Spiritual warfare, as commonly taught in the church, is conceived almost exclusively as combat waged against Satan and his ranked cosmic agents. That conception is not false; it is incomplete, since it passes over a textual feature of the very verse most often cited to describe the enemy's assault. Ephesians 6:16 names the shooter, τοῦ πονηροῦ (tou ponērou, "of the evil one"), and names the payload, πάντα τὰ βέλη πεπυρωμένα (panta ta belē pepyrōmena, "all the flaming darts"), without specifying the mechanism by which such projectiles are customarily delivered. This paper argues that the silence merits pause and proposes a controlled theological account of its possible significance. Drawing on the lexical range of βέλος (belos, "dart, missile"), the semantic field of πυρόω (pyroō, "to inflame, set on fire") across the New Testament corpus, the most natural personal referent of τοῦ πονηροῦ, a suggestive Septuagintal analogue in Psalm 7 and Psalm 90(91), and Paul's explicit prohibition in Ephesians 6:12 against wrestling with flesh and blood, the paper argues that the unnamed mechanism may be understood as variable, fitted to whichever relational or appetitive proximity carries the enemy's fire with the greatest heat. From this construction follows a twofold pastoral responsibility the paper argues has received insufficient attention in the literature reviewed: that the believer attend to the danger of being a victim of such proximity, and, no less, of being an unwitting vehicle for it. The paper closes with a practical method of discernment consistent with this proposal.