Ephesians 6:10-20 (NRSV)
The theme of Ephesians 6:10-20 is the spiritual war. The armor of God is at the disposal of the Christian witness, with the armor consisting of truth, righteousness, the gospel, faith, salvation, and the Spirit or Word.[1] The author emphasizes the combative nature of the Christian encounter with this world by invoking military images throughout this exhortation. Interestingly, while peace and reconciliation is a major theme of the letter, the conclusion involves war imagery. While a “holy war,” we are not to think of a crusade.
We want to know if danger lurks around the corner. We become alert when an article offers danger signs regarding the heart. If people are always telling us to slow down, if we frequently lose our temper or express anger, we are in danger. We become alert when we read such articles. The ancient Stoic philosophy called life a form of military service because it was an ongoing struggle between reason and passion. We have likely heard the saying that we will make no progress without struggle.[2] We may want to avoid it, but coming to our true self and living our best self will mean struggle. We might like to have safety and security. We may make our way in life better if we realize that they are superstitions. Nature is not safe or secure. Living a life in which we seek to avoid danger is no safer than a life lived in explicit exposure to danger. Life is a daring adventure. The issue is whether we realize how daring it can be.[3] With all the discussions of the weapons in this passage, we must remember that people win wars rather than weapons. The spirit of people who follow and of the one who leads gains the victory in battle.[4]
Ephesians 6:10-20 uses military images to describe the Christian struggle. It primarily uses the order in which a Roman soldier prepares for battle. Much of this letter focuses on bringing peace and reconciliation, so this image might surprise the reader. In language like here, Paul will urge readers to put on the breastplate of faith and love the helmet of the hope of salvation (I Thessalonians 5:8-10). Paul will say that we do not engage war according to human standards, for we have divine power to destroy strongholds that raise themselves against the knowledge of God, making every thought captive to obey Christ (II Corinthians 10:3-6). The United Methodist Church asks new members if they will renounce the spiritual forces of wickedness and reject the evil powers of this world. We have an enemy of our lives that seeks to lead us down the path of denying our purpose and to let go of our true self. Yet, the battle takes place within us. We have met the enemy, and he is us (comic strip Pogo). Our greatest enemy is within. Thus, after the list of weapons for war to engage the spiritual battle, the letter emphasizes prayer and peace. The most important victory we will ever have is to conquer ourselves. If life is a daring adventure and struggle, God has not left the follower of Jesus to figure out how to fight alone. God has provided the means with which Christians engage the struggle.
I now offer a prayer.
Lord, we use many shields to protect ourselves. We put up walls to keep out hurt and danger. We build safer homes and cars. We wear helmets and seatbelts, even if some of us do so grudgingly. We take our vitamins to ward off the risks of injury, sickness, and death. Yet, you remind us that our struggle is not physical, but spiritual (Ephesians 6:10-20). The struggle is not just an internal one. The struggle is the ancient and cosmic battle in which we participate in one way or another. The Spirit of God is at work, drawing us toward the light. Yet, evil powers of darkness are at work as well. We need you, O God, to give us the means to fight this battle. We need to let go of our weapons and allow you to dress us in your weapons. Let it be so.
10 Finally, be strong (passive form) in the Lord and in the strength of his power. Here is an introduction, affirming that the saints know the superior power of God. God has not left Christians to their own devices. Paul has a limited period in mind. It began with the cross and resurrection and ends when the Bride is met by the Bridegroom. The strength comes from outside humanity. No strength other than God's own can strengthen the saints. Strength is not something we bring with us into the fray. Rather, strength is a quality that comes as a gift from God.
Before we explore the rest of the passage, we might want to explore the use of military metaphors in Paul's environment. The use of military imagery here is dictated by literary rather than personal experience. In the Old Testament, the War of the Lord was described in warlike images. There were also stories about miraculous weapons used by soldiers. The imagery is more closely related to OT than to Marduk's battle with Tiamat. Markus Barth also rejects the connection with the Iranian "Prime Man" or Ur-Mensch. The Stoics called life a military service because it was an on-going struggle between reason and passion, though Barth rejects a direct connection. Barth rejects any association with Gnostics. Nevertheless, he suspects Paul was aware of the Qumran war ideology and here repudiates it. In verses 11-13, Paul compares the power of God to an imposing armor which is God's and which saints now have available to them. They need this because the opposing forces are superhuman. Left to themselves, they would be defeated. However, God provides the power to resist. Paul's description of the Christian warrior is very nearly a description of the Roman soldier of the time (vv. 11-17). Throughout the Roman world, soldiers defending and keeping the peace of the empire were everywhere, including Ephesus, part of an occupied territory. Hence, Paul's imagery cuts both ways: He uses the portrayal of the soldier fully equipped for battle as an image of strength and readiness, but at the same time, there may also be a subtle dig at the empire. The Christians of Ephesus and the surrounding cities knew the oppression of occupation forces - be they of Caesar or of the evil one. In Revelation the connection of Rome with Satan is even more clearly, albeit symbolically. The author reminds the readers that the first responsibility of a combatant is to equip him- or herself with the necessary accessories of battle. Of course, the armor is not of metal and leather fashioned by human hands but is of spiritual stuff fashioned and given by God. What the author describes in this passage is not a passive, defensive collection of a rebellious rabble. It is a significant strike force that is the match of any demonic presence. The passage may seem obscure to many modern Christians, but the emphasis on the reality of evil and the Christians' call to combat evil with God's goodness and truth is not one Christians can ignore in any day.
11 Put on the whole armor of God, so that you may be able to stand against the wiles of the devil. If we translate as the “splendid armor,” the focus is the quality of the armor rather than its completeness as the entire stock of protective apparatus available to soldiers going into combat.[5] The portrayal of the struggle of the faith has moved Christians of every era and every position on the spectrum of theology, along with the description of the "armor of God" that protects the believer. Christians receive strength, then, by putting on the armor of God to protect and prepare them for their encounter with the wiles of the devil that will assault them.
The next section of exhortations begins with additional military language, encouraging the Christian soldier to stand. We can stand only by wearing this promised armor that God provides. Mentioning peace amid these images of war and conflict is startling. The final piece of equipment itemized here is the only potentially offensive one, the sword of the Spirit. One fights the war the author envisions with both the power of prayer and the sword-like word of God.
12 For our struggle is not against enemies of blood and flesh, referring to human conflicts, but against the rulers (ἀρχάς), against the authorities (ἐξουσίας), against the cosmic powers (κοσμοκράτορας) of this present darkness, against the spiritual forces (πνευματικὰ) of evil in the heavenly places. The most essential struggle of the believer is not against enemies that they can see. Rather, the believer wages his or her true battle (or contest) with unseen forces. Paul introduces an athletic term here. Thus, life is not all battle. However, the attacks against Christians require that they stand their ground as "good sports" and good soldiers. In other texts, the flesh is the opponent. The "principalities and powers" are at the same time spiritual entities and concrete historical, social, or psychic structures or institutions. Because of the death and resurrection of Jesus, these powers are already subject to God in Christ, and they face total subjugation in the future. Not all these powers are evil, note Romans 8:38-39. Whether good or evil, they face total subjection to the Messiah. Here, the author mentions only the evil forces mentioned. These forces could refer to the demonic in the synoptic gospels. It refers to social tensions and pressures, since this letter has explored this dimension, the fiery missiles are influences, temptations, tests, persecutions, rather than fleshly desire or personal affliction, the “cosmic powers” referring to world rulers, and "the spiritual hosts" make their attacks from heaven the God combats by providing stronger armaments. God equips the saints to combat them.
A superficial reading of the text might lead one to assume that Paul describes a cosmos that is dualistic in nature. One can find canonical and extra-canonical texts that would support a dualistic universe. The cosmic battle motif was common to the literature of Judaism from the prophets to the scrolls of Qumran. One also finds it in Revelation (12:7). However, Ephesians does not describe this battle as dualism, for no power is the equal of the power of God. In this passage, God is not calling together the angelic forces. The author does not juxtapose "The spiritual forces of evil in the heavenly places" against the spiritual forces of good in the heavenly places. Rather, God provides Christians with protection and the proper weapons to stand firm against the enemy. The forces of evil are real and do affect human history - nevertheless, the outcome of God's plan of salvation is never in doubt. Still, for most Christians influenced by critical scholarship and modern scientific objectivity, the description of spiritual warfare with the devil seems remote from this secular age. The implication of the passage - pointing to a world that is a hostile place inhabited by demonic powers - is not an accepted description of reality as secularity and science would describe it. Yet Paul would not want the readers of his day or ours to be naive.
13 Therefore take up the whole armor of God, so that you may be able to withstand on that evil day (darkest day), and having done everything (κατεργασάμενοι[6]), to stand firm. He gives four brief commands: Take up arms! Form the battle line! Attack and defeat the enemy as arranged! Occupy and hold the field! All who have had to stand firm in the face of persecution, imprisonment, and violence or who have confronted unjust structures and evil institutions, find solace in these words. However, the author of the epistle dismisses these flesh and blood confrontations as relatively inconsequential. Believers resist the devil here on earth, not "in the heavens," as Gnostic interpreters would suggest. In the OT, the “evil day” could relate to "the day of the Lord." Mark 13 and Revelation are quietist in reference to the last day. Ephesians 6 and Qumran would suggest active resistance. However, those tribulations are beginning now. Although Paul believed that Christ had risen and was triumphant, the struggle of life remained, and he anticipated an apocalyptic confrontation with the evil one. Hence, he calls for the believer to stand firm in the face of the coming conflict and to remain strong. The strength Paul encourages does not come from an internal self-discipline - rather, it comes from God. Paul says he can do all things the Lord, who gives him strength (Philippians 4:13). Strength that comes from anywhere else but from the Spirit of the Lord is not going to be sufficient for the upcoming battle. Therefore, the author calls upon the believer to trust God and accept the gift of the "whole armor" that God gives.
In Ephesians 6: 14-17, Paul lists six aims provided as armor. The list follows the steps a Roman soldier takes in preparation for battle. The majority are defensive weapons. God transfers the weapons from the Messiah to all the saints. If they were sufficient for Christ, they are sufficient for the saints. The Old Testament viewed truth, righteousness, steadfastness, faith, peace, salvation, the Spirit, and the word of God as part of covenant. It is not a catalogue of ethical virtues. They denote social relationships. 14 Stand therefore, and fasten the belt of truth around your waist, the leather girdle for the soldier, the sword-belt, or the sash of an officer.[7] Righteousness and faithfulness shall be the belt of the descendant of David on whom the Spirit falls (Isaiah 11:5). Thus, in this battle, there is no room to distinguish between officers and enlisted people. One makes no distinctions because the power of God is available to all. Those who march wrapped in the truth of God have divine protection. The believer is to put on the breastplate, protecting anything between shoulders and loins. He identifies the breastplate as of righteousness, reminding the reader that they are part of a covenant that will secure their salvation - their "heart," so to speak. "Righteousness" is an allusion to Isaiah 11:1-9, means help, salvation, and peace. Only the Messiah can establish it. It is a gift of God. "Righteousness" was a word associated with God's covenant with the chosen people. God wrote the new covenant not on stone but upon the heart. However, it shows its power in its effect upon persons. In all cases in the Old Testament where righteousness is "put on," it is a cloak of dignity and responsibility. It is that person's responsibility to make sure that they practice righteousness. This confirms that all saints are ranking soldiers. 15 As shoes for your feet put on whatever will make you ready (ἑτοιμασίᾳ, usually translated “preparation” or “preparedness,” but Barth suggests “steadfast.”) to proclaim the gospel of peace, a lofty paradox in the context of military imagery. Note Isaiah 11:4-9. The shoes were that worn by the Roman legion, which left the toes free and were ankle high. The author intends an allusion to the feet of the messenger who announces peace as being beautiful (Isaiah 52:7). God's peace unites and draws all believers together to withstand the demonic attacks. God's peace is also the promised goal of history, and so the battle - no matter how fearsome - will resolve itself according to the peace of God in time. 16 With all of these, take the shield (the larger shield, for those of high rank had a shield-bearer, used to advance against the enemy as in modern tanks as well as defend) of faith (of the believer, the opposite of which would be fear). With that shield, you will be able to quench all the flaming arrows (dipped in pitch in an arrow-throwing machine, the enemy using fire rather than the saints) of the evil one. This statement offers no indication that the shield will be more important. The author does not mention the offensive weapons of the Lord. The Old Testament and apocalyptic references suggest God will use fire against the enemies. As the peace of God draws Christians together in common defense, so then the community lifts their shields to provide a united front of protection from the "flaming arrows." However, the massed shields also provide a powerful offensive capability. 17 Take the helmet (of victory, which was bronze and highly decorative[8]and protecting the wearer from incoming projectiles) of salvation (a gift of God, whether present or future). In addition, take the sword (pushing forward with shield and the short defensive sword[9]) of the Spirit (spiritual sword[10] or the sword the Spirit gives[11]), which is the word of God, meaning the sword is the Spirit and the Spirit is the word of God or gospel[12]). The believer now has the equipment of a formidable opposition to evil. They are in full confidence of the outcome. The saints receive the gift of victory from God. Sword" is the short, more defensive type of weapon rather than the longer one.
Ephesians 6:18-20 are the exposition of verses 11-17, making sure that peace and not crusading is his intent. The armed struggle of the Christian involves peace and prayer. It exhorts the saints to be vigilant in prayer and proclamation.18 Pray in the Spirit at all times in every prayer (προσευχῆς) and supplication (δεήσεως). Prayer could be the essence of the entire process of arming oneself. Prayer is the vehicle for receiving the armor.[13] Both Greek words refer to petition. To that end keep alert (or awake) to pray,[14] a common warning sounded by Jesus in the Gospels and Paul in his letters. The warrior must be able to take up the banner of battle at any time the command comes. The imagery is literal in Gethsemane and in parables, but it came to mean spiritual alertness. The phrase has eschatological overtones.[15] It speaks of constant resistance to temptation. Always persevere in supplication for all the saints. The repetition of "all" suggests the whole life and strife of the community is to be a prayer to God. 1) one's whole lifetime; 2) the whole range of types of prayer; 3) the whole range of personal existence; 4) for the whole community, especially the weakest members. He urges intercession for one another, suggesting dependence upon God and one another. Unceasing prayer lifts prayer to central significance for the Christian life, a place it would not have if limited to formulated address to God. At issue is the ongoing attitude in which one is to live the life of faith and which permeates all the individual activities of believers.[16] Since we are deeply communal creatures, a purely self-made person does not exist. Yet, taking responsibility for oneself as an agent of one’s own life is an important part of discipleship. In verses 19-20, the author extends such prayer to those outside the community of faith.
The climax of the spiritual battle is intercession on behalf of the saints. 19 Pray also for me, so that when I speak, God may give me a message to make known with boldness the mystery of the gospel. Paul puts himself in the foreground, considering himself as a special case. He is least of the apostles. The community identifies with a specific commission. He is in prison. However, by intercession they can stand with him and be involved in his wider mission. He does not identify the word, for only God can give him that word. Note that Paul does not ask for release from prison. Paul closes this passage reminding the readers he is a prisoner of war. Paul, too, faces the opposition, and so asks for prayers that he might receive strength. Yet, Paul tells them to pray for the saints - other believers located in every village and town. God's army has spread throughout the land. 20 Proclaiming this message is why I am an ambassador (a political and legal term, including the full power to represent the one who sent him) in chains. Pray that I may declare it boldly (the opposite of which would be having shame for identifying himself with the gospel), as I must speak.
Many Christians feel uncomfortable with war imagery. Over the years, I have become increasingly comfortable with it. We are in a spiritual battle, whether we intentionally engage it or not. If you want something to make a difference in here (heart), you will need to prepare for battle.
The philosopher Spinoza begins his unfinished book, On the Improvement of the Understanding by saying that he could see that he would need to abandon the quest for fame, riches, and the pleasures of sense if he was to find happiness in this life. Yet, these are precisely the things people in his social circle valued so much. In fact, he noticed that many people make great sacrifices to the point of suffering to get them. People endure great hardship to preserve reputation. People hasten death through their pursuit of sensual pleasure. In fact, when he looked at his life as a young man, he saw himself in great peril, a sick man struggling with a deadly disease, surrounded as he was by people who pursued such things. He noted that such objects of desire hinder people from achieving happiness. These observations led him to conclude that happiness or unhappiness depends upon the quality of the object of love. In his philosophy, love and knowledge of God was the supreme happiness. He was willing to engage the battle.
One pastor saw someone in worship that he hardly ever saw more than twice a year. He said to the person, “You need to be part of the army of the Lord.” The person responded, “Pastor, I already am.” The pastor responded by commenting on his weak attendance record. “I am part of the secret service,” he responded. If the church has ever needed a “secret service,” today is not it.
A rabbi described how tough it is to be a Jew in Greenville, North Carolina. "We do not trust this place. We do not expect any support or favors. If our kids are going to grow up Jewish, we will have to make them into Jews; nobody will do it for us. So we are always saying to our kids, That is fine for everybody else, but not for you. You're a Jew.'" This world is like that. America is like that. We need to see the battle already raging.
The church will need increasing abilities in discernment to distinguish Christian teaching and values from simple accommodation to a culture that increasingly separates itself from the church. You see, many things in our culture are quite all right. I suspect the grace of God has helped us get to a place where we value freedom, respect for the rights of others, the improvement of daily life through technology and science, and so on. The culture is not evil. It is an expression of the human struggle for worth and dignity. As such, it often has remarkably excellent things in it, as well as things of which we need to be careful.
A secular and free culture ignores the church. It will eventually enact laws in the name of their version of justice and love to bring the church into line with prevailing cultural norms. Being a Christian today is neither natural nor easy. Thus, you had better not go out there unarmed. It is tough out there. It is tough to be ignored, ridiculed, dismissed by one's culture, a culture which is not, overall, willfully unbelieving. It is simply too self-consumed, too jaded to make the effort to believe or disbelieve. Increasing numbers of us are finding that to be a great challenge. The world is giving Christians fewer and fewer breaks. Now we are just trying to hold on, stand firm, keep our story straight, keep our values clear.
Think of your involvement in a church as training. Think of your involvement in the various groups of the church as part of your training. Paul’s urge toward armament puts matters like daily prayer and devotional reading, membership in a weekly Bible study group into perspective. Do not even get in this fight if you have not done the training.
In Greek mythology, when Achilles was a baby, a prophet foretold that he would die young. To prevent his death, his mother Thetis took Achilles to the River Styx, which offered powers of invulnerability, and dipped his body into the water; however, as Thetis held Achilles by the heel, the water of the magical river did not wash over his heel. Achilles grew up to be a man of war who survived many great battles. One day, a poisonous arrow lodged in his heel, killing him shortly afterward. It was not until the 19th century that the expression "Achilles' heel" began to refer to a person's particular weakness or flaw in spite of otherwise overall strength and apparent invincibility.
If we think of our spiritual battle, it would be helpful for us to consider what constitutes our Achilles heel. Knowing the areas in which we are vulnerable to temptation will help keep us from receiving deadly spiritual wounds. Then, as we rely on the Lord for help, we will receive divine protection from the fiery darts of the wicked one.
The Achilles heel of many involves their rise to authority and power over others. It leads many persons and groups to arrogance. Such arrogance can express itself in racism. When we look upon the history of cultures, it seems inevitable that if one ethnic group gains power over another economically or politically, they view their group as naturally superior to the other. We see this attitude among victorious Native American tribes and African tribes. They develop a theology that explains their dominance. It can also become part of the theology of the oppressed that evil resides in their oppressor and a counter theology of the superiority and eventual victory over their oppressor. The breaking of this cycle of hatred involves various expressions of love. Martin Luther King Jr. in his “I have a dream” speech would remind all oppressed persons, as you seek the recognition of your worth and dignity by those presently in power, do not go down the path of bitterness and hatred. Rather than engaging the powers with physical force, engage them with the soul force of dignity and discipline.
The modern expression of such racism began with the exploration and colonization by European nations that would span the globe. Their technological, military, and economic might often led to the view that Europeans were superior to the ethnic groups they encountered in other lands. I offer two stories.
William Lloyd Garrison was the greatest abolitionist this country has ever known. He was a publisher of a newspaper called the Liberator, an antislavery publication. Garrison was an angry man, angry at indignation caused by the unbelievably inhumane treatment many of the slaves experienced. He hated slavery with everything that was in him. One day one of his best friends, Samuel May, tried to calm him down. He said to Garrison, "Oh, my friend, try to moderate your indignation and keep cooler. Why, you are all on fire." Garrison replied, "Brother May, I have need to be all on fire, for I have mountains of ice around me to melt." Well, the only way any of us can melt mountains of ice is to be on fire.
When the South African government canceled a political rally against apartheid, Desmond Tutu led a worship service in St. George’s Cathedral. Soldiers and riot police lined the walls carrying guns and bayonets, ready to close it down. Bishop Tutu began to speak of the evils of the apartheid system -- how the rulers and authorities that propped it up were doomed to fall. He pointed a finger at the police who were there to record his words: "You maybe powerful -- very powerful -- but you are not God. You cannot mock God. You have already lost." Then, in a moment of unbearable tension, the bishop seemed to soften. Coming out from behind the pulpit, he flashed that radiant Tutu smile and began to bounce up and down with glee. "Therefore, since you have already lost, we are inviting you to join the winning side." The crowd roared, the police melted away and the people began to dance.
Ronald Sider wrote a book called The Rock is Ready to Roll. He provided a list of characteristics of genuine Christians. It inspired me to share some characteristics you might prayerfully consider as the genuine Christianity that influences our world toward reflecting Christ.
Genuine Christianity recognizes that in order to enjoy a full Christian life, we need to embrace holiness and forgiving love.
Genuine Christianity seeks to reflect Christ in the world because it has a friendship with Jesus.
Genuine Christians strive to make the church a little picture of what heaven will be like.
Genuine Christians love the whole person, just the way Jesus did.
Genuine Christians have learned that faithful discipleship is possible in the power of the Spirit and nurtured by daily spiritual renewal.
Genuine Christians value their marriage and children as the second best treasure God has given them.
Genuine Christians have compassion for those who, for whatever reason, have not participated in the benefits of our society economically or politically.
Genuine Christians have learned to separate their political and economic vision for the world that is passing away from their faith commitment to Christ, who meets the universal human need for meaning and fulfillment in life.
Genuine Christians honor the natural world because they worship the one who created it.
Genuine Christians mourn the divisions in the church and gladly embrace all who confess and worship Jesus as the one who reveals what God is like and brings us to wholeness and fullness of life.
Genuine Christians embrace being servants because they adore Jesus, who lived as a servant, even as the Lord of creation.
[1] Karl Barth, Church Dogmatics IV.3 [71.5] 647.
[2] Frederick Douglas once said, “If there is no struggle, there is no progress.”
[3] Helen Keller:
Security is mostly a superstition. It does not exist in nature, nor do children as a whole experience it. Avoiding danger is no safer in the long run than outright exposure. Life is either a daring adventure or nothing.
[4] Wars may be fought with weapons, but they are won by men. It is the spirit of men who follow and of the man who leads that gains the victory.--General George S. Patton.
[5] Markus Barth, in Ephesians Anchor Bible.
[6] Can mean “to defeat.” However, one rarely takes the word in that sense. It usually means, "to prepare," as in preparation for battle, and the context emphasizes the preparations rather than the battle itself.
[7] There are three possibilities: 1) the leather apron that protected the lower abdomen; 2) the sword-belt, the last item put on in preparation for battle; 3) the special belt or sash designating an officer. Markus Barth believes #3 best suits context.
[8] Originally a cap.
[9] Rather than the longer, more offensive sword.
[10] In 5:19, we have a reference to “spiritual hymns.
[11] Which would be parallel to the notion of the giving of spiritual gifts.
[12] Rather than the text of the Old Testament and by extension the canon of the New Testament.
[13] There is an issue of whether "prayer" is in effect a seventh weapon. Markus Barth believes this is unlikely. Note that the connection between verses 18-20 and the preceding verses is very close.
[14] As over against staying awake to put on the armor.
[15] Conzelmann
[16] Pannenberg, Systematic Theology Volume 3, 205.
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