SEV Biblia, Chapter 6:11
Vestíos de toda la armadura de Dios, para que podis estar firmes contra las asechanzas del diablo.
Clarke's Bible Commentary - Ephesians 6:11
Verse 11. Put on the whole armour of God] endusasqe thn panoplian tou qeou. The apostle considers every Christian as having a warfare to maintain against numerous, powerful, and subtle foes; and that therefore they would need much strength, much courage, complete armour, and skill to use it. The panoply which is mentioned here refers to the armour of the heavy troops among the Greeks; those who were to sustain the rudest attacks, who were to sap the foundations of walls, storm cities, &c. Their ordinary armour was the shield, the helmet, the sword, and the greaves or brazen boots. To all these the apostle refers below. See on ver. 13. The wiles of the devil.] tav meqodeiav tou diabolou? The methods of the devil; the different means, plans, schemes, and machinations which he uses to deceive, entrap, enslave, and ruin the souls of men. A man's method of sinning is Satan's method of ruining his soul. See on ver. 14.
John Gill's Bible Commentary
Ver. 11. Put on the whole armour of God , &c.] Not that which God himself is sometimes clothed with, and uses against his enemies; but what he has provided for his people, and furnishes them with; the particulars of which are after mentioned: and it is called the armour of God, because it is prepared by him for his people, and is bestowed on them by him; and because it is in its own nature divine and spiritual, and not carnal; and because it is provided for fighting the Lord's battles, and is used in them; and because the efficacy of it is from him, and the execution it does is owing to him: and it is whole, complete, and perfect; and all of it is useful, and no part to be neglected, but all to be taken and put on; which is not to make and provide this armour, but to take it, as in ( Ephesians 6:13); as being ready made and provided, and to expect and prepare for battle, and make use of it; and this supposes saints to be in a warfare state, and that they are in the character of soldiers, and have enemies to fight with, and therefore should be accoutred with proper and suitable armour, to meet them: that ye may be able to stand against the wiles of the devil ; who is the grand enemy of Christ and his people, and a very powerful and cunning one he is; so that the whole armour of God should be put on, which is proof against all his might and craft, in order to stand against him, oppose him, and fight, and get the victory over him, which in the issue is always obtained by believers; for they not only stand their ground in the strength of Christ, and by the use of their armour confound his schemes, and baffle all his arts and stratagems, but are more than conquerors through him that has loved them.
Matthew Henry Commentary
Verses 10-18 - Spiritual strength and courage are needed for our spiritual warfare an suffering. Those who would prove themselves to have true grace, mus aim at all grace; and put on the whole armour of God, which he prepare and bestows. The Christian armour is made to be worn; and there is n putting off our armour till we have done our warfare, and finished ou course. The combat is not against human enemies, nor against our ow corrupt nature only; we have to do with an enemy who has a thousan ways of beguiling unstable souls. The devils assault us in the thing that belong to our souls, and labour to deface the heavenly image in our hearts. We must resolve by God's grace, not to yield to Satan Resist him, and he will flee. If we give way, he will get ground. If we distrust either our cause, or our Leader, or our armour, we give his advantage. The different parts of the armour of heavy-armed soldiers who had to sustain the fiercest assaults of the enemy, are her described. There is none for the back; nothing to defend those who tur back in the Christian warfare. Truth, or sincerity, is the girdle. Thi girds on all the other pieces of our armour, and is first mentioned There can be no religion without sincerity. The righteousness of Christ, imputed to us, is a breastplate against the arrows of Divin wrath. The righteousness of Christ implanted in us, fortifies the hear against the attacks of Satan. Resolution must be as greaves, or armou to our legs; and to stand their ground or to march forward in rugge paths, the feet must be shod with the preparation of the gospel of peace. Motives to obedience, amidst trials, must be drawn from a clea knowledge of the gospel. Faith is all in all in an hour of temptation Faith, as relying on unseen objects, receiving Christ and the benefit of redemption, and so deriving grace from him, is like a shield, defence every way. The devil is the wicked one. Violent temptations, by which the soul is set on fire of hell, are darts Satan shoots at us Also, hard thoughts of God, and as to ourselves. Faith applying the word of God and the grace of Christ, quenches the darts of temptation Salvation must be our helmet. A good hope of salvation, a Scriptura expectation of victory, will purify the soul, and keep it from being defiled by Satan. To the Christian armed for defense in battle, the apostle recommends only one weapon of attack; but it is enough, the sword of the Spirit, which is the word of God. It subdues and mortifie evil desires and blasphemous thoughts as they rise within; and answer unbelief and error as they assault from without. A single text, wel understood, and rightly applied, at once destroys a temptation or a objection, and subdues the most formidable adversary. Prayer mus fasten all the other parts of our Christian armour. There are othe duties of religion, and of our stations in the world, but we must kee up times of prayer. Though set and solemn prayer may not be seasonabl when other duties are to be done, yet short pious prayers darted out always are so. We must use holy thoughts in our ordinary course. A vai heart will be vain in prayer. We must pray with all kinds of prayer public, private, and secret; social and solitary; solemn and sudden with all the parts of prayer; confession of sin, petition for mercy and thanksgiving for favours received. And we must do it by the grac of God the Holy Spirit, in dependence on, and according to, his teaching. We must preserve in particular requests, notwithstandin discouragements. We must pray, not for ourselves only, but for all saints. Our enemies are mighty, and we are without strength, but ou Redeemer is almighty, and in the power of his mighty we may overcome Wherefore we must stir up ourselves. Have not we, when God has called often neglected to answer? Let us think upon these things, and continu our prayers with patience. (Eph 6:19-24)
Greek Textus Receptus
ενδυσασθε 1746 5669 την 3588 πανοπλιαν 3833 του 3588 θεου 2316 προς 4314 το 3588 δυνασθαι 1410 5738 υμας 5209 στηναι 2476 5629 προς 4314 τας 3588 μεθοδειας 3180 του 3588 διαβολου 1228
Vincent's NT Word Studies
11. Whole armor (panoplian). Panoply is a transcript of the Greek word. Only here, ver. 13, and Luke xi. 22, see note. In classical Greek of the full armor of a heavy-armed soldier. The student may compare the description of the forging of Aeneas' armor by Vulcan (Virgil, "Aeneid," viii., 415-459), and of the armor itself as displayed to Aeneas by Venus ("Aeneid," viii., 616-730). Also of the armor of Achilles (Homer, "Iliad," xviii., 468-617).
Wiles (meqodeiav). See on ch. iv. 14. The armor is a defense against strategy as well as assault.
The devil (tou diabolou). See on Matt. iv. 1; John vi. 70. In Job and Zechariah used as the equivalent of Satan (hater or accuser, see on Luke x. 18), of a single person, the enemy of mankind. In the other Old-Testament passages in which it occurs, it is used to translate either Satan or its equivalent in meaning, tsar (adversary, distresser), but without the same reference to that single person. See Sept., 1 Chronicles xxi. 1; Esther vii. 4; viii. 1; Psalm cviii. 6; Num. xxii. 32. The Septuagint usage implies enmity in general, without accusation either true or false. In the New Testament invariably as a proper name, except in the Pastoral Epistles, where it has its ordinary meaning slanderous. See 1 Timothy iii. 11; 2 Tim. iii. 3; Tit. ii. 3. As a proper name it is used in the Septuagint sense as the equivalent of Satan, and meaning enemy.
Robertson's NT Word Studies
6:11 {Put on} (endusasqe). Like #3:12. See also #4:24. {The whole armor} (ten panoplian). Old word from panoplos (wholly armed, from pan, hoplon). In N.T. only #Lu 11:22; Eph 6:11,13. Complete armor in this period included "shield, sword, lance, helmet, greaves, and breastplate" (Thayer). Our "panoply." Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armor as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armor but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier's armor, being chained to one for some three years. {That ye may be able to stand} (pros to dunasqai humas stenai). Purpose clause with pros to and the infinitive (dunasqai) with the accusative of general reference (humas) and the second aorist active infinitive stenai (from histemi) dependent on dunasqai. Against (pros). Facing. Another instance of pros meaning "against" (#Col 2:23). {The wiles of the devil} (tas meqodias tou diabolou). See already #4:14 for this word. He is a crafty foe and knows the weak spots in the Christian's armor.
