Spiritual Warfare
In his concluding remarks to the Ephesians, the Apostle Paul urged them to prepare for a battle “against principalities, against powers, against the rulers of darkness of this age, against spiritual hosts of wickedness in the heavenly places” (Ephesians 6:12b, NKJV; unless otherwise noted all Scriptures are from the New King James Version). Since Paul clarifies the reality of this struggle, it becomes crucial for all believers throughout the centuries to prepare for this conflict! But how can one be victorious against these unseen foes? Who are these powerful rulers of darkness and hordes of demonic forces? What weapons are available to God’s children, and how do they effectively employ them in this conflict? These questions and more are addressed in the final statements of Paul’s letter to the church at Ephesus. Although spiritual warfare is quite real and the enemy has spent centuries honing his craft, the well-armored, humble believer can withstand the onslaught regardless of the odds that may seem to be against him.
However, believers cannot expect to be victorious in a spiritual battle while depending upon physical strength or weapons. Continuing dependence upon God, His strength, power, and provision are absolute necessities as they battle crafty, powerful, and numerous attacks from the ruthless enemy of their soul. Thankfully, Christians also have the privilege of prayer to communicate with their Lord and find help in their time of need (see Hebrews 4:16). Also listed among the armor is the “sword of the Spirit, " a reference to the Word of God—the believer’s only offensive weapon.
As one can easily see from this brief introduction, Ephesians 6:10-20 could be the most thorough passage dealing with this subject in all of Scripture. The passage could be outlined as follows:
I. The Encouragement to Depend upon the Lord and His Strength (v. 10)
II. The Need to Depend upon the Lord and His Strength (vv. 11-13)
a. Believers face the wiles of the devil (v. 11)
b. Believers wrestle against spiritual forces (v. 12)
c. Believers live in evil days (v. 13)
III. The Provision of the Lord and His Strength (vv. 14-18)
a. The belt of truth (v. 14)
b. The breastplate of righteousness (v. 14)
c. The shoes of the gospel of peace (v. 15)
d. The shield of faith (v. 16)
e. The helmet of salvation (v. 17)
f. Prayer (v. 18)
IV. The Final Request of Paul (vv. 19-20)
To exegete this Scripture, the literary and cultural context of the book is explored, and Duvall and Hays' “Interpretive Journey”[1] will serve as a model for what is to follow. Their model includes five steps: (1) “Grasping the Text in Their Town.” In other words, exploring what the passage meant to the church at Ephesus. (2) “Measuring the Width of the River to Cross.” This step will explore the differences between the Ephesians and the modern-day church in America. (3) “Crossing the Principlizing Bridge.” This third step will focus on the theological principle(s) that are found in the text. (4) “Consulting the Biblical Map.” This step will demonstrate how the above principle(s) fits with the rest of Scripture. (5) “Grasping the Text in Our Town.” The final step of this process seeks to find out how modern-day believers can apply the text to their personal lives.
Background & Context
Authorship
According to the Lexham Bible Dictionary, “The authorship of Ephesians has been questioned for 200 years, but considerable evidence exists that Paul wrote the letter in the mid-first century while imprisoned either in Rome or, more likely, in Caesarea Maritima on the northern coast of Samaria.”[2] Some have questioned Paul’s authorship due to differing vocabulary from his other writings.[3] Others have even suggested the book was written under an alias, but according to Hoehner, “pseudonymity was not practiced by the early Christians.”[4]
Literary Context
The book of Ephesians falls under the literary category known as epistles or letters. However, there is some debate over whether Ephesians is a typical epistle or some other type of theological work disguised as an epistle.[5] The Apostle Paul wrote personal letters to Timothy, Titus, and Philemon, which are recorded in the New Testament. He also wrote letters to several other local churches. Concerning the difference between these personal letters and congregational letters, Hoehner notes,
a letter is a direct personal correspondence between two people not intended to be read by others; by contrast, an epistle is a stylized literary form that gives the impression of being personally directed to one or more individuals but whose real intent is to address a much wider audience. Such was the intent of many of Paul’s Epistles. Two of Paul’s Epistles, Romans and Ephesians, were clearly intended, from their inception, to be encyclical treatises—to be read by all the churches. Romans is Paul’s masterpiece on the Christian life, and Ephesians is Paul’s masterpiece on the church.[6]
Cultural Context
Paul’s relationship with the Ephesians began with his visit there. Acts 19 sheds more light on this visit. While there, he preached in a Jewish synagogue, but many were unhappy with his message. Among others, some craftsmen did not accept Paul because his ministry negatively affected their income (see Acts 19:23-29). Paul eventually departed and headed toward Jerusalem while making stops in Macedonia and Greece. Later, he met with some Ephesian elders in nearby Miletus before heading to Jerusalem (see Acts 20:17-38).[7]
The ruins of Ephesus are in modern-day Turkey. People worldwide flocked to the region because of the mild climate and the great port. In 283 B.C., Alexander the Great conquered the city, and temples were erected for Athena and Apollo. Eventually, Ephesus was swept into the Roman Empire and became the most important commercial port in the Roman province of Asia. Between 63 B.C. and 3 B.C., Ephesus boasted a population of around 200,000 citizens.[8]
During this time, Ephesus was also a well-known religious center. Not only was it home to temples built for Athena and Apollo, but it was also home to the temple of Diana. This temple was one of the seven wonders of the ancient world![9] Although Ephesus had been the center of pagan idolatry, it was also home to a vibrant church at the time of Paul’s writing. Those who had become part of the church during Paul’s time there and since were primarily non-Jewish believers.[10]
The Interpretive Journey Through this Text
Grasping the Text in Their Town
Paul spoke to the Ephesian elders and warned them of the evil influences that would come after his departure (see Acts 20:29-30). The apostle wanted them to know that the enemy attacks not only overtly but also covertly. The temples of the false gods were evident throughout the landscape of Ephesus and probably easy to avoid. However, the enemy also seeks to attack behind the scenes, trying to sway one’s affections and loyalties in the unseen realm of the mind and the heart. It is evident from the message to the church in Ephesus, found in the Book of Revelation (2:1-7), that spiritual warfare had taken its toll on the Ephesian believers.
Paul explains to these Christ followers that the power and energy of the flesh is woefully insufficient to wage victorious spiritual warfare. Every believer’s strength is found in their connection to Christ. Paul also explained the weaponry involved in being victorious over the enemy. Physical swords and bows are worthless in this fight. However, spiritual weapons like truth, righteousness, the gospel of peace, and the Word of God, are necessary.
In conclusion, Paul reminds the believers of the importance of personal prayer for themselves and intercessory prayer for others. Demonic and polytheistic influences surrounded the Ephesian believers. The battle was raging, and Paul indicated it would worsen. They must not only prepare for this battle but always stay ready.
Measuring the Width of the River to Cross
There is no reason to believe the spiritual warfare believers face today differs significantly from the spiritual warfare our forebears fought in the early church. While American Christians do not look out their windows and see the idolatrous temples scattered throughout the Ephesian landscape, Christians today still have the same enemy. They are still combating the “father of lies.” Not only is he a real enemy, but he is also a crafty enemy. Paul instructs the Ephesians to stand against the “wiles” of the devil. The New Testament Greek-English Dictionary reveals that the Greek word here is a noun: μεθοδεία (methodeia). It is a word that can mean “Method, strategy, scheming, craftiness, planned deceitful procedure.”[11] From what is known about the devil from other passages of Scripture, any of these words would accurately describe his tactics. This dictionary goes on to reveal:
In the New Testament methodeia is used in two places: Ephesians 4:14 and 6:11, both in an unfavorable sense. In Ephesians 4:14 methodeia is used in reference to those individuals who deliberately, skillfully, and maliciously plan and develop a “strategy” of error to circumvent, distort, confuse, and deceive the followers of Christ so they might be lured away from the true Faith. In Ephesians 6:11 methodeia refers to those “schemes,” “strategies,” “wiles,” or “tactics” that the devil himself uses to make war and destroy believers.[12]
Not only is this a spiritual enemy, but he is an enemy with multiple resources at his disposal. Neufeld notes,
The list of the powers in 6:12 is impressive: rulers (archai), authorities (exousiai), cosmic potentates (kosmokratores) of this darkness, spiritual aspects (pneumatika; lit., spiritualities) of evil in the heavenlies…Whatever the origins of these terms, they are intended to be shorthand for the myriad of powers, great and small, personal and impersonal, individual and systemic, that resist the saving activity of God among humanity.[13]
While the enemy has not changed, the concept of battle gear has changed throughout the centuries. Most likely Paul had in mind a Roman soldier when describing the various pieces of armor necessary to win the battle.[14] While armaments have changed over time and look different in various cultures, the biblical principles represented by the armor pieces are timeless.
Crossing the Principlizing Bridge
In summary, the main theological principle found in Ephesians 6:10-20 is one regarding successful spiritual warfare for believers. However, under this main heading comes several sub-headings that will help the reader comprehend vital principles that will help them in their spiritual battle.
Theological Principle One: Depending upon God’s Strength
One of the most important spiritual principles taught in this portion of Scripture is the necessity of relying upon God’s strength. Notice the clarity of Paul’s statement in verse 10: “Finally, my brethren, be strong in the Lord and in the power of His might.” Elwell masterfully comments on this passage by stating,
As members of the new family of God, believers are to find their strength and leadership for this warfare in the Lord Jesus Christ. By implication they are not to look for it in themselves, or in their spirituality or their maturity, or in education, influence, position, prestige, money, programs, personal rights, or other people. Their strength is to be found solely in Christ (v. 10).[15]
The words “strong, power, and might” emphasize power and strength.[16] For instance, the Greek word used for strong (ἐνδυναμόω) can mean “strengthen, enable, acquire strength, give power.”[17] The word translated power (κράτει) can mean strength or might.[18] Finally, the word translated might (ἰσχύς) can mean “strength, power, forcefulness.”[19] Based upon the context and definitions of the words in the phrase of verse 10, it could be translated as, “Be enabled by the Lord’s strength and power.”
Not only does God provide His children the power they need to stand, but He also provides the armor that is needed to protect themselves from this hellish onslaught. After instructing believers to rely upon God’s power, Paul commands them to “Put on the whole armor of God…” (Ephesians 6:11a). In the following verses, Paul reveals the pieces of armor that protect Christians from the enemy’s attacks (see Ephesians 6:14). The armor of God is a metaphor or analogy Paul uses to describe spiritual warfare. In the work, A Theology for the Church, Peter Schemm suggests that the armor of God is about the believer’s relationship with Christ and that “the Lord of Hosts fights with his own armor to vindicate his people, so believers are to don the armor of God as testimony to their identification with Him.”[20]
Along with the armor, Paul also tells the believer to take up a weapon: the sword of the Spirit, which is the Word of God (see Ephesians 6:17). While the other armor pieces served as defense, this is an offensive weapon![21]
As Christians learn to depend upon God, they find power through prayer. While not analogous to the armor, prayer is a vital resource for the Christian involved in spiritual warfare. As Paul concludes his thoughts on this subject, he says this in Ephesians 6:18-20:
Praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints—and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.
Theological Principle Two: The Reality of the Enemy
The second theological principle found in this passage is the reality of the believer’s enemy. One of the many reasons Christians need to depend upon God is because a supernatural enemy despises the Creator and all those created in His image. This enemy is both crafty and powerful. He is not a flesh and blood enemy. He is not an enemy that can be defeated by learning martial arts, pumping iron, or going to the shooting range to hone one’s skills. He is not a physical enemy and, therefore, cannot be defeated by using physical tactics. Paul says the battle is against principalities, powers, rules of darkness, and spiritual hosts of wickedness (see Ephesians 6:10).
Until Christ's return or God calls His children home, the timeless theological principles found in Ephesians 6:10-20 will be needed. While living in bodies of flesh, believers must depend on the Lord. Throughout Scripture, the enemy is on the attack! From the serpent's appearance in the Garden of Eden until his banishment in the Book of Revelation, his gnarly fingerprints are all over Biblical and secular history.
Consulting the Biblical Map
Several other passages of Scripture that deal with some of the same theological principles the Apostle Paul addressed in Ephesians 6. Ephesians is not the only place Paul refers to spiritual warfare. For instance, he mentions in 2 Corinthians 10 these words: “For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for the pulling down of strongholds,” (2 Corinthians 10:3-4, emphasis mine). Paul also deals with the believer’s spiritual struggle in his letter to the church in Galatia (see Galatians 5:17).
Regarding the armor mentioned in Ephesians 6, Paul may have been thinking about prophecies from Isaiah 11:4-5 and Isaiah 59:17, which allude to the armor of Yahweh and His Messiah. [22] In Psalm 28 the psalmist wrote of God serving as his shield. Note verse 7:
The Lord is my strength and my shield; My heart trusted in Him, and I am helped; Therefore my heart greatly rejoices, And with my song I will praise Him.
In describing the armor, Paul alluded to the belt of truth. One of the reasons truth is so crucial in this battle is because the chief weapon in the devil’s arsenal is deceit. He is even called the father of lies in John 8:44. The believer must be saturated with truth to combat the enemy's deceitfulness. This saturation will ensure he is set free from Satan's schemes. The Apostle Paul also alluded to the shield of faith in his letter to the Thessalonians (see 1 Thessalonians 5:8). As mentioned previously, the sword of the Spirit is the believer’s only offensive weapon It is even the weapon used by the Lord Jesus Christ when facing His temptation in the wilderness (see Matthew 4:1-11). The writer of Hebrews also compares God’s Word to a sword in his message to the Jewish believers:
For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. (Hebrews 4:12)
The power and necessity of prayer is discussed throughout the pages of God’s Word. Paul discussed the importance of prayer in this battle in Ephesians 6, and the writer of Hebrews also touched on its importance. He said the following in Hebrews 4:16, “Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need.” If there is ever a time God’s children need to come to His throne, it is during times of spiritual warfare.
Grasping the Text in Our Town
As mentioned earlier, the principles for spiritual warfare discussed in Ephesians 6 and the various other passages mentioned are timeless. Regardless of when believers lived throughout history or where they found themselves geographically, spiritual warfare has raged since the Garden of Eden. Believers today must continue to find their strength in Christ. The importance of these resources and the privilege of prayer cannot be overstated for the warriors involved in this battle. Prayer enables believers to stay on their toes and keep their senses honed to danger.[23] All Christians take Ephesians 6:10-20 to heart and make it a part of their everyday lives.
A Summary Exegesis of the Armor
Before Paul elaborates on the armor pieces, he tells the Ephesians to stand. The word translated “stand” in this verse is the Greek word ἵστημι and is also translated stand in verse 13 of this same chapter. It can mean “stand firm, place firmly, establish, set, confirm.”[24] Based upon the context, either “stand firm” or the idea of being “established” would be a good translation for this phrase.
Paul begins the list of the armor with the belt of truth. Curtis Vaughan notes, “The soldier’s girdle was the belt or band that served to hold his tunic in place and from which the scabbard for his sword was suspended.”[25] Truth is a vital theme throughout the book of Ephesians and is an essential foundation for the believer.[26]
The breastplate of righteousness is another part of the armor. The breastplate protected the vital organs of the soldier during battle.[27] Tony Merida rightly concludes that this righteousness does not refer to the imputed righteousness of Christ but instead refers to the righteous qualities that believers should exemplify.[28] Chris Benfield agrees with Merida that Christ's positional, or imputed righteousness, is not something one has to “put on” but belongs to every true believer. Christ's followers already have this righteousness because they identify with Him through faith. Benfield goes on to explain,
As soldiers for the Lord we are expected to live our lives in light of His holiness…The enemy is relentless in his efforts to defeat us, but we can avoid some battles by guarding our hearts. Seeking to live holy and upright before the Lord will protect us in the battle.[29]
The third aspect of the soldier’s gear was the shoes of the gospel of peace. Paul encouraged the believers to stand on several occasions in this text. Suitable footwear is necessary for a soldier to stand in battle or on rugged terrain. One commentary notes the differences in translation for this verse. The New Revised Standard Version, the New Jerusalem Bible, and the Good News Bible all take this verse to mean that Christians stand “with the readiness to spread the good news.” However, other translations suggest the verse emphasizes having a firm grounding in the gospel of peace so one is ready for battle. The Revised English Bible follows that thought by translating the verse: “Let the shoes on your feet be the gospel of peace, to give you firm footing.”[30] Regardless, the believer must have a firm footing in the gospel for the battle ahead.
The shield of faith is the next critical piece of armor in the believer’s arsenal. While there are different types of shields, many believe the shield Paul was alluding to was large enough for a soldier’s entire body to be covered.[31] In battle, these shields could be joined with the shields of other soldiers and form a “wall” or even protection overhead as the projectiles from the enemy rained down. Turner says, “Take up the shield of faith thus suggests a deliberate and positive holding on to the God revealed in the gospel; firm and resolute dependence on the Lord which quenches the fiery attempts of the enemy to harm and to spread panic.”[32] The word translated faith (πίστις) can mean “what can be believed…trust…trustworthiness…Christian faith…doctrine…promise.”[33] God Himself is the believer’s shield; Christians can quench those attacks through Him.
Verse 17 of the text refers to the helmet of salvation. Vaughan makes an interesting observation about this piece of armor. As noted above, Paul is speaking to believers; as a believer, they already possess salvation. Vaughan believes Paul refers to the assurance of or consciousness of one’s salvation.[34] Other commentators agree, signifying Paul is most likely referring to the hope of salvation that is referred to as a helmet in 1 Thessalonians 5:8.[35]
Along with the helmet of salvation, Paul also tells the believer to take the sword of the Spirit, which is the Word of God (see Ephesians 6:17). Commentator Harold Hoehner notes the Greek word used for “word” in this passage “refers to the preached Word or an utterance of God occasioned by the Holy Spirit in the heart.[36]
While not analogous to the armor, prayer is a vital resource for the Christian involved in spiritual warfare. As Paul concludes his thoughts on this subject, he says this in Ephesians 6:18-20:
Praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints—and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.
Prayer is the ongoing duty of the Christian soldier, where he can call on divine assistance to stand firm in this continual battle.[37]
Paul knew firsthand how vital prayer was. After all, he was asking for prayer because of the “chains” he was in for delivering the gospel. He asked the Ephesians to pray for him so that he might continue to serve as Christ’s ambassador and speak with boldness. Prayer was a gift the Ephesian believers could give to Paul—they could go to God on his behalf and ask their Lord to intervene on Paul’s behalf. Paul knew how vital prayer was for himself and the churches he ministered to along the way.
Conclusion
Until Christ's return or God calls His children home, the timeless theological principles found in Ephesians 6:10-20 are needed. While living in bodies of flesh, believers must depend on the Lord. Our gracious Heavenly Father provides everything needed to be victorious in this battle. Not only do believers have spiritual armor, prayer, and the Word of God (the sword of the Spirit), but they also have the person of the Holy Spirit indwelling their bodies. When Christ’s followers walk in the Spirit they can be ensured victory over the lusts of their flesh (see Galatians 5:16-26). Finally, Christians can also be encouraged through the promise of 1 John 4:4, "You are of God, little children, and have overcome them, because He who is in you is greater than he who is in the world."
[1] J. Scott Duvall and J. Daniel Hays, Grasping God’s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible, Fourth Edition. (Grand Rapids, MI: Zondervan Academic, 2020), 26-31.
[2] Fredrick J. Long, “Ephesians, Letter to The, Critical Issues,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).
[3] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scripture (Nielson 2021) es, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 613.
[4] Ibid.
[5] Harold W. Hoehner, Philip W. Comfort, and Peter H. Davids, Cornerstone Biblical Commentary: Ephesians, Philippians, Colossians, 1&2 Thessalonians, Philemon., vol. 16 (Carol Stream, IL: Tyndale House Publishers, 2008), 19.
[6] Ibid., 146–147.
[7] Mark D. Roberts. Ephesians, HarperCollins Christian Publishing, 2016. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/liberty/detail.action?docID=5397600.
[8] Photographs of Israel, the Holy Land (WORDsearch, 2008).
[9] Ian Hamilton. Ephesians, Reformation Heritage Books, 2017. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/liberty/detail.action?docID=5842228.
[10] deSilva, David A. 2022. “Introduction to Ephesians.” Chapter. In Ephesians, 1–39 New Cambridge Bible Commentary (Cambridge: Cambridge University Press).
[11] Thoralf Gilbrant, “Μεθοδεία,” The New Testament Greek-English Dictionary, The Complete Biblical Library (WORDsearch, 1991).
[12] Ibid.
[13] Neufeld, 296.
[14] Craig L. Blomberg, From Pentecost to Patmos: Acts to Revelation, vol. 2, New Testament Introduction and Survey (Nottingham, England: Apollos: An imprint of Inter-Varsity Press, 2006), 319.
[15] Richard J. Erickson, “Ephesians,” in Evangelical Commentary on the Bible, vol. 3, Baker Reference Library (Grand Rapids, MI: Baker Book House, 1995), 1032.
[16] Leadership Ministries Worldwide. The Outline Bible Five Translation: Practical Word Studies in the New Testament. Vol. 1 & 2. Chattanooga, TN: Leadership Ministries Worldwide, 1998, 2013.
[17] Gilbrant.
[18] Leadership Ministries Worldwide, 2013.
[19] Gilbrant.
[20] Peter R. Schemm, Jr. “The Agents of God: Angels.” In A Theology for the Church, 249–282. (Nashville, TN: B&H Academic, 2014), 281.
[21] A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Eph 6:17.
[22] Schemm, Jr., 281.
[23] Thomas R. Yoder Neufeld, Ephesians, Believers Church Bible Commentary (Scottdale, PA: Herald Press, 2001), 305.
[24] Gilbrant.
[25] Curtis Vaughan, Ephesians, Founders Study Guide Commentary (Cape Coral, FL: Founders Press, 2002), 128.
[26] Erickson, 1032.
[27] Vaughan, 128.
[28] Tony Merida, Exalting Jesus in Ephesians. (Nashville, TN: Holman Reference, 2014), 179.
[29] Chris Benfield, “The Armor of the Christian (Part 1) (Ephesians 6:13–18),” in Pulpit Pages: New Testament Sermons (Mount Airy, NC: Chris Benfield, 2015), 1023.
[30] Max Turner, “Ephesians.” In New Bible Commentary: 21st Century Edition, edited by D. A. Carson, R. T. France, J. A. Motyer, and G. J. Wenham, 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1243-1244.
[31] Merida, 181.
[32] Turner, 1244.
[33] Swanson, James. Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament). Oak Harbor: Logos Research Systems, Inc., 1997.
[34] Vaughan, 129–130.
[35] Max Anders, Galatians-Colossians. Vol. 8. Holman New Testament Commentary. (Nashville, TN: Broadman & Holman Publishers, 1999), 191.
[36] Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, 644.
[37] Schemm, 281.
