Ephesians 6:17

καὶ τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε. So Isaiah 59:17; Wis 5:18 is again quite different καὶ περιθήσεται κόρυθα κρίσιν�. 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 Luke 2:30; Luke 3:6; Acts 28:28 (cf. Isaiah 40:5; Psalms 66(67):3), in each case denoting the power that brings salvation (Titus 2:11). ‘The Helmet’ therefore is not ‘the consciousness of being saved’ but ‘of being able to save.’ This is obvious in the Antitype (Isaiah 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’ Romans 8:37. Substantially the same thought is contained in the ἐλπίδα σωτηρίας of 1 Thessalonians 5:8.

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

καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ. In Isaiah 11:4 we have πατάξει γῆν τῷ λόγῳ τοῦ στόματος αὐτοῦ καὶ ἐν πνεύματι διὰ χειλέων�. In Wis 5:20 ὀξυνεῖ δὲ�. 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, Hosea 6:5. The words of ‘the Servant’ are to have the same character, Isaiah 49:2; Isaiah 51:16. Such words from one point of view are swords, Isaiah 11:4; Hosea 6:5. It is not surprising therefore to find our Lord represented in Revelation 1:16; Revelation 19:15 as wielding from His Mouth ‘a sharp two-edged sword,’ cf. Hebrews 4:12. This weapon also is to be in the armoury of the Christian, Matthew 10:20; cf. 1 Peter 4:11; Acts 2:17. As a Divine Sword its purpose can never be purely destructive. It wounds only to heal.