An Exegetical Analysis of Ephesians 6:10-20

LIBERTY UNIVERSITY SCHOOL OF DIVINITY

An Exegetical Analysis of Ephesians 6:10-20

Submitted to Dr.​​ Leo Percer​​ 

In partial fulfillment of the requirements for the completion of

NBST610​​ B01

Summer​​ 2018

Hermeneutics

by

Robert Beanblossom

3​​ July​​ 2018

Contents

Introduction……………………………………………………….…………..……….1

Background​​ ………………………………………………………………….………...3

Authorship………………………………………………………………………………3

Location and Date ……………………………………………………………………...7

Original Audience ……………………………………………………………………...7

Purpose ……………………………………………………………………………..…10

Ephesians 6:10-20……………………………….…………………………….…...…14

Hermeneutical Analysis​​ ……………………………………………………………...14

Application​​ ……………………………………………………………………………21

Historical Understanding ……………………………………………………………....22

Universal Principles ……………………………………………………………………24

Applications for Today ………………………………………………….……………..24

 God is Sufficient for All of Our Needs​​ ………………………………………25

 God Expects Us to Engage in His Battle​​ …………………………………….27

 God provides the Tools, We Provide the Labor​​ ……………………….……27

Conclusion​​ …………………………………………………………………………..…28

Bibliography …………………………………………………….……………….....…..30

​​ 

Introduction

The Epistle to the Ephesians presents the “sublimity of the church” as the body of Christ according to H. C. Thiessen.¹​​ “We pass into the stillness and hush of the sanctuary when we turn to Ephesians,” says William G. Moorhead.² ​​ ​​​​ The​​ Christian life, according​​ the​​ epistle, is one of spiritual warfare against principalities, against powers, against rulers of darkness​​ . . . , (and) against spiritual wickedness” (Eph 6:12).³​​ The sure solution to enable Christians to “be strong in the Lord, and in the power of his might,” (6:10)​​ according to Paul,​​ is to put on the “whole armor of God” (6:11a). In this paper we will examine the text​​ of 6:10-20​​ in the context of​​ the original messenger and recipients. We will do so​​ within​​ a conservative evangelical worldview that seeks to​​ derive​​ practical​​ applications, or at least guidelines,​​ for​​ Christians in​​ our world.​​ In this, we​​ join Paul T. Eckel as we “commit ourselves afresh to an examination” of the truths of the existence and power of evil in the world and its relevance to Christians today as put forth by​​ the Apostle​​ in​​ this​​ text.⁴

This will not be without challenges. Andrew T. Lincoln cites three: (1)​​ current liberal scholarship holds that the epistle​​ by​​ Paul was actually written by an unnamed follower in his​​ name, (2)​​ some​​ commentators see the placement​​ within the​​ larger​​ passage as a concluding exhortation of the ethical second half of the letter, but are perplexed by the “sudden change in content, tone and style;”​​ and,​​ (3) the interpretation of the various pieces of armour are variously described as​​ “objective soteriological benefits bestowed by God,” while others contend that they represent “subjective ethical qualities required of believers.”⁵​​ Finally, we will consider the division of Paul’s combatants into groups with “distinct martial characteristics:” believers capitalizing on​​ God’s​​ strength and​​ close-in​​ armament while the enemy relies on​​ the​​ “wiles of the devil,”​​ political power and long-range weapons.

The biblical text, like the material world. . . is an autonomous reality (that) can be explained without reference to theology . . . (and) its interpretation need not be conceived as an act of participating in God’s action,” per John Milbank,⁶​​ but​​ this is a futile​​ as an act of worship and submission to the God of creation as it​​ misses the intentional and infinite meaning of the Word​​ (cf. Eph 4:18).​​ God did not provide the Bible to​​ primarily​​ be​​ the​​ object​​ of learned investigation and discussion​​ by the world, but​​ as​​ His​​ primary mode of communication​​ with​​ man​​ bringing​​ salvation for the unsaved​​ and​​ spiritual growth and fellowship for the saved.​​ We strongly hold​​ that His purpose,​​ and our desire​​ as we​​ investigate​​ Ephesians, is spiritual growth​​ and​​ intellectual development.​​ The message of Ephesians is one of encouragement in the face of trials and challenges that​​ will​​ come.​​ God, who expects his children to “be strong in the Lord . . . . as they “stand against the wiles of the devil,” makes His “whole armor” available that we “may be​​ able to withstand in the evil day” (Eph 6: 10, 11, 13).​​ It remains for us to take the whole armour upon ourselves that we may stand firmly in our service to Him.

Background

Ephesians is the tenth book in the Protestant NT canon. It follows the four gospels, Acts, and Paul’s letters to the Corinthians and Galatians.​​ Ephesians is one of Paul’s four letters known as the Prison Epistles​​ which are believed to be have been written during one of Paul’s imprisonments: three to churches and one​​ a​​ personal letter.⁷​​ ​​ Its​​ genre “epistle,” or “letter,”​​ is​​ a style​​ common in the ancient world​​ and​​ used in the Bible by Paul, John, Peter, James, and Jude.​​ The general style of Paul’s letters​​ includes​​ a greeting, a prayer of thanksgiving, a section on doctrine addressing a problem within the church followed by a practical application for the recipient, and personal notes;​​ this letter varies in not addressing a​​ specific​​ problem. ​​ 

Authorship

Paul, who considered himself the spiritual father of​​ the churches in the province of Asia,⁸​​ is the self-proclaimed author of this letter​​ (1:1; 3:1)​​ to the church at Ephesus.​​ This introduction fits the Pauline pattern in his epistles.⁹​​ The​​ letter includes many statements in the​​ first person​​ including his opening greeting and closing in which he claims to have personally sent his messenger Tychicus to them.¹⁰​​ The epistle acknowledges that Tychicus​​ wrote the letter​​ (6:24)​​ as​​ he did Colossians​​ (Col 4:18);¹¹​​ scholarship considers him to be Paul’s amanuensis. As Paul’s companion and messenger during this period, he may have had input, original or editorial, into Paul’s composition.​​ Speculation suggests that Paul’s “thorn in the flesh” (2 Cor 12:7) affected his writing in​​ a​​ way that​​ affected​​ his penmanship, making it​​ distinctive,​​ encouraging the use of an​​ amanuensis.¹²​​ 

External and​​ internal​​ evidence as well as tradition support Pauline authorship.​​ It is one of​​ thirteen letters by this Apostle,​​ with​​ seven “undisputed,”¹³​​ and​​ six​​ “disputed”​​ in which authorship is questioned.¹⁴​​ It was not until Erasmus in the fifteenth century that the authorship was disputed.​​ The early church fathers used the epistle, accepting Pauline authorship.​​ Marcion included it in his canon as early as ca. AD 140. It​​ was included in the Muratorian Canon​​ of​​ 180.¹⁵​​ Clement of Rome uses language resembling 1:8 and 4:4-6 in his​​ Epistle to the Corinthians.​​ Ignatius uses language reminiscent of 3:3 and 4:9 in his​​ Epistle to the​​ Ephesians and​​ uses 5:25 in his​​ Epistle to Polycarp.​​ Polycarp, himself, refers to 4:26 in his​​ Epistle to the Philippians. Hermas​​ the Shepherd​​ uses 4:30 in his​​ Commandment Tenth.​​ Clement of Alexandria uses​​ 4:21-25 in​​ Stomata,​​ calling it the Epistle to the Ephesians, and uses 4:13-18 in​​ Instructions. All considered Paul​​ to be​​ the author.¹⁶​​ Chapter and verse references, of course, are given as modern references, not as original divisions of the Word.​​ No​​ other​​ serious question of authorship​​ occurred​​ beyond​​ Erasmus’ lone​​ contention​​ until the Enlightenment when secularist scholars attacked the Bible on many fronts.¹⁷​​ 

More importantly, since we hold the Bible to be the inerrant inspired Word of God, we cannot accept other authorship without contradicting​​ this foundational​​ premise: this would be a logical contradiction;​​ inerrant​​ and​​ inspired​​ have no degrees.​​ Secular theologians disagree.​​ Those who dispute the Pauline authorship of the various letters do so on deductive bases with no emperical evidence to contradict the internal claims.​​ Klein, et al., summarize the arguments and counter-arguments:

The linguistic and theological difference among the Epistles have been over blown. Given the limited amount of material we have from any one Scriptural​​ writing and​​ given the different styles authors will adopt for different circumstances, we doubt that a modern reader could ever conclusively say that the person whose name appears in the opening verse could not have written a given Epistle . . . . But neither should we read such texts uncritically.¹⁸

The tenuous nature of claims​​ against Pauline authorship​​ is​​ illustrated by Carson, et al., who state that the letter includes words not found elsewhere in Paul’s writing, but do​​ not​​ discuss specific cases.¹⁹​​ Ephesians does contain words not used elsewhere in the NT.​​ P. N Harrison​​ has found​​ that Ephesians contains an average of 4.6 words per “page”​​ that are unique to the NT or unique to this letter, which​​ he finds​​ consistent with the average in all the epistles.²⁰​​ Harrison’s research has been challenged, but not proven faulty. Russell​​ Pregeant​​ takes a somewhat broader approach, stating that, “Much like Colossians, Ephesians is characterized by lengthy, complex​​ sentences and an unusual number of words not found in the undisputed letters.”²¹​​ We wonder why a style unanticipated by the reader​​ two thousand years after the fact​​ in​​ a manuscript​​ that has been​​ in continuous use throughout the whole period​​ renders the​​ identity of the author​​ suspect.​​ Preageant​​ presents a novel argument​​ regarding​​ the unusual words that is worthy of further research: “It is particularly striking that many of the unfamiliar words occur frequently in later writings of the New Testament and in Christian literature after the NT period.”²²​​ Since no one has seriously​​ proposed​​ a date of authorship later than the mid-60s,​​ Pregeant’s​​ veiled suggestion​​ that the epistle was written in the second century or​​ that​​ redactors have “swapped out” period words for​​ others​​ more​​ comfortable for​​ “modern”​​ second-century​​ audiences is interesting. It reminds one of the flurry of biblical translations that attempt to​​ make the Bible​​ understandable to​​ modern man​​ by using current speech patterns​​ that​​ become​​ outdated before their copywrite is issued.​​ 

Still disputing Pauline authorship,​​ Preageant​​ changes direction and states that, considering the “literary relationship of Ephesians to Colossians​​ there is so much overlap between the two that many scholars conclude that one was copied from the other or that both used a common source.”²³​​ Theissen​​ agrees with the assessment of relatedness, stating that “nearly every sentence has echoes of what Paul has said elsewhere” in his letters, quoting Lewis,​​ who found that of 155 verses in Ephesians, 78 are found in Colossians in varying degrees of conformity, but​​ logically​​ concludes that this is​​ an indicator of Pauline authorship.²⁴​​ We​​ find it​​ interesting that one​​ criterion​​ for Pregeant’s conclusion is that​​ to letters by the same author have​​ common ground in literary characteristics​​ and​​ in sentence structure. One might​​ ask if the​​ commonality​​ cited​​ might be the result of​​ the​​ common author, and that​​ the​​ author might be Paul as stated​​ in​​ the letters and​​ generally​​ accepted by​​ scholars and theologians for the first seventeen hundred years or so?​​ Rather than commonality,​​ William G. Moorhead who states that “The contrast between Galatians and Ephesians is as marked as can well be.²⁵​​ We will let the source speak for itself.

Location and Date

Paul identifies himself as a prisoner at the time of the letter but holds his “captor” to be Jesus Christ (3:1), the Lord (4:1), for whom he is an “ambassador in bonds” (6:20). This is assumed to reflect his actual status as a prisoner of Rome, either in Caesarea under house arrest (Acts 24:27) ca. AD 57-59, or during his final imprisonment in Rome (Acts 28:30) ca. 60-62.​​ Paul does not indicate any travelling companions in this letter, but he​​ does​​ say​​ in that he is sending Tychicus, a travelling companion in Acts 20,²⁶​​ as his personal messenger​​ to the Christians in Ephesus (6:21).​​ 

All of Paul’s prison epistles are​​ believed​​ to have been written during this period.²⁷​​ If these letters were written during the first imprisonment, the date would be within the AD 60-62 range which seems to be a reasonable conclusion.​​ Theissen uses the same logic to arrive at a date of AD 60,​​ while​​ disputing​​ Pauline authorship.²⁸

Original Audience

Tradition and the​​ introduction​​ both​​ state​​ that this letter is​​ intended for​​ the Christians in the church at Ephesus​​ (1:1),​​ a major Roman city​​ and capital of the province of Asia, located a few miles inland from the Mediterranean Sea​​ on the Cayster River.​​ Some early manuscripts omit​​ en Epheso​​ (in Ephesus) suggesting that the letter might have been intended as a circular letter.²⁹​​ This argument is supported by the lack of personal notes in the text found in other​​ Pauline​​ epistles. This letter is also different​​ as it​​ brings​​ encouragement to the church rather than addressing a specific problem, thus allowing for logical differences in presentation. Galatians 1:2 (“unto the churches of Galatia)​​ in the​​ majority​​ of extant texts​​ gives us Paul’s​​ addressee. This is not to preclude​​ his intention​​ for the letter to be shared as a circular; he specifically​​ instructed the Colossians to “forward” that letter to the Christians at Laodicea (Col 4:16).​​ 

Today the remains of the city, close to the modern city of Selcuk​​ on​​ the western edge of Turkey,​​ lies​​ about five miles inland from the Aegean coast at the modern port city of Kusadasi.​​ Originally on the coast, the shifting​​ shoreline​​ “moved”​​ the city inland but did not affect​​ its​​ commercial and political importance during​​ NT times.​​ Ephesus​​ included a great theater with a seating capacity of 50 thousand, and the Temple of Diana (Roman) or Artemis (Greek)​​ (Ac 19:23-41),​​ a Wonder of the Ancient World.​​ 

Ephesus was​​ a key city in the developing​​ church. It was​​ Paul’s great open door,​​ standing​​ with​​ Jerusalem and Rome​​ as centers of Christianity.​​ Churches in the great Roman cities with their networks of transportation and communication facilitated travel​​ that helped the​​ rapid spread​​ of the church under the leadership of the Holy Spirit.​​ Paul, John, and Timothy all visited or spent time there.³⁰​​ ​​ Paul founded​​ this church​​ during a brief stay at the end of his second​​ missionary journey​​ (Acts 18:18-21) after planting churches in Philippi, Thessalonica, Berea, Athens, and Corinth.​​ He​​ opened​​ this ministry​​ by preaching in the synagogue, “reasoning with the Jews” but left for Caesarea even though he was asked to stay longer (cf. Ac 18:18-21). In his absence Aquila and Priscilla, friends from Corinth who remained in Ephesus,​​ counselled Apollos, a​​ “man instructed in the way of the Lord . . . (who) taught diligently the things of the Lord, knowing only the baptism of John” (Ac​​ 18:25). Apollos was converted and became an effective​​ teacher​​ and evangelist​​ in the area, rivaling Paul and Peter in​​ local​​ popularity.³¹​​ Paul​​ did not see him as a rival, but a compatriot:​​ “I have planted, Apollos watered, but God gave the increase” (1 Cor 3:6).​​ 

Returning during his third missionary journey, he stayed about three years (cf.​​ Ac 19:1; 10:20-31), returning​​ the synagogue to preach, but​​ wore out his welcome​​ after about three months; he​​ was evicted and set up headquarters in the school of Tyrammis.​​ Paul​​ found about a dozen disciples of John in Ephesus who had not heard of the Holy Ghost since they believed. Being baptized in the name of the Lord Jesus, the “Holy Ghost came upon them” in what is known as the Gentile Pentecost (Acts 19:1-7).​​ The gospel spread from Ephesus throughout Asia Minor (cf. Ac 19:23-20:1)​​ in large part due to the work of the Ephesian church, the object of this letter.

The Spirit​​ worked​​ mightily through Paul​​ in the city​​ and the number of converts who turned from the idolatrous worship of Diana was significant enough that an unhappy​​ contingent of silversmiths who made their living making idols and related items,​​ and led by Demetrius,​​ ​​ complained that Paul was destroying their businesses​​ (cf. Acts 19:20-41).​​ An interesting note on Paul’s experience in Ephesus is found in 1​​ Corinthians: “after the manner of men I have fought with beasts at Ephesus . . .” (1 Cor​​ 5:32). Perhaps the “wild beasts” he fought​​ are​​ a metaphor for the “many adversaries” he found in the city amidst the “great door that is opened unto me” (1 Cor 16:8-9). Perhaps the silversmiths were​​ his “wild beasts.”​​ The Ephesians enjoyed entertainment in which wild animals were pitted against other animals or people.³²​​ “Perils” from wild animals​​ are​​ not in Paul’s list of the woes he suffered, although “perils in the city” are (2 Cor 11:24-30). We simply do not know.

The​​ “silversmith​​ riots”​​ drove Paul from the city (Acts 20:1).​​ He​​ later met a contingent of​​ Ephesian​​ church leaders at Miletus to encourage them and warn them against apostacy (Acts 20:16-38).​​ Possibly an ongoing problem within the Ephesian church, this warning​​ was repeated in Christ’s warning to the church​​ in Revelation​​ that could “not bear them which are evil,” but had “left their first love,” having “fallen” to the point that they needed to repent (Rev 2:1-7).​​ ​​ He preached in the synagogue apparently without significant opposition at that time.

Purpose

Carson, et al., state that there is “no unanimity in understanding the letter’s aim,” but concede that “it is clearly (intended) to give instruction to readers,​​ but not in a way familiar from other Pauline letters.”³³​​ The conflict in their position is clear as they​​ distinguish aim from emphasis: “the letter’s emphasis on the church is unmistakable; Ephesians clearly tells us more about the church universal than do other writings of the Pauline corpus.”³⁴​​ Their analysis of​​ purpose that “shows no unanimity” is so well said​​ that we will​​ let them​​ continue: “In this letter we cannot miss the supreme place of God, who brings salvation despite the unworthiness of sinners. Nor can we overlook the greatness of Christ or the fact that that the Church, His body, occupies an important place in God’s working out of His great purposes.”³⁵​​ Their​​ lament​​ that there is “no​​ in understanding the letter’s aim”​​ represents post-Enlightenment thinking that evaluates Scripture​​ based upon contemporary “enlightened” expectations​​ rather than letting the Word drive the​​ hermeneutic​​ process. We will do the latter.​​ The original readers would have “understood both the ethical actions and doctrinal fidelity as prime components of their missions.”³⁶

Two groups​​ stand out: “the believers, who are empowered by God and the supernatural,​​ and cosmic forces of evil”​​ (6:10-20).​​ A​​ sequential​​ triune structure for the believers begins with the “primary thrust of this pericope: be strong in the Lord (6:10),” followed by putting on the “whole armour of God (6:11),” and “Stand therefore (6:14).”​​ The purpose is that believers “may be able to withstand” the supernatural enemy​​ (3:10; 6:12).³⁷​​ Spiritual warfare³⁸​​ and​​ the​​ accompanying motifs of strength​​ (3:14-17), armour​​ (6:11, 13), and stand(ing) (6:11, 13, 14)​​ illuminate doctrinal foundations​​ that translate to the principles we will discuss below:​​ Paul’s letter brings both doctrinal issues and practical applications to his audience.

The letter divides​​ naturally​​ into two sections, the first doctrinal​​ (1-3), and the second practical and hortatory (4-6).³⁹​​ All of creation is reconciled to God the Creator​​ by His will (1:3-6)​​ through the blood of God the Son alone (1:7-12;​​ 2:8-9)​​ and sealed by the Holy Spirit (1:13-14); salvation is for all of mankind united into​​ the​​ whole​​ of His Church​​ that is directed to live holy lives that bring honor to God.​​ ⁴⁰​​ “I therefore,” in 4:1 “signals the readers that ‘Paul’ is about to draw out the implications of what has gone before.”⁴¹

The message is clear: The Ephesians are to​​ stand​​ [histemi,​​ staunchly hold a position, (2476)]​​ (Eph 6:11, 13, 14)​​ in the Gospel that Paul has brought them as they continue to develop in their individual and corporate relationship with​​ Jesus Christ,​​ growing in faith.​​ This, that they may​​ withstand​​ [antihistemi,​​ resist (436) “in the evil day” (6:13b).​​ Ephesus, Sin City of Asia,​​ offered​​ a multitude of temptations​​ to “stand” against, and​​ the Roman Empire would​​ soon not​​ be​​ safe​​ for Christians.​​ They belong to Him, having “obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the council of His own will” (1:11).​​ He cannot be defeated,​​ therefore​​ they in Him cannot be defeated​​ in a spiritual sense.​​ Physical suffering and death are to come, but eternity belongs to God.​​ The lines are drawn between God and Satan with the Christian to become the champion of the LORD.

Chapter Five, in the middle of the practical or hortatory section,​​ begins with “Be ye therefore followers of God, as dear children (5:1) continuing with advice for the Christian lifestyle of love in obedience to Him and service to family and other Christians. Chapter Six​​ continues with relational instructions that​​ change abruptly​​ into the warning​​ that Christianity is​​ a journey fraught with trials, temptations, and battles​​ with Satan as the ruler of the enemy forces.​​ He changes to a strong combat motif, using “combat metaphors to stand strong in the struggle against insidious powers (6:10-17). The tools He offers include truth,​​ righteousness, the Gospel of peace, faith, salvation, prayer, and the Word of God (cf. 6:14-18). “They (his readers) will think back to the cosmic dimensions of Christ’s body and of their mission as a church.”⁴²​​ This section, according to John F. Walvoord, et al., “discusses (a) believer’s resources to help him to stand against evil powers.”⁴³​​ Some have suggested that Paul’s detailed description of the armor is from his “up close and personal” experience with Roman soldiers, both as a combatant against Christians before his conversion, and as a long-term prisoner under the close-guard of those soldiers.⁴⁴

Ephesians 6:10-20

10 Finally, my brethren, be strong in the Lord, and in the power of his might. 11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 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. 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. 14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 15 and your feet shod with the preparation of the gospel of peace; 16 above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God: 18 praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; 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. (Eph 6:10-20).

Hermeneutical Analysis

10​​ “Finally​​ [tou lipou,​​ henceforth​​ (3063)], my brethren, be​​ strong​​ [endunamoo, enabled​​ and​​ empowered​​ (1743)]​​ in the Lord, and in the​​ power​​ [kratei,​​ power that overcomes resistance,​​ as in Christ’s miracles⁴⁵​​ (2904)]​​ of His​​ might​​ [ischus, ability​​ and​​ strength​​ (2479)].”​​ Paul​​ introduces this​​ final​​ section​​ with​​ tou lipou​​ rather than with the inferential particle as in 4:1, 17;​​ 5:1, 17, 15 or the verb​​ peripateo​​ (to walk, as being​​ with) as in 4:1, 17; 5:2, 8, 15.​​ This is​​ “henceforth, from this moment on,”​​ strength in the person of Jesus Christ​​ limited​​ only​​ by man’s faith rather than Jesus’ resources (cf. Matt 17:20; Lu 17:6).⁴⁶​​ Paul​​ begins the conclusion having “made known . . . the mystery of His will . . . that in the fullness of times He might gather together in one all things in Christ, both which are in heaven, and which are on​​ earth” (1:9-10). His message​​ brings​​ both an​​ eternal​​ component​​ and​​ immediate survival​​ value: it is “thou shalt,” rather than “ya’ll think about this.”​​ From​​ this point forward, his fellow Christians are to live their lives​​ endunamoo​​ “enabled and empowered”​​ in the Lord,​​ with​​ His​​ kratei​​ and His​​ ischus​​ the source of their strength:​​ His​​ undefeatable power and might against His enemies​​ flowing​​ through them.​​ It is the “power of the inherent strength of 1:19,” according to Walvoord, et al.⁴⁷​​ Paul’s ministry, his example,​​ was one of faith​​ in​​ action. He knew the stress that​​ life in the​​ real world could put on one’s relationship with his Savior.⁴⁸​​ He​​ experienced​​ personal shortcomings that the Lord refused to remove (2 Cor 12:7).​​ Above it all, he​​ personally knew​​ the grace of God that is adequate for each of us “according to the gift of Christ” (Cor 4:7).​​  ​​​​ 

11​​ “Put on the​​ whole armor​​ [panoplian, all of it, the complete​​ weapons system​​ (3833)]​​ of God, that ye​​ may be able​​ [dunamai, to have the power​​ (1410)]​​ to stand against the​​ wiles​​ of the​​ devil​​ [methodeia, trickery (3180);​​ diabolos,​​ Satan​​ (1228)]. Human strength alone is never​​ adequate to​​ triumph over​​ the​​ methodeia diabolos, the unrelenting​​ attack of​​ deceit and trickery of​​ the​​ very Satan who tempted Jesus in the wilderness (cf. Matt 4; Luke 4), the​​ one​​ with​​ whom​​ we do battle.​​ The “whole armor” of God is required and is emphasized by repetition in 6:13 because of the “strength and subtilty of our adversaries, and because of an ‘evil day’ of sore trial at hand.”⁴⁹​​ More than a dress uniform or a suit of armor in the closet is required.​​ Safety​​ requires​​ panoplia​​ Theos, the entire package of​​ God’s​​ armor​​ (cf.​​ hapla​​ in 2 Cor 6:7: the entire weapons system)​​ so that​​ we​​ may​​ be able to withstand the attack.​​ This​​ armor is not decoration or a badge of office, but the weapons package necessary to “stand against the schemes or strategies (methodologies) of the enemy (cf. 4:27).⁵⁰​​ The ability to withstand​​ requires action​​ on the part of man; the Greek imperative​​ panoplian​​ assigns the responsibility for putting on God’s armour to man.​​ Paul told the Corinthians, “But in all things approving ourselves as the ministers of God . . . by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left” 2 Cor 6:4).

12 “For we wrestle not against flesh and blood, but against​​ principalities​​ [arche,​​ power with the connotation of having existed from the beginning​​ (746)], against​​ powers​​ [exousia, superhuman authority​​ (1849)], against the​​ rulers of the darkness of this world​​ [kosmokrator, Satan​​ (2888);​​ ​​ skotos, shadiness​​ (4655);​​ aion, of​​ the age​​ (165)]​​ against​​ spiritual wickedness​​ [pneumatikos,​​ supernatural​​ (4152);​​ poneria, depravity​​ (4189)]​​ in​​ high places​​ [epouranios, celestial or heavenly​​ (2032)].” Paul presents a hierarchy of evil forces that​​ the Christian is​​ being armed against: potent​​ spiritual forces rather than​​ the​​ flesh and blood​​ of the most powerful men.⁵¹​​ The enemy, powerful and deceitful,​​ is beyond human comprehension.​​ The leader of this supernatural force is Satan himself.⁵²​​ He is beyond human power to defeat.​​ Christians​​ are under attack by the supernatural forces of Satan, the​​ ruler of​​ the dark and shady places of this world into which unwary men​​ are​​ lured at the expense of their very souls: “this is the condemnation, that light has come into the world, and men loved darkness rather than light, because their deeds were evil” (John 3:19).​​ Jeremiah recognized the power of God and the resources of His armory: “The Lord hath opened His armory, and hath brought forth the weapons of His indignation” (Jer 50:25).​​ “With such a foe confronting him, the Christian needs God’s whole armor.”⁵³

13 “Wherefore take unto you the whole armour of God, that ye may be able to​​ withstand​​ [anthistemi ​​ (436),​​ to​​ resist​​ and​​ oppose​​ (4366)]​​ in the​​ evil day​​ [poneros, an essential character of degeneracy​​ (4190)]; hemera (2250), the age], and​​ having done all​​ [katergazomai, to finish​​ (2716);​​ hapas, all things​​ (537)], to​​ stand​​ [histemi, to be staunchly established​​ (2476)].” Taking the whole package of armor that God offers,​​ Christians​​ are then unequivocally able to both resist and oppose the forces of Satan in the evil environment​​ of this world.​​ 

14 “Stand​​ [histemi]​​ therefore, having your loins girt about with truth, and having on the​​ breastplate​​ [thorax​​ (2382)]​​ of​​ righteousness​​ [dikaiosune, Christian justification (1343)].”​​ The Greek imperative​​ histemi​​ is completed in​​ perizonnumi​​ [having (4024) “your loins girt;” and the​​ breastplate in place.​​ The Christian​​ stands​​ not in​​ his own​​ strength, but in the justification​​ “of God”​​ that is “in Christ Jesus”​​ who​​ alone provides the “remission of sins”​​ (cf. Rom 3:21).​​ We are reminded again that this protection is spiritual not corporeal​​ as is the battle.​​ His​​ armor begins with the belt of truth that surrounds​​ each soldier​​ and continues with the​​ thorax​​ of justification that provides protection from frontal assault as​​ the soldier, obeying orders,​​ anthistemi, stands​​ fast in the battle, engaging the enemy​​ confronting​​ him.​​ 

15 “and your feet shod with the​​ preparation​​ [hetoimasia​​ (2091)]​​ of the gospel of peace.”​​ This, again, is past tense, a completed act continued from v. 14.​​ This is the only place hetoimasia​​ is used in the NT. Ritualistic preparation,​​ paraskeue​​ [3094], is used six times, but Paul chose a more aggressive word related to​​ kataskeuazo​​ [2680] that suggests preparation​​ using​​ external equipment​​ (the belt, breastplate,​​ shoes, shield)​​ as he​​ illustrates​​ the​​ spiritual preparation needed to withstand and overcome the adversary.​​ 

16” above all​​ [epi,​​ taking charge of (1909);​​ pas, the whole (3956)], taking the shield of faith, wherewith ye shall be able to​​ quench​​ [sbennumi, extinguish (4570)]​​ all the​​ fiery darts​​ [puroo, to be inflamed with anger (4448);​​ belos, a missile (956)]​​ of the​​ wicked​​ [poneros,​​ vicious​​ evil​​ (4190)].” Epi pas—taking charge of the whole through the exercise of faith that is the gift of God that will bring those justified by faith through Christ Jesus​​ the promised​​ rewards​​ by joining​​ Jesus, sitting​​ “together in heavenly places” (cf. Eph 2:4-9). Faith​​ enables​​ the rest of​​ the​​ weapons package. Although​​ intended​​ for hand-to-hand combat, this system is designed​​ to even withstand the long-range​​ belos,​​ the flaming arrows of Satan, his​​ most insidious warheads. The​​ faith that Paul admonishes​​ the Ephesians​​ to have​​ epi pas​​ is often elusive as​​ Christians still​​ walk with feet of clay. Intent is inadequate. Paul​​ admitted​​ that “the good that I would I do not: but the evil which I would not, that I do” (Rom 7:19). But Jesus, the “author and finisher of our faith” (Heb​​ 12:2a), taught that a little faith can be effective, repeating it at least twice (cf. Matt 17:20; Luke 17:6).​​ He has​​ given​​ Christians​​ the path​​ that must be followed: “Faith cometh by hearing, and hearing by the word of God” (Rom 10:17). 

17 “And take​​ [dechomi,​​ a​​ Greek imperative:​​ a call to action (1209)]⁵⁴​​ the helmet of salvation, and the sword of the Spirit, which is the​​ Word of God.”​​ Isaiah wrote of a time when truth would fail and judgement would be false, but cried that the “LORD​​ saw it, and it displeased Him . . . therefore He brought salvation unto him (man) . . . For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on garments of vengeance for clothing” (cf. Is 59:12-17).​​ Salvation is a prerequisite to unlock the Word of God​​ which is the sword of the Spirit, the Holy Ghost.​​ The writer of Hebrews expands this thought: “For the Word of God is quick, and powerful, and sharper than any twoedged sword”​​ that divides soul and spirit, but which will lead to rest in God for those who labor and believe on Him (cf. Heb 4:1-12).​​ The helmet and sword are the last pieces of armor to be taken up by the soldier for combat. The sword is the last means of defense in close quarter combat. For the soldier of the cross it is the “hope of salvation” (1 Thess 5:8b), but a hope that is faith in action;​​ accepting John’s assessment, it​​ is not simply an assigned​​ weapon​​ to be cleaned and polished for inspections, but​​ used daily to invoke​​ protection​​ through​​ the​​ One who upholds “all things by word of​​ His power” (Heb 1:3b),​​ the infinite ultimate power: “In the beginning was the Word, and the Word was with God,​​ and the​​ Word was God. The same was in the beginning with God (John 1:1-2). The helmet of salvation is granted by this all-powerful God (Heb 1:3c) as is the soldier’s faith.​​ 

18 “praying always with all​​ prayer​​ [proseuche, an earnest prayer (4335)]​​ and​​ supplication​​ [deesis, petition (1162)]​​ in the Spirit, and watching thereunto with all perseverance and​​ supplication for all saints.”​​ The Ephesians​​ are reminded again that the battle is not​​ theirs, but God’s; the armor is not of​​ their​​ making, but a gift of God; the strength to overcome is not​​ theirs, but His. Matthew wrote, “Watch and pray, that ye enter not into temptation: the spirit is indeed willing, but the flesh is weak” (Matt 26:41).​​ Zeal​​ is prone to​​ quickly fade in the heat of battle​​ where the goal​​ quickly​​ becomes the preservation of self and buddies rather than the execution of orders for the larger cause. The temptation is to survive rather than​​ to follow orders and​​ take the risks necessary to overcome.​​ The very act of living distracts us from the battle​​ plan, making us susceptible to defeat;​​ but holding our duty station, our portion in life, and praying always will assure that we escape the enemy and are able to “stand before the Son of man (cf. Lu 21:34-36).​​ Paul, a veteran of many campaigns, exhorted Christians to “Pray without ceasing” (1 Thess 5:17) as he does for them (Rom 1:9; 2 Tim 1:3). Luke records the results of dedicated continual prayer:​​ when​​ Peter was held in prison, “prayer was made without ceasing of the church unto God for him;” God sent an angel who released him. (cf. Ac 12:4-7).

 19 “and for me, that​​ utterance​​ [logos, speaking the Word (3056)]​​ 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.” Paul selected​​ logos, the same word used in John 1:1-2, for the message he preached: the very Word of God representing God the Word. Paul admonished​​ the Ephesians​​ to be as single minded in​​ their​​ service as he was in his.​​ In closing this section, he​​ asks the Ephesians to exercise​​ the​​ weapon of​​ prayer​​ on behalf of​​ him and​​ his ministry​​ (6:19-20).​​ ⁵⁵​​ As Jesus did with the disciples, he presented this as an example for his own followers that they might be strengthened in their faith,​​ take upon themselves the full armour of God, and set themselves apart for His service: Paul, a servant of Jesus Christ . . . separated unto the gospel of God” Rom 1:1).​​ 

The armor Paul described was not for long distance fighting. The Ephesians were to stand​​ fast even when​​ the enemy attacked​​ with long-range weapons. The Roman sword and​​ body​​ armor were intended for fierce close-quarters battle.​​ It​​ provided​​ little protection from arrows, especially the flaming variety knows as fiery darts​​ that penetrated armor and brought about painful and often lethal wounds​​ unless the soldier was observant and adept at the use of his​​ shield,​​ the only tool that would withstand those projectiles. The shield of the Roman legions was made of iron-studded wood covered with linen and leather, about 2 ½ feet wide and 4 feet tall.⁵⁶​​ In God’s armament the shield represents the faith exercised by the believer, the soldier, as granted by the Holy Spirit as that believer engages God through His Word (Rom 10:17) for “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 (Heb 11:6). Nothing less will provide the essential protection of His shield.​​ He opened the book with “grace be to you, and peace” (1:2) and closed in the same vein: “Peace be to the brethren” (6:23). In the body of his letter he praised their “faith in the Lord Jesus, and love unto all the saints”​​ in their salvation through the grace of God alone​​ (cf.1:15, 2:1-9). He spoke of the “exceeding greatness” of the power of God for those who believe on Him​​ that is “far above all principality, and power, and might, and dominion”​​ (1:19, 21).​​ He told them that they needed to go forward with “boldness and access with confidence” by faith but warned of tribulations to come (3:12-13). Paul called them to relationships among themselves in “lowliness and meekness, with longsuffering, forebearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace” in the unity exemplified by the​​ “One God and Father of all” through His grace (cf. 4:2-3, 6, 7). He spoke of relationships within society, the human family, and the workplace (4:20-5:18, 21-6:9), achievable by constant prayer and meditation on things of God (5:20).

Paul closes with an expansion of the warning of tribulations to come (3:12-13) with the section on putting on the “whole armour of God” available through faith to the saved by the​​ 

exercise of prayer and supplication and the leadership and power of the Holy Spirit (6:18-20).​​ 

Application

I​​ readily admit that I​​ am not​​ by nature​​ or practice oriented to defining specific behaviors in terms of biblical principles. I paint principles in broad strokes expecting folks to make suitable applications in their own lives as thy seek the leadership of the Holy Spirit.​​ Matthew 6 lends some guidance​​ in this area.​​ I join Richard S. Briggs in a “spirit of reflexive self-awareness” that as “one who engages with scripture in what I hope to be a practical and indeed theological manner,” I am not, “by training nor particularly by temperament, a practical theologian.”⁵⁷​​ Underlying this is my proclivity to grasp at “teaching moments” when and where they arise. Paraphrasing​​ an adage, it is better to teach the Christian to interpret and understand their own Bible through prayerful reading and​​ intentional submission​​ to the Holy Spirit than it is to simply give them one more Sunday School lesson that resembles the many they have heard since they were children. While the theologian might balk at this, holding​​ (explicitly or implicitly)​​ that the​​ “typical”​​ lay Christian is not capable​​ of (or perhaps not interested in)​​ understanding and applying​​ the finer nuances of​​ biblical teachings, I would remind that this is one of the primary​​ mindsets​​ that brought on the​​ Reformation. So, we begin.

Historical Understanding

In the First Century the Roman army was the major fighting force in the western world: it was at the height of its power.⁵⁸​​ “The overwhelming military power of Rome was the​​ most important political reality in Judea at the time of Christ.”⁵⁹​​ The breastplate mentioned by Paul would probably have been a “lorica segmentata, a segmented plate armor covering the shoulders and torso” with this protection “supplemented by a large, curved, rectangular, leather-covered wooden shield (scutum), reinforced by iron bosses,”​​ both part of an​​ impressive and effective​​ set of armament.⁶⁰​​ The infantryman was equipped as a close-quarter combatant with a his​​ gladius,⁶¹​​ the popular​​ “double-edged short sword.”⁶²​​ Paul would have been familiar​​ all of this​​ from first-hand experience​​ and would have considered​​ each piece​​ as he wrote 6:10-20.​​ 

As discussed above, scholars are divided on the purpose of this passage. Some see it as “no more than the concluding exhortation of the ethical second half of the letter.”⁶³​​ Life, however,​​ is more than ethics.​​ It​​ has a cosmic​​ element​​ that​​ Paul​​ spoke of​​ to the Ephesians:​​ in​​ the​​ “fulness of times​​ He might gather together in one all things in Christ, both which are in heaven, and which are on earth” (1:10).​​ Life is multi-dimensional, earthly and heavenly, secular and​​ spiritual, finite and infinite. Motive is never as simple as TV crime shows​​ would have us believe. Extreme simplification​​ is​​ a​​ danger of over-specialization, or at least over-emphasizing particular methodology.​​ Paul’s​​ emphasis of this multi-dimensional nature of man in the opening of the​​ epistle suggests its importance.⁶⁴​​ Returning for a moment to our purpose, we call on Briggs for focus:​​ “The truth about method in biblical interpretation is that any method (whether historical-critical or primarily theological) opens up certain angles on the text and fails to access​​ others. . . . The hermeneutical moral . . . is that if you want truth you must sit light on method, and if you specify method you​​ will​​ end up sitting light​​ on​​ truth”⁶⁵​​ We​​ believe​​ this to be true, but in degree than rather than​​ as an​​ absolute.​​ We are nearing the base of a pyramid in which​​ a​​ narrow​​ exegetical​​ interpretation​​ of ancient reality​​ that​​ sits​​ at the top​​ will be expanded into​​ the broader base​​ of application​​ where much “agreement to disagree” will appear.​​ Application​​ amplifies the differences found in interpretation as​​ knowledge and​​ experience​​ depart the solidity of the​​ 

text and becomes informed opinion.⁶⁶

Universal Principles

God, who​​ expects his children to “be strong in the Lord . . . . as they “stand against the wiles of the devil,” makes His “whole armor” available that we “may be able to withstand in the evil day” (Eph 6: 10, 11, 13).​​ We​​ present three universal principles derived from the text and will​​ discuss applications for​​ them.​​ Each contains​​ foundational truth and builds upon​​ one​​ another to allow the submissive Christian to grow in​​ his personal​​ relationship with God and service to Him.​​ 

• God is sufficient for​​ all​​ of​​ our needs. We need no other source of sufficiency.

• God expects us to engage in​​ His​​ battle. Christianity is not spectator sport.

• He provides the tools, we provide the labor. His tools are adequate, our duty is part of our praise and worship of our LORD​​ and Savior.

Applications for Today

We have spent considerable effort to understand​​ the​​ message Paul intended to convey​​ to the Ephesian​​ Christians​​ in 6:10-20 and how we think his original audience understood it.​​ This has been imperfect and is incomplete due to our​​ finite​​ ability and the restrictions of time and purpose.​​ We have briefly excerpted some enduring principles from that passage that link the first century with the twenty-first.​​ We​​ will use those principles to develop some specific applications for today’s Christian, doing​​ so with extreme caution and even​​ trepidation.​​ Peter​​ tells us that in Scripture we have a “sure word of​​ prophecy​​ [prophetikos,​​ foretelling,​​ (4397)]; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place,” but warns that “no​​ prophecy​​ [prophetikos,​​ (4397)] of the Scripture is of any private interpretation” (2 Pet 1:19a, 20).​​ We move into this section with Timothy, striving “not about words to no profit,” but as workmen that “needeth not to be ashamed,​​ rightly dividing​​ [orthotomeo, correctly interpreting (3718)] the Word of truth” (2 Tim 2:14-15).​​ Indifference and pseudo-scientific solutions​​ are beyond us. We enter​​ this​​ with determination and a​​ high consideration of Scripture as God’s practical communication with man.​​ Even with the trepidation, as soldiers of the cross we join Paul as he concludes this passage, seeking to “speak boldly, as I ought to speak” (6:20b).​​ 

God is​​ Sufficient for​​ All of​​ Our​​ Needs

The Christian experience is fueled by faith, but at its best, our faith is imperfect and lacking.​​ The Christian experience does not remove the individual from the realities of this​​ world: spiritual rebirth​​ does​​ not elevate​​ the physical above the toils, struggles, and ultimate death that is the plight of every human in this sin-cursed world.​​ The​​ lifestyle required by God is beyond the ability of any man to achieve on his own. Paul told us that “the good that I would I do not: but the evil which I would not, that I do” (Rom 7:19).​​ ​​ Fortunately, the​​ power lies not in our own strength, but in the supernatural power of the Creator of the universe: “Jesus came and ​​ spake unto them, saying, All power is given unto me in heaven and in earth” (Matt 28:18).​​ Paul told the Ephesians, “what is the exceeding greatness of His power to usward who believe, according to the working of His mighty power, which He wrought in Christ, when He raised Him from the dead​​ . . . far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come” (Eph 1:10); power that is available for every believer who accepted it: “that He would grant you, according to the riches of His glory, to be strengthened with might by His Spirit in the inner man” (3:16).⁶⁷​​ All of this power is apprehended through faith (cf. 1:1, 15; 2:8) by those who have accepted the “helmet” of His salvation (6:17), but included throughout the epistle (1:13; 2:5, 8; and 5:23), resulting in a soldier “sealed” by the Spirit (1:13; 4:30).⁶⁸​​ 

Engaging the sufficiency of God in our lives is a process rather than an event: is an ongoing effort that Paul described as a race (Heb 12:1), a​​ race begins with conversion and ends with death: it is a cross-country race.​​ We are​​ challenged​​ today​​ to​​ maintain our strength as we​​ struggle through the ups and downs of the course. We believe in theory that God is sufficient for​​ all​​ our needs, but sometimes don’t know how to access His resources.​​ Instead of divesting ourselves of the “every weight” as Paul recommended (Heb 12:1b), we increasingly encumber ourselves with activities that overfill available time,​​ causing stress and frustration. Many of these are good in themselves, and contribute to our success and happiness, if only in the sight of the world. In this process, we dutifully assign a small segment of our early morning as time with God, commonly known today as “devotions.” Into this 15 minutes we “say” a quick prayer, read our daily quota of Bible verses (or, more likely, what someone else has written about the verses in a programmed devotional booklet), and quickly move on to the “real” world, our God-need satisfied, the 24-7 nature of our relationship​​ with our Savior ignored.

The solution requires an intentional turning away from the values of the world and the sanctification, or setting aside, of ourselves for His service rather than our own. This requires a degree of uncomfortable separation from the values and opinions of the world. We will appear different. In some​​ cultures,​​ it will result in real persecution. Peter set the bar high, advising that this type of suffering brings happiness: “But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of terror, neither be troubled, but sanctify the Lord God in your hearts” (1 Pet 3:14:15a). This is a big order that defies human logic: suffering brings happiness. The Apostles demonstrated this in their lives and related it in their writings. Faith in action produces inner peace that is beyond the world’s​​ comprehension but​​ is the result of God’s grace: the “peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.​​ 

The acts that achieve this solution are simple but are as incomprehensible to the world as faith is.​​ We will look to Matthew for the answer: “Lay not up for yourselves treasures upon earth . . . but lay up for yourselves treasures in heaven . . . for where your treasure is, there will your​​ heart be also” (Matt 6:19-21). Our treasure must be things of God, things spiritual. Family, work, education, even rest and relaxation, are all acceptable in the sight of God. But instead of keeping these activities primary, and the development of our relationship with our Savior secondary, the priorities need to be reversed.​​ 

It is popular for people of all ages today to regularly spend time “at the gym” to get the exercise to keep their bodies healthy that we used to get from hard labor: many jobs are sedentary and provide little “exercise.” Many freely discuss this lifestyle with others comparing notes on what works and how to do better. Exercise and the decision to share that lifestyle with others is a conscious decision and requires effort and follow-through to be effective, for our bodies to improve. Paul would have recognized this and perhaps used it as an analogy today to encourage us to use the same determination and action to “get into” those exercises that would improve our spiritual condition: prayer, Bible reading and study, fellowship with other Christians, and sharing that experience with others.​​ 

Paul says (and demonstrates) that as our worldview demonstrates His priorities our own lives will reflect the sufficiency of God in our personal, individual lives: Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God in Jesus Christ concerning you. He is sufficient to each of us in the measure of our faith​​ in action.​​ ​​ 

God​​ Expects​​ Us to​​ Engage in​​ His​​ Battle

The Christian life is not a spectator sport. Spending​​ more time with our Lord through Bible study and prayer​​ and​​ through rearranging our priorities and activities​​ is the preparation and empowering part of this lifestyle, but not all of it.​​ ​​ It is not a passive lifestyle​​ but a call to action;​​ not of personal goals but fulfilling God’s plan. It is not comprehensible to the “natural” man. The mandates are manifold: “Go ye therefore, and teach all nations” (Matt 28:19); “Go ye into all the​​ 

world, and preach” (Mark 16:15); “as my Father hath sent me, even so send I you (John 20:21). This translates into the inclusion in our worldview of overt witnessing or personal evangelism as the Sprit leads; of accepting any specific direction of service such as scholarly pursuits, teaching, preaching, or missionary work; and of a family, work, and community lifestyle that reflects our growing relationship with our Savior.​​ The Christian lifestyle is an integrated whole of learning and growing even as we are sharing: witnessing,​​ comforting, counselling others. We must seek the leadership of the Holy Spirit through prayer to provide opportunities and the strength for our follow-through in witnessing of our victory in Jesus to others even as we fight our own spiritual​​ 

battles.​​ 

God​​ Provides the​​ Armour,​​ We​​ Provide the​​ Labor

While it is a mandate for the Christian​​ to serve, to “go and tell” even as we stand fast in the battle,​​ His​​ army is all volunteer: “I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me” (Is 6:8). His tools are essential and adequate. As Paul described the whole armor of God, Luke said, “ye shall receive power, after that the Holy Ghost has come upon you: and ye shall be witnesses unto me” (Ac 1:8a).​​ Each piece of armour that Paul described is an essential part of the whole. Like salvation, God makes each piece available in the measure He desires for each of us, but it is useless until we accept the offer and put it into service. We must prepare to use the armour, but that is not a full-time job. We are on a learn-as-you-go program​​ that begins with salvation and ends with death.⁶⁹​​ 

The Christian soldier is God’s “point of contact” with the unsaved, the human element in the divine plan of salvation.​​ This point of contact establishes a path for communication that brings an understanding of God’s plan of salvation into the context of the life of an unsaved individual. It is a cultural bridge that attempts to understand the other’s culture and lifestyle to facilitate communication but does not compromise the Word.⁷⁰​​ This is the meeting place of the God-given tools of the trade of the Christian witness and the application by God’s volunteer. It is up close and personal. It subjects the soldier to ridicule and perhaps to persecution. But these are the temporal effects that will soon pass. It also allows the Christian soldier to experience the unequalled joy of helping a lost soul to find Jesus Christ as her personal savior.

Conclusion

Paul’s letter to the Ephesian Christians is not an interesting historical document​​ meant to​​ occupy​​ scholars and their students in their ivory​​ towers but​​ is​​ a significant part of the living Word of God​​ that includes​​ instruction and​​ application for Christians today​​ encountering​​ real-world challenges. The passage considered, 6:10-20, is “not simply the conclusion to the paraenesis but also the conclusion to the letter as a whole​​ . . . (as) it aids our appreciation of the appropriateness of the central command, “Stand, therefore . . .”⁷¹​​ It is one facet of Paul’s Letter to the Ephesians, one part of the NT, and one part of the Bible: it must be taken in those contexts. But within those contexts it stands firmly as a vital message to Christians: God is sufficient, He leads into the battles of this world, and He provides the armour as we provide the labor.​​ We, the Christian as an individual and the Church as the Bride of the Lamb, stand empowered and​​ undefeatable in His power, holding fast as we await the coming Day.​​ Nowhere is this soldier of Christ, armed and empowered by Him directed to take offensive action against persons, governments, or other perceived enemies.⁷²​​ The battle is God’s and is against Satan and his forces.​​ We stand not arrayed in our own glory as victorious soldiers of the cross, but​​ in battle dress​​ on continuous alert in a defensive mode awaiting His coming in His glory and honor.⁷³​​ 

God, who expects his children to “be strong in the Lord . . . . as they “stand against the wiles of the devil,” makes His “whole armor” available that we “may be able to withstand in the evil day” (Eph 6: 10, 11, 13).

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