We Wrestle Not
Notes
Transcript
We Wrestle Not
Eph 6:4-24 Complete Jewish Bible
4 But you, brothers, are not in the dark, so that the Day should take you by surprise like a thief;
5 for you are all people who belong to the light, who belong to the day. We don’t belong to the night or to darkness, 6 so let’s not be asleep, like the rest are; on the contrary, let us stay alert and sober.
7 People who sleep, sleep at night; and people who get drunk, get drunk at night.
8 But since we belong to the day, let us stay sober, putting on trust and love as a breastplate and the hope of being delivered as a helmet.a
9 For God has not intended that we should experience his fury, but that we should gain deliverance through our Lord Yeshua the Messiah,
10 who died on our behalf so that whether we are alive or dead, we may live along with him. 11 Therefore, encourage each other, and build each other up—just as you are doing.
12 We ask you, brothers, to respect those who are working hard among you, those who are guiding you in the Lord and confronting you in order to help you change.
13 Treat them with the highest regard and love because of the work they are doing. Live at peace among yourselves; 14 but we urge you, brothers, to confront those who are lazy, your aim being to help them change, to encourage the timid, to assist the weak, and to be patient with everyone.
15 See that no one repays evil for evil; on the contrary, always try to do good to each other, indeed, to everyone.
16 Always be joyful.
17 Pray regularly.
18 In everything give thanks, for this is what God wants from you who are united with the Messiah Yeshua.
19 Don’t quench the Spirit,
20 don’t despise inspired messages.
21 But do test everything—hold onto what is good,
22 but keep away from every form of evil.
23 May the God of shalom make you completely holy—may your entire spirit, soul and body be kept blameless for the coming of our Lord Yeshua the Messiah. 24 The one calling you is faithful, and he will do it. [1]
VI. THE WARFARE OF THE CHRISTIAN BELIEVER, 6:10–24
A. The Armor of the Christian Soldier, 6:10–20
1. The soldier’s charge
a. Be strong in the Lord—in His mighty power
10 Finally, my brethren, be strong in the Lord, and in the power of his might.
b. Put on the full armor of God
2. The soldier’s enemy: The devil & his strategies
11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.
3. The soldier’s warfare: Not a human struggle, but a spiritual struggle
12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
4. The soldier’s duty: To take the full armor of God
a. That he may resist in the day of evil
b. That he may stand
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.
5. The soldier’s armor
a. The belt of truth
b. The breastplate of righteousness
14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
c. The sandals of the gospel
15 And your feet shod with the preparation of the gospel of peace;
d. The shield of faith
16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
e. The helmet of salvation
f. The sword of the Spirit, the Word of God
17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
6. The supernatural provision: Prayer—always praying
a. With all kinds of prayer
b. In the Spirit
c. Being alert
18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
d. For all saints & for ministers in particular
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.
Leadership Ministries Worldwide. (1996). Galatians–Colossians (pp. 220–221). Chattanooga, TN: Leadership Ministries Worldwide.
The Warfare of the Christian Believer, 6:10–24
A. The Armor of the Christian Soldier, 6:10–20
(6:10–20) Introduction—Spiritual Warfare: Paul has been discussing the believer’s walk (Ep. 4:1–6:9). Now suddenly he jolts the reader and hearer; he changes course. He says there is another way to look at the believer’s life in Christ. The believer’s life is a battlefield. Immediately upon receiving Christ, the believer finds himself in a constant struggle. He is engaged in an unceasing fight, an unending war. He is a combatant, a soldier in conflict. His calling is not to a life of enjoyment and ease, but to a life of hard conflict. There are foes within and foes without. From the cradle to the grave there is constant struggle against the corruptible lusts of the flesh and the imposing temptations offered by the world and Satan—a struggle against an excessive corruption that inevitably leads to death (Ro. 7:21; Gal. 5:17; 6:8; Ep. 4:22b; 6:10).
1. The soldier’s charge (vv. 10–11).
2. The soldier’s enemy: the devil and his strategies (v. 11).
3. The soldier’s warfare: not a human struggle, but a spiritual struggle (v. 12).
4. The soldier’s duty: to take the full armor of God (v. 13).
5. The soldier’s armor (vv. 14–17).
6. The supernatural provision: prayer—always praying (vv. 18–20).
1 (6:10–11) Spiritual Warfare: there is the charge to the Christian soldier. Note the word brothers. It is Christian believers who need the charge, not the world. Christian believers must diligently heed what is about to be said. There is no other way to conquer the enemies who stand so violently opposed to the Christian believer. Unless the believer heeds the charge and message of this passage, he will cave in to temptation and sin and end up walking through life just as most men do:
⇒ not experiencing the abundance and joy of life.
⇒ not experiencing the power and deliverance, care and concern, love and fellowship of God’s daily presence.
⇒ being uncertain and unsure of the future.
⇒ not having the confidence of being acceptable to God.
⇒ not being assured of living forever with God.
A believer must heed what God says in this passage; he must do exactly what God says in order to conquer the great enemies of life. The charge is twofold.
a. The believer must be strong in the Lord and in the power of His might. Note the stress upon power and strength.
Three different words are used:
⇒ be strong
⇒ in the Lord’s power
⇒ in the Lord’s might
Each of these words is used to stress the utter necessity of the believer being strong and possessing power.
⇒ The word strong (endunamoo) means power, might, strength. The believer must possess power, might, and strength as he walks through the course of this life.
⇒ The Lord’s power (kratos) means His sovereign, unlimited power and dominion over all.
⇒ The Lord’s might (ischuos) means strength, force, ability. It means His ability to use His strength and force wisely, that is, in perfection.
The believer is to be strong in the sovereign unlimited power of the Lord—in the power of His might—in His ability to use His power exactly as it should be used. (See outline and notes—Ep. 1:19–23 for more discussion on the power of God.)
But note the critical point: the believer’s strength is not human, fleshly strength; it is not the strength of anything within this world. The believer’s strength is found in the Lord—in a living, dynamic relationship with Him. The Lord is the source of the believer’s strength. There is no other source that can give man the strength to overcome this world with all its trials and temptations and death.
b. The believer must put on the armor of God. Once the believer is strong within, then he is ready to be clothed with the armor of God. But note: no amount of armor is worth the material it is made of unless the soldier has the heart to fight. The believer must—absolutely must—be strong in the Lord before he can be clothed with the armor of God and begin to wage war against the foes of life. Once a man has the presence and power of God within his heart, it is then that he begins to arm himself to wage war against the spiritual enemies of life. But note a most critical point: he must put on the whole armor of God, leaving nothing out. If he leaves a piece of the armor off, he exposes himself to the enemy and stands a good chance of being wounded, perhaps killed.
The charge is to be strong in the Lord, in the power of His might. Put on the whole armor of God.
“For with God nothing shall be impossible” (Lu. 1:37).
“That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man” (Ep. 3:16).
“Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us” (Ep. 3:20).
“Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness” (Col. 1:11).
“For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind” (2 Ti. 1:7).
“For thou hast girded me with strength to battle: them that rose up against me hast thou subdued under me” (2 S. 22:40).
“Fear thou not; For I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness” (Is. 41:10).[2]
2 (6:11) Satan—Spiritual Warfare: there is the enemy of the Christian soldier. The enemy is the devil and his strategies. The word wiles (methodei) means the deceits, craftiness, trickery, methods, and strategies which the devil uses to wage war against the believer. He will do everything he can to deceive and capture the believer.
a. There are the strategies that appeal to the lust of the eyes. Satan will see to it that something crosses the eyesight of the believer, something that is very appealing to the flesh and pride of life:
⇒ some delicious food
⇒ some attractive person
⇒ some person who is exposing the body
⇒ some possession: clothing, land, cars, houses, whatever
⇒ some position
⇒ some authority and power
Satan will present something to the eyes that is so appealing, the believer is doomed unless he is clothed in the full armour of God. Satan will entice the believer to eat the second helping, take the second look, buy the unneeded possession, or begin to selfishly seek more power and more position. He will use all the strategies he can to appeal to the flesh and pride of the believer.
“Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speak-eth of his own: for he is a liar, and the father of it” (Jn. 8:44).
“Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?” (Ro. 6:16).
“I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness” (Ro. 6:19).
“Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others” (Ep. 2:2–3).
“From whence come wars and fightings among you? come they not hence even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God” (Js. 4:1–4).
“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the, but is of the world” (1 Jn. 2:15–16).
b. Another strategy of the devil is to send a false teacher, a very impressive teacher, across the path of the believer. We must never forget that Satan is not a fiery red person with horns, a pointed tail, and a pitch fork in his hands. He is a living being in the spiritual world—a being who is transformed into a messenger of light. And he has ministers who walk about as ministers of righteousness, but they proclaim a righteousness other than that of Christ. Their message is that of self-righteousness, that of …
• human goodness and works
• ego and self-image
• personal development and growth
• self-improvement and correction
• mind and will
Such messages appeal to the flesh of man, and they are helpful. This must be realized and acknowledged, but such messages are not the basic power needed by man. They cannot deliver man from the great trials and sufferings of life or death. They can only lead man down the path of all flesh—that of death, decay, and eternal judgment.
The point is this: one of the most prominent strategies of the devil is to deceive man with false teachers and ministers and their appealing but false messages. The believer is doomed unless he is clothed in the full armor of God.
“Lest Satan should get an advantage of us: for we are not ignorant of his devices” (2 Co. 2:11).
“But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ” (2 Co. 11:3).
“For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works” (2 Co. 11:13–15).
“That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Ep. 4:14).
“Put on the whole armour of God, that ye may be able to stand against the wiles of the devil” (Ep. 6:11).
“Even him, whose coming is after the working of Satan with all power and signs and lying wonders” (2 Th. 2:9).
“And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him” (Re. 12:9).[3]
3 (6:12) Spiritual Warfare: third, there is the warfare of the Christian soldier. The warfare is not human or physical, but spiritual. Wuest has a descriptive picture of the believer’s great spiritual struggle:
In the word ‘wrestle’ [pale], Paul uses a Greek athletic term. Thayer defines as follows: ‘a contest between two in which each endeavors to throw the other, and which is decided when the victor is able to press and hold down his prostate antagonist, namely, hold him down with his hand upon his neck.’ When we consider that the loser in a Greek wrestling contest had his eyes gouged out with resulting blindness for the rest of his days, we can form some conception of the Ephesian Greek’s reaction to Paul’s illustration. The Christian’s wrestling against the powers of darkness is no less desperate and fateful” (Ephesians and Colossians, Vol. 1, p. 141).
The point to see is that the believer’s struggle is not against flesh and blood. His foes are not human or physical: they are spiritual—spiritual forces that possess unbelievable power. Note exactly what is said: the believer fights …
• against principalities
• against power
• against the rulers of darkness
• against spiritual wickedness
This reveals some very clear things to us.
a. The forces of evil are powerful forces. The thrust of this verse is to stress the enormous power of evil forces which stand against the believer.
b. The forces of evil are numerous. Principalities, powers, rulers—all convey the idea of a large number of evil forces who are struggling against the believer.
c. The forces of evil are apparently organized into a government or a hierarchy of evil. Again, principalities, powers and rulers of this world in high places—all point toward a ranking of spiritual forces with enormous authority, position, and rule.
d. The forces of evil are the rulers of the darkness of this world. Darkness in the Bible means the ignorance of truth and reality, of the real nature and purpose of things. For example …
• What is the source of man and his world?
• Where have man and his world come from?
• What is the purpose of man and his world? Why are man and his world existing?
• What is the end of man and his world? Is there even a place to go after this life—another world, another life?
Darkness is not knowing these things; it is being ignorant of them. Light is knowing God and His Son, Jesus Christ—that God and Christ stand as the Source and Purpose and end of man and his world. Light is knowing the truth and reality of man and his world: that God created all for Himself, and that He loves and saves all to live with Him eternally—if all will only believe and trust Him.
The forces of evil are the rulers of darkness, the rulers who blind the minds of men lest they believe the glorious gospel of eternal salvation.
e. The forces of evil are spiritual forces of wickedness. They seek to receive the loyalty and devotion that is due God. Therefore, they are after the spirit of man—that part of man that is destined to worship and serve God and exist forever. If they can capture the spirit of man, they have him eternally—his life and presence forever and ever. Therefore, they do all they can to lead man’s spirit into wickedness. They are the spiritual forces of wickedness.
Thought 1. Some persons have always scoffed at the idea of a personal devil or demons who actually exist in a so-called spiritual world. They feel they are too educated and intelligent to believe such nonsense. They proclaim that such ideas are outdated and belong to the dark ages of man’s ignorance and superstitions. But note a significant fact: man is ever so conscious of what he terms …
• subconscious horrors that affect both his mind and body
• unseen and uncontrollable forces that greatly affect his behavior
• unregulated behavior that he cannot control even when he knows better and wills to do differently
• cosmic forces that affect and determine his behavior
• blind fate that controls his life like a puppet
F.F. Bruce words it well:
Satan and his demonic forces “rank among the highest angel-princes in the hierarchy of the heavenly places, yet all of them owe their existence to Christ, through whom they were created [Col. 1:16], and who is accordingly the head of all principality and power’ [Col. 2:10]. But some at least of the principalities and powers have embarked upon rebellion against God and not only seek to force men to pay them the worship that is due to Him, but launched an assault upon the crucified Christ at a time when they thought they had Him at their mercy. But He, far from suffering their assault without resistance, grappled with them and overcame them, stripping them of their armour and driving them before Him in His triumphal procession [Col. 2:15]. Thus the hostile powers of evil which Christians must encounter are already vanquished powers, but it is only through faith-union with the victorious Christ that Christians can make His triumph theirs” (The Epistle to the Ephesians, p. 127f).
Think for a moment and be honest. Think of all the wickedness and evil and wrongdoing and selfishness in the world—all the …
• division
• prejudice
• favoritism
• anger
• hate
• pride
• war
• killing
• arguing
• selfishness
• immorality
• arrogance
• stealing
• lying
• cursing
• bitterness
The list could go on and on, ad infinitum. The evil of man consumes the news reports every day. Just think about it! Do we not know better? Do not enough of us know better—enough of us that we could change things? Yes we do. Why then do we not change the world? This passage tells us why:
“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Ep. 6:12).
God—because He is God—has to tell us the truth. He cannot do otherwise. Therefore, God reveals to us a fact that is as clearly evident as any other single fact on earth: there is an evil force that has access to the spirit of man and can influence and enslave man to do evil. He is called Satan, who rules over the darkness and spiritual wickedness of this world. The only hope for the believer is to put on the whole armor of God.
“And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it” (Lu. 4:6).
“And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat” (Lu. 22:31).
“But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them” (2 Co. 4:3–4).
“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places” (Ep. 6:12).
“Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Pe. 5:8).
Thought 2. The great Greek scholar Kenneth Wuest identifies the forces of evil as follows:
⇒ The principalities (arche): “the first ones, preeminent ones, leaders.”
⇒ The powers (exousias): “the authorities,’ the demons of Satan in the lower atmosphere who constitute his kingdom in the air.”
⇒ The rulers of the darkness of this world (kosmokrator): Satan and his demons.
⇒ The spiritual wickedness in high places (pneumatika tes ponerias): Satan and all his demonic forces. (Ephesians and Colossians, Vol. 1, p. 141.)[4]
4 (6:13) Spiritual Warfare: there is the duty of the Christian soldier. His duty is to take the whole armor of God. Note how the believer’s need for the whole armor of God is again stressed. This shows how essential the armor is. We must put on the armor of God. It is an absolute necessity. Why? Because of the “evil day.” What is the evil day?
⇒ It refers to today—to the onslaught of evil that is in the world today: “the days are evil” (Ep. 5:16).
⇒ It refers to any day—to the onslaught of temptations and trials that confront us at any given moment during a day.
⇒ It refers to the day of unusual temptation and trial—to a special onslaught and barrage of evil that is thrown against us.
We must withstand the day of evil. But we cannot withstand unless we have done our duty—unless we have obeyed and prepared ourselves—unless we have taken the whole armor of God.
“The night is far spent, the day is at hand: let us therefore cast off the works of darkness and let us put on the armour of light” (Ro. 13:12).
“For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds” (2 Co. 10:4).
“Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses” (1 Ti. 6:12).[5]
5 (6:14–17) Spiritual Struggle—Warfare—Armour of God: there is the armor of the Christian soldier. Remember that Paul was in prison and under constant guard when writing the Ephesian church. He was forced to stare at the soldier’s armor day in and day out. He had an ideal picture of the armor needed by the Christian believer to combat the forces of evil.
a. The belt of truth. The belt was used to hold the soldier’s clothing next to his body. This kept his clothing from flapping about and allowed him freedom of movement. The belt was also used to strengthen and support the body. The sign of the Christian soldier is the belt of truth …
• not truth individually or subjectively thought out.
• not truth as a man or a group of men see it
• not truth that is found in a man’s novel idea
• not truth that is taught by religion
Such truth is self-centered and restrictive. Such truth is only from finite man—a being so small, so impure, and so frail that he cannot possibly discover enough truth to embrace all men. He cannot discover enough truth to bring life to man, not eternal life. God and God alone can possess and give enough pure truth to embrace all men. God alone can share the truth of abundant and eternal life.
1) What specifically is the belt of truth? What is God’s truth that the believer is to put on?
⇒ First, Christ is the truth. The believer is to put on Christ (see Deeper Study # 3—Ep. 4:24).
“And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (Jn. 1:14).
“Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (Jn. 14:6).
⇒ Second, the Word of God is truth. The believer is to put on the Word of God. He is sanctified by the Word of God.
“Sanctify them through thy truth: thy word is truth” (Jn. 17:17).
“That he might sanctify and cleanse it with the washing of water by the word” (Ep. 5:26).
⇒ Third, speaking and living a life of truthfulness is the truth.
“Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another” (Ep. 4:25).
“Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (1 Pe. 1:22).
“These are the things that ye shall do; Speak ye every man the truth to his neighbour; execute the judgment of truth and peace in your gates” (Zec. 8:16).
“The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity” (Mal. 2:6).
2) Truth does several things for the Christian soldier.
⇒ It keeps him from flapping about from one thing to another, from being tossed to and fro by every attack of the enemy.
“That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Ep. 4:14).
⇒ It keeps him from becoming entangled with the affairs of this life.
“Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier” (2 Ti. 2:3–4).
⇒ It supports him in the battles and trials of life.
“Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me” (Jn. 14:6).
“Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted” (He. 2:17–18).
“For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace that we may obtain mercy, and find grace to help in time of need” (He. 4:15–16).
b. The breastplate of righteousness. The breastplate covered the body of the soldier from the neck to the thighs. It was used to protect the heart. The believer’s heart is focused upon the Lord Jesus Christ and His righteousness, and that focus must be protected. The sign of the Christian soldier is righteousness. When a man is saved, God imputes the righteousness of Jesus Christ to him, or to say it another way, God counts him righteous (see notes—Ga. 2:15–16 for discussion). However, it is not enough to stand in the righteousness of Christ. The Christian soldier must protect his heart. This he does by living righteously. Righteousness keeps the heart from ever being wounded and losing its focus. The Christian soldier is …
• to strive after the very righteousness of Jesus Christ
• to live righteously in this present world
“For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees ye shall in no case enter into the kingdom of heaven” (Mt. 5:20).
“But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference” (Ro. 3:21–22).
“Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame” (1 Co. 15:34).
“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Co. 5:21).
“Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God” (Ph. 1:11).
“And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Ph. 3:9).
“For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (Tit. 2:11–12).
c. The sandals of the gospel. The sandals were a sign of readiness—readiness to march and to do battle. The Roman sandals were made with nails that gripped the ground firmly even when it was sloping or slippery. The sign of the Christian soldier is readiness—a readiness to march and to bear witness to the gospel. Wherever the Christian soldier’s feet take him, he shares the gospel that can firmly ground a world reeling under the weight of desperate need and conflict.
Thought 1. Lehman Strauss makes a statement about this point that startles the mind of modern man: “The soldier’s shoes are not the dancing slippers of this world or the lounging slippers of the slothful, but the shoes of the Christian warrior who knows Christ and makes Him known” (Galatians and Ephesians, p. 232f).
“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world” (Mt. 28:19–20).
“And he said unto them, Go ye into all the world, and preach the gospel to every creature” (Mk. 16:15).
“But ye shall receive power, after the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Ac. 1:8).
“For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Ro. 1:16).
“But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Pe. 3:15).
d. The shield of faith in God. The word “shield” does not mean the small round shield which the soldier held in his hand to fight off the weapons of the enemy. It means the great oblong shield worn by the soldier to protect his body from the fiery darts thrown by the enemy. The darts were dipped in pitch or some other combustible material and set afire. When they struck, they served the purpose of small incendiary bombs. Satan has his fiery darts—those things that cause the believer …
• to question his salvation
• to question his call
• to question if he is worthy
• to question if he can really serve
• to question if the project can really be done
• to question, doubt, and wonder
• to become discouraged, depressed, and defeated
• to burn with passion and desire
Such fiery darts often assault the mind—one doubting and evil thought after the other—fighting against the will—struggling to get hold of the mind and subject it to doubt or evil.
However, the sign of the Christian soldier is that of the shield of faith, faith in God—a complete and perfect trust that God will quench the darts of doubt and evil that attack him, that God will help him control his mind and conquer the evil doubts and thoughts. The Christian soldier’s consciousness of God’s presence is so great that God’s presence itself becomes his shield and defender (Ge. 15:1). As Scripture says, God is his help and shield (Ps. 33:20; 84:9), his sun and shield (Ps. 84:11).
“But thou, O Lord, art a shield for me; my glory, and the lifter up of mine head. I cried unto the Lord with my voice, and he heard me out of his holy hill” (Ps. 3:3–4).
“Our soul waiteth for the Lord: he is our help and our shield” (Ps. 33:20).
“The Lord redeemeth the soul of his servants: and none of them that trust in him shall be desolate” (Ps. 34:22).
“Commit thy way unto the Lord; trust also in him; and he shall bring it to pass” (Ps. 37:5).
“Behold, O God our shield, and look upon the face of thine anointed” (Ps. 84:9).
“For the Lord God is a sun and shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly” (Ps. 84:11).
“It is better to trust in the Lord than to put confidence in man” (Ps. 118:8).
“The fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe” (Pr. 29:25).
“Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength” (Is. 26:3–4).
“And Jesus answering saith unto them, Have faith in God.… Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them” (Mk. 11:22, 24).
“Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me” (Ac. 27:25).
“But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (He. 11:6).
e. The helmet of salvation. The helmet covered the head and the mind of the soldier. The head, of course, was the core of a soldier’s power to wage war. His thinking ability was the most important factor in determining his victory or defeat. Therefore, the soldier needed a helmet to protect his head and mind. The sign of the Christian soldier is the helmet of salvation (deliverance). He must protect his mind and its thoughts, keeping all thoughts focused upon the Leader, the Lord Jesus Christ, and His objective of reaching the world with the glorious news that men can live forever.
The helmet that protects the mind of the Christian soldier is salvation. Unless a man has been saved, his mind cannot be protected from the fiery darts of temptation. The mind of an unsaved man is focused upon this earth; it is normal and natural for him …
• to seek more and more
• to possess more and more
• to look at the opposite sex with desire
• to taste and indulge the good things of the earth
• to feel and experience, satisfying his desires and passions
• to have and hoard even when others have little or nothing
The unsaved man sees nothing wrong with being his own person and doing his own thing just so he is reasonably considerate of others. His mind and thoughts are upon the earth; and the fiery darts of extravagance, indulgence, pleasure, self-centeredness, worldliness, license, hoarding, and immorality are a part of the unsaved world’s daily behavior.
But this is not so with the saved man. The mind of the saved man is focused upon Christ and His mission of sharing the good news of life, both life abundant and life eternal. Because of this, Satan launches his fiery darts of temptation against the mind of the believer, trying to get his thoughts and attention off of Christ and the conquest and ministry to souls. The Christian soldier desperately needs the helmet of salvation. The helmet of salvation means the knowledge and hope of salvation. Knowing that we are saved and hoping for the glorious day of redemption …
• stirs us to keep our minds and thoughts upon Christ and off of sin and this world
• arouses us to focus upon Christ and His mission to carry the gospel to a needy and dying world
“For to be carnally minded is death; but to be spiritually minded is life and peace” (Ro. 8:6).
“And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God” (Ro. 12:2).
“Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ” (2 Co. 10:5).
“That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness” (Ep. 4:22–24).
“Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things” (Ph. 4:8).
“Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is. 26:3).
“And he saw that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. For he put on righteousness as a breastplate, and a helmet of salvation upon his head” (Is. 59:16–17).
f. The sword of the Spirit is the Word of God. The sword was a weapon used for both defense and offense. The sword was used both to protect and to fight off and slay the enemy. The sign of the Christian soldier is his use of the Word of God. By living in the Scriptures, he protects himself from the onslaught of the enemy; and he fights and wins battle after battle, day after day. Remember: Jesus Christ Himself overcame the onslaught of the devil by using Scripture (Mt. 4:4, 7, 10). The written Word is the one weapon that assures victory for the Christian soldier, for the “Word of God is living and active and sharper than any two-edged sword.”
“For the word of God is quick and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (He. 4:12).
“And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword [God’s Word]: and his countenance was as the sun shineth in his strength” (Re. 1:16).
“And to the angel of the church in Pergamos write; These things saith he which hath the sharp sword with two edges … repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth” (Re. 2:12, 16).
“Wherewith shall a young man cleanse his way? by taking heed thereto according to thy word” (Ps. 119:9).
“Thy word have I hid in mine heart, that I might not sin against thee” (Ps. 119:11).[6]
6 (6:18–20) Prayer—Spiritual Warfare: there is the supernatural provision of the Christian soldier—prayer—a constant spirit of prayer. The soldier enters the conflict fully dressed and armed, but something else is essential: great confidence and assurance and courage. Such comes from a spirit of prayer.
The following things need to be noted about the soldier’s prayer.
a. He must pray—always pray. The soldier who is not always praying is not assured of God’s protection. The Christian soldier must pray all the time to maintain a constant unbroken consciousness of God’s presence and care. Such infuses the needed assurance, confidence, and courage.
“Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you” (Mt. 7:7).
“Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full” (Jn. 16:24).
“Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Ph. 4:6).
“Continue in prayer, and watch in the same with thanksgiving” (Col. 4:2).
“Is any among you afflicted? let him pray. Is any merry? let him sing psalms” (Js. 5:13).
“Seek the lord and his strength, seek his face continually” (1 Chr. 16:11).
b. He must pray “in the Spirit,” that is, in the Holy Spirit, the Spirit of the only living and true God. Prayer to any other god or to one’s own thoughts or to some other man-made god is empty and useless.
“Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God” (Ro. 8:26–27).
c. He must be sleepless in prayer. The Christian soldier must concentrate and persevere in prayer. He must go to the point of being sleepless in prayer—sometimes so intensely involved in prayer that he actually goes without sleep in order to pray.
“Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak” (Mt. 26:41).
“And he spake a parable unto them to this end, that men ought always to pray, and not to faint” (Lu. 18:1).
“Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” (Lu. 22:26).
“Pray without ceasing” (1 Th. 5:17).
d. He must pray unselfishly. The soldier is not in battle alone; many are engaged in the same warfare. The outcome of the battle is determined by the welfare of all involved. The Christian soldier must pray for those who fight with him. The Christian soldier must pray as much and as intensely for his fellow soldiers as for himself.
“Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers” (Ep. 1:15–16).
“Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints” (Ep. 6:18).
e. He must pray for leaders in particular. Leaders, their decisions and example, often determine the outcome of the battle. The Christian soldier has leaders who teach and preach and administer throughout the church and around the world. Boldness and decisiveness and purity are needed to put the enemy to flight and to capture souls for the gospel (Ac. 28:20).
“Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me” (Ac. 8:24).
“Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me” (Ro. 15:30).
“Brethren, pray for us” (1 Th. 5:25).
“Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you” (2 Th. 3:1).
“Pray for us: for we trust we have a good conscience, in all things willing to live honestly” (He. 13:18).[7]
10 τοῦ λοιποῦ (sc. χρόνου) from now on (Gal 6:17), here finally. ἐν-δυναμοῦσθε impv pass. -δυναμόω strengthen; pass. be strong. κράτος8 might. ἰσχύς -ύος ἡ strength, power.
11 ἐν-δύσασθε aor. impv mid. -δύω put on another; mid. have on, wear, aor. put on oneself. παν-οπλία (πᾶς + ὅπλα (τά) arms) suit of armour, armour. τ. θεοῦ i.e. which God supplies. πρὸς τό w. acc. + inf. final. δύνασθαι inf. δύναμαι. στῆναι to stand firm, aor2 (intr.) inf. ἵστημι. πρός w. acc. sts against. μεθ-οδεία scheming 4:14. διάβολος devil 4:27.
12 πάλη wrestling, more generally a fight, struggle. αἷμα κ. σάρξ Hebr., mortal(s). ἀρχή, ἐξουσία 3:10. κοσμο-κράτωρ6 -τορος ὁ world-ruler. σκότος8 darkness. τὰ πνευματικά spirit-forces. πονηρία evil. ἐπ-ουράνιος heavenly; neut. pl. the heavenly places, heaven.
13 ἀνα-λάβετε aor2 impv -λαμβάνω take up. δυνηθῆτε aor. subj. dep. δύναμαι. ἀντι-στῆναι to resist v. 11 (στῆναι). ἅπαντα = πάντα. κατ-εργασάμενοι here perh. having won through, aor. ptc -εργάζομαι work out; accomplish.
14 στῆτε aor2 impv. περι-ζωσάμενοι aor. ptc mid. -ζώννυμι gird another; mid. oneself. ὀσφύς -ύος ἡ loins. ἐν instr. with. ἑνδυσάμενοι aor. ptc mid. v. 11. θώραξ6 -ακος ὁ breast-plate, w. gen. epexeg. §45.
15 ὑπο-δησάμενοι aor. ptc mid. -δέω “bind under”, mid. put (e.g. sandals) on the feet. ἑτοιμασία (ἕτοιμος ready) readiness; καὶ ὑποδησάμενοι κτλ. transl. and being well shod, (ever) in readiness (to spread) the good news of peace.
16 ἀνα-λαβόντες aor2 ptc v. 13. θυρεός shield. δυνήσεσθε fut. δύναμαι. βέλος8 dart. πεπυρωμένα flaming, pf ptc pass. πυρόω set fire to, pass. burn (intr.). σβέσαι aor. inf. σβέννυμι quench.
17 περι-κεφαλαία helmet. σωτήριον = σωτηρία salvation. δέξασθε aor. impv δέχομαι take. μάχαιρα sword. ὅ ἐστιν 5:5. ῥῆμα7 word.
18 διά w. gen. with. προσ-ευχή prayer. δέησις4 petition. προσευχόμενοι ptc -εύχομαι. ἐν παντὶ καιρῷ on every occasion. εἰς αὐτό to this end. ἀγρ-υπνοῦντες ptc -υπνέω (< ἀγρός + ὕπνος sleep in the open) be watchful/alert. προσ-καρτέρησις4 assiduity, perseverance. περί for ὑπέρ, cf ὑπέρ v. 19 §96.
19 δοθῇ aor. subj. pass. δίδωμι. ἄν-οιξις4 act of opening, ἐν ἀν. τ. στόματος when I begin to speak. παρρησία the freedom of complete confidence 3:12. γνωρίσαι aor. inf. -ίζω make known.
20 πρεσβεύω be an ambassador, envoy. ἅλυσις4 chain, ἐν ἅ. “in a chain” = a prisoner. παρ-ρησιάσωμαι aor. subj. -άζομαι speak out freely and confidently. λαλῆσαι aor. inf. λαλέω.[8]
A Grammatical Analysis of the Greek N.T.
6:10–20
Divine Armor
Although Paul does not follow a formal rhetorical outline in Ephesians, 6:10–20 functions as a peroratio, a rousing conclusion. Philosophers sometimes described their conflict with wicked ideas as wrestling in an athletic contest or a war; they also used lists of virtues, the general idea of which Paul incorporates here. Aspects of Paul’s conclusion resemble the exhortations that generals gave to their armies before battle.
The Old Testament has many pictures of Israel as God’s warriors, and God himself appears as a warrior in full armor, dealing out his justice (Is 59:17; cf. Wisdom of Solomon 5:17–20). But although Paul borrows his language from the Old Testament, the image Paul’s words in this paragraph would have evoked for most of his readers is that of a Roman soldier ready to do battle. Most adults who heard his letter read would have seen Roman soldiers and could relate this image to their spiritual warfare against the demonic powers at work in the world; God who fought for them had supplied them his armor.
Paul omits some pieces of the Roman soldier’s armor in his description; for instance, since he mentions only one offensive weapon, he uses the sword but omits the lance (the pilum). Paul probably has no particular purpose in correlating specific strengths of the Christian with specific armor body parts (cf. 1 Thess 5:8); rather, he wants his readers to know that they need all of them to be victorious.
6:10–11. In the day of battle, Roman soldiers were to stand their ground, not retreat. As long as they stood together on a flat, open field and did not break ranks, their legions were considered virtually invincible.
6:12. Some people in the Old Testament learned that the nature of their battle was spiritual (cf. Gen 32:22–32; Dan 10:10–21), although in both Daniel and Paul the battle was fought by prayerfully submitting to God and doing his will, not by directly addressing the hostile powers (Dan 10:12–13, 21). Some pagan deities were called “world rulers,” and terms for high ranks of good and evil angels were becoming popular in this period; “spiritual beings of wickedness” is idiomatic Greek for “evil spirits,” a Jewish and New Testament term.
6:13. The “evil day” could refer generically to any time of judgment or testing (e.g., Amos 6:3), but some scholars think it applies specifically to the period of intense tribulation Jewish people expected prior to the end of the age (cf. Dan 12:1), which Paul elsewhere may have regarded as present (cf. Rom 8:22–23). For “stand” see comment on 6:10–11.
6:14. The “belt” or “girdle” may refer to the leather apron beneath the armor or to the metal belt protecting the lower abdomen. The “breastplate” normally consisted of leather overlaid with metal, and it protected the chest in battle; like the helmet (6:17), it was used only in battle, not for normal wear. Roman soldiers were to face forward in battle, side by side, so the armor needed to protect only their front. In view of Isaiah 59:17 (cf. Wisdom of Solomon 5:18), this “breastplate of righteousness” is truly “God’s armor” (6:13).
6:15. Soldiers needed to wear sandals or boots (technically the Roman caliga, a half boot) so they could advance toward the enemy undistracted about what they might step on; this gear was essential to their “preparation” for battle. Paul takes the image especially from the herald of Isaiah 52:7 who announces good news: sharing the message of Christ advances God’s army against the enemy’s position.
6:16. Roman soldiers were equipped with large rectangular wooden shields, four feet high, the fronts of which were made of leather. Before battles in which flaming arrows might be fired, the leather would be wetted to quench any fiery darts launched against them. After Roman legionaries closed ranks, the front row holding shields forward and those behind them holding shields above them, they were virtually invulnerable to any attack from flaming arrows.
Because the Greek and Roman god of passion (called Eros and Cupid, respectively) was said to strike with flaming arrows, some of Paul’s readers may have thought specifically of the temptation of lust in this verse, although Paul probably intended the image to cover more than that danger (cf. Ps 11:2; 57:4; 58:3–7; 64:3; perhaps 120:1–4; Prov 25:18).
6:17. The bronze helmet, equipped with cheek pieces, was necessary to protect the head; though essential garb for battle, it was normally not worn outside battle. For the phrase “helmet of salvation” see Isaiah 59:17; cf. comment on Ephesians 6:14. The sword (gladius, 20–24 inches long) was a weapon used when close battle was joined with the enemy and the heavy pikes that frontline soldiers carried were no longer practical. Thus Paul implies that the battle is to be joined especially by engaging those who do not know God’s word (the gospel) with its message, after one is spiritually prepared in the other ways listed here. Paul’s ministry was thus particularly strategic, because it included close-range battle advancing into enemy ranks (vv. 19–20).
6:18–19. If prayer for one another (v. 18) continues the figurative image of warfare in the preceding context, it might relate to how the soldiers had to stand together in their battle formation, covering one another by moving as a solid unit. A Roman soldier by himself was vulnerable, but as a unified army a Roman legion was virtually invincible. “Watching” or “being alert” may also be military language (suggested by Jesus; cf. Mk 14:38). Prayer in the Spirit probably implies inspired prayer (cf. 1 Cor 14).
6:20. Ambassadors were to be received with all the respect due the ones who sent them; as heralds, they were to be immune from hostility even if they represented an enemy kingdom. Paul, an “ambassador” of the greatest king and the greatest kingdom (6:20) is instead chained in Rome for his mission of peace (6:15). In Greek literature, a true philosopher was characterized by his “boldness,” or frank speech.
Like 3:1–13, this section adds pathos, or feeling; although its most important function is to solicit prayer, it also sets an example for the church.[9]
IVPBBCNT Commentary
6:10–20 In the letter’s final teaching section, Paul instructs believers to stand against the evil forces at work in the world. This discussion has three parts: a description of the nature of the battle (Eph 6:10–13), a call to resist the powers by putting on the armor of God (vv. 14–17), and a reminder to pray and be alert (vv. 18–20).
6:10 become strong in the Lord God gave the Israelites a similar charge before they engaged in battle with the inhabitants of the promised land (Deut 31:23; Josh 1:6).
6:11 full armor of God The book of Isaiah contains imagery similar to Paul’s (Isa 11:4–5; 52:7; 59:17).
able to stand A military expression that refers to a posture of opposition toward an enemy.
stratagems of the devil Refers to the devil’s efforts to disrupt the Church. Paul may have in mind the divisions and false teachings he mentions earlier in the letter (e.g., Eph 4:14, 22, 31; 5:6; compare 2 Cor 2:11). Paul’s use of the Greek word methodeia suggests that the devil is cunning and uses deception to advance his evil purposes (2 Cor 11:3).
6:12 forces of wickedness Refers to hostile supernatural entities. Because of Christ’s victory over the evil powers, believers have courage and strength to resist them (Eph 1:19–21; 3:10; Col 2:15).
6:14 girding your waist with truth The belt around a soldier’s waist held the breastplate in place and provided an attachment for the sword.
breastplate of righteousness See note on 1 Thess 5:8.
6:16 shield of faith The shield was the soldier’s primary defense in battle. In the same way, the believer’s trust in God provides protection against the devil and his schemes.
6:17 helmet of salvation The assurance of God’s salvation protects the believer just as a helmet protects a soldier in battle. See note on 1 Thess 5:8.
sword of the Spirit This weapon helps believers proclaim the gospel message, act on God’s behalf, and combat attacks from the devil (compare Eph 6:11–12).
word Paul’s use of the Greek word rhēma here primarily refers to the proclamation of the gospel and its ongoing work in the life of the believer (see 5:26 and note; compare Rom 10:17).
6:18 praying at all times Prayer should not be an afterthought for believers, but rather their primary source of strength.
6:19 boldness Refers to courage, especially in public speech. In Acts, Paul’s preaching is characterized by boldness (Acts 2:29; 4:13, 4:31; 28:31).
mystery of the gospel This might refer generally to the good news about Christ, or it could point specifically to the inclusion of Gentiles (non-Jews) into the people of God (Eph 3:4–6; see note on 3:4; compare 2:11–22).
6:20 ambassador in chains Paul was compelled to proclaim the gospel even during his imprisonment (see 3:1 and note).[10]
Faithlife Bible Commentary
C. The Demands of Spiritual Warfare (vv. 10–20)
Supporting Idea: We are to put on the full spiritual armor of God so that we will be able to win the spiritual war against the devil.
6:10. Paul introduces his final subject by urging the Ephesian believers to be strong in the Lord. When it comes to spiritual warfare, we cannot be sufficiently strong by ourselves. If we are going to have adequate strength for the spiritual battles of life, it must be the Lord’s strength. Only he has the mighty power sufficient to win spiritual battles against the demonic enemy.
6:11. The way we are strong in the Lord is to put on the full armor of God. When we have this armor on, we are able to stand against the wiles and schemes of the devil. Satan is a deceiver and a destroyer (Rev. 12:9). He deceives in order to destroy. Putting on the armor, of course, is a metaphor for following certain instructions from Scripture.
6:12. The reason this spiritual armor is needed is that our struggle is not against flesh and blood. The picture of warfare here implies that we do not face a physical army. We face a spiritual army. Therefore our weapons must be spiritual. Against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms seems to suggest a hierarchy of evil spirit-beings who do the bidding of Satan in opposing the will of God on earth.
6:13. When we have obeyed all the instructions implicit in the full armor of God, we can resist Satan’s attempts to deceive and destroy us. The day of evil is anytime during this era in history until Jesus returns. All days are evil in their potential and become evil in reality when Satan or his demons decide to use that day to attack you.
The clear implication here is that, if the Christian has all his armor on, he has the ability to stand firm against Satan. At times the spiritual warfare in which we find ourselves may be frightening. However, the only thing we have to fear, if our armor is in place, is fear itself. “The one who is in you [Jesus], is greater than the one [Satan] who is in the world” (1 John 4:4). “Submit yourselves, then, to God. Resist the devil, and he will flee from you” (Jas. 4:7). “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour. Resist him, standing firm in the faith” (1 Pet. 5:8–9). Scripture is utterly consistent. If we have our armor in place, if we are firm in our faith, we may resist the devil. If we do, he will flee from us.
6:14. After instructions to put on the full armor of God and the promise of the power of God in victory over the devil, Paul specifically describes the various pieces of armor. The belt of truth pictures the large leather belt the Roman soldier wore. It held other weapons and kept his outer garments in place. To put on the belt of truth can be understood as accepting the truth of the Bible and choosing to follow it with integrity.
The breastplate of righteousness pictures the metal armor in the shape of a human torso common to the Roman uniform. To put on the breastplate can be understood as choosing not to harbor and nurture known sin. It is striving to be like Christ and live according to his ways of righteousness.
6:15. Feet fitted with the readiness pictures the hobnailed shoes which kept the soldiers footing sure in battle. To put on these shoes could be understood as believing the promises of God in the gospel and counting on them to be true for you. Faith in these promises yields peace in the Christian’s life.
6:16. The shield of faith pictures the small, round shield the Roman soldier used to deflect blows from the sword, arrow, or spear of the enemy. To take up this shield can be understood as rejecting temptations to doubt, sin or quit, telling yourself the truth and choosing on the basis of the truth to do the right thing.
6:17. The helmet of salvation pictures the Roman soldier’s metal protective headgear. It does not refer to our salvation in Christ. First Thessalonians speaks of the helmet of the “hope of salvation,” which is probably a parallel idea. That being the case, taking the helmet of salvation could be understood as resting our hope in the future and living in this world according to the value system of the next.
The sword of the Spirit pictures the soldier’s weapon sheathed to his belt and used both for offensive and defensive purposes. Taking the sword of the Spirit—defined for us as the Word of God—can be understood as using Scripture specifically in life’s situations to fend off attacks of the enemy and put him to flight. We see the example of Jesus using the Scripture this way in Matthew 4:1–11.
6:18. Finally, while preparing for and doing battle, we are to be on the alert and always keep on praying. We petition God for our own needs in the battle, and we pray for the spiritual victory of other saints.
6:19–20. Paul finishes by asking for prayer for himself in his own ministry, acknowledging the fact that he was a prisoner at the time of this writing. He sought courage from prayer to proclaim the gospel even to those in his prison.[11]
Holman Commentary Max Anders
6:10–20 The Warfare of the New People
Paul made sure believers recognized that as new people who have been granted new life in a new family with new relationships they still would endure spiritual warfare. The closing portion of Paul’s letter explained his account of the Christian’s conflict with evil forces.
Believers must adorn themselves with the armor of God in order to stand against the devil’s schemes. Five defensive weapons are identified: (1) the enabling nature of truth that resists lying and false doctrine; (2) the covering quality of righteousness that resists accusations of conscience and despondency; (3) the stabilizing quality of peace that resists slander and selfishness; (4) the protective ability of faith that resists prayerlessness and doubt; and (5) the encouraging nature of salvation that resists fear and disappointment.
Two offensive weapons are included in the armor of God: (1) the sword of the Spirit, which is the word of God, and (2) prayer. It is fitting that this prayerful and meditative letter concludes with an exhortation to prayer (6:18) and a request for prayer (6:19–20).[12]
Holman Bible Handbook
10. Finally (τὸ λοιπόν). See on 2 Cor. 13:11. Omit my brethren.
Be strong (ἐνδυναμοῦσθε). Lit., be strengthened. Compare Rom. 4:20, and Philip. 4:13.
Power of His might. See on ch. 1:19.
11. Whole armor (πανοπλίαν). Panoply is a transcript of the Greek word. Only here, ver. 13, and Luke 11:22, 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 (μεθοδείας). See on ch. 4:14. The armor is a defence against strategy as well as assault.
The devil (τοῦ διαβόλου). See on Matt. 4:1; John 6:70. In Job and Zechariah used as the equivalent of Satan (hater or accuser, see on Luke 10:18), 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 Chron. 21:1; Esther 7:4; 8:1; Ps. 108:6; Numb. 22:32. 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 Tim. 3:11; 2 Tim. 3:3; Tit. 2:3. As a proper name it is used in the Septuagint sense as the equivalent of Satan, and meaning enemy.
12. We wrestle (ἔστιν ἡμῖν ἡ πάλη). Rev., more literally and correctly, our wrestling is. Πάλη wrestling, only here.
Flesh and blood. The Greek reverses the order.
Principalities and powers. See on Col. 1:16.
Rulers of the darkness of this world (κοσμοκράτορας τοῦ σκότους τούτου). Rev., more correctly, world-rulers of this darkness. World-rulers only here. Compare John 14:30; 16:11; 1 John 5:19; 2 Cor. 4:4.
Spiritual wickedness (τὰ πνευματικὰ τῆς πονηρίας). Lit., the spiritual things of wickedness. Rev., spiritual hosts of wickedness. The phrase is collective, of the evil powers viewed as a body. Wickedness is active evil, mischief. Hence Satan is called ὁ πονηρός the wicked one. See on Luke 3:19; 7:21; 1 John 2:13.
In high places (ἐν τοῖς ἐπουρανίοις). Rev., more literally, in the heavenly places. Used in the general sense of the sky or air. See on ch. 2:2.
13. Wherefore. Because the fight is with such powers.
Take unto you (ἀναλάβετε). Lit., take up, as one takes up armor to put it on. So Rev.
The whole armor. An interesting parallel passage, evidently founded upon this, occurs in Ignatius’ Epistle to Polycarp, 6 “Please the captain under whom ye serve, from whom also ye shall receive your wages. Let no one of you be found a deserter. Let your baptism abide as your shield; your faith as your helmets; your love as your spear; your patience as your whole armor. Let your good works be your savings (τὰ δεπόσιτα deposita),* that you may receive what is justly to your credit.” Gibbon relates how the relaxation of discipline and the disuse of exercise rendered the soldiers less willing and less able to support the fatigues of the service. They complained of the weight of their armor, and successively obtained permission to lay aside their cuirasses and helmets (ch. 27).
Withstand. With has the sense of against, as appears in the older English withsay, to contradict; Anglo-Saxon, widstandan, to resist. Compare German, wider and Widerstand, resistance.
Having done all. Everything which the crisis demands.
14. Having your loins girt about (περιζωσάμενοι τὴν ὀσφὺν). The verb is middle, not passive. Rev., correctly, having girded. Compare Isa. 11:5. The principal terms in this description of the christian armor are taken from the Septuagint of Isaiah.
Truth (ἀληθείᾳ). The state of the heart answering to God’s truth; inward, practical acknowledgment of the truth as it is in Him: the agreement of our convictions with God’s revelation.
The loins encircled by the girdle form the central point of the physical system. Hence, in Scripture, the loins are described as the seat of power. “To smite through the loins” is to strike a fatal blow. “To lay affliction upon the loins” is to afflict heavily. Here was the point of junction for the main pieces of the body-armor, so that the girdle formed the common bond of the whole. Truth gives unity to the different virtues, and determinateness and consistency to character. All the virtues are exercised within the sphere of truth.
Breastplate of righteousness (θώρακα τῆς δικαιοσύνης). Compare Isa. 59:17. Righteousness is used here in the sense of moral rectitude. In 1 Thess. 5:8, the breastplate is described as of faith and love. Homer speaks of light-armed warriors armed with linen corselets; and these were worn to much later times by Asiatic soldiers, and were occasionally adopted by the Romans. Thus Suetonius says of Galba, that on the day on which he was slain by Otho’s soldiers, he put on a linen corselet, though aware that it would avail little against the enemy’s daggers (“Galba,” xix.). Horn was used for this purpose by some of the barbarous nations. It was cut into small pieces, which were fastened like scales upon linen shirts. Later, the corselet of metal scales fastened upon leather or linen, or of flexible bands of steel folding over each other, was introduced. They appear on Roman monuments of the times of the emperors. The Roman spearmen wore cuirasses of chain-mail. Virgil mentions those in which the linked rings were of gold (“Aeneid,” iii., 467). The stiff cuirass called στάδιος standing upright, because, when placed upon its lower edge it stood erect, consisted of two parts: the breastplate, made of hard leather, bronze, or iron, and a corresponding plate covering the back. They were connected by leathern straps or metal bands passing over the shoulders and fastened in front, and by hinges on the right side.
The breastplate covers the vital parts, as the heart.
15. Preparation (ἑτοιμασίᾳ). Only here in the New Testament. The Roman soldier substituted for the greaves of the Greek (metal plates covering the lower part of the leg) the caligae or sandals, bound by thongs over the instep and round the ankle, and having the soles thickly studded with nails. They were not worn by the superior officers, so that the common soldiers were distinguished as caligati. Ἑτοιμασία means readiness; but in Hellenistic Greek it was sometimes used in the sense of establishment or firm foundation, which would suit this passage: firm-footing. Compare Isa. 52:7.
16. Above all (ἐπὶ πᾶσιν). Ambiguous. It may mean over all, or in addition to all. The latter is correct. Rev., withal.
The shield of faith (τὸν θυρεὸν τῆς πίστεως). Θυρεόν shield, is from θύρα door, because shaped like a door. Homer uses the word for that which is placed in front of the doorway. Thus of the stone placed by Polyphemus in front of his cave (“Odyssey,” ix., 240). The shield here described is that of the heavy infantry; a large, oblong shield, four by two and a half feet, and sometimes curved on the inner side. Sculptured representations may be seen on Trajan’s column. Compare “Compass him as with a shield,” Ps. 5:12. It was made of wood or of wicker-work, and held on the left arm by means of a handle. Xenophon describes troops, supposed to be Egyptians, with wooden shields reaching to their feet (“Anabasis,” i., 8, 9). Saving faith is meant.
Fiery darts (τὰ βέλη τὰ πεπυρωμένα). Lit., the darts, those which have been set on fire. Herodotus says that the Persians attacked the citadel of Athens “with arrows whereto pieces of lighted tow were attached, which they shot at the barricade” (8:52). Thucydides: “The Plataeans constructed a wooden frame, which they set up on the top of their own wall opposite the mound.… They also hung curtains of skins and hides in front: these were designed to protect the woodwork and the workers, and shield them against blazing arrows” (2:75). Livy tells of a huge dart used at the siege of Saguntum, which was impelled by twisted ropes. “There was used by the Saguntines a missile weapon called falarica, with the shaft of fir, and round in other parts, except toward the point, whence the iron projected. This part, which was square, they bound around with tow and besmeared with pitch. It had an iron head three feet in length, so that it could pierce through the body with the armor. But what caused the greatest fear was that this weapon, even though it stuck in the shield and did not penetrate into the body, when it was discharged with the middle part on fire, and bore along a much greater flame produced by the mere motion, obliged the armor to be thrown down, and exposed the soldier to succeeding blows” (21:8). Again, of the siege of Ambracia by the Romans: “Some advanced with burning torches, others carrying tow and pitch and fire-darts, their entire line being illuminated by the blaze” (38:6). Compare Ps. 7:13, where the correct rendering is, “His arrows He maketh fiery arrows.” Temptation is thus represented as impelled from a distance. Satan attacks by indirection—through good things from which no evil is suspected. There is a hint of its propagating power: one sin draws another in its track: the flame of the fire-tipped dart spreads. Temptation acts on susceptible material. Self-confidence is combustible. Faith, in doing away with dependence on self, takes away fuel for the dart. It creates sensitiveness to holy influences by which the power of temptation is neutralized. It enlists the direct aid of God. See 1 Cor. 10:13; Luke 22:32; Jas. 1:2; 1 Pet. 4:12; 2 Pet. 2:9.
17. Take the helmet of salvation (τὴν περικεφαλαίαν τοῦ σωτηρίου δέξασθε). Compare Isa. 59:17; 1 Thess. 5:8. Take is a different word from that used in vv. 13, 16. It is receive as from God. The meaning is the helmet which is salvation. The protection for the head. The helmet was originally of skin, strengthened with bronze or other metal, and surmounted with a figure adorned with a horsehair crest. It was furnished with a visor to protect the face.
Sword of the Spirit (μάχαιραν τοῦ πνεύματος). See on Apoc. 6:4. The word of God serves both for attack and to parry the thrusts of the enemy. Thus Christ used it in His temptation. It is the sword of the Spirit, because the Spirit of God gives it and inspires it. The Spirit’s aid is needed for its interpretation. Compare John 14:10; Heb. 4:12, in which latter passage the image is sacrificial.
Word of God (ῥῆμα θεοῦ). See on Luke 1:37. See Luke 3:2; 4:4; Rom. 10:17; Heb. 6:5; 11:3.
18. Always (ἐν παντὶ καιρῷ). Incorrect. It means on every occasion. Rev., at all seasons. Compare Luke 21:36.
With all prayer and supplication (διὰ πάσης προσευχῆς). Prayer is general, supplication special. Διά with is literally through; that is, through the medium of. All, lit., every. Prayer is of various kinds, formal, silent, vocal, secret, public, petitionary, ejaculatory—shot upward like a dart (jaculum) on a sudden emergency. Compare Ps. 5:1, 2.
Watching thereunto (εἰς αὐτὸ ἀγρυπνοῦντες). Compare Col. 4:2. For watching, see on Mark 13:33, 35. Thereunto, unto prayer, for occasions of prayer, and to maintain the spirit of prayer. One must watch before prayer, in prayer, after prayer.
Perseverance (προσκαρτερήσει). Only here. The kindred verb προσκαρτερέω to continue, occurs often. See on Acts 1:14.
19. Boldly. Connect with to make known, as Rev.; not with open my mouth, as A. V.
Mystery. See on Rom. 11:25; Col. 1:26.
20. I am an ambassador in bonds (πρεσβεύω ἐν ἁλύσει). The verb to be an ambassador occurs only here and 2 Cor. 5:20. See on Philem. 9. In bonds, lit., in a chain: the particular word for the coupling-chain by which he was bound to the hand of his guard.[13]
10. Be strong in the Lord. He comes to his final admonition. They are engaged in a fearful warfare (verse 12). They need to be equipped for it. Let them be strong by using the armor, weapons and means which are named in the next section.
11–13. Put on the whole armor of God. The ancient soldier was not equipped for war until he had put on his armor. Paul was at that time a prisoner, probably living near the prætorian camp in Rome, as he was by the Roman customs under the charge of the prætorian prefect. It is possible that the figure was suggested by the sights he so often witnessed. Against the wiles of the devil. The great enemy. The armor was designed not only to protect, but there were weapons also with which to assail him. 12. For we wrestle. Fights then were a hand to hand grapple. Not against flesh and blood. While flesh and blood may seem to assail us, the real enemies are evil spiritual powers. Principalities and powers. These terms designate different rank of evil spirits. These were fallen angels. In 1:21, The same terms are applied to the different ranks of holy angels. Against the rulers of the darkness of this world. Satan is described as the ruler of this world (John 12:31; 14:30; 16:11) and the god of this world (2 Cor. 4:4). He uses for his dominion not only evil spirits, but wicked men, and his sway is darkness rather than light. Spiritual wickedness. See the Revision. It is likely that the meaning is the same as in 2:2. The high places, the air, is a dwelling-place and medium of these evil influences. 13. Wherefore, take unto you. Seeing you have such enemies, arm! Put on the whole armor of God. In the evil day. The day of peril and assault. To stand. To stand the assault, and to stand victorious, when it is beaten back.
14–16. Stand therefore … girt. He next gives the armor that must be worn. The Roman soldier wore a girdle, breast-plate, shoes with iron nails, a helmet to protect his head, and carried a great shield on his left arm which was thrown in front of his body. His weapon was the sword. It was with the sword, not the spear as other nations, that the Romans conquered the world. And these represent parts of the Christian’s spiritual armor. About with truth. The girdle kept the armor in place and supported the sword. So truth holds the Christian armor and supports the sword of the Spirit. Breast-plate of righteousness. The breast-plate was over the lungs and heart. If Christ’s righteousness is over our hearts they can hardly suffer harm. 15. And your feet shod. Not with shoes, but with the preparation to carry the gospel of peace, to be a messenger of good tidings (Isaiah 52:7). 16. Above all, taking the shield of faith. The Roman oblong shield, four and a half feet long, covered the whole body, and was a protection of itself. So faith, the faith that fully trusts in God and never doubts, is the best of all defenses. It will quench, stop, put out all the doubts, whisperings and evil suggestions of the wicked. Fiery darts. These were missiles hurled by the hand, and very dangerous unless stopped by the shield.
17. Take the helmet of salvation. The Roman soldier wore on his head a metallic cap to protect it from blows, called a helmet. Isaiah 59:17 says: “He put a helmet of salvation on his head.” See also 1 Thess. 5:8. Salvation, the consciousness that we have a Savior “able to save unto the uttermost,” gives the Christian soldier courage for the conflict. And the sword of the Spirit. The armor before described is to protect; the sword to assail. It is the Christian soldier who is to wield the sword of the Spirit. That is, the Spirit conquers through him. The word is the word of God. Thus Peter conquered on Pentecost, and Paul in his labors. Thus always and everywhere. The Christian soldier filled with the Spirit must “preach the word.” See Heb. 4:12.
18–20. Praying always. No one can wield the sword of the Spirit rightly without constant prayer. In the Spirit. As spiritual men. For all saints. Our supplications are not to be for ourselves only, but for all the people of God. 19. And for me. He especially felt the need of the supplication of his own spiritual children. He was in bonds and enduring fiery trials. Yet he does not desire prayers in behalf of his life or comfort, but for the gospel’s sake, that though a prisoner he may still open his mouth boldly. Mystery of the gospel. See notes on 1:9 and 3:9. 20. For which. The gospel. An ambassador in bonds. As an ambassador is sent to a foreign court to declare the will of the king, so Paul, though in chains, was Christ’s ambassador sent to Rome to declare the will of his King.[14]
The People’s New Testament
6:10–20 Standing Firmly
6:10–12 The Focus of Strength and Attack
What kind of armor is available to protect believers from the evil in this world? (cf. 6:14–20). The armor comes from the “Lord’s mighty power” (6:10). Paul called believers to arms so that they would be able to stand firm against the attacks of the devil. The God who calls believers to receive blessings in the “heavenly realms” (cf. 1:3) also provides armor for the struggle with evil in that same realm (see note on 1:3).
6:13–20 Alert and in Armor
Note the pervasive use of the Old Testament throughout this section: Isaiah 11:5 and 59:17 in 6:14; Isaiah 52:7 in 6:15; Psalm 7:10, 13 in 6:16; Isaiah 59:17 in 6:17; and Isaiah 49:2 in 6:17. These passages speak of God’s great and promised redemption through his Messiah. The armor of God is not something the believers put on to fight on their own. The armor is Christ himself. Putting on the armor is equivalent to putting on Christ. The power of Christ is sufficient to stand against all evil and temptation that a believer will encounter.
Paul wrote this letter from Rome where he was under the custody of Roman soldiers (cf. Acts 28:16). Knowing that his readers would be familiar with the dress and armor of Roman soldiers, Paul used this imagery to communicate a spiritual message. Roman soldiers used a sturdy belt (6:14) to fasten their sword to their body. A soldier girded in such a manner would be recognized as being on active duty. Paul wanted believers to gird themselves with “truth,” the foundation for all spiritual activity.
The soldier’s body armor (6:14), made of bronze scales or plates sewn on leather, protected his front and sometimes his back. Paul exhorted believers to find their protection in righteousness.
Roman soldiers prepared for battle by putting on shoes that had short nails in their soles (6:15). These enabled them to stand firm and avoid slipping on the ground. Paul wanted believers to prepare themselves for spiritual battle with the gospel of peace. The Old Testament allusion is to Isaiah 52:7.
Two types of shields were used by Roman soldiers: a large shield that protected the whole body and was carried by the infantry, and a smaller shield, made of wood overlaid with leather, which was carried by the archers (6:16). Paul wanted the believers to take up the shield that consists of faith.
In 6:17 Paul quoted Isaiah 59:17. The soldier’s helmet, made of metal or leather, was designed to protect his head, the most vital part of the body. The helmet of “salvation” is the helmet that consists of salvation and protects the believer’s spiritual destiny. The sword, a two-foot, double-edged blade, was the soldier’s most important weapon. He was trained to stab instead of swing and cut. The “sword of the Spirit” is the only offensive weapon mentioned. It is supplied by the Holy Spirit and is identified as the utterance or spoken word of God (cf. Heb. 4:12). Although Paul was under house arrest during his Roman imprisonment (Acts 28:16), he was probably chained to a Roman soldier and had these images before him as he wrote this letter (Acts 28:20).[15]
6:10–20 Final appeal: Fight the spiritual battle together!
It was common enough to end with an appeal that took up the central message of the letter, and pressed it to stir the readers’ hearts and wills to support the writer. This is what Paul does here. The section must be read in the light of the whole of Ephesians, as a call to live out the gospel of cosmic reconciliation, not as an appendix for those with a special interest in demons and spiritual warfare. Note that Paul has chosen to recast his message in the form of a battle address: i.e. he addresses the whole church corporately as an army, not singular saints. Lone soldiers are easy to pick off! Note too that Paul has a particular sort of battle in mind: one to hold a strong position. His exhortation does not prepare soldiers to make a quick moving attack (and the Roman soldier’s key attack weapons, the twin javelins, are missing), but to take a stand (11), to stand your ground (13) and to stand firm (14). They hold the crown of the hill, as it were, and the enemy must weary itself in constant uphill attack. The strong position Paul has in mind will be clear to the reader: it is our union with Christ (2:5–6), the head over all things (1:22–23), far above all principalities and powers (1:21), and the resurrection power of God at work in us (1:19–2:7). Even the armour and weapons turn out to be a mixture of God’s very own (cf. Is. 59:17) with those of his Messiah (Is. 11:4–5). And yet Paul shows no triumphalism here. The decisive victory won by Christ lies in the past and the very fact that believers now fight on Christ’s side is clear testimony to that (see 2:1–6); but complete victory still lies in the future. In the meantime it is the day of evil (13) that appears to dominate the scene.
The passage falls into three sections: the call to don God’s armour for the battle (10–13); the detailing of the armour (14–17) and the need for watchfulness, prayer and intercession (18–20).
10–13 Be strong perhaps fails to bring out the force of the passive verb (‘be strengthened’), and the reb does better with ‘find your strength in the Lord’. Certainly the emphasis is on God’s great power for this fight, and hence Paul had made his readers’ understanding of this central point in his earlier prayer for them (1:19–2:10). In addition to divine strength they will need the full armour (defensive and offensive) God provides, but this armour will turn out to be of God in the further sense that it is the armour he wears when he sets out in judgment and salvation (Is. 59:17). Only this sort of armour will be of use given the nature of the opposition: the devil and his powers (11).
Writing to an area which had strong associations with magic (see the Introduction, and on 1:19a), and knew myriad names for the powers, it is noteworthy that Paul does not launch himself into a detailed and speculative demonology. Instead he uses three general terms, and one (‘cosmocrats of this present darkness’) which may originally have had a more specifically astrological meaning. The first two terms are deliberately drawn from 1:21–22, and so the reader is reassured that Christ has far greater authority and power.
The careful reader of the letter will have no problem in understanding the nature of the fight against these powers, or the content of the devil’s schemes (11). He seeks to alienate humanity from God by disobedience (2:1–3; 4:18b–19) and by ignorance and corrupted thinking (4:17b–18). He tries to separate people from each other through the alienating sins of greed (4:22, 23), falsehood (4:25), anger (specifically related to the devil in 4:27) and related sins (4:25–31). By referring to the cosmocrats as ‘of this [present] darkness’, Paul points back to 5:7–14; and depicts the powers as the influence to sin that characterizes this age and this creation, in contrast to the ‘light’ of the new creation to come. It may strike us as strange that these powers are located in the heavenly realms, but that phrase signifies the whole spiritual dimension from what 2:2 calls ‘the air’ to God’s throne (and Christ’s) in the ‘highest’ heavens.
13 reiterates the need for divine armour if the Christian is to stand against these powers in the day of evil. The niv’s when the day of evil comes might suggest the final upsurge of evil and tribulation that Jewish apocalyptic writing expected just before the day of the Lord. That thought certainly colours the language here, but for Paul the days are already evil (5:16); the fight is already on; the armour is needed now if the believer is to stand. So in the day of evil probably includes the present, but particularly those periods which seem to us most to share the terrible quality of ‘the [final] evil day’.
14–17 A repeated ‘Stand firm [together]’ introduces the portrayal of the armour itself. Gentile readers would no doubt have thought of the Roman soldier, but Paul (as at 1 Thes. 5:8) has cast his description mainly in terms of God’s armour in Is. 59:17 (and the description of God in Wisdom of Solomon 5:17–20 is even closer). Here, however, the Messiah’s belt of truth and breastplate of righteousness are added, along with his powerful word which strikes judgment (Is. 11:4–5). All this strengthens Paul’s assertion that it is the Lord who gives the necessary armour; armour that is fashioned by his grace in us. Note that the metaphors are not rigid: in 1 Thes. 5:8 the ‘breastplate’ is faith and love, while here it is righteousness.
14 begins with two ethical items; ‘truth as a belt round your loins, and righteousness as a breastplate’. To judge by the order in which the armour is donned, the former piece of equipment is probably a reference to the leather apron tied on first under the armour (to secure clothing) rather than the buckled armour or sword belt (against niv). Truth and righteousness are often taken as references to the gospel and to its offer of righteousness-by-faith. But the terms here (as in Is. 11:5; 59:17) denote quality of character, and they stand alongside ‘holiness’ at 4:24–25 and ‘goodness’ at 5:8–9. Paul is saying that the church’s basic equipment in the spiritual battle is integrity and righteous living, and they are effective because these qualities bear the stamp of Jesus and the new creation he brings (see on 4:17–24).
15 literally ‘having fitted your feet with the preparation of the gospel of peace’ (note the allusion to Is. 52:7), has been taken by the nrsv, njb, and gnb to mean ‘with the readiness to spread the good news of peace’. But Paul’s point seems rather to be that the footware provides preparation or readiness for battle. What soldiers need in a holding battle is the good grip provided by nails driven through the sole, so that the front lines are not sent reeling and slithering by an enemy charge. Paradoxically it is a deep spiritual understanding of the gospel of peace (see on 2:14, 17) that provides the church with this firm grip that is the ‘preparation’ or ‘readiness’ for the battle Paul has in mind. Hence the reb, ‘let the shoes on your feet be the gospel of peace, to give you firm footing’.
16 introduces the large door-shaped shield of wood and leather. In battle this could be locked together with others to form a wall in front, and a roof overhead. The leather was well soaked with water before battle, and that tended to put out the sizzling incendiary arrows that would flare up and burn purely wooden shields until the bearer dropped them in panic. The fiery darts Paul has in mind would include anything from direct occult attack to devilish persecution, but above all the steady rain of temptations to fear, bitterness, anger, and division that could break up the unity of the church. These darts are to be countered with faith. Faith in this letter is the radical openness to God that allows Christ’s full indwelling, and brings a deeper grasp of his unfathomable love (cf. 3:17). Take up the shield of faith thus suggests a deliberate and positive holding on to the God revealed in the gospel; firm and resolute dependence on the Lord which quenches the fiery attempts of the enemy to harm and to spread panic.
17 To put on the helmet of salvation (cf. Is. 59:17), in the context of this letter, is to assure our hearts of our union with Christ—that we are already seated with him and so secure in him (cf. 2:5–8). We hold the strong ground; we are only called to ‘stand’. The final piece of armour mentioned is the sword of the Spirit, which is the word of God. This too appears to be an allusion to Is. 11:4, where the powerful word of the Messiah effects judgment (and Wisdom of Solomon 5:20 [echoing Is. 16:4–5 and 59:17] talks of ‘stern wrath’ as the Lord’s ‘sword’). Here, then, the church is given a weapon not merely of defence, but one to strike back against the powers that attack. To strike back with truth when we are personally tempted to evil; to strike back with truth when the church is attacked by false teaching; to strike back with truth when the powers seek to pervade the world around us with alien philosophies and ethical teaching; and finally to strike vigorous blows for freedom with the fearless proclamation of Christian truth such as Paul encourages in vs 19–20. But one thing above all must be remembered about this ‘weapon of offence’: the word of wrath of Is. 11:4 has become the gospel of peace, and uniting love, in Christ. And we are fighting the spiritual powers not human enemies (12). Our use of the sword of the Spirit has to reflect this, else it will become a weapon of darkness, enmity and division instead.
18–20 Technically this is not a separate sentence, but a series of clauses built around the two participles ‘praying’ and ‘keeping alert’, together with their dependent clauses. The whole construction qualifies the Stand firm, then, of v 14. It should not be taken to mean either that prayer is a seventh piece of armour, nor specifically that prayer is the means of donning the six, but that prayer will be closely associated with them. Theological grasp of the gospel (14–17) that does not result in prayer, like Paul’s for the readers in 1:15–23 and 3:14–21, is a dead carcass. Prayer warriors with no real grasp of what the gospel is all about (the gospel of peace and cosmic restoration in Christ), may be spirited, but no more useful on the field than a soldier without weapons. Spiritual understanding of the gospel combined with an alert prayerfulness is the combination Paul seeks. Such prayer will be guided by the Spirit who gives access to God (cf. v 18 recalls 2:18), and the one who prays thus will pray not merely for himself or herself, but for the saints and for the bold progress of the gospel (19).[16]
The New Bible Commentary
Ephesians 6:12
τοῦ σκότους τούτου
because our struggle is not against blood and flesh, but against the rulers, against the authorities, against the world rulers of this darkness, against the spiritual forces of wickedness in the heavenly places.
Instead of “this darkness,” witnessed by the earliest manuscripts, a few early manuscripts and later witnesses related to them have “the darkness of this age.” With the first reading, “this darkness” reaches back to the light/darkness metaphor in Eph 5:8, 11; with “the darkness of this age,” the darkness is resolved in context.
Ephesians 6:19
τὸ μυστήριον τοῦ εὐαγγελίου
and for me, that a word may be given to me at the opening of my mouth, to make known with boldness the mystery of the gospel,
Instead of “the mystery of the gospel,” attested by most early manuscripts, a few early manuscripts simply have “the mystery.”[17]
The Lexham Textual Notes on the Bible
a. The Christian conflict (6:10–20)
10. Finally the apostle says, as he is about to bring his letter to a close. He has spoken of the greatness of the purpose of God in Christ, of the glory of his high calling, and the life that should follow from it. The standards have been set, the standards for personal life, for life in the fellowship of the Christian community, and in the more intimate circle of the home. Yet he wants still to remind his readers that such a life cannot be lived without a spiritual battle, of whose intensity he has become more and more conscious in his own experience. The one paramount necessity in this is the power of God. Be strong, or, more literally, ‘be strengthened’ (cf. Acts 9:22; Rom. 4:20; 2 Tim. 2:1). People cannot strengthen themselves; they must be empowered, and that not once for all but constantly, as the tense of the Greek indicates. Furthermore, he says, not ‘by the Lord’, though that would be true enough, but again in the Lord. When life is lived in union with him, within the orbit of his will and so of his grace, there need not be failure due to powerlessness (1 John 2:14). Apart from him the Christian can do nothing (John 15:1–5), but there is available all the strength of his might. This phrase brings us back to two of the words that have been used already in 1:19 (and a third, dynamis, is the verb that he has employed), and the repetition gives the same emphasis on God’s resources of prevailing, triumphant power as we noted in that passage.
11. Such strength is needed, for the conflict is fierce and long. But Paul now expresses in another way the equipping that the Christian needs—it is the armour of God, the panoplia (cf. 1 Thess. 5:8), the sum total of all the pieces of armour (hopla, Rom. 13:12) that he will describe in verses 14–17. The armour of God might mean that armour that God himself wears or that he supplies. Perhaps both were in mind. Day by day the apostle, at this time of his confinement (see on v. 20), was in all probability chained to a Roman soldier. His mind must often have turned from the thought of the soldier of Rome to the soldier of Jesus Christ, and from the soldier to whom he was bound to the heavenly warrior to whom his life was linked by more real, though invisible, bonds. As we shall see later in more detail, the description of the armour of the heavenly warrior, as given in Isaiah 59:17 (cf. Wisdom of Solomon 5:17–20), was in his mind; and Paul would have thought of the correspondence between the weapons of his armour and those given by him to the soldiers serving in the war under him. He would have thought too of the other details of the armour of the soldier at his side, and their counterparts in the provision for the Christian’s spiritual conflict. These weapons that he is to describe are given that people may be able to stand against the wiles of the devil. Stand indeed is the keyword of the passage; for, as Moule puts it, ‘the present picture is not of a march, or of an assault, but of the holding of the fortress of the soul and of the Church for the heavenly King’ (CB). The same word is used for the wiles of the devil as has been used in 4:14 where he saw that it involved the idea of ‘cunning devices’. This is the first indication of the difficulty of the fight. It is not just against the strength of man, but against the stratagems of a spiritual enemy, the subtle plans of the enemy of souls of which every experienced Christian warrior is well aware (cf. 2 Cor. 2:11).
12. The thought of a personal devil, though found in every part of the New Testament (e.g. Matt. 4:1–11; Jas 4:7; 1 Pet. 5:8–9; 1 John 5:18) does not commend itself in all quarters today. Still less does the idea of the principalities and powers of evil and spiritual rulers of this present darkness. But we should be slow to reject the biblical terms in which the spiritual life and its conflicts are spoken of, and realize rather that our vastly increased knowledge of the physical universe has not necessarily increased, and may in fact have dulled, our sense of the spiritual. We should be hesitant to regard ourselves as wiser than the apostles and our incarnate Lord concerning the unseen world. As Mitton (NCB) puts it, while many ‘demythologise the word “devil” into a mere figure of speech for “evil”,’ others ‘though acquainted with the theological difficulties in acknowledging a supreme evil being who is able to defy and thwart God, are also deeply aware of what appears to them as the skill and intelligence with which this mysterious force of evil campaigns to crush innocence and uprightness’. Men and women today feel themselves to be up against powers which, even if they describe them in material terms, are beyond their control, in spite of all their ability to penetrate the mysteries of the material universe and bring it into subjection. The interpretation of the principalities (Gk. archai) and powers (Gk. exousiai) by modern commentators to refer to ‘sociopolitical structures of human society’ as well as or instead of unseen spiritual forces must be considered here.1 It is true that Paul uses the word exousiai for human powers (in Rom. 13:1–3), but here it seems that the stress is on the reality of a spiritual warfare. The enemies are not human (flesh and blood) although, of course, the spiritual powers of evil may use human instruments.
What is most important is that the apostle would not have his readers underestimate the power of the forces against them. We may bring out the emphasis of the original by translating, ‘Not for us is the wrestling against flesh and blood’. Momentarily he would change from the figure of a soldier armed for battle to that of a wrestler; for the latter gives the stress he seeks to convey on the personal nature of the conflict, and the reminder that guile as well as brute strength has to be faced. Then we have a list of synonyms similar to that of 1:21 for the spiritual forces that are the Christian’s enemies, but the preposition is repeated with each as if to denote that ‘each is to be dealt with severally’ (Westcott). There is one word in the Greek (kosmokratoras) for world rulers. It can be used for one who is the ruler of the whole world, or for one whose authority is in the world, in the sense in which the devil is so described in John 12:31, 14:30 and 2 Corinthians 4:4. The world is frequently spoken of thus in the New Testament as in the power of the evil one (1 John 5:19), and in consequence in darkness (cf. Luke 22:53; Rom. 13:12; Col. 1:13). Those who, under the devil himself, hold such power in the world, and in consequence keep people in darkness, are those against whom Christians have to do battle. They are the spiritual hosts of wickedness and against them Christians are engaged in spiritual, not physical, conflict. Indeed as their own lives have been described as raised above this material world to ‘the heavenly places’ where they live ‘in Christ’ (2:6), so their spiritual conflict is there, and it is their spiritual possessions there (1:3) of which the powers of evil would try to rob them.
13. Therefore, Paul says, as you realize the grim power and resources of your spiritual foes, take the whole armour of God. Only at great peril can it be neglected. Three times he repeats now the word that has been used in verse 11, when he says that the great objective of the Christian warrior is to be able to stand. In fact the first use of the word in this verse is in the compound verb withstand (antistēnai; the simple verb is stēnai, ‘stand’) implying a stand against great opposition (cf. Jas 4:7 and 1 Pet. 5:9, where the same word is applied to the same spiritual conflict). The evil day, to which particular reference is made, indicates a time when the conflict will be most severe, due both to persecution from without and trial from within the Christian fellowship. The apocalyptic passages of the Gospels (e.g. Mark 13:4–23) and Paul in his letters (e.g. 2 Thess. 2:3) alike refer to the quickening of the conflict, the increase in intensity of the warfare, in a great crescendo, before the ‘day of the Lord’ comes (cf. 1 John 2:18–19). For this in particular, as for every lesser ‘evil day’, the Christian must be prepared. There are many things to be done in the Christian’s life, many opportunities of service, but Paul could see the possibility of a person doing great things, even the works of an apostle, and yet being a castaway in the end (1 Cor. 9:24–27). So he stresses here with all the emphasis he can, that having done all, having accomplished great things (as the verb implies), they must be sure to stand (stēnai).
14. Stand therefore, he says, in the armour provided, which alone will make you invincible. rsv having girded your loins with truth accurately translates the Greek participial phrase, showing the tense used, and conveying the sense of a deliberate personal action. The order in which the pieces of armour are described is the order in which the soldier would put them on. Strictly the girdle is not part of the armour, but before the armour can be put on the garments underneath must be bound together. The metaphor of girding is often used in the Bible because it describes a preparatory action necessary for a person with the flowing garments of those days before work could be done, a race run, or a battle fought (e.g. see Luke 12:35; 1 Pet. 1:13). Isaiah 59:17 and the description of the Christian’s armour in 1 Thessalonians 5:8 do not mention the girdle, but Isaiah 11:5 says of the ‘shoot from the stump of Jesse’ (Isa. 11:1) that ‘Righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins’. We may conclude that it is not the truth of the gospel that is alluded to, but the undergirding of truth in the sense of ‘integrity’, ‘truth in the inward being’ of which Psalm 51:6 speaks. As ‘the girdle … gives ease and freedom of movement’, so ‘it is the truth which gives this freedom with ourselves, with our neighbours and with God. Lack of perfect sincerity hampers us at every turn.’2
Secondly, there is the breastplate of righteousness which must be put on. This description comes from that of the heavenly warrior in Isaiah 59:17, and this fact, as well as the reference of 2 Corinthians 6:7 to ‘the weapons of righteousness for the right hand and for the left’, seems to indicate that what was in the apostle’s mind at this point was not the righteousness of God which is imputed to us (Rom. 3:21–22), that means our justification and the forgiveness of our sins; but, as Calvin, Westcott, Moule and many others take it, uprightness of character, ‘loyalty in principle and action to the holy law of God’ (Moule, CB). To neglect what we know to be righteous action is to leave a gaping hole in our armour. We may compare this use of the word righteousness with that in 5:9 and in Romans 6:13 and 14:17.
15. Thirdly, Paul says having shod your feet with the equipment of the gospel of peace. The word translated equipment can have two quite different meanings. It may be ‘preparedness’, and some, taking this as the right meaning here, assume that although defence is primarily in the apostle’s mind in his description of the Christian conflict in this passage, he cannot just think of Christians defending themselves. They must go forward with the gospel. Part of their necessary equipment, therefore, is the readiness at any moment to take out the good news of peace to others. It has been argued that the apostle’s thought has moved from Isaiah 59 to Isaiah 52:7, which was in his mind in 2:17. Another meaning of the Greek noun hetoimasia, however, is ‘preparation’ in the sense of a ‘prepared foundation’, and thus it appears to be used in the Greek of Psalm 89:14 (88:15 in lxx). This would give the meaning here that the knowledge of the dependence on the gospel that gives a person peace in heart and life is a necessary equipment (like the hobnailed sandals of the Roman soldier) if he is to have a firm foothold in the conflict. So neb: ‘let the shoes on your feet be the gospel of peace, to give you firm footing’. This second meaning fits the context better, with its dominant thought of being able to stand unmoved against the foe. Even so the words used carry the hint that warfare is not the complete description of Christians’ occupation—they are also messengers with good news. There is also what Harnack called a ‘lofty paradox’,3 that the gospel of peace can be spoken of in a context which emphasizes the grim reality of the Christian’s warfare.
16. Next, ‘to cover all the rest’ (Scott), comes the shield, the large oblong scutum shaped like a door (and the Gk. word thyreos used for shield comes from the word for ‘door’) which in effect did cover much of the body. The shield is faith, by which—as in 1 Thessalonians 5:8 when Paul speaks of ‘faith and love’ as the breastplate—he means reliance on God. ‘The true safeguard in the evil day’, Moule says, ‘lies ever, not in introspection, but in that look wholly outward, Godward, which is the essence of faith (see Ps. 25:15)’ (CB). A glimpse of the enemy is again thought necessary. In New Testament times darts were often made with tow dipped in pitch and then set on fire, and the wooden shield needed to be covered with leather so as to quench them quickly. The ‘wiles of the devil’ (v. 11) Paul knew to include such flaming darts, people’s arrow tongues, the shafts of impurity, selfishness, doubt, fear, disappointment, that are planned by the enemy to burn and destroy. The apostle knew that only faith’s reliance on God could quench and deflect such weapons whenever they were hurled at the Christian. It is of interest also to recall that the Romans had a system of locking these large shields together for their corporate defence against their enemies and for attack.
17. Take the helmet of salvation, Paul says next, and the verb used is especially appropriate to salvation as a gift of God. It implies also that salvation is a provision for men and women that can as definitely be received as any other part of the Christian armour. The soul’s deliverance is not a matter of uncertainty to the end. In Isaiah 59:17 the divine warrior wears ‘the helmet of salvation’ as the worker and bringer of salvation. For Christians, salvation is part of the defensive armour that is essential for their safety in the fray. It may be taken as God’s gift of salvation from the penalty of sin, but even more as his saving help to protect from the power of sin, and the parallel in 1 Thessalonians 5:8 suggests that here also we may take it to include ‘the hope’ of final deliverance from the very presence of sin. Without that hope to fortify, without the present deliverance, and the confidence of rescue from the bondage of the past, the Christian may easily be mortally wounded in the conflict. Psalm 140:7 is a significant parallel to the thought of this verse: ‘O Lord, my Lord, my strong deliverer, thou hast covered my head in the day of battle.’
Finally there is the sword of the Spirit. The Old Testament often refers to speech as a sword. The words of the wicked are said to wound as a sword (e.g. Pss 57:4; 64:3). But in the Bible God’s own word4 is also as a sword in his hand, a sword that lays bare, separating the false from the true (Heb. 4:12), bringing judgment (Isa. 11:4; Hos. 6:5) but also bringing salvation. His word can thus be wielded by his messengers in the lives of others (e.g. Isa. 49:2), but here the thought is of the word of God as a defensive weapon for the person who holds it. The genitives in the preceding verses have been genitives of apposition, and some have taken this here to mean that the Spirit himself is the sword. Clearly, however, what the sword stands for is explained, not by the genitive, but by the following clause. The word is the Spirit’s sword,5 because given by the Spirit (cf. 3:5; 2 Tim. 3:16; Heb. 3:7; 9:8; 10:15; 1 Pet. 1:11; 2 Pet. 1:21) and it is ‘as He works in the believer as the Spirit of truth (Joh. 14:17) and faith (2 Cor. 4:13). He puts the sword into his grasp and enables him to use it’ (Moule, CB). The Lord’s use of the word of Scripture in his temptations (Matt. 4:1–10) is sufficient illustration and incentive for Christians to fortify themselves with the knowledge and understanding of the word that they may with similar conviction and power defend themselves by it in the onslaughts of the enemy.
18. Prayer cannot quite be described as a part of the armour, but the description of the Christian’s equipment for the conflict cannot but include reference to prayer. rsv begins a new sentence with this verse, but the Greek has a participle, ‘praying’, which may in fact be taken with all the foregoing commands. The different parts of the armour have been described, and in effect the apostle would say ‘Each piece put on with prayer’,6 and then continue still in all prayer and supplication. The word all or its equivalent is used four times in this one verse in the original. As Barth (AB) puts it, ‘Nothing less is suggested than that the life and strife of the saints be one great prayer to God, that this prayer be offered in ever new forms however good or bad the circumstances, and that this prayer not be self-centred but express the need and hope of all the saints.’ The New Testament frequently exhorts Christians not to cease from prayer (e.g. Luke 18:1; Rom. 12:12; Phil. 4:6; Col. 4:2; 1 Thess. 5:17), and here the particular point is that every incident of life (kairos is the word used—see on 1:10 and 5:16) is to be dealt with in prayer. The apostle is aware that this is no light demand to be made. People very easily take their difficulties to their fellows instead of to God. ‘The power of prayer is gained by systematic discipline’ Westcott wisely says. Constancy in prayer and the natural recourse of the Christian to prayer come only as prayer has become a habit of life, and as a person has learnt to keep alert with all perseverance. Keep alert or ‘watch’ was frequently the exhortation of Jesus himself to his disciples, and most significantly at the time when they needed to find strength by prayer for their hour of trial in Gethsemane.
But again there is a wonderful balance in Paul’s presentation. Even this watchfulness and discipline is not just a matter of human striving; for true Christian prayer is prayer in the Spirit. The Spirit is given as helper, and not least for the task of prayer (Rom. 8:26–27); but as in the case of the other uses of this phrase in the Greek in this letter (2:18, 22; 3:5; 5:18) in the Spirit means more than by the Spirit’s help. The Spirit is the atmosphere of Christians’ lives, and as they live in the Spirit grace will be given to watch and power to continue in prayer.
Such prayer, Paul says finally, unlimited in the times and the ways in which it may be offered, is to be unlimited in outreach to those for whom it is offered. Christians are not to think only of their own spiritual conflict, but to be concerned for the whole church of Christ, and for the victory of all their fellows in the fight (cf. 1 Tim. 2:1). There is a similar thought in 1 Peter 5:9, where those who are called to resist the devil are reminded that their ‘brother Christians are going through the same kinds of suffering’ (neb) ‘throughout the world’ (rsv).
19. At this point, as Paul has asked prayer for others, he cannot forbear to ask his readers’ earnest supplication for him. As he prayed for the churches, he constantly asked their prayers for him (e.g. Col. 4:3; 1 Thess. 5:25; 2 Thess. 3:1). He was aware of his position in the forefront of the battle, even though he was in prison, and of his vulnerability. His great desire was not that they should pray for his liberation, but rather that they should intercede for the great ministry of the word that was his still. Two things he craved for the task: wisdom and boldness, clarity and courage in proclaiming the message. He asks them to pray that utterance may be given me in opening my mouth. ‘ “Opening the mouth” is an expression used only where some grave utterance is in question,’ says Abbott. Paul is always conscious of his great responsibility in being entrusted with the gospel of eternal salvation, and so he desires above all that whenever he has opportunity to speak that gospel God will give him the words (cf. Ps. 51:15). Furthermore, as he is aware that by God’s grace he has been given understanding in the mystery of the gospel (see on 3:3–4 and 9), so he needs constantly to be given power to proclaim it boldly, without in any way departing from or diminishing ‘the whole counsel of God’ (Acts 20:27), whether for the sake of the praise of others, or to avoid their scorn or opposition. Like the early apostles (Acts 4:29) his prayer was not for success, nor for deliverance from danger or suffering, but for boldness in proclaiming the gospel of God that was entrusted to him.
20. Up to this point the apostle has said little about himself, except to remind his readers twice that it is from his prison confinement he is exhorting, pleading, praying (3:1; 4:1). Now, in order to give point to their prayers, he reminds them more specifically of his condition. He is an ambassador in chains. He was aware of the many ambassadors who came to Rome from far and near; he, though in prison at the will of the powerful Roman emperor, felt the dignity and tremendous importance of his position as representative of the King of kings. He was the bearer of the word of his royal master, the word that entreated people who were at enmity against him to be reconciled to him (2 Cor. 5:20). Because of the way that he has thus represented his Lord, he was in chains. This expression en halusei probably, though not quite certainly, indicates the manner of his imprisonment. In Acts 28:16 it is said that when Paul first came to Rome he ‘was allowed to stay by himself, with the soldier that guarded him’, and then in verse 20 of that same chapter he tells the Jews that ‘because of the hope of Israel’ he is ‘bound with this chain’ (tēn halysin tautēn perikeimai). He speaks as he does of his imprisonment not to excite feelings of sympathy in his readers. ‘What concerns Paul most … is not that his wrist may be unchained, but that his mouth may be opened in testimony; not that he may be set free, but that the gospel may spread freely and without hindrance’ (Stott). Imprisonment brings its own special temptation to bow to the fear of what those with political power may do. Paul knows that he has a responsibility (and a privilege), which remains his to the end of his life. He knows how he ought to speak in bearing witness to the gospel. Therefore he repeats the request that they pray that he may declare that gospel boldly.[18]
Ephesians an Introduction and Commentary
10 Finally, my brethren, be strong in the Lord, and pin the power of his might.
Be strong; or, strengthen yourselves; i. e. be courageous, and constant in the practice of your duty, against the devil and all his assaults. In the Lord: not in yourselves, but in the Lord Jesus Christ, in whom your strength lies, and from whom by faith you may obtain it: see Phil. 4:13; 2 Tim. 2:1. And in the power of his might; or mighty power, see chap. 1:19: q. d. Though your own strength be but weakness, yet Christ’s power is mighty, and he can communicate enough to you.
11 qPut on the whole armour of God, that ye may be able to stand against the wiles of the devil.
Put on the whole armour; get yourselves furnished with every grace, that none be wanting in you, no part naked and exposed to your enemies. Of God; i. e. not carnal, but spiritual, and given by God: see 2 Cor. 10:3, 4; 1 Thess. 5:8. That ye may be able to stand; either to fight, or rather to overcome. He that loses the victory is said to fall; he that gains it, to stand: see Psal. 89:43. Against the wiles of the devil: the devil useth arts and stratagems, as well as force and violence, and therefore, if any part of your spiritual armour be wanting, he will assault you where he finds you weakest.
12 For we wrestle not against †rflesh and blood, but against sprincipalities, against powers, against tthe rulers of the darkness of this world, against ║spiritual wickedness in ║high places.
We wrestle not; not only, or not principally. Against flesh and blood; men, consisting of flesh and blood, Matt. 16:17; Gal. 1:16. But against principalities, against powers; devils, Col. 2:15: see chap. 1:21. Against the rulers of the darkness of this world; either that rule in the dark air, where God permits them to be for the punishment of men; see chap. 2:2: or rather, that rule in the dark places of the earth, the dark minds of men, and have their rule over them by reason of the darkness that is in them; in which respect the devil is called the god of this world, 2 Cor. 4:4, and the prince of it, John 14:30. So that the dark world here seems to be opposed to children of light, chap. 5:8. Against spiritual wickedness; either wicked spirits, or, emphatically, spiritual wickednesses, for wickednesses of the highest kind; implying the intenseness of wickedness in those angelical substances, which are so much the more wicked, by how much the more excellent in themselves their natures are. In high places; or heavenly, taking heaven for the whole expansum, or spreading out of the air, between the earth and the stars, the air being the place from whence the devils assault us, as chap. 2:2. Or rather, in for about heavenly places or things, in the same sense as the word rendered heavenly is taken four times before in this Epistle, chap. 1:3, 20; 2:6; 3:10; being in none of them taken for the air; and then the sense must be, that we wrestle about heavenly places, or things, not with flesh and blood, but with principalities, with powers, &c. Object. The Greek preposition will not bear this construction. Answ. Let Chrysostom and other Greeks answer for that. They understood their language best, and they give this interpretation.
13 uWherefore take unto you the whole armour of God, that ye may be able to withstand xin the evil day, and ║having done all, to stand.
In the evil day; times of temptation, and Satan’s greatest rage: see chap. 5:16. Having done all; all that belongs to good soldiers of Jesus Christ, all that we can do being little enough to secure our standing. To stand; as conquerors do that keep the field, not being beaten down, nor giving way.
14 Stand therefore, yhaving your loins girt about with truth, and zhaving on the breastplate of righteousness;
Stand therefore: standing here (in a different sense from what it was taken in before) seems to imply watchfulness, readiness for the combat, and keeping our places, both as to our general and particular, callings: if soldiers leave their ranks they endanger themselves. Having your loins girt about with truth: having exhorted to put on the whole armour of God, he descends to the particulars of it, both defensive and offensive. We need not be over-curious in inquiring into the reason of the names here given to the several parts of a Christian’s armour, and the analogy between them and corporal arms, the apostle using these terms promiscuously, 1 Thess. 5:8, and designing only to show that what bodily arms are to soldiers, that these spiritual arms might be to Christians; yet some reason may be given of these denominations. He begins with the furniture for the loins, the seat of strength, and alludes to the belt or military girdle, which was both for ornament and strength; and so is truth, understood either of the truth of doctrine, or rather, (because that comes in afterward under the title of the sword of the Spirit,) of soundness, and sincerity of heart, than which nothing doth more beautify or adorn a Christian. He alludes to Isa. 59:17: see 2 Cor. 1:12; 1 Tim. 1:5, 19. And having on the breastplate of righteousness; righteousness of conversation, consisting both in a resolvedness for good, and repentance for evil done, which is as a breastplate (that piece of armour which covers the whole breast and belly) to a Christian; that resolvedness against sin fencing him against temptation, and the conscience of well-doing against the accusations of men and devils: see 1 Cor. 4:3, 4; 1 John 3:7.
15 aAnd your feet shod with the preparation of the Gospel of peace;
Your feet shod; in allusion to the greaves or military shoes with which soldiers covered their feet and legs. A Christian’s way lies through rough places, through briers and thorns, and therefore he needs this piece of armour. He must be prepared to hold the faith, and confess Christ in the most difficult times. With the preparation of the gospel of peace; with that furniture which the gospel affords him, which being a gospel of peace, and bringing the glad tidings of reconciliation to God by Christ, prepares men best to undergo the troubles of the world: see John 16:33.
16 Above all, taking bthe shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
Above all; chiefly, Col. 3:14: this he sets, as the principal part of the Christian armour, against the greatest temptations, fiery darts, 1 Pet. 5:8, 9; 1 John 5:4. Taking the shield of faith: faith, as receiving Christ and the benefits of redemption, is compared to a shield, (under which soldiers were wont to shelter themselves against their enemies’ darts,) as being a sort of universal defence covering the whole man, and guarding even the other parts of our spiritual armour. Fiery darts; it seems to be an allusion to the poisoned darts some barbarous nations were wont to use, which inflamed the bodies they hit. By them he means all those violent temptations which inflame men’s lusts. These fiery darts of temptations faith is said to quench, when, by the help of grace obtained of Christ, it overcomes them. Of the wicked; the devil, Matt. 13:19.
17 And ctake the helmet of salvation, and dthe sword of the Spirit, which is the word of God:
Take the helmet of salvation: salvation, for the hope of salvation, 1 Thess. 5:8. This follows faith, and is of kin to it. Soldiers dare not fight without their helmet: despair, to which the devil tempts us, makes us quit our combat; whereas hope of salvation makes us lift up our heads in the midst of temptations and afflictions. This likewise alludes to Isa. 59:17. The sword of the Spirit; either the spiritual sword, the war being spiritual, and the enemy spiritual, or rather the sword which the Spirit of God furnisheth us with, and makes effectual in our hands. Which is the word of God; the doctrine of God in the Scripture, called a two-edged sword, Rev. 1:16; 2:12; which enters into the soul, and divides between the most inward affections, Heb. 4:12, and cuts the sinews of the strongest temptations, Matt. 4:4, 7, 10; and conquers the devil, while it rescues sinners from under his power. This relates to Isa. 49:2.
18 ePraying always with all prayer and supplication in the Spirit, and fwatching thereunto with all perseverance and gsupplication for all saints;
Praying always; i. e. in every opportunity, so often as our own or others’ necessities call us to it, 1 Thess. 5:17. With all prayer and supplication; prayer, when opposed to supplication, seems to signify petitioning for good things, and supplication the deprecating of evil, 1 Tim. 2:1. In the Spirit; either our own spirit, with which we pray, so as not to draw nigh to God with our mouth only, as Isa. 29:13; or rather, the Holy Spirit of God, by whose assistance we pray, Rom. 8:26, 27; Jude 20. Watching thereunto; to prayer, in opposition to sloth and security: see Matt. 26:41; Col. 4:2; 1 Pet. 4:7. With all perseverance; constancy and continuance in prayer in every condition, adverse as well as prosperous, though prayer be not presently answered, Luke 18:1. And supplication for all saints; not only for ourselves, but for our brethren in the world, none being in so good a condition but they may need our prayers.
19 hAnd for me, that utterance may be given unto me, that I may open my mouth iboldly, to make known the mystery of the Gospel,
Utterance, or speech, viz. both the things I am to speak, and the faculty of speaking as becomes the matter I deliver. That I may open my mouth; or, in or unto the opening of my mouth, i. e. full and free profession of the truth, without shame or fear. Boldly; either, freely and confidently, the same as before in other words; or, openly and plainly, in opposition to speaking closely and in secret, Mark 8:32; John 11:14; and so it may have respect to the removing of his bonds, which were the present impediment of his so speaking.
20 For which kI am an ambassador l║in bonds: that ║therein mI may speak boldly, as I ought to speak.
For which I am an ambassador in bonds; for which gospel I still continue, though a prisoner, in the embassy committed to me by Christ. That therein I may speak boldly; this may imply not only free speaking, but free acting in all things whereby the gospel may be propagated.[19]
Matthew Poole’s Commentary
☐ The Spiritual Battle (6:10–20)*
Without doubt one of the most uneasy areas of the Christian life is what we call the spiritual battle. It is uneasy because of the fearful threat of the devil, who cruises the earth looking for victims: “Be self-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Pet 5:8). Our “ancient foe” has been a threat since Eve “was deceived by the serpent’s cunning,” and he remains active (2 Cor 11:3). He had access to the heavenly council and sought to discredit God by attacking Job (Job 1:6–12). Satan not only tempts individuals but also influences nations (Dan 10:13, 20–21; Rev 20:1–3). This is complicated by the believer’s repeated problems with his or her own temptations. Are these temptations caused, intensified or used by Satan, or are temptations independent of Satan’s activities? We know from James 1:13–15 that God does not tempt us. James does not say, however, that temptation comes instead from Satan; rather it comes from our own “evil desire.” Another passage in Ephesians, 4:26–27, does tell us that the devil can employ a human situation, in this instance anger, to gain a “foothold.”
People in the ancient world were fearful of a variety of influences. In earlier days the Greeks feared the anger of their gods. Then, as belief in the traditional pantheon of gods waned, there was a dread of fate, and then an apprehension of mere chance. Astrology developed largely as a way to chart one’s course in an uncertain environment. Jewish people, on the other hand, knew all too well the damaging effect of pagan gods on their ancestors. Today opposition to Christianity takes various forms, among them New Age ideas, occultism, secular humanism and postmodernism. Some think supernatural forces stand behind these.
But given many expressions of evil, how much is due to the direct activity of a personal devil and how much is of human origin? Some Christians are prone to blame lack of control over habits—smoking, for example—on Satan rather than on our sinful nature or lack of self-discipline. As with the matter of temptation, it is presumptuous to attribute more activities to Satan than Scripture does.
Yet where it is possible to discern satanic influence, how does one fight against such a supernatural force? Again, various methods are used, including vocal confrontation, prayer, twelve-step support groups and various practices to nurture spiritual growth. Sometimes demonstrations in front of abortion clinics, boycotting the products of an advertiser who supports sex and violence on TV, and campaigning against political candidates because of their vote on certain issues are thought of as storming the bastions of Satan. What does Ephesians have to say about this? Does the statement that “our struggle is not against flesh and blood” have any bearing on it?
It is important to understand that Satan is not directly active in everything evil; he is not omnipresent. But where there is satanic influence, no method of resistance can possibly “work” that is not grounded on a biblical understanding of spiritual warfare. That is an immense topic, but the major source of information is the passage before us. Therefore this passage in Ephesians is of urgent importance for all believers and is preliminary to any conclusions about the victorious Christian life.
It is assumed here, as was taught in Ephesians 1:20–23, that Christ himself has gained ultimate victory over all hostile powers in the universe. That means that Paul’s instructions about the spiritual battle are not given as a means by which we gain that ultimate victory. That belongs to Christ himself. But if that victory meant we are automatically destined to win every skirmish, there would be no need of teaching about the battle and the armor. Clearly we must apply the result of Christ’s victory in our own lives. The victory of Christ in the supernatural arena must be achieved in our personal lives on earth.
The Importance of the Spiritual Battle (6:10–12) The word finally may seem strange at this point, since it is not a natural transition from the preceding household code. But it functions to call the readers to action in a way that is fitting in view of the whole practical section that began with 4:1, and in view of the entire teaching of Ephesians. There are some allusions to foregoing themes, but beyond these this section unveils to the reader the reality of an ongoing spiritual warfare that lies behind human spiritual and moral decisions.
The specific exhortation in this concluding section—the peroratio, as the ancient stylists called such a persuasive appeal at the conclusion of an epistle—is to be strong. Paul’s comments on strength are in four categories: (1) the exhortation to strength, (2) the source or means of strength, (3) the need for strength and (4) the employment of this strength.
1. The exhortation comes through clearly in the first sentence of the section. It would be possible for readers to be uplifted and challenged by the epistle thus far without realizing that their response is not a simple matter of appreciation and compliance. It is not that there have been no exhortations, but they have not yet been set in the context of the fierce unseen battle that requires superhuman strength.
The verb be strong implies a growing strength. This recalls Abraham’s faith, whereby he did not waver in unbelief at the staggering promise of a child in his old age but “was strengthened in his faith and gave glory to God” (Rom 4:20). In 2 Timothy 2:2 Paul urges Timothy to be strong. Concepts in 1 Corinthians 16:13 are reminiscent of several ideas found also in our Ephesians passage: “Be on your guard” (compare Eph 6:18, be alert); stand firm in the faith” (Eph 6:13–14); “be strong” (the Greek verb here is a cognate of the word mighty in his mighty power, Eph 6:10).*
An interesting variation occurs in 1 John 2:14, “I write to you, young men, because you are strong … and you have overcome the evil one.” What Paul urges in Ephesians is expressed in 1 John as already accomplished: they are strong and have overcome the evil one. It is doubtful that one general group of Christians, and those called “young” at that, would have somehow already accomplished what the readers of Ephesians are only now being introduced to. We may therefore propose that there is a sense in which all believers are victors on the basis of the victory Christ achieved in the cross, resurrection and ascension (compare Eph 1:20–23); yet we can at any time meet the enemy, and he—not by superior status or force but by deceit (6:11)—can cause us to fall.
2. The source of this strength is the Lord himself, and in particular the mighty power just referred to (v. 10). The means are the various pieces of armor, not only as separate parts but as a whole, the full armor (v. 11). While this phrase represents a single Greek word, panoplia,* that word is itself a compound of two words: all or whole + tool or weapon. Its common meaning is “the full equipment of the heavily armored foot-soldier.” The English term that is derived from this, panoply, can refer to full protective covering, ceremonial dress or a complete display of something in all its parts. In this case the emphasis seems to be not so much on being in full military dress or having every weapon as on having total protection, with enough of the individual pieces identified to show the need of God’s full provision for the spiritual battle.
The effectiveness of ancient armor depended not only on the resistance of the individual sections to various types of weaponry but also on the extent to which the combined pieces covered the vital parts of the body. One reason Christians have sometimes found one or another method of spiritual warfare deficient is that the method we choose may be effective in some areas of spiritual battle but not comprehensive enough to protect us against all areas of temptation and attack.
3. There is a need for strength because of the existence of a vicious supernatural enemy. Verse 11 concludes with a warning against the devil’s schemes. The phrase brings together the dark figure behind the caution in 4:27, “do not give the devil a foothold,” and the reference to “scheming” in 4:14. Whereas the “scheming” in chapter 4 is the product of cunning, crafty people, here in chapter 6 it is directly attributed to the devil.
Verse 12 provides further reason for being strong and deploying the armor of God and goes on to name other supernatural enemies, using some of the same terminology found in 1:21 and 3:10 (see comments there). Unfortunately, throughout its history the Christian church has often tended to view human opponents as the enemy to be fought. Sometimes this has been an exegetical position, concluding that structures of government constitute the enemy. Sometimes it has been de facto, as Christians lash out against those who oppose them. Paul’s negative clarification (not against) should have prevented that error. The enemy is not a visible and relatively weak humanity (the meaning of flesh and blood),* not even powerful human authorities. This enemy is in the heavenly realms and is therefore unseen, possessing a tactical advantage over those whose vision is earthbound.
In spite of the power of the enemy, however, Christians are not at a disadvantage. This epistle has repeatedly assured believers that they have both a perspective and a source of life and power that are supreme in the same heavenly realms (1:3, 10; 2:6; as well as 1:20; 3:10).
The list of opposing powers in 6:12 is a comprehensive one that overlaps those listed earlier. The different designations here are not separated by conjunctions. That is, rather than “the rulers … and the authorities … and the powers of this dark world,” they are simply listed in sequence: against the rulers, against the authorities, against the powers of this dark world, against the spiritual forces of evil in the heavenly realms (NIV inserts an unwarranted and between the last two groups). This could allow the inference that these are different ways of describing the same general group of supernatural enemies. On the other hand it could be that different groups are indicated, with the omission of connectives being for the rhetorical purpose of staccato emphasis.
If there are distinct groups, are the powers ranked? Are levels of authority indicated by the order in this passage? Rulers and authorities were mentioned in the earlier lists in Ephesians, where they are not named as evil but are neutral. Here they certainly are evil. The very words indicate a superior rank, but whether this is a superiority over humanity or over other supernatural beings is not specified.
Scholars are generally in agreement that the next term, kosmokratōr, translated the powers of this dark world, has roots in astrological thought, in which this world was considered to be under the influence of the planets, which themselves represented personal forces. As time went on the term was used for a broad spectrum of power figures, from the Roman emperor (specifically Caracella) to pagan gods. It was not a designation of just one such god; in pagan syncretism the gods and their names were sometimes blended. Therefore the fact that one god, Serapis, was called by the term kosmokratōr does not restrict it to him. (His name is a composite of those of two gods, Osiris and Apis.) The fact that at magical arts were practiced at Ephesus along with the customary pagan worship (Acts 19:23–34) prepares us for Paul’s mention here of major supernatural forces behind such activities.
The last term Paul uses, the spiritual forces of evil, could be a summary expression for all such forces that exist. This is a sobering passage. We know Paul held that there were actual demons behind pagan gods (1 Cor 10:20–22). We know also that Satan deceives the nations (Rev 20:3). Given these realities, it would be not only wrong but foolish and dangerous to live the Christian life without being prepared for spiritual warfare.
While it may be difficult to identify and distinguish between the specific powers named here, the point is clearly made that whatever supernatural forces there may be in this universe, Christ has gained victory over them and so may we. To recognize that is not to diminish the immense spiritual force they represent. Were that the case, there would be no need for the armor and there would be no occasion for the battle.
4. Regarding the employment of this strength, the verb stand occurs in several places in the passage. In this introductory section it is a goal (so that you can take your stand, v. 11), as it is in verse 13 (so that … you may be able to stand). In verses 14–16 it is the main command (Stand firm then). This may give the impression that the Christian has no further investment in the outcome of the spiritual war than to remain stationary.
Our problem is that we naturally interpret Paul’s image in terms of contemporary warfare. The destructive weapons now available are used to penetrate far beyond any single line of defense, and defensive forces are not content to “hold the line” but must destroy the aggressor’s ability to wage further warfare. But in the ancient form of hand-to-hand combat described here, the first duty of a line of soldiers standing side by side against attackers—often with large rectangular shields (as here) close to each other—was to prevent an incursion against the enemy’s ultimate target.
In Christian warfare, Christ and his kingdom are that ultimate target. We are not called to perform individual heroics but to resist and prevail against Satan’s attack on the kingdom of God. Christ won the victory when, in the power of the Spirit, he cast out demons. In the context of Matthew 12:22–32 Jesus is accused of driving out demons in the name of Beelzebub, a name for the evil one. But Jesus proclaimed that he was bringing the power of the kingdom against Satan (see especially v. 28). And in Luke 10, when the disciples reported that the demons were subject to them, Jesus replied, “I saw Satan fall like lightning from heaven” (v. 18). Also the death of Christ accomplished a key victory against Satan. “Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death—that is, the devil” (Heb 2:14). Further, we have already observed the victory of Christ in his ascension (Eph 1:20–23).
There is no need, then, for Christians to accomplish what has already been done. Instead we must resist the attempts of Satan both to retake territory no longer his and to defame Christ and his kingdom by causing us to fail. To stand is neither static nor passive, but the active accomplishment of our present task.
The Armor Needed for the Spiritual Battle (6:13–17) Since it is often a long step from theory to practice, transition words between the two in Scripture are especially important. We saw that the information given in verse 12 about the unseen powers is the reason for taking God’s armor. That verse began with the word for. Now verse 13 looks back to verse 12 with the word therefore (Greek “on account of this”), and verse 14 continues the sequence with then (Greek “therefore”). This strong interconnection emphasizes the importance of taking the hostile powers seriously.
The content of verse 13 is essentially the same as that of the previous verses, with the addition of a reference to a day that is designated as evil. It sounds as though that day was not yet present, somewhat like the Old Testament phrase “the day of the Lord.” This is a day, either imminent or in the “eschaton” (that is, a significant time of God’s acts at the conclusion of history), when God acts decisively. But if the day of evil in verse 13 does not allude to a time the original readers were experiencing themselves, why would the passage give the impression that readers (then and now) should take up spiritual armor right away?
Since the writer refers to pieces of armor used by soldiers of that day, it would be natural to interpret the passage mainly on the basis of the military significance of each piece. While that would be instructive, the more important point of reference is the Old Testament book of Isaiah. There the various pieces are part of the armor of God himself, actually aspects of his own character.
But with righteousness he will judge the needy,
with justice he will give decisions for the poor of the earth.
He will strike the earth with the rod of his mouth;
with the breath of his lips he will slay the wicked.
Righteousness will be his belt
and faithfulness the sash around his waist. (Is 11:4–5)
He put on righteousness as his breastplate,
and the helmet of salvation on his head;
he put on the garments of vengeance
and wrapped himself in zeal as in a cloak. (Is 59:17)
How beautiful on the mountains
are the feet of those who bring good news,
who proclaim peace,
who bring good tidings,
who proclaim salvation,
who say to Zion,
“Your God reigns!” (Is 52:7)
(The last passage here is not about warfare, but it probably lies behind verse 15 in the Ephesians passage.)
A survey of these passages, especially those in Isaiah 11 and 59, suggests that the significance of the armor is not as much in the individual pieces, important as they are, as in what they signify together as God’s armor, which is also that of his Messiah. God revealed himself in the Old Testament as a warrior: “The Lord is a warrior; the Lord is his name” (Ex 15:3). But the passages in Isaiah have a more specific focus. The context of Isaiah 11:4–5 is clearly messianic:
A shoot will come up from the stump of Jesse;
from his roots a Branch will bear fruit. (v. 1)
The wolf will live with the lamb,
the leopard will lie down with the goat,
the calf and the lion and the yearling together;
and a little child will lead them … (v. 6; see also vv. 7–9)
Verses 3–4 predict that the Messiah will be concerned for justice and righteousness, followed by verse 5, which contains the reference to the belt of righteousness and the sash of faithfulness.
In Isaiah 59 the background is a lack of justice. God is able to hear and save his people, but they have alienated themselves from him by their sins (vv. 1–3). Further, there is a lack of justice (vv. 4, 8–9, 14–15), righteousness (vv. 9, 14) and truth (vv. 14–15). Therefore God moves into the situation wearing “righteousness as his breastplate” and “salvation” as his “helmet” to deal with his enemies. The passage concludes with a messianic promise:
“The Redeemer will come to Zion,
to those in Jacob who repent of their sins,”
declares the Lord.” (v. 20)
As for the verse about the beautiful feet of “those who bring good news” (Is 52:7), this occurs in the section that immediately precedes the famous passage of Isaiah 52:13–53:12, which describes the Messiah as a suffering servant.
Therefore the armor of Ephesians is the armor of God and of his Messiah, and the basic concerns are for (1) the achievement of righteousness and justice and (2) the proclamation of God’s truth that brings peace. It would seem appropriate to conclude as well that in Ephesians the point is not merely protection of God’s people during satanic attack but the achievement of truth, righteousness and justice as well as of the peace brought by the gospel. We should not be so preoccupied with our personal spiritual struggles, obsessed with the possibility of satanic attack, that we neglect larger fields of conflict involving God’s righteousness in this world.
The specific functions of the individual pieces of armor are fairly self-evident. Ancient warriors, like other people of the time, wore loose-fitting clothing. When approaching some task, athletic event or battle, they needed to gather this clothing together to permit freer movement. It was done in different ways for different purposes. (See 2 Kings 4:29; Job 38:3; Lk 12:35; Jn 13:4; and the figurative image in 1 Pet 1:13. The translations do not always convey the image of “binding” or “girding.”) Preparation for action could entail the wearing of a foundational piece, perhaps of leather or an exterior belt or sash, or it could be just the gathering of loose folds. The Christian soldier wears the belt of truth, perhaps here as the first item put on under the others, because integrity of character is so important. That assumes that the truth specified here and in the background text of Isaiah is not so much verbal truth as truthfulness, or, as in the Old Testament, faithfulness.
The breastplate covered the major organs much as a bullet-proof vest does today. The moral quality of righteousness that characterized God in the Isaiah passages, that justice which is prized so highly in the prophets (for example, “What does the Lord require of you? To act justly and to love mercy and to walk humbly with your God,” Micah 6:8), is essential for the one who must stand against evil.
It is interesting that although one might expect soldier’s boots to be at the end of the list of equipment, that part of the equipment comes in the middle of Paul’s list. This may be because of its importance for fulfilling the command to stand. With your feet fitted probably referred to caligae (from which the nickname of Emperor Caligula came), tough but light sandals (in the sense that the toes were open) that went partly up the leg, with soles studded with nails for a secure grip on the ground. Soldiers could wear them in hand-to-hand combat, rather than the heavy boots used in long marches. The purpose could be twofold: to maintain a solid footing, as commanded, and to be ready for action.
In Isaiah 52:7, and in Romans 10:15 where Isaiah is quoted, the emphasis is on the feet of the persons who announce peace. Lincoln (1990:448) observes that Ephesians follows Isaiah in referring to the feet being shod rather than to the actual footgear used. The emphasis is on readiness for action,* which is consistent with the warfare theme, but the key term that is common to Isaiah, Romans and Ephesians is gospel, or good news. Once again, therefore, Paul calls his hearers to an outlook that goes beyond the individual soldier’s protection to encompass his mission.
Shield of faith is a marvelous and much-quoted image. Unlike some pieces of armor, which are fastened in place to guard only certain parts of the body, a shield can be deployed and maneuvered to fend off all missiles, wherever they are coming from and toward whatever part of the body they are headed. The shield pictured here, unlike the small round shield sometimes used, was large (four feet high by two and one-half feet wide) and shaped like a door. In fact its name, thyreos, came from the word for door, thyra. Marching side by side holding up these large shields, soldiers could advance on an enemy well protected. Used that way, the shield could be an important part of an offensive thrust, even though it was a defensive piece.
The Old Testament describes God as our shield: “My shield is God Most High, who saves the upright in heart” (Ps 7:10). The faith that saves (Eph 2:8) now becomes an implement of spiritual protection. The shield was often covered with leather and could be presoaked in water to extinguish missiles dipped in tar and set on fire. Without that preparation, a shield made of wood could be set on fire and become a threat to the soldier. We need the shield of faith to extinguish all the flaming arrows of the evil one. The devil (v. 11) is now called the evil one, as he is in the Lord’s Prayer—a reminder of the sinister power against whom we need full protection.
If the faith that brings salvation protects us, so does salvation itself. Isaiah 59:17, “He put on righteousness as his breastplate, and the helmet of salvation on his head,” and 1 Thessalonians 5:8, “But since we belong to the day, let us be self-controlled, putting on faith and love as a breastplate, and the hope of salvation as a helmet,” mention both the breastplate (righteousness or love) and the helmet of salvation. It is difficult to know just how these relate in the mind of the biblical writers, but one thing is completely clear: the various pieces of armor are interrelated and cannot be analyzed or deployed individually. At the same time there is a subtle shift from the qualities of inherent character implied by the preceding pieces of armor to salvation and the word of God, which are objective gifts to be received.
Salvation is a basic theme throughout Scripture. The word connotes a range of ways in which God rescues, delivers or redeems those who trust in him. The mind is essential for life and coordination; the head is vulnerable to lethal or incapacitating blows. Thus the soldier needs a helmet signifying the saving power of God.
It is often noted that the sword is the only offensive piece of equipment listed here. While that is true, its offensive characteristic is that it represents the word of God, which has already been implied in verse 15 by the gospel of peace. The fact that Paul uses the word for the short rather than the long sword suggests hand-to-hand combat.
Whether or not Paul has in mind the idea of the Messiah slaying the wicked “with the breath of his lips” in Isaiah 11:4 (which immediately precedes the words of v. 5, “Righteousness will be his belt and faithfulness the sash …”), the point in this passage is that it is the sword of the Spirit, not uniquely that of the Messiah. (Compare 1:16; 2:12, 16; 19:13, 15.) The use of the sword seems to be connected with the preaching of the gospel. That connection appears in the double reference to the Spirit in verses 18–19, which introduces the ministry of prayer, which is then connected with Paul’s preaching of the gospel. The connection is further strengthened by the use of the term “ambassador” to describe Paul’s gospel ministry.
The Importance of Prayer (6:18–20) Words for prayer, in one form or another, occur four times in verse 18 and once in verse 20. The success of “the gospel of peace” and of the spiritual battle requires prayer, but in truth it is needed on all occasions. The Greek word for “all” or “every” also appears four times in verse 18. We should not only pray on all occasions, but with all kinds of prayers and requests, and there should be prayer with “all” perseverance for all the saints.
The alertness mentioned in verse 18 could allude to the need for being on guard in the spiritual battle just described, as well as to keeping watch in prayer. This is a duty the disciples neglected in Gethsemane: “Then [Jesus] returned to his disciples and found them sleeping. ‘Could you men not keep watch with me for one hour?’ he asked Peter” (Mt 26:40). First Thessalonians 5:4–11 connects alertness with self-control and spiritual warfare, and 1 Peter 5:8–9 connects it with resistance to Satan.
If Paul knew the importance of praying continually (1 Thess 5:17), how much more can we see accomplished by praying incessantly during all our waking hours! Paul knew people across only a few of the world’s time zones; many of us today know, or know of, people for whom we can pray in almost every time zone around the world. Christians in, say, New York can pray Saturday evening for church services, Sunday schools and other special activities concurrently underway on Sunday in Japan. We can receive urgent prayer requests by phone, fax or e-mail and immediately begin intercession.
This powerful call to prayer is not surprising at this point in the letter. Paul has energized his writing of Ephesians with strong elements of prayer. He had barely completed his opening blessing (which itself is a kind of prayer, praising God) when he was motivated to express his prayer for the Ephesians (1:15–23). Then, after passionately explaining the “mystery” entrusted to him, he concluded chapter 3 with another prayer (3:14–21). In chapter 5 one aspect of the Spirit-filled life is thanksgiving.
The question may be asked whether to pray in the Spirit is a particular kind of prayer, or ordinary prayer (if there is such a thing) done more intensely. Also, considering the other references to the Spirit in Ephesians, does this relate to the filling of the Spirit in 5:18? Paul is so conscious of the Holy Spirit that it is hard to conceive of him not associating prayer with the Spirit. Just as we could not obey the command to be filled with the Spirit without the active work of the Spirit, so we could not have a full prayer life without reliance on the Spirit. Paul has already written in Romans 8:26–27 that when we do not know what to pray for, it is the Spirit who makes the needed intercession.
When he was addressing a situation where some had become extreme in their use of “tongues,” Paul offered his own experience that he did pray in tongues but that when he did so his mind was “unfruitful.” Therefore he prayed with his (or “the”) spirit, but he also prayed with his (or “the”) mind (1 Cor 14:14–15). The context in 1 Corinthians has to do with public meetings and therefore presumably with public rather than private prayer.
In Ephesians he urges prayer in (not “with” as seems to be the meaning in 1 Corinthians) the Spirit, and in this case he clearly means the Holy Spirit. It is doubtful whether he is referring to praying in tongues here. More likely he is referring to an abiding spiritual relationship with God, perhaps as described in Jesus’ “upper room discourse” (Jn 14–16); both the Holy Spirit and prayer are prominent in that teaching.
The NIV has with all kinds of prayers and requests, adding the word kinds to all. Given the fact that there are various words for prayer in Scripture and that prayer includes confession, worship, petition and intercession, among other expressions, it is appropriate to understand all as implying variety. The first noun, prayers, is comprehensive, while requests is more narrow and referring to petitions. This second word, deēsis, recurs before the phrase for all the saints; the NIV, however, uses the previous term, proseuchē (though in verbal form), since our English phrase “pray for” connotes offering petitions.
In verse 19* Paul asks prayer for himself. He wanted to let every occasion of speaking be an opportunity not only for witnessing but also for preaching and teaching about the mystery of the gospel. This shows again his sense of responsibility to the revelation of the mystery he described in chapter 3.
He was concerned to speak boldly (NIV fearlessly) and uses that terminology both in verse 19 and in verse 20. In 2 Timothy 1:7 Paul urged Timothy not to be timid. Here he wants the same deliverance from timidity for himself. This concern was seen in the apostles after they were told not to speak in the name of Jesus. When the apostles prayed, they did not ask for protection, but for boldness, which God gave them through the Holy Spirit (Acts 4:29–31). In Ephesians 6:20, after the words that I may declare it fearlessly, Paul adds the brief telltale clause as I should, using the Greek word denoting necessity, dei. This recalls his earlier determination to preach the gospel without charge and without boasting, “for I am compelled to preach. Woe to me if I do not preach the gospel!” (1 Cor 9:16).
By praying for Paul, the Ephesian Christians could participate with him in that obligation, together asking their great God to give his servant evangelism and missions, even to the point of boldness as an ambassador in chains.* The role of an ambassador in modern international relations is to represent her or his government. So it was when the Roman emperor was represented by the person he designated. The same was true of an apostle, who represented the Lord. Normally an ambassador has diplomatic immunity, and an embassy is a place of refuge. In Paul’s case he is exposed to the indignity of chains.
One naturally thinks of the great apostle as always ready to speak well. Paul was, however, very conscious of his need of the Spirit’s help (1 Cor 2:1, 4–5). He was also concerned to speak boldly, without fear (Eph 6:19–20). By praying for Paul, other Christians could participate with him in evangelism and missions. The same principle is true today.[20]
Ephesians Commentary
The Christian and His Battles
Ephesians 6:10–20
IV. The Christian and His Battles (6:10–20)
A. Assessing the Enemy (6:10–17)
1. A Word of Encouragement (6:10)
“Finally, my brethren, be strong in the Lord, and in the power of his might.”
As soon as Paul was saved, he threw himself wholeheartedly into the battle. Luke used the word endunamoo to describe Paul’s activities as a new believer: “Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ” (Acts 9:22, italics added). Paul used the passive form of endunamoo when he told us to “be strong.”
People who have been Christians a long time are not always strong Christians. Some remain weak in faith throughout their lives. And new Christians are not necessarily weak Christians. They may be uninformed Christians for a while, but they do not have to be weak. Being strong in the Lord has nothing to do with how long we have been saved. Our strength is derived from God, not from ourselves. We are to be strong “in the power of his might.” We are to be strong in His mighty power, as in Ephesians 1:19 where Paul was referring to the mighty strength that God exhibited when He raised Christ from the dead. God makes that strength available to us.
Paul’s introductory reminder to be strong was important because he was about to hurl us into battle against a mighty, tireless, and implacable foe. We must never underestimate the enemy. God doesn’t.
2. A Word of Enlightenment (6:11)
a. Our Protection (6:11a)
“Put on the whole armour of God.”
As Paul wrote this he was chained to a Roman soldier. He had been in the company of soldiers, centurions, and tribunes for years, so he knew all about armor. No doubt his familiarity with Roman armor gave him the idea of using the imagery of Christian armor.
Roman armor was designed to protect the soldier’s body from the enemy’s weapons. Christian armor is designed to protect the soul. God does not throw us unprotected into the battle against Satan’s empire. God has provided all that we need for complete protection of mind, heart, soul, spirit, conscience, and will. But we must put that armor on piece by piece—deliberately, thoughtfully, and intelligently.
b. Our Protagonist (6:11b)
“That ye may be able to stand against the wiles of the devil.”
The evil one has many names in Scripture, the most common being devil and Satan (Revelation 20:2). As the devil, he is the accuser—the one who constantly assails us before God. As Satan, he is the adversary—the one who opposes God and constantly seeks to prevent us from entering into our birthright as children of God.
The evil one is a defeated foe, as Paul emphasized in Colossians 2:15. We stand, in Christ, on the victory side of the cross. The evil one may rage and roar, but he is powerless before a child of God who is arrayed in the armor of God, filled with the Spirit of God, and strong in the power of His might.
The Greek word translated “wiles” in Ephesians 6:11 is methodeia. Paul had already used the word methodeia in 4:14 (translated “wiles” in Revised Version). There he told the Ephesians not to be children, not to be swayed by every wind of doctrine and the craftiness of deceitful men. Satan’s wiles can be seen in the deceptive strategies of the cultists who have been taught by that old liar, the devil. Methodeia only occurs in these two places in the New Testament.
The devil is full of evil tricks. We cannot possibly know them all, but God does. We cannot possibly guard against them all, nor can we overcome them in our own power. But God can. We are predisposed by our fallen nature to listen to Satan’s lies. Through deceit he gained a foothold against the human race in the first place (Genesis 3).
The fall of the human race hinged on two pivots: deception and disobedience. Eve was deceived; Adam was disobedient. Satan is unremitting in his efforts to take full advantage of those two beachheads he has established, and with tragic success. Most of the world lies in his lap. We who have been saved are on guard against the enemy, but he still does everything in his power to deceive us and make us disobedient. So God commands us to put on the armor He has provided so that we can stand against Satan’s wiles.
3. A Word of Enablement (6:12–17)
a. The Arena (6:12)
(1) This Is Not an Ordinary Battle (6:12a)
“We wrestle not against flesh and blood.”
Our enemies are not people. We must see beyond people. Satan may use people to persecute us, lie to us, cheat us, hurt us, or even kill us. But our real enemy lurks in the shadows of the unseen world, moving people as pawns on the chessboard of time. As long as we see people as enemies and wrestle against them, we will spend our strength in vain. Certainly we see wicked people, hear the evil things they say, and feel the hurts they inflict on us. People are involved, but they are not the real problem. This is not an ordinary battle. We are in a greater arena than the one we can see.
(2) This Is Now an Occult Battle (6:12b–e)
(a) We Wrestle Satan’s Crowned Dignities (6:12b)
“Against principalities.”
Paul listed four distinct Satanic orders against whom we wrestle in our spiritual warfare: principalities, powers, the rulers of this world’s darkness, and wicked spirits in high places.
Hosts of spirit beings reside in the unseen world. We cannot see them unless they choose to be seen. In the beginning they were all good and glorious. They came from God’s hand, took their place around God’s throne, and sang His praises. There were ranks upon ranks of angels and archangels, cherubim and seraphim. At the head of them all—the highest of all created intelligences, the supreme creature in the ranks of the angel throng—was Lucifer, son of the morning, the anointed cherub.
When Lucifer fell, the heavenly hosts divided. Many sons of light fell with Lucifer and were also cast out of Heaven. Satan is now their lord. He is given many impressive titles in the Bible, for although he is a fallen fiend, he is still powerful. Satan is called the god of this world, the prince of this world, and the prince of the power of the air. It was he who deceived Eve and used her to bring about Adam’s downfall. Satan was thus able to seize the kingdom of this world to ruin it and to rule it in defiance of the living God.
The Bible does not tell us all we might like to know about the spirit world, but we do know that there are ranks in the angelic orders of Heaven who did not fall. Several angels are specifically named in Scripture. Gabriel, for instance, stands in God’s presence and often appears as the herald angel. Michael the archangel is a warrior. He is the field marshal of the armies of Heaven, the defender of the nation of Israel, the one who will ultimately be God’s agent to cast Satan down from the heavenlies where he roams today.
Paul mentioned thrones, dominions, principalities, and powers in Colossians 1:16. At Calvary Christ “spoiled” the principalities and powers (Colossians 2:15), which are linked in Ephesians 6:12 with Satan’s fallen hosts. The thrones and dominions would seem to be unfallen angels ranking high in the hierarchy of Heaven. In Revelation 4–5 we have a hint as to who “thrones” are. There they are called “elders.” They sit in the presence of God and respond to His dealings with men in wonder and worship. Scripture gives no hint as to the place of those called “dominions.”
There are also ranks in Satan’s spirit realm. At the head of his countless minions are the principalities—princes who share with Satan the power that he wields over other fallen angels, over evil spirits, and over this world. The word Paul used to describe these beings is archē, which literally means “beginning” and can be translated “chief ruler” or “magistrate.” So principalities are high-ranking, governing authorities who are under Satan’s control.
We learn from Daniel 10 that Satan places spirit princes over various kingdoms of men on earth. We read of “the prince of Grecia” and also of “the prince of Persia.” The prince of Persia alone was powerful enough to hinder the herald angel and keep him from fulfilling his commission for three weeks. Such crowned dignities of Satan wield enormous power, but they are defeated foes for the Christian. We wrestle against them in prayer and Christian service. They strongly resent any challenge to their terrible hold on the kingdoms of men.
(b) We Wrestle Satan’s Conquering Deputies (6:12c)
“Against powers.”
The Greek word translated “powers” is exousia. It is the usual word for delegated authority, for the liberty and right to exert power.
Satan is powerful, diabolically clever, and tireless, but he is not God. He is a created being and has none of the attributes of deity. He is full of knowledge and cunning, but he is not omniscient. He does not know everything and he makes mistakes. One mistake was to attack Adam and Eve. His biggest mistake was to organize and motivate the crucifixion of Christ.
Satan has enormous power, beyond anything we can conceive. He can give people the ability to perform miracles, for instance, but he is not all-powerful. He is not omnipotent. He can be thwarted and overruled by the power of God.
Satan trembles when he sees
The weakest saint upon his knees.
(William Cowper)
Christ’s resurrection is a crowning example of Satan’s power being broken.
Satan can move swiftly with the ease and freedom of a spirit unencumbered by a physical body. He can be here one moment, a million miles away the next, but he is not omnipresent. He cannot be everywhere at once. He can only be in one place at a time. We learn in Revelation 2:13 that Satan has a dwelling; that is, he has a throne on earth. In John’s day, it was at Pergamos. The very idea of a seat or throne is associated with a single locality. We do not know where Satan has his throne on earth today, but the fact that he has one proclaims the companion truth that he is not omnipresent.
Satan seeks to compensate for his lack of omniscience, omnipotence, and omnipresence by efficiently organizing the countless clever beings who share power with him in the spirit world. Some of these beings are actually called “powers.” They wield authority delegated to them by Satan. They gather information, influence events, implement Satan’s schemes, inflict woe and bondage on the human race, and laugh at man’s blindness in refusing to believe that such evil beings exist.
Modern man is in much the same plight as seventeenth-century man. In 1665 London was in the grip of the great plague. People were dying by the thousands—faster than they could be buried. Corpses were stacked like cordwood outside stricken houses and were carted away to hastily-dug pits on the outskirts of the city. Business came to a halt. Court disbanded. People fled London, taking the disease with them.
Nobody knew the cause of the plague. The most common notion was that the air caused it, so people sealed up their homes to keep contaminated air outside. They burned noxious material in their fireplaces to help drive out the deadly air. They buried their noses in flowers. Out of ignorance, they disregarded the most basic rules of sanitation and hygiene. Open sewers ran down the streets. Rats and vermin multiplied, and their fleas spread the plague. But people were unable to see any link between the unsanitary conditions and the spread of the plague.
If someone were to go back to 1665 and say that the plague was spread by bacteria, the people would not pay attention to him. They would not believe there could be germs so small that they could not be seen with the naked eye or that millions of germs could be found in a drop of ditch water. People knew nothing about germs or viruses. They would have laughed scornfully at anyone who tried to explain the real source of their troubles. Since germs could not be seen, smelled, touched, heard, or tasted, no one suspected that they could have caused the plague.
Likewise, most people today do not believe in evil spirits. Some may be interested in the occult, fascinated with ghosts and witches, and drawn toward what the more erudite call parapsychology. But most scorn the idea that Satan has organized and launched a diabolical plot against the human race. They scoff at the idea that evil spirits, ruthless in their hatred of mankind, are dedicated to keeping people in bondage, sin, and shame.
Why can we not halt the drug trade that is destroying countless lives and damning souls? Why has it been so hard to pass stiff laws against drunk driving? Why has sodomy become acceptable? Why is pornography such big business? Why can we not stamp out child abuse and the legalized slaughter of the unborn in abortion clinics? Why did the horrors of the Nazi prison camps, the Spanish Inquisition, and the Gulag Archipelago take place? Why can we not stop war or ban the deployment of apocalyptic weapons?
The Bible makes the answer clear: the human race is being manipulated by vast numbers of evil spirits who have great power. They encourage lust, greed, hate, fear, selfishness, and pride. People talk about making contact with extraterrestrial beings and speculate as to whether or not intelligent life exists elsewhere. But the human race has already been invaded from outer space and is held in bondage by awesome powers. People in general do not know that; they refuse to believe it when told; and they do not realize they have no hope apart from the gospel of the Lord Jesus Christ.
(c) We Wrestle Satan’s Capable Deceivers (6:12d)
“Against the rulers of the darkness of this world.”
The Greek word kosmokratōr only occurs here in Scripture and means “world rulers.” The beings that the Holy Spirit is exposing in this phrase are “the world rulers of this darkness.”
Satan’s master plan for holding the world in subjection can be summed up in a single word: deception. He keeps people in a state of spiritual, philosophical, religious, political, social, and personal blindness. He has invented every false religion and is behind every false philosophy, every false ideology, and every false theory. He keeps people in a state of darkness, and he has a legion of evil spirits whose supreme task is to fasten false ideologies like iron shackles on the souls of men.
Think of the outrageous beliefs that otherwise intelligent people hold in the name of religion. Think of the millions of people who are enslaved in various forms of idolatry. Think of the countless cults that caricature the gospel. Think of the deceptive philosophies such as communism, evolution, and humanism, which control multitudes of people. Where do all these false ideologies come from? Why are they so attractive? How can they recruit people and hold them in fanatical devotion? How can they multiply their adherents? Think of the fanaticism of Islam, the tireless zeal of the Mormons, the world goals the communists pursued, and the spread of soul-destroying, family-destroying, and society-destroying humanism.
Behind all these ideologies is more than the persuasive power of clever leaders. Behind them all are Satan’s capable deceivers—the rulers of this world’s darkness. Their supreme task is to blind people to the gospel.
Man’s natural blindness to his lost condition and to the saving power of the gospel is so great that it takes the fulltime presence of the Holy Spirit to make it possible for any converts to be won at all.
Satan is the unsuspected god of this world. He is not afraid of us, but he is desperately afraid of the Holy Spirit. That is why we can only wage our warfare “in the power of his might” (Ephesians 6:10).
(d) We Wrestle Satan’s Countless Demons (6:12e)
“Against spiritual wickedness in high places.”
We fight against spiritual hosts of wickedness, against wicked spirits in the heavenlies. The unseen world is swarming with demons. One poor man in Jesus’ day was in bondage to a legion of them (some six thousand men comprised a Roman legion) and was beyond all human help (Mark 5:1–17). When Jesus came to earth there was an extraordinary outburst of demonic activity. There will be another outburst when the antichrist reigns. (That outburst of demon activity seems to have already begun.)
Satan has countless hordes of demons at his disposal. The word Paul used to describe these demonic hordes is ponēria, translated “wickedness” in the King James version of Ephesians 6:12. The decadence and depravity of our age are demon-inspired. Demons seem to be obsessed with holding people enslaved to their senses—to sexual and sensual sins. Perversion, pornography, and permissiveness are encouraged, promoted, and aided by evil spirits whose goal it is to befoul and destroy the human race.
There is considerable speculation about where demons originated. Some theologians think that they are the disembodied spirits of a pre-Adamic race. Craving to be embodied, they possess people and drive them to commit vile sins. The incident of the man possessed by a legion of demons lends credence to this view. When Jesus ordered the demons to come out of the man, those foul and fierce spirits pleaded to be allowed to enter a herd of swine. The swine instantly ran down a steep place into the sea and drowned. They preferred death to demon possession.
We are engaged in a battle with the occult. The moment we try to pray or attempt to do anything for God, these unseen but potent and organized hordes of Satan oppose us.
b. The Armor (6:13–17)
(1) A Demand (6:13)
“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.”
The least we can do is stand. We can take our stand for God, as Martin Luther did when he announced that he was going to the fateful confrontation with Rome at Worms. When facing all the power of earth and Hell, he said: “On this I take my stand. I can do no other. God help me.”
We are living in “the evil day.” Paul had already reminded the Ephesians that “the days are evil” (Ephesians 5:16). The days were evil then; they are evil today. We are to withstand this evil and, having done all that is possible, we are still to stand. We are to give no ground to Satan.
Perhaps the best commentary on this subject is 2 Samuel 23 where David’s mighty men are listed. This review comes at the end of David’s reign, just before Solomon’s glorious kingdom was established. Chapter 23 is a mirror of the endtimes when at the judgment seat the Lord will review our lives prior to setting up His millennial kingdom. First and foremost in the list of David’s men is Adino the Eznite “that sat in the seat, chief among the captains” (2 Sam 23:8). One wonders what Joab thought of that. Abishai and Asahel, brothers of Joab, were also listed, but not Joab. Love and loyalty to the king was the ultimate test, and Joab failed in both of these areas.
Similarly we look in vain for Ahithophel. His son Eliam is listed, but Ahithophel, for all his one-time professed loyalty to David, proved himself a traitor.
Nor do we find the name of Jonathan. He loved David and was loyal up to a point. But in the end he loved this present evil world and died rendering loyalty to the wrong king. He let family come between himself and David.
Much could be said about Adino, true to David in the place of danger. He faced eight hundred men. Much could be said of Eleazar who stood for God in the face of desertion. How revealing is the Holy Spirit’s comment that after Eleazar’s great victory “the people returned after him only to spoil” (2 Samuel 23:10).
Note what is said of Shammah, who stood for God in the place of discouragement. One might expect to see valor blaze forth in defense of a strategic pass, bridge, or gate. Shammah, however, saw value in “a piece of ground full of lentiles.” He stood against the Philistines and fought over that ground. Look at how the Holy Spirit records his victory: “The people fled from the Philistines. But he stood … and the Lord wrought a great victory” (2 Samuel 23:11–12).
Like Shammah, we are to stand firm against the enemy. We are to stand fast against the manipulation of human life and society by principalities, powers, rulers of this world’s darkness, and wicked spirits in high places. They are all the more dangerous because they are invisible.
Taking a stand may mean doing what some have already done—rolling up their sleeves and becoming active in the messy fight against perversion, pornography, abortion, drugs, alcohol, vice, error, and organized crime. Thank God for such men. Pray for them. Support them. They are fighting against the unseen spirit powers who exploit fallen human nature, fan human passions, inflame human lusts, and encourage human errors. God demands that we too “withstand in the evil day, and having done all, to stand.”
(2) A Description (6:14–17)
(a) Provisions for Our Security in the Battle (6:14–17a)
i. Protection for What We Sow (6:14a)
“Stand therefore, having your loins girt about with truth.”
The Roman soldier’s belt or girdle held in place the armor that protected the lower part of his body—the seat of vital organs and the organs of life-creating force. We need truth’s protection at the source of spiritual procreative power so that Satan cannot tamper with what we sow. Truth is vital.
We must be sure that the seed we sow is the truth of God. Often we say, “Thus saith the Lord,” when we do not communicate His truth. We just express our own opinions, or we misrepresent truth because of our failure to understand it. How often have we heard well-meaning preachers proclaim erroneous teachings with all their hearts? Such men seek to persuade people to do this or experience that, but they are teaching error. Preachers and Bible teachers need to have their loins girt about with truth. They must master the principles of hermeneutics, study the Scriptures in depth, know the mind of the Lord, and be filled with the Spirit of truth. Otherwise, they may teach as God’s truth what is not God’s truth at all.
We all must be careful with what we sow because “that which is born of the flesh is flesh” (John 3:6). Nowhere is Satan more active than where we sow. That is why truth is the first piece of armor we must put on. The devil is the father of lies; deception is his business. He wants us to sow error sugar-coated with truth. We must be absolutely sure before God that we are wearing the truth, the whole truth, and nothing but the truth. We must not preach opinions; we must preach God’s truth. We must sow His truth. Sincerity is not enough; we must also be right.
ii. Protection for What We Show (6:14b)
“The breastplate of righteousness.”
The Roman soldier’s breastplate protected his upper vital organs, particularly the lungs and heart. Proverbs 4:23 urges us to protect our hearts: “Keep thy heart with all diligence; for out of it are the issues of life.” Matthew 15:18–19 says: “Those things which proceed out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” Satan tries to corrupt the hearts of believers so that they will display ugly passions instead of the love of Christ. Righteousness must be the guardian of our hearts.
The Greek word translated “righteousness” in Ephesians 6:14, dikaiosunē, occurs ninety-two times in the New Testament (including thirty times in the book of Romans). Paul’s first use of dikaiosunē in Romans is instructive. He told us in Romans 1 that he was not ashamed of the gospel of Christ, for “therein is the righteousness of God revealed” (1:17). The theme of Romans is righteousness. Paul spoke of righteousness revealed (1:17), righteousness required (1:18; 3:10–16), righteousness received (4:5), and righteousness reproduced (6:12–23).
The Epistle to the Romans teaches us that God is righteous—He always does what is right. He does what He does because He is who He is. He does what is right because it is impossible for Him to do anything wrong. He makes no mistakes. He is not swayed by fear or favor.
Just as God does what He does because of who He is, we do what we do because of who we are. Since we are sinners by birth, by nature, by practice, and by choice, we do what is unrighteous and wrong. Sin has tainted even our most noble thoughts, our most generous deeds, and our highest aspirations.
The genius of the gospel is that God does not ask us to imitate His righteousness, for no human being could possibly do that. Instead God gives us His righteous nature by means of regeneration. He gives us His Holy Spirit to live within us and to reproduce Christ’s righteousness in us and through us. Christians are to show the righteousness of God to the world. The world is waiting to see men and women behaving like Jesus.
Satan attacks the heart, so we need this breastplate. The righteousness of Christ is glorious armor for us to wear in a world of sin. When people look at us, what should catch their eyes first is the gleaming glory of Christ’s righteousness. Satan has already assailed the righteousness of Christ with all the resources at his disposal and found it impenetrable. It will protect our hearts—the innermost springs of our beings—from all the unrighteousness so evident in this fallen world.
iii. Protection for Where We Go (6:15)
“Your feet shod with the preparation of the gospel of peace.”
We should be prepared to go, but there are some places where Christians must not go. There are some doors we must never darken unless we are encased in God’s armor and our feet are protected by the gospel of peace. We should only go to these places when we are sent to save. The temptations are too great otherwise.
Everywhere we do go, we should be soldiers of the King, ambassadors for Christ. We have our marching orders in Matthew 28:19–20:
Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.
Millions of people still do not have even a text or two of Scripture. Lost men and women everywhere are held in the iron grip of Satan and his hosts. Surely there is someone to whom we can go with the gospel.
The oft-forgotten word in Ephesians 6:15 is preparation. We need to be prepared. Usually we shrink back from Christian service because we are not prepared. We should make an effort to master Scripture and learn the skills of soulwinning. Jesus spent over three years training the twelve apostles. Paul invariably had an entourage of young men he was training to become evangelists, pastors, teachers, missionaries, church planters, and soul-winners.
A man does not become a craftsman overnight. He has to learn the secrets of the trade and how to use the tools of the trade. He has to learn to read blueprints, measure accurately, and cut and join precisely. Likewise, one does not become a great Bible expositor overnight. One does not master principles of hermeneutics and homiletics in a day. One does not grasp the scope of Scripture in a week or two. Each of us needs to serve an apprenticeship, attend God’s school, learn by doing, and be attentive to the Holy Spirit.
We must be prepared, and then we must be prepared to go. Where? Wherever God sends us—home or abroad. He may send us to our own family, neighbors, and friends. He may send us to a high-profile ministry or to some kind of service behind the scenes. He may send us to a delightful ministry or a dangerous ministry. Wherever God sends, we must go with our feet shod with the preparation of the gospel of peace.
iv. Protection for What We Do (6:16)
“Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.”
Paul had often seen the shields Roman soldiers carried into war. The shields were made so that a row of soldiers could lock shield to shield, forming a wall of iron. Such a wall would be difficult, if not impossible, for a foe to penetrate. Each individual shield was big enough to cover the soldier’s whole body. Darts and arrows hurled at the soldier hit the shield and fell harmlessly to the ground.
The wicked one (for that is the force of the words “the wicked” in Ephesians 6:16) throws many fiery darts. He has been studying human nature ever since man was created. Satan helped forge fallen human nature. He is a master psychologist. One person he assails with lusts of the flesh. He has a whole arsenal of darts that can set the senses aflame. Another person he assails with lusts of the eye; someone else with the pride of life. The lust of appetite, the love of applause, and the lure of ambition are among the host of darts Satan uses to kindle fierce fires in our souls. He knows our weaknesses and strengths. He sends his legions of evil spirits to titillate our senses, inflame our desires, corrupt our souls, weaken our wills, deceive our minds, deaden our consciences, and distort God’s truth.
Satan has a thousand wiles and he never gives up. If you successfully resist him now, he will come again later. Perhaps he will tempt you with something in a book or on television, a clever remark by a college professor, or a friend’s snub or sneer. Perhaps he will arouse a sleeping lust or put an utterly lewd or corrupt thought in your mind. Perhaps he will entice you with a brilliant and seemingly flawless philosophy. (Everyone should read C. S. Lewis’ classic on temptation, The Screwtape Letters, and his brilliant passage on temptation in Perelandra.)
We will never be out of range of Satan’s fiery darts, but they can be quenched and rendered harmless by the shield of faith (literally, the faith). Satan’s fiery darts cannot penetrate the shield of determined, living, dynamic faith in God. That is why Satan designed the original temptation in Eden to persuade our first parents that God was not to be trusted.
The first temptation in the garden of Eden questioned the goodness of God. “Yea, hath God said, Ye shall not eat of every tree of the garden?” (Genesis 3:1) The implication was that the limitation was unkind; God was unkind in refusing to allow man to have something that he wanted.
The second temptation questioned the government of God. “Ye shall not surely die” (Genesis 3:4). Satan planted the idea that disobedience to God was not really a serious matter, that it would not have the adverse result that God had said it would.
The third temptation questioned the goals of God. “God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil” (Genesis 3:5). This most terrible slander of all suggested that God was selfish and jealous, that He was deliberately refusing to allow man to attain full maturity.
In this struggle in the garden of Eden, Eve threw away the only weapon she had: the Word of God. The result? She was deceived, lost her faith in God, and was pierced by Satan’s fiery darts. Adam followed her into sin. His sin was more deliberate—downright disobedience—but its root was the same unbelief. He saw his beloved wife in her fallen condition and, instead of trusting God to work out her salvation, he deliberately followed her into sin. He too questioned the goodness of God, the government of God, and the goals of God.
Satan presented the same temptations to the Lord Jesus—the second man, the last Adam—in the wilderness. Satan said, “If thou be the Son of God, command that these stones be made bread” (Matthew 4:3). The Lord had been on a forty-day fast, so He was desperately hungry. Satan was suggesting that God the Father was withholding an entitlement from Jesus and that He should take matters into His own hands and use the power inherent in His sonship to change His God-given circumstances. Satan was challenging the goodness of God.
The second temptation followed the same pattern. Having taken the Lord to a pinnacle of the temple, Satan urged, “Cast thyself down: for it is written, He shall give his angels charge concerning thee” (Matthew 4:6). Satan tempted Jesus to question and challenge the government of God. Satan was saying, “Cast Yourself down. You will not die. God would not let that happen to You. To put God to the test is no serious matter.”
The third temptation, in keeping with the others, challenged the goals of God. Satan showed the Lord all the kingdoms of the world and offered them to Him—on Satanic terms. Satan was slanderously insinuating that God was jealous and selfishly keeping Jesus from kingdoms that were rightfully His.
The shield of faith rebuffed Satan at every point and quenched his fiery darts. To each tempting suggestion, Jesus replied with a verse of Scripture. He simply fell back on the Word of God and thereby demonstrated His unequivocal faith in God.
Our faith in God should be so alive and robust that we never question the circumstances in which we find ourselves, the limitations He has placed on us, or His right to dictate the terms of our lives. We never question the goodness of God. We never doubt His government. Because of our faith we shrink from sin because it offends Him, grieves His heart, and inevitably brings into our lives the consequences He says it will. We never question God’s goals either. If He has not yet brought us into the kingdom, we believe that one day He will. The place, the process, and the time period are all in His purposes. Such faith effectively quenches Satan’s darts.
v. Protection for What We Know (6:17a)
“The helmet of salvation.”
Soldiers wore helmets because a blow to the head could be fatal. The head is the site of a person’s intellectual powers, the faculty that sets him apart from the beasts—in his origin, his development, and his potential. Only a human being can think and express thoughts in an organized, verbal, and articulate way. Only a human being can state his thoughts in terms of music or mathematics, physics or philosophy, anthropology or astronomy. The head has to be protected at all costs.
God gives us a helmet to protect our thoughts from Satanic influence and interference. Satan usually goes after the mind. Paul told his friends at Corinth that “the god of this world hath blinded the minds of them which believe not” (2 Corinthians 4:4). The protection God gives us from Satan’s deceptions, denials, and distortions is the helmet of salvation. Without this protection, our thinking—brilliant as it may be—is open to the damning influence of Satan’s rulers of darkness.
Apart from God’s salvation, man cannot reach correct conclusions about psychological, social, philosophical, and spiritual phenomena. He can orbit spacecraft and journey to the moon. He can split atoms and tinker with the genetic code. But sin impairs his thinking about his relationship to God and his fellows. His first sin separated him from God. His second sin separated him from man. Satan tries to ensure that he is kept in bondage and blindness in both relationships.
Satan’s lies are diabolically clever. Under the influence of demonic insinuation and suggestion, man deliberately sets aside divine revelation in favor of human reasoning. Satan’s deceptions appeal to the unregenerate mind. They seem to make lots of sense and they appeal to human pride. To the unsaved, the theory of evolution is more plausible than the story of creation. Communism used to seem much more practical than Christianity (especially Christianity as distorted and disseminated by Satan’s dupes). A creed demanding works seems more logical than the cross. Humanism is more attractive than holiness. Psychology seems more reasonable than salvation. Satan never gives up his attacks on thought processes.
Satan would like to undermine our belief in the Bible as the inspired, inerrant, and infallible Word of God. He would like to distort our doctrines so that we base our beliefs on erroneous or inadequate hermeneutical processes. He would like us to think wrong thoughts about God the Father, the Holy Spirit, and the Lord Jesus. He would like us to be mistaken about the plan of salvation and the daily practice of Christianity. He would like us to espouse cultish absurdities. He would like us to dilute God’s demands that we be like Jesus—that we be holy, loving, joyous, peaceful, patient, kind, and self-controlled. He would like us to emphasize service at the expense of worship. He would like us to be occupied with the cares of this world and the deceitfulness of riches so that we lose sight of the world to come. He would like us to lower our standards and allow the world to pour us into its mold, or go to the other extreme and mistake isolation for separation. Satan has ten thousand wiles—all aimed at influencing what we think.
God’s protection for us against all these attacks on the mind is the helmet of salvation. God’s salvation must encompass what we think. Paul’s Epistle to the Romans gives the most complete exposition of that salvation, so Romans is one book we should master—that is, we should put it on. Actually we need to explore the whole Bible, so that our understanding of the salvation God has provided for us will be comprehensive.
As we put on the helmet of salvation and learn to appreciate its worth, we will use it to test all our thoughts. For instance, the thought that a certain movie would be good to watch or a certain book would be good to read may enter your mind. Before you translate that thought into action, you will test it with the helmet of salvation. Would watching that movie or reading that book be consistent with living a holy life, with becoming more like Jesus? Would the philosophies and ideas presented win the approval of God? We have to see or read some things in order to be stirred to holy indignation and wrath. We need to hear some arguments so that we can study them and refute them. But these subjects must be allowed to occupy our minds only with the Holy Spirit’s approval.
We must always remember that the mind is Satan’s domain. He goes after the mind to influence our thoughts, words, and deeds. God goes deeper; He goes after the heart. Because our minds are vulnerable, they must be protected by God’s salvation. The more we wear the helmet of salvation, the more we will think about the things of God, fill our minds and memories with God’s Word, and dwell on the enormous cost of our salvation and its ramifications in our lives. Therefore, the more we wear the helmet, the more we will be protected against Satan’s lures and lies.
(b) Provisions for Our Success in the Battle (6:17b)
“The sword of the Spirit, which is the word of God.”
So far each piece of armor that the Holy Spirit has named has been for defense, not offense. Now He names the Sword that enables us to attack the enemy. Napoleon once said, “The best form of defense is attack.” Neither principalities, nor powers, nor the rulers of the world’s darkness, nor wicked spirits in high places, nor Satan himself, can withstand the Sword of the Spirit, which is the Word of God. The powers of earth and Hell have no defense against it.
God’s Word is like a sword. Hebrews 4:12 says that it is “quick [living], and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”
The best answer to secular humanism is the Word of God. The best answer to dialectical materialism is the Word of God. The best answer to behavioral psychology, liberal theology, cults, and false religions is the Word of God.
Because the Word of God is the Sword of the Spirit, it cuts through all Satan’s ranks, deceptions, and devices. The devil is no match for the Holy Spirit. God’s Word is the breath of God. It is the Holy Spirit’s creation and partakes of His life. It is alive with His authority.
We should wield the Sword of the Spirit when we pray because it will cut through Satan’s hindering hosts. We should quote it when we preach because our power does not lie in words of man’s wisdom, but in words the Holy Spirit supplies. We should use the Sword of the Spirit when we face our problems, our circumstances, our needs, our temptations.
The same “almighty word / Chaos and darkness heard, / And took their flight” in the dawn of creation1. The word of God spoke worlds into being. The word of God rang from the lips of Jesus in magnificent authority when He cast out evil spirits, cleansed loathsome lepers, and raised the dead. The Word of God is God-breathed. The same breath made man a living soul and quickens his spirit.
Are you downhearted? The prophet said, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart” (Jeremiah 15:16). Are you perplexed? The psalmist said, “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105). Are you tempted? The Holy Spirit says, “Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word” (Psalm 119:9). Are you in trying circumstances? Jesus quoted Deuteronomy 8:3 to the devil when He was famished with hunger: “Man shall not live by bread alone, but by every word … of God” (Matthew 4:4). Do you find it hard to pray? Ephesians 6:17 says, “Take … the sword of the Spirit, which is the word of God.”
Our armor is complete. We are ready to wage war, and the next verse tells us how.
B. Assailing the Enemy (6:18–20)
1. Warring (6:18a)
“Praying always with all prayer and supplication in the Spirit.”
The Greek word translated “prayer” here is proseuche. This word is restricted in the New Testament to mean prayer to God, and it takes cognizance of God’s power and sufficiency. Proseuche also gives prominence to the devotional side of prayer. No wonder Satan feels threatened whenever a believer prays. It is not the weak and stammering believer he fears, nor the wandering and inadequate prayer he makes. The fact that a child of God is appealing to the almighty Father is what causes Satan to fear.
Satan does not fear eloquence in prayer either. He does not fear perseverance. (Quite often prayer is the most spasmodic and disjointed of our activities.) He does not fear our understanding of the way prayer works. No, he fears the simple fact that a needy child of God is at the mighty throne of God. Satan harnesses all his minions to bar the way to the throne of God. But no demon, no angel-prince, no fallen angel can face the Spirit’s flaming Sword. The Word of God clears the way to the throne of God for the child of God.
When we pray we enter three realms. First we enter the hidden place where we are alone with God. It may be a bedroom, a barn, a cathedral, or a car. It can be a busy street or a bus seat. The place doesn’t matter, as long as we can withdraw from the restless world around us and lift our hearts to God. Jesus recommended a “closet”—a quiet place (Matthew 6:6). He often sought mountain solitudes, a garden, or the wilderness. In the hidden place, all else is shut out and we are shut in with God.
The second realm is the heavenly place, the sphere mentioned in Ephesians where our blessings and battles are. In the “heavenlies” evil spirits swarm to hinder, harass, distract, and discourage. This is where we need the whole armor of God. This is where we need the Spirit’s mighty Sword. This is where prayer is a battle.
In prayer we battle wandering thoughts. My prayer for Aunt Susie reminds me of her cat. Thoughts of the cat remind me that Jim said there was a mouse in his office. That reminds me to get a mousetrap at the hardware store. The hardware store reminds me of the camera shop next-door and the roll of film I took in to be developed, and so on. Several minutes later I realize that I haven’t been praying; I have been daydreaming. The enemy has been busy.
We also battle wicked thoughts when we pray. These come unbidden with startling suddenness. I think of a phrase from a book I should never have read, a scene from a movie I should never have watched, a voice from the past saying foul words or blaspheming. The enemy has been busy again. From the subconscious mind he dredges up filth that is lying stagnant and rotten on the ocean floor of the soul.
We battle worldly thoughts too. Our prayers focus on material things—the need to pass next week’s exam, the urgent need for a raise in pay or a better job, the need for healing. It’s not wrong to pray for material things, but we should not be preoccupied with them. When other tactics fail, the enemy tries to hinder our prayers by calling our attention to the concerns of time and sense. Paul’s prayers barely touch on such concerns. “Give us this day our daily bread” (Matthew 6:11) is the only line in the Lord’s prayer that is not otherworldly.
What can we do to win the battle? We can try praying aloud. We can try using more of God’s Word in prayer. We can recognize the source of these distractions and put the enemy to rout with the Sword of the Spirit.
The third realm is the holy place. At last we find ourselves inside the veil. As Cleland B. McAfee put it:
There is a place of quiet rest,
Near to the heart of God,
A place where sin cannot molest,
Near to the heart of God.
There we engage in what Paul called in Ephesians 6:18 “all prayer”—prayer in all its aspects. We are absorbed in confession, adoration, petition, intercession, thanksgiving, and praise. Paul specifically mentioned the aspect of supplication. The Greek word translated “supplication” is deesis, which suggests a petition for a specific personal need. Such a petition would be made with the awareness of God’s ability to supply that need.
There is nothing wrong with supplicating the throne for our needs, especially our spiritual needs (although “all prayer” has a much broader scope). We must not be superficially pious and ignore our needs. God’s truth is wonderfully balanced. Often God allows us to have needs so that we will be moved to pray about them.
All prayer and supplication, to be effective, must be “in the Spirit.” Otherwise we will not really be praying; we will merely be saying prayers. Prayer is the most purely spiritual exercise in which we can engage. Praying in the Spirit does not mean going into a trance or speaking an ecstatic utterance. The Holy Spirit does not overpower our mental faculties. He directs, but He does not dominate. He never acts despotically. “The spirits of the prophets are subject to the prophets” (1 Corinthians 14:32).
The direction of the Holy Spirit is the ultimate solution to wandering, wicked, and worldly thoughts. He gently inclines our thoughts through channels He has in mind. He brings to our minds those passages of Scripture that are most appropriate to the moment. He brings to us the gentle assurance that our prayers are heard and that He controls all the factors of space and time that are involved in the answers to our prayers.
Meeting up with the Holy Spirit, the ranks of the enemy melt away as smoke dissipates in the wind. They flee in terror, for they are desperately afraid of the Holy Spirit of God.
2. Watching (6:18b)
“Watching thereunto with all perseverance and supplication for all saints.”
The Greek word agrupneō, translated “watching” here, literally means “lying sleepless.” Many of us know firsthand what that’s like. The Lord used the same word when He spoke of His coming: “Take ye heed, watch and pray: for ye know not when the time is” (Mark 13:33). In His discourse on the endtimes Jesus said, “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass” (Luke 21:36). Agrupneō is also used to describe the work of an elder: “Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account” (Hebrews 13:17).
We are to “lie sleepless,” watching and praying. Watching sights the enemy; praying fights the enemy. Spiritual warfare is serious business. The enemy is real. He seeks to harm us and our loved ones. He wants to destroy our testimonies and hinder the work of God. We take the battle all too lightly. We would do well to have some sleepless nights over the state of our country, the woes of the world, the condition of our churches, the needs of family and friends, and our own spiritual lives.
Paul told us to persevere in our watching. We give up too soon, but Satan never gives up. He is tireless, persistent, resourceful, and desperate to delay his doom as long as possible and do as much damage as he can in the meantime. When God sends sleepless nights, let us pray. Let us seize insomnia as a gift from God so that “with all perseverance and supplication for all saints” we can turn the quiet night hours into golden moments of communion with God.
3. Witnessing (6:19–20)
a. Sharing in a Brother’s Opportunity (6:19)
“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.”
This is an example of how to employ supplication as a means of smiting the enemy. We can offer supplication for brothers near or far away. Prayer annihilates distance. Paul was under arrest in Rome and his readers were scattered throughout Asia Minor, but prayer takes no account of distance.
Prayer annihilates dread. Paul was chained to a guard, charged with treason, and expecting to be arraigned before Nero. Yet the prayers of God’s people could help him overcome his fears and cautiousness and enable him to speak boldly.
Prayer annihilates difficulty. There are inherent difficulties in communicating the “mystery” of the gospel. Paul wanted to proclaim this mystery, and man’s dullness of hearing and his inability to comprehend had to be overcome. That, Paul knew, was the work of the Holy Spirit, but before the Spirit of God could do His work, the human messenger needed his mind to be flooded with divine light and his tongue to be touched with God’s eloquence. Paul also needed hearers whose ears and hearts had been made receptive. These needs could be met through prayer.
Paul realized that his situation in Rome was a golden opportunity. He could win members of the imperial guard to Christ and make converts in caesar’s household. Possibly he would have the privilege of witnessing to Nero and members of the Roman court. There were Christians and churches all over Rome that he could encourage to be bold by being bold himself.
Paul asked his brothers in Christ to share in his opportunities by means of prayer. Their prayers could strengthen his spirit and batter the unseen enemy. Their prayers could smite the foe, render him powerless to hinder the witness, and break his hold on the minds, hearts, wills, and consciences of those Paul was seeking to win for Christ. His brothers could share in Paul’s witnessing, even though some of them were hundreds of miles away. Distance, a purely human factor, means nothing to God.
b. Sharing in a Brother’s Opposition (6:20)
“I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.”
One of the most important officials in the Roman world was the imperial legate. As one of the emperor’s personal representatives, a legate lived in an outpost of the empire and enforced imperial policy. He was directly accountable to the emperor, and lesser officials were responsible to the legate. He was an ambassador. The word translated “ambassador” in Ephesians 6:20 is presbeuō, which means “the emperor’s legate.”
Paul was Christ’s legate. As Christ’s ambassador Paul had already magnificently represented the throne of Heaven in province after province and city after city throughout the empire. In Athens, Antioch, Paphos, Philippi, Corinth, and Crete, God had used Paul to shake Satan’s kingdom to its very foundations. Now Satan had him in chains, but Paul was dauntless. He was still Christ’s ambassador; Satan could not change that. Paul was an ambassador in bonds.
Every time Paul moved his arm, his chain rattled, making him aware of the enemy’s opposition. Through prayer his fellow believers could help him face that opposition to the gospel. They could help bear his chains. They could lighten his load and buoy up his spirits.
We do not understand how prayer works. How a brother praying for me in southern California can lift my spirits as I minister in northern Canada is beyond my understanding. How my prayers in Chicago can bring a fresh surge of victory to a believer in China, I cannot say. You and I only know that when God considers all the aspects of a situation and all the forces that govern the universe, prayer is one of the key factors He takes into account. We know prayer works because God says it does.[21]
a Isaiah 59:17
[1] Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., 1 Th 5:4–24). Clarksville, MD: Jewish New Testament Publications.
vv. Verses
v. Verse
v. Verse
v. Verse
vv. Verses
vv. Verses
[2] Leadership Ministries Worldwide. (1996). Galatians–Colossians (pp. 221–222). Chattanooga, TN: Leadership Ministries Worldwide.
[3] Leadership Ministries Worldwide. (1996). Galatians–Colossians (pp. 222–223). Chattanooga, TN: Leadership Ministries Worldwide.
p. Page
p. Page
p. Page
[4] Leadership Ministries Worldwide. (1996). Galatians–Colossians (pp. 223–225). Chattanooga, TN: Leadership Ministries Worldwide.
[5] Leadership Ministries Worldwide. (1996). Galatians–Colossians (p. 225). Chattanooga, TN: Leadership Ministries Worldwide.
p. Page
f Following
[6] Leadership Ministries Worldwide. (1996). Galatians–Colossians (pp. 225–228). Chattanooga, TN: Leadership Ministries Worldwide.
[7] Leadership Ministries Worldwide. (1996). Galatians–Colossians (pp. 228–229). Chattanooga, TN: Leadership Ministries Worldwide.
sc. (scilicet), namely, one is to understand
impv imperative (mood)
pass. passive (voice)
pass. passive (voice)
8 neut. nouns ending in -ος
aor. aorist (tense)
impv imperative (mood)
mid. middle (voice)
mid. middle (voice)
aor. aorist (tense)
w. with
acc. accusative
inf. infinitive
inf. infinitive
aor Unless otherwise specified, a verb is assumed to be in the active voice, the indicative mood, and the present tense. The weak (1st) aorist is to be presumed except where the strong (2nd) aorist
2 Unless otherwise specified, a verb is assumed to be in the active voice, the indicative mood, and the present tense. The weak (1st) aorist is to be presumed except where the strong (2nd) aorist
intr. intransitive
inf. infinitive
w. with
acc. accusative
sts sometimes
6 masc. & fem. nouns like ἐλπίς
8 neut. nouns ending in -ος
neut. neuter
pl. plural
aor Unless otherwise specified, a verb is assumed to be in the active voice, the indicative mood, and the present tense. The weak (1st) aorist is to be presumed except where the strong (2nd) aorist
2 Unless otherwise specified, a verb is assumed to be in the active voice, the indicative mood, and the present tense. The weak (1st) aorist is to be presumed except where the strong (2nd) aorist
impv imperative (mood)
aor. aorist (tense)
subj. subjunctive (mood)
dep. deponent
perh. perhaps
aor. aorist (tense)
ptc participle, participial
aor Unless otherwise specified, a verb is assumed to be in the active voice, the indicative mood, and the present tense. The weak (1st) aorist is to be presumed except where the strong (2nd) aorist
2 Unless otherwise specified, a verb is assumed to be in the active voice, the indicative mood, and the present tense. The weak (1st) aorist is to be presumed except where the strong (2nd) aorist
impv. imperative (mood)
aor. aorist (tense)
ptc participle, participial
mid. middle (voice)
mid. middle (voice)
instr. instrument(al)
aor. aorist (tense)
ptc participle, participial
mid. middle (voice)
6 masc. & fem. nouns like ἐλπίς
w. with
gen. genitive
epexeg. epexegetic
aor. aorist (tense)
ptc participle, participial
mid. middle (voice)
mid. middle (voice)
κτλ. καὶ τὰ λοιπά, and the rest, et cetera
transl. translate(d)
aor Unless otherwise specified, a verb is assumed to be in the active voice, the indicative mood, and the present tense. The weak (1st) aorist is to be presumed except where the strong (2nd) aorist
2 Unless otherwise specified, a verb is assumed to be in the active voice, the indicative mood, and the present tense. The weak (1st) aorist is to be presumed except where the strong (2nd) aorist
ptc participle, participial
fut. future (tense)
8 neut. nouns ending in -ος
pf perfect (tense)
ptc participle, participial
pass. passive (voice)
pass. passive (voice)
intr. intransitive
aor. aorist (tense)
inf. infinitive
aor. aorist (tense)
impv imperative (mood)
7 neut. nouns ending in -μα
w. with
gen. genitive
4 fem. nouns like πόγις
ptc participle, participial
ptc participle, participial
4 fem. nouns like πόγις
aor. aorist (tense)
subj. subjunctive (mood)
pass. passive (voice)
4 fem. nouns like πόγις
aor. aorist (tense)
inf. infinitive
4 fem. nouns like πόγις
aor. aorist (tense)
subj. subjunctive (mood)
aor. aorist (tense)
inf. infinitive
[8] Zerwick, M., & Grosvenor, M. (1974). A grammatical analysis of the Greek New Testament (pp. 590–591). Rome: Biblical Institute Press.
[9] Keener, C. S. (1993). The IVP Bible background commentary: New Testament (Eph 6:10–20). Downers Grove, IL: InterVarsity Press.
[10] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Eph 6:10–20). Bellingham, WA: Lexham Press.
[11] Anders, M. (1999). Galatians-Colossians (Vol. 8, pp. 190–191). Nashville, TN: Broadman & Holman Publishers.
[12] Dockery, D. S. (Ed.). (1992). Holman Bible Handbook (p. 718). Nashville, TN: Holman Bible Publishers.
Lit. Literally.
Sept. Septuagint Version of the Old Testament.
Rev. Revised Version of the New Testament.
Rev. Revised Version of the New Testament.
Lit. Literally.
Rev. Revised Version of the New Testament.
Rev. Revised Version of the New Testament.
Lit. Literally.
Rev. Revised Version of the New Testament.
* When a bounty was given to soldiers, only one-half was paid at a time, the rest being placed in a savings-bank and managed by a special officer. This, with prize-money, etc., voluntarily deposited, was paid over to the soldier at his discharge. Deserters or discharged soldiers forfeited their accumulations.
Rev. Revised Version of the New Testament.
Rev. Revised Version of the New Testament.
Lit. Literally.
Rev. Revised Version of the New Testament.
lit. Literally.
Rev. Revised Version of the New Testament.
A. V. Authorized Version.
lit. Literally.
[13] Vincent, M. R. (1887). Word studies in the New Testament (Vol. 3, pp. 405–411). New York: Charles Scribner’s Sons.
[14] Johnson, B. W. (1891). The people’s New Testament: with explanatory notes (Eph 6:10–22). St. Louis, MO: Christian Publishing Company.
[15] Hughes, R. B., & Laney, J. C. (2001). Tyndale concise Bible commentary (pp. 596–597). Wheaton, IL: Tyndale House Publishers.
reb Revised English Bible
niv New International Version
niv New International Version
nrsv (New) Revised Standard Version
njb (New) Jerusalem Bible
gnb Good News Bible
reb Revised English Bible
[16] Turner, M. (1994). Ephesians. In D. A. Carson, R. T. France, J. A. Motyer, & G. J. Wenham (Eds.), New Bible commentary: 21st century edition (4th ed., pp. 1242–1244). Leicester, England; Downers Grove, IL: Inter-Varsity Press.
[17] Brannan, R., & Loken, I. (2014). The Lexham Textual Notes on the Bible (Eph 6:12–19). Bellingham, WA: Lexham Press.
( H. C. G. Moule, Commentary on Ephesians (Cambridge Bible; Cambridge, 1884).
CB H. C. G. Moule, Commentary on Ephesians (Cambridge Bible; Cambridge, 1884).
) H. C. G. Moule, Commentary on Ephesians (Cambridge Bible; Cambridge, 1884).
Mitton ( C. L. Mitton, Ephesians (New Century Bible; London, 1976).
NCB C. L. Mitton, Ephesians (New Century Bible; London, 1976).
) C. L. Mitton, Ephesians (New Century Bible; London, 1976).
1 See E. Gordon Rupp, Principalities and Powers: Studies in the Christian Conflict in History (London, 1952), G. B. Caird, Principalities and Powers (Oxford, 1956), H. Berkhof, Christ and the Powers (Scottdale, 1962), J. H. Yoder, The Politics of Jesus (Grand Rapids, 1972), ch. 8; and for a critique, see P. T. O’Brien in Biblical Interpretation and the Church, ed. D. A. Carson (Exeter, 1984), ch. 5, and Stott, pp. 267ff.
rsv Revised Standard Version, NT 1946, 21971; OT 1952.
2 H. L. Goudge, Three Lectures on the Epistle to the Ephesians (1920), p. 76.
Moule, H. C. G. Moule, Commentary on Ephesians (Cambridge Bible; Cambridge, 1884).
CB H. C. G. Moule, Commentary on Ephesians (Cambridge Bible; Cambridge, 1884).
lxx The Septuagint (pre-Christian Greek version of the Old Testament).
neb New English Bible, NT 1961, 21970; OT 1970.
3 A. von Harnack, Militia Christi (Tübingen, 1905), p. 13.
( H. C. G. Moule, Commentary on Ephesians (Cambridge Bible; Cambridge, 1884).
CB H. C. G. Moule, Commentary on Ephesians (Cambridge Bible; Cambridge, 1884).
) H. C. G. Moule, Commentary on Ephesians (Cambridge Bible; Cambridge, 1884).
4 The Greek rhēma is used in this verse, but reference to a concordance shows that both this word and the Greek word logos are often used in this same sense in the New Testament.
5 The reference is not only to Scripture, but to all ‘words that come from God’ (neb) by his Spirit; we, however, naturally think of the application to God’s word in the Bible as the sword of the Spirit.
Moule, H. C. G. Moule, Commentary on Ephesians (Cambridge Bible; Cambridge, 1884).
CB H. C. G. Moule, Commentary on Ephesians (Cambridge Bible; Cambridge, 1884).
rsv Revised Standard Version, NT 1946, 21971; OT 1952.
6 From Stand up, stand up for Jesus by George Duffield.
Barth ( M. Barth, Ephesians (Anchor Bible, 2 vols.; New York, 1974).
AB M. Barth, Ephesians (Anchor Bible, 2 vols.; New York, 1974).
) M. Barth, Ephesians (Anchor Bible, 2 vols.; New York, 1974).
neb New English Bible, NT 1961, 21970; OT 1970.
rsv Revised Standard Version, NT 1946, 21971; OT 1952.
[18] Foulkes, F. (1989). Ephesians: an introduction and commentary (Vol. 10, pp. 175–185). Downers Grove, IL: InterVarsity Press.
p ch. 1:19. & 3:16; Col. 1:11.
q Rom. 13:12; 2 Cor. 6:7. ver. 13; 1 Thess. 5:8.
† Gr. blood and flesh.
r Mat. 16:17; 1 Cor. 15:50.
s Rom. 8:38. ch. 1:21; Col. 2:15.
t Luke 22:53; John 12:31. & 14:30. ch. 2:2; Col. 1:13.
║ Or, wicked spirits.
║ Or, heavenly, as ch. 1:3.
u 2 Cor. 10:4. ver. 11.
x ch. 5:16.
║ Or, having overcome all.
y Is. 11:5; Luke 12:35; 1 Pet. 1:13.
z Is. 59:17; 2 Cor. 6:7; 1 Thess. 5:8.
a Is. 52:7; Rom. 10:15.
b 1 John 5:4.
c Is. 59:17; 1 Thess. 5:8.
d Heb. 4:12; Rev. 1:16. & 2:16. & 19:15.
e Luke 18:1; Rom. 12:12; Col. 4:2; 1 Thes. 5:17.
f Mat. 26:41; Mark 13:33.
g ch. 1:16; Phil. 1:4; 1 Tim. 2:1.
h Acts 4:29. Co. 4:3. 2 Thess. 3:1.
i 2 Cor. 3:12.
k 2 Cor. 5:20.
l Acts 26:29. & 28:20. ch. 3:1; Phil. 1:7, 13, 14; 2 Tim. 1:16. & 2:9; Philem. 10.
║ Or, in a chain.
║ Or, thereof.
m Acts 28:31; Phil. 1:20; 1 Thess. 2:2.
[19] Poole, M. (1853). Annotations upon the Holy Bible (Vol. 3, pp. 678–680). New York: Robert Carter and Brothers.
* 6:10–20 Clinton E. Arnold (1989) offers convincing evidence that fear of supernatural powers and the use of magic against them were common in Ephesus. He deals with a number of passages in Ephesians that he thinks are relevant to this background. His chapter “The Conflict with the Powers” (pp. 103–22) addresses 6:10–20 in particular. In a second work (1992) Arnold expands his study to deal with all the Pauline letters as they address the reality of evil powers.
* 6:10 The reason the NRSV and some other translations have a longer phrase here (such as “strength of his power” rather than mighty power) is because they choose to render the use of the Greek genitive literally. The NIV chooses to render the Greek idiom in a way that shows that one word characterizes the other.
* 6:11 See Oepke 1954:295–302 for the varied uses of the term panoplia. Barth (1974b:761, 793–95) proposes the term “splendid armor,” in part because, given that not every piece is mentioned, “whole armor” is inaccurate. However, “splendid armor” implies that the appearance is more significant than the function.
* 6:12 Flesh and blood is a Semitic idiom (expressed in the Greek of this passage in reverse order, “blood and flesh”). It is used in a figurative way in several other New Testament passages. In Matthew 16:17 the revelation of the true identity of Jesus did not come to Peter from mere humanity but from the heavenly Father. First Corinthians 15:50 says that “flesh and blood cannot inherit the kingdom of God,” in a context of teaching that what is perishable must be transformed into the imperishable. Paul did not consult with human beings but received his revelation from God (Gal 1:16).
The actual beings Paul had in mind as our supernatural enemies, along with the whole reality of spiritual warfare, have often been researched and discussed. Among the most recent discussions (from different viewpoints) are Arnold 1989:64–68, Lincoln 1990:443–45 and Schnackenburg 1991:273–74. These writings contain references to primary source materials that range from Gnostic writings to Jewish writings of the Second Temple period, including the Dead Sea Scrolls, to the magical papyri, astrological writings and historical sources.
* 6:15 Where the NIV has the readiness that comes from … the NRSV has “make you ready to proclaim …” The former understands the genitive tou evangeliou as source; the latter may understand it as a genitive of reference, interpolating the words “to proclaim.”
* 6:19 Paul wrote openly of his limitations as a public speaker and seemed to be genuinely modest, even though speakers in his day sometimes postured by professing a lack of eloquence. “When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God.… My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit’s power, so that your faith might not rest on men’s wisdom, but on God’s power” (1 Cor 2:1, 4–5).
* 6:20 Some years ago Markus Barth drew a graphic contrast between secular ambassadors and Paul, the ambassador in chains. Commentators since then have been struck by that image, and it is worth citing here. After noting that in Paul’s day decorative gold chains were sometimes worn by people of social stature, Barth says, “On festive occasions ambassadors wear such chains in order to reveal the riches, power and dignity of the government they represent. Because Paul serves Christ crucified, he considers the painful iron prison chains as most appropriate insignia for the representation of his Lord” (Barth 1974b:782).
[20] Liefeld, W. L. (1997). Ephesians (Vol. 10, Eph 6:10–18). Downers Grove, IL: InterVarsity Press.
1 Quotation is from a hymn by John Marriott.
[21] Phillips, J. (2009). Exploring Ephesians & Philippians: An Expository Commentary (Eph 6:10–20). Kregel Publications; WORDsearch Corp.
10–18 We are not struggling against human beings but against the unseen agents (1:20–23a&N) of the Adversary, Satan (Mt 4:1&N). This is why “the weapons we use to wage war are not worldly. On the contrary, they have God’s power for demolishing strongholds” of demonic spirits (2C 2b–5&N). This description of the armor and weaponry that God provides confounds people who are used to fighting people by worldly methods and have no sensitivity to God’s methods, which are: truth, righteousness, readiness grounded in the Good News of shalom, trust, deliverance (or: “salvation”), the Word of God given by the Spirit, and prayers. Unbelievers taken aback by the apparent triumphalism of the song, “Onward, Christian Soldiers,” should understand that the “soldiers” in this song, that is, the believers in Yeshua, are not fighting to force non-Christians to convert, but to overcome demonic principalities and powers by God’s prescribed methods.
17b Compare MJ 4:12–13.
18 A one-verse sermon on prayer; note the use three times of the word “all.”[21]
The Jewish New Testament Commentary
Warfare of the New People (6:10–20)
Paul made sure believers recognized that as new people who have been granted new life in a new family with new relationships they still would endure spiritual warfare. The closing portion of Paul’s letter explained his account of the Christian’s conflict with evil forces.
Believers must adorn themselves with the armor of God in order to stand against the devil’s schemes. Five defensive weapons are identified: (1) the enabling nature of truth that resists lying and false doctrine; (2) the covering quality of righteousness that resists accusations of conscience and despondency; (3) the stabilizing quality of peace that resists slander and selfishness; (4) the protective ability of faith that resists prayerlessness and doubt; and (5) the encouraging nature of salvation that resists fear and disappointment.
Two offensive weapons are included in the armor of God: (1) the sword of the Spirit, which is the word of God, and (2) prayer. It is fitting that this prayerful and meditative letter concludes with an exhortation to prayer and a request for prayer.[21]
Holman Concise Commentary
Verse 10. Finally, my brethren, be strong in the Lord, and in the power of His might.—
Why strength is needed:—There is good reason for our being so often advised in the Scriptures to “be strong.” Christian character has two sides. We cease to do evil. We also learn to do well. But doing well is impossible if we are not strong. The forces of evil are many and mighty. Life is short. The love of ease is deep-rooted. Unless we are strong we effect nothing. Our lives shall be mere bundles of resolves never effected, collections of impotent wishes that never come to anything. (Dr. John Hall.)
Moral strength:—It often requires a braver man to say “No,” than to take the Cashmere Gate at Delhi. Perfect courage consists in doing without a witness all that we could do if the whole world were looking on. A poor mill-girl in the north of England had been led by her clergyman’s teaching to become a regular communicant, and because of this she had to bear every kind of persecution, chiefly from members of her own family. They not only tried every kind of insult to vex her, but even blasphemed the Blessed Sacrament itself. At last the poor girl went to her clergyman, saying, “What shall I do? I cannot bear it much longer.” And he reminded her of her Saviour’s sorrow, and how that when he was reviled “He opened not His mouth.” At last, one day, this true heroine of humble life fell down dead from heart disease, and when they removed her dress, they found a piece of paper stitched inside it, on which were these words—“He opened not His mouth.” She had won her victory, and now she rests “where the wicked cease from troubling and the weary are at rest.” Any one can resent an injury, it takes a brave man to bear it patiently. (H. J. Wilmot-Buxton, M.A.)
The apostle’s humility:—“Brother” is a word of equality; in calling them “brethren,” he makes himself equal unto them, though he himself were one of the principal members of Christ’s body, one of the eyes thereof, a minister of the Word, an extraordinary minister, an apostle, a spiritual father of many souls, a planter of many famous Churches, yea, the planter of this Church at Ephesus; and though many of them to whom he wrote were poor, mean men, handicraftsmen, such as laboured with their hands for their living; and many also servants, and bondmen; yet without exception of any, he terms and counts them all his brethren, and so makes himself equal to them of the lower sort. Behold his humility. For if to affect titles of superiority, as Rabbi, Doctor, Father, be a note of arrogancy (as it is, and therefore Christ in that respect taxed the Scribes and Pharisees), then to take and give titles of humility is a note of humility. The like notes of humility may be oft noted both in other Epistles of this apostle, and in the Epistles of other apostles, yea, and in all the prophets also. Well they knew that, notwithstanding there were divers officers, places, and outward degrees, among Christians; yet they all had one Father, and were fellow-members of one and the same Body, and in regard of their spiritual estate all one in Christ Jesus. (William Gouge.)
Of Christian courage and resolution, wherefore necessary, and how obtained:—The Christian, of all men, needs courage and resolution. Indeed, there is nothing he doth as a Christian, nor can do, but is an act of valour. A cowardly spirit is beneath the lowest duty of a Christian (Josh. 1:7), “Be thou strong and very courageous, that thou mayest”—what? stand in battle against those warlike nations? No, but “that thou mayest observe to do according to all the law, which Moses My servant commanded thee.” It requires more prowess and greatness of spirit to obey God faithfully, than to command an army of men; to be a Christian, than to be a captain. What seems less than for a Christian to pray? yet this cannot be performed aright without a princely spirit; as Jacob is said to behave himself like a prince, when he did but pray; for which he came out of the field God’s banneret. Indeed if you call that prayer which a carnal person performs, nothing more poor and dastard-like. Such a one is as great a stranger to this enterprize, as the cowardly soldier is to the exploits of a valiant chieftain. The Christian in prayer comes up close to God, with a humble boldness of faith, and takes hold of Him, wrestles with Him; yea, will not let Him go without a blessing, and all this in the face of his own sins, and Divine justice, which let fly upon him from the fiery mouth of the law; while the other’s boldness in prayer is but the child, either of ignorance in his mind, or hardness in his heart; whereby not feeling his sins, and not knowing his danger, he rushes upon duty with a blind confidence, which soon fails when conscience awakes, and gives him the alarm that his sins are upon him, as the Philistines on Samson: alas! then in a fright the poor-spirited wretch throws down his weapon, flies the presence of God with guilty Adam, and dares not look Him in the face. Indeed, there is no duty in a Christian’s whole course of walking with God, or acting for God, but is lined with many difficulties, which shoot like enemies through the hedges at the Christian, whilst he is marching towards heaven: so that he is put to dispute every inch of ground as he goes. They are only a few noble-spirited souls, who dare take heaven by force, that are fit for this calling. For the further proof of this point, see some few pieces of service that every Christian engageth in. 1. The Christian is to proclaim and prosecute an irreconcilable war against his bosom sins; those sins which have lain nearest his heart must now be trampled under his feet. 2. The Christian is to walk singularly, not after the world’s guise (Rom. 12:2). 3. The Christian must keep on his way to heaven in the midst of all the scandals that are cast upon the ways of God, by the apostasy and foul falls of false professors. 4. The Christian must trust in a withdrawing God (Isa. 50:10). This requires a holy boldness of faith. 5. The believer is to persevere in his Christian course to the end of his life; his work and his life must go off the stage together. This adds weight to every other difficulty of the Christian’s calling. We have known many who have gone into the field, and liked the work of a soldier for a battle or two, but soon have had enough, and come running home again; but few can bear it as a constant trade. Many are soon engaged in holy duties, easily persuaded to take up a profession of religion, and as easily persuaded to lay it down; like the new moon, which shines a little in the first part of the night, but is down before half the night be gone; lightsome professors in their youth, whose old age is wrapt up in thick darkness of sin and wickedness. O this persevering is a hard word! this taking up of the cross daily, this praying always, this watching night and day, and never laying aside our clothes and armour; I mean indulging ourselves to remit and unbend in our holy waiting on God, and walking with God; this sends many sorrowful away from Christ; yet this is the saint’s duty to make religion his every-day work, without any vacation from one end of the year to the other. These few instances are enough to show what need the Christian hath of resolution. The application follows. 1. This gives us then a reason why there are so many professors and so few Christians indeed; so many go into the field against Satan, and so few come out conquerors; because all have a desire to be happy, but few have courage and resolution to grapple with the difficulties that meet them in their way to happiness. 2. Let us, then, exhort you Christians to labour for this holy resolution and prowess, which is so needful for your Christian profession, that without it you cannot be what you profess. The fearful are in the forlorn of those that march for hell (Rev. 21:1, 27). The violent and valiant are they which take heaven by force; cowards never won heaven. Say not, thou hast royal blood running in thy veins, and art begotten of God, except thou canst prove thy pedigree by this heroic spirit, to dare to be holy in spite of men and devils. The eagle tries her young ones by the sun; Christ tries His children by their courage, that dare look on the face of death and danger for His sake (Mark 8:34, 35). Now, Christian, if thou meanest thus courageously to bear up against all opposition, in thy march to heaven as thou shouldst do well to raise thy spirit with such generous and soul-ennobling thoughts, so in an especial manner look thy principles be well fitted, or else thy heart will be unstable; and an unstable heart is weak as water, it cannot excel in courage. Two things are required to fix our principles. 1. An established judgment in the truth of God. He that knows not well what or whom he fights for, may soon be persuaded to change his side, or at least stand neuter. Such may be found that go for professors, that can hardly give an account what they hope for, or whom they hope in; yet Christians they must be thought, though they run before they know their errand; or if they have some principles they go upon, they are so unsettled that every wind blows them down, like loose tiles from the house-top. Blind zeal is soon put to a shameful retreat, while holy resolution, built on fast principles, lifts up its head like a rock in the midst of the waves. “Those that know their God shall be strong and do exploits” (Dan. 11:32). 2. A sincere aim at the right end in our profession. Let a man be never so knowing in the things of Christ, if his aim be not right in his profession, that man’s principles will hang very loose; he will not venture much, or far for Christ, no more, no further than he can save his own stake. A hypocrite may show some metal at hand, some courage for a moment in conquering some difficulties, but he will show himself a jade at length. He that hath a false end in his profession, will soon come to an end of his profession, when he is pinched on that toe where his corn is; I mean, called to deny that his naughty heart aimed at all this while; now his heart fails him, he can go no further. O take heed of this wistful eye to our profit, pleasure, honour, or anything beneath Christ and heaven; for they will take away your heart, as the prophet saith of wine and women; that is, our love; and if our love be taken away, there will be nothing left for Christ. (W. Gurnall, M.A.)
Strength in the Lord:—The meaning of the text is—Be strong as those may be who are bound to God in Christ. 1. Our enlistment. We have been taken into Christ’s army, to fight under His banner. Not solitary knight errants; but an embattled host set in array under the banner of a Captain. This prevents our thinking too much of ourselves. The more we forget ourselves the better. The soldier in an army does not fight for himself. He fights as one of many, for a common cause. He is willing to die, for his part—to have his place filled up, and be forgotten, provided the victory be won by his commander. This is what touches us all in a soldier’s life; and it touches us first because it is an image of the true Divine law for each. To lose one’s self in the cause, and to be zealous, enduring, brave, in the service of the King and the Realm, is as much the glory of a soldier of Jesus Christ, as of the professional soldier. 2. This feeling, of the community of our service, may be strengthened much by thinking of our common enemies. There are wickedness and darkness in the world, spiritual in their nature, and to be fought against as spiritual foes. Victory is to be won over evil; over ignorance and stupidity; over malignant errors and false opinions; over vice and misery. These are the devil’s servants, ever active and encroaching, whom we are commissioned to repel. Our fighting against these enemies must be done in common. The evils are social, or rather anti-social. Every man is hindered or helped by all his neighbours. We cannot, if we would, fight alone. No man liveth or dieth to himself. We know not whom we may help by a truth, or whom we may hinder by a lie. Let us remember that our own enemies are our brother’s enemies, and that his enemies are ours, and that all victories over evil are a common gain. (J. Ll. Davies, M.A.)
Strong Christians:—A weak and cowardly soldier is a pitiful object, but a weak-kneed, cowardly Christian is still more so. I do not mean that we must be noisy and violent, and quarrelsome in our religion. None of these things are a proof of strength. A giant of power is ever the gentlest, having the hand of steel in the glove of silk. So the stronger a Christian is the more humbly he bears himself. A writer of the day says very truly, “If the world wants iron dukes, and iron men, God wants iron saints.”
I. Be strong in faith. Be quite sure that you do believe; be quite clear what you believe, and then show your faith strongly. Our faith is not built on sand, but on a rook. It is not founded on such words as—perhaps, I suppose, I hope. No, the Creed of the Church says, “I believe.” Be ready to give a reason for the faith that is in you.
II. Be strong in your language. When Lord Nelson was going into his last battle, they wished him to cover, or lay aside, the glittering orders of victory which adorned his breast. But the hero refused, and perhaps his refusal cost him his life. Well, let us never hide the marks of our profession as Christian soldiers; even if we have to suffer, let men know that we bear about in our bodies the marks of the Lord Jesus.
III. Be strong in self-sacrifice for Jesus. We must not forget our cross. Let me tell you the stories of two simple servant maids who, under very different circumstances, gave up their life for the life of little children. The scene of the first story was in America, nearly five and twenty years ago; that of the second story was in London, quite recently. A young English girl had taken service in a family going to America, and her special duty was the charge of the three motherless children of her widowed master. One cold day in December they all embarked in a great Mississippi steamboat bound for the far North-West. Day after day they steamed through the swollen river, where pieces of ice were already showing, past dark and gloomy shores, lined with lonely forest. One night, near the end of their voyage, the girl had seen her charges, two girls and a boy, safely asleep, and now, when all the other passengers had retired, she was reading in the saloon. Suddenly the silence was broken by a terrible cry, which told the frightened passengers that the steamboat was on fire. The captain instantly ran the vessel for the shore, and ordered the people to escape as best they could, without waiting to dress. The faithful servant had called her master, and then carried the children from their beds to the crowded deck. Quickly the blazing vessel touched the muddy bank, and the father placed the shivering children and the servant on one of the huge branches which overhung the river. A few other passengers, fifteen in all, reached other branches, the rest went down with the burning steamer. But what hope could there be for the children, just snatched from their warm beds, and now exposed unclad to the bitter December night? Their father had no clothing to cover them, and, as he spoke of another steamer which would pass by in the morning, he had little hope of his children holding out. Then the servant maid declared that if possible she would keep the little ones alive. Clinging in the darkness to the icy branches, she stripped off her own clothing, all but the thin garment next her body, and wrapped up the shivering children. Thus they passed the long, dark hours of that terrible night. I know not what prayers were spoken, but I know that Jesus, who suffered cold and hunger for our sakes, made that servant girl strong to sacrifice herself. During the night one of the children died, but in the morning, when the first light came, the little girls were still alive. Then, when her work was done, the freezing limbs of the brave girl relaxed their hold, a deadly sleep fell on her, and she dropped silently into the rushing river below. Presently a steamer came in sight, and the two children for whom she had died were safe. Only quite lately there was a great fire in London. In the burning house were a husband and wife, their children, and a servant maid. The parents perished in the flames, but the servant appeared to the sight of the crowd below, framed, as it were, in fire, at a blazing window. Loudly shouted the excited crowd, bidding the girl to save herself. But she was thinking of others. Throwing a bed from the window, she signalled to those below to stretch it out. Then, darting into the burning room, she brought one of the children of her employers, and dropped it safely on to the bed. Fiercer grew the flames, but again this humble heroine faced the fire, and saved the other children. Then the spectators, loudly cheering, begged her to save herself. But her strength was exhausted, she faltered in her jump, and was so injured that death soon came to her. My brothers, no one will raise a grand monument to Emma Willoughby, and Alice Ayres, who passed, the one through water, the other through fire, for Christ’s dear sake. But surely in God’s great Home of many mansions their names are written in letters of gold.
IV. Be strong in fighting the battle. You know that life is a great battle-field. Put on, then, the whole armour of God. Stand, as Christ’s soldiers, side by side, shoulder to shoulder, with your faces to the foe. When Napoleon retreated from Moscow, and the main body had passed by, the mounted Cossacks hovered around the stragglers, who, overcome by cold and fatigue, could only force their way slowly through the snow. Many a weary Frenchman thus fell beneath the Cossack lances. Presently a band of these fierce horsemen saw a dark object on the snowy plain, and dashed towards it. They were face to face with a small body of French who had formed into a square to resist them, their bayonets at the charge. The Cossacks rode round and round, seeking for a weak place for attack, and finding none. At length they charged the square, and found it formed of frozen corpses. The Frenchmen had died whilst waiting for the foe. Brothers, may death find us fighting the good fight. “Be strong in the Lord.” (H. J. Wilmot-Buxton, M.A.)
Christian strength:—Christian strength is a subject which needs emphasizing. Christians have not always been strong. The mediæval saints, with their fastings and scourgings, their pale faces and emaciated forms, in spite of much that was beautiful in their lives, were not strong. It was a false conception of the Christian life which drove them to the fancied safety of the cloister, while the voice of the great Captain was calling His soldiers, then as now, to fight the eternal battle against sin and selfishness in the glare of day and amid the temptations of the world. And in our own day how many religious biographies are but a tedious record of lives that were in no sense strong. It is scarcely surprising that the average young man’s opinion of the religious life should be that it is not a very attractive thing; at any rate, as wanting in broad, strong, cheerful humanity. And yet strength and common sense—sturdy strength and masculine common sense—have always been the characteristics of true Christianity. They are the characteristics of Christ Himself. How strong and fearless the spirit with which He went ever to the heart and core of religion! Woe unto you, ye formalists! Or look again at the life of the great apostle. Was not His religion strong and masculine, healthy and practical. Study the way in which He dealt with the vexed questions of His time, such as slavery, or mixed marriage, or meats offered to idols, or circumcision, or the larger question of the relation of Jew to Gentile; and you will find He never fails to divide the kernel from the husk, the essential from the accidental, the eternal from the temporal. You will find that freedom, and love of truth, and a great-hearted catholic sympathy from the very fibre and tissue of his teaching. And so it should be now. So it is now, with all true saints of God. Human nature is not a poor thing, but a grand thing—grand in its origin, for in His own image God created us: grand in its achievements, for men have lived and are living heroic lives by the power of Christ; grand in its destiny, for we shall one day be like Christ and see Him as He is. (W. M. Furneaux, M.A.)
Strong in prayer:—“Be strong in the Lord” means Be strong in prayer: and never was the warning more needful than in our day. We live in an age of steam and electricity, of activity and bustle, of jostle and close contact: an age which is nothing if it is not practical: an age which scarcely disguises its contempt for a life of contemplation. We are all tempted to fancy that the hours which we give to prayer and meditation are wasted hours: we are all the more tempted to think so, because on every side of us are earnest men, working zealously in the cause of humanity, who do not even pretend to be in any sense men of prayer. And yet it is my profound conviction that every life, however faithfully it be spent in the services of others, falls immeasurably below what it might be, if it is not inspired by prayer. I stood a few weeks ago before the grandest creation of human art, the San Sisto Madonna of Raphael. On an easel at my side was a finished copy. It was the work of a good artist. Every line of feature, every fold of drapery, every shade and tint of colour, seemed a faithful reproduction of the great masterpiece. Yet something was lacking. The nameless something which constitutes the divine genius of the original had evaporated and perished in the copy. My brothers, it is even so with the life of a man who prays, and the life of a man who prays not. We all know men whose faces, as we look upon them, are transparent with a radiant purity: we feel that the light upon their features is a reflection from the light which falls upon the countenance of their Angel who always beholds the face of their Father in heaven: we feel that in their presence we breathe a purer atmosphere, which sends us away stronger in courage and in purpose: we feel that they have a strength which others have not, because they are men of prayer. They go forth every morning to the day’s work, refreshed and invigorated by prayer: they have learnt to turn, now and again, throughout the day, to their Master’s face. In proportion as we train ourselves, in every moment of doubt and difficulty, of trial and temptation—nay, in every little act of daily life—to look upon that Face so helpful in its calm strength, so sweet in its radiant purity, we shall lead noble lives, which shall be indeed “strong in the Lord.” (Ibid.)
The need of Christian courage:—Christian valour and spiritual courage is a needful grace. 1. Because of our own indisposition, timorousness, dulness, and backwardness to all holy and good duties. What Christian findeth not this by woeful experience in himself? When he would pray, &c., there is I know not what fearfulness in him; his flesh hangeth back, as a bear when he is drawn to the stake. 2. Because of those many oppositions which we are sure to meet. (1) The world. (2) The devil. (William Gouge.)
All strength from God:—The strength and valour whereby we are enabled to fight the Lord’s battle, is hid in the Lord, and to be had from Him. The Lord has thus reserved all strength in Himself, and would have us strong in Him, for two reasons: 1. For His own glory, that in time of need we might fly unto Him, and in all straits cast ourselves on Him; and, being preserved and delivered, acknowledge Him our Saviour, and accordingly give Him the whole praise. 2. For our comfort, that in all distresses we might be the more confident. Much more bold may we be in the Lord, than in ourselves. God’s power being infinite, it is impossible that it should be mated by any adverse power, which at the greatest is finite. Were our strength in ourselves, though for a time it might seem sufficient, yet would there be fear of decay; but being in God, we rest upon an Omnipotency, and so have a far surer prop to our faith. (Ibid.)
God’s power is most mighty:—The power of God, whereunto we are to trust, is a most mighty and strong power, a power able to protect us against the might of all other powers whatsoever. According to God’s greatness is His power—infinite, incomprehensible, unutterable, inconceivable. As a mighty wind which driveth all before it; as a swift and strong stream, against which none can swim; as a burning flaming fire which consumeth and devoureth all—so is God’s power. Whatsoever standeth before it, and is opposed against it, is but as chaff before a strong wind, or bulrushes before a swift current, or stubble before a flaming fire; for all other power, though to our weakness it seem never so mighty, can be but finite, being the power of creatures, and so a limited power, yea, a dependent power subordinate to this power of might, of His might who is Almighty, and so no proportion betwixt them. 1. A strong prop is this to our faith, and a good motive to make us trust entirely to the power of God, without wavering or doubting, notwithstanding our own weakness, or our adversaries’ power. 2. It is no matter of presumption, to be sure of victory, being strong in this mighty power, because it is the power of Almighty God. (Ibid.)
The benefit of confidence in God:—1. It will remove causeless fear (Neh. 6:11; Prov. 22:13). 2. It will make bold in apparent danger (Psa. 3:6; Prov. 28:1). 3. It will recover a man’s spirit, though he should by occasion be wounded, stricken down, and foiled; so as though at first he prevail not, yet it will make him rise up again and renew the battle (Josh. 8:3; Judges 20:30). (Ibid.)
A Christian’s warfare:—A few general observations on the warfare of a Christian.
I. It is in its nature honourable. 1. As to what he opposes. Sin. Satan. Sinners, &c. 2. As to what he aims at. God’s glory. The salvation of souls. 3. As to the parties that are with him. God. Angels. Saints.
II. It is very mysterious. As—1. The principal agents in it are invisible. 2. None see or understand it but by experience. 3. His enemies eventually promote his victory. Job. Paul. “But I would ye should understand, brethren,” &c. (Phil. 1:12). 4. Its weapons can be used by thousands at once. 5. He dies to conquer and be crowned.
III. It is the most important. 1. Whether Christ or Satan be superior. 2. Whether he shall be saved or lost.
IV. His armour is complete.
V. His enemies are condemned, and virtually conquered. 1. Sin. 2. Satan. 3. Death. (H. J. Foster.)[21]
Ephesians Joseph Exell
F. Making the right stand in the right strength (6:10–20). The groundwork has been laid for God’s re-creation of the human family; Christ has wrought redemption. The new family has been reestablished through God’s gracious adoption of sinners as his own children. And yet while this old age of sin and death continues, the new family must struggle in battle against the powers of this age in order to live out the ethics of the new age. To this purpose, God has endowed his new family with the Spirit to seal them as his own and to enable and protect them in this war of the ages, which Paul now describes.
As members of the new family of God, believers are to find their strength and leadership for this warfare in the Lord Jesus Christ. By implication they are not to look for it in themselves, or in their spirituality or their maturity, or in education, influence, position, prestige, money, programs, personal rights, or other people. Their strength is to be found solely in Christ (v. 10). Having put on the proper armor (described in vv. 14–17), they are to fight the war against cunning and crafty satanic plots, which seek to overthrow the reestablishment of God’s rule upon the earth (v. 11). Paul lists four varieties of nonhuman powers, all under the control of the devil, against which believers have their struggles. The startling thing to notice is that this struggle is ultimately not against “flesh and blood,” that is, it is not against other human beings, but rather “rulers,” “authorities,” “powers of this dark world,” and “spiritual forces of evil in the heavenly realms” (v. 12), all of which instigate people to practice evil. However, people through whom Satan opposes and interferes with the work of God on earth are to be compassionately loved and prayed for (Matt. 5:43–48), for it is this very tactic which works toward the defeat of satanic schemes while avoiding the struggle against “flesh and blood.”
All the more reason, then, to put on the full armor of God (v. 13; most of the metaphorical images used in this passage are drawn from Isa. 11, 52, 59). Otherwise, one cannot stand firm against these deceptive onslaughts. The “day of evil” in this context does not seem to be a reference to the final day of the present evil age, but rather refers to any moment of temptation when it comes to a believer or church. One will be able to stand firm in such a time if one is properly prepared. To be prepared is to be armed first of all with the foundation of truth (v. 14). Hence, not only with God, but with other people as well, it is imperative to be truthful. Also necessary is the breastplate of righteousness, which probably refers to the Spirit-produced behavior appropriate to the new family. It is not easy to know what exactly is meant by “readiness of the gospel of peace” (as it reads literally, v. 15). Since it is associated with shoes here, it may refer to the readiness to carry the gospel to the world, or perhaps to the solid firmness upon which the Christian may stand (since the Good News of peace with God never changes).
Faith probably refers to faith in God and here it functions as a shield against the offensive attacks of the Evil One (v. 16). Finally, salvation as a protective helmet (see Isa. 59:17) and the Word (or message) of God, supplied by the Spirit, as an offensive weapon, are recommended to round out the believers’ equipment (v. 17). The Word of God comes in the form of comforting reassurance to those who are filled with guilt, remorse, and terror, and it speaks condemnation and law to those who are either careless of the will of God or proud of their own perfections.
Having enlisted his readers under the right leader to fight the right war with the right equipment, Paul now tells them what the right maneuvers are (v. 18). They are to pray at all times under the direction of the Spirit (who knows what to pray for), and they are to keep themselves diligently alert in prayer and petition on behalf of other believers in the common struggle. As an example of what he means, Paul asks for their vigilant prayer on his own behalf (v. 19). He wishes for appropriate words to be given him by the Spirit so that he might openly and clearly make known the meaning of the once hidden gospel. Moreover, since his work on behalf of the gospel has landed him in jail for the time being, Paul requests prayer for boldness in the continuance of his ministry and its attendant dangers to his person (v. 20).
Thus Paul has outlined the calling which God has given to this new family in Christ as they live their new life in the midst of the old sin-bound age. They find themselves in two ages at once, already members of the new age to come, but still members of the old age of darkness.
Evangelical Commentary of the Bible
♦ F. Stand in Warfare (6:10–20)
1. Put on the armor (6:10–13)
Notes
6:10 A final word: Be strong in the Lord and in his mighty power. Rather than “with,” which denotes instrument (and is grammatically defensible), “in,” denoting sphere (or source) is probably a better choice, hence, “be strong in the Lord.”
6:12 against evil rulers and authorities of the unseen world. NLT adds “of the unseen world” in order to clearly delineate that the rulers and authorities are spiritual, not human.
against mighty powers in this dark world. This is a good rendering of the literal “world rulers of this darkness” or “cosmic potentates of this darkness.”
against evil spirits in the heavenly places. The Greek text has “against spiritual beings of wickedness in the heavenly realms.” The use of “spiritual” is juxtaposed to spiritual benefits (1:3) and spiritual songs (5:19). It shows that the character of the enemy is not human but supernatural.
Commentary
Whereas thus far, every division of 4:1–6:9 was introduced by the Greek inferential conjunction oun [TG3767, ZG4036] (therefore) along with the imperative peripateite [TG4043, ZG4344] (“walk,” “live”; 4:1, 17; 5:1–2, 7–8, 15), this final division is signaled by the articular adjective tou loipou [TG3064, ZG3370] (finally) to indicate that these are Paul’s final thoughts before he ends the epistle. He encouraged believers to be strengthened in the Lord in order to stand against the spiritual wickedness in the heavenly places (6:10–12), which is engendered by the devil and his spiritual hosts, who desire to rob believers of their spiritual benefits. This section is divided into three parts: (1) putting on the armor (6:10–13); (2) standing with the armor (6:14–16); and (3) taking up the last pieces of armor (6:17–20).
In order to prepare for battle, believers were instructed to “be strong in the Lord” (6:10), followed immediately by the charge to put on the armor of God (6:11a) for the purpose of withstanding the strategies of the devil (6:11b-12). Verse 13 reinforces the preceding verses by declaring that believers must take up God’s armor in order to stand in the time of evil.
In this final section of the letter, Paul exhorted believers to be strengthened in the Lord—that is, in the might of his strength. As in 1:19, he used various words for power. He began with the present passive imperative endunamousthe [TG1743/A, ZG1904] with the sense, like the noun (dunamis [TG1411, ZG1539]), of dynamic power or ability, which in this context means “to be imbued with power, to become able, to be strengthened.” Although in form it could be rendered as a middle voice, it is best understood in the passive voice, “to be made strong” or “to be strengthened,” as elsewhere in the New Testament (Acts 9:22; Rom 4:20; 2 Tim 2:1). “In the Lord” indicates the sphere from which the believer’s strength comes, namely, in the Lord Jesus Christ. Immediately following, the conjunction kai [TG2532, ZG2779] (and) most likely is used as epexegetical (“that is”), further explaining the particulars of the preceding words, “be strengthened in the Lord.” Believers are to be strengthened in the kratos [TG2904, ZG3197], the supernatural “might” of his ischus [TG2479, ZG2709], which denotes inherent “strength” or power. Consequently, believers are strengthened not only by the person of the Lord Jesus Christ but also by his resources.
Once the command had been given, “be strong in the Lord,” Paul explained how this is to be accomplished (6:11a): “put on all of God’s armor.” The word endusasthe [TG1746/A, ZG1907], meaning “put on clothes” (either in a literal or metaphorical sense), is used with an imperatival force three times in Ephesians (4:24; 6:11, 14), although each is a different form of the word. The middle voice indicates that believers themselves are responsible for putting on the panoplia [TG3833, ZG4110] (the suit of armor of the foot soldier), which in this case refers to “the full armor of God.” God’s provision of this armor indicates that this is not a physical battle but a spiritual one, requiring spiritual armor provided supernaturally.
The purpose for donning God’s armor is to enable believers to stand against the strategies of the devil (6:11b-12). The ability “to stand” results in firmly holding one’s position. Notably, then, this is not speaking of offensive but defensive warfare, to hold one’s ground, against the schemes or strategies of the devil. In 1 John 3:8 he is identified as one who has sinned from the beginning and, according to Jesus, has nothing to do with the truth because there is no truth in him; he is a liar and the father of lies (John 8:44). John identified the devil as Satan, who is the deceiver of the whole world (Rev 12:9; 20:2). Due to this, one must always be cognizant that the strategies or schemes of the devil are based on lies and are designed to deceive believers. Paul exhorted believers to put on the full armor of God in order to stand firmly against the deceptive strategies of the devil. Paul is not calling believers here to attack the devil or advance against him; they are only to “stand”—to hold the territory that Christ and his body, the church, have already conquered. Without the armor of God, it is certain that believers would be deceived and defeated by those “schemes” of the devil, which have been effective for thousands of years. God’s spiritual armor is required since it is not physical but spiritual warfare (6:12). In other words, the believers’ struggle is not against human beings composed of flesh and blood but is a spiritual battle against spiritual enemies, whom Paul lists as “evil rulers and authorities.” These powers already mentioned in 1:21 and 3:10 are most likely angelic leaders in league with the devil, who is portrayed as the one who is “the commander of the powers in the unseen world” (2:2), the evil one who controls this world (1 John 5:19), and “the god of this world” (2 Cor 4:4). Next, in Ephesians 6:12, Paul mentions “mighty powers in this dark world,” who are cosmic potentates unknown before New Testament times. Paul describes these as having universal power. Their realm is in darkness, and they are in conflict with the God of light. The final descriptive statement, “evil spirits in the heavenly places,” may not depict a new foe but may further describe the hostile rulers mentioned earlier as well as identify the realm of these foes. Clearly, the struggle is not human but supernatural. The words “evil spirits” are descriptive of the essential character of those spiritual beings. Their sphere of activity is in tois epouraniois [TG2032B, ZG2230] “the heavenly places”—the fifth occurrence of this phrase, which occurs in this form in the New Testament only in Ephesians 1:3, 20; 2:6; 3:10; 6:12. The idea that evil spiritual leaders are located in the heavenly places is not new. In the Old Testament, God and Satan converse with one another in heaven (Job 1:6–12). Also, good and evil angels struggle with each other in heaven and on earth (Dan 10:13, 20). Earlier in this epistle (3:10), the church is told to demonstrate the manifold wisdom of God toward both good and evil spiritual leaders in the heavenly places. Though the locale of the evil rulers is in the heavenly places, the conflict is both on earth and in the heavenly places. Although believers are blessed with all the spiritual benefits in the heavenly places (1:3) and are seated there together with Christ (2:6), they do live on earth in the present evil age (5:16), where the devil and his followers are active. The present battle, then, is played out in the heavenly realms and on earth between those who align themselves with the devil and his angelic leaders and those who align themselves with Christ and his angels. Although Christ has won the ultimate victory at the Cross, at the present time, it is his plan for the struggles to continue, and hence believers urgently need to put on the full armor of God. This struggle will continue until the defeat of the devil and his angels at the second coming of Christ (1:10, 21; cf. 1 Cor 15:24–28).
In conclusion, believers are urged to put on the armor of God so that they can stand against the onslaughts of the devil and his cohorts (6:13). The active imperative (“put on”) indicates it is the responsibility of believers themselves to put on the full armor in order to be able to resist or withstand in the evil day. “The time of evil” refers to the present evil days (5:16), which are compounded with heightened and unexpected satanic assaults against believers and for which they must be prepared. The final clause, which is literally “and having done everything, to stand,” is interpreted by some, including NLT, to convey the idea that when the victory has been accomplished, believers can then stand (John Chrysostom, Ephesians 6:13; PG 62.159–160; Schlier 1971:293; Yoder Neufeld 2002:298). Others consider it to mean that, having prepared by donning the full armor of God, believers will be able to stand or hold their ground against the attacks of the devil and his partisans (Lincoln 1990:446; Best 1998:597; O’Brien 1999:472). This latter view is preferred for the following reasons: (1) It is consistent with the defensive use of the verb “to stand” throughout the context (6:11, 13, 14); (2) subsequent verses (6:14–17) describe the various pieces of armor that believers are to put on in order to make their stand, and this would be pointless if it is subsequent to a victory stand but appropriate for a defensive stand; and (3) the imperative “stand” in 6:14 is unnecessary and inappropriate if it has reference to a victorious stand but entirely appropriate if it refers to a defensive stand. Accordingly, appropriately clad with the full armor of God, believers will be able to make a defensive stand against the devil and his strategies.
♦ 2. Stand with the armor (6:14–16)
Notes
6:14 putting on the belt of truth. “Belt” is literally a “girdle.” See commentary below.
the body armor of God’s righteousness. The Greek text has only “breastplate of righteousness” and may well refer to righteous acts of believers that are based on God’s righteousness.
Commentary
After making the general command “put on every piece of God’s armor” (6:10–13), Paul described the various pieces of the armor (6:14–16). The larger section (6:14–20) is the last of the eight long sentences in this epistle (cf. 1:3–14, 15–23; 2:1–7; 3:2–13, 14–19; 4:1–6, 11–16; 6:14–20) with 113 words. This section can be divided into two parts indicated by the two imperatives: (1) “Stand” by putting on the various pieces of defensive armor (6:14–16), and (2) “take” the final pieces of the armor together with prayer to be able to stand against the assaults of the spiritual forces of the devil (6:17–20).
Paul had exhorted believers to put on the armor of God in order to stand firmly against spiritual wickedness (6:10–13), and he further exhorted them to do just that, to “stand” (6:14a). This is the third time he used “stand” (6:11, 13, 14). Note again, believers are not exhorted to advance but to hold their ground and not retreat in the face of wicked spiritual leaders who belong to the devil. Our firm stand depends on the donning of the various pieces of armor. First, there was the girdle of truth (see note on 6:14), which was to be worn around the waist (6:14b). It was used to protect the thighs and to provide a place to tuck in articles of clothing in order to allow greater freedom of movement. It was a defensive piece of armor. The girding with “truth” may refer to the objective truth of Christianity or the gospel, but more probably refers to the believers’ integrity and faithfulness. This piece of armor is basic to all other pieces because truth and trustworthiness are basic to all the other qualities that believers need in order to withstand diabolical attacks. As the soldier’s girdle gives ease and freedom of movement, so truth gives freedom with self, others, and God.
Second, believers are to put on the breastplate of righteousness (6:14c). In Roman armor the breastplate was a metal plate worn over a leather jerkin or coat of mail to protect the chest and back, again a defensive piece of armor. The “righteousness” further describing the breastplate could refer to justifying righteousness but more likely is sanctifying or subjective righteousness (1 Cor 1:30), which, of course, still has its basis in justifying righteousness. In other words, by appropriating God’s righteousness, believers are to act righteously in their dealings with God and people. As a soldier’s breastplate protected his chest from enemy attacks, so sanctifying, righteous living (Rom 6:13; 14:17) guards believers’ hearts against the assaults of the devil (cf. Isa 59:17; Jas 4:7).
Third, their feet are to be shod, literally, “with the preparation of the gospel of peace” (6:15). The heavy sandals worn by Roman soldiers had soles made of several layers of leather studded with hollow-headed hobnails, thus affording them stability. The preparation or readiness, which such footgear represents, affords believers a spiritual stability—or, if you will, surefootedness. The “gospel of peace” (NLT, “peace that comes from the Good News”) refers to the reconciliation of believing Jews and Gentiles united into one body, the church. In this regard, some suggest that in the midst of vicious attacks from evil powers, believers have shod their feet in their readiness to preach the gospel of peace (Caird 1976:93; Schnackenburg 1991:278; O’Brien 1999:476–477). This view is unlikely for the following reasons. First, it does not say that they have shod their feet with the proclamation of the gospel of peace but that they have shod their feet with the readiness of the gospel of peace. Second, the context is about wearing defensive, not offensive, armor. Third, the main verb in the present context (6:14) is “to stand” and not “to advance.” Hence, Paul depicts this as another defensive piece of armor. In light of this, believers who are to be ready or prepared to stand against the onslaughts of the evil forces must be firmly grounded in the gospel of peace (Hendriksen 1967:277; Lincoln 1990:449; Best 1998:599–600). Their certainty or “surefootedness” results in tranquility of the mind and security of the heart and enables them to stand against the devil and his angelic hosts.
Fourth, they are to take up the shield of faith in which the fiery arrows of the evil one are stopped or extinguished (6:16). The Roman shield was two-and-a-half by four feet, made of two wood planks glued together with the outer surface covered first with canvas and then with calf skin. There was a metal strip on the top and bottom edges, which protected the wood when it hit the ground and a center iron boss, which caused most stones and heavy arrows to glance off. This shield not only covered the body but also the other parts of the armor described earlier; hence, Paul used the phrase “in addition to all of these.” He further described this shield as a shield “of faith.” Again, it is a defensive piece and represents the believers’ subjective faith, a resolute faith that helps them stand firmly and resist the devil (cf. 1 Pet 5:8–9) and his schemes. The arrows are described as “fiery” like those of Roman soldiers who wrapped them with tow and ignited them, making them fiery or flaming. Their shields were soaked in water and hence the water-soaked skins and hides covering the shields prevented the wood from catching fire and extinguished the arrows. Accordingly, believers are shielded from spiritual harm aimed at them by the evil one. It would be a serious mistake to lay aside the shield of faith and attempt to stand in one’s own strength.
♦ 3. Take the last pieces of armor (6:17–20)
Notes
6:17 Put on salvation as your helmet. Salvation here is not initial salvation, for he is addressing believers. Rather, it is an awareness of the fact of salvation, which affords confidence of deliverance from the assaults of the evil one.
6:18 Pray in the Spirit at all times and on every occasion. This is a good rendering of the Greek text, literally, “through every prayer and petition praying at every opportunity in the Spirit.”
6:19 so I can boldly explain God’s mysterious plan that the Good News is for Jews and Gentiles alike. The Greek text simply states “to boldly make known God’s secret plan of the Good News.”
6:20 I am in chains now, still preaching this message as God’s ambassador. The NLT’s rendering could imply that Paul was speaking the gospel message boldly, but in context, the object of his speaking is the secret plan—namely, that the believing Jews and Gentiles are united into one body.
Commentary
This section is delineated by Paul’s use of the imperative “take,” which is not parallel to the preceding participles in 6:14–16 but to the imperative “stand” in 6:14a. The connective conjunction kai [TG2532, ZG2779] (and) indicates that this is not really a new sentence, as most translations suggest, but a continuation of the sentence begun in verse 14 (as suggested by the high point that punctuates verse 16 in most editions of the Greek text—equivalent to an English semicolon).
In physical warfare, the helmet and sword are the last two pieces a soldier takes up. During Claudius’s reign (ad 37–41), the helmet was made of bronze fitted over an iron skullcap lined with leather or cloth. It covered the back of the neck, fitting slightly over the shoulder. A brow ridge fitted above the face protected the nose and eyes, and hinged cheek pieces fastened by a chin band protected the face. The helmet, hot and uncomfortable, would be put on by a soldier only when he faced impending danger. The believers having made all the preparations by putting on the other pieces of armor, Paul exhorted them now to take the helmet of salvation (6:17a). Most likely this does not refer to salvation in the objective sense but a conscious possession of it and its ability to afford safety in the midst of the onslaughts of the evil one. With the head protected, soldiers felt safe in the midst of battle. Likewise, believers’ possession of salvation gives them confidence of ultimate safety during the assaults of the devil.
The last thing the soldier grabs is the sword, his only active, offensive weapon. The sword (machaira [TG3162, ZG3479]) used by Roman soldiers had a double-edged blade approximately two inches wide and two feet long and was very suitable as a cut-and-thrust weapon for close combat. The “sword of the Spirit,” which is the word of God, is to be grabbed just before the attacks of the devil and his cohorts (6:17b). The phrase “sword of the Spirit” most likely refers to its source or origin. Thus, in accordance with the offensive nature of this weapon, it portrays the offensive empowerment of the Holy Spirit necessary in a spiritual battle (6:12). This sword of the Spirit is further described as the rhēma [TG4487, ZG4839] (word) of God. As mentioned in the commentary on 5:26, rhēma means “the spoken or proclaimed word.” Briefly then, the sword of the Spirit is the offensive weapon, the spoken word of God, to be used against the spiritual wickedness of the devil. In his encounter with the devil, Christ used the written word against him (Matt 4:11; Luke 4:1–13). For instance, in reply to the devil’s first temptation, Jesus quoted Deuteronomy 8:3, stating, “People do not live by bread alone, but by every word (rhēma [TG4487, ZG4839]) that comes from the mouth of God” (Matt 4:4). This is not preaching the gospel but speaking God’s word against his foes. It should be noted, however, that God’s word is not to be recited as a magic formula. On the contrary, it is speaking the words of God in Christ’s name, which is being empowered by God’s Spirit. Although it is the only offensive weapon listed among the pieces of the armor, in the present context it is not used to make advances by preaching the gospel but to enable believers to stand firmly so that the devil will not gain new territory in Christ’s Kingdom or rob believers of their spiritual blessings in Christ. With this piece, the description of the armor comes to an end.
The entire armor is absolutely necessary in spiritual warfare against the devil and his angels. As in other parts of this book, the exhortation is directed both to the individual and the corporate body. This is in keeping with the dominant theme of the book: the unity of believing Jews and Gentiles in one body. Thus, the church, the body of believers, is in this warfare together. As Roman soldiers did not fight alone, so also believers as a body, united under their commander-in-chief, stand against spiritual wickedness in heavenly places.
With armor donned and helmets and swords in place ready for an imminent attack, the believer’s state of mind must now be readied. Paul declared that believers must be in a constant state of prayer and alertness (6:18–20). Prayer is not another piece of armor, for Paul does not mention any specific piece of armor representing prayer. Rather, the two Greek participles, “praying” and “keeping alert,” express the manner in which believers are to take up their helmet of salvation and sword of the Spirit. Paul states, “Pray in the Spirit at all times and on every occasion,” which indicates that, in readiness for enemy attacks, believers are to pray with thoroughness and intensity at every opportunity (or critical time) in the power of the Spirit. This is spiritual warfare, so it must be fought by spiritual means. This was vividly illustrated in Christ’s last hours in the garden of Gethsemane. Not only are believers to pray, they are to pray for the purpose of keeping alert individually and collectively against the devil’s tricky strategies, realizing that all believers are involved with the struggle against the evil powers. Individual Christians join together to form an entire army that collectively battles against the enemy. It is noteworthy that prayer and petition are mentioned four times in this verse, suggesting the absolute urgency of prayer. The adjectives “every” and “all” are also mentioned four times with their same purpose: to emphasize the vital importance of prayer for every believer on every occasion.
Nuclear wars cannot be won with rifles. Likewise, satanic wars cannot be won by human strength or strategy. In light of this, Paul warned the saints to constantly pray and remain alert, even as they don the helmet of salvation and grasp the sword of the Spirit in order to do battle at a moment’s notice.
Having instructed believers to pray for all Christians, Paul mentions two specific requests (indicated twice by the word hina [TG2443, ZG2671]) for prayer on his behalf. The first request is that God would give him utterance when he opens his mouth (as he did for the prophets of the OT) to make known the mystery of the gospel. This does not refer to preaching the gospel in an evangelistic sense as an offensive advance. Rather, since the context is discussing a defensive stand, rather than an offensive advance, it is better to understand that Paul was asking to be given the right words to speak boldly in order to explain the secret plan (mystery) of the Good News while under attack by the evil one. More specifically, it may well refer to his trial before Caesar in Rome (when and if the Jewish accusers would make charges against him). The Roman government viewed Christians as a sect of the Jews, whereas the Jews considered them a heretical group. In his trial before Caesar, Paul needed to make it clear that Christians are neither a Jewish sect nor a heretical group but an entirely new entity, the church, the body of Christ, composed of Jewish and Gentile believers.
In 6:20 Paul gives two further details about himself in relationship to boldly explaining the secret plan of the Good News. First, he was an ambassador in chains for the mystery. In other words, Paul was not imprisoned for the gospel per se but rather for speaking about the “mystery of the gospel”—that is, the union of believing Jews and Gentiles into one body. Paul, an ambassador in chains, was an incongruity, for normally the position of ambassador commands respect and provides immunity from imprisonment by those to whom he is sent. Instead, Paul, commissioned by the mightiest of all sovereigns, had been incarcerated. Nevertheless, diplomatic immunity or no, Paul was determined to speak boldly on behalf of the sovereign whom he represented. In light of this, the second detail in this verse is that he might speak just as boldly about the mystery. Paul was rightfully concerned about defending the mystery of the gospel against the assaults of the wicked one, who would want to confuse the issue by having the Roman tribunal dismiss the trial on the grounds of mistakenly thinking that Paul’s message simply led to the formation of another sect of the Jews. As an ambassador for the Lord, Paul urgently desired to fulfill his mission by making clear the mystery of the gospel, the union of Jews and Gentiles into one body.
As discussed in the Introduction, there are some who deny Pauline authorship of Ephesians. However, if this epistle had been written in the last two decades of the first century, as some claim, then this call for prayer on behalf of the imprisoned Paul would have been rather pointless. Why would the author ask for prayer for Paul if he was already deceased? Furthermore, why would he ask for prayer for Paul when the readers would have known that Paul was already deceased and also would have known the outcome of that for which he requested prayer? It makes much more sense to see this as truly Paul asking his readers for prayer in a most difficult situation, in prison and facing a possible tribunal before Caesar.[21]
CBC Commentary
The whole armor of god / 6:10–20
In this letter, Paul explained the need for unity in the body of believers; here he further explained the need for that unity—there will be inevitable clashes with evil, and the church must be ready to stand and fight. In the Christian life, we battle against rulers and authorities (the powerful evil forces of fallen angels headed by Satan, who is a vicious fighter, see 1 Peter 5:8). To withstand their attacks, we must depend on God’s strength and use every piece of his armor. Paul was not only giving this counsel to the church, the body of Christ, but to all individuals within the church. The whole body needs to be armed. As you battle against evil, fight in the strength of the church, whose power comes from the Holy Spirit. What can your church do to be a Christian armory?
6:10 Be strong with the Lord’s mighty power refers to strength derived from God, not strength we humans have to somehow obtain. The words “be strong” describe continual empowering of the Christian community. God’s strength and power are part of the Kingdom blessings available to God’s people. The power that raised Christ from the dead empowers God’s people as they prepare for the spiritual battle they must face on this earth.
6:11 God empowers his people, but he does not send them into battle unarmed. God’s people must put on all of God’s armor (see also Romans 13:12). The panoplia, or full armor, means complete equipment, head-to-toe protection, both defensively and offensively. This gear was for hand-to-hand combat. This “armor of God” was mentioned in the Old Testament. Isaiah 59:17 describes God as wearing the breastplate of righteousness and the helmet of salvation. Paul wrote this letter while chained to a Roman soldier. Certainly the soldier’s armor must have brought this metaphor to mind. Paul described a divine and complete “outfit” that God gives believers in order to provide all we need to stand firm against all strategies and tricks of the Devil. The Devil rules the world of darkness, the kingdom opposed to God. “Stand against” was a military term meaning to resist the enemy, hold the position, and offer no surrender. The Devil will not fight fair; he uses subtle tricks and schemes. Our ability to stand firm depends on our use of the armor.
6:12 Christians are fighting against evil—describing hand-to-hand combat. But we are not in an earthly military campaign—our battle is not against people made of flesh and blood. Instead, we battle the demons over whom Satan has control. Demons work to tempt people to sin. They were not created by Satan because God is the Creator of all. Rather, the demons are fallen angels who joined Satan in his rebellion and thus became perverted and evil. The descriptive words reveal the characteristics of these enemies as well as their sphere of operations. Rulers and authorities are cosmic powers, or demons, mentioned in 1:21. These spiritual beings have limited power. They are invisible to us, operating in the unseen world. The mighty powers refers to those spiritual powers who aspire to world control. They are evil (of the darkness) and they currently rule this world. The wicked spirits in the heavenly realms refers to the demons’ dwellings, planets and stars, from which the demons control the lives of people. Paul used the names of groups of evil powers not so much to establish classes or distinguish demonic powers as to show the full extent of Satan’s warfare.
Here is a host of spiritual forces arrayed against us, requiring us to use God’s full armor. These are real and powerful beings, not mere fantasies. Believers must not underestimate them. The Ephesians had practiced magic and witchcraft (Acts 19:19), so they were well aware of the power of the darkness. We face a powerful army whose goal is to defeat Christ’s church. When we believe in Christ, the satanic beings become our enemies, and they try every device to turn us away from him and back to sin. Although believers are assured of victory, we must engage in the struggle until Christ returns because Satan constantly battles against all who are on God’s side.
6:13 Believers’ response to the reality of this warfare should be to use every piece of God’s armor. The armor is available, but the believer-soldier must use it. We would be neglectful to do otherwise, for the battle is real, and we are Satan’s targets. Only with the armor will believers be able to be standing firm, a word describing standing against great opposition; indeed, it would be impossible to stand on our strength alone. Christian soldiers must be able to hold their ground and not flee or surrender under Satan’s attacks. The time of evil refers to the hours of trial that have within themselves the seeds of the last and greatest trial. Christians must be prepared for every day’s conflicts with the forces of evil.
6:14 In order to stand their ground in the heat of battle, believers need every piece of God’s armor. The order of the pieces listed in the following verses is the order in which a soldier would put them on. First, fasten the sturdy belt of truth around your waist. This belt, also called a girdle, was about six inches wide. Probably made of leather, it held together the clothing underneath as well as holding the other pieces of armor in place, such as the breastplate and the sheath for the sword. It may have contained a “breechclout,” an apron that protected the lower abdomen. It may have also braced the back in order to give strength. When the belt was fastened, the soldier was “on duty,” ready to fight. A slackened belt meant “off duty.” Christians, however, must face each day with a fastened belt, ready to fight the battle when needed. As the belt formed the foundation of the soldier’s armor, the truth is the foundation of the Christian life. When the enemy, the father of lies (John 8:44), attacks with his lies, half-truths, and distortions, we believers can stand firm in the truth.
Next, the soldier must put on the body armor of God’s righteousness. The body armor was a large leather, bronze, or chain-mail piece that protected the body from the neck to the thighs. Protecting the vital organs, no soldier would go into battle without his body armor. Often this had a back piece too, protecting the body from hits from behind. Righteousness provides a significant defense; it gives the evidence that we have been made right with God and that this righteousness has been given us by the Holy Spirit. Satan seeks to thwart righteous living. When the enemy, the accuser (Revelation 12:10), tries to convince us that we are not really saved, that we just keep on disappointing God, and that we’re “poor excuses” for Christians, we can stand up to him because of the righteousness we have been promised through our faith in Jesus Christ.
6:15 A soldier wore special sandals or military shoes that protected his feet without slowing him down. Roman soldiers had special shoes made of soft leather with studded soles. This allowed them to march farther and faster as well as giving them facility of motion in battle—they could dig in and hold their ground when in hand-to-hand combat.
Believers also need special shoes—peace that comes from the Good News. Believers can stand firm, with peace, even in hand-to-hand combat, because they know that they are doing right and that they are on the winning side. Christians are in the battle both with the inner peace Christ has already given and the desire to produce that peace in the hearts of others. This can only happen as they share this “gospel of peace” with those who have not yet heard and accepted it. When the enemy, the deceiver (Revelation 12:9), offers false ways to peace or tries to get us to focus on our concerns and fears, we Christian soldiers can stand up to him.
6:16 The soldier needed to also carry extra protection in the form of a shield. The image was taken from the Roman shield, a large oblong or oval piece, approximately four feet high by two feet wide, made of wood and leather, often with an iron frame. Sometimes the leather would be soaked in water to help extinguish fiery arrows. The ancient “flaming arrow” or “fire dart” was made of cane with a flammable head that was lighted and then shot so as to set fire to wooden shields, cloth tents, etc. For Christians, this shield is faith—complete reliance on God. Faith means total dependence on God and willingness to do his will. It is not something we put on for a show for others. It means believing in his promises even though we don’t see those promises materializing yet. When the enemy, the ruler of this world (John 12:31), sends his fiery arrows of temptation, doubt, wrath, lust, despair, vengeance, problems, and trials into our lives, we can hold up our shields and stop them. Faith gives us the strength to stand against Satan with firm courage, even when he uses his most fearsome weapons.
6:17 The helmet protected the soldier’s head. Helmets were made of leather and brass, or sometimes bronze and iron—no sword could pierce a good helmet. Isaiah 59:17 describes God wearing a helmet of salvation. Believers’ salvation, already accomplished, will be consummated when Christ comes to claim his own. With the assurance of salvation protecting their minds, Christians can stand against Satan’s attacks. As a blow to the head often means death, so a person without hope of salvation will be easily defeated by the enemy. When the enemy, the Devil (1 Peter 5:8), seeks to devour and destroy God’s people with empty or evil thoughts, trying to get us to doubt our salvation, we can trust in the protection of the helmet. Our salvation will be accomplished, for God has promised it.
Finally, the soldier takes the sword of the Spirit—the only offensive weapon mentioned. This refers to the short sword used in dose combat. The sharp, short sword was one of Rome’s great military innovations. The Roman army was called the “short swords” because of its use of the short swords in winning battles. The sword’s double edges made it ideal for “cut and thrust” strategy. The Spirit makes the word of God effective as we speak it and receive it. The Spirit gives the word its penetrating power and sharp edge. Jesus’ use of God’s word in his temptation prompts our use of it against Satan (Matthew 4:4, 7, 10). With the Holy Spirit within, believers have the constant reminder of God’s word to use against Satan’s temptations. When the enemy, the tempter (Matthew 4:3–4; 1 Thessalonians 3:5), tries to tempt us to do evil, we have the power to send him away with the word of God. The Spirit will bring the words to mind.
6:18 This verse, although not naming another “weapon” in the believer’s armor, does continue the thought of 6:17. As we take the sword of the Spirit, God’s word, we must also pray at all times and on every occasion in the power of the Holy Spirit. Praying in the Spirit means that the Spirit helps us when we pray (Romans 8:26); the Spirit prays on our behalf (Romans 8:27); the Spirit makes God accessible (Ephesians 2:18); the Spirit gives us confidence when we pray (Romans 8:15–16; Galatians 4:6). He inspires and guides us when we pray. He helps us communicate with God and also brings God’s response to us.
Paul was not calling prayer a weapon; instead, he was giving the how-to’s for taking up the armor described in the previous verses. We must not underestimate Satan’s forces. He will strike in different ways at different people; thus, we need to pray “all kinds” of prayers, allowing for all kinds of requests. Satan will attack at various times, but he will always be attacking someone. Satan will attack when we least expect it, so we need to stay alert to prayer needs when they arise. Satan will rarely let up if he thinks he can win the battle, so believers must be persistent in praying, no matter how long it takes. No believer is exempt from being Satan’s target—Satan demands battle against his enemies (believers). Thus all Christians everywhere need our prayer support.
How can anyone pray at all times? Make quick, brief prayers your habitual response to every situation you meet throughout the day. Order your life around God’s desires and teachings so that your very life becomes a prayer. You can make prayer your life and your life a prayer while living in a world that needs God’s powerful influence.
6:19–20 After asking the believers to pray for one another in the battle, he asked them to pray also for him. Paul wrote this letter as a Roman prisoner, yet his ministry could be virtually unhindered if he continued to speak the gospel message clearly. Undiscouraged and undefeated, Paul wrote powerful letters of encouragement from prison. He did not ask the Ephesians to pray that his chains would be removed but that he would continue to boldly explain God’s secret plan even as he wore his chains. The “secret plan” refers to God’s plan through the ages to draw both Jews and Gentiles to himself in one body, the church (see 1:9; 3:3, 6, 9; 5:32). Indeed, it was that very message that had landed Paul in prison in the first place (see Acts 22:17–23:11). Yet he considered himself God’s ambassador, a political term for a government’s legal representative. Paul realized that in being taken to Rome as a prisoner, he was actually acting as an ambassador for another “nation,” God’s Kingdom.[21]
Life Application New Testament Commentary
6:10–17 The true believer described in chaps. 1–3, who lives the Spirit-controlled life of 4:1–6:9, can be sure to be in a spiritual war, as described here. Paul closes this letter with both warning about that war and instructions on how to win it. The Lord provides His saints with sufficient armor to combat and thwart the adversary. In vv. 10–13, the apostle briefly sets forth the basic truths regarding the believer’s necessary spiritual preparation as well as truths regarding his enemy, his battle, and his victory. In vv. 14–17, he specifies the 6 most necessary pieces of spiritual armor with which God equips His children to resist and overcome Satan’s assaults.
6:10 be strong in the Lord and in the strength of His might. Cf. Php 4:13; 2Ti 2:1. Ultimately, Satan’s power over Christians is already broken and the great war is won through Christ’s crucifixion and resurrection, which forever conquered the power of sin and death (Ro 5:18–21; 1Co 15:56, 57; Heb 2:14). However, in life on earth, battles of temptation go on regularly. The Lord’s power, the strength of His Spirit, and the force of biblical truth are required for victory (see notes on 2Co 10:3–5).
6:11 Put on the full armor of God. “Put on” conveys the idea of permanence, indicating that armor should be the Christian’s sustained, life-long attire. Paul uses the common armor worn by Roman soldiers as the analogy for the believer’s spiritual defense and affirms its necessity if one is to hold his position while under attack. schemes. This Gr. word carrries the idea of cleverness, crafty methods, cunning, and deception. Satan’s schemes are propagated through the evil world system over which he rules, and are carried out by his demon hosts. “Schemes” is all-inclusive, encompassing every sin, immoral practice, false theology, false religion, and worldly enticement. See note on 2Co 2:11. the devil. Scripture refers to him as “the anointed cherub” (Eze 28:14), “the ruler of the demons” (Lk 11:15), “the god of this world” (2Co 4:4), and “the prince of the power of the air” (Eph 2:2). Scripture depicts him opposing God’s work (Zec 3:1), perverting God’s Word (Mt 4:6), hindering God’s servant (1Th 2:18), hindering the gospel (2Co 4:4), snaring the righteous (1Ti 3:7), and holding the world in his power (1Jn 5:19).
6:12 struggle. A term used of hand-to-hand combat, rendered as “wrestle” by some translations. Struggling or wrestling features trickery and deception, like Satan and his hosts when they attack. Coping with deceptive temptation requires truth and righteousness. The 4 designations describe the different strata and rankings of those demons and the evil supernatural empire in which they operate. Satan’s forces of darkness are highly structured for the most destructive purposes. Cf. Col 2:15; 1Pe 3:22. not against flesh and blood. See 2Co 10:3–5. spiritual forces of wickedness. This possibly refers to the most depraved abominations, including such things as extreme sexual perversions, occultism, and Satan worship. See note on Col 1:16. in the heavenly places. As in 1:3; 3:10, this refers to the entire realm of spiritual beings.
6:13 Therefore, take up the full armor of God. Paul again emphasized the necessity of the Christian’s appropriating God’s full spiritual armor by obedience in taking it up, or putting it on (v. 11). The first 3 pieces of armor (girdle, breastplate, and shoes/boots, vv. 14, 15) were worn continually on the battlefield; the last 3 (shield, helmet, and sword, vv. 16, 17) were kept ready for use when actual fighting began. the evil day. Since the fall of man, every day has been evil, a condition that will persist until the Lord returns and establishes His own righteous kingdom on earth. having done everything, to stand firm. Standing firm against the enemy without wavering or falling is the goal. See notes on Jas 4:17; 1Pe 5:8, 9.
6:14 Stand firm therefore. For the third time (see vv. 11, 13), the apostle calls Christians to take a firm position in the spiritual battle against Satan and his minions. Whether confronting Satan’s efforts to distrust God, forsaking obedience, producing doctrinal confusion and falsehood, hindering service to God, bringing division, serving God in the flesh, living hypocritically, being worldly, or in any other way rejecting biblical obedience, this armor is our defense. girded … with truth. The soldier wore a tunic of loose-fitting cloth. Since ancient combat was largely hand-to-hand, a loose tunic was a potential hindrance and danger. A belt was necessary to cinch up the loosely hanging material. Cf. Ex 12:11; Lk 12:35; 1Pe 1:13. Girding up was a matter of pulling in the loose ends as preparation for battle. The belt that pulls all the spiritual loose ends in is “truth” or better, “truthfulness.” The idea is of sincere commitment to fight and win without hypocrisy—self-discipline in devotion to victory. Everything that hinders is tucked away. Cf. 2Ti 2:4; Heb 12:1. the breastplate of righteousness. The breastplate was usually a tough, sleeveless piece of leather or heavy material with animal horn or hoof pieces sewn on, covering the soldier’s full torso, protecting his heart and other vital organs. Because righteousness, or holiness, is such a distinctive characteristic of God Himself, it is not hard to understand why that is the Christian’s chief protection against Satan and his schemes. As believers faithfully live in obedience to and communion with Jesus Christ, His own righteousness produces in them the practical, daily righteousness that becomes their spiritual breastplate. Lack of holiness, on the other hand, leaves them vulnerable to the great enemy of their souls (cf. Is 59:17; 2Co 7:1; 1Th 5:8).
6:15 shod … with … the gospel of peace. Roman soldiers wore boots with nails in them to grip the ground in combat. The gospel of peace pertains to the good news that, through Christ, believers are at peace with God and He is on their side (Ro 5:6–10). It is that confidence of divine support which allows the believer to stand firm, knowing that since he is at peace with God, God is his strength (see Ro 8:31, 37–39).
6:16 the shield of faith. This Gr. word usually refers to the large shield (2.5 x 4.5 ft.) that protected the entire body. The faith to which Paul refers is not the body of Christian doctrine (as the term is used in 4:13) but basic trust in God. The believer’s continual trust in God’s word and promise is “in addition to all” necessary to protect him from temptations to every sort of sin. All sin comes when the victim falls to Satan’s lies and promises of pleasure, rejecting the better choice of obedience and blessing. flaming arrows. Temptations are likened to the flaming arrows shot by the enemy and quenched by the oil-treated leather shield (cf. Ps 18:30; Pr 30:5, 6; 1Jn 5:4).
6:17 the helmet of salvation. The helmet protected the head, always a major target in battle. Paul is speaking to those who are already saved, and is therefore not speaking here about attaining salvation. Rather, Satan seeks to destroy a believer’s assurance of salvation with his weapons of doubt and discouragement. This is clear from Paul’s reference to the helmet as “the hope of salvation” (Is 59:17; see note on 1Th 5:8). But although a Christian’s feelings about his salvation may be seriously damaged by Satan-inspired doubt, his salvation itself is eternally protected and he need not fear its loss. Satan wants to curse the believer with doubts, but the Christian can be strong in God’s promises of eternal salvation in Scripture (see Jn 6:37–39; 10:28, 29; Ro 5:10; 8:31–39; Php 1:6; 1Pe 1:3–5). Security is a fact; assurance is a feeling that comes to the obedient Christian (1Pe 1:3–10). the sword of the Spirit. As the sword was the soldier’s only weapon, so God’s Word is the only needed weapon, infinitely more powerful than any of Satan’s. The Gr. term refers to a small weapon (6–18 in. long). It was used both defensively to fend off Satan’s attacks, and offensively to help destroy the enemy’s strategies. It is the truth of Scripture. See notes on 2Co 10:3–5; Heb 4:12.
6:18 This verse introduces the general character of a believer’s prayer life: 1) “all prayer and petition” focuses on the variety; 2) “at all times” focuses on the frequency (cf. Ro 12:12; Php 4:6; 1Th 5:17); 3) “in the Spirit” focuses on submission, as we line up with the will of God (cf. Ro 8:26, 27); 4) “be on the alert” focuses on the manner (cf. Mt 26:41; Mk 13:33); 5) “all perseverance” focuses on the persistence (cf. Lk 11:9; 18:7, 8); and 6) “all the saints” focuses on the objects (cf. 1Sa 12:23).
6:19, 20 Paul does not ask for prayer for his personal well-being or physical comfort in the imprisonment from which he wrote, but for boldness and faithfulness to continue proclaiming the gospel to the unsaved no matter what the cost. mystery. See note on 3:4. ambassador. See notes on 2Co 5:18–20.[21]
McArthur Study Bible NASB
6:10–20 Paul’s final word is to remind the believers of the devil’s opposition and urge them to protect themselves with all of God’s armor.
Overcoming the Devil (6:10–20)
Eph 2:2; 4:27
Matt 6:13; 13:19
Acts 5:3–5
Rom 8:38–39
1 Cor 5:5; 15:24
2 Cor 4:4
Col 1:13; 2:10, 15
1 Thes 2:18
Jas 4:7
1 Pet 3:22; 5:8
1 Jn 2:14; 3:8; 4:4; 5:18–19
Rev 2:10; 12:7–9, 11–12, 17
The NT writers were convinced of the reality of evil and the dangers of the spiritual world. So they took Satan (the evil one, the devil) seriously as a real threat. The devil not only inhibits the work of God’s people (see 1 Thes 2:18; Rev 2:10), but he “prowls around like a roaring lion, looking for someone to devour” (see 1 Pet 5:8).
The entire unbelieving world is subject to the power of sin and the devil (see 2:2; 1 Jn 5:19). As the “god of this world,” the devil can blind the minds of unbelievers (see 2 Cor 4:4; cp. Matt 13:19). Although Satan opposes God and seeks to destroy his people (Rev 12:12, 17), Jesus came to destroy Satan’s work (1 Jn 3:8). God turns what the devil intends for evil into good; for example, when believers are expelled from the Christian fellowship, they are exposed to the devil’s destructive power so that they might repent and be saved (see 1 Cor 5:5).
Christians are to stand firm and resist the devil (4:27; Jas 4:7), praying for God’s deliverance (Matt 6:13) and availing themselves of the armor that God provides for their defense (6:10–20). Those who yield to Satan’s influence suffer the consequences (see Acts 5:3–5). But believers who walk with Christ are secure because they know that the cross has broken the devil’s power (see Rom 8:38–39; 1 Cor 15:24; Col 1:13; 2:10, 15; 1 Pet 3:22; Rev 12:7–9) and that the Lord protects them (see 1 Jn 5:18). They also know that the Holy Spirit within them is greater than the devil (see 1 Jn 4:4). By the word of God, they can overcome the evil one (see 1 Jn 2:14; cp. Rev 12:11).
Although believers need to be wary of the devil and protect themselves from his power, they need not live in fear. The power of the devil is no match for the power of God. In the NT, the Christian life is not centered on spiritual warfare, but on a joyful life of obedience in the Spirit.
6:11 Put on all of God’s armor: See Rom 13:12; 2 Cor 10:4–5. It is only by the Lord’s protection that a believer can stand firm against all strategies of the devil (cp. 1 Pet 5:8–9).
6:12 For we: Some manuscripts read For you. • Believers should not consider human beings to be their enemies. Instead, the opposition they face comes from the unseen world of spiritual evil, and Christ has authority over that realm (see 1:21–22).
6:13 God’s armor gives believers the ability to resist the attacks of the devil in the time of evil—when evil seems to prevail—and to keep standing firm.
6:14–17 Paul uses the physical armor worn by Roman soldiers as imagery for spiritual armor used by believers. Most of this equipment is to defend, not to attack. Paul’s focus is not on the precise functions of each piece but on God’s gifts. Grounding in Christ and Scripture provides protection and ability to stand your ground (cp. 1 Pet 5:8–9; Jas 4:7).
6:14 God’s righteousness: Either the righteousness God credits to those who believe in Christ, or the righteous way of life brought about by the transforming work of the Spirit of God in believers’ lives. The one implies the other.
6:15 For shoes, put on the peace that comes from the Good News (or For shoes, put on the readiness to preach the Good News of peace with God; see Isa 52:7): In this context, the focus is on letting one’s life be governed by the peace that the Good News gives (see Rom 5:1).
6:16 Faith is trust in Christ as Savior or trust in God to meet one’s needs in evil times. • fiery arrows: Paul graphically pictures the nature of temptation to sin (cp. Matt 6:13; 26:41; 1 Cor 10:13; Jas 1:12–15). Arrows were sometimes dipped in pitch and ignited before being shot. • the devil: Literally the evil one.
6:17 Put on salvation as your helmet: Protect the mind with the assurance that God has indeed saved and given eternal life to those who believe in Christ. • The sword of the Spirit pictures using the word of God to respond to an attack, either with the Good News or with the spoken or written word of God more generally (cp. Jer 23:29; Heb 4:12).
6:18 Paul contrasts purely mental prayer with prayer in the Spirit, prayer that arises from the Spirit of God within (see 1 Cor 14:15; Jude 1:20; cp. Rom 8:26–27). • at all times and on every occasion: Believers are to make prayer a way of life and turn the whole of life into prayer (see 1 Thes 5:17; Phil 4:6–7)—not simply for themselves, but for all believers everywhere (literally for all of God’s holy people). • Stay alert and be persistent: Because the danger of the devil is constant.
6:19–20 explain God’s mysterious plan that the Good News is for Jews and Gentiles alike (literally explain the mystery of the Good News; some manuscripts read simply explain the mystery): Paul’s missionary calling was primarily to the Gentiles, to help them realize that they are now accepted by God and welcomed into his church. • mysterious plan: See notes on 1:8–10; 3:3. • I am in chains now: Though writing as a prisoner (see 3:1; 4:1), Paul knew that his calling as God’s ambassador (cp. 2 Cor 5:20) was to keep on speaking boldly for him.[21]
New Living Translation Study Bible
Notes For Verse 11
[ the devil's strategies] - Or schemes
Notes For Verse 12
[ For our] - Other mss. read your
[ a human opponent] - Lit. flesh and blood
[ darkness around us] - Lit. this darkness
Notes For Verse 15
[ gospel of peace] - Lit. in readiness for the gospel of peace
Notes For Verse 19
[ also for me] - Lit. And for me
Notes For Verse 20
[ as I should] - Lit. as I should speak [21]
International Study Version Notes
Notes for 6:11
21 tn Or “craftiness.” See BDAG 625 s.v. μεθοδεία.
Notes for 6:12
22 tn BDAG 752 s.v. πάλη says, “struggle against … the opponent is introduced by πρός w. the acc.”
23 tn Grk “blood and flesh.”
24 tn BDAG 561 s.v. κοσμοκράτωρ suggests “the rulers of this sinful world” as a gloss.
sn The phrase world-rulers of this darkness does not refer to human rulers but the evil spirits that rule over the world. The phrase thus stands in apposition to what follows (the spiritual forces of evil in the heavens); see note on heavens at the end of this verse.
25 tn BDAG 837 s.v. πνευματικός 3 suggests “the spirit-forces of evil” in Ephesians 6:12.
26 sn The phrase spiritual forces of evil in the heavens serves to emphasize the nature of the forces which oppose believers as well as to indicate the locality from which they originate.
Notes for 6:13
27 tn The term ἀνθίστημι (anthistēmi) carries the idea of resisting or opposing something or someone (BDAG 80 s.v.). In Eph 6:13, when used in combination with στῆναι (stēnai; cf. also στῆτε [stēte] in v. 14) and in a context of battle imagery, it seems to have the idea of resisting, standing firm, and being able to stand your ground.
Notes for 6:14
28 sn The four participles fastening … putting on … fitting … taking up … indicate the means by which believers can take their stand against the devil and his schemes. The imperative take in v. 17 communicates another means by which to accomplish the standing, i.e., by the word of God.
29 tn Grk “girding your waist with truth.” In this entire section the author is painting a metaphor for his readers based on the attire of a Roman soldier prepared for battle and its similarity to the Christian prepared to do battle against spiritually evil forces. Behind the expression “with truth” is probably the genitive idea “belt of truth.” Since this is an appositional genitive (i.e., belt which is truth), the author simply left unsaid the idea of the belt and mentioned only his real focus, namely, the truth. (The analogy would have been completely understandable to his 1st century readers.) The idea of the belt is supplied in the translation to clarify the sense in English.
Notes for 6:15
30 tn The definite article τοῖς (tois) was taken as a possessive pronoun, i.e., “your,” since it refers to a part of the physical body.
31 tn Grk “gospel.” However, this is not a technical term here.
32 tn Grk “in preparation of the gospel of peace.” The genitive τοῦ εὐαγγελίου (tou euangeliou) was taken as a genitive of source, i.e., “that comes from.…”
Notes for 6:16
33 tn Grk “in everything.”
34 sn The Greek word translated shield (θυρεός, thureos) refers to the Roman soldier’s large rectangular wooden shield, called in Latin scutum, about 4 ft (1.2 m) high, covered with leather on the outside. Before a battle in which flaming arrows might be shot at them, the soldiers wet the leather covering with water to extinguish the arrows. The Roman legionaries could close ranks with these shields, the first row holding theirs edge to edge in front, and the rows behind holding the shields above their heads. In this formation they were practically invulnerable to arrows, rocks, and even spears.
Notes for 6:17
35 sn An allusion to Isa 59:17.
36 sn The Greek term translated sword (μάχαιρα, machaira) refers to the Roman gladius, a short sword about 2 ft (60 cm) long, used for close hand-to-hand combat. This is the only clearly offensive weapon in the list of armor mentioned by the author (he does not, for example, mention the lance [Latin pilum]).
Notes for 6:18
37 tn Both “pray” and “be alert” are participles in the Greek text (“praying … being alert”). Both are probably instrumental, loosely connected with all of the preceding instructions. As such, they are not additional commands to do but instead are the means through which the prior instructions are accomplished.
38 tn Grk “and toward it.”
Notes for 6:19
39 tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.
40 tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logos) is used in the sense of “message.”
41 tn The infinitive γνωρίσαι (gnōrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”[21]
The NET Bible First Edition Notes
10. my brethren—Some of the oldest manuscripts omit these words. Some with Vulgate retain them. The phrase occurs nowhere else in the Epistle (see, however, Eph 6:23); if genuine, it is appropriate here in the close of the Epistle, where he is urging his fellow soldiers to the good fight in the Christian armor. Most of the oldest manuscripts for “finally,” read, “henceforward,” or “from henceforth” (Ga 6:17).
be strong—Greek, “be strengthened.”
in the power of his might—Christ’s might: as in Eph 1:19, it is the Father’s might.
11. the whole armour—the armor of light (Ro 13:12); on the right hand and left (2 Co 6:7). The panoply offensive and defensive. An image readily suggested by the Roman armory, Paul being now in Rome. Repeated emphatically, Eph 6:13. In Ro 13:14 it is, “Put ye on the Lord Jesus Christ”; in putting on Him, and the new man in Him, we put on “the whole armor of God.” No opening at the head, the feet, the heart, the belly, the eye, the ear, or the tongue, is to be given to Satan. Believers have once for all overcome him; but on the ground of this fundamental victory gained over him, they are ever again to fight against and overcome him, even as they who once die with Christ have continually to mortify their members upon earth (Ro 6:2–14; Col 3:3, 5).
of God—furnished by God; not our own, else it would not stand (Ps 35:1–3). Spiritual, therefore, and mighty through God, not carnal (2 Co 10:4).
wiles—literally, “schemes sought out” for deceiving (compare 2 Co 11:14).
the devil—the ruling chief of the foes (Eph 6:12) organized into a kingdom of darkness (Mt 12:26), opposed to the kingdom of light.
12. Greek, “For our wrestling (‘the wrestling’ in which we are engaged) is not against flesh,” &c. Flesh and blood foes are Satan’s mere tools, the real foe lurking behind them is Satan himself, with whom our conflict is. “Wrestling” implies that it is a hand-to-hand and foot-to-foot struggle for the mastery: to wrestle successfully with Satan, we must wrestle with God in irresistible prayer like Jacob (Ge 32:24–29; Ho 12:4). Translate, “The principalities … the powers” (Eph 1:21; Col 1:16; see on Eph 3:10). The same grades of powers are specified in the case of the demons here, as in that of angels there (compare Ro 8:38; 1 Co 15:24; Col 2:15). The Ephesians had practiced sorcery (Ac 19:19), so that he appropriately treats of evil spirits in addressing them. The more clearly any book of Scripture, as this, treats of the economy of the kingdom of light, the more clearly does it set forth the kingdom of darkness. Hence, nowhere does the satanic kingdom come more clearly into view than in the Gospels which treat of Christ, the true Light.
rulers of the darkness of this world—Greek, “age” or “course of the world.” But the oldest manuscripts omit “of world.” Translate, “Against the world rulers of this (present) darkness” (Eph 2:2; 5:8; Lu 22:53; Col 1:13). On Satan and his demons being “world rulers,” compare Jn 12:31; 14:30; 16:11; Lu 4:6; 2 Co 4:4; 1 Jn 5:19, Greek, “lieth in the wicked one.” Though they be “world rulers,” they are not the ruler of the universe; and their usurped rule of the world is soon to cease, when He shall “come whose right it is” (Ez 21:27). Two cases prove Satan not to be a mere subjective fancy: (1) Christ’s temptation; (2) the entrance of demons into the swine (for these are incapable of such fancies). Satan tries to parody, or imitate in a perverted way, God’s working (2 Co 11:13, 14). So when God became incarnate, Satan, by his demons, took forcible possession of human bodies. Thus the demoniacally possessed were not peculiarly wicked, but miserable, and so fit subjects for Jesus’ pity. Paul makes no mention of demoniacal possession, so that in the time he wrote, it seems to have ceased; it probably was restricted to the period of the Lord’s incarnation, and of the foundation of His Church.
spiritual wickedness—rather as Greek, “The spiritual hosts of wickedness.” As three of the clauses describe the power, so this fourth, the wickedness of our spiritual foes (Mt 12:45).
in high places—Greek, “heavenly places”: in Eph 2:2, “the air,” see on Eph 2:2. The alteration of expression to “in heavenly places,” is in order to mark the higher range of their powers than ours, they having been, up to the ascension (Rev 12:5, 9, 10), dwellers “in the heavenly places” (Job 1:7), and being now in the regions of the air which are called the heavens. Moreover, pride and presumption are the sins in heavenly places to which they tempt especially, being those by which they themselves fell from heavenly places (Is 14:12–15). But believers have naught to fear, being “blessed with all spiritual blessings in the heavenly places” (Eph 1:3).
13. take … of God—not “make,” God has done that: you have only to “take up” and put it on. The Ephesians were familiar with the idea of the gods giving armor to mythical heroes: thus Paul’s allusion would be appropriate.
the evil day—the day of Satan’s special assaults (Eph 6:12, 16) in life and at the dying hour (compare Rev 3:10). We must have our armor always on, to be ready against the evil day which may come at any moment, the war being perpetual (Ps 41:1, Margin).
done all—rather, “accomplished all things,” namely, necessary to the fight, and becoming a good soldier.
14. Stand—The repetition in Eph 6:11, 14, shows that standing, that is, maintaining our ground, not yielding or fleeing, is the grand aim of the Christian soldier. Translate as Greek, “Having girt about your loins with truth,” that is, with truthfulness, sincerity, a good conscience (2 Co 1:12; 1 Ti 1:5, 18; 3:9). Truth is the band that girds up and keeps together the flowing robes, so as that the Christian soldier may be unencumbered for action. So the Passover was eaten with the loins girt, and the shoes on the feet (Ex 12:11; compare Is 5:27; Lu 12:35). Faithfulness (Septuagint, “truth”) is the girdle of Messiah (Is 11:5): so truth of His followers.
having on—Greek, “having put on.”
breastplate of righteousness—(Is 59:17), similarly of Messiah. “Righteousness” is here joined with “truth,” as in Eph 5:9: righteousness in works, truth in words [Estius] (1 Jn 3:7). Christ’s righteousness inwrought in us by the Spirit. “Faith and love,” that is, faith working righteousness by love, are “the breastplate” in 1 Th 5:8.
15. Translate, “Having shod your feet” (referring to the sandals, or to the military shoes then used).
the preparation—rather, “the preparedness,” or “readiness of,” that is, arising from the “Gospel” (Ps 10:17). Preparedness to do and suffer all that God wills; readiness for march, as a Christian soldier.
gospel of peace—(compare Lu 1:79; Ro 10:15). The “peace” within forms a beautiful contrast to the raging of the outward conflict (Is 26:3; Php 4:7).
16. Above all—rather, “Over all”; so as to cover all that has been put on before. Three integuments are specified, the breastplate, girdle, and shoes; two defenses, the helmet and shield; and two offensive weapons, the sword and the spear (prayer). Alford translates, “Besides all,” as the Greek is translated, Lu 3:20. But if it meant this, it would have come last in the list (compare Col 3:14).
shield—the large oblong oval door-like shield of the Romans, four feet long by two and a half feet broad; not the small round buckler.
ye shall be able—not merely, “ye may.” The shield of faith will certainly intercept, and so “quench, all the fiery darts” (an image from the ancient fire-darts, formed of cane, with tow and combustibles ignited on the head of the shaft, so as to set fire to woodwork, tents, &c.).
of the wicked—rather “of the evil one.” Faith conquers him (1 Pe 5:9), and his darts of temptation to wrath, lust, revenge, despair, &c. It overcomes the world (1 Jn 5:4), and so the prince of the world (1 Jn 5:18).
17. take—a different Greek word from that in Eph 6:13, 16; translate, therefore, “receive,” “accept,” namely, the helmet offered by the Lord, namely, “salvation” appropriated, as 1 Th 5:8, “Helmet, the hope of salvation”; not an uncertain hope, but one that brings with it no shame of disappointment (Ro 5:5). It is subjoined to the shield of faith, as being its inseparable accompaniment (compare Ro 5:1, 5). The head of the soldier was among the principal parts to be defended, as on it the deadliest strokes might fall, and it is the head that commands the whole body. The head is the seat of the mind, which, when it has laid hold of the sure Gospel “hope” of eternal life, will not receive false doctrine, or give way to Satan’s temptations to despair. God, by this hope, “lifts up the head” (Ps 3:3; Lu 21:28).
sword of the Spirit—that is, furnished by the Spirit, who inspired the writers of the word of God (2 Pe 1:21). Again the Trinity is implied: the Spirit here; and Christ in “salvation” and God the Father, Eph 6:13 (compare Heb 4:12; Rev 1:16; 2:12). The two-edged sword, cutting both ways (Ps 45:3, 5), striking some with conviction and conversion, and others with condemnation (Is 11:4; Rev 19:15), is in the mouth of Christ (Is 49:2), in the hand of His saints (Ps 149:6). Christ’s use of this sword in the temptation is our pattern as to how we are to wield it against Satan (Mt 4:4, 7, 10). There is no armor specified for the back, but only for the front of the body; implying that we must never turn our back to the foe (Lu 9:62); our only safety is in resisting ceaselessly (Mt 4:11; Jam 4:7).
18. always—Greek, “in every season”; implying opportunity and exigency (Col 4:2). Paul uses the very words of Jesus in Lu 21:36 (a Gospel which he quotes elsewhere, in undesigned consonance with the fact of Luke being his associate in travel, 1 Co 11:23, &c. 1 Ti 5:18). Compare Lu 18:1; Ro 12:12; 1 Th 5:17.
with all—that is, every kind of.
prayer—a sacred term for prayer in general.
supplication—a common term for a special kind of prayer [Harless], an imploring request. “Prayer” for obtaining blessings, “supplication” for averting evils which we fear [Grotius].
in the Spirit—to be joined with “praying.” It is he in us, as the Spirit of adoption, who prays, and enables us to pray (Ro 8:15, 26; Ga 4:6; Jud 1:20).
watching—not sleeping (Eph 5:14; Ps 88:13; Mt 26:41). So in the temple a perpetual watch was maintained (compare Anna, Lu 2:37).
thereunto—“watching unto” (with a view to) prayer and supplication.
with—Greek, “in.” Persevering constancy (“perseverance”) and (that is, exhibited in) supplication are to be the element in which our watchfulness is to be exercised.
for all saints—as none is so perfect as not to need the intercessions of his fellow Christians.
19. for me—a different Greek preposition from that in Eph 6:18; translate, therefore, “on my behalf.”
that I may open my mouth boldly—rather, “that there may be given to me ‘utterance,’ or ‘speech’ in the opening of my mouth (when I undertake to speak; a formula used in set and solemn speech, Job 3:1; Da 10:16), so as with boldness to make known,” &c. Bold plainness of speech was the more needed, as the Gospel is a “mystery” undiscoverable by mere reason, and only known by revelation. Paul looked for utterance to be given him; he did not depend on his natural or acquired power. The shortest road to any heart is by way of heaven; pray to God to open the door and to open your mouth, so as to avail yourself of every opening (Je 1:7, 8; Je 1:7, 8, Ez 3:8, 9, 11; 2 Co 4:13).
20. For—Greek, as in Eph 6:19, “On behalf of which.”
an ambassador in bonds—a paradox. Ambassadors were held inviolable by the law of nations, and could not, without outrage to every sacred right, be put in chains. Yet Christ’s “ambassador is in a chain!” The Greek is singular. The Romans used to bind a prisoner to a soldier by a single chain, in a kind of free custody. So Ac 28:16, 20, “I am bound with this chain.” The term, “bonds” (plural), on the other hand, is used when the prisoner’s hands or feet were bound together (Ac 26:29); compare Ac 12:6, where the plural marks the distinction. The singular is only used of the particular kind of custody described above; an undesigned coincidence [Paley].[21]
JFB Commentary
THE CHRISTIAN WARFARE EPH 6:10–20
This last section of the letter (before the conclusion) deals with the Christian life in terms of warfare, for which the Christian must be prepared and equipped. The description of the Christian armor goes through verse 17, while in verses 18–20 the writer deals specifically with prayer on behalf of all God’s people (verse 18) and on behalf of the writer himself (verses 19–20). These last three verses could be made a separate section; in Greek, however, they are all part of the one sentence that begins with verse 17, and it seems better to keep verses 18–20 in the section which begins with verse 10.
The section heading The Whole Armor of God should follow the wording of the text in verse 13. It may be necessary to be more explicit: “Christians Should Fight Evil” or “Christians Should Be Equipped to Fight Evil Spiritual Forces”
Ephesians 6:10
Finally translates a Greek genitive phrase “as for the rest” (also in Gal 6:17); see the similar phrase with the same meaning in Philippians 3:1; 4:8; 2 Thessalonians 3:1.* Barth understands the phrase to have a temporal sense, “For the remaining time” so B-D paragraph 186, 2, and Murray, Salmond, Beare, Westcott; TC Gdsp. But A&G (under loipos 3, a, b), Moule (Idiom Book, pages 39, 161), and Robinson are of the opinion that here it means “finally” so TEV, RSV, NEB, and most others; GeCL “and now a final word”
In some languages a conclusion may be introduced by a phrase such as “what I have wanted to say is this …” or “what I have said means this …”
Build up your strength translates the imperative of the middle voice of the Greek verb “to strengthen, empower” (see its use in Rom 4:20; Phil 4:13; 1 Tim 1:12). In a number of languages it may be difficult to speak literally of “building up one’s strength.” It may be preferable to say “becoming strong”
In union with the Lord translates the phrase “in the Lord.” The meaning may be expressed as means, for example, “by being joined to the Lord” or “by virtue of the fact that you are joined with the Lord.” The injunction does not mean to be strong in their faith in the Lord.
“And in the strength of his might”: see the same phrase in 1:19. In some instances one must spell out more specifically the relationship between the phrase by means of his mighty power and the fact of a person building up strength. For example, one may sometimes say “become strong … by receiving some of the Lord’s great strength” or “… by letting him make you strong”
Ephesians 6:11
Put on translates the same verb used in 4:24 (also in 5:14); it may be used of clothing (see its metaphorical use in Col 3:12) or, as here, of the various pieces of equipment for battle.
Verses 11 through 17 introduce a number of complex problems of translation because of the extended figures of speech and the fact that so many of these types of armor are no longer used in modern warfare. Furthermore, the Christian attitude against violence seems to make some of these references contradictory and highly unusual. It may therefore be very important to have some type of marginal note to explain something about the various pieces of armor and something of the intent in this extended series of figurative expressions.
Armor translates a Greek word found also in verse 13 and Luke 11:22, and nowhere else in the New Testament; it means the equipment and weapons worn and carried by a soldier as he went into battle. See a similar statement in Romans 13:12, and see the use of “weapon” in Romans 6:13; 2 Corinthians 10:4.
“The whole armor of God” (RSV) means the armor he provides; so NEB “all the armour which God provides” TEV all the armor that God gives you. But some commentators (Beare, Barth) point out that “the breastplate of righteousness” (verse 14) and “the helmet of salvation” (verse 17) are, in Isaiah 59:17, worn by God himself as he fights his enemies, and so they prefer to understand “the armor of God” here as the armor that God himself wears. But this figure may prove difficult for the average reader with no knowledge of the Old Testament background of Yahweh as a warrior; “supplied (or, given) by God” seems preferable (so Abbott).
In some languages the closest equivalent of armor is “that which one wears for protection,” and this may be appropriate in verse 11, for example, “put on all that God gives you for protection.” Or else, “put on everything that God gives you for you to fight against evil”
Stand up against: that is, successfully resist, withstand, oppose. The English expression stand up against suggests not only defensive but also offensive action. But in many languages there is no single expression which covers both areas of meaning. Therefore one must normally choose between “to withstand” in the sense of “to protect oneself against” and “to oppose” in the sense of “to fight back against.” The context would seem to point primarily to defensive action.
For Devil see verse 4:27, and the word translated evil tricks is used also in 4:14; here as there, instead of tricks, something like “schemes” or “plans” would be better; JB appropriately uses a military term here, “the devil’s tactics”
Ephesians 6:12
We: so all modern editions of the Greek New Testament; some very good Greek manuscripts (including (p46) and Vaticanus) and some ancient versions (including Old Latin, Syriac) have “you”
Fighting translates a Greek noun which occurs only here in the New Testament; it means properly “wrestling,” a hand-to-hand fight (see Barth). But in the context, with the picture of a soldier armed for combat, it is inappropriate to use the specific word for “wrestling,” and a more general term is called for: “to struggle, fight, battle against”
Human beings translates the phrase “blood and flesh” (as in Heb 2:14); the usual order is “flesh and blood” (see 1 Cor 15:50; Gal 1:16). The phrase against human beings may be best rendered as “against other people”
The rest of the verse in Greek is “but against the rulers, against the authorities, against the world powers of this darkness, against the evil spiritual beings in the heavenly world” (see a comparable list in verse 2:2). TEV has changed the order of the various titles so that their evil and otherworldly nature will be apparent at once.
The wicked spiritual forces: these, as the others, were thought of as angels or lesser gods, evil beings who are opposed to God and his will for mankind. In many languages “spirits that do evil things” will be the best way to represent the meaning.
For the heavenly world see verse 1:3, and verse 1:20; as well as verse 2:6; and verse 3:10.
For rulers, authorities see the same two nouns in 3:10 (also Col 2:15).
In a number of languages the closest equivalent of wicked spiritual forces in the heavenly world is “wicked demons in the sky.” Then the three classifications the rulers, authorities, and cosmic powers may be rendered as “who rule and have authority and are strong”
Cosmic powers translates a word used only here in the New Testament; RSV, TNT “world rulers” Barth “overlords.” A number of savior gods of other religions had the name “the world ruler” in most instances this “world ruler” god was identified with the sun (see Beare; Barth, pages 802–803).
Translators should not use a word for cosmic powers which would indicate an earthly ruler. They might say “gods or spirits that rule in this world” but if “gods” is a problem, they could say “spiritual forces that people worship” or “spiritual forces that rule over people”
Of this dark age translates the Greek “of this darkness” *This may be rendered as “of this dark time in which we live” or “in these days in which we live, which are like night”
Ephesians 6:13
The verb translated put on is not the same as the one used in verse 11; here it is a Greek verb meaning “take up” (also in verse 16), that is, to get the weapons and put them on for combat; so TEV, NAB, NIV have “put on” others have “take” or “take up” Phps “wear”
Put on God’s armor now may be rendered as “now you should put on the protection which God has provided you” or “… put on what God has provided you to protect yourself”
Here the evil day is the day of combat with the spiritual forces; it is not the last day, the final battle between the forces of God and the forces of evil, but the day, any day, when the Christian has to go into combat against the forces of evil. Beare thinks the word may reflect the language of astrology, which would claim to tell a person when that person’s “evil day” would be.
In a number of languages one cannot speak of the evil day, for the day itself is not evil but only the events which take place on such a day are destructive and bad. Therefore the evil day may be rendered as “the day of bad events” or “the day when evil strikes”
Resist … hold your ground: these two verbs in English translate two infinitives in Greek, “withstand … stand” (see RSV). In verse 11 the latter is used in the sense of “resist, withstand” here, however, it carries the idea of “stand firm, stand ready” (for another assault from the enemy). You will be able to resist the enemy’s attacks may sometimes be best rendered as “you will not retreat when the enemy attacks” or “you will not give way …”
After fighting to the end translates the aorist participial phrase “having done all.” The Greek verb means “to accomplish, do, achieve.” There are various translations: NEB “to complete every task” NAB “do all that your duty requires” (so Robinson, Abbott); TNT “when you can do no more” Brc “you will be able to see things through to the end.” Barth translates “carry out everything” and says the Greek means to prepare for battle (also Murray). A&G cite examples of the verb which allow for the meaning “overpower, subdue, conquer” (so Mft); Gdsp has “when it is all over”
After fighting to the end may be rendered as “after you have fought as long as the enemy attacks” or “as long as the enemy attacks you, you will still keep on fighting”
You will still hold your ground may be expressed as “you will not at all retreat” or “the enemy cannot make you go back” or “… yield”
In this context it would seem that the writer is talking about a constant series of battles with the enemy, not the final, eschatological, once and for all battle; in this view, the participial phrase would mean that after fighting each battle to the end the Christian warrior will still be on his feet, ready for the next battle.
Ephesians 6:14–15
In verses 14–17 the writer mentions the various different items in the Christian’s armor. Again he exhorts his readers So stand ready; compare NEB “Stand firm, I say”
Truth translates the Greek alētheia, and righteousness the Greek dikaiosunē, and these are the meanings that the two words normally have in the Greek New Testament. But in this passage there seems to be an allusion to (or dependence on) Isaiah 11:5, which describes the rule of the future Davidic king: “Righteousness shall be the girdle of his waist, and faithfulness the girdle of his loins” (RSV), which the Septuagint translates by the same two nouns used here, dikaiosunē and alētheia. The two lines in Hebrew are parallel, and it would seem that no great difference in meaning is intended between the Hebrew “righteousness” and “faithfulness” the two are synonymous. So it may be that here the Greek alētheia reflects the meaning of the Hebrew noun “faithfulness, loyalty,” that is, the Christian soldier’s faithful devotion to the cause for which he is fighting, his loyalty to his commanding officer.
But some commentators, pointing to the use of the two nouns in 5:9, take the word here to mean truth or truthfulness as a Christian virtue (Murray “sincerity”). GeCL translates “the truth of God”
A belt tight around your waist: the loose clothes had to be held tight with a belt (or girdle) to permit rapid movement; see the same metaphorical figure of “girding the loins” (RSV) in Luke 12:35; 1 Peter 1:13.
The phrase with truth as a belt tight around your waist may be translated as “your faithfulness to God will be like a belt tied around your waist” or “the truth about God will be like a belt fastened around your waist” or “the true message about God will be …”
Righteousness may be regarded as “integrity, character.” Abbott defines it as uprightness of character. In Isaiah 59:17 it is said of Yahweh, “He put on righteousness as a breastplate” (RSV); there Yahweh’s righteousness is his faithfulness to his covenant promises.
In a number of languages one cannot speak of righteousness as an abstract quality. Rather, one must employ some type of personal reference, for example, “your doing what is right” or “your being a just person” or “your being an upright person.” It may be possible to translate with righteousness as your breastplate as “your always doing what is right is like a protection for your chest”
The breastplate was made of tough leather or metal, and it covered the soldier’s breast and sometimes the back, to protect him from the enemy’s attack. (It should be noticed that in 1 Thes 5:8 Paul defines the breastplate as “faith and love”)
The writer speaks of the readiness to announce the Good News of peace as the shoes the Christian warrior is to wear. The Greek noun “preparation, readiness” occurs only here in the New Testament. It is difficult to know for sure in what sense the word is used here. The following are possible meanings:
(1) Abbott takes it to mean “readiness of mind,” the attitude that is required of a soldier as he advances into battle; so this would be equivalent to courage or determination or readiness to fight. The Good News of peace, in Abbott’s view, is what equips the Christian soldier with this attitude, this readiness of mind (also Gdsp “the readiness the good news of peace brings” see also Ellicott).
(2) RSV translates “(having shod your feet) with the equipment of the gospel of peace,” which is not very clear.
(3) Others take the Greek word to mean firmness, stability, sure footing. So Barth “steadfast because the gospel of peace is strapped under your feet” NEB “to give you firm footing” Mft “stability”
(4) Others, like TEV, take the phrase to mean “the readiness to proclaim the gospel of peace”: Westcott, Robinson (who regards Isa 52:7 as a source of the figure), Beare; TNT, NIV, JB, and others.
It is impossible to be dogmatic; the translator will choose the interpretation that seems best to fit the context, and it would seem that either (3) or (4) would be the best choice.
In verse 15 it may be better to preserve the parallelism with the two preceding statements about protection and armor by translating “the fact that you are ready to announce the Good News of peace is like your shoes” or “… like the shoes that a soldier wears”
Readiness to announce the Good News may also be expressed as “the fact that you always want to tell others about the Good News”
In general one may best translate the Good News of peace as “the Good News about the peace that God provides” or “… causes” or “… makes possible.” Here peace is practically synonymous with “salvation” or “reconciliation” (see verse 23 below). It is the restoration of spiritual health or wholeness that the Good News proclaims and effects.
In some instances it may be better to use similes (or comparisons): “Take truth as if it were the belt you put on, righteousness as if it were the breastplate that protects you, and your readiness to announce the Good News of peace will be like the shoes you wear”
Ephesians 6:16
At all times translates the Greek prepositional phrase “in all”: Beare says that RSV “above all” (so KJV) is correct; he prefers Gdsp “besides all these” (so Barth, NIV“in addition to all” NEB “with all these”). But “always, in all circumstances, at all times” seems preferable; the meaning “in addition to all” is more suitable as a translation of the Greek phrase “upon all” (as in Luke 3:20), which is the reading here of Textus Receptus (so KJV“above all”), and “in addition to all” would be more appropriate if this item were the final one in the soldier’s equipment described by the writer.
Carry translates the same verb used in verse 13, there translated put on. In a number of languages there are various terms which could be translated “carry,” but these specify quite different ways of carrying, for example, carrying on the head, carrying on the back, carrying on the shoulder, carrying in the arms like a baby, carrying with two arms, or carrying with just one arm. It is important to choose a term which will indicate clearly that the shield was carried by one arm (normally the left arm) and that it was held in front of one. It may also be necessary to restructure the figurative expression carry faith as a shield to read “carry a shield which is faith” or “carry a shield called faith”
Here faith is the confidence, the trust, the commitment which a Christian has toward God and Christ; it protects him from the enemy’s fiery missiles. Depending on the way in which one translates faith, it may be necessary to restructure the first part of verse 16, for example, “your always trusting God will be like a shield that you carry”
The word translated shield occurs only here in the New Testament. There were shields of various sizes; in this context most commentators take it to be the large shield which, according to the ancient historian Polybius, gave protection to the whole body. It was made of two layers of wood, covered with canvas, and with a leather covering on the outside; this, when soaked with water before the battle, would effectively serve to extinguish the incendiary missiles of the enemy (Barth). The soldier carried it in his left hand (and the sword in his right hand).
Burning arrows: at the end of these arrows (or “darts,”RSV) an inflammable material such as tow would be placed and then dipped in pitch and set on fire.
The statement with it you will be able to put out all the burning arrows may be expressed as “this shield will make it possible for you to extinguish the burning arrows” or “to put out the fire on the burning arrows”
The Evil One is Satan, the Devil, the ruler of the forces of evil. In a number of languages the reference to the Evil One may be obscure, especially if no superlative form is used. Since the Devil is regarded as the one who is the most evil, it may be better to use “the most Evil One” instead of merely “the Evil One” the latter might refer only to one single individual who might have attacked the believer. In some languages, however, it may be far better to use an expression such as “Satan” or “Devil,” since even the phrase “the most Evil One” could be seriously ambiguous. But the expression chosen should not suggest that this is a human being; so it may be necessary in some languages to say “that evil spirit” or “that most evil spirit”
Ephesians 6:17
In this verse the writer says accept (or, receive), which is particularly appropriate for salvation“as a gift from God” (Barth). Salvation here is to be understood as a present fact (in 1 Thes 5:8 Paul speaks of “our hope of salvation” as the helmet); Beare says, “the divine protection which safeguards the wearer*.” The helmet of the ancient soldier could be of heavy leather or metal and was designed to protect the head from the enemy’s sword slashes.
The statement accept salvation as a helmet may be made somewhat clearer if one translates “receive God’s saving you, for it will be like a helmet” or “… something to protect your head.” In some languages, however, “to receive God’s saving you” must be rendered as “let God save you.” Or else, “Accept the salvation that God gives; it will protect you like a helmet”
The rest of the verse in Greek is “and (receive) the sword of the Spirit, which is the word of God.” This is the only offensive weapon mentioned, although there were others used by soldiers at that time, especially the javelin.
Some take “the sword of the Spirit” to mean the sword that the Spirit uses (or owns); so Beare: “the sword which the Spirit Himself wields.” Others take it to mean the sword provided by the Spirit (Abbott, Barth; TEV the sword which the Spirit gives you; also NEB and others). Unlike the other genitive phrases (“the breastplate of righteousness,” “the shield of faith,” “the helmet of salvation”), in this genitive phrase, “the Spirit” is not in apposition to “the sword,” that is, the Spirit is not the sword; it is “the word of God which is the sword” (see Heb 4:12 for similar language).
The statement accept … the word of God as the sword which the Spirit gives you may be restructured» as “receive from the Holy Spirit the word of God, which will be like a sword”
Here the word of God is to be understood as God’s message given the believer to be proclaimed; this is the offensive weapon which will defeat the enemy. It is not clear why NEB has here “the words that come from God,” unless it is to avoid the misinterpretation that the Bible (“the word of God”) is the sword.
Here the word of God is “the message that comes from God” or “the messages that are given by God.” A simile may be used, “The message (or, word) of God will be like a sword which the Spirit gives you”
Ephesians 6:18
This verse, which follows without a break from verse 17, is composed of two participial clauses. The Greek is as follows: “through every prayer and petition praying on every occasion in (the) spirit, and for this keeping alert with all persistence and petition for all the saints.” Though the syntax is jumbled, the meaning is clear enough: the readers are told to pray constantly. The writer uses the verb “to pray,” the noun “prayer,” and the synonymous noun “petition” twice. To emphasize constancy and continuity, he uses the prepositional phrase “through every” at the very beginning of the verse; “on every occasion” “keeping alert” (a Greek verb which means “unable to sleep” it is used elsewhere in the New Testament in Matt 12:33; Luke 21:36; Heb 13:17), and “with all persistence”
The same kind of vocabulary (though not as extensive) is used in narrative in Acts 1:14; 6:4; the two nouns “prayer and petition” are used together by Paul in Philippians 4:6 (see also 1 Tim 2:1; 5:5). The noun, translated “persistence” occurs only here in the New Testament; but the related verb “be persistent” is used in this same kind of context by Paul in Romans 12:12 and also in Colossians 4:2.
Do all this in prayer may be restructured as “pray as you do all this.” The focus is primarily upon prayer, not upon the doing.
Asking for God’s help may be restructured as “ask God to help you” or “as you pray, ask God to help you”
A literal translation of Pray on every occasion might imply “Pray whenever you are asked to.” But it is usually better to translate “Whatever you are doing, pray” or “For whatever you are engaged in, pray”
The prayer is to be made “in the Spirit” (RSV), which TEV represents by as the Spirit leads; TNT, NEB “in the power of the Spirit.” It may be difficult to translate literally as the Spirit leads, for there is no direct “leading,” at least not in the physical sense. Therefore it may be better to translate “as the Spirit prompts you to pray” or “as the Spirit suggests to you that you should pray.” On the other hand, if one follows the interpretation “in the power of the Spirit,” it may be more satisfactory to translate “with the Spirit helping you” or “with the Spirit giving you the strength to pray as you should”
It is not easy to know precisely what is meant by keep alert; it does not seem probable that it is meant literally (as JB “staying awake” translates). The writer seems to have left behind the metaphor of the warrior and is now speaking directly of the need for believers to pray constantly. So they are never to lose interest or get tired.
It seems quite certain that one would not want to translate keep alert as “keep awake.” In this context it might be appropriate to translate “remain sensitive to the prompting of God’s Spirit” or “keep on listening to God’s Spirit.” But it is probably more satisfactory to translate “do not give up,” so that in reality keep alert is simply the positive way of rendering the negative expression never give up. Therefore sometimes the two can be combined in an emphatic expression “under no circumstance at all should you ever give up”
TEV asking for God’s help translates the noun “petition” never give up translates the phrase “with all persistence” For this reason represents the Greek expression “For this,” which could perhaps be better translated by “For this purpose” (NEB, Barth “To this end” NIV“With this in mind”).
Pray always should not be interpreted to mean being continually and constantly in prayer. The final admonition in verse 18 may be rendered as “whenever you pray, pray for all of God’s people”
Beare’s comment on this verse is worth quoting: “the unsleeping alertness is to be shown especially in persevering intercession on behalf of all his comrades in the fight. We are not engaged in single combat with the powers of evil, but are members of an army; and we must be concerned with the welfare of all who fight alongside us”
Ephesians 6:19
This verse continues from verse 18 as part of the sentence which begins with verse 17. It is parallel to Colossians 4:3, where Paul asks for his readers’ prayers for the same purpose. The verse in Greek begins “and for me,” which may be understood more precisely “and especially for me” (so Abbott, Barth).
In a number of languages it is rather difficult to render pray also for me. In fact, it may be necessary to expand considerably such a statement on the basis of what is clearly implied by the text, for example, “also pray to God that he will help me.” In some languages the only way in which one may indicate the person who is benefited by a particular event is to use an expression involving “to help”
God will give me a message translates a passive construction in Greek, “a message may be given me,” which is a common way in the New Testament to refer an action to God without using his name. However, in many instances it is difficult, if not impossible, to speak of “giving a person a message.” The more normal form is to say “tell me what to say,” and in this context one might very well translate God will give me a message as “God will show me what I should say” or “God will instruct me as to what I should say”
When I am ready to speak translates “in the opening of my mouth” compare NEB “that I may be granted the right words when I open my mouth.” It would probably be wrong to place too much emphasis upon “being ready,” and therefore it may very well be appropriate to translate when I am ready to speak as “when I speak” or “when I begin to speak”
Speak boldly translates “in boldness” (see the noun “boldness” in verse 3:12). In a number of languages speak boldly is appropriately translated as “speak regardless of who may be listening” or “speak without caring who listens” or “speak regardless of what might happen”
The purpose of the writer’s speaking is to make known the gospel’s secret.* The word secret (mustērion) occurs elsewhere in Ephesians in 1:9; 3:3, 4, 9; 5:32. Here “the secret of the gospel” is the truth that is revealed in the proclamation of the gospel; Westcott defines it as “the revelation contained in the gospel.” In Ephesians the secret now revealed is that Gentiles and Jews alike and together are one new people, one body, in their life in union with Christ.
Make known the gospel’s secret may be rendered as “make people know about what hasn’t been known before about the Good News”
Ephesians 6:20
This verse is similar to Colossians 4:3d–4.
For the sake of this gospel translates the phrase “on behalf of which” the antecedent of the relative pronoun may be “the gospel” or “the secret” (so Abbott), or the phrase can mean simply “For this reason” (so Barth).
In most languages it is relatively easy to speak of someone who has benefited by an event, but it is not always easy to use a simple phrase to explain a benefit which might accrue to the gospel. Some persons have attempted to use the phrase “in order to help the gospel,” but this may seem both strange and obscure. Perhaps the most satisfactory equivalent in some languages is simply “in order to tell others about the gospel” or “in order that more people may know about the gospel”
I am an ambassador translates a Greek verb used only here In some cases it may be necessary to specify the person or institution that one represents as an ambassador. Therefore the clause I am an ambassador may require amplification, for example, “I am an ambassador of Jesus Christ” or “I am a spokesman for Jesus Christ”
In prison: the writer refers to himself as a prisoner in 3:1; 4:1.
Pray: in a number of languages there is no specific term for pray, and therefore it may always be necessary to use a phrase such as “speak to God” or “ask God” or even “urge God”
I may be bold in speaking translates a Greek verb which is related to the noun “boldness” in verse 19; this verb, “be a bold speaker,” is often used of Paul in the narrative in (Acts see 9:27, 28; 13:46; 14:3; 19:8; 26:26).
CONCLUSION 6:21–24[21]
A Handbook on Paul’s Letter to the Ephesians
Ephesians 6:10
Finally (του λοιπου [tou loipou]). Genitive case, “in respect of the rest,” like Gal. 6:17. D G K L P have the accusative το λοιπον [to loipon] (as for the rest) like 2 Thess. 3:1; Phil. 3:1; 4:8. Be strong in the Lord (ἐνδυναμουσθε ἐν κυριῳ [endunamousthe en kuriōi]). A late word in LXX and N. T. (Acts 9:22; Rom. 4:20; Phil. 4:13), present passive imperative of ἐνδυναμοω [endunamoō], from ἐν [en] and δυναμις [dunamis], to empower. See 1:10 for “in the strength of his might.” Not a hendiadys.
Ephesians 6:11
Put on (ἐνδυσασθε [endusasthe]). Like 3:12. See also 4:24. The whole armour (την πανοπλιαν [tēn panoplian]). Old word from πανοπλος [panoplos] (wholly armed, from παν, ὁπλον [pan, hoplon]). In N. T. only Luke 11:22; Eph. 6:11, 13. Complete armour 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 armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier’s armour, being chained to one for some three years. That ye may be able to stand (προς το δυνασθαι ὑμας στηναι [pros to dunasthai humās stēnai]). Purpose clause with προς το [pros to] and the infinitive (δυνασθαι [dunasthai]) with the accusative of general reference (ὑμας [humās]) and the second aorist active infinitive στηναι [stēnai] (from ἱστημι [histēmi]) dependent on δυνασθαι [dunasthai]. Against (προς [pros]). Facing. Another instance of προς [pros] meaning “against” (Col. 2:23). The wiles of the devil (τας μεθοδιας του διαβολου [tas methodias tou diabolou]). See already 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian’s armour.
Ephesians 6:12
Our wrestling is not (οὐκ ἐστιν ἡμιν ἡ παλη [ouk estin hēmin hē palē]). “To us the wrestling is not.” Παλη [Palē] is an old word from παλλω [pallō], to throw, to swing (from Homer to the papyri, though here only in N. T.), a contest between two till one hurls the other down and holds him down (κατεχω [katechō]). Note προς [pros] again (five times) in sense of “against,” face to face conflict to the finish. The world-rulers of this darkness (τους κοσμοκρατορας του σκοτους τουτου [tous kosmokratoras tou skotous toutou]). This phrase occurs here alone. In John 14:30 Satan is called “the ruler of this world” (ὁ ἀρχων του κοσμου τουτου [ho archōn tou kosmou toutou]). In 2 Cor. 4:4 he is termed “the god of this age” (ὁ θεος του αἰωνος τουτου [ho theos tou aiōnos toutou]). The word κοσμοκρατωρ [kosmokratōr] is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These “world-rulers” are limited to “this darkness” here on earth. The spiritual hosts of wickedness (τα πνευματικα της πονηριας [ta pneumatika tēs ponērias]). No word for “hosts” in the Greek. Probably simply, “the spiritual things (or elements) of wickedness.” Πονηρια [Ponēria] (from πονηρος [ponēros]) is depravity (Matt. 22:18; 1 Cor. 5:8). In the heavenly places (ἐν τοις ἐπουρανιοις [en tois epouraniois]). Clearly so here. Our “wrestling” is with foes of evil natural and supernatural. We sorely need “the panoply of God” (furnished by God).
Ephesians 6:13
Take up (ἀναλαβετε [analabete]). Second aorist active imperative of ἀναλαμβανω [analambanō], old word and used (ἀναλαβων [analabōn]) of “picking up” Mark in 2 Tim. 4:11. That ye may be able to withstand (ἱνα δυνηθητε ἀντιστηναι [hina dunēthēte antistēnai]). Final clause with ἱνα [hina] and first aorist passive subjunctive of δυναμαι [dunamai] with ἀντιστηναι [antistēnai] (second aorist active infinitive of ἀνθιστημι [anthistēmi], to stand face to face, against). And having done all to stand (και ἁπαντα κατεργασα μενοι στηναι [kai hapanta katergasa menoi stēnai]). After the fight (wrestle) is over to stand (στηναι [stēnai]) as victor in the contest. Effective aorist here.
Ephesians 6:14
Stand therefore (στητε οὐν [stēte oun]). Second aorist active imperative of ἱστημι [histēmi] (intransitive like the others). Ingressive aorist here, “Take your stand therefore” (in view of the arguments made). Having girded your loins with truth (περιζωσαμενοι την ὀσφυν ὑμων ἐν ἀληθειᾳ [perizōsamenoi tēn osphun humōn en alētheiāi]). First aorist middle participle (antecedent action) of περιζωννυω [perizōnnuō], old verb, to gird around, direct middle (gird yourselves) in Luke 12:37; but indirect here with accusative of the thing, “having girded your own loins.” So ἐνδυσαμενοι [endusamenoi] (having put on) is indirect middle participle. The breast-plate of righteousness (τον θωρακα της δικαιοσυνης [ton thōraka tēs dikaiosunēs]). Old word for breast and then for breastplate. Same metaphor of righteousness as breastplate in 1 Thess. 5:8.
Ephesians 6:15
Having shod (ὑποδησαμενοι [hupodēsamenoi]). “Having bound under” (sandals). First aorist middle participle of ὑποδεω [hupodeō], old word, to bind under (Mark 6:9; Acts 12:8, only other N. T. example). With the preparation (ἐν ἑτοιμασιᾳ [en hetoimasiāi]). Late word from ἑτοιμαζω [hetoimazō], to make ready, only here in N. T. Readiness of mind that comes from the gospel whose message is peace.
Ephesians 6:16
Taking up (ἀναλαβοντες [analabontes]). See verse 13. The shield of faith (τον θυρεον της πιστεως [ton thureon tēs pisteōs]). Late word in this sense a large stone against the door in Homer, from θυρα [thura], door, large and oblong (Latin scutum), ἀσπις [aspis] being smaller and circular, only here in N. T. To quench (σβεσαι [sbesai]). First aorist active infinitive of σβεννυμι [sbennumi], old word, to extinguish (Matt. 12:20). All the fiery darts (παντα τα βελη τα πεπυρωμενα [panta ta belē ta pepurōmena]). Βελος [Belos] is an old word for missile, dart (from βαλλω [ballō], to throw), only here in N. T. Πεπυρωμενα [Pepurōmena] is perfect passive participle of πυροω [puroō], old verb, to set on fire, from πυρ [pur] (fire). These darts were sometimes ablaze in order to set fire to the enemies’ clothing or camp or homes just as the American Indians used to shoot poisoned arrows.
Ephesians 6:17
The helmet of salvation (την περικεφαλαιαν του σωτηριου [tēn perikephalaian tou sōtēriou]). Late word (περι, κεφαλη [peri, kephalē], head, around the head), in Polybius, LXX, 1 Thess. 5:8 and Eph. 6:17 alone in N. T. Which is the word of God (ὁ ἐστιν το ρημα του θεου [ho estin to rēma tou theou]). Explanatory relative (ὁ [ho]) referring to the sword (μαχαιραν [machairan]). The sword given by the Spirit to be wielded as offensive weapon (the others defensive) by the Christian is the word of God. See Heb. 4:12 where the word of God is called “sharper than any two-edged sword.”
Ephesians 6:18
At all seasons (ἐν παντι καιρῳ [en panti kairōi]). “On every occasion.” Prayer is needed in this fight. The panoply of God is necessary, but so is prayer.
“Satan trembles when he sees
The weakest saint upon his knees.”
Ephesians 6:19
That utterance may be given unto me (ἱνα μοι δοθῃ λογος [hina moi dothēi logos]). Final clause with ἱνα [hina] and first aorist passive subjunctive of διδωμι [didōmi], to give. See a like request in Col. 4:3. Paul wishes their prayer for courage for himself.
Ephesians 6:20
For which I am an ambassador in chains (ὑπερ οὑ πρεσβευω ἐν ἁλυσει [huper hou presbeuō en halusei]). “For which mystery” of the gospel (verse 19). Πρεσβευω [Presbeuō] is an old word for ambassador (from πρεσβυς [presbus], an old man) in N. T. only here and 2 Cor. 5:20. Paul is now an old man (πρεσβυτης [presbutēs], Philemon 9) and feels the dignity of his position as Christ’s ambassador though “in a chain” (ἐν ἁλυσει [en halusei], old word ἁλυσις [halusis], from α [a] privative and λυω [luō], to loosen). Paul will wear a chain at the close of his life in Rome (2 Tim. 1:16). In it (ἐν αὐτῳ [en autōi]). In the mystery of the gospel. This is probably a second purpose (ἱνα [hina]), the first for utterance (ἱνα δοθῃ [hina dothēi]), this for boldness (ἱνα παρρησιασωμαι [hina parrēsiasōmai], first aorist middle subjunctive, old word to speak out boldly). See 1 Thess. 2:2. See Col. 4:4 for “as I ought.”[21]
Word Pictures in the New Testament
12. Principalities and powers
6:10–20
We have had occasion several times in our study of this letter to marvel at the breadth of Paul’s horizons. He began by unfolding God’s purpose, conceived in a past eternity before the foundation of the world, to create a single new human race through the death and resurrection of Christ and ultimately to unite the whole church and the whole creation under Christ’s headship. He has emphasized that a distinctive shape has been given to this divine plan by the inclusion in God’s new society, on an entirely equal footing, of Jews and Gentiles. The old days of division and discrimination have gone. A brand new oneness has emerged, in which through union with Christ Jews and Gentiles are equal members of the same body and equal sharers in the same promise. So now the one Father has one family, the one Messiah-Saviour one people, and the one Spirit one body. These sure facts of what God has done through Christ and by the Spirit form the basis on which Paul went on to issue his eloquent appeal. His readers must live a life that is ‘worthy’ of their calling and ‘fitting’ to their status as God’s new and reconciled society. They must demonstrate their unity in the Christian fellowship, while at the same time rejoicing in the diversity of their gifts and so of their ministries. They must put away all the uncleanness of their pre-conversion behaviour and live a life of ‘true righteousness and holiness’. And they must learn to submit to one another in every kind of domestic relationship and so promote harmony in their homes. Unity, diversity, purity and harmony—these the apostle has stressed as major characteristics of the new life and the new society in Christ. It has seemed a beautiful ideal, an obviously desirable goal, and not so difficult to attain.
But now Paul brings us down to earth, and to realities harsher than dreams. He reminds us of the opposition. Beneath surface appearances an unseen spiritual battle is raging. He introduces us to the devil (already mentioned in 2:2 and 4:27) and to certain ‘principalities and powers’ at his command. He supplies us with no biography of the devil, and no account of the origin of the forces of darkness. He assumes their existence as common ground between himself and his readers. In any case, his purpose is not to satisfy our curiosity, but to warn us of their hostility and teach us how to overcome them. Is God’s plan to create a new society? Then they will do their utmost to destroy it. Has God through Jesus Christ broken down the walls dividing human beings of different races and cultures from each other? Then the devil through his emissaries will strive to rebuild them. Does God intend his reconciled and redeemed people to live together in harmony and purity? Then the powers of hell will scatter among them the seeds of discord and sin. It is with these powers that we are told to wage war, or—to be more precise—to ‘wrestle’ (verse 12, av). This metaphor is not necessarily incompatible with that of the armed soldier which Paul goes on to develop, as if he ‘changed the scenery from that of the battlefield to that of the gymnasium’.1 He is simply wanting to emphasize the reality of our engagement with the powers of evil, and the grim necessity of hand-to-hand combat.
The abrupt transition from the ‘peaceful homes and healthful days’ of the previous paragraphs to the hideous malice of devilish plots in this section causes us a painful shock, but an essential one. We all wish we could spend our lives in undisturbed tranquillity, among our loved-ones at home and in the fellowship of God’s people. But the way of the escapist has been effectively blocked. Christians have to face the prospect of conflict with God’s enemy and theirs. We need to accept the implications of this concluding passage of Paul’s letter. ‘It is a stirring call to battle … Do you not hear the bugle, and the trumpet?… We are being roused, we are being stimulated, we are being set upon our feet; we are told to be men. The whole tone is martial, it is manly, it is strong’.2 Moreover, there will be no cessation of hostilities, not even a temporary truce or cease-fire, until the end of life or of history when the peace of heaven is attained. It seems probable that Paul implies this by his Finally … For the better manuscripts have an expression which should be translated not ‘finally’, introducing the conclusion, but ‘henceforward’ meaning ‘for the remaining time’.3 If this is correct, then the apostle is indicating that the whole of the interim period between the Lord’s two comings is to be characterized by conflict. The peace which God has made through Christ’s cross is to be experienced only in the midst of a relentless struggle against evil. And for this the strength of the Lord and the armour of God are indispensable.
1. The enemy we face (verses 10–12)
A thorough knowledge of the enemy and a healthy respect for his prowess are a necessary preliminary. to victory in war. Similarly, if we underestimate our spiritual enemy, we shall see no need for God’s armour, we shall go out to the battle unarmed, with no weapons but our own puny strength, and we shall be quickly and ignominiously defeated.
So in between his summons to seek the Lord’s strength and put on God’s armour on the one hand (verses 10–11) and his itemizing of our weapons on the other (verses 13–20) Paul gives us a full and frightening description of the forces arrayed against us (verse 12). For we are not contending against flesh and blood, he writes, but against the principalities, against the powers. In other words, our struggle is not with human beings4 but with cosmic intelligences; our enemies are not human but demonic. Paul’s Asian readers were quite familiar with this fact. They doubtless remembered—or would have heard about—the incident of the Jewish exorcists in Ephesus who were rash enough to try to dismiss an evil spirit in the name of Jesus without themselves knowing the Jesus whose name they used. Instead of succeeding in their attempt, they were overpowered by the demoniac and fled in panic, naked and battered.5 This kind of happening may have been common. For Paul’s Ephesian converts had previously dabbled in the occult and then made a public bonfire of their valuable books of magic. Such a direct challenge to the forces of evil will not have gone unheeded.6
The forces arrayed against us have three main characteristics. First, they are powerful. Whether ‘principalities’ and ‘powers’ refer to different ranks of evil spirits in the hierarchy of hell we do not know, but both titles draw attention to the power and authority they wield. They are also called the world rulers of this present darkness. The word kosmokratores was used in astrology of the planets which were thought to control the fate of mankind, in the Orphic Hymns of Zeus, in rabbinical writings of Nebuchadnezzar and other pagan monarchs, and in various ancient inscriptions of the Roman emperor. All these usages exemplify the notion of a worldwide’ rule. When applied to the powers of evil they are reminiscent of the devil’s claim to be able to give Jesus ‘all the kingdoms of the world’, of the title ‘the ruler of this world’ which Jesus gave him, and of John’s statement that ‘the whole world is in the power of the evil one’.7 These texts do not deny our Lord’s decisive conquest of the principalities and powers, but indicate that as usurpers they have not conceded defeat or been destroyed. So they continue to exercise considerable power.
Secondly, they are wicked. Power itself is neutral; it can be well used or misused. But our spiritual enemies use their power destructively rather than constructively, for evil not for good. They are the worldwide rulers of this present darkness. They hate the light, and shrink from it. Darkness is their natural habitat, the darkness of falsehood and sin. They are also described as the spiritual hosts of wickedness, which operate in the heavenly places, that is, in the sphere of invisible reality. They are ‘spiritual agents from the very headquarters of evil’ (jbp). So then ‘darkness’ and ‘wickedness’ characterize their actions, and ‘the appearance of Christ on earth was the signal for an unprecedented outburst of activity on the part of the realm of darkness controlled by these world-rulers’.8 If we hope to overcome them, we shall need to bear in mind that they have no moral principles, no code of honour, no higher feelings. They recognize no Geneva Convention to restrict or partially civilize the weapons of their warfare. They are utterly unscrupulous, and ruthless in the pursuit of their malicious designs.
Thirdly, they are cunning. Paul writes here of the wiles of the devil (verse 11), having declared in a previous letter ‘we are not ignorant of his designs’ or (niv) ‘schemes’.9 G. B. Caird finds the English word wiles ‘slightly disparaging’, as if Paul ‘did not take the devil seriously’, and ‘hardly in keeping with the sustained military metaphor’. Instead, he suggests that ‘ “strategems” would give the required combination of tactical shrewdness and ingenious deception’.1 It is because the devil seldom attacks openly, preferring darkness to light, that when he transforms himself into ‘an angel of light’2 we are caught unsuspecting. He is a dangerous wolf, but enters Christ’s flock in the disguise of a sheep. Sometimes he roars like a lion, but more often is as subtle as a serpent.3 We must not imagine, therefore, that open persecution and open temptation to sin are his only or even his commonest weapons; he prefers to seduce us into compromise and deceive us into error. Significantly this same word ‘wiles’ is used in 4:14 of false teachers and their crafty tricks. ‘As in Bunyan’s Holy War’, writes E. K. Simpson, the devil develops ‘a twofold infernal policy’. That is, ‘the tactics of intimidation and insinuation alternate in Satan’s plan of campaign. He plays both the bully and the beguiler. Force and fraud form his chief offensive against the camp of the saints, practised by turns.’4
The ‘wiles of the devil’ take many forms, but he is at his wiliest when he succeeds in persuading people that he does not exist. To deny his reality is to expose ourselves the more to his subtlety. Dr Lloyd-Jones expresses his conviction on this matter in the following terms: ‘I am certain that one of the main causes of the ill state of the Church today is the fact that the devil is being forgotten. All is attributed to us; we have all become so psychological in our attitude and thinking. We are ignorant of this great objective fact, the being, the existence of the devil, the adversary, the accuser, and his “fiery darts”.’5
In Paul’s characterization of them, then, the powers of darkness are powerful, wicked and cunning. How can we expect to stand against the assaults of such enemies? It is impossible. We are far too weak and too ingenuous. Yet many—if not most—of our failures and defeats are due to our foolish self-confidence when we either disbelieve or forget how formidable our spiritual enemies are.
Only the power of God can defend and deliver us from the might, the evil and the craft of the devil. True, the principalities and powers are strong, but the power of God is stronger. It is his power which raised Jesus Christ from the dead and enthroned him in the heavenly places, and which has raised us from the death of sin and enthroned us with Christ. True, it is in those same heavenly places, in that same unseen world, that the principalities and powers are working (verse 12). But they were defeated at the cross and are now under Christ’s feet and ours. So the invisible world in which they attack us and we defend ourselves is the very world in which Christ reigns over them and we reign with him. When Paul urges us to draw upon the power, might and strength of the Lord Jesus (verse 10), he uses exactly the same trio of words which he has used in 1:19 (dynamis, kratos and ischus) in relation to God’s work of raising Jesus from the dead.
Two exhortations stand side by side. The first is general: Be strong in the Lord, and in the strength of his might (verse 10). The second is more specific: Put on the whole armour of God, that you may be able to stand against the wiles of the devil (verse 11). Both commands are conspicuous examples of the balanced teaching of Scripture. Some Christians are so self-confident that they think they can manage by themselves without the Lord’s strength and armour. Others are so self-distrustful that they imagine they have nothing to contribute to their victory in spiritual warfare. Both are mistaken. Paul expresses the proper combination of divine ennabling and human co-operation. The power is indeed the Lord’s, and without the strength of his might we shall falter and fall, but still we need to be strong in him and in it, or more accurately to ‘be strengthened’. For the verb is a passive present which could almost be rendered ‘Strengthen yourselves in the Lord’ or (neb) ‘Find your strength in the Lord’. It is the same construction as in 2 Timothy 2:1 where Paul exhorts Timothy to ‘take strength from the grace of God which is ours in Christ Jesus’ (neb). Similarly, the armour is God’s, and without it we shall be fatally unprotected and exposed, but still we need to take it up and put it on. Indeed we should do so piece by piece, as the apostle goes on to explain in verses 13 to 17.
2. The principalities and powers
I have thus far assumed that by ‘principalities and powers’ Paul was alluding to personal, demonic intelligences. There is an increasingly fashionable theory among recent and contemporary theologians, however, that he was alluding rather to structures of thought (tradition, convention, law, authority, even religion), especially as embodied in the state and its institutions. Although a number of German theologians were debating this possibility in the 1930s, in the English-speaking world it has been a post-war discussion. So popular has it become that I think it is necessary first to trace its development and then to subject it to a critique.
In 1952 Gordon Rupp’s book Principalities and Powers appeared,6 sub-titled ‘Studies in the Christian conflict in history’. Writing in the aftermath of World War 2 he contrasted modern man’s ‘failure of nerve’ with the early Christians’ ‘exultant confidence’ and ‘stubborn truculence’ in the face of evil,7 and attributed the latter to their certainty about the victory of Jesus over the principalities and powers. By this expression, borrowed from late Jewish apocalyptic thought, Paul meant ‘supernatural cosmic forces, a vast hierarchy of angelic and demonic beings who inhabited the stars and … were the arbiters of human destiny’, enslaving men ‘beneath a cosmic totalitarianism’.8 But Dr Rupp went on to apply the concept to ‘the little people’ who in every era have ‘felt themselves to be no more than the playthings of great historical forces’,9 now in the middle ages, now in the industrial revolution, and now in the twentieth century in which they feel the victims of ‘great economic and sociological pressures’.1 He concluded: ‘Down the centuries the principalities and powers have assumed many disguises. Terrifying and deadly they are, sometimes sprawling across the earth in some gigantic despotism, at times narrowed down to one single impulse in the mind of one individual man. But the fight is on. For believers fighting there is the certainty of struggle to the end. But there is also the assurance of victory.’2 Dr Rupp writes rather as a historian than a theologian. Without any exegetical argument he simply transfers the expression ‘principalities and powers’ to economic, social and political forces.
The following year the Dutch original of Hendrik Berkhof’s monograph Christ and the Powers was published, following a lecture delivered in Germany in 1950. Its English translation by John Howard Yoder appeared in America in 1962.3 Professor Berkhof’s thesis is that, although Paul borrowed the vocabulary of the powers from Jewish apocalyptic, his understanding of them was different: ‘In comparison to the apocalypticists a certain “demythologizing” has taken place in Paul’s thought. In short, the apocalypses think primarily of the principalities and powers as heavenly angels; Paul sees them as structures of earthly existence.’4 He concedes that Paul may have ‘conceived of the Powers as personal beings’, yet ‘this aspect is so secondary that it makes little difference whether he did or not’.5 So he expresses his conclusion that ‘we must set aside the thought that Paul’s “Powers” are angels’.6 He identifies them with the stoicheia tou kosmou (‘elemental spirits of the universe’) of Galatians 4:3, 9, and Colossians 2:8 and 20, translates the expression ‘world powers’ and suggests that these are seen in human traditions and religious and ethical rules.7
Dr Berkhof goes on to elaborate his understanding of Paul’s teaching on the Powers in relation to the creation, the fall, the redemption, and the role of the church. The Powers (tradition, morality, justice and order) were created by God, but have become tyrannical and objects of worship. So they both preserve and corrupt society. ‘The state, politics, class, social struggle, national interest, public opinion, accepted morality, the ideas of decency, humanity, democracy’—all these unify men, while separating them from the true God.8 Yet Christ has overcome them, for by his cross and resurrection they have been ‘unmasked as false gods’, and ‘the power of illusion’ has been struck from their hands.9 In consequence, Christians ‘see through the deception of the Powers’ and question their legitimacy,1 while others emboldened by the church refuse to let themselves be enslaved or intimidated. Thus the Powers are ‘christianized’ (i.e. limited to the modest, instrumental role God intended) or ‘neutralized’.2 More particularly, ‘the Holy Spirit “shrinks” the Powers before the eye of faith’,3 so that the discerning believer sees them in their true, creaturely proportions (whether nationalism, the state, money, convention or militarism) and avoids deifying the world. More positively, the church both announces to the Powers by the quality and unity of her life ‘that their unbroken dominion has come to an end’4 and wages a defensive war against them in order ‘to hold … their seduction and their enslavement at a distance’.5 This announcement is Dr Berkhof’s explanation of Ephesians 3:10 and the defensive war of 6:10–17.
A third presentation of this view of the Powers was given in 1954 by G. B. Caird in a series of lectures in Canada which were published in 1950 as Principalities and Powers, A Study in Pauline Theology.6 It is a more careful biblical study than either of the two previously summarized books, although I cannot personally approach with any high degree of confidence a work which can refer to Paul’s ‘faulty logic and equally faulty exegesis’, not to mention ‘the insufficiency of Paul’s spurious arguments’.7 Affirming in his Introduction that ‘the idea of sinister world powers and their subjugation by Christ is built into the very fabric of Paul’s thought’,8 Dr Caird goes on to isolate three principal ‘powers’. The first is ‘pagan religion and pagan power’, including the state, and he interprets Ephesians 3:10 as teaching that these have already begun to be redeemed through Christian social action.9 The second power is the law which is good in itself because it is God’s, yet when it is ‘exalted into an independent system of religion, it becomes demonic’.1 The third power concerns those recalcitrant elements in nature which resist God’s rule, including wild animals, diseases, storms and the whole creation’s bondage to corruption. So ‘Paul’s view of man’s dilemma’ is as follows: ‘He lives under divinely appointed authorities—the powers of the state, the powers of legal religion, the powers of nature—which through sin have become demonic agencies. To expect that evil will be defeated by any of these powers, by the action of the state, by the self-discipline of the conscience, or by the processes of nature, is to ask that Satan cast out Satan. The powers can be robbed of their tyrannical influence and brought into their proper subjection to God only in the Cross’.2
In his commentary on Ephesians published twenty years after Principalities and Powers, Dr Caird seems more willing to concede that Paul was referring to ‘spiritual beings who preside over all the forms and structures of power operative in the corporate life of men’.3 Indeed, ‘The real enemies are the spiritual forces that stand behind all institutions of government, and control the lives of men and nations.’4
The only other author I will mention by name is Dr Markus Barth, whose The Broken Wall (A Study of the Epistle to the Ephesians) was published in 1959 and whose monumental two volumes in the Anchor Bible followed in 1974. In the former book he identifies the principalities and powers ‘by reference to four features of Paul’s thinking and terminology’, namely the state (political, judicial, ecclesiastical authorities), death, moral and ritual law, and economic structures including slavery. ‘We conclude that by principalities and powers Paul means the world of axioms and principles of politics and religion, of economics and society, of morals and biology, of history and culture’, and therefore ‘it is of the essence of the Gospel to include utterances concerning political, social, economic, cultural and psychological situations, dogmas and problems’.5
In his later two-volume work, however, I get the distinct impression that Dr Barth is willing to allow Paul a continuing ‘mythological’ or ‘superstitious’ (as he thinks it) belief in supernatural powers. He seems to be seeking some kind of uneasy compromise between the two interpretations. Thus, ‘Paul denotes the angelic or demonic beings that reside in the heavens’, although there is a ‘direct association of these heavenly principalities and powers with structures and institutions of life on earth’.6 Again, ‘the “principalities and powers” are at the same time intangible spiritual entities and concrete historical, social or psychic structures or institutions’.7
My first reaction to this attempted reconstruction, of which I have given four examples, is to admire its ingenuity. The scholars concerned have used great skill in their determination to make Paul’s obscure references to heavenly powers speak relevantly to our own earthly situations. Hence the attraction of this theory, which a number of authors of evangelical persuasion have also begun to adopt. But hence also its suspicious character. For some are sharing with us with great candour the two embarrassments which led them to embrace it. First, they say, the traditional interpretation reflected an archaic world-view, with angels and demons, not far removed from spooks and poltergeists. Secondly, they could find in the New Testament no allusion to social structures, which have become a significant modern preoccupation. Then suddenly a new theory is proposed which solves both problems simultaneously. We lose the demons and gain the structures, for the principalities and powers are structures in disguise!
It would be wrong, however, to reject the new theory because we may suspect the presuppositions which have led people to propound or accept it. What is needed on both sides is more serious exegetical work, for the new theory is ‘not proven’ and has failed, I would judge, to convince a majority of exegetes. All I can attempt here is an introductory critique. It is true that the vocabulary of ‘principalities and powers’ (archai and exousiai) is sometimes used in the New Testament of political authorities. For example, the Jewish priests sought some means to hand Jesus over ‘to the authority and jurisdiction (archē and exousia) of the governor’.8 In that verse the words are singular. Also Jesus warned his followers that they would be brought before ‘the rulers and the authorities’, while Paul told his readers to be ‘submissive to rulers and authorities’ or ‘to the governing authorities’,9 in all of which verses the words exousiai and archai or archontes occur together and in the plural. Moreover, in each case the context makes it unambiguously clear that human authorities are in view.
In the other contexts, however, in which the same words are normally translated ‘principalities and powers’, it is by no means clear that the reference is to political structures or judicial authorities. On the contrary, the a priori assumption of generations of interpreters has been that they refer to supernatural beings. That they were given the same names and titles as human rulers need not surprise us, since they ‘were thought of as having a political organization’1 and are ‘rulers and functionaries of the spirit world’.2 I confess to finding the reconstructions of the new theorists not only ingenious, but artificial to the point of being contrived.
Take the three main references to the principalities and powers in Ephesians. The natural interpretation of 1:20–21 is not that God has exalted Jesus far above all earthly rulers and institutions, thus making him ‘King of kings and Lord of lords’ (though he is that, and this thought may be included), since the realm in which he has been supremely exalted is specifically said to be ‘in the heavenlies’ at God’s right hand. Next, it is to me extremely farfetched to suggest that in 3:10 Paul is really saying that it is to power structures on earth that God’s manifold wisdom is made known through the church. For those who interpret it in this way, the allusion to ‘the heavenly places’ is again an awkward addition. And thirdly, the Christian’s spiritual warfare is specifically stated to be ‘not with flesh and blood but with principalities and powers’, which has till recent days been universally understood as meaning ‘not with human but with demonic forces’. The allusions to ‘the world rulers of this present darkness’ and ‘the spiritual hosts of wickedness’, together with the armour and weapons needed to withstand them, fit supernatural powers much more naturally, especially in a context which twice mentions the devil (verses 11 and 16), while again there is the awkward addition of ‘in the heavenly places’. In fact, I have not come across a new theorist who takes into adequate account the fact that all three references to the principalities and powers in Ephesians also contain a reference to the heavenly places, that is, the unseen world of spiritual reality. It is a stubborn fact, as if Paul were deliberately explaining who the principalities and powers are, and where they operate. Indeed, the six stages in the developing drama of the principalities and powers—their original creation, their subsequent fall, their decisive conquest by Christ, their learning through the church, their continued hostility and their final destruction3—all seem to apply more naturally to supernatural beings than to structures, institutions and traditions.
Turning now from exegetical to theological considerations, nobody can deny that the Jesus portrayed in the Gospels believed in both demons and angels. It was not inevitable that he should have done so, because the Sadducees did not. But exorcism was an integral part of his ministry of compassion and one of the chief signs of the kingdom. It is also recorded that he spoke without inhibition about angels.4 So if Jesus Christ our Lord believed in them and spoke of them, it ill becomes us to be too embarrassed to do so. His apostles took this belief over from Jesus. Quite apart from the references to principalities and powers, there are numerous other allusions to angels by Paul, Peter and the author of Hebrews.5 Now commentators are free, if their theology permits them, to disagree with Jesus and his apostles, to dismiss their beliefs about supernatural intelligences as ‘mythological’ or ‘superstitious’, and to attempt to ‘demythologize’ their teaching. But this is a different exercise from the attempt to argue that our Lord and his apostles were not teaching what for centuries it has appeared to virtually all commentators they were teaching. Very strong exegetical reasons, and not just the appeal of the relevant, would be necessary to overthrow such an almost universal tradition of biblical understanding.
Finally, in reaffirming that the principalities and powers are personal supernatural agencies, I am not at all denying that they can use structures, traditions, institutions, etc. for good or ill; I am only wishing to avoid the confusion which comes from identifying them. That social, political, judicial and economic structures can become demonic is evident to anybody who has considered that the state, which in Romans 13 is the minister of God, in Revelation 13 has become an ally of the devil. Similarly, the moral law which God gave for human good led to human bondage and was exploited by ‘the elemental spirits of the universe’.6 Every good gift of God can be perverted to evil use. But if we identify ‘the powers’ with human structures of one kind and another, serious consequences follow. First, we lack an adequate explanation why structures so regularly, but not always, become tyrannical. Secondly, we unjustifiably restrict our understanding of the malevolent activity of the devil, whereas he is too versatile to be limited to the structural. Thirdly, we become too negative towards society and its structures. For the Powers are evil, dethroned and to be fought. So if the Powers are structures, this becomes our attitude to structures. We find it hard to believe or say anything good about them, so corrupt do they appear. Advocates of the new theory warn us against deifying structures; I want to warn them against demonizing them. Both are extremes to avoid. By all means let the church as God’s new society question the standards and values of contemporary society, challenge them, and demonstrate a viable alternative. But if God blesses her witness, some structures may become changed for the good; then what will happen to the new theology of the Powers?
3. The armour of God (verses 13–20)
The purpose of investing ourselves with the divine armour is that you may be able to stand against the wiles of the devil (verse 11), that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore … This fourfold emphasis on the need to ‘stand’ or ‘withstand’ shows that the apostle’s concern is for Christian stability. Wobbly Christians who have no firm foothold in Christ are an easy prey for the devil. And Christians who shake like reeds and rushes cannot resist the wind when the principalities and powers begin to blow. Paul wants to see Christians so strong and stable that they remain firm even against the devil’s wiles (verse 11) and even in the evil day, that is, in a time of special pressure. For such stability, both of character and in crisis, the armour of God is essential.
The expression the whole armour of God translates the Greek word panoplia, which is ‘the full armour of a heavy-armed soldier’ (AG), although ‘the divineness rather than the completeness of the outfit is emphasized’.7 The point is that this equipment is ‘forged and furnished’ by God.8 In the Old Testament it is God himself, the Lord of Hosts, who is depicted as a warrior fighting to vindicate his people: e.g. ‘He put on righteousness as a breastplate, and a helmet of salvation upon his head.’9 Still today the armour and weapons are his, but now he shares them with us. We have to put on the armour, take up the weapons and go to war with the powers of evil.
Paul details the six main pieces of a soldier’s equipment—the belt, the breastplate, the boots, the shield, the helmet and the sword, and uses them as pictures of the truth, righteousness, good news of peace, faith, salvation and word of God which equip us in our fight against the powers. Paul was very familiar with Roman soldiers. He met many in his travels, and as he dictated Ephesians he was chained to one by the wrist. He refers to his chain in verse 20. And although it would be unlikely that such a bodyguard would wear the full armour of an infantryman on the battlefield, yet the sight of him close by may well have kindled his imagination.
In 1655 the Puritan minister William Gurnall, ‘pastor of the church of Christ at Lavenham in Suffolk’ (as he styled himself), published his treatise The Christian in Complete Armour. Its elaborate sub-title, for which one needs to draw a deep breath, is: The saints’ war against the Devil, wherein a discovery is made of that grand enemy of God and his people, in his policies, power, seat of his empire, wickedness, and chief design he hath against the saints; a magazine opened, from whence the Christian is furnished with spiritual arms for the battle, helped on with his armour, and taught the use of his weapon; together with the happy issue of the whole war. In his Dedication of the book to his parishioners he modestly refers to himself as their ‘poor’ and ‘unworthy’ minister and to his treatise as but a ‘mite’ and a ‘little present’ to them. Yet in my eighth edition of 1821 it runs to three volumes, 261 chapters and 1,472 pages, although it is an exposition of only eleven verses.
Let me give you a taste of Gurnall’s spirituality. Regarding God’s armour he writes: ‘In heaven we shall appear not in armour but in robes of glory; but here they (sc. the pieces of armour specified) are to be worn night and day; we must walk, work and sleep in them, or else we are not true soldiers of Christ.’1 In this armour we are to stand and watch, and never relax our vigilance, for ‘the saint’s sleeping time is Satan’s tempting time; every fly dares venture to creep on a sleeping lion’.2 He goes on to instance Samson (whose hair was cut by Delilah while he slept), King Saul (whose spear David stole while he was asleep), Noah (who was in some way abused by his son while he was in a drunken sleep) and Eutychus (who slept while Paul preached).
Dr Martyn Lloyd-Jones in our own day has written a very fine and full exposition of the same eleven verses in two volumes entitled The Christian Warfare and The Christian Soldier,3 totalling 736 pages. His twenty-one chapters in the former volume on ‘the wiles of the devil’, which describe some of the devil’s subtlest assaults upon the people of God (in the three realms of the mind, of experience and of practice or conduct) and how we need to be on our guard, are full of wise counsel from an experienced pastor.
The first piece of equipment which Paul mentions is the girdle of truth: having girded your loins with truth (verse 14). Usually made of leather, the soldier’s belt belonged rather to his underwear than his armour. Yet it was essential. It gathered his tunic together and also held his sword. It ensured that he was unimpeded when marching. As he buckled it on, it gave him a sense of hidden strength and confidence. Belts and braces still do. To ‘tighten one’s belt’ can mean not only to accept a time of austerity during a food shortage but also to prepare oneself for action, which the ancients would have called ‘girding up their loins’.
Now the Christian soldier’s belt is ‘truth’. Many commentators, especially in the early centuries, understood this to mean ‘the truth’, the revelation of God in Christ and in Scripture. For certainly it is only the truth which can dispel the devil’s lies and set us free,4 and Paul has in this letter several times referred to the importance and the power of the truth.5 Other commentators, however, especially because the definite article is absent in the Greek sentence, prefer to understand Paul to be referring to ‘truth’ in the sense of ‘sincerity’ or (neb) ‘integrity’. For certainly God requires ‘truth in the inward being’, and the Christian must at all costs be honest and truthful.6 To be deceitful, to lapse into hypocrisy, to resort to intrigue and scheming, this is to play the devil’s game, and we shall not be able to beat him at his own game. What he abominates is transparent truth. He loves darkness; light causes him to flee. For spiritual as for mental health honesty about oneself is indispensable.
Perhaps we do not need to choose between these alternatives. The judicious Gurnall writes: ‘Some by truth mean a truth of doctrine; others will have it truth of heart, sincerity; they I think best that comprise both … one will not do without the other.’7
The second item of the Christian’s equipment is the breastplate of righteousness (verse 14). Some expositors have maintained that in God’s armour, although there is a breastplate, no protection is provided for the back. They then go on to argue that we must face our enemy with courage and not run away from him, exposing our unguarded back. John Bunyan made this point in Pilgrim’s Progress. When Christian reached the Valley of Humiliation, ‘he espied a foul fiend coming over the field to meet him’, whose name was Apollyon. ‘Then did Christian begin to be afraid, and to cast in his mind whether to go back or to stand his ground. But he considered again that he had no armour for his back, and therefore thought, that to turn the back to him might give him greater advantage with ease to pierce him with his darts. Therefore he resolved to venture, and stand his ground.’8 It is a good point of spiritual counsel, but remains a doubtful example of biblical exegesis, for the soldier’s breastplate often covered his back as well as his front, and was his major piece of armour protecting all his most vital organs.
In a previous letter Paul has written of ‘the breastplate of faith and love’,9 but here as in Isaiah 59:17 the breastplate consists of ‘righteousness’. Now ‘righteousness’ (dikaiosynē) in Paul’s letters more often than not means ‘justification’, that is, God’s gracious initiative in putting sinners right with himself through Christ. Is this then the Christian’s breastplate? Certainly no spiritual protection is greater than a righteous relationship with God. To have been justified by his grace through simple faith in Christ crucified, to be clothed with a righteousness which is not one’s own but Christ’s, to stand before God not condemned but accepted—this is an essential defence against an accusing conscience and against the slanderous attacks of the evil one, whose Hebrew name (‘Satan’) means ‘adversary’ and whose Greek title (diabolos, ‘devil’) means ‘slanderer’. ‘There is therefore now no condemnation for those who are in Christ Jesus … Who shall bring any charge against God’s elect? It is God who justifies; who is to condemn? It is Christ Jesus who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us.’1 This is the Christian assurance of ‘righteousness’, that is, of a right relationship with God through Christ; it is a strong breastplate to protect us against Satanic accusations.
On the other hand, the apostle wrote in 2 Corinthians 6:7 of ‘the weapons of righteousness for the right hand and for the left’, apparently meaning moral righteousness, and has used the word in the same sense in Ephesians 4:24 and 5:9. So the Christian’s breastplate may be righteousness of character and conduct. For just as to cultivate ‘truth’ is the way to overthrow the devil’s deceits, so to cultivate ‘righteousness’ is the way to resist his temptations.
Alternatively, as with, the two possible meanings of ‘truth’, so with the two possible meanings of ‘righteousness’, it may well be right to combine them, since according to Paul’s gospel the one would invariably lead to the other. As G. G. Findlay put it, ‘The completeness of pardon for past offence and the integrity of character that belong to the justified life, are woven together into an impenetrable mail.’2
The gospel boots come next in the list. According to Markus Barth, there is agreement among the commentators that Paul ‘has in mind the caliga (“half-boot”) of the Roman legionary which was made of leather, left the toes free, had heavy studded soles, and was tied to the ankles and shins with more or less ornamental straps’. These ‘equipped him for long marches and for a solid stance … While they did not impede his mobility, they prevented his foot from sliding.’3
Now the Christian soldier’s boots are the equipment of the gospel of peace (verse 15). ‘Equipment’ translates hetoimasia, which means ‘readiness’, ‘preparation’ or ‘firmness’. The uncertainty is whether the genitive which follows is subjective or objective. If the former, the reference is to a certain firmness or steadfastness which the gospel gives to those who believe it, like the firmness which strong boots give to those who wear them. neb takes it this way and translates: ‘Let the shoes on your feet be the gospel of peace, to give you a firm footing.’ And certainly if we have received the good news, and are enjoying the peace with God and with one another which it brings, we have the firmest possible foothold from which to fight evil.
But the genitive may be objective, in which case the Christian soldier’s shoes are his ‘readiness to announce the Good News of peace’ (gnb). There can be no doubt that we should always be ready to bear witness to Jesus Christ as God’s peacemaker (2:14–15) and also—as Paul writes in a parallel passage in Colossians4—to give gracious though ‘salty’ answers to the questions which ‘outsiders’ put to us. Such tip-toe readiness has a very stabilizing influence on our own lives, as well as introducing others to the liberating gospel. For myself I veer slightly towards this explanation, partly because of the Colossians parallel and partly because of the faint echoes of 2:17 (‘He came and preached peace’) and of Isaiah 52:7 (‘How beautiful upon the mountains are the feet of him who brings good tidings, who publishes peace’). As Johannes Blauw has written, ‘Missionary work is like a pair of sandals that have been given to the Church in order that it shall set out on the road and keep on going to make known the mystery of the gospel.’5
In either case the devil fears and hates the gospel, because it is God’s power to rescue people from his tyranny, both us who have received it and those with whom we share it. So we need to keep our gospel boots strapped on.
Our fourth piece of equipment is the shield of faith (verse 16) which we are to take up not so much ‘above all’ (av), as if it were the most important of all weapons, but rather besides all these, as an indispensable addition. The word Paul uses denotes not the small round shield which left most of the body unprotected, but the long oblong one, measuring 1.2 metres by 0.75, which covered the whole person. Its Latin name was scutum. It ‘consisted … of two layers of wood glued together and covered first with linen and then with hide: it was bound with iron above and below.’6 It was specially designed to put out the dangerous incendiary missiles then in use, specially arrows dipped in pitch which were then lit and fired.
What, then, are all the flaming darts of the evil one, and with what shield can Christians protect themselves? The devil’s darts no doubt include his mischievous accusations which inflame our conscience with what (if we are sheltering in Christ) can only be called false guilt. Other darts are unsought thoughts of doubt and disobedience, rebellion, lust, malice or fear. But there is a shield with which we can quench or extinguish all such fire-tipped darts. It is the shield of faith. God himself ‘is a shield to those who take refuge in him’,7 and it is by faith that we flee to him for refuge. For faith lays hold of the promises of God in times of doubt and depression, and faith lays hold of the power of God in times of temptation. Apollyon taunted Christian with the threat, ‘Here will I spill thy soul.’ ‘And with that,’ Bunyan continues, ‘he threw a flaming dart at his breast; but Christian had a shield in his hand, with which be caught it, and so prevented the danger of that.’8
The Roman soldier’s helmet, which is the next piece of armour on the list, was usually made of a tough metal like bronze or iron. ‘An inside lining of felt or sponge made the weight bearable. Nothing short of an axe or hammer could pierce a heavy helmet, and in some cases a hinged vizor added frontal protection.’9 Helmets were decorative as well as protective, and some had magnificent plumes or crests.
According to an earlier statement of Paul’s, the Christian soldier’s helmet is ‘the hope of salvation’,1 that is, our assurance of future and final salvation. Here in Ephesians it is just the helmet of salvation (verse 17) which we are to take and wear. But whether our head piece is that measure of salvation which we have already received (forgiveness, deliverance from Satan’s bondage, and adoption into God’s family) or the confident expectation of full salvation on the last day (including resurrection glory and Christ-likeness in heaven), there is no doubt that God’s saving power is our only defence against the enemy of our souls. Charles Hodge wrote: ‘that which adorns and protects the Christian, which enables him to hold up his head with confidence and joy, is the fact that he is saved’2 and, we might add, that he knows his salvation will be perfected in the end.
The sixth and last weapon to be specified is the sword (verse 17). Of all the six pieces of armour or weaponry listed, the sword is the only one which can clearly be used for attack as well as defence. Moreover, the kind of attack envisaged will involve a close personal encounter, for the word used is machaira, the short sword. It is the sword of the Spirit, which is then immediately identified as the word of God, although in the Revelation it is seen issuing from the mouth of Christ.3 This may well include the words of defence and testimony which Jesus promised the Holy Spirit would put into his followers’ lips when they were dragged before magistrates.4 But the expression ‘the word of God’ has a much broader reference than that, namely to Scripture, God’s written word, whose origin is repeatedly attributed to the inspiration of the Holy Spirit. Still today it is his sword, for he still uses it to cut through people’s defences, to prick their consciences and to stab them spiritually awake. Yet he also puts his sword into our hands, so that we may use it both in resisting temptation (as Jesus did, quoting Scripture to counter the devil in the Judean wilderness) and in evangelism. Every Christian evangelist, whether a preacher or a personal witness, knows that God’s word has cutting power, being ‘sharper than any two-edged sword’.5 We must never therefore be ashamed to use it, or to acknowledge our confidence that the Bible is the sword of the Spirit. As E. K. Simpson wrote, this phrase sets forth ‘the trenchant power of Scripture … But a mutilated Bible is what Moody dubbed it, “a broken sword” ’.6
Here, then, are the six pieces which together make up the whole armour of God: the girdle of truth and the breastplate of righteousness, the gospel boots and the faith shield, salvation’s helmet and the Spirit’s sword. They constitute God’s armour, as we have seen, for he supplies it. Yet it is our responsibility to take it up, to put it on and to use it confidently against the powers of evil. Moreover, we must be sure to avail ourselves of every item of equipment provided and not omit any. ‘Our enemies are on every side, and so must our armour be, on the right hand and on the left.7
Finally, Paul adds prayer (verses 18–20), not (probably) because he thinks of prayer as another though unnamed weapon, but because it is to pervade all our spiritual warfare. Equipping ourselves with God’s armour is not a mechanical operation; it is itself an expression of our dependence on God, in other words of prayer. Moreover, it is prayer in the Spirit, prompted and guided by him, just as God’s word is ‘the sword of the Spirit’ which he himself employs. Thus Scripture and prayer belong together as the two chief weapons which the Spirit puts into our hands.
Prevailing Christian prayer is wonderfully comprehensive. It has four universals, indicated by the fourfold use of the word ‘all’. We are to pray at all times (both regularly and constantly), with all prayer and supplication (for it takes many and varied forms), with all perseverance (because we need like good soldiers to keep alert, and neither give up nor fall asleep), making supplication for all the saints (since the unity of God’s new society, which has been the preoccupation of this whole letter, must be reflected in our prayers). Most Christians pray sometimes, with some prayers and some degree of perseverance, for some of God’s people. But to replace ‘some’ by ‘all’ in each of these expressions would be to introduce us to a new dimension of prayer. It was when Christian ‘perceived the mouth of hell … hard by the wayside’ in the Valley of the Shadow of Death, and saw flame and smoke and heard hideous noises, that ‘he was forced to put up his sword, and betake himself to another weapon, called All-prayer: so he cried in my hearing, “O Lord, I beseech thee, deliver my soul.” ’8
Perhaps most important is the command to stay awake and therefore alert (verse 18). It goes back to the teaching of Jesus himself. He emphasized the need for watchfulness in view of the unexpectedness both of his return9 and of the onset of temptation.1 He seems to have kept repeating the same warning: ‘I say to you, Watch!’ The apostles echoed and extended his admonition. ‘Be watchful!’ was their general summons to Christian vigilance,2 partly because the devil is always on the prowl like a hungry lion, and false teachers like fierce wolves,3 and partly lest the Lord’s return should take us unawares,4 but especially because of our tendency to sleep when we should be praying.5 ‘Watch and pray’, Jesus urged. It was failure to obey this order which led the apostles into their disastrous disloyalty; similar failure leads to similar disloyalty today. It is by prayer that we wait on the Lord and renew our strength. Without prayer we are much too feeble and flabby to stand against the might of the forces of evil.
Pray also for me, Paul begged (verse 19). He was wise enough to know his own need of strength if he was to stand against the enemy, and humble enough to ask his friends to pray with him and for him. The strength he needed was not just for his personal confrontation with the devil, however, but for his evangelistic ministry by which he sought to rescue people from the devil’s dominion. This had been a part of his original commission when the risen Lord Jesus had told him to turn people ‘from darkness to light, and from the power of Satan to God’.6 Hence the spiritual conflict of which he was aware. Moreover he had not left the battlefield now that he was under house arrest and unable to continue his missionary expeditions. No, there were those soldiers to whom one by one, each for a shift of several hours on end, he was chained, and there were his constant visitors. He could still witness to them, and he did so. There must have been other individuals beside the fugitive slave Onesimus whom he led to faith in Christ. Luke tells of Jewish leaders who came to him at his lodging ‘in great numbers’, and who heard him expound ‘from morning till evening’ about the kingdom and about Jesus. ‘Some were convinced,’ Luke added.7 Thus Paul’s evangelistic labours went on. For ‘two whole years’ he ‘welcomed all who came to him’, he proclaimed ‘the kingdom of God and … the Lord Jesus Christ’, and he did it ‘quite openly and unhindered’.8
It is those last words which we need specially to notice. For ‘quite openly’ translates the Greek phrase ‘with all parrēsia’. The word originally denoted the democratic freedom of speech enjoyed by Greek citizens. It then came to mean ‘outspokenness, frankness, plainness of speech, that conceals nothing and passes over nothing’, together with ‘courage, confidence, boldness, fearlessness, especially in the presence of persons of high rank’ (AG). And this is precisely what Paul asks the Ephesians to pray that he may be given. Freedom is what he longs for—not freedom from confinement, but freedom to preach the gospel. So he uses the word parrēsia twice (first as a noun, then as a verb) in the expressions opening my mouth boldly (verse 19) in preaching the gospel, and that I may declare it boldly, as I ought to speak (verse 20). The good news he announces he still calls the mystery, because it has become known only by revelation, and centres on the union of Jews and Gentiles in Christ; and the two major qualities he wants to characterize his preaching of it are ‘utterance’ (verse 19) and ‘boldness’ (verses 19–20).
The first of these two words seems to refer to the clarity of his communication, and the second to his courage. He is anxious to obscure nothing by muddled speech and to hide nothing by cowardly compromise. Clarity and courage remain two of the most crucial characteristics of authentic Christian preaching. For they relate to the content of the message preached and to the style of its presentation. Some preachers have the gift of lucid teaching, but their sermons lack solid content; their substance has become diluted by fear. Others are bold as lions. They fear nobody, and omit nothing. But what they say is confused and confusing. Clarity without courage is like sunshine in the desert: plenty of light but nothing worth looking at. Courage without clarity is like a beautiful landscape at night time: plenty to see, but no light by which to enjoy it. What is needed in the pulpits of the world today is a combination of clarity and courage, or of ‘utterance’ and ‘boldness’. Paul asked the Ephesians to pray that these might be given to him, for he recognized them as gifts of God. We should join them in prayer for the pastors and preachers of the contemporary church.
It was for the gospel that he had become an ambassador in chains (verse 20). Earlier in the letter he has designated himself both ‘a prisoner … on behalf of you Gentiles’ and ‘a prisoner for the Lord’ (3:1; 4:1). Thus he gives the gospel, the Lord and the Gentiles as three reasons for his imprisonment. Yet these three are one. For the good news he preached was of the Gentiles’ inclusion in the new society, and it had been entrusted to him by the Lord. So by communicating it in its fullness he was being simultaneously faithful to the gospel itself, to the Lord who had revealed it to him and to the Gentiles who received its blessings. His faithfulness to these three had cost him his freedom. So he was a prisoner for all three. Perhaps now he was sometimes tempted to compromise in order to secure his release. For ‘imprisonment brings its own special temptation to bow to the fear of man’.9 But if so, he was given grace to resist. ‘Paul thinks of himself as the ambassador of Jesus Christ, duly accredited to represent his Lord at the imperial court of Rome’.1 How could he be ashamed of his King or afraid to speak in his name? On the contrary, he was proud to be Christ’s ambassador, even if he was experiencing the anomaly of being an ‘ambassador in chains’. It is possible even that he deliberately plays on this paradox. Markus Barth writes: ‘The term “chain” (alusis) signifies among other things the (golden) adornment(s) worn around the neck and wrists by rich ladies or high ranking men. On festive occasions ambassadors wear such chains in order to reveal the riches, power and dignity of the government they represent. Because Paul serves Christ crucified, he considers the painful iron prison chains as most appropriate insignia for the representation of his Lord.’2 What concerns Paul most, however, is not that his wrist may be unchained, but that his mouth may be opened in testimony; not that he may be set free, but that the gospel may be spread freely and without hindrance. It is for this, then, that he prays and asks the Ephesians to pray too. Against such prayer the principalities and powers are helpless.[21]
The Message of the Ephesians
Ver. 10. “Finally,” saith he, “be strong in the Lord.”
Whenever the discourse is about to conclude, he always employs this turn. Said I not well from the first, that every man’s house is a camp in itself? For look, having disposed of the several offices, he proceeds to arm them, and to lead them out to war.2 If no one usurps the other’s office, but every one remains at his post, all will be well ordered.
“Be strong,” saith he, “in the Lord, and in the strength of His might.”
That is, in the hope which we have in Him, by means of His aid. For as he had enjoined many duties, which were necessary to be done, fear not, he seems to say, cast your hope upon the Lord, and He will make all easy.
Ver. 11. “Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.”
He saith not, against the fightings, nor against the hostilities, but against the “wiles.” For this enemy is at war with us, not simply, nor openly, but by “wiles.” What is meant by wiles? To use “wiles,” is to deceive and to take by artifice or contrivance; a thing which takes place both in the case of the arts, and by words, and actions, and stratagems, in the case of those who seduce us. I mean something like this. The Devil never proposes to us sins in their proper colors; he does not speak of idolatry, but he sets it off in another dress, using “wiles,”1 that is, making his discourse plausible, employing disguises. Now therefore the Apostle is by this means both rousing the soldiers, and making them vigilant, by persuading and instructing them, that our conflict is with one skilled in the arts of war, and with one who wars not simply, nor directly, but with much wiliness. And first then he arouses the disciples from the consideration of the Devil’s skill; but in the second place, from his nature, and the number of his forces. It is not from any desire to dispirit the soldiers that stand under him, but to arouse, and to awaken them, that he mentions these stratagems, and prepares them to be vigilant; for had he merely detailed their power, and there stopped his discourse, he must have dispirited them. But now, whereas both before and after this, he shows that it is possible to overcome such an enemy, he rather raises their courage; for the more clearly the strength of our adversaries is stated on our part to our own people, so much the more earnest will it render our soldiers.
Ver. 12. “For our wrestling is not,” saith he, “against flesh and blood,2 but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness, in the heavenly places.”
Having stimulated them by the character of the conflict, he next goes on to arouse them also by the prizes set before them. For what is his argument? Having said that the enemies are fierce, he adds further, that they despoil us of vast blessings. What are these? The conflict lies “in the heavenlies”;3 the struggle is not about riches, not about glory, but about our being enslaved. And thus is the enmity irreconcilable. The strife and the conflict are fiercer when for vast interests at stake; for the expression “in the heavenlies”4 is equivalent to, “for the heavenly things.” It is not that they may gain anything by the conquest, but that they may despoil us. As if one were to say, “In what does the contract lie?” In gold. The word “in,” means, “in behalf of”; the word “in,” also means, “on account5 of.”6 Observe how the power of the enemy startles us; how it makes us all circumspection, to know that the hazard is on behalf of vast interests, and the victory for the sake of great rewards. For he is doing his best to cast us out of Heaven.
He speaks of certain “principalities, and powers, and world-rulers of this darkness.” What darkness? Is it that of night? No, but of wickedness. “For ye were,” saith he, “once darkness” (Eph. 5:8); so naming that wickedness which is in this present life; for beyond it, it will have no place, not in Heaven, nor in the world to come.
“World-rulers”7 he calls them, not as having the mastery over the world, but the Scripture is wont to call wicked practices “the world,” as, for example, where Christ saith, “They are not of this world, even as I am not of the world.” (John 17:16.) What then, were they not of the world? Were they not clothed with flesh? Were they not of those who are in the world? And again; “The world hateth Me, but you it cannot hate.” (John 7:7.) Where again He calls wicked practices by this name. Thus the Apostle here by the world means wicked men, and the evil spirits have more especial power over them. “Against the spiritual hosts of wickedness,” saith he, “in the heavenly places.” “Principalities, and powers,” he speaks of; just as in the heavenly places there are “thrones and dominions, principalities and powers.” (Col. 1:16.)
Ver. 13. “Wherefore,” saith he, “take up the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand.”
By “evil day” he means the present life,8 and calls it too “this present evil world” (Gal. 1:4), from the evils which are done in it. It is as much as to say, Always be armed. And again, “having done all,” saith he; that is, both passions, and vile lusts, and all things else that trouble us. He speaks not merely of doing the deed, but of completing it,9 so as not only to slay, but to stand also after we have slain. For many who have gained this victory, have fallen again. “Having done,” saith he, “all”; not having done one, but not the other. For even after the victory, we must stand. An enemy may be struck, but things that are struck revive again if we do not stand. But if after having fallen they rise up again, so long as we stand, they are fallen. So long as we waver not, the adversary rises not again.
“Let us put on the whole armor of God.” Seest thou how he banishes all fear? For if it be possible “to do all, and to stand,” his describing in detail the power of the enemy does not create cowardice and fear, but it shakes off indolence. “That ye may be able,” he saith, “to withstand in the evil day.” And he further gives them encouragement too from the time; the time, he seems to say, is short;1 so that ye must needs stand; faint not when the slaughter is achieved.
Moral. If then it is a warfare, if such are the forces arrayed against us, if “the principalities” are incorporeal, if they are “rulers of the world,” if they are “the spiritual hosts of wickedness,” how, tell me, canst thou live in self-indulgence? How canst thou be dissolute? How if we are unarmed, shall we be able to overcome? These words let every one repeat to himself every day, whenever he is under the influence of anger, or of lust, whenever he is aiming, and all to no profit, after this languid life. Let him hearken to the blessed Paul, saying to him, “Our wrestling is not against flesh and blood, but against the principalities, against the powers.” A harder warfare this than that which is matter of sense, a fiercer conflict. Think how long time this enemy is wrestling, for what it is that he is fighting, and be more guarded than ever. “Nay,” a man will say, “but as he is the devil, he ought to have been removed out of the way, and then all had been saved.”2 These are the pretenses to which some of your indolent ones in self-defense give utterance. When thou oughtest to be thankful, O man, that, if thou hast a mind, thou hast the victory over such a foe, thou art on the contrary even discontented, and givest utterance to the words of some sluggish and sleepy soldier. Thou knowest the points of attack,3 if thou choosest. Reconnoiter on all sides, fortify thyself. Not against the devil alone is the conflict, but also against his powers. How then, you may say, are we to wrestle with the darkness? By becoming light. How with the “spiritual hosts of wickedness”? By becoming good. For wickedness is contrary to good, and light drives away darkness. But if we ourselves too be darkness, we shall inevitably be taken captive. How then shall we overcome them? If, what they are by nature, that we become by choice, free from flesh and blood, thus shall we vanquish them. For since it was probable that the disciples would have many persecutors, “imagine not,” he would say, “that it is they who war with you. They that really war with you, are the spirits that work in them. Against them is our conflict.” Two things he provides for by these considerations; he renders them in themselves more courageous and he lets loose their wrath against those who war against them. And wherefore is our conflict against these? Since we have also an invincible ally, the grace of the Spirit. We have been taught an art, such as shall enable us to wrestle not against men, but against spirits. Nay, if we have a mind, neither shall we wrestle at all; for it is because we choose it, that there is a struggle, since so great is the power of Him that dwelleth in us, as that He said, “Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy.” (Luke 10:19.) All power hath He given us, both of wrestling and of not wrestling. It is because we are slothful, that we have to wrestle with them; for that Paul wrestled not, hear what he saith himself, “Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?” (Rom. 8:35.) And again hear his words, “God shall bruise Satan under your feet shortly.” (Rom. 16:20.) For he had him under his subjection; whence also he said, “I charge thee in the name of Jesus Christ to come out of her.” (Acts 16:18.) And this is not the language of one wrestling; for he that wrestles has not yet conquered, and he that has conquered no longer wrestles; he has subdued, has taken his captive. And so Peter again wrestled not with the devil, but he did that which was better than wrestling. In the case of the faithful, the obedient, the catechumens, they prevailed over him to vast advantage and over his powers. Hence too was it that the blessed Paul said, “For we are not ignorant of his devices” (2 Cor. 2:11), which was the way moreover in which he especially overcame him; and again hear his words, “And no marvel—if his ministers also fashion themselves as ministers of righteousness.” (2 Cor. 11:14, 15.) So well knew he every part of the conflict, and nothing escaped him. Again, “For the mystery of lawlessness,” saith he, “doth already work.” (2 Thess. 2:7.)
But against us is the struggle; for hearken again to him, saying, “I am persuaded, that neither angels, nor principalities, nor things present, nor things to come, nor powers, nor any other creature, shall be able to separate us from the love of Christ.” (Rom. 8:38.) He saith not simply, “from Christ,” but, “from the love of Christ.”4 For many there are who are united forsooth to Christ, and who yet love Him not. Not only, saith he, shalt thou not persuade me to deny Him, but, not even to love Him less. And if the powers above had not strength to do this, who else should move him? Not, however, that he saith this, as though they were actually attempting it, but upon the supposition; wherefore also he said, “I am persuaded.” So then he did not wrestle, yet nevertheless he fears his artifices; for hear what he saith, “I fear lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity that is toward Christ.” (2 Cor. 11:3.) True, you will say, but he uses this word touching himself also, where he saith, “For I fear1 lest, by any means, after that I have preached to others, I myself should be rejected.” How then art thou “persuaded that no one shall separate thee”? Perceivest thou that the expression is that of lowliness and of humility? For he already dwelt in Heaven. And hence also it was that he said, “For I know nothing against myself” (1 Cor. 4:4); and again, “I have finished the course.” (2 Tim. 4:7.) So that it was not with regard to these matters that the devil placed obstacles in his way, but with reference to the interests of the disciples. And why forsooth? Because in these points he was not himself sole master, but also their own will. There the devil prevailed in some cases; nay, neither there was it over him that he prevailed, but over the indolence of persons who took no heed. If indeed, whether from slothfulness, or anything else of the sort, he had failed to fulfill his own duty, then had the devil prevailed over him; but if he himself on his part did all he could, and they obeyed not it was not over him he prevailed, but over their disobedience; and the disease prevailed not over the physician, but over the unruliness of the patient; for, when the physician takes every precaution, and the patient undoes all, the patient is defeated, not the physician. Thus then in no instance did he prevail over Paul. But in our own case, it is matter for contentment that we should be so much as able to wrestle. For the Romans indeed this is not what he asks, but what? “He shall bruise Satan under your feet shortly.” (Rom. 16:20.) And for these Ephesians he invokes, “Him that is able to do exceeding abundantly above all that we ask or think.” (Eph. 3:20.) He that wrestles is still held fast, but it is enough for him that he has not fallen. When we depart hence, then, and not till then, will the glorious victory be achieved. For instance, take the case of some evil lust. The extraordinary thing would be, not even to entertain it, but to stifle it. If, however, this be not possible, then though we may have to wrestle with it, and retain it to the last, yet if we depart still wrestling, we are conquerors. For the case is not the same here as it is with wrestlers; for there if thou throw not thy antagonist, thou hast not conquered; but here if thou be not thrown, thou hast conquered; if thou art not thrown, thou hast thrown him; and with reason, because there both strive for the victory, and when the one is thrown, the other is crowned; here, however, it is not thus, but the devil is striving for our defeat; when then I strip him of that upon which he is bent, I am conqueror. For it is not to overthrow us, but to make us share his overthrow that he is eager. Already then am I conqueror, for he is already cast down, and in a state of ruin; and his victory consists not in being himself crowned, but in effecting my ruin; so that though I overthrow him not, yet if I be not overthrown, I have conquered. What then is a glorious victory? It is, over and above, to trample him underfoot, as Paul did, by regarding the things of this present world as nothing. Let us too imitate him, and strive to become above them, and nowhere to give him a hold upon us. Wealth, possessions, vain-glory, give him a hold. And oftentimes indeed this has roused him, and oftentimes exasperated him. But what need is there of wrestling? What need of engaging with him? He who is engaged in the act of wrestling has the issue in uncertainty, whether he may not be himself defeated and captured. Whereas he that tramples him under foot, has the victory certain.
Oh then, let us trample under foot the power of the devil; let us trample under foot our sins, I mean everything that pertains to this life, wrath, lust, vain-glory, every passion; that when we depart to that world, we may not be convicted of betraying that power which God hath given us; for thus shall we attain also the blessings that are to come. But if in this we are unfaithful, who will entrust us with those things which are greater? If we were not able to trample down one who had fallen, who had been disgraced, who had been despised, who was lying beneath our feet, how shall the Father give us a Father’s rewards? If we subdue not one so placed in subjection to us, what confidence shall we have to enter into our Father’s house? For, tell me, suppose thou hadst a son, and, that he, disregarding the well-disposed part of thy household, should associate with them that have distressed thee, with them that have been expelled his father’s house, with them that spend their time at the gaming table, and that he should go on so doing to the very last; will he not be disinherited? It is plain enough he will. And so too shall we; if, disregarding the Angels who have well pleased our Father and whom He hath set over us, we have our conversation with the devil, inevitably we shall be disinherited, which God forbid; but let us engage in the war we have to wage with him.
If any one hath an enemy, if any one hath been wronged by him, if any one is exasperated, let him collect together all that wrath, all that fierceness, and pour it out upon the head of the devil. Here wrath is a good thing, here anger is profitable, here revenge is praiseworthy, for just as amongst the heathen, revenge is a vice, so truly here is revenge a virtue. So then if thou hast any failings, rid thyself of them here. And if thou art not able thyself to put them away, do it, though with thy members also.1 Hath any one struck thee? Bear malice against the devil, and never relinquish thy hatred towards him. Or again, hath no one struck thee? Yet bear him malice still, because he insulted, because he offended thy Lord and Master, because he injures and wars against thy brethren. With him be ever at enmity, ever implacable, ever merciless. Thus shall he be humbled, thus despicable, thus shall he be an easy prey. If we are fierce towards him, he shall never be fierce towards us. If we are compliant, then he will be fierce; it is not with him as it is with our brethren. He is the foe and enemy, both of life and salvation, both ours and his own. If he loves not himself, how shall he be able to love us? Let us then put ourselves in array and wound him, having for our mighty confederate the Lord Jesus Christ, who can both render us impregnable to his snares, and worthy of the good things to come; which God grant that we may all attain, through the grace and lovingkindness of our Lord Jesus Christ, with whom, together with the Holy Ghost, be unto the Father, glory, might, and honor, now and ever, and throughout all ages. Amen.
HOMILY XXIII
Ephesians 6:14.
“Stand therefore, having girded your loins with truth.”
Having drawn up this army, and roused their zeal,—for both these things were requisite, both that they should be drawn up in array and subject to each other, and that their spirit should be aroused,—and having inspired them with courage, for this was requisite also, he next proceeds also to arm them. For arms had been of no use, had they not been first posted each in his own place, and had not the spirit of the soldier’s soul been roused; for we must first arm him within, and then without.
Now if this is the case with soldiers, much more is it with spiritual soldiers. Or rather in their case, there is no such thing as arming them without, but everything is within. He hath roused their ardor, and set it on fire, he hath added confidence. He hath set them in due array. Observe how he also puts on the armor. “Stand therefore,”2 saith he. The very first feature in tactics is, to know how to stand well, and many things will depend upon that. Hence he discourses much concerning standing, saying also elsewhere, “Watch ye, stand fast.” (1 Cor. 16:13.) And again, “So stand fast in the Lord.” (Phil. 4:1.) And again, “Let him that thinketh he standeth, take heed lest he fall.” (1 Cor. 10:12.) And again, “That ye may be able, having done all, to stand.” (Eph. 6:13.) Doubtless then he does not mean merely any way of standing, but a correct way, and as many as have had experience in wars know how great a point it is to know how to stand. For if in the case of boxers and wrestlers, the trainer recommends this before anything else, namely, to stand firm, much more will it be the first thing in warfare, and military matters.
The man who, in a true sense, stands, is upright; he stands not in a lazy attitude, not leaning upon anything. Exact uprightness discovers itself by the way of standing, so that they who are perfectly upright, they stand. But they who do not stand, cannot be upright, but are unstrung and disjointed. The luxurious man does not stand upright, but is bent; so is the lewd man, and the lover of money. He who knows how to stand will from his very standing, as from a sort of foundation, find every part of the conflict easy to him.
“Stand therefore,” saith he, “having girded your loins with truth.”3
He is not speaking of a literal, physical girdle, for all the language in this passage he employs in a spiritual sense.1 And observe how methodically he proceeds. First he girds up his soldier.2 What then is the meaning of this? The man that is loose in his life, and is dissolved in his lusts, and that has his thoughts trailing on the ground, him he braces up by means of this girdle, not suffering him to be impeded by the garments entangling his legs, but leaving him to run with his feet well at liberty. “Stand therefore, having girded your loins,” saith he. By the “loins” here he means this; just what the keel is in ships, the same are the loins with us, the basis or groundwork of the whole body: for they are, as it were, a foundation, and upon them as the schools of the physicians tell you, the whole frame is built. So then in “girding up the loins” he compacts the foundation of our soul; for he is not of course speaking of these loins of our body, but is discoursing spiritually: and as the loins are the foundation alike of the parts both above and below, so is it also in the case of these spiritual loins. Oftentimes, we know, when persons are fatigued, they put their hands there as if upon a sort of foundation, and in that manner support themselves; and for this reason it is that the girdle is used in war, that it may bind and hold together this foundation, as it were, in our frame; for this reason too it is that when we run we gird ourselves. It is this which guards our strength. Let this then, saith he, be done also with respect to the soul, and then in doing anything whatsoever we shall be strong; and it is a thing most especially becoming to soldiers.
True, you may say, but these our natural loins we gird with a leathern band; but we, spiritual soldiers, with what? I answer, with that which is the head and crown of all our thoughts, I mean, “with truth.” “Having girded your loins,” saith he, “with truth.”3 What then is the meaning of “with truth”? Let us love nothing like falsehood, all our duties let us pursue “with truth,” let us not lie one to another. Whether it be an opinion, let us seek the truth, or whether it be a line of life, let us seek the true one. If we fortify ourselves with this, if we “gird ourselves with truth,” then shall no one overcome us. He who seeks the doctrine of truth, shall never fall down to the earth; for that the things which are not true are of the earth, is evident from this, that all they that are without are enslaved to the passions, following their own reasonings; and therefore if we are sober, we shall need no instruction in the tales of the Greeks. Seest thou how weak and frivolous they are? incapable of entertaining about God one severe thought or anything above human reasoning? Why? Because they are not “girded about with truth”; because their loins, the receptacle of the seed of life, and the main strength of their reasonings, are ungirt; nothing then can be weaker than these. And the Manicheans4 again, seest thou, how all the things they have the boldness to utter, are from their own reasonings? “It was impossible,” say they, “for God to create the world without matter.” Whence is this so evident? These things they say, groveling, and from the earth, and from what happens amongst ourselves; because man, they say, cannot create otherwise. Marcion again, look what he says. “God, if He took upon Him flesh, could not remain pure.” Whence is this evident? “Because,” says he, “neither can men.” But men are able to do this. Valentinus again, with his reasonings all trailing along the ground, speaks the things of the earth; and in like manner Paul of Samosata. And Arius, what does he say? “It was impossible for God when He begat, to beget without passion.”5 Whence, Arius, hast thou the boldness to allege this; merely from the things which take place amongst ourselves? Seest thou how the reasonings of all these trail along on the ground? All are, as it were, let loose and unconfined, and savoring of the earth? And so much then for doctrines. With regard to life and conduct, again, whoremongers, lovers of money, and of glory, and of everything else, trail on the ground. They have not their loins themselves standing firm, so that when they are weary they may rest upon them; but when they are weary, they do not put their hands upon them and stand upright, but flag. He, however, who “is girt about with the truth,” first, never is weary; and secondly, if he should be weary, he will rest himself upon the truth itself. What? Will poverty, tell me, render him weary? No, in nowise; for he will repose on the true riches, and by this poverty will understand what is true poverty. Or again, will slavery make him weary? No, in nowise, for he will know what is the true slavery. Or shall disease? No, nor even that. “Let your loins,” saith Christ, “be girded about, and your lamps burning” (Luke 12:35), with that light which shall never be put out. This is what the Israelites also, when they were departing out of Egypt (Ex. 12:11), were charged to do. For why did they eat the passover with their loins girded? Art thou desirous to hear the ground of it? According to the historical fact, or according to its mystical sense,1 shall I state it? But I will state them both, and do ye retain it in mind, for I am not doing it without an object, merely that I may tell you the solution, but also that my words may become in you reality. They had, we read, their loins girded, and their staff in their hands, and their shoes on their feet, and thus they ate the Passover. Awful and terrible mysteries, and of vast depth; and if so terrible in the type, how much more in the reality? They come forth out of Egypt, they eat the Passover. Attend. “Our Passover hath been sacrificed, even Christ,” it is said. Wherefore did they have their loins girded? Their guise is that of wayfarers; for their having shoes, and staves in their hands, and their eating standing, declares nothing else than this. Will ye hear the history first, or the mystery?2 Better the history first. What then is the design of the history? The Jews were continually forgetting God’s benefits to them. Accordingly then, God tied the sense of these, His benefits, not only to the time, but also to the very habit of them that were to eat. For this is why they were to eat girded and sandalled, that when they were asked the reason, they might say, “we were ready for our journey, we were just about to go forth out of Egypt to the land of promise and we were ready for our exodus.” This then is the historical type. But the reality is this; we too eat a Passover, even Christ; “for,” saith he, “our Passover hath been sacrificed, even Christ.” (1 Cor. 5:7.) What then? We too ought to eat it, both sandalled and girded. And why? That we too may be ready for our Exodus, for our departure hence.
Moral. Let not any one of them that eat this Passover look towards Egypt, but towards Heaven, towards “Jerusalem that is above.” (Gal. 4:26.) On this account thou eatest with thy loins girded, on this account thou eatest with shoes on thy feet, that thou mayest know, that from the moment thou first beginnest to eat the Passover, thou oughtest to set out, and to be upon thy journey. And this implies two things, both that we must depart out of Egypt, and that, whilst we stay, we must stay henceforth as in a strange country; “for our citizenship,” saith he, “is in Heaven” (Phil. 3:20); and that all our life long we should ever be prepared, so that when we are called we may not put it off, but say, “My heart is fixed.” (Ps. 108:1.) “Yes, but this Paul indeed could say, who knew nothing against himself; but I, who require a long time for repentance, I cannot say it.” Yet that to be girded is the part of a waking soul, hearken to what God says to that righteous man, “Gird up now thy loins like a man, for I will demand of thee, and declare thou unto Me.” (Job 38:3.) This He says also to all the prophets, and this He says again to Moses, to be girded. And He Himself also appears to Ezekiel (Ezek. 9:11, Sept.) girded. Nay more, and the Angels, too, appear to us girded (Rev. 15:6), as being soldiers. From our being girded about, it comes that we also stand bravely as from our standing our being girded comes.
For we also are going to depart, and many are the difficulties that intervene. When we have crossed this plain, straightway the devil is upon us, doing everything, contriving every artifice, to the end that those who have been saved out of Egypt, those who have passed the Red Sea, those who are delivered at once from the evil demons, and from unnumbered plagues, may be taken and destroyed by him. But, if we be vigilant, we too have a pillar of fire, the grace of the Spirit. The same both enlightens and overshadows us. We have manna; yea rather not manna, but far more than manna. Spiritual drink we have, not water, that springs forth from the Rock. So have we too our encampment (Rev. 20:9), and we dwell in the desert even now; for a desert indeed without virtue, is the earth even now, even more desolate than that wilderness. Why was that desert so terrible? Was it not because it had scorpions in it, and adders? (Deut. 8:15.) “A land,” it is said, “which none passed through.” (Jer. 2:6.) Yet is not that wilderness, no, it is not so barren of fruits, as is this human nature. At this instant, how many scorpions, how many asps are in this wilderness, how many serpents, how many “offsprings of vipers” (Matt. 3:7) are these through whom we at this instant pass! Yet let us not be afraid; for the leader of this our Exodus is not Moses, but Jesus.
How then is it that we shall not suffer the same things? Let us not commit the same acts, and then shall we not suffer the same punishment. They murmured, they were ungrateful; let us therefore not cherish these passions. How was it that they fell all of them? “They despised the pleasant land.” (Ps. 106:24.) “How ‘despised’ it? Surely they prized it highly.” By becoming indolent and cowardly, and not choosing to undergo any labors to obtain it. Let not us then “despise” Heaven! This is what is meant by “despising.” Again, among us also has fruit been brought, fruit from Heaven, not the cluster of grapes borne upon the staff (Num. 13:23), but the “earnest of the Spirit” (2 Cor. 1:22), “the citizenship which is in Heaven” (Phil. 3:20), which Paul and the whole company of the Apostles, those marvelous husbandmen, have taught us. It is not Caleb the son of Jephunneh, nor Jesus the son of Nun, that hath brought these fruits; but Jesus the Son of “the Father of mercies” (2 Cor. 1:3), the Son of the Very God, hath brought every virtue, hath brought down from Heaven all the fruits that are from thence, the songs of heaven hath He brought. For the words which the Cherubim above say, these hath He charged us to say also, “Holy, Holy, Holy.”1 He hath brought to us the virtue of the Angels. “The Angels marry not, neither are given in marriage” (Matt. 22:30); this fair plant hath He planted here also. They love not money, nor anything like it; and this too hath He sown amongst us. They never die; and this hath He freely given us also, for death is no longer death, but sleep. For hearken to what He saith, “Our friend Lazarus is fallen asleep.” (John 11:11.)
Seest thou then the fruits of “Jerusalem that is above”? (Gal. 4:26.) And what is indeed more stupendous than all is this, that our warfare is not decided, but all these things are given us before the attainment of the promise! For they indeed toiled even after they had entered into the land of promise;—rather, they toiled not, for had they chosen to obey God, they might have taken all the cities, without either arms or array. Jericho, we know, they overturned, more after the fashion of dancers than of warriors. We however have no warfare after we have entered into the land of promise, that is, into Heaven, but only so long as we are in the wilderness, that is, in the present life. “For he that is entered into his rest hath himself also rested from his works as God did from His.” (Heb. 4:10.) “Let us not then be weary in well-doing, for in due season we shall reap, if we faint not.” (Gal. 6:9.) Seest thou how that just as He led them, so also He leads us? In their case, touching the manna and the wilderness, it is said, “He that gathered much had nothing over, and he that gathered little had no lack.” (Ex. 16:18.) And we have this charge given us, “not to lay up treasure upon the earth.” (Matt. 6:19.) But if we do lay up treasure, it is no longer the earthly worm that corrupts it, as was the case with the manna, but that which dwelleth eternally with fire.2 Let us then “subdue all things,” that we furnish not food to this worm. For “he,” it is said, “who gathered much had nothing over.” For this too happens with ourselves also every day. We all of us have but the same capacity of hunger to satisfy. And that which is more than this, is but an addition of cares. For what He intended in after-times to deliver, saying, “Sufficient unto the day is the evil thereof” (Matt. 6:34), this had He thus been teaching even from the very beginning,3 and not even thus did they receive it. But as to us, let us not be insatiable, let us not be discontented, let us not be seeking out for splendid houses; for we are on our pilgrimage, not at home; so that if there be any that knows that the present life is a sort of journey, and expedition, and, as one might say, it is what they call an entrenched camp,4 he will not be seeking for splendid buildings. For who, tell me, be he ever so rich, would choose to build a splendid house in an encampment? No one; he would be a laughing stock, he would be building for his enemies, and would the more effectually invite them on; and so then, if we be in our senses, neither shall we. The present life is nothing else than a march and an encampment.
Wherefore, I beseech you, let us do all we can, so as to lay up no treasure here; for if the thief should come, we must in a moment arise and depart. “Watch,” saith He, “for ye know not at what hour the thief cometh” (Matt. 24:42, 43), thus naming death. O then, before he cometh, let us send away everything before us to our native country; but here let us be “well girded,” that we may be enabled to overcome our enemies, whom God grant that we may overcome, through the grace and lovingkindness of our Lord Jesus Christ, with Whom together with the Holy Ghost, be unto the Father glory, strength, honor forever and ever. Amen.
HOMILY XXIV
Ephesians 6:14–17.
“Stand therefore, having girded your loins with truth, and having on the breastplate of righteousness; and having shod your feet with the preparation of the gospel of peace; withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.”
“Having girded your loins,” saith he, “with truth.” What can be the meaning of this? I have stated in the preceding discourse, that he ought to be lightly accoutered, in order that there should be no impediment whatever to his running.
“And having on,” he continues, “the breastplate of righteousness.” As the breastplate is impenetrable, so also is righteousness, and by righteousness here he means a life of universal virtue.1 Such a life no one shall ever be able to overthrow; it is true, many wound him, but no one cuts through him, no, not the devil himself. It is as though one were to say, “having righteous deeds fixed in the breast”; of these it is that Christ saith, “Blessed are they that hunger and thirst after righteousness; for they shall be filled.” (Matt. 5:6.) Thus is he firm and strong like a breastplate. Such a man will never be put out of temper.
“And having shod your feet with the preparation of the gospel of peace.” It is more uncertain in what sense this was said. What then is its meaning? They are noble greaves, doubtless, with which he invests us. Either then he means this, that we should be prepared for the gospel, and should make use of our feet for this, and should prepare and make ready its way before it;2 or if not this, at least that we ourselves should be prepared for our departure. “The preparation,” then, “of the gospel of peace,” is nothing else than a most virtuous life; according to what the Prophet saith. “Thou wilt prepare their heart, thou wilt cause thine ear to hear.” (Ps. 10:17.) “Of the gospel,” he says, “of peace,” and with reason; for inasmuch as he had made mention of warfare and fighting, he shows us that this conflict with the evil spirits we must needs have: for the gospel is “the gospel of peace”; this war which we have against them, puts an end to another war, that, namely, which is between us and God; if we are at war with the devil, we are at peace with God. Fear not therefore, beloved; it is a “gospel,” that is, a word of good news; already is the victory won.
“Withal taking up the shield of faith.”
By “faith” in this place, he means, not knowledge, (for that he never would have ranged last,) but that gift by which miracles are wrought.3 And with reason does he term this “ ‘faith’ a shield”; for as the shield is put before the whole body, as if it were a sort of rampart, just so is this faith; for all things yield to it.
“Wherewith ye shall be able,” saith he, “to quench all the fiery darts of the evil one.”
For this shield nothing shall be able to resist; for hearken to what Christ saith to His disciples, “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove.” (Matt. 17:20.) But how are we to have this faith? When we have rightly performed all those duties.
“By the darts of the evil one,” he means, both temptations, and vile desires; and “fiery,” he says, for such is the character of these desires. Yet if faith can command the evil spirits, much more can it also the passions of the soul.
“And take the helmet,” he continues, “of salvation,” that is, of your salvation. For he is casing them in armor.
“And the sword of the Spirit, which is the word of God.” He either means the Spirit, or else, “the spiritual sword”: for by this4 all things are severed, by this all things are cleft asunder, by this we cut off even the serpent’s head.
Ver. 18, 19, 20. “With all prayer and supplication,” saith he, “praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints; and on my behalf that utterance may be given unto me, in opening my mouth to make known with boldness the mystery of the gospel, for which I am an ambassador in chains, that in it I may speak boldly, as I ought to speak.”
As the word of God has power to do all things, so also has he who has the spiritual gift. “For the word of God,” saith he, “is living, and active and sharper than any two-edged sword.” (Heb. 4:12.) Now mark the wisdom of this blessed Apostle. He hath armed them with all security. What then is necessary after that? To call upon the King, that He may stretch forth His hand. “With all prayer, and supplication, praying at all seasons in the Spirit”; for it is possible “to pray” not “in the Spirit,” when one “uses vain repetitions” (Matt. 6:7); “and watching thereunto,” he adds, that is, keeping sober; for such ought the armed warrior, he that stands at the King’s side, to be; wakeful and temperate:—“in all perseverance and supplication for all the saints; and on my behalf that utterance may be given unto me in opening my mouth.” What sayest thou, blessed Paul? Hast thou, then, need of thy disciples? And well does he say, “in opening my mouth.” He did not then study what he used to say, but according to what Christ said, “When they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak” (Matt. 10:19): so truly did he do everything by faith, everything by grace. “With boldness,” he proceeds, “to make known the mystery of the Gospel”; that is, that I may answer for myself in its defense, as I ought. And art thou bound in thy chain, and still needest the aid of others? Yea, saith he, for so was Peter also bound in his chain, and yet nevertheless “was prayer made earnestly for him.” (Acts 12:5.) “For which I am an ambassador in chains, that in it I may speak boldly, as I ought to speak”; that is, that I may answer with confidence, with courage, with great prudence.
Ver. 21. “But that ye also1 may know my affairs, how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things.”
As soon as he had mentioned his chains, he leaves something for Tychicus also to relate to them of his own accord. For whatever topics there were of doctrine and of exhortation, all these he explained by his letter: but what were matters of bare recital, these he entrusted to the bearer of the letter. “That ye may know my affairs,” that is, may be informed of them. This manifests both the love which he entertained towards them, and their love towards him.
Ver. 22. “Whom I have sent unto you,” saith he, “for this very purpose, that ye may know our state, and that he may comfort your hearts.”
This language he employs, not without a purpose, but in consequence of what he had been saying previously; “having girded your loins, having on the breastplate,” &c., which are a token of a constant and unceasing advance; for hear what the Prophet saith, “Let it be unto him as the raiment wherewith he covereth himself, and for the girdle wherewith he is girded continually” (Ps. 109:19); and the Prophet Isaiah again saith, that God hath “put on righteousness as a breastplate” (Isa. 59:17); by these expressions instructing us that these are things which we must have, not for a short time only, but continually, inasmuch as there is continual need of warfare. “For it is said the righteous are bold as a lion.” (Prov. 28:1.) For he that is armed with such a breastplate, it cannot be that he should fear the array that is against him, but he will leap into the midst of the enemy. And again Isaiah saith, “How beautiful are the feet of him that bringeth good tidings.” (Isa. 52:7.) Who would not run, who would not serve in such a cause; to publish the good tidings of peace, peace between God and man, peace, where men have toiled not, but where God hath wrought all?
But what is the “preparation of the Gospel”?2 Let us hearken to what John saith, “Make ye ready the way of the Lord, make His paths straight.” (Matt. 3:3.) But again there is need also of another “preparation” after baptism, so that we may do nothing unworthy of “peace.” And then, since the feet are usually a token of the way of life, hence he is constantly exhorting in this language, “Look, therefore, carefully how ye walk.” (Eph. 5:15.) On this account, he would say, let us exhibit a practice and example worthy of the Gospel; that is, make our life and conduct pure. The good tidings of peace have been proclaimed to you, give to these good tidings a ready way; since if ye again become enemies, there is no more “preparation of peace.” Be ready, be not backward to embrace this peace. As ye were ready and disposed for peace and faith, so also continue. The shield is that which first receives the assaults of the adversary, and preserves the armor uninjured. So long then as faith be right and the life be right, the armor remains uninjured.
He discourses, however, much concerning faith, but most especially in writing to the Hebrews, as he does also concerning hope. Believe, saith he, in the good things to come, and none of this armor shall be injured. In dangers, in toils, by holding out thy hope and thy faith to protect thee, thou wilt preserve thy armor uninjured. “He that cometh to God must believe that He is, and that He is a rewarder of them that seek after Him.” (Heb. 11:6.) Faith is a shield; but wherever there are quibbles, and reasonings, and scrutinizings, then is it no longer a shield, but it impedes us. Let this our faith be such as shall cover and screen the whole frame. Let it not then be scanty, so as to leave the feet or any other part exposed, but let the shield be commensurate with the whole body.
“Fiery1 darts.” For many doubtful reasonings there are, which set the soul, as it were, on fire, many difficulties, many perplexities, but all of them faith sets entirely at rest; many things does the devil dart in, to inflame our soul and bring us into uncertainty; as, for example, when some persons say, “Is there then a resurrection?” “Is there a judgment?” “Is there a retribution?” “But is there faith?” the apostle would say, “thou shalt with it quench the darts of the devil. Has any base lust assaulted thee? Hold before thee thy faith in the good things to come, and it will not even show itself, yea, it will perish.” “All the darts”; not some quenched, and others not. Hearken to what Paul saith, “For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed to us-ward.” (Rom. 8:18.) Seest thou how many darts the righteous quenched in those days? Seemeth it not to thee to be “fiery darts,” when the patriarch burned with inward fire, as he was offering up his son? Yea, and other righteous men also have quenched “all his darts.” Whether then they be reasonings that assault us, let us hold out this; or whether they be base desires, let us use this; or whether again labors and distresses, upon this let us repose. Of all the other armor, this is the safeguard; if we have not this, they will be quickly pierced through. “Withal,” saith he, “taking up the shield of faith.” What is the meaning of “withal”? It means both “in truth,” and “in righteousness,” and “in the preparation of the gospel”; that is to say, all these have need of the aid of faith.
And therefore he adds further, “and take the helmet of salvation”; that is to say, finally by this shall ye be able to be in security. To receive the helmet of salvation is to escape the peril. For as the helmet covers the head perfectly in every part, and suffers it not to sustain any injury, but preserves it, so also does faith supply alike the place of a shield, and of a helmet2 to preserve us. For if we quench his darts, quickly shall we receive also those saving thoughts that suffer not our governing principle3 to sustain any harm; for if these, the thoughts that are adverse to our salvation, are quenched, those which are not so, but which contribute to our salvation, and inspire us with good hopes, will be generated within us, and will rest upon our governing principle, as a helmet does upon the head.
And not only this, but we shall take also “the sword of the Spirit,” and thus not only ward off his missiles, but smite the devil himself. For a soul that does not despair of herself, and is proof against those fiery darts, will stand with all intrepidity to face the enemy, and will cleave open his breastplate with this very sword with which Paul also burst through it, and “brought into captivity his devices” (2 Cor. 10:5); he will cut off and behead the serpent.
“Which is the word of God.”
By the “word of God” in this place, he means on the one hand the ordinance of God, or the word of command; or on the other that it is in the Name of Christ. For if we keep his commandments, by these we shall kill and slay the dragon himself, “the crooked serpent.” (Isa. 27:1.) And as he said, “Ye shall be able to quench the fiery darts of the evil one”; that he might not puff them up, he shows them, that above all things they stand in need of God; for what does he say?
“With all prayer and supplication,” he says, these things shall be done, and ye shall accomplish all by praying. But when thou drawest near, never ask for thyself only: thus shalt thou have God favorable to thee.
“With all prayer and supplication, praying at all seasons in the Spirit, and watching thereunto in all perseverance for all the saints.” Limit it not, I say, to certain times of the day, for hear what he is saying; approach at all times; “pray,” saith he, “without ceasing.” (1 Thess. 5:17.) Hast thou never heard of that widow, how by her importunity she prevailed? (Luke 18:1–7.) Hast thou never heard of that friend, who at midnight shamed his friend into yielding by his perseverance? (Luke 11:5–8.) Hast thou not heard of the Syrophœnician woman (Mark 7:25–30), how by the constancy of her entreaty she called forth the Lord’s compassion? These all of them gained their object by their importunity.
“Praying at all seasons,” saith he, “in the Spirit.”
That is to say, let us seek for the things which are according to God, nothing of this world, nothing pertaining to this life.
Therefore, is there need not only that we “pray without ceasing,” but also, that we should do so “watching;—and watching,” saith he, “thereunto.” Whether he is here speaking of vigils;1 or of the wakefulness of the soul, I admit both meanings. Seest thou how that Canaanitish woman watched unto prayer? and though the Lord gave her no answer, nay, even shook her off, and called her a dog, she said, “Yea, Lord: for even the dogs eat of the crumbs which fall from their masters’ table” (Matt. 15:27), and desisted not until she obtained her request. How, too, did that widow cry, and persist so long, until she was able to shame into yielding that ruler, that neither feared God, nor regarded man (Luke 18:1–7)? And how, again, did the friend persist, remaining before the door in the dead of night, till he shamed the other into yielding by his importunity, and made him arise. (Luke 11:5–8.) This is to be watchful.[21]
NPBFL13
The Enemy (Eph. 6:10–12)
The intelligence corps plays a vital part in warfare because it enables the officers to know and understand the enemy. Unless we know who the enemy is, where he is, and what he can do, we have a difficult time defeating him. Not only in Ephesians 6, but throughout the entire Bible, God instructs us about the enemy, so there is no reason for us to be caught off guard.
The leader—the devil. The enemy has many different names. Devil means “accuser,” because he accuses God’s people day and night before the throne of God (Rev. 12:7–11). Satan means “adversary,” because he is the enemy of God. He is also called the tempter (Matt. 4:3), and the murderer and the liar (John 8:44). He is compared to a lion (1 Peter 5:8), a serpent (Gen. 3:1; Rev. 12:9), and an angel of light (2 Cor. 11:13–15), as well as “the god of this age” (2 Cor. 4:4, niv).
Where did he come from, this spirit-creature that seeks to oppose God and defeat His work? Many students believe that in the original Creation, he was “Lucifer, son of the morning” (Isa. 14:12–15) and that he was cast down because of his pride and his desire to occupy God’s throne. Many mysteries are connected with the origin of Satan, but what he is doing and where he is going are certainly no mystery! Since he is a created being, and not eternal (as God is), he is limited in his knowledge and activity. Unlike God, Satan is not all-knowing, all-powerful, or everywhere-present. Then how does he accomplish so much in so many different parts of the world? The answer is in his organized helpers.
Satan’s helpers. Paul called them “principalities … powers … rulers … spiritual wickedness in high places” (Eph. 6:12). Charles B. Williams translates it: “For our contest is not with human foes alone, but with the rulers, authorities, and cosmic powers of this dark world; that is, with the spirit forces of evil challenging us in the heavenly contest” (wms). This suggests a definite army of demonic creatures that assist Satan in his attacks against believers. The Apostle John hinted that one third of the angels fell with Satan when he rebelled against God (Rev. 12:4), and Daniel wrote that Satan’s angels struggle against God’s angels for control of the affairs of nations (Dan. 10:13–20). A spiritual battle is going on in this world, and in the sphere of “the heavenlies,” and you and I are a part of this battle. Knowing this makes “walking in victory” a vitally important thing to us—and to God.
The important point is that our battle is not against human beings. It is against spiritual powers. We are wasting our time fighting people when we ought to be fighting the devil who seeks to control people and make them oppose the work of God. During Paul’s ministry in Ephesus, a riot took place that could have destroyed the church (Acts 19:21–41). It wasn’t caused only by Demetrius and his associates, for behind them were Satan and his associates. Certainly Paul and the church prayed, and the opposition was silenced. The advice of the King of Syria to his soldiers can be applied to our spiritual battle: “Fight neither with small nor great, save only with the king” (1 Kings 22:31).
Satan’s abilities. The admonitions Paul gave indicate that Satan is a strong enemy (Eph. 6:10–12), and that we need the power of God to be able to stand against him. Never underestimate the power of the devil. He is not compared to a lion and a dragon just for fun! The Book of Job tells what his power can do to a man’s body, home, wealth, and friends. Jesus calls Satan a thief who comes “to steal, and to kill, and to destroy” (John 10:10). Not only is Satan strong, but he is also wise and subtle, and we fight against “the wiles of the devil.” Wiles means “cunning, crafty arts, strategems.” The Christian cannot afford to be “ignorant of his devices” (2 Cor. 2:11). Some men are cunning and crafty and “lie in wait to deceive” (Eph. 4:14), but behind them is the arch-deceiver, Satan. He masquerades as an angel of light (2 Cor. 11:14) and seeks to blind men’s minds to the truth of God’s Word. The fact that Paul uses the word “wrestle” indicates that we are involved in a hand-to-hand battle and are not mere spectators at a game. Satan wants to use our external enemy, the world, and our internal enemy, the flesh, to defeat us. His weapons and battle plans are formidable.
The Equipment (Eph. 6:13–17)
Since we are fighting against enemies in the spirit world, we need special equipment both for offense and defense. God has provided the “whole armor” for us, and we dare not omit any part. Satan looks for that unguarded area where he can get a beachhead (Eph. 4:27). Paul commanded his readers to put on the armor, take the weapons, and withstand Satan, all of which we do by faith. Knowing that Christ has already conquered Satan, and that the spiritual armor and weapons are available, by faith we accept what God gives us and go out to meet the foe. The day is evil, and the enemy is evil, but “if God be for us, who can be against us?” (Rom. 8:31)
The girdle of truth (v. 14a). Satan is a liar (John 8:44), but the believer whose life is controlled by truth will defeat him. The girdle holds the other parts of the armor together, and truth is the integrating force in the life of the victorious Christian. A man of integrity, with a clear conscience, can face the enemy without fear. The girdle also held the sword. Unless we practice the truth, we cannot use the Word of truth. Once a lie gets into the life of a believer, everything begins to fall apart. For over a year, King David lied about his sin with Bathsheba, and nothing went right. Psalms 32 and 51 tell of the price he paid.
The breastplate of righteousness (v. 14b.) This piece of armor, made of metal plates or chains, covered the body from the neck to the waist, both front and back. It symbolizes the believer’s righteousness in Christ (2 Cor. 5:21) as well as his righteous life in Christ (Eph. 4:24). Satan is the accuser, but he cannot accuse the believer who is living a godly life in the power of the Spirit. The life we live either fortifies us against Satan’s attacks or makes it easier for him to defeat us (2 Cor. 6:1–10). When Satan accuses the Christian, it is the righteousness of Christ that assures the believer of his salvation. But our positional righteousness in Christ, without practical righteousness in the daily life, only gives Satan opportunity to attack us.
The shoes of the Gospel (v. 15). The Roman soldier wore sandals with hobnails in the soles to give him better footing for the battle. If we are going to “stand” and “withstand,” then we need the shoes of the Gospel. Because we have the peace with God (Rom. 5:1) that comes from the Gospel, we need not fear the attack of Satan or men. We must be at peace with God and with each other if we are to defeat the devil (James 4:1–7). But the shoes have another meaning. We must be prepared each day to share the Gospel of peace with a lost world. The most victorious Christian is a witnessing Christian. If we wear the shoes of the Gospel, then we have the “beautiful feet” mentioned in Isaiah 52:7 and Romans 10:15. Satan has declared war, but you and I are ambassadors of peace (2 Cor. 5:18–21); and, as such, we take the Gospel of peace wherever we go.
The shield of faith (v. 16). The shield was large, usually about four feet by two feet, made of wood, and covered with tough leather. As the soldier held it before him, it protected him from spears, arrows, and “fiery darts.” The edges of these shields were so constructed that an entire line of soldiers could interlock shields and march into the enemy like a solid wall. This suggests that we Christians are not in the battle alone. The “faith” mentioned here is not saving faith, but rather living faith, a trust in the promises and the power of God. Faith is a defensive weapon which protects us from Satan’s fiery darts. In Paul’s day, arrows, dipped in some inflammable substance and ignited, were shot at the enemy. Satan shoots “fiery darts” at our hearts and minds: lies, blasphemous thoughts, hateful thoughts about others, doubts, and burning desires for sin. If we do not by faith quench these darts, they will light a fire within and we will disobey God. We never know when Satan will shoot a dart at us, so we must always walk by faith and use the shield of faith.
The helmet of salvation (v. 17). Satan wants to attack the mind, the way he defeated Eve (Gen. 3; 2 Cor. 11:1–3). The helmet refers to the mind controlled by God. It is too bad that many Christians have the idea that the intellect is not important, when in reality it plays a vital role in Christian growth, service, and victory. When God controls the mind, Satan cannot lead the believer astray. The Christian who studies his Bible and learns the meaning of Bible doctrines is not going to be led astray too easily. We need to be “taught by Him as the truth is in Jesus” (Eph. 4:21). We are to “grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18). Wherever Paul ministered, he taught the new converts the truths of the Word of God, and this helmet protected them from Satan’s lies.
One Sunday afternoon, I visited a man who had been a deacon in a local church, but was at that time involved in a false cult. We sat at the table with open Bibles, and I tried to show him the truth of God’s Word, but it seemed his mind was blinded by lies. “How did you happen to turn away from a Bible-preaching church and get involved in this belief?” I asked, and his reply stunned me.
“Preacher, I blame the church. I didn’t know anything about the Bible, and they didn’t teach me much more. I wanted to study the Bible, but nobody told me how. Then they made me a deacon, and I wasn’t ready for it. It was too much for me. I heard this man preaching the Bible over the radio and it sounded as if he knew something. I started reading his magazine and studying his books, and now I’m convinced he’s right.”
What a tragedy that when his local church took him in, they failed to fit him with the helmet of salvation. Had they practiced the truth found in 2 Timothy 2:2, this man might not have been a casualty in the battle.
The sword of the Spirit (v. 17b). This sword is the offensive weapon God provides us. The Roman soldier wore on his girdle a short sword which was used for close-in fighting. Hebrews 4:12 compares the Word of God to a sword, because it is sharp and is able to pierce the inner man just as a material sword pierces the body. You and I were “cut to the heart” (Acts 2:37; 5:33) when the Word convicted us of our sins. Peter tried to use a sword to defend Jesus in the Garden (Luke 22:47–51); but he learned at Pentecost that the “sword of the Spirit” does a much better job. Moses also tried to conquer with a physical sword (Ex. 2:11–15), only to discover that God’s Word alone was more than enough to defeat Egypt.
A material sword pierces the body, but the Word of God pierces the heart. The more you use a physical sword, the duller it becomes; but using God’s Word only makes it sharper in our lives. A physical sword requires the hand of a soldier, but the sword of the Spirit has its own power, for it is “living and powerful” (Heb. 4:12). The Spirit wrote the Word, and the Spirit wields the Word as we take it by faith and use it. A physical sword wounds to hurt and kill, while the sword of the Spirit wounds to heal and give life. But when we use the sword against Satan, we are out to deal him a blow that will cripple him and keep him from hindering God’s work.
When He was tempted by Satan in the wilderness, Christ used the sword of the Spirit and defeated the enemy. Three times Jesus said, “It is written” (Luke 4:1–13). Note that Satan can also quote the Word: “For it is written” (Luke 4:10), but he does not quote it completely. Satan tries to use the Word of God to confuse us, so it is important that we know every word that God has given us. “You can prove anything by the Bible,” someone said. True—if you take verses out of context, leave out words, and apply verses to Christians today that do not really apply. The better you know the Word of God, the easier it will be for you to detect Satan’s lies and reject his offers.
In one sense, the “whole armor of God” is a picture of Jesus Christ. Christ is the Truth (John 14:6), and He is our righteousness (2 Cor. 5:21) and our peace (Eph. 2:14). His faithfulness makes possible our faith (Gal. 2:20); He is our salvation (Luke 2:30); and He is the Word of God (John 1:1, 14). This means that when we trusted Christ, we received the armor. Paul told the Romans what to do with the armor (Rom. 13:11–14): wake up (Rom. 13:11), cast off sin, and “put on the armor of light” (Rom. 13:12). We do this by putting “on the Lord Jesus Christ” (Rom. 13:14). By faith, put on the armor and trust God for the victory. Once and for all, we have put on the armor at the moment of salvation. But there must be a daily appropriation. When King David put off his armor and returned to his palace, he was in greater danger than when he was on the battlefield (2 Sam. 11). We are never out of reach of Satan’s devices, so we must never be without the whole armor of God.
The Energy (Eph. 6:18–20)
Prayer is the energy that enables the Christian soldier to wear the armor and wield the sword. We cannot fight the battle in our own power, no matter how strong or talented we may think we are. When Amalek attacked Israel, Moses went to the mountaintop to pray, while Joshua used the sword down in the valley (Ex. 17:8–16). It took both to defeat Amalek—Moses’ intercession on the mountain, and Joshua’s use of the sword in the valley. Prayer is the power for victory, but not just any kind of prayer. Paul tells how to pray if we would defeat Satan.
Pray always. This obviously does not mean “always saying prayers.” We are not heard for our “much speaking” (Matt. 6:7). “Pray without ceasing” (1 Thes. 5:17) says to us, “Always be in communion with the Lord. Keep the receiver off the hook!” Never have to say when you pray, “Lord, we come into Thy presence,” because you never left His presence! A Christian must “pray always” because he is always subject to temptations and attacks of the devil. A surprise attack has defeated more than one believer who forgot to “pray without ceasing.”
Pray with all prayer. There is more than one kind of praying: prayer, supplication, intercession, thanksgiving (Phil. 4:6; 1 Tim. 2:1). The believer who prays only to ask for things is missing out on blessings that come with intercessions and giving of thanks. In fact, thanksgiving is a great prayer weapon for defeating Satan. “Praise changes things” as much as “prayer changes things.” Intercession for others can bring victory to our own lives. “And the Lord turned the captivity of Job when he prayed for his friends” (Job 42:10).
Pray in the Spirit. The Bible formula is that we pray to the Father, through the Son, and in the Spirit. Romans 8:26–27 tells us that only in the Spirit’s power can we pray in the will of God. Otherwise, our praying could be selfish and out of the will of God. In the Old Testament tabernacle, there was a small golden altar standing before the veil, and here the priest burned the incense (Ex. 30:1–10; Luke 1:1–11). The incense is a picture of prayer. It had to be mixed according to God’s plan and could not be counterfeited by man. The fire on the altar is a picture of the Holy Spirit, for it is He who takes our prayers and “ignites” them in the will of God. It is possible to pray fervently in the flesh and never get through to God. It is also possible to pray quietly in the Spirit and see God’s hand do great things.
Pray with your eyes open. Watching means “keeping on the alert.” The phrase “watch and pray” occurs often in the Bible. When Nehemiah was repairing the walls of Jerusalem, and the enemy was trying to stop the work, Nehemiah defeated the enemy by watching and praying. “Nevertheless we made our prayer unto our God, and set a watch” (Neh. 4:9). “Watch and pray” is the secret of victory over the world (Mark 13:33), the flesh (Mark 14:38), and the devil (Eph. 6:18). Peter went to sleep when he should have been praying, and the result was victory for Satan (Mark 14:29–31, 67–72). God expects us to use our God-given senses, led by the Spirit, so that we detect Satan when he is beginning to work.
Keep on praying. The word perseverance simply means “to stick to it and not quit.” The early believers prayed this way (Acts 1:14; 2:42; 6:4); and we also should pray this way (Rom. 12:12). Perseverance in prayer does not mean we are trying to twist God’s arm, but rather that we are deeply concerned and burdened and cannot rest until we get God’s answer. As Robert Law puts it, “Prayer is not getting man’s will done in heaven; it is getting God’s will done on earth” (Tests of Life, [Grand Rapids: Baker, 1968]). Most of us quit praying just before God is about to give the victory. Not everybody is so constituted that he can sincerely spend a whole night in prayer, but all of us can persevere in prayer far more than we do. The early church prayed without ceasing when Peter was in prison and, at the last moment, God gave them their answer (Acts 12:1–19). Keep on praying until the Spirit stops you or the Father answers you. Just about the time you feel like quitting, God will give the answer.
Pray for all the saints. The Lord’s Prayer begins with “Our Father”—not “My Father.” We pray as part of a great family that is also talking to God, and we ought to pray for the other members of the family. Even Paul asked for the prayer support of the Ephesians—and he had been to the third heaven and back. If Paul needed the prayers of the saints, how much more do you and I need them! If my prayers help another believer defeat Satan, then that victory will help me too. Note that Paul did not ask them to pray for his comfort or safety, but for the effectiveness of his witness and ministry.[21]
The Bible Exposition Commentary
Ephesians 6
This final section (6:10–24) tells us how to walk in victory. It is a sad thing when believers do not know the provisions God has made for victory over Satan. Christ has completely overcome Satan and his hosts (Col. 2:13–15 and Eph. 1:19–23), and His victory is ours by faith.
I. The Enemy We Fight (6:10–12)
Satan is a strong enemy, so Paul exhorts us to be strong. Paul knows that the flesh is weak (Mark 14:38) and that we can overcome only in Christ’s power. Note that before Paul tells us to stand in v. 11, he commands us in v. 10 to be strong. How do we receive this strength to stand? By realizing that we are seated with Christ in the heavenlies far above all of Satan’s principalities and powers (1:19–23), and that the very power of God is available to us through the indwelling Spirit (3:14–21). We must sit before we can walk, and we must walk before we can stand. We must understand our spiritual position before we can have spiritual power.
Many Bible students believe that Satan was the anointed cherub whom God placed in charge of the newly created earth (Ezek. 28:11–19). Through pride, he fell (Isa. 14:9ff) and took with him a host of angelic beings who now make up his army of principalities and powers. Satan has access to heaven (Job 1–3), but one day will be cast from heaven (Rev. 12:9ff). He is the deceiver (2 Cor. 11:3) and the destroyer (Rev. 9:11, where Abaddon means “destroyer”), for he goes about as a serpent and a lion (1 Peter 5:8–9). We Christians need to realize that we do not fight against flesh and blood but against the “spirit who now works in the sons of disobedience” (Eph. 2:2, NKJV). Just as the Spirit of God works in believers to make them holy, so the spirit of disobedience (Satan and his demons) works in the lives of unbelievers. How foolish to fight flesh and blood when the real enemy is merely using that flesh and blood to obstruct the Lord’s work. This is the mistake Peter made in the Garden of Gethsemane when he tried to overcome the devil with the sword (see Matt. 26:51). Moses made the same mistake when he killed the Egyptian (Acts 7:23–29). The only way to fight spiritual enemies is with spiritual weapons—the Word of God and prayer.
We must beware of the wiles of the devil (Eph. 6:11) which means his strategy, devices (2 Cor. 2:11) and snares (1 Tim. 3:7). He is the ruler of darkness and uses darkness (ignorance and lies) to further his cause (2 Cor. 4:1ff; Luke 22:53).
II. The Equipment We Wear (6:13–17)
It is important that the Christian not “give place to the devil” (4:27), that is, leave any area unprotected so that Satan can get a foothold. The armor Paul describes is for protection; the sword (God’s Word) is for actual battle. Each part of the spiritual armor tells us what believers must have if they are to be protected against Satan:
Truth—Satan is a liar, but the Christian who knows the truth will not be deceived.
Righteousness—This means the consistent daily walk of the Christian. Satan is the accuser (Rev. 12:10), but the believer who walks in the light will give Satan no opportunity to attack. We stand in the imputed righteousness of Christ, and we walk in the imparted righteousness of the Holy Spirit.
Peace—Satan is a divider and a destroyer. When the believer walks in the way of peace, the Gospel way, then Satan cannot reach him. The Christian’s feet should be clean (John 13), beautiful (Rom. 10:15), and shod with the Gospel. Christians who are ready to witness for Christ have an easier time defeating the evil one.
Faith—Satan is the source of unbelief and doubt. “Has God indeed said?” is his favorite question (Gen. 3:1). Faith is what overcomes every foe (1 John 5:4). As believers use the shield of faith, the fiery darts of unbelief and doubt are kept away.
Salvation—This verse (17) probably refers to our ultimate salvation when Christ returns (see 1 Thes. 5:8). The believer whose mind is fixed on Christ’s imminent coming will not fall into Satan’s traps. The blessed hope must be like a helmet to protect the mind. Satan would love to have us believe that Christ is not coming back, or that He may not come back today. Read Matt. 24:45–51 to see what happens to the person who takes off the helmet of salvation.
These pieces of armor are for the believer’s protection; the sword of the Spirit and prayer are weapons for attacking Satan’s strongholds and defeating him. The Christian must fight spiritual enemies with spiritual weapons (2 Cor. 10:4), and the Word of God is the only sword we need. God’s sword has life and power (Heb. 4:12) and never grows dull. Christians conquer as they understand God’s Word, memorize it, and obey it.
III. The Energy We Use (6:18–24)
Armor and weapons are not sufficient to win a battle; there must be energy to do the job. Our energy comes from prayer. We use the sword of the Spirit, and we pray in the Spirit: the Holy Spirit empowers us to win the battle. Read again Eph. 3:14–21 and dare to believe it. The Word of God and prayer are the two resources God has given the church to overcome the enemy and gain territory for God’s glory. Note Acts 20:32 and Acts 6:4; also 1 Sam. 12:23.
Christian soldiers must pray with their eyes open. “Watch and pray” is God’s secret for overcoming the world (Mark 13:33), the flesh (Mark 14:38), and the devil (Eph. 6:18). We should also “watch and pray” for opportunities to serve Christ (Col. 4:2–3).
We should not only pray for ourselves, but we should also pray for our fellow soldiers (6:19ff). Paul was never too proud to ask for prayer. He wanted to have the power to be able to share the mystery (see 3:1–12), the very message that had brought him to jail. “Ambassador in bonds” is a peculiar title, yet that is exactly what Paul was. Chained to a different Roman soldier every six hours, Paul had a wonderful opportunity to witness for Christ.
Paul closes this magnificent epistle with several personal items, knowing that his friends would want to know his condition. Certainly they could pray for him more intelligently if they knew his needs. But Paul wants to give them comfort, too (v. 22). Paul was a true saint, drawing upon God’s supply for his every need.[21]
Wiersbe’s Expository Outlines on the New Testament
E. Exhortations Concerning the Christian Warfare (6:10–20)
6:10 Paul is coming to the close of his Epistle. Addressing all the family of God, he makes a stirring appeal to them as soldiers of Christ. Every true child of God soon learns that the Christian life is a warfare. The hosts of Satan are committed to hinder and obstruct the work of Christ and to knock the individual soldier out of combat. The more effective a believer is for the Lord, the more he will experience the savage attacks of the enemy: the devil does not waste his ammunition on nominal Christians. In our own strength we are no match for the devil. So the first preparatory command is that we should be continually strengthened in the Lord and in the boundless resources of His might. God’s best soldiers are those who are conscious of their own weakness and ineffectiveness, and who rely solely on Him. “God has chosen the weak things of the world to put to shame the things which are mighty” (1 Cor. 1:27b). Our weakness commends itself to the power of His might.
6:11 The second command is concerned with the need for divine armor. The believer must put on the whole armor of God that he may be able to stand against the stratagems of the devil. It is necessary to be completely armed; one or two pieces will not do. Nothing less than the whole panoply which God provides will keep us invulnerable. The devil has various stratagems—discouragement, frustration, confusion, moral failure, and doctrinal error. He knows our weakest point and aims for it. If he cannot disable us by one method, he will try for another.
6:12 This warfare is not a matter of contending against godless philosophers, crafty priests, Christ-denying cultists, or infidel rulers. The battle is against demonic forces, against battalions of fallen angels, against evil spirits who wield tremendous power. Though we cannot see them, we are constantly surrounded by wicked spirit-beings. While it is true that they cannot indwell a true believer, they can oppress and harass him. The Christian should not be morbidly occupied with the subject of demonism; neither should he live in fear of demons. In the armor of God, he has all he needs to hold his ground against their onslaughts. The apostle speaks of these fallen angels as principalities and powers, as rulers of the darkness of this age, and as spiritual hosts of wickedness in the heavenly places. We do not have sufficient knowledge to distinguish between these; perhaps they refer to spirit-rulers with differing degrees of authority, such as presidents, governors, mayors, and aldermen, on the human scale.
6:13 As Paul wrote, he was probably guarded by a Roman soldier in full armor. Always quick to see spiritual lessons in the natural realm, he makes the application: we are flanked by formidable foes; we must take up the whole armor of God, that we may be able to withstand when the conflict reaches its fiercest intensity, and still be found standing when the smoke of battle has cleared away. The evil day probably refers to any time when the enemy comes against us like a flood. Satanic opposition seems to occur in waves, advancing and receding. Even after our Lord’s temptation in the wilderness, the devil left Him for a season (Luke 4:13).
6:14 The first piece of armor mentioned is the belt of truth. Certainly we must be faithful in holding the truth of God’s word, but it is also necessary for the truth to hold us. We must apply it to our daily lives. As we test everything by the truth, we find strength and protection in the combat.
The second piece is the breastplate of righteousness. Every believer is clothed with the righteousness of God (2 Cor. 5:21), but he must also manifest integrity and uprightness in his personal life. Someone has said, “When a man is clothed in practical righteousness, he is impregnable. Words are no defense against accusation, but a good life is.” If our conscience is void of offense toward God and man, the devil has nothing to shoot at. David put on the breastplate of righteousness in Psalm 7:3–5. The Lord Jesus wore it at all times (Isa. 59:17).
6:15 The soldier must have his feet shod with the preparation of the gospel of peace. This suggests a readiness to go out with the good news of peace, and therefore an invasion into enemy territory. When we relax in our tents, we are in deadly peril. Our safety is to be found in following the beautiful feet of the Savior on the mountains, bearing glad tidings and publishing peace (Isa. 52:7; Rom. 10:15).
Take my feet and let them be
Swift and beautiful for Thee
—Frances Ridley Havergal
6:16 In addition, the soldier must take the shield of faith so that when the fiery darts of the wicked one come zooming at him, they will hit the shield and fall harmlessly to the ground. Faith here is firm confidence in the Lord and in His word. When temptations burn, when circumstances are adverse, when doubts assail, when shipwreck threatens, faith looks up and says, “I believe God.”
6:17 The helmet God provides is salvation (Isa. 59:17). No matter how hot the battle, the Christian is not daunted, since he knows that ultimate victory is sure. Assurance of eventual deliverance preserves him from retreat or surrender. “If God is for us, who can be against us?” (Rom. 8:31).
Finally, the soldier takes the sword of the Spirit, which is the word of God. The classic illustration of this is our Lord’s use of this sword in His encounter with Satan. Three times He quoted the word of God—not just random verses but the appropriate verses which the Holy Spirit gave Him for that occasion (Luke 4:1–13). The word42 of God here does not mean the whole Bible, but the particular portion of the Bible which best suits the occasion.
David Watson says:
God gives us all the protection that we need. We must see that there is a “ring of truth” about our walk with the Lord, that our lives are right (“righteous”) with God and with one another, that we seek to make peace wherever we go, that we lift up that shield of faith together to quench the flaming darts of the evil one, that we protect our minds from fears and anxieties that easily assail, and that we use God’s word to good effect in the power of the Spirit. Remember it was by the repeated sword thrusts of God’s word that Jesus overcame his adversary in the wilderness.43
6:18 Prayer is not mentioned as a part of the armor; but we would not be overrating its importance if we say that it is the atmosphere in which the soldier must live and breathe. It is the spirit in which he must don the armor and face the foe. Prayer should be continual, not sporadic; a habit, not an isolated act. Then too the soldier should use all kinds of prayer: public and private; deliberate and spontaneous; supplication and intercession; confession and humiliation; praise and thanksgiving.
And prayer should be in the Spirit, that is, inspired and led by Him. Formal prayers recited merely by rote (without giving thought to their meaning)—of what value are they in combat against the hosts of hell? There must be vigilance in prayer: watchful to this end. We must watch against drowsiness, mind-wandering, and preoccupation with other things. Prayer requires spiritual keenness, alertness, and concentration. And there must be perseverance in prayer. We must keep on asking, seeking, knocking (Luke 11:9). Supplication should be made for all the saints. They are engaged in the conflict too, and need to be supported in prayer by their fellow soldiers.
6:19 Regarding Paul’s personal request, and for me, Blaikie remarks:
Mark the unpriestly idea! So far from Paul having a store of grace for all the Ephesians, he needed their prayers that, out of the one living store, the needful grace might be given to him.44
Paul was writing from prison. Yet he did not ask prayer for his early release. Rather he asked for utterance in opening his mouth boldly to declare the mystery of the gospel. This is Paul’s final mention of the mystery in Ephesians. Here it is presented as the reason for his bonds. Yet he has no regrets. Quite the contrary! He wants to broadcast it more and more.
6:20 Ambassadors are generally granted diplomatic immunity from arrest and imprisonment. But men will tolerate almost anything better than they will tolerate the gospel. No other subject stirs such emotion, arouses such hostility and suspicion, and provokes such persecution. So Christ’s representative was an ambassador in chains. Eadie states it well:
A legate from the mightiest Sovereignty, charged with an embassy of unparalleled nobleness and urgency, and bearing with him credentials of unmistakable authenticity, is detained in captivity.45
The particular part of Paul’s message that stirred the hostility of narrow religionists was the announcement that believing Jews and believing Gentiles are now formed into one new society, sharing equal privileges, and acknowledging Christ as Head.[21]
Believer’s Bible Commentary
6:10–17 His armor against our adversary. Reminding us of the might of our adversary the Devil, Paul urged us to use all the resources of God against him. These include the confidence of our right standing before God (“righteousness,” “salvation”), as well as the truth of God’s Word.
Whatever specific roles the “evil rulers” or “powers of darkness” play in his army, Satan is powerful and resourceful (6:11–12). The believer is never told to attack the Devil, but the believer is told to withstand and resist him (6:11, 13–14; see 1 Pet. 5:8–9):
• When tempted to do wrong, we should flee as Joseph did (see Gen. 39:7–23).
• But when attacked by Satan for doing right, we should stand firm as Daniel’s friends did (see Dan. 3:1–25).
Someone has observed that as pilgrims we walk, as witnesses we talk, as contenders we run, but as fighters we stand.
6:18–20 One final weapon: Prayer. Our spiritual warfare should always include prayer, for ourselves and for others (6:18). Paul asked for prayer for himself, that he might find the right words for witnessing (6:19–20). As we pray we must also “stay alert” to our spiritual enemy (6:18; see 1 Pet. 5:8). Christians are often told to stay alert or to be ready (see Matt. 26:41; Luke 12:37–40; Acts 20:31; 1 Thess. 5:6; 2 Tim. 4:5; 1 Pet. 4:7; Rev. 3:2; 16:15).[21]
Wilmington’s Bible Commentary
Verses 10–18
Spiritual strength and courage are needed for our spiritual warfare and suffering. Those who would prove themselves to have true grace, must aim at all grace; and put on the whole armour of God, which he prepares and bestows. The Christian armour is made to be worn; and there is no putting off our armour till we have done our warfare, and finished our course. The combat is not against human enemies, nor against our own corrupt nature only; we have to do with an enemy who has a thousand ways of beguiling unstable souls. The devils assault us in the things 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 him advantage. The different parts of the armour of heavy-armed soldiers, who had to sustain the fiercest assaults of the enemy, are here described. There is none for the back; nothing to defend those who turn back in the Christian warfare. Truth, or sincerity, is the girdle. This 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 Divine wrath. The righteousness of Christ implanted in us, fortifies the heart against the attacks of Satan. Resolution must be as greaves, or armour to our legs; and to stand their ground or to march forward in rugged paths, the feet must be shod with the preparation of the gospel of peace. Motives to obedience, amidst trials, must be drawn from a clear knowledge of the gospel. Faith is all in all in an hour of temptation. Faith, as relying on unseen objects, receiving Christ and the benefits of redemption, and so deriving grace from him, is like a shield, a 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 Scriptural 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 mortifies evil desires and blasphemous thoughts as they rise within; and answers unbelief and error as they assault from without. A single text, well understood, and rightly applied, at once destroys a temptation or an objection, and subdues the most formidable adversary. Prayer must fasten all the other parts of our Christian armour. There are other duties of religion, and of our stations in the world, but we must keep up times of prayer. Though set and solemn prayer may not be seasonable 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 vain 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 grace of God the Holy Spirit, in dependence on, and according to, his teaching. We must preserve in particular requests, notwithstanding discouragements. We must pray, not for ourselves only, but for all saints. Our enemies are mighty, and we are without strength, but our 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 continue our prayers with patience. [21]
Matthew Henry’s Concise Commentary on the Bible
10. Finally, my brethren, be strong in the Lord. Paul had now stated to the Ephesians the duties which they were to perform. He had considered the various relations of life which they sustained, and the obligations resulting from them. He was not unaware that in the discharge of their duties they would need strength from above. He knew that they had great and mighty foes, and that to meet them, they needed to be clothed in the panoply of the Christian soldier. He closes, therefore, by exhorting them to put on all the strength which they could to meet the enemies with which they had to contend; and in the commencement of his exhortation he reminds them that it was only by the strength of the Lord that they could hope for victory. To be “strong in the Lord,” is, (1.) to be strong or courageous in his cause; (2.) to feel that he is our strength, and to rely on him and his promises.
11. Put on the whole armour of God. The whole description here is derived from the weapons of an ancient soldier. The various parts of those weapons—constituting the “whole panoply”—are specified in ver. 14–17. The word rendered “whole armour” (πανοπλίαν, panoply), means complete armour, offensive and defensive; see Luke 11:22; Notes, Rom. 13:12; 2 Cor. 6:7. “The armour of God” is not that which God wears, but that which he has provided for the Christian soldier. The meaning here is, (1.) that we are not to provide in our warfare such weapons as men employ in their contests, but such as God provides; that we are to renounce the weapons which are carnal, and put on such as God has directed for the achievement of the victory. (2.) We are to put on the “whole armour.” We are not to go armed partly with what God has appointed, and partly with such weapons as men use; nor are we to put on a part of the armour only, but the whole of it. A man needs all that armour if he is about to fight the battles of the Lord; and if he lacks one of the weapons which God has appointed, defeat may be the consequence.
That ye may be able to stand. The foes are so numerous and mighty, that unless clothed with the divine armour, victory will be impossible.
Against the wiles of the devil. The word rendered “wiles” (μεθοδεία), means properly that which is traced out with method; that which is methodized; and then that which is well laid—art, skill, cunning. It occurs in the New Testament only in Eph. 4:14, and in this place. It is appropriately here rendered wiles, meaning cunning devices, arts, attempts to delude and destroy us. The wiles of the devil are the various arts and stratagems which he employs to drag souls down to perdition. We can more easily encounter open force than we can cunning; and we need the weapons of Christian armour to meet the attempts to draw us into a snare, as much as to meet open force. The idea here is, that Satan does not carry on an open warfare. He does not meet the Christian soldier face to face. He advances covertly; makes his approaches in darkness; employs cunning rather than power, and seeks rather to deceive and betray than to vanquish by mere force. Hence the necessity of being constantly armed to meet him whenever the attack is made. A man who has to contend with a visible enemy, may feel safe if he only prepares to meet him in the open field. But far different is the case if the enemy is invisible; if he steals upon us slyly and stealthily; if he practices war only by ambushes and by surprises. Such is the foe that we have to contend with—and almost all the Christian struggle is a warfare against stratagems and wiles. Satan does not openly appear. He approaches us not in repulsive forms, but comes to recommend some plausible doctrine, to lay before us some temptation that shall not immediately repel us. He presents the world in an alluring aspect; invites to pleasures that seem to be harmless, and leads us in indulgence until we have gone so far that we cannot retreat.
12. For we wrestle. Gr., “The wrestling to us;” or, “There is not to us a wrestling with flesh and blood.” There is undoubtedly here an allusion to the ancient games of Greece, a part of the exercises in which consisted in wrestling; see Notes on 1 Cor. 9:25–27. The Greek word here used—πάλη—denotes a wrestling; and then a struggle, fight, combat, Here it refers to the struggle or combat which the Christian is to maintain—the Christian warfare.
Not with flesh and blood. Not with men; see Notes on Gal. 1:16. The apostle does not mean to say that Christians had no enemies among men that opposed them, for they were exposed often to fiery persecution; nor that they had nothing to contend with in the carnal and corrupt propensities of their nature, which was true of them then as it is now; but that their main controversy was with the invisible spirits of wickedness that sought to destroy them. They were the source and origin of all their spiritual conflicts, and with them the warfare was to be maintained.
But against principalities. There can be no doubt whatever that the apostle alludes here to evil spirits. Like good angels, they were regarded as divided into ranks and orders, and were supposed to be under the control of one mighty leader; see Notes on chap. 1:21. It is probable that the allusion here is to the ranks and orders which they sustained before their fall, something like which they may still retain. The word principalities refers to principal rulers, or chieftains.
Powers. Those who had power, or to whom the name of powers was given. Milton represents Satan as addressing the fallen angels in similar language:
“Thrones, dominations, princedoms, virtues, powers.”
Against the rulers of the darkness of this world. The rulers that preside over the regions of ignorance and sin with which the earth abounds, comp. Notes on chap. 2:2. Darkness is an emblem of ignorance, misery, and sin; and no description could be more accurate than that of representing these malignant spirits as ruling over a dark world. The earth—dark, and wretched, and ignorant, and sinful—is just such a dominion as they would choose, or as they would cause; and the degradation and woe of the heathen world are just such as foul and malignant spirits would delight in. It is a wide and a powerful empire. It has been consolidated by ages. It is sustained by all the authority of law; by all the omnipotence of the perverted religious principle; by all the reverence for antiquity; by all the power of selfish, corrupt, and base passions. No empire has been so extended, or has continued so long, as that empire of darkness; and nothing on earth is so difficult to destroy. Yet the apostle says that it was on that kingdom they were to make war. Against that, the kingdom of the Redeemer was to be set up; and that was to be overcome by the spiritual weapons which he specifies. When he speaks of the Christian warfare here, he refers to the contest with the powers of this dark kingdom. He regards each and every Christian as a soldier to wage war on it in whatever way he could, and wherever he could attack it. The contest therefore was not primarily with men, or with the internal corrupt propensities of the soul; it was with this vast and dark kingdom that had been set up over mankind. I do not regard this passage, therefore, as having a primary reference to the struggle which a Christian maintains with his own corrupt propensities. It is a warfare on a large scale with the entire kingdom of darkness over the world. Yet in maintaining the warfare, the struggle will be with such portions of that kingdom as we come in contact with, and will actually relate (1.) to our own sinful propensities—which are a part of the kingdom of darkness; (2.) with the evil passions of others—their pride, ambition, and spirit of revenge—which are also a part of that kingdom; (3.) with the evil customs, laws, opinions, employments, pleasures of the world—which are also a part of that dark kingdom; (4.) with error, superstition, false doctrine—which are also a part of that kingdom; and (5.) with the wickedness of the heathen world—the sins of benighted nations—also a part of that kingdom. Wherever we come in contact with evil—whether in our own hearts or elsewhere—there we are to make war.
Against spiritual wickedness; Marg., “or wicked spirits.” Literally, “The spiritual things of wickedness;” but the allusion is undoubtedly to evil spirits, and to their influences on earth.
In high places, ἐν τοῖς ἐπουρανίοις—“in celestial or heavenly places.” The same phrase occurs in chap. 1:3; 2:6, where it is translated, “in heavenly places.” The word (ἐπουράνιος) is used of those that dwell in heaven, Matt. 18:35; Phil 2:10; of those who come from heaven, 1 Cor. 15:48; Phil 3:21; of the heavenly bodies, the sun, moon, and stars, 1 Cor. 15:40. Then the neuter plural of the word is used to denote the heavens; and then the lower heavens, the sky, the air, represented as the seat of evil spirits; Notes, chap. 2:2. This is the allusion here. The evil spirits are supposed to occupy the lofty regions of the air, and thence to exert a baleful influence on the affairs of man. What was the origin of this opinion it is not needful here to inquire. No one can prove, however, that it is incorrect. It is against such spirits, and all their malignant influences, that Christians are called to contend. In whatever way their power is put forth—whether in the prevalence of vice and error; of superstition and magic arts; of infidelity, atheism, or antinomianism; of evil customs and laws; of pernicious fashions and opinions, or in the corruptions of our own hearts, we are to make war on all these forms of evil, and never to yield in the conflict.
13. In the evil day. The day of temptation; the day when you are violently assaulted.
And having done all, to stand. Marg. “or overcome.” The Greek word means, to work out, effect, or produce; and then to work up, to make an end of, to vanquish. Robinson, Lex. The idea seems to be, that they were to overcome or vanquish all their foes, and thus to stand firm. The whole language here is taken from war; and the idea is, that every foe was to be subdued—no matter how numerous or formidable they might be. Safety and triumph could be looked for only when every enemy was slain.
14. Stand therefore. Resist every attack—as a soldier does in battle. In what way they were to do this, and how they were to be armed, the apostle proceeds to specify; and, in doing it, gives a description of the ancient armour of a soldier.
Having your loins girt about. The girdle, or sash, was always with the ancients an important part of their dress, in war as well as in peace. They wore loose, flowing robes; and it became necessary to gird them up when they travelled, or ran, or laboured. The girdle was often highly ornamented, and was the place where they carried their money, their sword, their pipe, their writing instruments, &c.; see Notes on Matt. 5:38–41. The “girdle” seems sometimes to have been a cincture of iron or steel, and designed to keep every part of the armour in its place, and to gird the soldier on every side. The following figures will give an idea of part of the armour of an ancient soldier.
With truth. It may not be easy to determine with entire accuracy the resemblance between the parts of the armour specified in this description, and the things with which they are compared, or to determine precisely why he compared truth to a girdle, and righteousness to a breast-plate, rather than why he should have chosen a different order, and compared righteousness to a girdle, &c. Perhaps in themselves there may have been no special reason for this arrangement, but the object may have been merely to specify the different parts of the armour of a soldier, and to compare them with the weapons which Christians were to use, though the comparison should be made somewhat at random. In some of the cases, however, we can see a particular significancy in the comparisons which are made; and it may not be improper to make suggestions of that kind as we go along. The idea here may be, that as the girdle was the bracer up, or support of the body, so truth is fitted to brace us up, and to gird us for constancy and firmness. The girdle kept all the parts of the armour in their proper place, and preserved firmness and consistency in the dress; and so truth might serve to give consistency and firmness to our conduct. “Great,” says Grotius, “is the laxity of falsehood; truth binds the man.” Truth preserves a man from those lax views of morals, of duty, and of religion, which leave him exposed to every assault. It makes the soul sincere, firm, constant, and always on its guard. A man who has no consistent views of truth, is just the man for the adversary successfully to assail.
And having on the breast-plate. The word here rendered “breast-plate” (θώρἀξ) denoted the cuirass, Lat., lorica, or coat of mail; i. e., the armour that covered the body from the neck to the thighs, and consisted of two parts, one covering the front and the other the back. It was made of rings, or in the form of scales, or of plates, so fastened together that they would be flexible, and yet guard the body from a sword, spear, or arrow. It is referred to in the Scriptures as a coat of mail (1 Sam. 17:5); an habergeon (Neh. 4:16), or as a breast-plate. We are told that Goliath’s coat of mail weighed five thousand shekels of brass, or nearly one hundred and sixty pounds. It was often formed of plates of brass, laid one upon another, like the scales of a fish. The following cuts will give an idea of this ancient piece of armour.
Coats of Mail.
Of righteousness. Integrity, holiness, purity of life, sincerity of piety. The breast-plate defended the vital parts of the body; and the idea here may be that integrity of life, and righteousness of character, is as necessary to defend us from the assaults of Satan, as the coat of mail was to preserve the heart from the arrows of an enemy. It was the incorruptible integrity of Job, and, in a higher sense, of the Redeemer himself, that saved them from the temptations of the devil. And it is as true now that no one can successfully meet the power of temptation unless he is righteous, as that a soldier could not defend himself against a foe without such a coat of mail. A want of integrity will leave a man exposed to the assaults of the enemy, just as a man would be whose coat of mail was defective, or some part of which was wanting. The king of Israel was smitten by an arrow sent from a bow, drawn at a venture, “between the joints of his harness” or the “breast-plate,” (margin), 1 Kings 22:34; and many a man who thinks he has on the Christian armour is smitten in the same manner. There is some defect of character; some want of incorruptible integrity; some point that is unguarded—and that will be sure to be the point of attack by the foe. So David was tempted to commit the enormous crimes that stain his memory, and Peter to deny his Lord. So Judas was assailed, for the want of the armour of righteousness, through his avarice; and so, by some want of incorruptible integrity in a single point, many a minister of the gospel has been assailed and has fallen. It may be added here, that we need a righteousness which God alone can give; the righteousness of God our Saviour, to make us perfectly invulnerable to all the arrows of the foe.
Sandal.
Greaves.
15. And your feet shod. There is undoubtedly an allusion here to what was worn by the ancient soldier to guard his feet. The Greek is, literally, “having underbound the feet;” that is, having bound on the shoes, or sandals, or whatever was worn by the ancient soldier. The protection of the feet and ancles consisted of two parts. (1.) The sandals, or shoes, which were probably made so as to cover the foot, and which often were fitted with nails, or armed with spikes, to make the hold firm in the ground; or (2.) with greaves that were fitted to the legs, and designed to defend them from any danger. These greaves, or boots (1 Sam. 17:6), were made of brass, and were in almost universal use among the Greeks and Romans.
With the preparation. Prepared with the gospel of peace. The sense is, that the Christian soldier is to be prepared with the gospel of peace to meet attacks similar to those against which the ancient soldier designed to guard himself by the sandals or greaves which he wore. The word rendered preparation—(ἑτοιμασία)—means properly, readiness, fitness for, alacrity; and the idea, according to Robinson, (Lex.), is, that they were to be ever ready to go forth to preach the gospel. Taylor (Fragments to Calmet’s Dic., No. 219) supposes that it means, “Your feet shod with the preparation of the gospel; not iron, not steel—but patient investigation, calm inquiry, assiduous, laborious, lasting; or with firm footing in the gospel of peace.” Locke supposes it to mean, “with a readiness to walk in the gospel of peace.” Doddridge supposes that the allusion is to greaves, and the spirit recommended is that peaceful and benevolent temper recommended in the gospel, and which, like the boots worn by soldiers, would bear them safe through many obstructions and trials that might be opposed to them, as a soldier might encounter sharp-pointed thorns that would oppose his progress. It is difficult to determine the exact meaning; and perhaps all expositors have erred in endeavouring to explain the reference of these parts of armour by some particular thing in the gospel. The apostle figured to himself a soldier, clad in the usual manner. Christians were to resemble him. One part of his dress or preparation consisted in the covering and defence of the foot. It was to preserve the foot from danger, and to secure the facility of his march, and perhaps to make him firm in battle. Christians were to have the principles of the gospel of peace—the peaceful and pure gospel—to facilitate them; to aid them in their marches; to make them firm in the day of conflict with their foes. They were not to be furnished with carnal weapons, but with the peaceful gospel of the Redeemer; and, sustained by this, they were to go on in their march through the world. The principles of the gospel were to do for them what the greaves and iron-spiked sandals did for the soldier—to make them ready for the march, to make them firm in their foot-tread, and to be a part of their defence against their foes.
Shield.
16. Above all. Ἐπὶ πᾶσιν. Not above all in point of importance or value, but over all, as a soldier holds his shield to defend himself. It constitutes a protection over every part of his body, as it can be turned in every direction. The idea is, that as the shield covered or protected the other parts of the armour, so faith had a similar importance in the Christian virtues.
The shield; Note, Isa. 21:9. The shield was usually made of light wood, or a rim of brass, and covered with several folds or thicknesses of stout hide, which was preserved by frequent anointing. It was held by the left arm, and was secured by straps, through which the arm passed, as may be seen in the annexed figures. The outer surface of the shield was made more or less rounding from the centre to the edge, and was polished smooth, or anointed with oil, so that arrows or darts would glance off, or rebound.
Of faith. On the nature of faith, see Notes on Mark. 16:16. Faith here is made to occupy a more important place than either of the other Christian graces. It bears, to the whole Christian character, the same relation which the shield does to the other parts of the armour of a soldier. It protects all, and is indispensable to the security of all, as is the case with the shield. The shield was an ingenious device by which blows and arrows might be parried off, and the whole body defended. It could be made to protect the head, or the heart, or thrown behind to meet an attack there. As long as the soldier had his shield, he felt secure; and as long as a Christian has faith, he is safe. It comes to his aid in every attack that is made on him, no matter from what quarter; it is the defence and guardian of every other Christian grace; and it secures the protection which the Christian needs in the whole of the spiritual war.
Flery Darts.
Wherewith ye shall be able to quench all the fiery darts of the wicked. Or, rather, “of the wicked one”—τοῦ πονηροῦ. The allusion is undoubtedly to the great enemy of the people of God, called, by way of eminence, the wicked one; comp. 2 Thess. 3:3. Mr. Locke renders this, “Wherein you may receive, and so render ineffectual,” &c. There seems a little incongruity in the idea of quenching darts by a shield. But the word quench, here, means only that they would be put out by being thrown against the shield, as a candle would by being thrown against anything. The fiery darts that were used in war were small, slender pieces of cane, which were filled with combustible materials, and set on fire; or darts around which some combustible material was wound, and which were set on fire, and then shot slowly against a foe. The object was to make the arrow fasten in the body, and increase the danger by the burning; or, more frequently, those darts were thrown against ships, forts, tents, &c., with an intention to set them on fire. They were in common use among the ancients. Arrian (Exped. Alexan. 11) mentions the πυρφορα βελη, the fire-bearing weapons; Thucydides (ii. c. 75), the πυρφοροι ὀϊστοι, the fire-bearing arrows; and Livy refers to similar weapons as in common use in war, lib. xxi. c. 8. By the “fiery darts of the wicked,” Paul here refers, probably, to the temptations of the great adversary, which are like fiery darts; or those furious suggestions of evil, and excitements to sin, which he may throw into the mind like fiery darts. They are—blasphemous thoughts, unbelief, sudden temptation to do wrong, or thoughts that wound and torment the soul. In regard to them, we may observe, (1.) that they come suddenly, like arrows sped from a bow; (2.) they come from unexpected quarters, like arrows shot suddenly from an enemy in ambush; (3.) they pierce, and penetrate, and torment the soul, as arrows would that are on fire; (4.) they set the soul on fire, and enkindle the worst passions, as fiery darts do a ship or camp against which they are sent. The only way to meet them is by the “shield of faith;” by confidence in God, and by relying on his gracious promises and aid. It is not by our own strength; and, if we have not faith in God, we are wholly defenceless. We should have a shield that we can turn in any direction, on which we may receive the arrow, and by which it may be put out.
Helmets.
17. And take the helmet. The helmet was a cap made of thick leather, or brass, fitted to the head, and was usually crowned with a plume, or crest, as an ornament. Its use was to guard the head from a blow by a sword, or war-club, or battle-axe. The cuts will show its usual form. It may be seen, also, in the figure of the “Grecian warriors,” on p. 127.
Of salvation. That is, of the hope of salvation; for so it is expressed in the parallel place in 1 Thess. 5:8. The idea is, that a well-founded hope of salvation will preserve us in the day of spiritual conflict, and will guard us from the blows which an enemy would strike. The helmet defended the head, a vital part; and so the hope of salvation will defend the soul, and keep it from the blows of the enemy. A soldier would not fight well without a hope of victory. A Christian could not contend with his foes, without the hope of final salvation; but, sustained by this, what has he to dread?
And the sword. The sword was an essential part of the armour of an ancient soldier. His other weapons were the bow, the spear, or the battle-axe. But, without a sword, no soldier would have regarded himself as well armed. The ancient sword was short, and usually two-edged, and resembled very much a dagger, as may be seen in the engraving, representing Roman swords.
Spears.
Bow.
Swords.
Of the Spirit. Which the Holy Spirit furnishes; the truth which he has revealed.
Which is the word of God. What God has spoken—his truth and promises; see Notes on Heb. 4:12. It was with this weapon that the Saviour met the tempter in the wilderness; Matt. 4. It is only by this that Satan can now be met. Error and falsehood will not put back temptation; nor can we hope for victory, unless we are armed with truth. Learn, hence, (1.) That we should study the Bible, that we may understand what the truth is. (2.) We should have texts of Scripture at command, as the Saviour did, to meet the various forms of temptation. (3.) We should not depend on our own reason, or rely on our own wisdom. A single text of Scripture is better to meet a temptation, than all the philosophy which the world contains. The tempter can reason, and reason plausibly too. But he cannot resist a direct and positive command of the Almighty. Had Eve adhered simply to the word of God, and urged his command, without attempting to reason about it, she would have been safe. The Saviour (Matt. 4:4, 7, 10), met the tempter with the word of God, and he was foiled. So we shall be safe if we adhere to the simple declarations of the Bible, and oppose a temptation by a positive command of God. But, the moment we leave we leave that, and begin to parley with sin, that moment we are gone. It is as if a man should throw away his sword, and use his naked hands only in meeting an adversary. Hence, (4.) we may see the importance of training up the young in the accurate study of the Bible. There is nothing which will furnish a better security to them in future life, when temptation comes upon them, than to have a pertinent text of Scripture at command. Temptation often assails us so suddenly that it checks at reasoning; but a text of Scripture will suffice to drive the tempter from us.
18. Praying always. It would be well for the soldier who goes forth to battle to pray—to pray for victory; or to pray that he may be prepared for death, should he fall. But soldiers do not often feel the necessity of this. To the Christian soldier, however, it is indispensable. Prayer crowns all lawful efforts with success, and gives a victory when nothing else would. No matter how complete the armour; no matter how skilled we may be in the science of war; no matter how courageous we may be, we may be certain that without prayer we shall be defeated. God alone can give the victory; and when the Christian soldier goes forth armed completely for the spiritual conflict, if he looks to God by prayer, he may be sure of a triumph. This prayer is not to be intermitted. It is to be always. In every temptation and spiritual conflict we are to pray; see Notes on Luke 18:1.
With all prayer and supplication. With all kinds of prayer; prayer in the closet, the family, the social meeting, the great assembly; prayer at the usual hours, prayer when we are specially tempted, and when we feel just like praying (see Notes, Matt. 6:6); prayer in the form of supplication for ourselves, and in the form of intercession for others. This is, after all, the great weapon of our spiritual armour, and by this we may hope to prevail.
“Restraining prayer, we cease to fight;
Prayer makes the Christian armour bright,
And Satan trembles when he sees
The meanest saint upon his knees.”
In the Spirit. By the aid of the Holy Spirit; or perhaps it may mean that it is not to be prayer of form merely, but when the spirit and the heart accompany it. The former idea seems, however, to be the correct one.
And watching thereunto. Watching for opportunities to pray; watching for the spirit of prayer; watching against all those things which would hinder prayer, see Notes; Matt. 26:38, 41; comp. 1 Pet. 4:7.
With all perseverance. Never becoming discouraged and disheartened; comp. Notes, Luke 18:1.
And supplication for all saints. For all Christians. We should do this (1.) because they are our brethren—though they may have a different skin, language, or name. (2.) Because, like us, they have hearts prone to evil, and need, with us, the grace of God. (3.) Because nothing tends so much to make us love others and to forget their faults, as to pray for them. (4.) Because the condition of the church is always such that it greatly needs the grace of God. Many Christians have backslidden; many are cold or lukewarm; many are in error; many are conformed to the world; and we should pray that they may become more holy and may devote themselves more to God. (5.) Because each day many a Christian is subjected to some peculiar temptation or trial, and though he may be unknown to us, yet our prayers may benefit him. (6.) Because each day and each night many Christians die. We may reflect each night as we lie down to rest, that while we sleep, some Christians are kept awake by the prospect of death, and are now passing through the dark valley; and each morning we may reflect that to-day some Christian will die, and we should remember them before God. (7.) Because we shall soon die, and it will be a comfort to us if we can remember then that we have often prayed for dying saints, and if we may feel that they are praying for us.
19. And for me. Paul was then a prisoner at Rome. He specially needed the prayers of Christians, (1.) that he might be sustained in his afflictions; and (2.) that he might be able to manifest the spirit which he ought, and to do good as he had opportunity. Learn hence that we should pray for the prisoner, the captive, the man in chains, the slave. There are in this land (the United States) about ten thousand prisoners—husbands, fathers, sons, brothers; or wives, mothers, daughters. True, they are the children of crime, but they are also the children of sorrow; and in either case or both they need our prayers. There are in this land not far from three millions of slaves—and they need our prayers. They are the children of misfortune and of many wrongs; they are sunk in ignorance and want and wo; they are subjected to trials, and exposed to temptations to the lowest vices. But many of them, we trust, love the Redeemer; and whether they do or do not, they need an interest in the prayers of Christians.
That utterance may be given unto me. Paul, though a prisoner, was permitted to preach the gospel; see Notes, Acts 28:30, 31.
That I may open my mouth boldly. He was in Rome. He was almost alone. He was surrounded by multitudes of the wicked. He was exposed to death. Yet he desired to speak boldly in the name of the Lord Jesus, and to invite sinners to repentance. A Christian in chains, and surrounded by the wicked, may speak boldly, and may have hope of success—for Paul was not an unsuccessful preacher ever when a captive at Rome; see Notes on Phil. 4:22.
The mystery of the gospel. Notes, chap. 1:9.
20. For which I am an ambassador in bonds. In chains (see the margin); or in confinement. There is something peculiarly touching in this. He was an ambassador—sent to proclaim peace to a lost world. But he was now in chains. An ambassador is a sacred character. No greater affront can be given to a nation than to put its ambassadors to death, or even to throw them into prison. But Paul says here that the unusual spectacle was witnessed of an ambassador seized, bound, confined, imprisoned; an ambassador who ought to have the privileges conceded to all such men, and to be permitted to go everywhere publishing the terms of mercy and salvation. See the word ambassador explained in the Notes on 2 Cor. 5:20.
That therein. Marg. or thereof. Gr., ἐν αὐτῷ—in it; that is, says Rosenmüller, in the gospel. It means that in speaking the gospel he might be bold.
I may speak boldly. Openly, plainly, without fear; see Notes on Acts 4:13; 9:27; 13:46; 14:3; 18:26; Acts 19:8; Acts 26:26.
As I ought to speak. Whether in bonds or at large. Paul felt that the gospel ought always to be spoken with plainness, and without the fear of man. It is remarkable that he did not ask them to pray that he might be released. Why he did not we do not know; but perhaps the desire of release did not lie so near his heart as the duty of speaking the gospel with boldness. It may be of much more importance that we perform our duty aright when we are afflicted, or are in trouble, than that we should be released.[21]
Barnes Commentary
10. Finally. Resuming his general exhortations, he again enjoins them to be strong,—to summon up courage and vigour; for there is always much to enfeeble us, and we are ill fitted to resist. But when our weakness is considered, an exhortation like this would have no effect, unless the Lord were present, and stretched out his hand to render assistance, or rather, unless he supplied us with all the power. Paul therefore adds, in the Lord. As if he had said, “You have no right to reply, that you have not the ability; for all that I require of you is, be strong in the Lord.” To explain his meaning more fully, he adds, in the power of his might, which tends greatly to increase our confidence, particularly as it shews the remarkable assistance which God usually bestows upon believers. If the Lord aids us by his mighty power, we have no reason to shrink from the combat. But it will be asked, What purpose did it serve to enjoin the Ephesians to be strong in the Lord’s mighty power, which they could not of themselves accomplish? I answer, there are two clauses here which must be considered. He exhorts them to be courageous, but at the same time reminds them to ask from God a supply of their own deficiencies, and promises that, in answer to their prayers, the power of God will be displayed.
11. Put on the whole armour. God has furnished us with various defensive weapons, provided we do not indolently refuse what is offered. But we are almost all chargeable with carelessness and hesitation in using the offered grace; just as if a soldier, about to meet the enemy, should take his helmet, and neglect his shield. To correct this security, or, we should rather say, this indolence, Paul borrows a comparison from the military art, and bids us put on the whole armour of God. We ought to be prepared on all sides, so as to want nothing. The Lord offers to us arms for repelling every kind of attack. It remains for us to apply them to use, and not leave them hanging on the wall. To quicken our vigilance, he reminds us that we must not only engage in open warfare, but that we have a crafty and insidious foe to encounter, who frequently lies in ambush; for such is the import of the apostle’s phrase, the wiles1 (τὰς μεθοδείας) of the devil.
12. For we wrestle2 not. To impress them still more deeply with their danger, he points out the nature of the enemy, which he illustrates by a comparative statement, Not against flesh and blood. The meaning is, that our difficulties are far greater than if we had to fight with men. There we resist human strength, sword is opposed to sword, man contends with man, force is met by force, and skill by skill; but here the case is widely different. All amounts to this, that our enemies are such as no human power can withstand. By flesh and blood the apostle denotes men, who are so denominated in order to contrast them with spiritual assailants. This is no bodily struggle.
Let us remember this when the injurious treatment of others provokes us to revenge. Our natural disposition would lead us to direct all our exertions against the men themselves; but this foolish desire will be restrained by the consideration that the men who annoy us are nothing more than darts thrown by the hand of Satan. While we are employed in destroying those darts, we lay ourselves open to be wounded on all sides. To wrestle with flesh and blood will not only be useless, but highly pernicious. We must go straight to the enemy, who attacks and wounds us from his concealment,—who slays before he appears.
But to return to Paul. He describes our enemy as formidable, not to overwhelm us with fear, but to quicken our diligence and earnestness; for there is a middle course to be observed. When the enemy is neglected, he does his utmost to oppress us with sloth, and afterwards disarms us by terror; so that, ere the engagement has commenced, we are vanquished. By speaking of the power of the enemy, Paul labours to keep us more on the alert. He had already called him the devil, but now employs a variety of epithets, to make the reader understand that this is not an enemy who may be safely despised.
Against principalities, against powers. Still, his object in producing alarm is not to fill us with dismay, but to excite us to caution. He calls them κοσμοκράτορας, that is, princes of the world; but he explains himself more fully by adding—of the darkness of the world. The devil reigns in the world, because the world is nothing else than darkness. Hence it follows, that the corruption of the world gives way to the kingdom of the devil; for he could not reside in a pure and upright creature of God, but all arises from the sinfulness of men. By darkness, it is almost unnecessary to say, are meant unbelief and ignorance of God, with the consequences to which they lead. As the whole world is covered with darkness, the devil is called “the prince of this world.” (John 14:30.)
By calling it wickedness, he denotes the malignity and cruelty of the devil, and, at the same time, reminds us that the utmost caution is necessary to prevent him from gaining an advantage. For the same reason, the epithet spiritual is applied; for, when the enemy is invisible, our danger is greater. There is emphasis, too, in the phrase, in heavenly places; for the elevated station from which the attack is made gives us greater trouble and difficulty.
An argument drawn from this passage by the Manicheans, to support their wild notion of two principles, is easily refuted. They supposed the devil to be (ἀντίθεον) an antagonist deity, whom the righteous God would not subdue without great exertion. For Paul does not ascribe to devils a principality, which they seize without the consent, and maintain in spite of the opposition, of the Divine Being,—but a principality which, as Scripture everywhere asserts, God, in righteous judgment, yields to them over the wicked. The inquiry is, not what power they have in opposition to God, but how far they ought to excite our alarm, and keep us on our guard. Nor is any countenance here given to the belief, that the devil has formed, and keeps for himself, the middle region of the air. Paul does not assign to them a fixed territory, which they can call their own, but merely intimates that they are engaged in hostility, and occupy an elevated station.
13. Wherefore take unto you. Though our enemy is so powerful, Paul does not infer that we must throw away our spears, but that we must prepare our minds for the battle. A promise of victory is, indeed, involved in the exhortation, that ye may be able. If we only put on the whole armour of God, and fight valiantly to the end, we shall certainly stand. On any other supposition, we would be discouraged by the number and variety of the contests; and therefore he adds, in the evil day. By this expression he rouses them from security, bids them prepare themselves for hard, painful, and dangerous conflicts, and, at the same time, animates them with the hope of victory; for amidst the greatest dangers they will be safe. And having done all. They are thus directed to cherish confidence through the whole course of life. There will be no danger which may not be successfully met by the power of God; nor will any who, with this assistance, fight against Satan, fail in the day of battle.
14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
14 State igitur succincti lumbos veritate, et induti thoracem justitiæ,
15 And your feet shod with the preparation of the gospel of peace;
15 Et calceati pedes præparatione evangelii pacis;
16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.
16 In omnibus assumpto scuto fidei, quo possitis omnia tela maligni ignita exstinguere.
17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
17 Et galeam salutaris accipite, et gladium Spiritus, qui est verbum Dei;
18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
18 Per omnem precationem et orationem omni tempore precantes in Spiritu, et in hoc ipsum vigilantes, cum omni assiduitate et deprecatione pro omnibus sanctis;
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,
19 Et pro me, ut mihi detur sermo in apertione oris mei cum fiducia, ut patefaciam mysterium evangelii;
20 For which I am an ambassador in bonds; that therein I may speak boldly, as I ought to speak.
20 Pro quo legatione fungor in catena; ut confidenter me geram in eo, quemadmodum oportet me loqui.
14. Stand therefore. Now follows a description of the arms which they were enjoined to wear. We must not, however, inquire very minutely into the meaning of each word; for an allusion to military customs is all that was intended. Nothing can be more idle than the extraordinary pains which some have taken to discover the reason why righteousness is made a breastplate, instead of a girdle. Paul’s design was to touch briefly on the most important points required in a Christian, and to adapt them to the comparison which he had already used.
Truth, which means sincerity of mind, is compared to a girdle. Now, a girdle was, in ancient times, one of the most important parts of military armour. Our attention is thus directed to the fountain of sincerity; for the purity of the gospel ought to remove from our minds all guile, and from our hearts all hypocrisy. Secondly, he recommends righteousness, and desires that it should be a breastplate for protecting the breast. Some imagine that this refers to a freely bestowed righteousness, or the imputation of righteousness, by which pardon of sin is obtained. But such matters ought not, I think, to have been mentioned on the present occasion; for the subject now under discussion is a blameless life. He enjoins us to be adorned, first, with integrity, and next with a devout and holy life.
15. And your feet shod. The allusion, if I mistake not, is to the military greaves; for they were always reckoned a part of the armour, and were even used for domestic purposes. As soldiers covered their legs and feet to protect them against cold and other injuries, so we must be shod with the gospel, if we would pass unhurt through the world. It is the gospel of peace, and it is so called, as every reader must perceive, from its effects; for it is the message of our reconciliation to God, and nothing else gives peace to the conscience. But what is the meaning of the word preparation? Some explain it as an injunction to be prepared for the gospel; but it is the effect of the gospel which I consider to be likewise expressed by this term. We are enjoined to lay aside every hinderance, and to be prepared both for journey and for war. By nature we dislike exertion, and want agility. A rough road and many other obstacles retard our progress, and we are discouraged by the smallest annoyance. On these accounts, Paul holds out the gospel as the fittest means for undertaking and performing the expedition. Erasmus proposes a circumlocution, (ut sitis parati,) that ye may be prepared; but this does not appear to convey the true meaning.
16. Taking the shield of faith. Though faith and the word of God are one, yet Paul assigns to them two distinct offices. I call them one, because the word is the object of faith, and cannot be applied to our use but by faith; as faith again is nothing, and can do nothing, without the word. But Paul, neglecting so subtle a distinction, allowed himself to expatiate at large on the military armour. In the first Epistle to the Thessalonians he gives both to faith and to love the name of a breastplate,—“putting on the breastplate of faith and love.” (1 Thess. 5:8.) All that was intended, therefore, was obviously this,—“He who possesses the excellencies of character which are here described is protected on every hand.”
And yet it is not without reason that the most necessary instruments of warfare—a sword and a shield—are compared to faith, and to the word of God. In the spiritual combat, these two hold the highest rank. By faith we repel all the attacks of the devil, and by the word of God the enemy himself is slain. If the word of God shall have its efficacy upon us through faith, we shall be more than sufficiently armed both for opposing the enemy and for putting him to flight. And what shall we say of those who take from a Christian people the word of God? Do they not rob them of the necessary armour, and leave them to perish without a struggle? There is no man of any rank who is not bound to be a soldier of Christ. But if we enter the field unarmed, if we want our sword, how shall we sustain that character?
Wherewith ye shall be able to quench all the darts. But quench appears not to be the proper word. Why did he not use, instead of it, ward off or shake off, or some such word? Quench is far more expressive; for it is adapted to the epithet applied to darts. The darts of Satan are not only sharp and penetrating, but—what makes them more destructive—they are fiery. Faith will be found capable, not only of blunting their edge, but of quenching their heat. “This,” says John, “is the victory that overcometh the world, even our faith.” (1 John 5:4.)
17. And take the helmet of salvation. In a passage already quoted, (1 Thess. 5:8,) “the hope of salvation” is said to be a helmet, which I consider to be in the same sense as this passage. The head is protected by the best helmet, when, elevated by hope, we look up towards heaven to that salvation which is promised. It is only therefore by becoming the object of hope that salvation is a helmet.
18. Praying always with all prayer. Having instructed the Ephesians to put on their armour, he now enjoins them to fight by prayer. This is the true method. To call upon God is the chief exercise of faith and hope; and it is in this way that we obtain from God every blessing. Prayer and supplication are not greatly different from each other, except that supplication is only one branch of prayer.
With all perseverance. We are exhorted to persevere in prayer. Every tendency to weariness must be counteracted by a cheerful performance of the duty. With unabated ardour we must continue our prayers, though we do not immediately obtain what we desire. If, instead of with all perseverance, some would render it, with all earnestness, I would have no objection to the change.
But what is the meaning of always? Having already spoken of continued application, does he twice repeat the same thing? I think not. When everything flows on prosperously,—when we are easy and cheerful, we seldom feel any strong excitement to prayer,—or rather, we never flee to God, but when we are driven by some kind of distress. Paul therefore desires us to allow no opportunity to pass,—on no occasion to neglect prayer; so that praying always is the same thing with praying both in prosperity and in adversity.
For all saints. There is not a moment of our life at which the duty of prayer may not be urged by our own wants. But unremitting prayer may likewise be enforced by the consideration, that the necessities of our brethren ought to move our sympathy. And when is it that some members of the church are not suffering distress, and needing our assistance? If, at any time, we are colder or more indifferent about prayer than we ought to be, because we do not feel the pressure of immediate necessity,—let us instantly reflect how many of our brethren are worn out by varied and heavy afflictions,—are weighed down by sore perplexity, or are reduced to the lowest distress. If reflections like these do not rouse us from our lethargy, we must have hearts of stone. But are we to pray for believers only? Though the apostle states the claims of the godly, he does not exclude others. And yet in prayer, as in all other kind offices, our first care unquestionably is due to the saints.
19. And for me. For himself, in a particular manner, he enjoins the Ephesians to pray. Hence we infer that there is no man so richly endowed with gifts as not to need this kind of assistance from his brethren, so long as he remains in this world. Who will ever be better entitled to plead exemption from this necessity than Paul? Yet he entreats the prayers of his brethren, and not hypocritically, but from an earnest desire of their aid. And what does he wish that they should ask for him? That utterance may be given to me. What then? Was he habitually dumb, or did fear restrain him from making an open profession of the gospel? By no means; but there was reason to fear lest his splendid commencement should not be sustained by his future progress. Besides, his zeal for proclaiming the gospel was so ardent that he was never satisfied with his exertions. And indeed, if we consider the weight and importance of the subject, we shall all acknowledge that we are very far from being able to handle it in a proper manner. Accordingly he adds,
20. As I ought to speak; meaning, that to proclaim the truth of the gospel as it ought to be proclaimed, is a high and rare attainment. Every word here deserves to be carefully weighed. Twice he uses the expression boldly,—“that I may open my mouth boldly,” “that therein I may speak boldly.” Fear hinders us from preaching Christ openly and fearlessly, while the absence of all restraint and disguise in confessing Christ is demanded from his ministers. Paul does not ask for himself the powers of an acute debater, or, I should rather say, of a dexterous sophist, that he might shield himself from his enemies by false pretences. It is, that I may open my mouth, to make a clear and strong confession; for when the mouth is half shut, the sounds which it utters are doubtful and confused. To open the mouth, therefore, is to speak with perfect freedom, without the smallest dread.
But does not Paul discover unbelief, when he entertains doubts as to his own stedfastness, and implores the intercession of others? No. He does not, like unbelievers, seek a remedy which is contrary to the will of God, or inconsistent with his word. The only aids on which he relies are those which he knows to be sanctioned by the Divine promise and approbation. It is the command of God, that believers shall pray for one another. How consoling then must it be to each of them to learn that the care of his salvation is enjoined on all the rest, and to be informed by God himself that the prayers of others on his behalf are not poured out in vain! Would it be lawful to refuse what the Lord himself has offered? Each believer, no doubt, ought to have been satisfied with the Divine assurance, that as often as he prayed he would be heard. But if, in addition to all the other manifestations of his kindness, God were pleased to declare that he will listen to the prayers of others in our behalf, would it be proper that this bounty should be slighted, or rather, ought we not to embrace it with open arms?
Let us therefore remember that Paul, when he resorted to the intercessions of his brethren, was influenced by no distrust or hesitation. His eagerness to obtain them arose from his resolution that no privilege which the Lord had given him should be overlooked. How absurdly then do Papists conclude from Paul’s example, that we ought to pray to the dead! Paul was writing to the Ephesians, to whom he had it in his power to communicate his sentiments. But what intercourse have we with the dead? As well might they argue that we ought to invite angels to our feasts and entertainments, because among men friendship is promoted by such kind offices.[21]
Calvin Commentary
Verse 10. Finally] Having laid before you your great and high calling, and all the doctrines and precepts of the Gospel, it is necessary that I should show you the enemies that will oppose you, and the strength which is requisite to enable you to repel them.
Be strong in the Lord] You must have strength, and strength of a spiritual kind, and such strength too as the Lord himself can furnish; and you must have this strength through an indwelling God, the power of his might working in you.
Verse 11. Put on the whole armour of God] Ενδυσασθε την πανοπλιαν του Θεου. 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.] Τας μεθοδειας του διαβολου· 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 chap. 4:14.
Verse 12. For we wrestle not against flesh and blood] Ουκ εστιν ἡμιν ἡ παλη προς αἱμα και σαρκα· Our wrestling or contention is not with men like ourselves: flesh and blood is a Hebraism for men, or human beings. See the note on Gal. 1:16.
The word παλη implies the athletic exercises in the Olympic and other national games; and παλαιστρα was the place in which the contenders exercised. Here it signifies warfare in general.
Against principalities] Αρχας· Chief rulers; beings of the first rank and order in their own kingdom.
Powers] Εξουσιας, Authorities, derived from, and constituted by the above.
The rulers of the darkness of this world] Τους κοσμοκρατορας του σκοτους του αιωνος τουτου· The rulers of the world; the emperors of the darkness of this state of things.
Spiritual wickedness] Τα πνευματικα της πονηριας· The spiritual things of wickedness; or, the spiritualities of wickedness; highly refined and sublimed evil; disguised falsehood in the garb of truth; Antinomianism in the guise of religion.
In high places.] Εν τοις επουρανιοις· In the most sublime stations. But who are these of whom the apostle speaks? Schoettgen contends that the rabbins and Jewish rulers are intended. This he thinks proved by the words του αιωνος τουτου, of this world, which are often used to designate the Old Testament, and the Jewish system; and the words εν τοις επουρανιοις, in heavenly places, which are not unfrequently used to signify the time of the New Testament, and the Gospel system.
By the spiritual wickedness in heavenly places, he thinks false teachers, who endeavoured to corrupt Christianity, are meant; such as those mentioned by St. John, 1st Epist. 2:19: They went out from us, but they were not of us, &c. And he thinks the meaning may be extended to all corrupters of Christianity in all succeeding ages. He shows also that the Jews called their own city שר של עולם sar shel olam, κοσμοκρατωρ, the ruler of the world; and proves that David’s words, Psa. 2:2, The kings of the earth set themselves, and the rulers take counsel together, are applied by the apostles, Acts 4:26, to the Jewish rulers, αρχοντες, who persecuted Peter and John for preaching Christ crucified. But commentators in general are not of this mind, but think that by principalities, &c., we are to understand different orders of evil spirits, who are all employed under the devil, their great head, to prevent the spread of the Gospel in the world, and to destroy the souls of mankind.
The spiritual wickedness are supposed to be the angels which kept not their first estate; who fell from the heavenly places but are ever longing after and striving to regain them; and which have their station in the regions of the air. “Perhaps,” says Mr. Wesley, “the principalities and powers remain mostly in the citadel of their kingdom of darkness; but there are other spirits which range abroad, to whom the provinces of the world are committed; the darkness is chiefly spiritual darkness which prevails during the present state of things, and the wicked spirits are those which continually oppose faith, love, and holiness, either by force or fraud; and labour to infuse unbelief, pride, idolatry, malice, envy, anger, and hatred.” Some translate the words εν τοις επουρανιοις, about heavenly things; that is: We contend with these fallen spirits for the heavenly things which are promised to us; and we strive against them, that we may not be deprived of those we have.
Verse 13. Wherefore] Because ye have such enemies to contend with, take unto you—assume, as provided and prepared for you, the whole armour of God; which armour if you put on and use, you shall be both invulnerable and immortal. The ancient heroes are fabled to have had armour sent to them by the gods: and even the great armour-maker, Vulcan, was reputed to be a god himself. This was fable: what Paul speaks of is reality. See before on ver. 11.
That ye may be able to withstand] That ye may not only stand fast in the liberty wherewith Christ hath made you free, but also discomfit all your spiritual foes; and continuing in your ranks, maintain your ground against them, never putting off your armour, but standing always ready prepared to repel any new attack.
And having done all, to stand.] Και ἁπαντα κατεργασαμενοι στηναι· rather, And having conquered all, stand: this is a military phrase, and is repeatedly used in this sense by the best Greek writers. So Dionys. Hal. Ant., lib. vi., page 400: Και παντα πολεμια εν ολιγῳ κατεργασαμενοι χρονῳ· “Having in a short time discomfited all our enemies, we returned with numerous captives and much spoil.” See many examples in Kypke. By evil day we may understand any time of trouble, affliction, and sore temptation.
As there is here allusion to some of the most important parts of the Grecian armour, I shall give a short account of the whole. It consisted properly of two sorts: 1. Defensive armour, or that which protected themselves. 2. Offensive armour, or that by which they injured their enemies. The apostle refers to both.
I. Defensive armour:
Περικεφαλαια, the helmet; this was the armour for the head, and was of various forms, and embossed with a great variety of figures. Connected with the helmet was the crest or ridge on the top of the helmet, adorned with several emblematic figures; some for ornament, some to strike terror. For crests on ancient helmets we often see the winged lion, the griffin, chimera, &c. St. Paul seems to refer to one which had an emblematical representation of hope.
Ζωμα, the girdle; this went about the loins, and served to brace the armour tight to the body, and to support daggers, short swords, and such like weapons, which were frequently stuck in it. This kind of girdle is in general use among the Asiatic nations to the present day.
Θωραξ, the breast-plate; this consisted of two parts, called πτερυγες or wings: one covered the whole region of the thorax or breast, in which the principal viscera of life are contained; and the other covered the back, as far down as the front part extended.
Κνημιδες, greaves or brazen boots, which covered the shin or front of the leg; a kind of solea was often used, which covered the sole, and laced about the instep, and prevented the foot from being wounded by rugged ways, thorns, stones, &c.
Χειριδες, gauntlets; a kind of gloves that served to defend the hands, and the arm up to the elbow.
Ασπις, the elypeus or shield; it was perfectly round, and sometimes made of wood, covered with bullocks’ hides; but often made of metal. The aspis or shield of Achilles, made by Vulcan, was composed of five plates, two of brass, two of tin, and one of gold; so Homer, II. Υ. v. 270:—
—— επει πεντε πτυχας ηλασε Κυλλοποδιων,
Τας δυο χαλκειας, δυο δʼ ενδοθι κασσιτεροιο,
Την δε μιαν χρυσην.
Five plates of various metal, various mould,
Composed the shield; of brass each outward fold,
Of tin each inward, and the middle gold.
Of shields there were several sorts:
Γερῥων or γερῥα, the gerron; a small square shield, used first by the Persians.
Λαισηϊον, laiseïon; a sort of oblong shield, covered with rough hides, or skins with the hair on.
Πελτη, the pelta; a small light shield, nearly in the form of a demicrescent, with a small ornament, similar to the recurved leaves of a flower de luce, on the centre of a diagonal edge or straight line; this was the Amazonian shield.
Θυρεος, the scutum or oblong shield; this was always made of wood, and covered with hides. It was exactly in the shape of the laiseïon, but differed in size, being much larger, and being covered with hides from which the hair had been taken off. It was called θυρεος from θυρα, a door, which it resembled in its oblong shape; but it was made curved, so as to embrace the whole forepart of the body. The aspis and the thureos were the shields principally in use; the former for light, the latter for heavy armed troops.
II. Offensive armour, or weapons; the following were chief:
Εγχος, enchos, the spear; which was generally a head of brass or iron, with a long shaft of ash.
Δορυ, the lance; differing perhaps little from the former, but in its size and lightness; being a missile used, both by infantry and cavalry, for the purpose of annoying the enemy at a distance.
Ξιφος, the sword; these were of various sizes, and in the beginning all of brass. The swords of Homer’s heroes are all of this metal.
Μαχαιρα, called also a sword, sometimes a knife; it was a short sword, used more frequently by gladiators, or in single combat. What other difference it had from the xiphos I cannot tell.
Αξινη, from which our word axe; the common battle-axe.
Πελεκυς, the bipen; a sort of battle-axe, with double face, one opposite to the other.
Κορυνη, an iron club or mace, much used both among the ancient Greeks and Persians.
Τοξον, the bow; with its pharetra or quiver, and its stock or sheaf of arrows.
Σφενδονη, the sling; an instrument in the use of which most ancient nations were very expert, particularly the Hebrews and ancient Greeks.
The arms and armour mentioned above were not always in use; they were found out and improved by degrees. The account given by Lucretius of the arms of the first inhabitants of the earth is doubtless as correct as it is natural.
Arma antiqua manus, ungues, dentesque fuere,
Et lapides, et item silvarum fragmina rami,
Et flammæ, atque ignes postquam sunt cognita primum:
Posterius ferri vis est, ærisque reperta:
Sed prius æris erat quam ferri cognitus usus:
Quo facilis magis est natura, et copia major.
De Rerum Nat., lib. v. ver. 1282.
Whilst cruelty was not improved by art,
And rage not furnished yet with sword or dart;
With fists, or boughs, or stones, the warriors fought;
These were the only weapons Nature taught:
But when flames burnt the trees and scorched the ground,
Then brass appeared, and iron fit to wound.
Brass first was used, because the softer ore,
And earth’s cold veins contained a greater store.
Creech.
I have only to observe farther on this head, 1. That the ancient Greeks and Romans went constantly armed; 2. That before they engaged they always ate together; and 3. That they commenced every attack with prayer to the gods for success.
Verse 14. Stand therefore] Prepare yourselves for combat, having your loins girt about with truth. He had told them before to take the whole armour of God, ver. 13, and to put on this whole armour. Having got all the pieces of it together, and the defensive parts put on, they were then to gird them close to their bodies with the ζωμα or girdle; and instead of a fine ornamented belt, such as the ancient warriors used, they were to have truth. The Gospel of Jesus Christ is the truth of God; unless this be known and conscientiously believed no man can enter the spiritual warfare with any advantage or prospect of success. By this alone we discover who our enemies are, and how they come on to attack us; and by this we know where our strength lies; and, as the truth is great, and must prevail, we are to gird ourselves with this against all false religion, and the various winds of doctrine by which cunning men and insidious devils lie in wait to deceive. Truth may be taken here for sincerity; for if a man be not conscious to himself that his heart is right before God, and that he makes no false pretences to religion, in vain does he enter the spiritual lists. This alone can give him confidence:
—— Hic murus aheneus esto,
Nil conscire sibi, nulla pallescere culpa.
Let this be my brazen wall; that no man can reproach me with a crime, and that I am conscious of my own integrity.
The breast-plate of righteousness] What the θωραξ or breast-plate was, see before. The word righteousness, δικαιοσυνη, we have often had occasion to note, is a word of very extensive import: it signifies the principle of righteousness; it signifies the practice of righteousness, or living a holy life; it signifies God’s method of justifying sinners; and it signifies justification itself. Here it may imply a consciousness of justification through the blood of the cross; the principle of righteousness or true holiness implanted in the heart; and a holy life, a life regulated according to the testimonies of God. As the breast-plate defends the heart and lungs, and all those vital functionaries that are contained in what is called the region of the thorax; so this righteousness, this life of God in the soul of man, defends every thing on which the man’s spiritual existence depends. While he possesses this principle, and acts from it, his spiritual and eternal life is secure.
Verse 15. Your feet shod] The κνημιδες, or greaves, have been already described; they were deemed of essential importance in the ancient armour; if the feet or legs are materially wounded, a man can neither stand to resist his foe, pursue him if vanquished, nor flee from him should he have the worst of the fight.
That the apostle has obedience to the Gospel in general in view, there can be no doubt; but he appears to have more than this, a readiness to publish the Gospel: for, How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Isa. 52:7; Rom. 10:15.
The Israelites were commanded to eat the passover with their feet shod, to show that they were ready for their journey. And our Lord commands his disciples to be shod with sandals, that they might be ready to go and publish the Gospel, as the Israelites were to go to possess the promised land. Every Christian should consider himself on his journey from a strange land to his own country, and not only stand every moment prepared to proceed, but be every moment in actual progress towards his home.
The preparation of the Gospel] The word ἑτοιμασια which we translate preparation, is variously understood: some think it means an habitual readiness in walking in the way prescribed by the Gospel; others, that firmness and solidity which the Gospel gives to them who conscientiously believe its doctrines; others, those virtues and graces which in the first planting of Christianity were indispensably necessary to those who published it.
Should we take the word preparation in its common acceptation, it may imply that, by a conscientious belief of the Gospel, receiving the salvation provided by its author, and walking in the way of obedience which is pointed out by it, the soul is prepared for the kingdom of heaven.
The Gospel is termed the Gospel of peace, because it establishes peace between God and man, and proclaims peace and good will to the universe. Contentions, strife, quarrels, and all wars, being as alien from its nature and design, as they are opposed to the nature of Him who is love and compassion to man.
Verse 16. Above all, (Επι πασιν, over all the rest of the armour,) taking the shield of faith] In the word θυρεος, thureos, the apostle alludes to the great oblong shield, or scutum, which covers the whole body. See its description before. And as faith is the grace by which all others are preserved and rendered active, so it is properly represented here under the notion of a shield, by which the whole body is covered and protected. Faith, in this place, must mean that evidence of things unseen which every genuine believer has, that God, for Christ’s sake, has blotted out his sins, and by which he is enabled to call God his Father, and feel him to be his portion. It is such an appropriating faith as this which can quench any dart of the devil.
The fiery darts of the wicked.] Βελος a dart, signifies any kind of missile weapon; every thing that is projected to a distance by the hand, as a javelin, or short spear; or by a bow, as an arrow; or a stone by a sling.
The fiery darts—Τα βελη τα πεπυρωμενα. It is probable that the apostle alludes to the darts called falarica, which were headed with lead, in or about which some combustible stuff was placed that took fire in the passage of the arrow through the air, and often burnt up the enemy’s engines, ships, &c.; they were calculated also to stick in the shields and set them on fire. Some think that poisoned arrows may be intended, which are called fiery from the burning heat produced in the bodies of those who were wounded by them. To quench or extinguish such fiery darts the shields were ordinarily covered with metal on the outside, and thus the fire was prevented from catching hold of the shield. When they stuck on a shield of another kind and set it on fire, the soldier was obliged to cast it away, and thus became defenceless.
The fiery darts of the wicked, του πονηρου, or devil, are evil thoughts, and strong injections, as they are termed, which in the unregenerate inflame the passions, and excite the soul to acts of transgression. While the faith is strong in Christ it acts as a shield to quench these. He who walks so as to feel the witness of God’s Spirit that he is his child, has all evil thoughts in abhorrence; and, though they pass through his mind, they never fix in his passions. They are caught on this shield, blunted, and extinguished.
Verse 17. Take the helmet of salvation] Or, as it is expressed, 1 Thess. 5:8, And for a helmet, the hope of salvation. It has already been observed, in the description of the Grecian armour, that on the crest and other parts of the helmet were a great variety of emblematical figures, and that it is very likely the apostle refers to helmets which had on them an emblematical representation of hope; viz. that the person should be safe who wore it, that he should be prosperous in all his engagements, and ever escape safe from battle. So the hope of conquering every adversary and surmounting every difficulty, through the blood of the Lamb, is as a helmet that protects the head; an impenetrable one, that the blow of the battle-axe cannot cleave. The hope of continual safety and protection, built on the promises of God, to which the upright follower of Christ feels he has a Divine right, protects the understanding from being darkened, and the judgment from being confused by any temptations of Satan, or subtle arguments of the sophistical ungodly. He who carries Christ in his heart cannot be cheated out of the hope of his heaven.
The sword of the Spirit] See what is said before on ξιφος and μαχαιρα, in the account of the Greek armour. The sword of which St. Paul speaks is, as he explains it, the word of God; that is, the revelation which God has given of himself, or what we call the Holy Scriptures. This is called the sword of the Spirit, because it comes from the Holy Spirit, and receives its fulfilment in the soul through the operation of the Holy Spirit. An ability to quote this on proper occasions, and especially in times of temptation and trial, has a wonderful tendency to cut in pieces the snares of the adversary. In God’s word a genuine Christian may have unlimited confidence, and to every purpose to which it is applicable it may be brought with the greatest effect. The shield, faith, and the sword—the word of God, or faith in God’s unchangeable word, are the principal armour of the soul. He in whom the word of God dwells richly, and who has that faith by which he knows that he has redemption, even the forgiveness of sins, need not fear the power of any adversary. He stands fast in the liberty wherewith Christ hath made him free. Some suppose that του Πνευματος, of the Spirit, should be understood of our own spirit or soul; the word of God being the proper sword of the soul, or that offensive weapon the only one which the soul uses. But though it is true that every Christian soul has this for its sword, yet the first meaning is the most likely.
Verse 18. Praying always] The apostle does not put praying among the armour; had he done so he would have referred it, as he has done all the rest, to some of the Grecian armour; but as he does not do this, therefore we conclude that his account of the armour is ended, and that now, having equipped his spiritual soldier, he shows him the necessity of praying, that he may successfully resist those principalities, powers, the rulers of the darkness of this world, and the spiritual wickednesses in heavenly places, with whom he has to contend. The panoply, or whole armour of God, consists in, 1. the girdle; 2. the breast-plate; 3. the greaves; 4. the shield; 5. the helmet; and 6. the sword. He who had these was completely armed. And as it was the custom of the Grecian armies, before they engaged, to offer prayers to the gods for their success, the apostle shows that these spiritual warriors must depend on the Captain of their salvation, and pray with all prayer, i. e. incessantly, being always in the spirit of prayer, so that they should be ever ready for public, private, mental, or ejaculatory prayer, always depending on HIM who can alone save, and who alone can destroy.
When the apostle exhorts Christians to pray with all prayer, we may at once see that he neither means spiritual nor formal prayer, in exclusion of the other. Praying, προσευχομενοι, refers to the state of the spirit as well as to the act.
With all prayer] Refers to the different kinds of prayer that is performed in public, in the family, in the closet, in business, on the way, in the heart without a voice, and with the voice from the heart. All these are necessary to the genuine Christian; and he whose heart is right with God will be frequent in the whole. “Some there are,” says a very pious and learned writer, “who use only mental prayer or ejaculations, and think they are in a state of grace, and use a way of worship far superior to any other; but such only fancy themselves to be above what is really above them; it requiring far more grace to be enabled to pour out a fervent and continued prayer, than to offer up mental aspirations.” Rev. J. Wesley.
And supplication] There is a difference between προσευχη, prayer, and δεησις, supplication. Some think the former means prayer for the attainment of good; the latter, prayer for averting evil. Supplication however seems to mean prayer continued in, strong and incessant pleadings, till the evil is averted, or the good communicated. There are two things that must be attended to in prayer: 1. That it be εν παντι καιρῳ, in every time, season, or opportunity; 2. That it should be εν Πνευματι, in or through the Spirit—that the heart should be engaged in it, and that its infirmities should be helped by the Holy Ghost.
Watching thereunto] Being always on your guard lest your enemies should surprise you. Watch, not only against evil, but also for opportunities to do good, and for opportunities to receive good. Without watchfulness, prayer and all the spiritual armour will be ineffectual.
With all perseverance] Being always intent on your object, and never losing sight of your danger, or of your interest. The word implies stretching out the neck, and looking about, in order to discern an enemy at a distance.
For all saints] For all Christians; for this was the character by which they were generally distinguished.
Verse 19. And for me, that utterance may be given unto me] Ἱνα μοι δοθειη λογος. Kypke has proved by many examples that λογον διδοναι signifies permission and power to defend one’s self in a court of justice; and this sense of the phrase is perfectly applicable to the case of St. Paul, who was an ambassador in bonds, (ver. 20,) and expected to be called to a public hearing, in which he was not only to defend himself, but to prove the truth and excellency of the Christian religion. And we learn, from Phil. 1:12–14, that he had his desire in this respect; for the things which happened to him fell out to the furtherance of the Gospel, so that his bonds in Christ were manifest in all the palace, and in all other places. Thus God had enabled him to make a most noble defence, by which the Gospel acquired great credit.
The mystery of the Gospel] The whole doctrine of Christ, not fully revealed previously to that time.
Verse 20. An ambassador in bonds] An ambassador being the representative of his king, his person was in all civilized countries held sacred. Contrary to the rights of nations, this ambassador of the King of heaven was put in chains! He had however the opportunity of defending himself, and of vindicating the honour of his Master. See above.
As I ought to speak.] As becomes the dignity and the importance of the subject.[21]
Adam Clarke Commentary
V. 10. Though the redemption purchased by Christ, as described in this epistle, is so complete and so free, yet between the beginning and the consummation of the work there is a protracted conflict. This is not a figure of speech. It is something real and arduous. Salvation, however gratuitous, is not to be obtained without great effort. The Christian conflict is not only real, it is difficult and dangerous. It is one in which true believers are often grievously wounded; and multitudes of reputed believers entirely succumb. It is one also in which great mistakes are often committed and serious loss incurred from ignorance of its nature, and of the appropriate means for carrying it on. Men are apt to regard it as a mere moral conflict between reason and conscience on the one side, and evil passions on the other. They therefore rely on their own strength, and upon the resources of nature for success. Against these mistakes the apostle warns his readers. He teaches that every thing pertaining to it is supernatural. The source of strength is not in nature. The conflict is not between the good and bad principles of our nature. He shows that we belong to a spiritual, as well as to a natural world, and are engaged in a combat in which the higher powers of the universe are involved; and that this conflict, on the issue of which our salvation depends, is not to be carried on with straws picked up by the wayside. As we have superhuman enemies to contend with, we need not only superhuman strength, but divine armour and arms. The weapons of our warfare are not natural, but divine.
Finally, my brethren, be strong in the Lord, τὸ λοιπὸν, ἀδελφοί μου, ἐνδυναμοῦσθε ἐν Κυρίῳ. He concludes his epistle so full of elevated views, and so rich in disclosures of the mysteries of redemption, with directions as to the struggle necessary to secure salvation. His first exhortation is to muster strength for the inevitable conflict, and to seek that strength from the right source. We are to be strong in the Lord. As a branch separated from the vine, or as a limb severed from the body, so is a Christian separated from Christ. He, therefore, who rushes into this conflict without thinking of Christ, without putting his trust in him, and without continually looking to him for strength and regarding himself as a member of his body, deriving all life and vigour from him, is demented. He knows not what he is doing. He has not strength even to reach the field. With him the whole conflict is a sham. The words καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ mean, in the vigour derived from his strength. The vigour of a man’s arm is derived from the strength of his body. It is only as members of Christ’s body that we have either life or power. It is not we that live, but Christ that liveth in us; and the strength which we have is not our own but his. When we are weak, then are we strong. When most empty of self, we are most full of God.
V. 11. The second direction has reference to the arms requisite for the successful conduct of this conflict; ἐνδύσασθε τὴν πανοπλίαν τοῦ Θεοῦ, put on the whole armour of God. Πανοπλία, panoply, includes both the defensive and offensive armour of the soldier. The believer has not only to defend himself, but also to attack his spiritual enemies; and the latter is as necessary to his safety as the former. It will not do for him to act only on the defensive, he must endeavour to subdue as well as to resist. How this is to be done, the following portion of the chapter teaches. The armour of God, means that armour which God has provided and which he gives. We are thus taught from the outset, that as the strength which we need is not from ourselves, so neither are the means of offence or defence. Nor are they means of man’s devising. This is a truth which has been overlooked in all ages of the church, to the lamentable injury of the people of God. Instead of relying on the arms which God has provided, men have always been disposed to trust to those which they provide for themselves or which have been prescribed by others. Seclusion from the world (i. e. flight rather than conflict), ascetic and ritual observances, invocation of saints and angels, and especially, celibacy, voluntary poverty, and monastic obedience, constitute the panoply which false religion has substituted for the armour of God. Of this fatal mistake, manifested from the beginning, the apostle treats at length in his Epistle to the Colossians, 2:18–23. He there exhorts his hearers, not to allow any one, puffed up with carnal wisdom, and neglecting Christ, the only source of life and strength, to despoil them of their reward, through false humility and the worship of angels, commanding not to touch, or taste, or handle this or that, which methods of overcoming evil have indeed the appearance of wisdom, in humility, will-worship, and neglect of the body, but not the reality, and only serve to satisfy the flesh. They increase the evil which they are professedly designed to overcome. A more accurate description could not be given historically, than is here given prophetically, of the means substituted by carnal wisdom for the armour of God. Calling on saints and angels, humility in the sense of self-degradation, or submitting our will to human authority, neglecting the body, or ascetic observances, abstaining from things lawful, uncommanded rites and ordinances, observing months and days—these are the arms with which the church in her apostasy has arrayed her children for this warfare. These are by name enumerated and condemned by the apostle, who directs us to clothe ourselves with the panoply of God, which he proceeds to describe in detail.
Πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδείας τοῦ διαβόλου. This divine armour is necessary to enable us to stand against the wiles of the devil. If our adversary was a man, and possessed nothing beyond human strength, ingenuity, and cunning, we might defend ourselves by human means. But as we have to contend with Satan, we need the armour of God. One part of the Bible of course supposes every other part to be true. If it is not true that there is such a being as Satan, or that he possesses great power and intelligence, or that he has access to the minds of men and exerts his power for their destruction; if all this is obsolete, then there is no real necessity for supernatural power or for supernatural means of defence. If Satan and satanic influence are fables or figures, then all the rest of the representations concerning this spiritual conflict is empty metaphor. But if one part of this representation is literally true, the other has a corresponding depth and reality of meaning. If Satan is really the prince of the powers of darkness, ruler and god of this world; if he is the author of physical and moral evil; the great enemy of God, of Christ and of his people, full of cunning and malice; if he is constantly seeking whom he may destroy, seducing men into sin, blinding their minds and suggesting evil and sceptical thoughts; if all this is true, then to be ignorant of it, or to deny it, or to enter on this conflict as though it were merely a struggle between the good and bad principles in our own hearts, is to rush blindfold to destruction.
V. 12. This is the point on which the apostle most earnestly insists. He would awaken his readers to a due sense of the power of the adversaries with whom they are to contend. He lifts the vail and discloses to them the spiritual world; the hosts of the kingdom of darkness. We have to stand against the wiles of the devil, ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, because our conflict is not with flesh and blood, i. e. with men. The word πάλη means a wrestling. The apostle either changes the figure immediately, or he uses the word here in a more general sense. The latter is the more probable. “Flesh and blood” does not here or any where else, mean our corrupt nature, as flesh by itself so often means; but men. So in Gal. 1:16, “I conferred not with flesh and blood,” means, ‘I did not consult with man.’ The apostle after his conversion sought no instruction or counsel from man; all his knowledge of the Gospel was received by immediate revelation.
Our conflict is not with man, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. The signification of the terms here used, the context, and the analogy of Scripture, render it certain that the reference is to evil spirits. They are called in Scripture δαιμόνια, demons, who are declared to be fallen angels, 2 Pet. 2:4; Jude 6, and are now subject to Satan, their prince. They are called ἀρχαί, princes, those who are first or high in rank; and ἐξουσίαι, potentates, those invested with authority. These terms have probably reference to the relation of the spirits among themselves. The designation κοσμοκράτορες, rulers of the world, expresses the power or authority which they exercise over the world. The κόσμος, i. e. mankind, is subject to them; comp. 2 Cor. 4:4; John 16:11. The word is properly used only of those rulers whose dominion was universal. And in this sense the Jews called the angel of death κοσμοκράτὠρ. In the following clause τοῦ σκότους τοῦ αἰῶνος τούτου, of the darkness of this world; the words τοῦ αἰῶνος, on the authority of the best manuscripts, are generally omitted. The sense is substantially the same whichever reading be adopted. These evil spirits are the rulers of this darkness. The meaning either is, that they reign over the existing state of ignorance and alienation from God; i. e. the world in its apostasy is subject to their control; or this darkness is equivalent to kingdom of darkness. Rulers of the kingdom of darkness, which includes in it, according to the scriptural doctrine, the world as distinguished from the true people of God. The word σκότος is used elsewhere, the abstract for the concrete, for those in darkness, i. e. for those who belong to, or constitute the kingdom of darkness, Luke 22:53; Col. 1:13. Our conflict, therefore, is with the potentates who are rulers of the kingdom of darkness as it now is.
They are further called τὰ πνευματικὰ τῆς πονηρίας, spiritual wickedness, as the phrase is rendered in our version. But this cannot be its meaning; it is not wickedness in the abstract, but wicked spirits, the context and the force of the words themselves show to be intended. Beza and others understand the words as equivalent to πνευματικαὶ πονηρίαι, spiritual wickednesses. This would give a good sense. As these spirits are called ἀρχαί and ἐξουσίαι, so they may be called πονηρίαι. But τα πνευματικαὶ τῆς πονηρίας cannot be resolved into πνευματικαὶ πονηρίαι. Τὰ πνευματικὰ is equivalent to τὰ πνεύματα, as in so many other cases the neuter adjective in the singular or plural is used substantively, as τὸ ἱππικόν, the cavalry; τὰ αἰχμάλωτα, the captivity, i. e. captives. Spirits of wickedness then means wicked spirits. The beings whom the apostle in the preceding clauses describes as principalities, powers, and rulers, he here calls wicked spirits, to express their character and nature.
The principal difficulty in this verse concerns the words ἐν τοῖς ἐπουρανίοις. A very large class of commentators, ancient and modern, connect them with the beginning of the verse, and translate, “our conflict is for heavenly things;” heaven is the prize for which we contend. There are two objections to this interpretation, which are generally considered decisive, although the sense is good and appropriate. The one is, that ἐν τοῖς ἐπουρανίοις always in this Epistle means heaven; and the other is that ἐν does not mean for. The connection is with the preceding clause. These wicked spirits are said to be in heaven. But what does that mean? Many say that heaven here means our atmosphere, which is assumed to be the dwelling-place of evil spirits; see 2:2. But τὰ ἐπουράνια is not elsewhere in this Epistle used for the atmospheric heavens; neither do the Scriptures give any countenance to the popular opinion of the ancient world, that the air is the region of spirits; nor does this idea harmonize with the context. It is no exaltation of the power of these spirits to refer to them as dwelling in our atmosphere. The whole context, however, shows that the design of the apostle is to present the formidable character of our adversaries in the most impressive point of view. Others suppose that Paul means to refer to the former, and not to the present residence of these exalted beings. They are fallen angels, who once dwelt in heaven. But this is obviously inconsistent with the natural meaning of his words. He speaks of them as in heaven. It is better to take the word heaven in a wide sense. It is very often used antithetically to the word earth. ‘Heaven and earth’, include the whole universe. Those who do not belong to the earth belong to heaven. All intelligent beings are terrestrial or celestial. Of the latter class some are good and some are bad, as of the angels some are holy and some unholy. These principalities and potentates, these rulers and spirits of wickedness, are not earthly magnates, they belong to the order of celestial intelligences, and therefore are the more to be dreaded, and something more than human strength and earthly armour is required for the conflict to which the apostle refers. This indicates the connection with the following verse.
V. 13. Wherefore, i. e. because you have such formidable enemies, and because the conflict is inevitable, ἀναλάβετε τὴν πανοπλίαν τοῦ Θεοῦ, not only arm yourselves, but take the panoply of God; no other is adequate to the emergency. Ἵνα δυνηθῆτε ἀντιστῆναι ἐν τῇ ἡμερᾷ τῇ πονηρᾷ, in order that ye may be able to withstand, i. e. successfully to resist, in the evil day. The evil day is the day of trial. Ps. 41:2, “The Lord will deliver him in the time of trouble;” or as it is in the Sept. ἐν ἡμερᾷ πονηρᾷ; and Ps. 49:5, “Wherefore should I fear in the days of evil;” Sept. ἐν ἡμερᾷ πονηρᾷ. The day here referred to is the definite day when the enemies previously mentioned shall make their assault. This however is not to be understood with special, much less with exclusive, reference to the last great conflict with the powers of darkness which is to take place before the second advent. The whole exhortation has reference to the present duty of believers. They are at once to assume their armour, and be always prepared for the attacks of their formidable enemies.
Καὶ ἅπαντα κατεργασάμενοι στῆναι, and having done all to stand. This is understood by many to refer to the preparation for conflict. Having made every preparation, stand ready for the assault. But that idea is included in the former part of the verse. Others take κατεργάζεσθαι in the sense of debellare, vincere; having overcome all opposition, or conquered all, stand. The ordinary sense of the word includes that idea. ‘Having done all that pertains to the combat, to stand;’ i. e. That you may be able, after the conflict is over, to maintain your ground as victors.
V. 14. With the flowing garments of the East, the first thing to be done in preparing for any active work, was to gird the loins. The apostle therefore says, στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ, stand therefore having your loins girt about with truth. By truth, here is not to be understood divine truth as objectively revealed, i. e. the word of God; for that is mentioned in the following verse as the sword. Nor does it mean sincerity of mind, for that is a natural virtue, and does not belong to the armour of God; which according to the context consists of supernatural gifts and graces. But it means truth subjectively considered; that is, the knowledge and belief of the truth. This is the first and indispensable qualification for a Christian soldier. To enter on this spiritual conflict ignorant or doubting, would be to enter battle blind and lame. As the girdle gives strength and freedom of action, and therefore confidence, so does the truth when spiritually apprehended and believed. Let not any one imagine that he is prepared to withstand the assaults of the powers of darkness, if his mind is stored with his own theories or with the speculations of other men. Nothing but the truth of God clearly understood and cordially embraced will enable him to keep his feet for a moment, before these celestial potentates. Reason, tradition, speculative conviction, dead orthodoxy, are a girdle of spider-webs. They give way at the first onset. Truth alone, as abiding in the mind in the form of divine knowledge, can give strength or confidence even in the ordinary conflicts of the Christian life, much more in any really “evil day.”
Καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης, and having put on the breast-plate of righteousness. The θώραξ was the “armour covering the body from the neck to the thighs, consisting of two parts, one covering the front and the other the back.” A warrior without his θώραξ was naked, exposed to every thrust of his enemy, and even to every casual dart. In such a state flight or death is inevitable. What is that righteousness, which in the spiritual armour answers to the cuirass? Many say it is our own righteousness, integrity, or rectitude of mind. But this is no protection. It cannot resist the accusations of conscience, the whispers of despondency, the power of temptation, much less the severity of the law, or the assaults of Satan. What Paul desired for himself was not to have on his own righteousness, but the righteousness which is of God by faith; Phil. 3:8, 9. And this, doubtless, is the righteousness which he here urges believers to put on as a breast-plate. It is an infinitely perfect righteousness, consisting in the obedience and sufferings of the Son of God, which satisfies all the demands of the divine law and justice; and which is a sure defence against all assaults whether from within or from without. As in no case in this connection does the apostle refer to any merely moral virtue as constituting the armour of the Christian, so neither does he here. This is the less probable, inasmuch as righteousness in the subjective sense, is included in the idea expressed by the word truth in the preceding clause. It is the spirit of the context which determines the meaning to be put on the terms here used. For although righteousness is used so frequently by the apostle for the righteousness of God by faith, yet in itself it may of course express personal rectitude or justice. In Is. 59:17, Jehovah is described as putting “on righteousness as a breast-plate, and a helmet of salvation on his head;” as in Is. 11:5, it is said of the Messiah, “righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.”
V. 15. In ancient warfare which was in a large measure carried on by hand-to-hand combats, swiftness of foot was one of the most important qualifications for a good soldier. To this the apostle refers when he exhorts his readers to have their feet shod, ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου τῆς εἰρήνης, with the preparation of the gospel of peace. According to one explanation εὐαγγελίου is the genitive of apposition, and the Gospel is the ἑτοιμασία with which the Christian is to be shod. Then the idea is either that the Gospel is something firm oh which we can rest with confidence; or it is something that gives alacrity, adding as it were wings to the feet. Others take εὐαγγελίου as the genitive of the object, and ἑτοιμασία for readiness or alacrity. The sense would then be, ‘Your feet shod with alacrity for the Gospel,’ i. e. for its defence or propagation. The simplest interpretation and that best suited to the context, is that εὐαγγελίου is the genitive of the source, and the sense is, ‘Your feet shod with the alacrity which the Gospel of peace gives.’ As the Gospel secures our peace with God, and gives the assurance of his favour, it produces that joyful alacrity of mind which is essential to success in the spiritual conflict. All doubt tends to weakness, and despair is death.
V. 16. Ἐπὶ πᾶσιν, in addition to all; not above all as of greatest importance. Besides the portions of armour already mentioned, they were to take τὸν θυρεὸν τῆς πιστέως, the shield of faith. Θυρεός, literally, a door, and then a large oblong shield, like a door. Being four feet long by two and a half broad, it completely covered the body, and was essential to the safety of the combatant. Hence the appropriateness of the apostle’s metaphor. Such a protection, and thus essential, is faith. The more various the uses of a shield, the more suitable is the illustration. The faith here intended is that by which we are justified, and reconciled to God through the blood of Christ. It is that faith of which Christ is the object; which receives him as the Son of God and the Saviour of men. It is the faith which is the substance of things hoped for and the evidence of things not seen; which at once apprehends or discerns, and receives the things of the Spirit. It overcomes the world, as is proved by so many examples in the twelfth chapter of the Epistle to the Hebrews. Faith being in itself so mighty, and having from the beginning proved itself so efficacious, the apostle adds, ἐν ᾦ δυνήσεσθε πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβέσαι, whereby ye shall be able to quench all the fiery darts of the evil one. The obvious allusion here is to those missiles employed in ancient warfare, around which combustible materials were bound, which were ignited and projected against the enemy. Reference to these fiery darts is made in Ps. 7:13, “He will make his arrows burning arrows;” see Alexander on the Psalms. These darts are said to be τοῦ πονηροῦ, not of the wicked, as the words are translated in the English Version, but of the evil one, i. e. of the devil. Comp. Matt. 13:19, 38. In the latter passage ὁ πονηρός is explained in ver. 39, ὁ διάβολος. See also 1 John 2:13; 3:12; 5:18, and other passages. As burning arrows not only pierced but set on fire what they pierced, they were doubly dangerous. They serve here therefore as the symbol of the fierce onsets of Satan. He showers arrows of fire on the soul of the believer; who, if unprotected by the shield of faith, would soon perish. It is a common experience of the people of God that at times horrible thoughts, unholy, blasphemous, skeptical, malignant, crowd upon the mind, which cannot be accounted for on any ordinary law of mental action, and which cannot be dislodged. They stick like burning arrows; and fill the soul with agony. They can be quenched only by faith; by calling on Christ for help. These, however, are not the only kind of fiery darts; nor are they the most dangerous. There are others which enkindle passion, inflame ambition, excite cupidity, pride, discontent, or vanity; producing a flame which our deceitful heart is not so prompt to extinguish, and which is often allowed to burn until it produces great injury and even destruction. Against these most dangerous weapons of the evil one, the only protection is faith. It is only by looking to Christ and earnestly invoking his interposition in our behalf that we can resist these insidious assaults, which inflame evil without the warning of pain. The reference of the passage, however, is not to be confined to any particular forms of temptation. The allusion is general to all those attacks of Satan, by which the peace and safety of the believer are specially endangered.
V. 17. The most ornamental part of ancient armour, and scarcely less important than the breast-plate or the shield, was the helmet. The Christian, therefore, is exhorted to take τὴν περικεφαλαίαν τοῦ σωτηρίου, the helmet of salvation. According to the analogy of the preceding expressions, “the breast-plate of righteousness,” and “shield of faith,” salvation is itself the helmet. That which adorns and protects the Christian, which enables him to hold up his head with confidence and joy, is the fact that he is saved. He is one of the redeemed, translated from the kingdom of darkness into the kingdom of God’s dear Son. If still under condemnation, if still estranged from God, a foreigner and alien, without God and without Christ, he could have no courage to enter into this conflict. It is because he is a fellow-citizen of the saints, a child of God, a partaker of the salvation of the Gospel, that he can face even the most potent enemies with confidence, knowing that he shall be brought off more than conqueror through him that loved him; Rom. 8:37. When in 1 Thess. 5:8, the apostle speaks of the hope of salvation as the Christian’s helmet, he presents the same idea in a different form. The latter passage does not authorize us to understand, in this place, “helmet of salvation” as a figurative designation of hope. The two passages though alike are not identical. In the one salvation is said to be our helmet, in the other, hope; just as in one place “faith and love” are said to be our breast-plate, and in another, righteousness.
The armour hitherto mentioned is defensive. The only offensive weapon of the Christian is “the sword of the Spirit.” Here τοῦ πνεύματος cannot be the genitive of apposition. The Spirit is not the sword; this would be incongruous, as the sword is something which the soldier wields, but the Christian cannot thus control the Spirit. Besides, the explanation immediately follows, which is the word of God. “The sword of the Spirit” means the sword which the Spirit gives. By the ῥῆμα Θεοῦ is not to be understood the divine precepts, nor the threatenings of God against his enemies. There is nothing to limit the expression. It is that which God has spoken, his word, the Bible. This is sharper than any two-edged sword. It is the wisdom of God and the power of God. It has a self-evidencing light. It commends itself to the reason and conscience. It has the power not only of truth, but of divine truth. Our Lord promised to give to his disciples a word and wisdom which all their adversaries should not be able to gainsay or resist. In opposition to all error, to all false philosophy, to all false principles of morals, to all the sophistries of vice, to all the suggestions of the devil, the sole, simple, and sufficient answer is the word of God. This puts to flight all the powers of darkness. The Christian finds this to be true in his individual experience. It dissipates his doubts; it drives away his fears; it delivers him from the power of Satan. It is also the experience of the church collective. All her triumphs over sin and error have been effected by the word of God. So long as she uses this and relies on it alone, she goes on conquering; but when any thing else, be it reason, science, tradition, or the commandments of men, is allowed to take its place or to share its office, then the church, or the Christian, is at the mercy of the adversary. Hoc signo vinces—the apostle may be understood to say to every believer and to the whole church.
V. 18. It is not armour or weapons which make the warrior. There must be courage and strength; and even then he often needs help. As the Christian has no resources of strength in himself, and can succeed only as aided from above, the apostle urges the duty of prayer. The believer is—1. To avail himself of all kinds of prayer. 2. He is to pray on every suitable occasion. 3. He is to pray in the Spirit. 4. He is to be alert and persevering in the discharge of this duty. 5. He is to pray for all the saints; and the Ephesians were urged by the apostle to pray for him.
The connection of this verse is with στῆτε οὖν of ver. 14. “Stand, therefore, with all prayer and supplication, praying on every occasion, in the Spirit.” Διὰ πάσης προσευχῆς καὶ δεήσεως, may be connected with the following participle προσευχόμενοι, as has been done by our translators, who render the passage, “praying with all prayer and supplication.” But this renders the passage tautological. Others take this clause by itself, and understand διά as expressing the condition or circumstances. ‘Stand, therefore, with all prayer, praying at all times,’ &c. As to the difference between προσευχή and δέησις, prayer and supplication, some say that the former has for its object the attaining of good; the latter, the avoidance of evil or deliverance from it. The usage of the words does not sustain that view. The more common opinion is that the distinction is twofold; first, that προσευχή is addressed only to God, whereas δέησις may be addressed to men; and secondly, that the former includes all address to God, while the latter is limited to petition. The expression all prayer, means all kinds of prayer, oral and mental, ejaculatory and formal. The prayers which Paul would have the Christian warrior use, are not merely those of the closet and of stated seasons, but also those habitual and occasional aspirations, and outgoings of the heart after God, which a constant sense of his nearness and a constant sense of our necessity must produce.
Not only must all kinds of prayer be used, but believers should pray ἐν παντὶ καιρῷ, on every occasion; on every emergency. This constancy in prayer is commanded by our Lord, Luke 18:1, “Men ought always to pray and not to faint.” In 1 Thess. 5:17, the apostle exhorts believers to “pray without ceasing.” It is obvious, therefore, that prayer includes all converse with God, and is the expression of all our feelings and desires which terminate in him. In the scriptural sense of the term, therefore, it is possible that a man should pray almost literally without ceasing.
The third direction is, to pray ἐν πνεύματι. This does not mean inwardly, or, with the heart; non voce tantum, sed et animo, as Grotius explains it; but it means under the influence of the Spirit, and with his assistance, whose gracious office it is to teach us how to pray, and to make intercessions for us with groanings that cannot be uttered; Rom. 8:26. The fourth direction has reference to alertness and perseverance in prayer; εἰς αὖτὸ τοῦτο ἀγρυπνοῦντες, watching unto this very thing. This very thing is that of which he had been speaking, viz. praying in the Spirit. It was in reference to that duty they were to be wakeful and vigilant, not allowing themselves to become weary or negligent. Ἐν πάσῃ προσκαρτερήσει καὶ δεήσει περὶ πάντων τῶν ἁγίων, with all perseverance and supplication for all saints. “Perseverance and supplication” amounts to persevering or importunate supplication. In Rom. 12:12, the expression is, τῇ προσευχῇ προσκαρτεροῦντες, continuing instant in prayer. This persevering supplication is to be offered for all the saints. The conflict of which the apostle has been speaking is not merely a single combat between the individual Christian and Satan, but also a war between the people of God and the powers of darkness. No soldier entering battle prays for himself alone, but for all his fellow-soldiers also. They form one army, and the success of one is the success of all. In like manner Christians are united as one army, and therefore have a common cause; and each must pray for all. Such is the communion of saints, as set forth in this Epistle and in other parts of Scripture, that they can no more fail to take this interest in each other’s welfare, than the hand can fail to sympathize with the foot.
V. 19. The importance which the apostle attributed to intercessory prayer and his faith in its efficacy are evident from the frequency with which he enjoins the duty, and from the earnestness with which he solicits such prayers in his own behalf. What the apostle wishes the Ephesians to pray for, was not any temporal blessing, not even his deliverance from bonds, that he might be at liberty more freely to preach the Gospel, but that God would enable him to preach with the freedom and boldness with which he ought to preach ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματος μου ἐν παῤῥησίᾳ, γνωρίσαι, κτλ. Our translators have paraphrased this clause thus, that utterance may he given me, that I may open my mouth boldly to make known, &c. The literal translation is, that utterance may be given me in opening my mouth, with boldness to make known, &c. What Paul desired was divine assistance in preaching. He begs his reader to pray ἵνα μοι δοθῇ λόγος, that the power of speech, or freedom of utterance, might be given to him, when he opened his mouth. Paul says, 2 Cor. 11:6, that he was ἰδιώτης τῷ λόγῳ, rude in speech. The word λόγος itself has at times the metonymical sense here given to it, and therefore ἐν ἀνοίξει τοῦ στόματος is most naturally taken without emphasis as equivalent to, when I open my mouth, i. e. when called upon to speak. Calvin and many others lay the principal stress on those words, and make with opening of the mouth equivalent to with open mouth, pleno ore et intrepida lingua, as Calvin expresses it. Os opertum cupit, quod erumpet in liquidam et firmam confessionem. Ore enim semiclauso proferuntur ambigua et perplexa responsa. This, however, is to anticipate what is expressed by ἐν παῤῥησίᾳ γνωρίσαι. Others connect both ἐν ἀνοίξει τοῦ στόματος and ἐν παῤῥησίᾳ with γνωρίσαι, ‘to make known with the opening of the mouth, with boldness the mystery,’ &c. This is the construction which our translators seemed to have assumed. But this is very unnatural, from the position of the words and relation of the clauses. Παῤῥησία (πᾶν ῥῆσις), the speaking out all, freespokenness. Here the dative with ἐν may be taken adverbially, freely, boldly; keeping nothing back, but making an open, undisguised declaration of the Gospel. This includes, however, the idea of frankness and boldness of spirit, of which this unrestrained declaration of the truth is the expression. Μυστήριον τοῦ εὐαγγελίου, mystery of the Gospel; the Gospel itself is the mystery, or divine revelation. It is that system of truth which had been kept secret with God, but which is now revealed unto our glory; 1 Cor. 2:7.
V. 20. Ὑπὲρ οὗ, for the sake of which Gospel, πρεσβεύων ἐν ἁλύσει εἰμί, I am an ambassador in bonds. An ambassador is one through whom a sovereign speaks. “We are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead be ye reconciled with God;” 2 Cor. 5:20. The apostles, as sent by Christ with authority to speak in his name, and to negotiate with men, proposing the terms of reconciliation and urging their acceptance, were in an eminent sense his ambassadors. As all ministers are sent by Christ and are commissioned by him to propose the terms of salvation, they too are entitled to the same honourable designation. Paul was an ambassador in bonds, and yet he did not lose his courage but preached with as much boldness as ever.
Ἵνα ἐν αὐτῷ παῤῥησιάσωμαι, that therein I may speak boldly. This may be taken as depending on ἵνα δοθῇ of ver. 19. The sense would then be, ‘That utterance may be given to me—that I may speak boldly.’ But the preceding ἐν παῤῥησίᾳ γνωρίσαι depends on ἱνα δοθῇ. The two clauses are rather parallel. Paul desired that the Ephesians should pray, ‘That utterance should be given him—that is, that he might preach boldly;’ ὡς δεῖ με λαλῆσαι, as I ought to speak. It becomes the man who is an ambassador of God, to speak with boldness, assured of the truth and importance of the message which he has to deliver. That even Paul should solicit the prayers of Christians that he might be able to preach the Gospel aright, shows the sense he had at once of the difficulty and of the importance of the work.[21]
Charles Hodge Commentary
6. The Warfare and the Panoply of God
Chapter 6:10–20
1. The Warfare, 10–12.
2. The Panoply of God, 13–20.
Christian warfare or conflict is with the devil and his wiles, with the principalities, the powers, the rulers of the darkness of this world, and with the spiritual armies of wickedness in the heavenly places.*
This revelation given here concerning the powers of darkness, the principalities, the rulers of the darkness of this world and the wicked spirits in the heavenly places, is important and demands a closer attention. The Scriptures clearly teach that there is a vast dominion of darkness over which Satan is the head and that, as the god of this present age, he has rulers over this world and a large army of wicked spirits in the heavenlies. He is the prince of the power in the air. The sphere above the earth, the aerial heavens and beyond are tenanted by these wicked spirits, which under the headship of Satan form with principalities and powers, his kingdom. How mighty this being is, what powers are at his disposal how vast his dominion, how numerous the fallen angels, the wicked spirits which possess the heavenly places, no saint has ever fully realized, nor can it be all known, till the day comes in which the God of peace shall bruise Satan completely under our feet. Satan has even access into heaven itself. The first two chapters of the book of Job acquaint us with this fact. See also 1 Kings 22:19–23. But a day is coming when the old serpent, called the Devil and Satan, will be cast out into the earth and his angels with him. This will happen according to the Apocalypse (Rev. 12), when the saints of God are taken into glory and Michael begins his great war against Satan. Then the heavenlies will be cleared of their wicked and unlawful occupants. They will be forced to the earth, where Satan for a brief period will exhibit his great wrath and institute the great tribulation. The devil and his angels will finally be cast into the lake of fire prepared for them (Matt. 25:41). All this we know from God’s revelation, and it is a solemn revelation. In our days the masses of professing Christendom are wholly indifferent to these truths. Others openly oppose them, sneer at them and reject them as superstitions. Well has it been said, “No one but an unbeliever can overlook and despise them.” Behind all these denials and sneers, coming from the camps of Higher Criticism and the new theology stands the dark shadow of Satan. The rulers of darkness of this world, the wicked spirits, do all in their power to keep a lost world, with its supposed progress and scientific discoveries, in ignorance and darkness about themselves. And Occultism, known by the names of Spiritualism and Psychical research, tries to establish communion with departed spirits. In reality it is communion with the wicked spirits in the heavenlies, who use this unlawful intrusion to delude their victims and make them doubly secure for the impending doom.
And these wicked spirits are against the Masterpiece of God. Those who are in Christ and lay hold in the power of His Spirit of the great and ever blessed truths revealed in this epistle, who know the hope of His calling, who rejoice in God and the Glory to come, who walk worthy of the calling, come face to face with these powers of darkness. They hate us as they hate Christ.
The wiles of the devil, not his power, we are exhorted to stand against. His wiles are all aimed at getting us away from the enjoyment of the fellowship into which God has called us, the fellowship of His Son Jesus Christ our Lord. If he succeeds in that he has dislodged us from our stronghold and then is able to attack us. The world over which he rules is at his disposal and he uses it to accomplish his sinister purpose. Many pages could be written on his tactics and not the half would be told. It is not so much by the gross things of the flesh and the world he works, though he also uses them; errors of all descriptions becoming more subtle and more cunning, are the chiefest wiles of this great being and the wicked spirits under his control. And how well he succeeds in our present time!
And we must put on the whole armor of God, the panoply of God. It is the only way that we can get the victory and stand and withstand. First, the loins are to be girt about with truth. Even so our Lord exhorted, “Let your loins be girded about” (Luke 12:35).
It is the girdle around the loins, which holds all things together. The girdle is the Truth. What truth? The truth of heavenly things, heavenly blessings, acceptance in Christ, Oneness with Him, the truth so fully revealed in this epistle. This we need as a girdle to hold up our garments, our habits, so that in the warfare and conflict we may not be entangled with the affairs of this life (2 Tim. 2:4). The Truth is to govern our conduct, our affections.
The breastplate of righteousness. This covers the heart. It means having a good conscience. Not merely knowing that we are the righteousness of God in Christ, that we are righteous because we believe on Him, but it means a consistent walk with our position in Christ and the relationship into which the Grace of God has brought us. It is again the walk, worthy of our vocation, obedience to the exhortations of the preceding chapters. Covered by this the devil cannot touch us. Such practical righteousness “love out of a pure heart and of a good conscience and of faith unfeigned” keeps us in the realization and enjoyment of our relationship to God, in the fellowship with the Father and the Son. How often we fail in having on the breastplate of righteousness. Then we must seek restoration by confessing our sins (1 John 1).
The feet shod with the preparation of the Gospel of peace. This does not mean the preaching of the Gospel to others, Christian service or soul winning. We have through the Gospel perfect peace with God. We know that God is for us, who then can be against us? This perfect peace we have, in which we stand is our preparation. And we have the peace of God as well, yea, the legacy our Lord left unto us, “My peace I give unto you.” Therefore are we not terrified by our adversaries (Phil. 1:28). Israel wandered over the desert rocks and desert sands for forty years with shoes, which did not wear out. We too wander through the wilderness, the feet shod with the preparation of the Gospel of Peace, a peace which will last as long as God Himself. Knowing this Peace, knowing we are in God’s hands, knowing that we are Christ’s and Christ is God’s, knowing that all things are ours, we can stand and withstand the wiles of the devil. He cannot touch one who rests in the peace of God and who trusts in the God of peace.
The Shield of Faith. This is to be “over all.”† Faith in God, faith in His promises, faith in His Word, simple child-like faith is to cover the head and the body like a great shield. It is the exercise of an unwavering confidence in God. The fiery darts will thus be quenched. These “fiery darts” are indeed terrible weapons. The fire speaks of the wrath of God, of judgment, at least, from Him, and it is with this that the enemy would assail us. He is, we must remember, the accuser. His aim, as already said, is to bring distance in some sense between our souls and God. How great a necessity, therefore, to maintain this happy confidence in Him, which, while it does not excuse failure in the least, yet, in utter weakness, finds all its confidence in Him who has undertaken for us. “All the fiery darts of the wicked one” can thus be “quenched” by the “shield of faith.”*
The Helmet of Salvation. The helmet rests upon the head. It covers the head, the seat of intelligence. Assurance of salvation past, present and future is this helmet. As we wear it and as it governs our mind and heart as well, the wiles of the devil cannot fall upon us. We are in possession of a salvation which is secure. No power in earth or heaven the devil with all his demon powers cannot spoil us of it. This gives not alone confidence, but boldness in the conflict. Sad it is to see the thousands of believers without the helmet of salvation, destitute of the assurance of salvation and therefore the easy prey of the devil’s wiles, driven about by every wind of doctrine. Well has it been said: “Girded by the Truth applies to the judgment of the inner man. Practical righteousness guards the conscience from the assaults of the enemy; the power of peace gives a character to our walk; confidence in the love of God quenches the poisoned arrows of doubt; the assurance of salvation gives us boldness to go onward.”
The Sword of the Spirit. It is the Word of God, the only offensive weapon mentioned in the armor of God. It is to meet the devil and to make him flee from us. How our blessed Lord wielded this sword in the wilderness, how He met the devil by a “It is written” is well known to every Christian. Was there ever a time when God’s people had greater need of laying hold with a firm grasp of the Sword of the Spirit? Satan has succeeded by his wiles to dull the edge of that sword. The enemy also perverts and counterfeits the Word. What need then that as never before we go “to the law and to the testimonies.” We must search the Word and have the Word search us. We must have the Word in our heart and our heart in the Word, and thus alone can we meet the enemy.
Praying always. We do not detach this from the armor of God. It belongs to it. Prayer always with all prayer and supplication in the Spirit, is next to the sword of the Spirit the most powerful weapon against the devil and his wicked hosts. We must read the Word and pray. Prayer and the Word cannot be separated. The searching of the Word must be done with prayer and prayer will be effectual through knowing the Word. Prayer is dependence on God; we lean on Him. And as we pray in the Spirit (not for the Spirit) we are to watch also and remember all the Saints of God, the blessed members of the body of Christ, the Masterpiece of God.[21]
The Annotated Bible Commentary
Chap. 6, ver. 10.—“Finally, my brethren, be strong in the Lord, and in the power of His might.”
Weakness.
I. To the Christian human nature is not a poor, but an infinitely grand, thing; something from which not a little, but everything, may be expected; something which was made in the image of God, was assumed and glorified by God’s own Son, has been the tabernacle of untold heroisms and saintly sufferings, and shall in the end be “renewed in knowledge and majesty after the image of Him who created it.” So grand a thing as this can never find safety in weakness. It is a poor toleration which first disparages the dignity, and then tolerates the shortcoming. No, if weakness leads to wrong-doing, it is wrong to be weak; and, in the language of the Gospel, all wrong-doing is sin against God.
II. Weakness can very often be traced to want of foresight. It is weakness to follow a bad example. Yes; but might not the crisis to which the weakness has proved unequal have been prevented by a little foresight? It is weakness, no doubt; but it is weakness which gives abundant warning of its presence. It might have been foreseen, and it might have been guarded against. And, again, there is that weakness which arises from unwillingness to face anything disagreeable.
III. Prayer, if earnest and persisted in, will most surely disclose to us sources of strength of which we should not otherwise have thought; it will show us those practical means of gaining strength which experience proves to be owned and blessed of God. Two of these I will refer to. (1) The first is the precise opposite of that fatal habit of which I spoke. It is the habit of not shrinking from what is disagreeable, the habit of facing a duty with alacrity and without delay. (2) And the second means is that of acquainting yourselves with the lives of God’s greatest and holiest servants.
H. M. Butler, Harrow Sermons, 2nd series, p. 106.
References: 6:10.—H. J. Wilmot-Buxton, The Life of Duty, vol. ii., p. 181; S. James, Church of England Pulpit, vol. xvii., p. 121; J. Vaughan, Fifty Sermons, 8th series, p. 246. 6:10, 11.—Clergyman’s Magazine, vol. i., p. 209; Church of England Pulpit, vol. xviii., p. 277. 6:10–12.—J. Ellison, Christian World Pulpit, vol. xv., p. 305. 6:10–13.—H. W. Beecher, Ibid., vol. xxviii., p. 212; Church of England Pulpit, vol. xx., p. 277. 6:11.—“Literary Churchman” Sermons, p. 1. 6:11–18.—H. W. Beecher, Christian World Pulpit, vol. xxiv., p. 275. 6:12.—Church of England Pulpit, vol. vii., p. 79; Clergyman’s Magazine, vol. i., p. 90; vol. v., p. 31.
Chap. 6, vers. 12, 13
The Unseen Powers.
I. That which lies on the very surface of St. Paul’s language is this commanding truth: that spiritual forces are much greater than material forces. It takes time and trouble for many of us to be really certain of this truth, because from time to time in the world events appear to contradict, or at least to overcloud, it; and yet in the long run the truth asserts itself, ay infallibly. A strong will is a more formidable thing than the most highly developed muscle. They, it has been said, who aspire to rule in permanence, must base their throne, not upon bayonets, but upon convictions and sympathies, upon understandings, and upon hearts. This is true within the sphere of human nature, and St. Paul knew that the Church had to contend with the thought and the reason of paganism much more truly than with its pro-consuls and its legions.
II. Behind all that met the eye in daily life St. Paul discovered another world that did not meet the eye, but which was, for him at least, equally real. Behind all the social tranquillity, all the order, all the enjoyment, of life, all the widening intercourse between races and classes, all the maintenance of law with a fair amount of municipal and personal liberty, which distinguished undoubtedly the imperial regime considered as a whole, behind all that spoke and acted in this vast and most imposing system, behind all its seeming stability and all its progress, St. Paul discerned other forms hovering, guiding, marshalling, arranging, inspiring, that which met the eye. “Do not let us deceive ourselves,” he cried, “for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.”
III. The contest of which St. Paul is speaking is not only to be waged on the great scene of history. St. Paul is speaking of contests humbler, less public, but certainly not less tragical, the contests which are waged sooner or later, with more or less intensity, with the most divergent results, around, within, each human soul. It is within ourselves that we meet now, as the first Christians met, the onset of the principalities and powers; it is in resisting them that we really contribute our little share to the issue of the great battle that rages still as it raged then, which will rage on, between good and evil until the end comes, and the combatants meet with their rewards.
H. P. Liddon, Christian World Pulpit, vol. i., p. 17.
Chap. 6, ver. 13.—“Wherefore take unto you the whole armour of God.”
The reason expressed in this word “wherefore” is contained in the passage before the text. “We wrestle not against flesh and blood,” says St. Paul, “but against spiritual wickedness in high places”—high, subtle, evil spiritual beings, ever ready and, but for God’s great mercy and power shielding us, ever able to deceive us and to lead us astray.
I. It is not enough for a man to be satisfied that he has been brought into that relation to God which the Gospel brings, not enough for him to believe that once for all his sins have been washed away in the blood of the Lamb. There comes this question: Let a man have received this doctrine ever so perfectly and sincerely, let him have no doubt whatever as to the reality of the new relation as a redeemed one in which he stands to his God through Christ, is there a man living that sinneth not? Can he still feel himself undoubtedly in that relation to God which the Gospel means with this sense of yet renewed sin upon him?
II. Our life is not to be a continuous vain seeking after repentance, but it is to be perpetually and always a humble, and penitent, and trustful following of God. We are “to grow in grace.” Some men deny the doctrine of growth in grace, and maintain that the change must absolutely be perfect and entire, or it cannot have taken place; but as we improve in holiness we grow in grace and peace: as we struggle honestly, and by degrees more successfully, with our temptations, the faith which enabled us to start on this course, the faith with which we began, increases in our hearts.
III. The Gospel promise does not fail us because our infirmity to a certain extent grows up with our growth even as Christian men. Against all the snares of the devil God has provided a sufficient and sure defence in the promises of His Gospel. We are renewed day by day in the spirit and temper of our mind.
Bishop Claughton, Penny Pulpit, New Series, No. 561.
References: 6:13.—H. W. Beecher, Christian World Pulpit, vol. vii., p. 394; Ibid., vol. x., p. 24; Ibid., vol. xiii., p. 381.
Chap. 6, vers. 13, 14
I. Note the prohibition involved in the precept. It forbids (1) indolent or even weary sleep; (2) cowardly or even politic flight; (3) a treacherous or even a desponding surrender; (4) the declaration of a truce or even an application for it; (5) the giving up of a militant position until the war is fairly over.
II. What do these words demand? (1) They require a distinct and solemn recognition of the fact that the time of our life on earth is a time of war, “an evil day.” (2) They require us to be always possessed by the conviction that we are personally called to this good fight. (3) They demand the honest and manly facing of our foes. (4) They require that, having taken the field, we keep it.
S. Martin, Westminster Chapel Sermons, 3rd series, p. 249.
Reference: 6:13–18.—Clergyman’s Magazine, vol. vii., p. 215.
Chap. 6, ver. 14.—“Stand having your loins girt about with truth.”
Christian Truthfulness.
I. It is obvious that the word “truth” as here used does not mean truth in the object, i.e., the truth of the Gospel, the verities of redemption, but truth in the subject, i.e., that which we so commonly call truthfulness, a quality within the man himself. And this truthfulness, or being true, is predicated of him, not in ordinary things only, but, as he is a Christian, in those things which constitute him a Christian warrior. The girdle of the warrior’s panoply would naturally be a girdle fitted for warfare, of the strength, and material, and pattern of the rest of his armour. And when we come to apply this similitude to practice, it is plain that we must think of this truthfulness, not only as regards words, the outward expression of thoughts, but also as regards acts, which are no less important results of a man’s inward state; and indeed as regards those thoughts themselves from which both speech and action spring.
II. What is it to have the loins girt about with truth? (1) It is to have a man’s own convictions in accordance with the revealed truths of the Gospel which he professes. Without this no Christian soldier can be girt for the battle. (2) All double purposes, all by-ends, all courses of action adopted for effect, are emphatically untrue; our object must not be only truth in detail, but truth in the due and real proportion of the whole. It is characteristic of a diseased conscience in this matter ever to be brooding over minute details, striving to be punctiliously, formally true, without inquiring whether the whole impression given is that which the whole facts really do give. And let us remember the great motive for truth which should be ever before us as Christians. We serve Him who is the Father of lights, with whom is no variableness neither shadow of turning. When our Saviour left us, He bequeathed to us His best gift, the promise of the Father, the Spirit of truth, to dwell in us and possess us, and sanctify us wholly by that word which He Himself spoke of when He said, “Sanctify them through Thy truth; Thy word is truth.”
H. Alford, Quebec Chapel Sermons, vol. v., p. 151.
References: 6:14.—A. C. Price, Christian World Pulpit, vol. i., p. 113; Preacher’s Monthly, vol. viii., p. 212; J. H. Evans, Thursday Penny Pulpit, vol. xi., pp. 257, 305. 6:14–17.—E. Garbett, The Soul’s Life, p. 223. 6:15.—H. W. Beecher, Christian World Pulpit, vol. iv., p. 368; Ibid., vol. v., p. 27; G. Brooks, Five Hundred Outlines, p. 4; Preacher’s Monthly, vol. ii., p. 230; J. Vaughan, Sermons, 7th series, p. 136; J. H. Evans, Thursday Penny Pulpit, vol. xi., p. 350. 6:16.—Spurgeon, Sermons, vol. vii., No. 416; Clergyman’s Magazine, vol. i., p. 149; H. W. Beecher, Sermons, 4th series, p. 379. 6:17.—G. Brooks, Five Hundred Outlines, p. 205; J. H. Evans, Thursday Penny Pulpit, vol. xi., pp. 365, 377; Outline Sermons to Children, p. 248.
Chap. 6, ver. 20.—“I am an ambassador in bonds.”
I. The ministers of Christ are more or less ambassadors in bonds; that is to say, they have not merely to contend with difficulties, but the difficulties they contend with are not fair ones. They do not get an equal hearing. But whatever difficulties from without beset the ambassador of Christ, he knows full well that the greatest of his difficulties are within: that his own tongue falters when it should speak plainly; that his own standard of holiness varies even in his thoughts, much more in practice; that long habits of self-indulgence paralyse him when he would exhort others to self-denial; that faults of temper mar his work and lose him the confidence of others; that in these and many other ways he loads himself with difficulty, rivets his own chains. These difficulties, he feels, are unfair ones in the way of his Master’s cause. He is an ambassador in bonds.
II. The work, we know, changes as we advance in life. Like ambassadors, we are sent to different courts, recalled from one, despatched to another. But are we not all without exception, from the first years of sense and intelligence, distinctly and without a metaphor, sent out as ambassadors of Christ in the midst of an adverse world? The difficulties are great; the difficulties are such as may even rouse indignation in us. But there is risk in all noble attempts. The difficulty may be just overcome, the bar be only just surmounted; but that is as good for our purpose as though walls fell down before us, or as if we floated proudly into harbour with a hundred fathoms of blue water underneath the keel. Though in bonds, His ambassadors you are. Speak, then, in your Master’s name; remember that the word of God is not bound.
Archbishop Benson, Boy Life, p. 236.
Reference: W. J. Woods, Christian World Pulpit, vol. xix., p. 402.[21]
The Sermon Outline Bible Commentary
10. Brethren—This is the only place in this epistle where he uses this appellation. Soldiers frequently use it to each other in the field. Be strong—Nothing less will suffice for such a fight. To be weak, and remain so, is the way to perish: in the power of his might—A very uncommon expression: plainly denoting what great assistance we need. As if his might would not do: it must be the powerful exertion of his might.
11. Put on the whole armour of God—The Greek word means a complete suit of armour. Believers are said to put on the girdle, breastplate, shoes: to take the shield of faith and sword of the Spirit. The whole armour—As if the armour would scarce do: it must be the whole armour. This is repeated, (ver. 13) because of the strength and subtlety of our adversaries; and because of an evil day of sore trial being at hand.
12. For our wrestling—Is not only, not chiefly against flesh and blood—Weak men, or fleshly appetites, but against principalities, against powers—The mighty princes of all the infernal legions. And great is their power, and that likewise of those legions whom they command, against the rulers of the world—Perhaps these principalities and powers remain mostly in the citadel of their kingdom of darkness. But there are other evil spirits who range abroad, to whom the provinces of the world are committed, of the darkness—This is chiefly spiritual darkness; of this age—Which prevails during the present state of things, against wicked spirits—Who continually oppose faith, love, holiness, either by force or fraud; and labour to infuse unbelief, pride, idolatry, malice, envy, anger, hatred in heavenly places—Which were once their abode, and which they still aspire to, as far as they are permitted.
13. In the evil day—The war is perpetual: but the fight is one day less, another more violent. The evil day is either at the approach of death or in life: may be longer or shorter, and admits of numberless varieties. And having done all, to stand—That ye may still keep on your armour, still stand upon your guard, still watch and pray: and thus ye will be enabled to endure unto the end, and stand with joy before the face of the Son of man.
14. Having your loins girt about—That ye may be ready for every motion, with truth—Not only with the truths of the Gospel, but with truth in the inward parts—For without this, all our knowledge of divine truth will prove but a poor girdle in the evil day. So our Lord is described, Isaiah 11:5. And as a girded man is always ready to go on, so this seems to intimate an obedient heart, a ready will. Our Lord adds to the loins girded, the lights burning, (Luke 12:35) showing that watching and ready obedience are the inseparable companions of faith and love, and having on the breastplate of righteousness—The righteousness of a spotless purity, in which Christ will present us faultless before God, through the merit of his own blood. With this breastplate our Lord is described, Isaiah 59:17. In the breast is the seat of conscience, which is guarded by righteousness. No armour for the back is mentioned. We are always to face our enemies.
15. And your feet shod with the preparation of the Gospel—Let this be always ready to direct and confirm you in every step. This part of the armour for the feet is needful, considering what a journey we have to go; what a race to run. Our feet must be shod, that our footsteps slip not. To order our life and conversation aright, we are prepared by the Gospel blessing, the peace and love of God ruling in the heart, (Col. 3:14, 15.) By this only can we tread the rough ways, surmount our difficulties, and hold out to the end.
16. Above, or over all—As a sort of universal covering to every other part of the armour itself, continually exercise a strong and lively faith. This you may use as a shield, which will quench all the fiery darts, the furious temptations, violent and sudden injections of the devil.
17. And take for an helmet the hope of salvation—(1 Thess. 5:8.) The head is that part which is most carefully to be defended. One stroke here may prove fatal. The armour, for this is the hope of salvation. The lowest degree of this hope is a confidence that God will work the whole work of faith in us: the highest is a full assurance of future glory, added to the experimental knowledge of pardoning love. Armed with this helmet, (the hope of the joy set before him) Christ endured the cross and despised the shame. Heb. 12:2 and the sword of the Spirit, the word of God—This Satan cannot withstand, when it is edged and wielded by faith. Till now our armour has been only defensive. But we are to attack Satan, as well as secure ourselves: the shield in one hand, and the sword in the other. Whoever fights with the powers of hell will need both. He that is covered with armour from head to foot, and neglects this, will be foiled after all. This whole description shows us how great a thing it is to be a Christian. The want of any one thing makes him incomplete. Though he has his loins girt with truth, righteousness for a breastplate, his feet shed with the preparation of the Gospel, the shield of faith, the helmet of salvation, and the sword of the Spirit: yet one thing he wants after all, What is that? It follows,
18. Praying always—At all times, and on every occasion, in the midst of all employments, inwardly praying without ceasing; by the Spirit—Through the influence of the Holy Spirit, with all prayer—With all sort of prayer, public, private, mental, vocal. Some are careful in respect of one kind of prayer, and negligent in others. If we would have the petitions we ask, let us use all. Some there are who use only mental prayer or ejaculations, and think they are in a high state of grace, and use a way of worship far superior to any other: but such only fancy themselves to be above what is really above them; it requiring far more grace to be enabled to pour out a fervent and continued prayer, than to offer up mental aspirations; and supplication—Repeating and urging our prayer, as Christ did in the garden, and watching—Inwardly attend upon God to know his will, to gain power to do it, and to attain to the blessings we desire, with all perseverance—Continuing to the end in this holy exercise, and supplication for all the saints—Wrestling in fervent, continued intercession for others, especially for the faithful, that they may do all the will of God, and be steadfast to the end. Perhaps we receive few answers to prayer, because we do not intercede enough for others.
19. By the opening my mouth—Removing every inward and every outward hinderance.
20. An ambassador in bonds—The ambassadors of men usually appear in great pomp. How differently does the ambassador of Christ appear?[21]
Explanatory Notes on the New Testament
6:11 Put on. This is the believer’s responsibility … At this time Paul was being guarded by Roman soldiers. schemes = craftiness.
6:12 The believer’s enemies are the demonic hosts of Satan, always assembled for mortal combat.
6:14 truth holds everything together and refers to the believer’s integrity. breastplate of righteousness. Righteousness practiced by the believer to protect the chest and heart from Satan.
6:15 The gospel gives our feet (and lives) support and stability.
6:16 The large (2.5 × 4 ft, or .75 × 1.2 m) Roman shield, covered with leather, could extinguish flaming arrows. The shield consists of faith.
6:17 The helmet guards our mind and thoughts. The sword, the only offensive weapon mentioned, is the Word spoken to our hearts.
6:18 Prayer should be said on all occasions, in the power of the Spirit, persistent, and for all believers, since all are targets of Satan.
6:19 Even in prison Paul was not thinking of his own welfare but of his testimony for Christ.
Philippians[21]
Ryrie Study Bible
10 In future, be strong in the Lord and in the might of his strength. 11 Put on the full armour of God so that you may be able to stand against the artifices of the devil. 12 For ours is no wrestling against blood and flesh! It is against the principalities, against the powers, against the world-princes of this present darkness, against the spiritual forces of evil in the heavenly regions. 13 Therefore take to yourselves the full armour of God, that on the evil day you may be able to withstand, and, after all has been accomplished, to stand. 14 Stand then, girt with truth upon your loins, 15 and clad with uprightness as your coat of mail, and your feet shod with the firm footing of the gospel of peace, 16 in all things taking to yourselves the shield of faith, wherewith you shall be able to quench the fiery darts of the evil one; 17 take also the helmet of salvation, and the sword of the Spirit (that is, God’s word), 18 praying at every season with all prayer and entreaty in the Spirit, and attending to that with all constancy and entreaty for all the saints—and on my behalf, 19 that I may have speech given me as often as I open my mouth to make known with confidence the secret of the gospel for which I am an envoy in chains, 20 that therein I may have confidence to declare it as I should.[21]
Historical New Testament
(5) 6:10–20. The Church’s Warfare, and the Armour of God.—St. Paul has concluded his exhortation on particular duties, and returns here to the universal need for strength—the theme of 1:19 ff. He has been thinking so far mainly of the Church as it is, or is to be, within; now he reminds his readers of the warfare which it has to wage against spiritual foes without. Each member of the Church is to be a spiritual warrior, fully equipped with the weapons of the Divine Warrior Himself.
10 f. The emphatic words are ‘in the Lord and in the strength of his might’ and ‘of God.’ Delete the word ‘whole’ before armour, which suggests a false emphasis. The wiles of the devil have to be met by the armour of God.
12. Cf. 1:21, and note on 2:2; Rev 12:7–9. The supernatural ‘principalities and powers,’ etc., are partly good, as in 3:10, partly evil, as here.*
in the heavenly places: in contrast with the solid and palpable battlefields of earthly warfare (see 1:3 note).
14–17. The main features of St. Paul’s picture are taken from two passages in the Book of Isaiah: 59:17, where God Himself does battle, and 11:4 f., where the warrior is the Messianic King. The significance of the various parts of the equipment is not to be pressed (cf. 1 Th 5:8, where the breastplate is faith and love).
15. Cf. Is 52:7 preparation: lit. preparedness=readiness, in the sense of freedom of movement, bestowed by the Gospel of peace.
16. Flaming missiles were often used in ancient warfare.
17. In Is 11:4 LXX it is ‘with the Spirit through his lips’ that the Divine Warrior slays the wicked, and ‘with the word of his mouth’ that He smites the earth. Here ‘the sword of the Spirit’=rather the sword supplied by the Spirit, and it is then further described as the utterance of God (spoken through His servants; cf. Hos 6:5). Cf. Heb 4:12.
18. The thought of Spirit-given utterance leads on to the thought of another kind of utterance in the Spirit, viz. intercessory prayer.
19. mystery: see 1:9 note.
20. an ambassador in chains. St. Paul, though a prisoner, is the representative of Christ the King in the imperial city of Rome. See Introduction.[21]
A New Commentary on Holy Scripture
84: PRAYER REQUEST
Paul requests prayer from the receivers of the letter.
Ro 15:30–33
30And now I urge you, brothers, by our Lord Yeshua the Messiah and by the love of the Spirit, to join me in my struggle by praying to God on my behalf 31that I will be rescued from the unbelievers in Y’hudah, and that my service for Yerushalayim will be acceptable to God’s people there. 32Then, if it is God’s will, I will come to you with joy and have a time of rest among you. 33Now may the God of shalom be with you all. Amen.
Eph 6:18–20
18as you pray at all times, with all kinds of prayers and requests, in the Spirit, vigilantly and persistently, for all God’s people. 19And pray for me, too, that whenever I open my mouth, the words will be given to me to be bold in making known the secret of the Good News, 20for which I am an ambassador in chains. Pray that I may speak boldly, the way I should.
Col 4:2–4
2Keep persisting in prayer, staying alert in it and being thankful. 3Include prayer for us, too, that God may open a door for us to proclaim the message about the secret of the Messiah—for that is why I am in prison. 4And pray that I may speak, as I should, in a way that makes the message clear.
1 Th 5:25
25Brothers, keep praying for us.
2 Th 3:1–5
1Finally, brothers, pray for us that the Lord’s message may spread rapidly and receive honor, just as it did with you; 2and that we may be rescued from wicked and evil people, for not everyone has trust. 3But the Lord is worthy of trust; he will make you firm and guard you from the Evil One. 4Yes, united with the Lord we are confident about you, that you are doing the things we are telling you to do, and that you will keep on doing them. 5May the Lord direct your hearts into God’s love and the perseverance which the Messiah gives.
Zacharias, H. D., & Brannan, R. (2016). Parallel Passages in the Pauline Letters (Ro 15:30–2 Th 3:5). Bellingham, WA: Lexham Press.
10 Finally. 2 Co. 13:11. Phi. 3:1; 4:8. 1 Pe. 3:8. be. ch. 1:19; 3:16. De. 20:3, 4; 31:23. Jos. 1:6, 7, 9. 1 Sa. 23:16. 1 Ch. 28:10, 20. 2 Ch. 15:7. Ps. 138:3. Is. 35:3, 4; 40:28, 31. Hag. 2:4. Zec. 8:9, 13. 1 Co. 16:13. 2 Co. 12:9, 10. Phi. 4:13. Col. 1:11. 2 Ti. 2:1; 4:17. 1 Pe. 5:10.
11 Put. ch. 4:24. Ro. 13:14. Col. 3:10. the whole. ver. 13. Ro. 13:12. 2 Co. 6, 7; 10:4. 1 Th. 5:8. able. ver. 13. Lu. 14:29–31. 1 Co. 10:13. He. 7:25. Jude 24. the wiles. ch. 4:14. Gr. Mar. 13:22. 2 Co. 2:11; 4:4; 11:3, 13–15. 2 Th. 2:9–11. 1 Pe. 5:8. 2 Pe. 2:1–3. Re. 2:24; 12:9; 13:11–15; 19:20; 20:2, 3, 7, 8.
12 wrestle. Lu. 13:24. 1 Co. 9:25–27. 2 Ti. 2:5. He. 12:1, 4. flesh and blood. Gr. blood and flesh. Mat. 16:17. 1 Co. 15:50. Ga. 1:16. principalities. ch. 1:21; 3:10. Ro. 8:38. Col. 2:15. 1 Pe. 3:22. against the. ch. 2:2. Job 2:2. Lu. 22:53. Jno. 12:31; 14:30; 16:11. Ac. 26:18. 2 Co. 4:4. Col. 1:13. spiritual wickedness. or, wicked spirits. high. or, heavenly. See on ch. 1:3.
13 take. See on ver. 11–17. 2 Co. 10:4. the whole. Πανοπλια, a complete suit of armour, both offensive and defensive, from παν, all, and οπλον, armour, in the. ch. 5:6, 16. Ec. 12:1. Am. 6:3. Lu. 8:13. Re. 3:10. done all. or, overcome all. to stand. Mal. 3:2. Lu. 21:36. Col. 4:12. Re. 6:17.
14 having. ch. 5:9. Is. 11:5. Lu. 12:35. 2 Co. 6:7. 1 Pe. 1:13. the breastplate. The θωραξ, or breastplate, consisted of two parts; one of which covered the whole region of the thorax or breast, and the other the back, as far down as the front part extended. Is. 59:17. 1 Th. 5:8. Re. 9:9, 17.
15 your. De. 33:25. Ca. 7:1. Hab. 3:19. Lu. 15:22. the gospel. Is. 52:7. Ro. 10:15. 2 Co. 5:18–21.
16 the shield. The θυρεος was a large oblong shield, or scuta, like a door, θυρα, made of wood and covered with hides. Ge. 15:1. Ps. 56:3, 4, 10, 11. Pr. 18:10. 2 Co. 1:24; 4:16–18. He. 6:17, 18; 11:24–34. 1 Pe. 5:8, 9. 1 Jno. 5:4, 5. to quench. 1 Th. 5:19.
17 the helmet. 1 Sa. 17:5, 58. Is. 59:17. 1 Th. 5:8. the sword. Is. 49:2. He. 4:12. Re. 1:16; 2:16; 19:15. which. Mat. 4:4, 7, 10, 11. He. 12:5, 6; 13:5, 6. Re. 12:11.
18 Praying. ch. 1:16. Job 27:10. Ps. 4:1; 6:9. Is. 26:16. Da. 6:10. Lu. 3:26, 37; 18:1–7; 21:36. Ac. 1:14; 6:4; 10:2; 12:5. Ro. 12:12. Phi. 4:6. Col. 4:2. 1 Th. 5:17. 2 Ti. 1:3. supplication. 1 Ki. 8:52, 54, 59; 9:3. Es. 4:8. Da. 9:20. Ho. 12:4. 1 Ti. 2:1. He. 5:7. in the. ch. 2:22. Zec. 12:10. Ro. 8:15, 26, 27. Ga. 4:6. Jude 20. watching. Mat. 26:41. Mar. 13:33; 14:38. Lu. 21:36; 22:46. Col. 4:2. 1 Pe. 4:7. all perseverance. Ge. 32:24–28. Mat. 15:25–28. Lu. 11:5–8; 18:1–8. supplication. See on ver. 19; ch. 1:16; 3:8, 18. Phi. 1:4. 1 Ti. 2:1. Col. 1:4. Phile. 5.
19 for. Ro. 15:30. 2 Co. 1:11. Phi. 1:19. Col. 4:3, 1 Th. 5:25. 2 Th. 3:1. Phile. 22. He. 13:18. utterance. Ac. 2:4. 1 Co. 1:5. 2 Co. 8:7. that I. Ac. 4:13, 29, 31; 9:27, 29; 13:46; 14:3; 18:26; 19:8; 28:31. 2 Co. 3:12, marg.; 7:4. Phi. 1:20. 1 Th. 2:2. the mystery. ch. 1:9; 3:3, 4. 1 Co. 2:7; 4:1. Col. 1:26, 27; 2:2. 1 Ti. 3:16.
20 I am. Pr. 13:17. Is. 33:7. 2 Co. 5:20. bonds. or, a chain. See on ch. 3:1; 4:1. 2 Sa. 10:2–6. Ac. 26:29; 28:20. Phi. 1:7, 13, 14. 2 Ti. 1:16; 2:9. Phile. 10. therein. or, thereof. boldly. See on ver. 19. Is. 58:1. Je. 1:7, 8, 17. Eze. 2:4–7. Mat. 10:27, 28. Ac. 5:29; 28:31. Col. 4:4. Phi. 1:20. 1 Th. 2:2. 1 Jno. 3:16. Jude 3.
Blayney, B., Scott, T., & Torrey, R. A. with Canne, J., Browne. (n.d.). The Treasury of Scripture knowledge (Vol. 2, p. 140). London: Samuel Bagster and Sons.
1 Thes. 5:8 But since we belong to the day, let us stay sober, putting on trust and love as a breastplate and the hope of being delivered as a helmet.a 9 For God has not intended that we should experience his fury, but that we should gain deliverance through our Lord Yeshua the Messiah,
Isaiah 59:17 He put on righteousness as his breastplate,
salvation as a helmet on his head;
he clothed himself with garments of vengean and wrapped himself in a mantle of zeal.
14 We will then no longer be infants tossed about by the waves and blown along by every wind of teaching, at the mercy of people clever in devising ways to deceive. 15 Instead, speaking the truth in love, we will in every respect grow up into him who is the head, the Messiah. 16 Under his control, the whole body is being fitted and held together by the support of every joint, with each part working to fulfill its function; this is how the body grows and builds itself up in love.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Eph 4:14–16). Clarksville, MD: Jewish New Testament Publications.
2 Keep persisting in prayer, staying alert in it and being thankful.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Col 4:2). Clarksville, MD: Jewish New Testament Publications.
2 You walked in the ways of the ‘olam hazeh and obeyed the Ruler of the Powers of the Air, who is still at work among the disobedient
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Eph 2:2). Clarksville, MD: Jewish New Testament Publications.
12 See, the Word of God is alive! It is at work and is sharper than any double-edged sword—it cuts right through to where soul meets spirit and joints meet marrow, and it is quick to judge the inner reflections and attitudes of the heart. 13 Before God, nothing created is hidden, but all things are naked and open to the eyes of him to whom we must render an account.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Heb 4:12–13). Clarksville, MD: Jewish New Testament Publications.
26 Similarly, the Spirit helps us in our weakness; for we don’t know how to pray the way we should. But the Spirit himself pleads on our behalf with groanings too deep for words; 27 and the one who searches hearts knows exactly what the Spirit is thinking, because his pleadings for God’s people accord with God’s will.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Ro 8:26–27). Clarksville, MD: Jewish New Testament Publications.
35 “Be dressed for action and have your lamps lit,
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Lk 12:35). Clarksville, MD: Jewish New Testament Publications.
13 Stay alert, stand firm in the faith, behave like a mentsh, grow strong. 14 Let everything you do be done in love
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., 1 Co 16:13–14). Clarksville, MD: Jewish New Testament Publications.
2 1 So then, you, my son, be empowered by the grace that comes from the Messiah Yeshua.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., 2 Ti 2). Clarksville, MD: Jewish New Testament Publications.
20 But you, dear friends, build yourselves up in your most holy faith, and pray in union with the Ruach HaKodesh.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Jud 20). Clarksville, MD: Jewish New Testament Publications.
4 They do not come to trust because the god of the ‘olam hazeh has blinded their minds, in order to prevent them from seeing the light shining from the Good News about the glory of the Messiah, who is the image of God.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., 2 Co 4:4). Clarksville, MD: Jewish New Testament Publications.
13 I can do all things through him who gives me power.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Php 4:13). Clarksville, MD: Jewish New Testament Publications.
8 For you used to be darkness; but now, united with the Lord, you are light. Live like children of light,
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Eph 5:8). Clarksville, MD: Jewish New Testament Publications.
13 Therefore, get your minds ready for work, keep yourselves under control, and fix your hopes fully on the gift you will receive when Yeshua the Messiah is revealed.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., 1 Pe 1:13). Clarksville, MD: Jewish New Testament Publications.
36 Stay alert, always praying that you will have the strength to escape all the things that will happen and to stand in the presence of the Son of Man.”
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Lk 21:36). Clarksville, MD: Jewish New Testament Publications.
16 I pray that from the treasures of his glory he will empower you with inner strength by his Spirit,
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Eph 3:16). Clarksville, MD: Jewish New Testament Publications.
33 Stay alert! Be on your guard! For you do not know when the time will come.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Mk 13:33). Clarksville, MD: Jewish New Testament Publications.
26 Similarly, the Spirit helps us in our weakness; for we don’t know how to pray the way we should. But the Spirit himself pleads on our behalf with groanings too deep for words; 27 and the one who searches hearts knows exactly what the Spirit is thinking, because his pleadings for God’s people accord with God’s will.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Ro 8:26–27). Clarksville, MD: Jewish New Testament Publications.
41 Stay awake, and pray that you will not be put to the test—the spirit indeed is eager, but human nature is weak.”
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Mt 26:40–41). Clarksville, MD: Jewish New Testament Publications.
4 1 Then the Spirit led Yeshua up into the wilderness to be tempted by the Adversary. 2 After Yeshua had fasted forty days and nights, he was hungry. 3 The Tempter came and said to him, “If you are the Son of God, order these stones to become bread.” 4 But he answered, “The Tanakh says,
‘Man does not live on bread alone,
but on every word that comes from the mouth of ADONAI’ ”f
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Mt 4). Clarksville, MD: Jewish New Testament Publications.
26 Similarly, the Spirit helps us in our weakness; for we don’t know how to pray the way we should. But the Spirit himself pleads on our behalf with groanings too deep for words; 27 and the one who searches hearts knows exactly what the Spirit is thinking, because his pleadings for God’s people accord with God’s will.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Ro 8:26–27). Clarksville, MD: Jewish New Testament Publications.
18 news that through him we both have access in one Spirit to the Father
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Eph 2:17–18). Clarksville, MD: Jewish New Testament Publications.
2 Keep persisting in prayer, staying alert in it and being thankful. 3 Include prayer for us, too, that God may open a door for us to proclaim the message about the secret of the Messiah—for that is why I am in prison. 4 And pray that I may speak, as I should, in a way that makes the message clear.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Col 4:2–4). Clarksville, MD: Jewish New Testament Publications.
22 But Sha’ul was being filled with more and more power and was creating an uproar among the Jews living in Dammesek with his proofs that Yeshua is the Messiah.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Ac 9:22). Clarksville, MD: Jewish New Testament Publications.
11 And now, brothers, shalom! Put yourselves in order, pay attention to my advice, be of one mind, live in shalom—and the God of love and shalom will be with you.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., 2 Co 13:11). Clarksville, MD: Jewish New Testament Publications.
3 Praised be ADONAI, Father of our Lord Yeshua the Messiah, who in the Messiah has blessed us with every spiritual blessing in heaven.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Eph 1:3). Clarksville, MD: Jewish New Testament Publications.
13 and do not offer any part of yourselves to sin as an instrument for wickedness. On the contrary, offer yourselves to God as people alive from the dead, and your various parts to God as instruments for righteousness. 14 For sin will not have authority over you; because you are not under legalism but under grace.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Ro 6:13–14). Clarksville, MD: Jewish New Testament Publications.
20 It all accords with my earnest expectation and hope that I will have nothing to be ashamed of; but rather, now, as always, the Messiah will be honored by my body, whether it is alive or dead. 21 For to me, life is the Messiah, and death is gain
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Php 1:20–21). Clarksville, MD: Jewish New Testament Publications.
20 You have been built on the foundation of the emissaries and the prophets, with the cornerstone being Yeshua the Messiah himself. 21 In union with him the whole building is held together, and it is growing into a holy temple in union with the Lord. 22 Yes, in union with him, you yourselves are being built together into a spiritual dwelling-place for God!
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Eph 2:20–22). Clarksville, MD: Jewish New Testament Publications.
14 All who are led by God’s Spirit are God’s sons. 15 For you did not receive a spirit of slavery to bring you back again into fear; on the contrary, you received the Spirit, who makes us sons and by whose power we cry out, “Abba!” (that is, “Dear Father!”). 16 The Spirit himself bears witness with our own spirits that we are children of God; 17 and if we are children, then we are also heirs, heirs of God and joint-heirs with the Messiah—provided we are suffering with him in order also to be glorified with him.
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Ro 8:14–17). Clarksville, MD: Jewish New Testament Publications.
3 1 In the fifteenth year of Emperor Tiberius’ rule; when Pontius Pilate was governor of Y’hudah, Herod ruler of the Galil, his brother Philip ruler of Iturea and Trachonitis, and Lysanias ruler of Abilene, 2 with ‘Anan and Kayafa being the cohanim g’dolim; the word of God came to Yochanan Ben-Z’kharyah in the desert. 3 He went all through the Yarden region proclaiming an immersion involving turning to God from sin in order to be forgiven. 4 It was just as had been written in the book of the sayings of the prophet Yesha‘yahu,
“The voice of someone crying out:
‘In the desert prepare the way forADONAI!
Make straight paths for him!
5 Every valley must be filled in,
every mountain and hill leveled off;
the winding roads must be straightened
and the rough ways made smooth.
6 Then all humanity will see God’s deliverance.’ ”i
Stern, D. H. (1998). Complete Jewish Bible: an English version of the Tanakh (Old Testament) and B’rit Hadashah (New Testament) (1st ed., Lk 3). Clarksville, MD: Jewish New Testament Publications.