An exegesis on Ephesians 6:10-18

10 Finally, be strong in the Lord and in his mighty power. 11 Put on the full armor of God so that you can take your stand against the devil’s schemes. 12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. 13 Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. 14 Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, 15 and with your feet fitted with the readiness that comes from the gospel of peace. 16 In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. 17 Take the helmet of salvation and the sword of the Spirit, which is the word of God. 18 And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the saints, (Ephesians 6:10-18 NIV).

 

    Ephesians 6:10-18 prepares believers for the struggle against the forces of the devil. The passage encourages the Ephesians to stand and fight in the midst of some struggle. It promotes Christians to stand firm against his evil schemes, to be strong in the Lord, and to put on the full armor of God. But, who or what are these things that the Christians in Ephesus struggle against? What are these “schemes” of Satan to which the apostle Paul refers and how does God’s armor enable believers to resist them? The emphasis Paul places on unity throughout the letter helps to clarify the nature of Christian struggling—the enemy wishes to divide and conquer. However, Paul exhorts the Ephesians “to stand” together on the foundation of truth. By taking up the full armor of God, the church becomes rooted in unshakeable grounds, protected by an impenetrable covering, and may be a living witness of the Gospel.

HISTORICAL AND LITERARY CONTEXTS

    Traditionally, biblical scholars have held that Paul wrote this letter specifically to the church in Ephesus, during his first imprisonment in Rome, between AD 60-62. The epistle identifies the author as Paul and makes several references to his detainment (3:1, 4:1, 6:20). Furthermore, modern translations and authoritative sources claim an addressee: “To God’s holy people in Ephesus…” (1:1b). However, some early manuscripts do not contain the phrase “in Ephesus;” and some recent biblical criticisms raise a number of objections concerning both the identity of the author, holding a position of pseudonymity, as well as doubts regarding the traditional time frame and audience of the letter.¹

    The vocabulary and style in Ephesians differs from Paul’s undisputed epistles. In terms of language, there are some words and phrases which do not appear in Paul’s other letters, such as “διαβόλου” (the devil) in 6:11 or “ἐπουρανίοις” (the heavenly realms) in v.12. Also, the composition, particularly in the first half of the epistle (1:3-3:21), heavily utilizes ecclesiastic doxologies and liturgical hymns. Therefore, the sentences tend to be longer than Paul’s usual style.² In addition to this, roughly a third of the material in Ephesians parallels the items in Colossians, and shares particular motifs not typical in other Pauline writings.³

    Perhaps even more suspect are the substantial differences in the author’s theology. There is the emphasis on believer’s present salvation (1:3-12; 2:4-10), as well as the domestic instructions to the church (5:22-6:9), which is characteristic of post-Pauline literature.⁴ Also, Ephesians tends to focus more upon the resurrection of Christ rather than His death. These perceived differences, in addition to the alleged shift from an earlier expectation of Christ’s imminent return to a more “realized eschatology,” convince most scholars that The Letter to the Ephesians is a later work, written by an anonymous author claiming the name of Paul.⁵

    While proponents of the pseudo-Pauline position are quick to point out that the growing majority of biblical scholars support their position, closer scrutiny reveals that there a lot of controversy exists amongst them concerning the basis for such a conclusion. Indeed, it is not at all uncommon for one scholar to contradict or even to uproot the arguments of another. The conflated proclamation that most scholars agree on pseudonymity is hardly impressive, and greatly misleading. Furthermore, it often seems that various interpretations are often made upon the presupposition that the letter was written in a later historical period, which in turn is offered as evidence supporting the writing of the epistle at a later historical period. However, the question which needs careful reflection regards the initial reasons for a particular interpretation.

    While it is not within the scope of this paper to provide an in-depth debate against apologists of pseudo-Pauline doctrine, I will offer a slightly modified traditional interpretation, which views the author as the apostle Paul, who understands his theology as being rooted in the death, burial, and resurrection of Jesus Christ, but manifest itself in the diversity of nearly every circumstance—the only exception being the rejection of the gospel. Therefore, the so-called shifts in emphasis pertaining to Paul’s Christology and Eschatology are not necessarily significant issues. Also, concerning literary style and language, as DeSilva notes, the style of Ephesians is ninety to ninety-five percent in harmony to Paul’s usual style, is it more likely that Paul wrote Ephesians with some variations, or that another author matched Paul’s technique so accurately?⁶

    Paul’s central theological motif in this letter is the unification of diverse groups within the body of Christ. Both Jews and Gentiles are made as one in Christ, and their hostility is put to death on the cross (2:11-16). Interestingly, while the “parallelism and repetition of letter have been compared with Hebrew poetry…they are also used in epideictic rhetoric.”⁷ This mixture of Hebrew poetic forms and the Greco-Roman rhetorical style compliment Paul’s theology of unification of diverse groups rather well. If anyone had extensive knowledge of these various forms and could use them to unite Jews and Gentiles in Christ, it was Paul.

    Indeed, Ephesus itself was a major city at the time and housed a rather eclectic mixture of people. The city engaged in various cultic activities including emperor worship, astrology, and magic. It was also home to one of the great wonders of the world—the Temple of Artemis, which was also a treasury to some of the wealthiest families in the Roman Empire. The city thrived from the production of various statues devoted to Artemis.⁸ In Acts, Luke tells of Paul’s confrontation with a certain silversmith named Demetrius, who made silver shrines of Artemis (19:23-41). It was also the location Paul stayed for about two years during his second missionary journey, preaching to not only the Gentiles, but a significant Jewish population (19:8-19).

FORMAL ANALYSIS

    As a whole, the Letter to the Ephesians seems to be divided into two halves, the first of which begins with 1:3 and ends at 3:21 with a conclusive “Amen.” It is in this half of the letter where much of the doxological language and prayer reside. It is also in this half where Paul reveals God’s mysterious purpose to bring together Jews and Gentiles, and he ends it with a prayer:

14 For this reason I kneel before the Father, 15 from whom his whole family^a in heaven and on earth derives its name. 16 I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, 17 so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, 18 may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, 19 and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God, (Ephesians 3:14-19).

In the second half, no more mention is made about divisions between Jews and Gentiles. Rather, Paul urges all believers to “Make every effort to keep the unity of the Spirit through the bond of peace,” (4:3). Then, Paul goes on to say, “There is one body and one Spirit—just as you were called to one hope when you were called—one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all,” (v.4).

    It is from this point on where the nature of division changes from hostility amongst the various Gentiles and Jews, to the unification of a variety of parts within one body, rooted in love, truth, and Christ:

14 Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. 15 Instead, speaking the truth in love, we will in all things grow up into him who is the Head, that is, Christ. 16 From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work, (4:14-16).

    After having united all believers into one body in the first half of the epistle, Paul turns to exhort the new, unified body to grow into maturity (4:1-16), gives instructions for appropriate Christian living (4:14-5:20), and imparts exhortations for Christian households in the Roman Empire (5:22-6:9). Verse 21 in chapter 5, however, seem to be a transitional verse between Christian-living in general, leading into the sort of family life, expected of all Christians. It reads: “Submit to one another out of reverence for Christ.” While many English versions, such as the NIV here, translate this verse in the imperative, as a command, it is actually a participle—”submitting” or “being subject to”—which modifies the command in verse 18, to “be filled with the Spirit.” In other words, submitting to one another out of reverence to the Lord is an integral part of being filled with God’s Spirit. And, as Paul declares very early in his letter, it is by this Holy Spirit that we are sealed for our inheritance (1:13b-14).

    Ephesians 6:10-18, therefore, serves a variety of functions within the letter. It exhorts the universal church to be strong and to make a stand against the forces of evil. It serves as a peroratio as it recapitulates or sums up much of Paul’s previous instructions, although Paul is reinterpreting those instructions in the context of a great struggle. And, it can also be interpreted as the final portion of the probatio because it can be seen as adding a new situation to the letter. Furthermore, being brought together as one, Jews can enjoy Paul’s multiple allusions to Old Testament scriptures regarding God’s implements of war, while Gentiles can perceive the extended metaphor of the Roman warfare, which Paul employs. The section resembles the exhortations of generals given to their armies before a battle.⁹ In either scenario, both “sides” understand that they are called into the same battle by one God.

    The passage seems to provide some natural breaks, and suggests verses which can be grouped together. This allows for a convenient outline of the section:

Be strong in the Lord! (v.10)

Put on the full armor of God! (vv.11-13)

Stand firm with truth, righteousness, and readiness! (vv.14-15)

Take up faith, salvation, and the sword of the Spirit! (vv.16-17)

Pray and be alert! (v.18)

 

DETAILED ANALYSIS

    Be strong in the Lord! (v.1)

Paul starts with the imperative to be strong in the Lord and in the might of his strength. The aspect of the verb he uses here is continuous—they are to be continually strong in the Lord. Roman soldiers were expected to always stand their ground against enemy forces, not as separated individuals, but working instead working together in a series of ranks.¹⁰ This formation was called a phalanx, and when properly executed was considered practically invincible.

    There is much in the Old Testament about being strong before a battle. One such passage can be found in Deuteronomy:

2 When you are about to go into battle, the priest shall come forward and address the army. 3 He shall say: “Hear, O Israel, today you are going into battle against your enemies. Do not be fainthearted or afraid; do not be terrified or give way to panic before them. 4 For the Lord your God is the one who goes with you to fight for you against your enemies to give you victory,” (20:2-4).

As we can see, the author refers to having confidence in God’s ability to achieve His victory over His enemies. Also, whether speaking in the terms of Gentiles or Jews, it is the army functioning as a whole unity in the Lord’s strength.

    Put on the full armor of God! (vv.11-13)

This section follows an A-B-A pattern, called a chiasmus. V.11 demands that we put on the full armor of God in order to stand against the schemes of the devil. V.12 describes the nature of the battle. Then, v.13 reiterates v.11, emphasizing the utter importance of this armor.

    Just as no competent soldier would not venture into battle without being properly equipped, nor should the church. In v.11, Paul instructs his readers to be clothed, once for all, with the full armor of God. The significance is that it is God’s armor, or what He clothes us with. In the Book of Isaiah, the LORD appears in His armor as the Redeemer:

15b The Lord looked and was displeased

that there was no justice.

16     He saw that there was no one,

he was appalled that there was no one to intervene;

so his own arm worked salvation for him,

and his own righteousness sustained him.

17     He put on righteousness as his breastplate,

and the helmet of salvation on his head;

he put on the garments of vengeance

and wrapped himself in zeal as in a cloak, (59:15b-17).

The eleventh chapter of Luke tells an interesting story regarding this armor. After Jesus had driven out a demon, some had thought he did so by the power of Beelzebub. Jesus, knowing their thoughts, declares that “any kingdom divided against itself will be ruined, and a house divided against itself will fall,” (v.17). In short, such a division cannot stand. Jesus goes on to say:

When a strong man, fully armed, guards his own house, his possessions are safe. But when someone stronger attacks and overpowers him, he takes away the armor in which the man trusted and divides up the spoils. He who is not with me is against me, and he who does not gather with me, scatters (vv.21-23).

Several things are clear in Luke’s account. First, God’s provisions demand unity, and not a church divided against itself. Second, the strong man’s own armor was not sufficient. And third, Jesus has overpowered Satan and plundered his house.

    The point to all this becomes abundantly clear when we consider what Paul says in Romans13:12-14:

12The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. 13 Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. 14 Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the sinful nature.^c

Jesus is the One who plunders the household of demons. Paul identifies Him as the armor with which we are to be clothed in order to resist the deceitful methods of the devil.

The central issue within Ephesians involves the very nature of the struggle, which is revealed in v.12. The translation of this verse in the NRSV is a bit unfortunate. It reads, “For our struggle is not against enemies of blood and flesh….” The Greek of this text does not contain the words “enemies of,” and blood and flesh is not modifying the word “enemies.” Rather, they modify “the wrestling.” The general idea this verse conveys is that the battle itself is not of physical means, but spiritual. It does, in fact, involve enemies of flesh and blood, but it is not a physical battle. In Ephesians 4:14, Paul claims that it is men—not just demons—who engage in deceitful scheming, with false doctrines. Also, in John 8:44, Jesus refers to a group of men as children of the devil. Clearly, Scripture often treats demonic forces and unregenerate people as belonging to the same household, and Paul as well as Jesus refutes false teachers on numerous occasions throughout the New Testament.

Having established that the wrestling is not against flesh and blood, Paul turns to list what the spiritual struggle is against. However, v.12 does not appear to be simply a brief inventory of things the Ephesians must struggle against. There seems to be a general movement throughout the verse, which begins with things pertaining to flesh and blood—implying a physical nature—and dematerializes until we reach “spiritual forces” in the “heavenly realms.” Although they can pertain to spiritual forces, the words “rulers” and “authorities” most often denote human beings in places of power.¹¹ The next enemy, “the powers of this dark world,” seems even more ambiguous in terms of discriminating whether Paul means human powers or demonic beings. What seems to be happening in the text is that the emphasis moves away from human rulers and authorities toward demonic forces of evil. All of these are grouped together in the word, “κοσμοκράτορας,” which could refer to either demonic entities presiding over humankind, the world, or the cosmos; or it can refer to human rulers or both.¹² And, finally, Paul informs his readers that Christians are “against the spiritual forces of evil in the heavenly realms.” The Greek word indicating these spiritual forces, “πνευματικὰ,” pertains to the soul, “as distinguished from what concerns the body.”¹³ Therefore, we have an emphatic shift from the material world of flesh and blood to the spiritual realm of demonic forces or evil beings.

The purpose of v.12 is not to provide a list of demonic entities in Satan’s army—i.e., generals, privates, and such—as some commentaries indicate. Rather, the function of this verse is to show that the fight is not a physical one, to demonstrate who this spiritual battle is against using a broad spectrum, and to exhort believers to put on the full armor of God. This last exhortation, repeated in v.13 from v.11, is the most important. Not only does it emphatically contain all the contents of vv. 11 and 12, but it also applies an apocalyptic nuance with the reference to “the day of evil,” which pertains to “the devil’s schemes” mentioned in v.11.

Stand firm with truth, righteousness, and readiness! (vv.14-15)

After the command to put the full armor of God, Paul goes on to describe what that entails. He begins with the instruction, “Stand firm then, with the belt of truth buckled around your waist….” More literally, the text can be translated, “Stand firm, therefore, having girded your waist with truth….” The belt is implied, but is not actually mentioned in the Greek. The NIV translation is appropriate, nonetheless, although it is not word for word.

    Romans armor was, in large part, held together by a belt or girdle.¹⁴ It would have been one of the first things adorned because the rest of the armor fits over top of it. According to one commentary, “The belt of truth refers not to the facts of the gospel but to subjective truth, a believer’s integrity and faithfulness.”¹⁵ This statement, however, is not consistent with what Paul has written elsewhere in his letter to the Ephesians. This is the sixth, and last, occurrence for the word truth, “ἀληθείᾳ,” in this letter. It must be remembered that Ephesians 6:10-18 is summing up things which have already been stated earlier in the epistle. First, vv.11 and 13 say to put on the “full armor of God,” which is God’s armor, and was external from ourselves; and v.10 commanded Paul’s audience to “be strong in the Lord and in his mighty power,” (emphasis added). Furthermore, Paul consistently refers to truth as something external, and here it needs to be put on or adorned. Finally, in 1:13, this truth is equated with the gospel: “And you also were included in Christ when you heard the word of truth, the gospel of your salvation.” Clearly, there is more to the armor, as well as its individual pieces, than “subjective truth.”

    Instead, this is God’s truth with which we are to be clothed. It is the same truth that predestined God’s own unto salvation (1:11), and sealed us with the Holy Spirit to guarantee our inheritance (13b-14). Therefore, it is of the utmost importance to understand that it is by this same truth that we can resist the devil’s schemes, which seek to cause quarrelsome disunity within the body of Christ, because God’s purpose is “to bring all things in heaven and on earth together under one head, even Christ,” (v.10b). This is done in the truth. Jesus claimed to be that truth:

“I am the way and the truth and the life. No one comes to the Father except through me,” (John 14:6).

    In Luke, we saw that Jesus claimed that a kingdom or house divided against itself cannot stand. He was referring, of course, to the devil’s kingdom and household. Satan, who is liar and speaks lies in accordance with his own nature, cannot have a lasting kingdom (c.f. John 8:44). The very nature of truth is that it is always consistent with itself and, therefore, will always stand. God cannot lie and always speaks the truth (Numbers 23:19; Nehemiah 9:32; Titus 1:2). He is consistent, or never changes (Psalms 90:2; Malachi 3:10; James 1:17; Hebrews 13:8). But, contrary to the truth, Satan is a liar by nature, and because of internal inconsistencies, his household divides and falls. Meanwhile, with the truth, we stand firm.

    While the belt, or girdle, held the other parts of the armor together, the breastplate of righteousness is to be worn in addition to the belt of truth. One of the main points to the passage as a whole is not precisely how God’s armor correlates with Roman armor, but that all of it needs to be put on in order to withstand the devil. Righteousness is acting in accordance to God’s truth, or law. However, since nobody is righteous, then we need the righteousness of Christ. On the other hand, this does not alleviate the believer from obeying God:

For of this you can be sure: No immoral, impure or greedy person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God.^b Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient, (Eph. 5:5-6).

Some like to contend that since salvation is given to those who did not merit it—since it is apart from the law—then there is no need to observe the law. Such a conclusion, however, is contrary to Scripture. Since it is through the righteousness of Jesus Christ that we are saved, then how can we prefer immorality and evil, which condemned us, above righteousness, which saved us? It is impossible to be saved and not be renewed:

For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do, (2:10).

Paul purposefully links together the good works of the Christian to God’s unmerited grace. The gospel is the death, burial, and resurrection of Jesus Christ, (1 Corinthians 5:1-4). Those who are saved have put to death the old nature and have been raised up into the new with Christ, (Eph. 2:5-6; 14-18).

    Furthermore, in regards to those who insist upon not obeying the precepts of God, Paul writes:

20You, however, did not come to know Christ that way. 21 Surely you heard of him and were taught in him in accordance with the truth that is in Jesus. 22 You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; 23 to be made new in the attitude of your minds; 24 and to put on the new self, created to be like God in true righteousness and holiness, (Eph. 4:20-24).

Righteousness is in accordance with truth, and fulfills the law. God’s people are sealed with the Holy Spirit, who revels in the precepts of God, (c.f. James 4:1-7).

    The NIV translation loses its word-for-word value in this next verse because the Greek verb, “ὑποδησάμενοι,” means either to put on sandals or to be ready for action.¹⁶ Paul has made a pun from this verb. The Greek here actually indicates that our footing is in or on the gospel of peace. In other words, it is on the gospel that we find the sufficient traction to stand against the wiles or the devil and the wars he wages. There are no other grounds for adequate footing.

    Perhaps it may be an irony that God’s army stands upon the “gospel of peace” in the midst of war. But, it must be remembered that this passage insists that this is not a physical war, but a spiritual one. Part of our calling involves being peacemakers and loving our enemies (1 Pet. 3:11; Matt. 5:44). And, as James 4:1-7 points out, part of our struggle is that we attack the hatred that causes war and division. Satan’s household divides members against members. We must preach the gospel of peace to its members. Furthermore, God’s kingdom unites its own members into one body:

2 Be completely humble and gentle; be patient, bearing with one another in love. 3 Make every effort to keep the unity of the Spirit through the bond of peace. 4 There is one body and one Spirit— just as you were called to one hope when you were called— 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all, (Eph. 4:3-6).

Paul’s words, in the verses above, are summed up in our section. Clearly, his words unify both each individual internally as well as externally to unify in peace. Yet, at the same time, the various allusions to implements of war inform them that they must stand together, if they are to succeed. Similarly, Roman warfare required that its soldiers held their ranks—called a phalanx—when they fought. According to the IVP Biblical Background Commentary, “as long as they [the Roman soldiers] stood together on a flat, open field and did not break ranks, their legions were considered virtually invincible.”¹⁷ Likewise, as long as God’s warriors stand upon their assigned grounds and do not break ranks, they are utterly invincible in truth. Throughout the rest of the passage, he makes use of this unity in a creative way, one which would have been familiar to many living in Ephesus and in surrounding areas.

    Take up faith, salvation, and the sword of the Spirit! (vs.16-17)

This section of our outline lists the additional items necessary to stand firm. Therefore, taking up the shield of faith becomes an essential part of put on God’s armor. According to Wiersbe, “The “faith” mentioned here is not saving faith, but rather living faith, a trust in the promises and the power of God.”¹⁸ However, did Paul not say that there is only “one faith?” (4:5b). Indeed, is not faith unto salvation also a trust in the promises and powers of God? Consider what else Paul says in Ephesians 3:12-13:

In him and through faith in him we may approach God with freedom and confidence. I ask you, therefore, not to be discouraged because of my sufferings for you, which are your glory.

Notice how we can approach God in freedom and confidence, which is saving faith. However, it is by that same faith that Paul says to the Ephesians not to be discouraged by his sufferings for them. What does the latter faith have to do with the former, unless they are the same? Paul has been imprisoned by his enemies—by those not of God. And through the same faith that saved us, he exhorts us not to be discouraged by the misfortunes that take place in this present darkness.

    For purposes of illustration, the distinction could be drawn between having faith in something as opposed to having faith about something. In James 2:19 it says, “You believe that there is one God. Good! Even the demons believe that—and shudder.” Demons have faith about God, but as is evident from their works, they have no faith in God. Their faith is in their evil methods, but they believe concerning God. Our faith is in God, as it ought to be apparent by our works because we are His workmanship, but also involves things about the devil. Their faith destroys people; but, faith in God builds up in unity.

    Therefore, Paul’s use of faith as a shield seems quite fitting. Faith is only as good as the thing it is invested in. If we believe in lies, then our hopes will come crashing down when those lies fall apart. But, if what we continually trust is the truth, then our hope will stand until it is fulfilled. Only in truth can anyone find any sure-footing because all other grounds collapse. Faith is the confidence or trust invested into something; and Paul wants us to be confident even in times of hardship, without becoming discouraged. In this way, faith is like a shield.

    The Roman shield was about four feet high, two feet wide, and made out of wood. The front was overlaid with leather. Before battles, the leather was dampened in order to extinguish arrows set ablaze by enemies. Furthermore, as the Roman armies held their ranks, they could bring their shields together. Those in the front row could hold their shields forward, while those behind them could raise their shields up. Through this kind of unity, each soldier working together and protecting each other, they were nearly impenetrable.¹⁹ How much greater is God’s armor than man’s?

    In v.17 Paul urges the Ephesians to take the helmet of salvation and the sword of the Sprit. The verb, “take,” is not in the same sense of “taking up” as mentioned in the earlier verses. Rather than merely being dressed in salvation, the sense here is grabbing, taking hold of, welcoming, and believing. As mentioned earlier, while the emphasis rests upon the fact that we must take up the full armor of God, I do not conclude that Paul’s decision to correlate various pieces of Roman armor to God’s spiritual armor is completely arbitrary. The helmet protects the mind, and this letter is very interested in departing knowledge concerning the nature of God’s purposes in salvation and redemption to the Ephesians:

18 I pray…that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, 19 and his incomparably great power for us who believe. That power is like the working of his mighty strength, 20 which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, 21 far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come, (1:18-21).

In 1 Thessalonians 5:8, putting on the hope of salvation as a helmet also means being sober. This does not merely imply abstaining from drunkenness, but indicates clear and rational thought. These, of course, must be based upon the truth as well as honesty. Not only do we stand firm in what we know, but we search the depths of God (c.f. Eph. 3:17-19). Returning to Ephesians 4:22-24, putting off the old self and renewing our minds to put on the new self, is a continuous process, as the Greek reveals. It is through experiencing this process that we can stand firm. It is also through this process that we develop the sensitivity to recognize and effectively apply God’s word:

Do not conform any longer to the pattern of this world, but be [continually] transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will, (Romans 12:2).

The sword of the Spirit, also called “the word of God,” is the offensive weapon included in the armor of God. The Roman sword measured approximately 20-24 inches long, and was used in close-range combat. Their sturdy yet slender construction allowed them to find their way into small openings or gaps in the armor. Similarly, “the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart,” (Heb. 4:12).

    In the same way that our wrestling is not physical in nature, neither is the sword of the Spirit. Instead, it is the word of God that Paul instructs the Ephesians to take hold of in order to pierce through the gaps of the devil’s armor. This it does boldly, preaching in order to include and unite members in the body of Christ (Eph.1:13; 2:17-22). Therefore, empty and deceitful words are condemned because they give the devil a foothold (4:24-32; 5:6-7). Self-righteous words of boasting are also excluded, because our speech is meant to build up the church (2:9; 5:18b-20). Once again, it is through unity, standing upon the grounds in which God has provided that the church is enabled to resist evil schemes.

    Pray and be alert! (v.18).

The final verse of our section seems an appropriate conclusion. The instructions given here, in v.18, reiterate the point of standing together in unity. Part of being subjected to one another involves interceding for each other in prayer (5:1,21). Christians are unified together by the Holy Spirit (2:19-22). As soldiers, they must “stand together in their battle formation, covering one another by moving as a solid unit.”²⁰ They were also to be alert, watching out for the enemy: “Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man,” (Luke 21:36).

 

SYNTHESIS

    In what way and to what extent should the church in Ephesus struggle against the world? One thing Paul makes clear in this section is that physical struggling, strife, and warfare are not included in the Christian soldier’s stand against the devil and his army. The nature of this battle, as Paul describes it, is completely spiritual. It is a war between the citizens of God’s kingdom and the forces of evil in the world. As Satan seeks to divide, intimidate, and discourage the church through confusion and persecution, the church arms itself with God’s provisions in order to stand firm. Only by standing together in God’s might can the believers in Ephesus withstand the devil’s forces. The unity of God’s people must stand upon the solid foundation of love and truth, each member working and praying for the benefit of the others.

REFLECTION/ APPLICATION

    God’s community emphasizes the importance of each individual. No one is a number or an expendable part of a larger collective, seeking material abundance in order to numb the pains of reality in a wretched existence. The unity Paul speaks to us about is genuine, being rooted in the truth and a sincere love sufficient for each individual. It is a unity that makes the most of its resources, as the gifts and abilities of its individual members become an integral and essential part of the whole. Neither is any given role viewed as more or less important than another. Each person has a voice and an identity. And, each individual has a unique and important existence within the whole.

In compliment to this, Paul’s letter also sets up the whole as a deeply cherished aspect within the hearts of individual believers. Just as single words and notes unite in order to make a hymn of praise, so too does each of God’s children unify to stand as a witness to the world, in its love for the truth—Jesus Christ. God’s word must be cherished as an authoritative focal point in the hearts and minds of each one of His people, as each of us cares for and cherishes the other.

What we need to realize and trust is that while His truth is absolute, unchanging, and completely dependable, His wisdom is infinitely manifold. He expresses Himself in more ways than any person can possibly comprehend. While it is imperative to accept that He is the only absolute truth, it must also be understood that diversity is not necessarily division. Rather, it may also be God’s infinite truth, being consistent with its nature, manifesting itself in diverse situations and individuals which we do not yet understand. We should always wrestle with the things we perceive in the world, faithfully and thoughtfully testing whether it comes to divide by contradicting God, or to build up by challenging us to see our each other and our Father more deeply and clearly.

 

 

 

 

NOTES

 

    ¹For further discussion, see the works of DeSilva, Lincoln, Keener, and Hagee.

 

    ²Andrew T. Lincoln, “Ephesians,” in The Cambridge Companion to St. Paul, ed. James D. G. Dunn (Cambridge University Press, 2003), 134.

 

    ³David A. DeSilva, An Introduction to the New Testament: Contexts, Methods, & Ministry Formation, (Downers Grove, IL.: InterVarsity Press, 2004), 719.

 

    ⁴Jennifer K. Berenson Maclean, “The Letter of Paul to the Ephesians,” in The New Oxford Annotated Bible with the Apocrypha, 3rd ed. (Oxford University Press, 2001), 320.

 

    ⁵DeSilva, An Introduction, 718.

    

    ⁶Ibid., 717.

 

    ⁷Craig S. Keener, “Ephesians,” in The IVP Bible Background Commentary: New Testament, (Downers Grove, IL: InterVarsity Press, 1993), 539.

 

    ⁸John McRay, Archaeology and the New Testament, (Grand Rapids, Mich.: Baker Academic, 2005), 254.

    

    ⁹Ibid., 553.

    

    ¹⁰Ibid., 553.

 

    ¹¹James Swanson, Dictionary of Biblical Languages with Semantic Domains : Greek (New Testament), electronic ed., (Oak Harbor: Logos Research Systems Inc., 1994) GK 794.

 

    ¹²William D. Mounce, ed., Mounce’s Complete Expository Dictionary of Old & New Testament Words (Grand Rapids, Michigan: Zondervan, 2006), GK 3179.

 

    ¹³Ibid., GK 4461.

 

    ¹⁴Warren W. Wiersbe, The Bible Exposition Commentary, (Wheaton, IL: Victor Books, 1996), Eph.6:14a.

 

    ¹⁵John F. Walvoord, Roy B. Zuck, & Dallas Theological Seminary, The Bible Knowledge Commentary : An Exposition of the Scriptures (Wheaton, IL: Victor Books, 1983-c1985), 2:643.

 

    ¹⁶James Swanson, Dictionary of Biblical Languages, GK 5686.

 

    ¹⁷Craig S. Keener, “Ephesians,” 553.

 

    ¹⁸Warren W. Wiersbe, The Bible Exposition Commentary, Eph.6:16.

 

    ¹⁹Craig S. Keener, “Ephesians,” 554.

 

²⁰Ibid., 554.