Cambridge Greek Testament for Schools and Colleges - Ephesians 6:17 - 6:17

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Cambridge Greek Testament for Schools and Colleges - Ephesians 6:17 - 6:17


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17. καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε. So Isa 59:17; Wis 5:18 is again quite different καὶ περιθήσεται κόρυθα κρίσιν ἀνυπόκριτον. We pass now from defensive to offensive armour. The helmet belongs to both categories. It was adorned with plumes to increase the apparent size of the soldier and to strike terror into the heart of the enemy. So Verg. Aen. VIII. 620 speaks of ‘Terribilem cristis galeam.’ Hector’s helmet it will be remembered frightened Astyanax, Il. VI. 469 f.

τοῦ σωτηρίου. τὸ σωτήριον differs from σωτηρία as the cause from the effect. It occurs besides in N.T. in Luk 2:30; Luk 3:6; Act 28:28 (cf. Isa 40:5; Psalms 66(67):3), in each case denoting the power that brings salvation (Tit 2:11). ‘The Helmet’ therefore is not ‘the consciousness of being saved’ but ‘of being able to save.’ This is obvious in the Antitype (Isa 59:17). It is no less true of the Christian. What is pledged to us is not protection only, we are to be ‘more than conquerors’ Rom 8:37. Substantially the same thought is contained in the ἐλπίδα σωτηρίας of 1Th 5:8.

δέξασθε. The word suggests that the remaining powers are being definitely offered to us by God. Cf. Jam 1:21; 2Co 6:1.

καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ. In Isa 11:4 we have πατάξει γῆν τῷ λόγῳ τοῦ στόματος αὐτοῦ καὶ ἐν πνεύματι διὰ χειλέων ἀνελεῖ ἀσεβῆ. In Wis 5:20 ὀξυνεῖ δὲ ἀπότομον ὀργὴν εἰς ῥομφαίαν. Once more quite distinct both in thought and language. The key to the interpretation is in the right understanding of ῥῆμα θεοῦ. This cannot mean ‘the Bible.’ It is ‘a word from God,’ ‘an utterance inspired by Him.’ Such were the utterances of the Old Testament Prophets, Hos 6:5. The words of ‘the Servant’ are to have the same character, Isa 49:2; Isa 51:16. Such words from one point of view are swords, Isa 11:4; Hos 6:5. It is not surprising therefore to find our Lord represented in Rev 1:16; Rev 19:15 as wielding from His Mouth ‘a sharp two-edged sword,’ cf. Heb 4:12. This weapon also is to be in the armoury of the Christian, Mat 10:20; cf. 1Pe 4:11; Act 2:17. As a Divine Sword its purpose can never be purely destructive. It wounds only to heal.