Ephesians 6:10-23 – Spiritual Warfare
- Study Index for EPHESIANS by Chester McCalley
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Ephesians 1 – The doctrine of the Church
Ephesians 1:22 – 3:22 – Nature of the Church
Ephesians 4:1-5:5 – Body of Christ’s Conduct
Ephesians 5:15-6:9 – The Christian Family Life
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Ephesians 6:10-23 – Spiritual Warfare
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THE WARRING LIFE 6:10-20
The Power for the Warfare 6:10-11
“Finally, be strong in the Lord, and in the strength of His might. 11Put on the full armor of God, that you may be able to stand firm against the schemes of the devil.”
Paul issues a call to arms. Ephesians 6:10-20 is the external counterpart to the call for internal change in the believer as seen in Ephesians 4:22, for example. The control of the new self (4:24) is not a mystical matter; it finds manifestation in concrete actions such as those stated in 4:25 and following. The new self does not lie (4:25), the new self does not give the devil a base from which to operate (4:27), the new self does not steal (4:28), etc. Now, Paul teaches, the new self is fully arrayed in the armor of God.
The word finally (tou loipou = tou loipou) is literally for the rest. It refers to that which remains to be done. It does not mean that Paul is about through writing. Ephesians 6:10 introduces the final summation of the believer’s duty.
The central idea of verse 10 is strength. Three of the four syn-onyms for power used in Ephesians 1:19 are found repeated here. It was the power that raised Christ from the dead (Ephesians 1:19) and is also the power that brought us to life (Ephesians 2:1), so its adequacy cannot be in doubt. The concept of spiritual strength is common to the New Testament as may be seen in I Corinthians 16:13, II Timothy 2:1, 4:17, Philippians 4:13, I Timothy 1:12. The command to be strong is passive voice, meaning the subject is acted upon and receives the action of the verb. The present tense of the verb means the power needs to be experienced daily, on a moment-by-moment basis. The term strength of His might is a Hebrew type construction meaning His mighty strength. Paul was in the imperial city from whence came the invincible instrument of conquest, the Roman army. In all likelihood, he was chained to one of her soldiers equipped with the gear of a soldier on duty. The illustrations that follow are borrowed from the equip-ment of the soldier.
Verse 11 tells how to realize the power spoken of in verse 10. It is done by putting on the full armor of God. The word full armor (panoplia = panoplia) is the English word panoply, meaning com-plete outfit, with no part missing.The word is compound, made up of all and weapon(s). The panoply described here is seven-fold. We cannot forge our own weapons nor neglect even one of those pre-scribed by God.
The words put on are metaphorical and mean to get dressed, clothe yourself. There are two possible sources for this metaphor. Paul could have derived it from the Roman soldier that stood by his side. It is also an allusion to the clothing that God Himself is said to wear (Isaiah 11:5, 59:17).
The word that in verse 11 introduces a purpose clause. We are to wear the armor so that we can stand, a key word in this section (6:11, 13, 14). It was a military term for holding a position. One can-not make an offensive move until his own ground can be held. The preposition against (proß = pros) denotes intensity, whether hostile or friendly. It is repeated six times in verses 11-12. It is used here to indicate the hostility of the forces that oppose the Christian. Notice the repetition— “against,” “against,” “against,” “against,” “against,” “against.” Make no mistake about the vitriolic character of the forces that oppose the believer.
The word schemes (meqodeia = methodeia) means ingenious stratagems. Satan works out his schemes through men (Ephesians 4:14); he can put obstacles in the way of service (I Thessalonians 2:18); and he can take the form of an angel of light (II Corinthians 11:3, 14). It is not as though Satan fights from a fixed battlefield; it is rather his sudden and unexpected assault, his attack from what seems to be a “safe” quadrant that calls for complete armor. We are to be equipped for all out warfare, not for an isolated or intermit-tent skirmish.
The Nature of the Warfare 6:12
“For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places.”
For this single verse, Paul changes his metaphors from military to athletic. The word struggle (palh = pala) means wrestling. Why the shift in metaphors? First, the loser in a wrestling match suffered horrible consequences, i.e., often his eyes were gouged out! This stresses the seriousness of the contest. Second, a wrestler has to engage in his match without assistance. A soldier had other sol-diers to back him; a wrestler did not. Paul is emphasizing personal, individual conflict.
The reference to flesh and blood designates physical, human bat-tle, such as on the battlefields of earth. But more is involved than this. Paul is emphasizing that the battle is not on equal terms with the enemy—it is not men of strength versus men of equal strength and resources. It is the believer engaging forces of superior power to his own and thus making demands he is unable to meet in terms of natural weapons.
Nothing could be more disastrous in warfare than to underesti-mate the strength and nature of the enemy. It is important to note that the believer’s enemy is spiritual, not mystical. While the oppo-sition we face is demonic in nature, we need not go astray as many (most) seem to do into the mystical sphere of “how to fight demons.” The opposition forces that Paul lists are not to be fought by direct encounter; they are fought by wearing and using the armor, and every item of armor is easy to discern. There is nothing mystical about the armor. It is all intelligible, tangible, and usable.
•We fight against the rulers—While four enemies are listed, it must be remembered that they constitute but one opponent. They should be viewed as four aspects of one corporate men-ace. Each of the terms is morally neutral but takes on sinister meaning in the context in which Paul places it. Reference to rule and authority and power and dominion was first made in Ephesians 1:21, and 3:10 mentions rulers and authorities. Colossians 1:16 gives us more detail teaching us that they were created by Christ who is the head over all rule and authority (Colossians 2:10). Some among these angelic powers have fall-en and launched an assault on Christ and all those who are His. Jesus Christ by His death on the cross has “disarmed the rulers and authorities, He made a public display of them, having tri-umphed over them through Him (Colossians 2:15).” These hos-tile powers are vanquished by Christ but are encountered by believers who must achieve victory based on their union with Christ and by use of the armor graciously provided by God.
•We fight against the powers—The word power (exousia = exousia) denotes authority. While defeated by Christ at the cross, limited authority is given to Satan’s agents to be exercised until the end of the age.
•We fight against the world forces of this darkness—The term world forces (kosmokratwr = kosmokrator) denotes ones who desire or have world control. Whenever it is used of an earthly sovereign, it refers to those of extensive sway.
•We fight against the spiritual forces of wickedness in the heavenly places—There is evidence indicating that this was the language of contemporary astrology in which heavenly bodies were regarded as the dwelling place of demons and from which the destinies of men were directed. Daniel 10:13, 20 teaches us that the affairs of the Persian and Greek empires were controlled by two angel-princes who could impede but not prevent the execu-tion of God’s commands. While Christian Science teaches we should treat evil as non-existent and we should shut our eyes to such disagreeable things, the word of God does not. Evil is real, Satan is real, and his votaries are real—and effective as well— among those who neglect the armor of God.
The Command for the Warfare 6:13
“Therefore, take up the full armor of God, that you may be able to resist in the evil day, and having done everything, to stand firm.”
The command to put on the armor of God was found in verse 11 and is now repeated in verse 13. This repetition reveals the urgency of the matter. The command, however, is not only repeated but is also reinforced by the addition of a reason why it should be care-fully heeded. The word therefore is not the usual connective (dio) but is literal-ly because of this, a more definite reference than therefore. It is specifi-cally because of our spiritual opponents that we are to don the armor.
The verb take up pictures the armor as lying at the feet of the one for whom it is prepared. While the believer is clothed with Christ’s righteousness by faith, the armor awaits our action. It will not clothe us; we must put it on and this means effort! The evil day is not an eschatological expectation; it is the present reality. Paul makes this clear when he exhorts “making the most of your time, because the days are evil (Ephesians 5:16).” Modern man likes to think of himself as freed from the “outmoded” beliefs in supernatural powers and demons. The Christian who bows to the authority of the word of God is no such fool. The enemy is as real as the word describes him to be. The words having done everything (katergazomai = katergazomai) are very encouraging. The Greek word had to do with victories achieved either in war or sports. Victory is not a theoretical goal, it may be a practical reality—if we don the armor!
Verse 13 speaks of standing firm in the midst of the battle; verse 14 turns to the subject of standing ready for battle.
The Weapons of the Warfare 6:14-20
The Belt 6:14a
“Stand firm therefore, having girded your loins with truth …”
The items are listed in the order in which they would be put on. Therefore the spiritual truth associated with each one is presented in order of importance. The belt is the first item we meet. This belt was not ornamental but served an intensely practical purpose. It did three things.
•It gathered in the short tunic to keep it out of the way for free movement.
•It helped to keep the breastplate in place.
•From it hung the scabbard in which the sword was sheathed. The tightly tied belt indicated preparation; to loosen it was to go “off duty.” The fundamental armor in the Christian warfare is truth. This is not a reference to the honesty or integrity of the soldier; it refers to truth in an objective sense—we would call it doctrine. All else hangs on this.
The pursuit of truth and all of the pieces of armor that follow require great effort. One of the features of the armor of the Roman soldier was its weight. Gibbon, in The Rise and Fall of the Roman Empire, notes that relaxation of discipline and the disuse of exercise made the soldiers unable to survive the fatigue of service. They, Gibbon says, complained of the weight of the armor and finally obtained permission to lay some of it aside. In particular they objected to the helmet—protection for the head. Need more be said for the value of truth?
The two participles, having girded and having put on, describe an action that precedes that of the main verb, stand. The loins must be girded and the breastplate must be in place before one can stand.
The Breastplate 6:14b
“… and having put on the breastplate of righteousness …”
That righteousness would follow truth is logical. How, apart from an objective revelation of truth, are we to know what righteous-ness is? The word of God establishes the norms and standards of truth. See Ephesians 4:24 and 5:9 for the close connection of righteousness and truth.
The breastplate (qwrax = thorax) covered the body from neck to thigh. Polybius called in the “heart-protector.” This helps us understand the type of righteousness involved. It must be the type that is protective in nature.
What kind of righteousness is in view here? Is it the righteous-ness that we have by faith—imputed righteousness; or is it practi-cal righteousness—that rightness of character and action that should characterize the children of God? It seems the best answer is both. Why should one exclude the other? However, we should remember that our ultimate protection lies in Christ’s righteous-ness, not ours. When Satan assaults us with accusations of our own unworthiness, we should be ready to repulse his attack by claiming the righteousness of Christ that is ours by faith. At the same time, our righteous actions serve to stop the unrighteous one in his tracks. Our protection, however, rests not in works of our own but rather in what Christ has done for us and in us by His grace.
The Feet 6:15
“… and having shod your feet with the preparation of the gospel of peace;…”
The boots, to quote Josephus, were “shoes thickly studded with sharp nails.” This type of shoe was built to provide sure footing and swift movement. The NIV says, “with your feet fitted with the gospel of peace as a firm footing.” The military success of both Alexander and Julius Caesar was due in large measure to the abili-ty of their armies to move incredibly fast over rough terrain. No obstacle or turn of the weather could halt their forward march.
The word preparation (etoimasia = hetoimasia) was used of a ship’s tackle and thus the idea of equipment. To be equipped is to be prepared, but preparation is not the fundamental idea of the word. The Septuagint uses the word frequently to refer to a foun-dation. This would convey the idea of the gospel as the soldier’s firm footing upon which he moves about. The thought of readiness in the proclamation of the gospel of peace is also found in Isaiah 52:7. The genitive of peace indicates the content of the gospel. This harmonizes well with the word gospel, which means good news.
The Shield 6:16
“… in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming missiles of the evil one.”
Perhaps the imagery of the shield is best understood as a sort of “portable door.” The shield was usually two feet by four feet and afforded protection for the whole body. Two soldiers often stood side by side with their shields forming a solid wall of defense. In one account of a battle, a soldier reported 220 darts sticking in his shield.
The fiery dart would represent any situation that challenges the truthfulness of God’s word. The word all assures us the shield pro-vides complete protection. This does not mean we have victory all of the time; it does mean when we get hit, it is not for lack of resources.
The evil one is a consistent reference to Satan as seen here and in Matthew 6:13, John 17:15, II Thessalonians 3:3, and I John 3:12, 5:18. The words flaming missiles refer to a dart tipped with a combustible material.
Faith is our comprehensive coverage in spiritual warfare. It is the attitude of certainty with respect to the word of God. Scripture is divine in origin and thus reflects the veracity of its author. Faith is the logical and appropriate response to it. Faith not only stops Satan’s fiery darts but also extinguishes them. It is worth noting that this is the only piece of armor whose effect is noted. Perhaps this is because of the dramatic results of resolute faith. Satan’s darts are not deflected, diminished, avoided, or stopped—they are extinguished so that their effect is brought to an immediate halt. One would do well to scan Hebrews 11, the “Arc de Triomphe” of the New Testament, to see the dramatic victories of faith. One should not overlook implacable Job to see how he routed Satan with his unshakable faith. Girded, guarded, and shod, the believer readies himself for daily battle.
The Helmet 6:17a
“And take the helmet of salvation …”
There is a difference in the way this piece of armor is appropriated. To this point, each item had been laid out and then picked up by the soldier. Here he is commanded to take (decomai = dechomai) the helmet of salvation. The verb means to welcome and points to an enthusiastic, appreciative, personal reception. It was Roman custom for the armor bearer to hand the soldier his helmet. The imagery is clear: Salvation is God’s gift to us, and it is to be welcomed as a gift from God.
In interpreting the meaning of the helmet of salvation, one should consider I Thessalonians 5:8, which defines the helmet as the hope of salvation. What helps the believer “keep his head up” more than the anticipation of the day when our salvation is com-pleted?
The Sword 6:17b
“… and the sword of the Spirit, which is the word of God.”
The sword is the first offensive weapon to be mentioned; all those previously mentioned have been defensive in nature. Why is the word of God called the sword of the Spirit? It is because it is supplied by the Spirit (the doctrine of inspiration) and because it is used by the Spirit. The sword (macaira = machaira) was the short two-edged sword. It was the “cut-and-thrust” type. Military advance-ment has made the sword obsolete, but one must remember it was the supreme instrument of warfare in ancient times. The associa-tion of speech and sword is common in the Old Testament (Psalm 57:4, 64:3, Isaiah 49:2) and the New Testament (Hebrews 4:12, Revelation 1:16,19:15)
Here the expression word of God is different than usual. The noun normally used is logos; but here word is rama , which means saying and refers to a particular portion of Scripture. The emphasis is not on the scriptures as a whole but on the various selected parts of it. This is illustrated by Matthew 4:4 where Jesus dealt with
Satan by quoting Scripture speaking of every word (rhma = rama) that proceeds out of the mouth of God. Jesus selected and quoted the passages of Scripture that were relevant to the Satanic attack He was experiencing at the moment. Jesus repelled Satan by three brief citations of Scripture. Diplomacy and argument do not defeat Satan; the sword must be unsheathed and used. No word of man can defeat Satan; but when God speaks, he cannot hold his ground.
The Attitude 6:18-20
PERSONAL PRAYER 6:18A
“With all prayer and petition pray at all times in the Spirit …”
While prayer is not said to be part of the armor, it does prescribe the spirit with which the armor is donned. We move, then, from sufficient armor to the prayerful attitude. Prayer is closely linked to the sword of the Spirit mentioned in verse 17. This becomes obvi-ous when we remind ourselves that prayer, in its purest sense, is the utterance of the Spirit from within the believer (Romans 8:15, 26).
Though the distinction should not be pressed too much, it is true that prayer is approach to God in general, whereas petition is the more specific request. Pilgrim’s Progress misses the point when the weapon “All-prayer” is given as one that will stand the Christian in good stead when all else fails. Prayer is to accompany all else. It is not an option left when all else fails. Jesus taught at all times they ought to pray (Luke 18:1).
What is the significance of the word all attached to prayer? It is the idea of “all kinds” of prayer—public and private, expressed and unexpressed, formal and spontaneous—any and all forms that it may take. It is unlimited as to time and season. Prayer is always effective and always appropriate no matter the when, where, why, and how of it.
INTERCESSORY PRAYER 6:18B-20
“… and with this in view, be on the alert with all perseverance and petition for all the saints, 19and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, 20for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak.”
The word alert carries on the military metaphor of the preceding verses. God’s warrior must be awake lest all the preparation be in vain. Warfare demands presence-of-mind, and prayer is spiritual presence-of-mind.
Prayer is to be for all (6:18b) and for Paul (6:19-20). Since we are united in battle with all believers, it follows that our prayers should reach out to them as well.
One should not miss the repetition of the word all four times in verse 18. The first refers to the mode in which all things are done. The second refers to the time in which prayer should be practiced (at all times). The third refers to the intensity with which we should pray (with all perseverance). The fourth refers to the persons for whom we should pray (all the saints).
Paul is not hesitant to request prayer for himself as he does here in Ephesians 6:19 and Colossians 4:3. In each case Paul does not ask for success or deliverance from prison but rather for boldness in the proclamation of the word of God. The word chains is singular in the Greek. When we think of prison, we think of buildings with walls and windows with bars.
Paul was not imprisoned in this manner. He was rather shackled to a Roman soldier. The chain, then, was what we might call a hand-cuff. The soldier would be relieved every four hours or so, but there was no relief for Paul—he remained bound around the clock. The term ambassador in chains is an oxymoron. It features a strange paradox: God’s spokesman wears chains. How then can he move about with the message? How can Paul be unrestrained in the preaching of the gospel when he is restrained by his chains? The answer is easy: “…I suffer hardship even to imprisonment as a criminal; but the word of God is not imprisoned (II Timothy 2:9).” Though shackled in body, Paul yearns for freedom of spirit, that blessing of open and free speech in the preaching of the gospel. Does not the resonant message of Ephesians leap the centuries and bring blessing to us today? How then, did the chains limit Paul— wherein was he truly confined? Paul in prison was the freest man in the world!
THE CONCLUSION OF THE LETTER 6:21-24
TYCHICUS DISPATCHED 6:21-22
“But that you also may know about my circumstances, how I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make everything known to you. 22And I have sent him to you for this very pur-pose, so that you may know about us, and that he may comfort your hearts.”
These closing words are almost identical to Colossians 4:7-8. Tychicus, along with Onesimus who was his travelling companion, was Paul’s personal representative to the church of Colossae and probably to other Asian churches. It is the single personal reference in the book of Ephesians. Since Paul entrusted the reporting of his condition to Tychicus, we can well understand why Paul com-mends him so highly as beloved and faithful. He was a native of Asia (Acts 20:4) and accompanied Paul and others to take a gentile gift to the church at Jerusalem. II Timothy 4:12 and Titus 3:12 show him to be a messenger and special envoy for Paul. Why should Paul be so anxious to report his present activities to the churches? First, his sufferings on their behalf created the possibility of discouragement on their part (Ephesians 3:13). There was also good news, for Paul was being treated well and was free to teach those who came to see him in his imprisonment (Acts 28:17-31).
BENEDICTION PRONOUNCED 6:23-24
The Essentials of Unity 6:23
“Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.”
The peace that Paul desires for them is not ordinary for it issues from God Himself. Peace and love are both gifts of God that are appropriated by faith.
The Basis of Salvation 6:24
“Grace be with all those who love our Lord Jesus Christ with a love incorruptible.”
Grace is the distinguishing mark of all Paul’s letters. It has recurred throughout Ephesians (1:2, 7; 2:5, 7-8; 3:2, 8; 4:7). It has a definite article with it indicating previous reference—the grace that he has previously written so much about in this epistle.
- Study Index for EPHESIANS by Chester McCalley
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Ephesians 1 – The doctrine of the Church
Ephesians 1:22 – 3:22 – Nature of the Church
Ephesians 4:1-5:5 – Body of Christ’s Conduct
Ephesians 5:15-6:9 – The Christian Family Life
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Ephesians 6:10-23 – Spiritual Warfare
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