.

2. Of the wicked one. The devil is called i wong, the wicked one, by way of eminence, because in him the most consummate malice and cunning are joined. See ver. 12. note 5.

Ver. 17.-1. And receive the helmet of salvation. In the parallel passage, 1 Thess. v. 8. it is, And for an helmet the hope of salvation. Chandler's note on this is, "The helmet was for the defence of the head to preserve it from "deadly blows. And in like manner the hope of salvation built on the "promises of God, and arising from the consciousness of integrity, will "ward off, or preserve from the fatal effects of all temptations, from world“ly terrors, and evils: so that they shall not disorder the imagination, or "pervert the judgment, or cause men to desert the path of duty to their "final destruction." See 1 Thess. v. 8. note 2.

2. And the sword of the Spirit, which is the word of God. Here the apostle calls the word of God, the sword of the Spirit, because it was given by inspiration of the Spirit; and because the doctrines, promises, and precepts of the word of God, are the most effectual means of putting our spiritual

15 And, like soldiers who defend their legs and feet with greaves, have your feet shod with the preparation necessary for preaching the gospel of peace.

16 As soldiers have their shields, which they turn every way, for the defence of their whole body, sơ, over your whole body, take up the shield of faith: the firm belief of the doctrines and promises of the gospel with which ye will be able to exstinguish all the fiery darts, that is, the most deadly temptations of the devil.

17 And, as soldiers have helmets to secure their heads against strokes, and swords to annoy their enemies, receive the helmet of the hope of salvation, which will defend you against the fear of death. And the spiritual sword, which is the word of God, that therewith ye may put your enemies to flight.

enemies to flight. Of this efficacy of the word of God, we have an illustrious example in our Lord's temptation in the wilderness, who put the devil to flight by quotations from the scriptures of the Old Testament.-Beza observes, that all the parts of the complete armour of the ancients, are elegantly introduced in the apostle's account of the Christian's complete armour. For there is first the military belt, called by the Greeks (sng, and by the Latins balteus. This covered the two parts of the breast-plate where they joined. The breast-plate was the second article of the complete armour, and consisted of two pieces; the one reaching from the neck to the navel, and the other hanging from thence to the knees. The former was called Saga, the latter (aua. Accordingly, in the parallel passage, 1 Thess. . 8. the breast-plate is said to consist of two parts; faith and love.-Next to the breast-plate were the greaves, which made the third article of the complete armour. They were called by the Greeks xvndes, and by the Latins ocrea, and were made of gold, or silver, or brass, or iron, and were designed to defend the legs and feet against the strokes of stones and arrows. Thus Goliath had greaves of brass upon his legs, 1 Sam. xvii. 6.-The fourth article of the complete armour was the helmet, which likewise was made of metals of different sorts, and was used to defend the head against the

18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints;

19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel :

20 For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.

18 Δια πασης προσευχής και δεήσεως προσευχόμενοι εν παντι καιρῷ εν πνευματι, και εις αυτο τουτο αγρυπνούντες εν πάσῃ προσκαρτερήσει και δεησει περι παντων των &γιων,

19 Και ὑπερ εμου, Ένα μοι δοθείη λογος εν ανοίξει του ςόματος μου εν παρρησία,

γνώρισαι το μυςήριον του εν αγγελίου,

20 Ὑπερ & πρεσβεύω εν ἁλύσει, ἵνα εν αυτῷ παρρησι ασωμαι, ὡς δει με λαλήσαι.

strokes of swords and missile weapons.-Add in the fifth place, the shield, and the whole body is completely covered. The shield was sometimes round, and sometimes square, and was made of strong thick leather. Thus the shield of Ajax consisted of seven folds of bulls' hides. Sometimes the shield was made of wood, covered with plates of brass or steel.

But besides the defensive armour just now described, offensive weapons were likewise necessary to render the soldiers' armour complete; particularly the sword, which was used with the right hand, while the shield was held on the left arm. They had darts likewise, or javelins, mentioned ver. 16. Ver. 18. 1. With all supplication and deprecation. The words προσευχής and δεσεως, which I have translated supplication and deprecation, seem naturally, as Chandler remarks, "to denote the asking of what is good, and the depre"cating what is evil, from their two roots; the first of which signifies wishing, * and the latter fearing. And this they were to do in the Spirit, that is, * either with their heart and mind, sincerely and fervently, (Ess. iv. 56.) “ Or, according as the Spirit of God should excite and move them.”

2. Pray at all seasons in Spirit. In confirmation of the interpretation in the commentary,. I observe that our Lord himself directed Ananias to distinguish Saul as his disciple, by the watch-word or token of his praying, Acts ix. 11. Inquire in the house of Judas, for one called Saul of Tarsus, for behold he prayeth in my name.

3. For this very purpose watch, with all perseverante and prayer, for all the saints. The first Christians constantly prayed for each other. Thus when Peter was cast into prison, Prayer was made without ceasing, of the church unto God for him, Acts xii. 5. And their prayer was answered; for he was miraculously delivered by an angel. This, with other instances, led the