LIBERTY UNIVERSITY

EXEGETICAL PAPER: EPHESIANS 6:10-20

SUBMITTED TO DR. TOM CAMPBELL

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR

HERMENEUTICS COURSE NBST 652

LIBERTY BAPTIST THEOLOGICAL SEMINARY

BY

CHRISTOPHER WILLIAM BALLARD – STUDENT I.D.#174889

LYNCHBURG, VIRGINIA

SUNDAY, October 11, 2009

TABLE OF CONTENTS

INTRODUCTION---------------------------------------------------------------------------------------- 2

PAUL’S LETTER TO THE EPHESIANS; A HISTORICAL AND LITERARY CONTEXT 3

HISTORICAL BACKGROUND----------------------------------------------------------------------- 3

LITERARY CONTEXT--------------------------------------------------------------------------------- 5

OBSERVATION AND INTERPRETATION FROM EPHESIANS 6:10-20-------------------- 6

6:10--------------------------------------------------------------------------------------------------------- 6

6:11--------------------------------------------------------------------------------------------------------- 6

6:12--------------------------------------------------------------------------------------------------------- 8

6:13--------------------------------------------------------------------------------------------------------- 9

6:14-------------------------------------------------------------------------------------------------------- 10

6:15-------------------------------------------------------------------------------------------------------- 11

6:16---------------------------------------------------------------------------------------------------------12

6:17---------------------------------------------------------------------------------------------------------13

6:18-------------------------------------------------------------------------------------------------------- 15

6:19-------------------------------------------------------------------------------------------------------- 15

6:20-------------------------------------------------------------------------------------------------------- 16

APPLICATION------------------------------------------------------------------------------------------ 17

CONCLUSION------------------------------------------------------------------------------------------ 18

BIBLIOGRAPHY--------------------------------------------------------------------------------------- 19

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INTRODUCTION

Most Christians are familiar with such phrases as “spiritual warfare,” “Christian soldier,”

or “the armor of God,” from books, songs, or sermon titles, but do they understand the Biblical

perspective in which they proceed? The Bible is filled with imagery of man’s struggle between

good and evil. It begins in Genesis 3 and continues throughout the ages as God’s people attempt

to live according to the Law in the presence of pagan cultures. Few people have consistently

countered these spiritual attacks consistently, while none have mastered it, with the exception of

Jesus Christ (2 Corinthians 5:21). The Scriptures are also filled with battle stories beginning with

the conquests of the Promised Land and later battles defending it, including devastating defeats

leading to destruction, captivity and exile. Throughout the Biblical timeline, war was a common

theme. People in general had etched in their minds the picture of war and that of a warrior.

Therefore, Paul’s message in Ephesians 6:10-20, of the “Armor of God,” painting the picture of a

Christian solider engaged in spiritual warfare was an appropriate illustration. It communicated in

terms relevant to his original recipients. While today’s modern reader might get lost in the

imagery of an ancient soldier, the picture of conflict and war remain in tact. The greater struggle

for both the ancient and modern reader is not that of picturing war but of their respective role in

the conflict. How does one use his equipment? Who does the fighting? Is it God or the Christian?

In this work, the afore mentioned text will be closely examined in light of its historical

and literary context, looking at each verse for a clear picture of its meaning for its original

audience. With proper exegesis, it will be possible to determine the most likely meaning of this

passage for today’s reader and determine appropriate steps of application. It is the aim of this

work to discover what role is played by God and by the Christian soldier in the spiritual battles

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of life. By determining whom the enemy is and how he works, as well as whom this soldier was

that Paul had envisioned we can better assess the work of God and the responsibility of the

Christian soldier in this conflict.

HISTORICAL CONTEXT

It is plausible to suggest that the original and primary destination of this epistle was the

church at Ephesus despite the fact that the words in 1:1,“at Ephesus” were not likely included.1

Most conservative scholars agree that Paul was indeed the author contrary to claims by the likes

of E.J. Goodspeed that it was written by an admirer of Paul.2 Both the letter itself (1:1; 3:1) and

the book of Acts point to the relationship that Paul shared with the believers in Ephesus. He had

a brief visit there on his second missionary journey according to Acts 18:19-21 and for two years

on his third journey according to Acts 19:8-10 and 20:31.3 It was during his first trip that he left

Aquila and Priscilla there to have a very successful evangelistic ministry.4 Though he was not the

first to bring Christ to the Ephesians, it was his ministry that had the greatest influence on the

people. Therefore, it is no stretch at all to consider his relationship with them to be strong enough

to write a personal letter. The two most likely explanations for the omission of the phrase “at

Ephesus” from early manuscript are as follows: 1) There were two originals, one for the church

“at Ephesus” containing those words and the second copy was left a blank in order to be

circulated. 2) Paul sent the letter along with the Colossian epistle and it was copied and

distributed from Ephesus leaving a blank for the other churches.5 While the letter was likely

1 E.K. Simpson, Commentary on the Epistles to the Ephesians and the Colossians. Grand Rapids, MI: Eerdmans, 1957, 18.2 Lea and Black, The New Testament, Its Background and Message. Nashville, TN: Broadman and Holman, 2003, 437.3 E.K. Simpson, 15.4 Ibid, 15.5 CARSON AND MOO, AN INTRODUCTION TO THE NEW TESTAMENT. 2ND ED. GRAND RAPIDS, MI: ZONDERVAN, 2005, 488-489.

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circulated to churches throughout Asia, by nature its original audience was intended to be the

church at Ephesus.

The book of Ephesians is now known as one of the four prison or captivity letters because

Paul was in captivity in Rome while he penned them. It is important to note, as it is chronicled in

Acts 23-27, that Paul’s declaration as a citizen of Rome moved him out of prison in Caesarea and

offered him opportunities unlike other prisoners. Thus the distinction of detention or captivity is

more accurate than prison.6 As N.T. Wright says, “his own personal circumstances make these

especially poignant, and give us a portrait of a man facing huge difficulties and hardships and

coming through with his faith and hope unscathed.”7

The city of Ephesus was the capital of proconsular Asia and was a major Roman

metropolis with a melting pot populace.8 It boasted one of the seven wonders of the world, the

Temple of Artemis, as well as the largest of all Hellenic open-air theaters.9 Geographically, it

was situated perfectly for trade by land and by sea from its busy harbor. Because of its booming

economy and its temple worship of Artemis, the city was full of crime, prostitution, sorcery and

other forms of “luxuriant rankness.”10 As an important Roman city, its people would have been

very familiar with the sight of Roman Soldiers. As we combine these two pictures of the city we

gain the context for Paul’s “Armor of God” discussion in this text.

LITERARY CONTEXT

6 LEA AND BLACK, 431.7 N.T. Wright, Paul for Everyone: The Prison Letters: Ephesians, Philippians, Colossians and Philemon. Louisville: Westminster John Knox Press, 2004, x.8 E.K. Simpson, 15.Paul for Everyone: The Prison Letters: Ephesians, Philippians, Colossians and Philemon. Louisville: Westminster John Knox Press, 2004.9 Ibid.10 Ibid.

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When considering this paragraph, it is important to note that the word “finally” in 6:10, is

viewed in two different ways. One thought is that it means “For the rest,” implying that it

introduces what he has left to share with the readers.11 In other words Paul might have been

saying, “Finally, here is the last thing that I will tell you to do.” However, given the relationship

between this passage and the rest of the letter, it appears to be better viewed as a summarization.

The repetition of both themes and terminology used in this section can be traced back through

the first five chapters.1213 This especially comes into view when considering chapters 4-6 as

presenting the responsibilities of individual believers for the Christian life.14 Beginning with 4:17

and moving through the conclusion, it has been Paul’s plea for Christians to stand against the

pagan culture that surrounded the Ephesians.15 Therefore, it is best to view Paul’s use of the word

as a summary indicating his final point. But that final point should be interpreted in light of the

rest of the epistle.

The overall purpose of the letter is to deal with doctrine. It does not focus on any specific

false teaching. “Ephesians is a general statement of Christian truth concerning the church

(Chapters 1-3), Christian unity (4:1-16), and the Christian walk (4:17-6:24).”16 At the conclusion

of this letter, Paul focuses on how difficult this path will be for those who want to “stand firm”

with Christ. He exposes their real enemy and explains what armor and equipment we can utilize.

He also provides encouragement as he guarantees our victory if we understand our role in

connection with God’s role.

11 Harold W. Hoehner, Ephesians An Exegetical Commentary. (Grand Rapids: Baker Academic, 2002), 817.12 Thorsten Moritz, A Profound Mystery, The Use of the Old Testament in Ephesians. (New York: Brill. 1997), 181-18213 For a list of words used in Chpt 6 and the rest of Ephesians. Klyne Snodgrass, Ephesians. The NIV Application Commentary. Grand Rapids, MI: Zondervan, 1996.14 Lea and Black, 439.15 Klyne Snodgrass, Ephesians, The NIV Application Commentary, 338.16 Lea & Black, 439.

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OBSERVATIONS AND INTERPRETATIONS: EPHESIANS 6:10-20

6:10 TEXT, NASB Translation: Finally, be strong in the Lord and in the strength of His

might.

As previously mentioned, Paul’s conclusion to his letter begins with the word “finally.”

This is used as a summarization of the rest of the epistle. Paul has been building up to this

moment by sharing the hope that we find in Jesus. He is preparing them for the reason they will

need the strength of the Holy Spirit and the assurance of God’s work through them; in this

passage he will introduce them to their enemy. As he prepares them for the introduction of their

foe, he rolls out the first imperative, “Be strong.”17 This term means, in the passive, “be made

strong” or “be strengthened.”18 It most likely means both, indicating that we draw from Christ to

be strengthened and to strengthen ourselves in Christ.19 The preposition reveals the source of this

power as being found “in” the Lord. This is good news for the believer; to know that the Lord’s

strength is available in spiritual warfare. The Christian soldier not only has the Lord but also the

Lord’s strength in him.

6:11 TEXT, NASB Translation: Put on the full armor of God, so that you will be able to

stand firm against the schemes of the devil.

This verse clearly states the reason for accepting the equipment of spiritual warfare is to

withstand the schemes of the devil. Not only does the soldier need the strength of the Lord, but

the equipment as well. This imperative is a command in the middle voice, “put on,” indicating

that it something the believer must do himself with a sense of urgency.20 Stott says it well as he

comments on vv. 10-11,

17 Spiros Zodhiates, The Complete Word Study Dictionary: New Testament. Chattanooga, TN: AMG, 1993.The Complete Word Study Dictionary, 586-587.18 Ibid.19 Klyne Snodgrass, 338.20 The Complete Word Study Dictionary, 587.

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“Both commands are conspicuous examples of the balanced teaching of scripture. Some Christians are so self-confident that they think they can manage by themselves without the Lord’s strength and armour. Others are so self-distrustful that they imagine they have nothing to contribute to their victory in spiritual warfare. Both are mistaken. Paul expresses the proper combination of divine enabling and human co-operation.”21

Looking back to the previous five chapters, we see that putting on the armor is

“the functional equivalent of putting on the new humanity” as referred to in chapter

four.22 Like our new humanity in Christ, the genitive “of God” implies that God gives the

armor to us.23 This should be viewed in light of the Old Testament passages (Isaiah

11:4,5; 59:17), which portray God as a warrior wearing similar gear.24 This is significant

because God not only gives the soldier equipment, it is implied that He is giving His very

own equipment.25

We know the original audience would have thought of disunity in the church as

Paul referred to the “schemes of the devil” as he also used this word in 4:14. However, it

seems safe to say that this refers to every struggle we have with our enemy because the

plural is used in describing his “schemes.” What is unclear is the specific image Paul has

in his mind as he refers to “the full armor?” Some suggest that of a gladiatorial arena

fighter, or a Roman soldier, while others contend that he was purely referencing the

Warrior of God.26 But how do we reconcile what kind of battle and what kind of warrior

we are?

21 John Stott, The Message of Ephesians. The Bible Speaks Today series. Reprinted ed. Leicester, England, and Downers Grove, IL: InterVarsity Press, 1979, 266.22 Andrew T. Lincoln, Ephesians, Word Biblical Commentary, Vol. 42. Nashville, TN: Word, 1990, 442.23 Ibid, 436.24 Ibid.25 Ibid.26 Tremper Longman III, “The Divine Warrior: The New Testament Use of an Old Testament Motif,” Westminster Theological Journal 44:2 (Fall 1982), 291-307.

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One is able to deduce from the phrase, “so that you will be able to stand firm,”

that the purpose of this armor is that of a defensive nature. The emphasis is on placed on

the active infinitive, “stand firm,” meaning to hold his position and not lose ground.27

Proximity can also be inferred as we look at the preposition “against” as referring to a

struggle that is close in nature.28 While this may give credence to the argument for Paul’s

view of an arena fighter, it is important to wait before making that designation.

6:12 TEXT, NASB Translation: For our struggle is not against flesh and blood, but

against the rulers, against the powers, against the world forces of this darkness,

against the spiritual forces of wickedness in the heavenly places.

It becomes apparent that anyone who engages in this battle must be ready for an

intense, up close and personal struggle with the devil. The view of the enemy becomes

increasingly clear. This is not a fight on an earthly level but one that happens on a

spiritual level against a foe that is not physically visible. The description of “flesh and

blood,” reminds us that while the battle often takes on human characteristics, we are not

fighting against people. Whether, striving for unity in the church (4:1-16) or dealing with

the ungodliness of culture (2:1-22), we are fighting against the devil.

What makes this “struggle” even more challenging, as stated above, this is a

hand-to-hand conflict. It is even implied that is it more like a wrestling match.29 While

this could be perceived as similar to the style of an arena fighter, it should be noted that a

Roman soldier was quite proficient as a wrestler and more than capable of fighting in

close proximity.30

27 The Complete Word Study Dictionary, 785-786.28 The Complete Word Study Dictionary, 1224-1226.29 Michael E. Gudorf, “The Use of PALH in Ephesians 6:12,” JBL 117 (summer 1998): 332-34.30 Ibid.

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The enemy is described here in great detail. Kent Hughes agrees with F.F. Bruce,

that Paul is establishing a hierarchy of evil powers.31 While it may appear that Paul is

listing four levels of evil powers, it is more likely that he stating four characteristics of

the adversary the soldier must stand against.32 “The rulers” likely speaks to their strength

and “powers” to their authority. The “world forces of this darkness” contrast our enemy

who operates in darkness and our God who is light. The “spiritual forces of wickedness in

the heavenly places” refer to their evil nature and their place in the spiritual realm. It

should also be noted that while they operate in the “heavenly places,” they do not live in

heaven. Satan and his demons do have access to God through conversation as noted in

Job 1-2, but they do not enjoy fellowship with him as the believer does.

6:13 TEXT, NASB Translation: Therefore, take up the full armor of God, so that you will

be able to resist in the evil day, and having done everything, to stand firm.

This is essentially a summary of everything that has just preceded it. The significance is

most likely found in reiterating the urgency of the Christian’s mandate to put on the armor of

God. A potential trouble spot for interpreters is couched in the phrase “evil day.” While most

New Testament references point us to the end of this age, it is more plausible to assume that Paul

is speaking in more general terms.33 In light of this paragraph, it appears that the present age that

is filled with spiritual conflict is filled with evil days. Every day in this world is an evil day for a

Christian soldier as the attacks from our enemies are frequent. Given the weight of our conflict,

the reminder is given; it is the responsibility of the Christian to suit up in the armor God has

given and lean on his strength in order to stand firm.34

31 Kent R. Hughes, 215.32 Andrew T. Lincoln, 444.33 Ibid, 446.34 E.K. Simpson, 146.

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6:14 TEXT, NASB Translation: Stand firm therefore, HAVING GIRDED YOUR LOINS

WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS,

This is the beginning of Paul’s long and detailed list describing each piece of the armor of

God. The conjunction, “therefore” attached to the restated imperative “stand firm” speaks once

again to the urgency of the matter but in an attempt to show the practicality of his descriptions in

light of the previous three verses.35 Each of the following commands to “put on” a piece of

equipment are given in the middle voice, which again indicated the soldier’s personal

responsibility to engage in the process.36

As Paul describes the fully outfitted soldier, we recognize striking similarities to the

prophet Isaiah’s image of God as a solider (Isaiah 11:5; 59:17; 52:7; 49:2).37 It would be difficult

to dismiss the notion that Paul had this in mind while penning these words. However, it is

equally fair to point out that while Paul wrote, he was in Roman captivity, guarded by a Roman

soldier (Acts 28:16). As we look at the outfit of a Roman infantryman, we see that Paul’s

descriptions match perfectly.38

Paul begins with a phrase directly borrowed from Isaiah 11:5, “GIRDED YOUR LOINS

WITH TRUTH.” It is this piece of equipment that everything else rests on. It is most accurately

described as a girdle in which the other pieces of armor would be held on and would hold the

breastplate in its place.39 This not only references God’s truth, but also a lifestyle of truth that the

35 Andrew T, Lincoln, 447.36 Ibid, 447-448.37 Tremper Longman III, “The Divine Warrior: The New Testament Use of an Old Testament Motif,” Westminster Theological Journal 44:2 (Fall 1982), 291-307.38 Kent R. Hughes, Ephesians: The Mystery of the Body of Christ. Preaching the Word. Wheaton, IL: Crossway, 1990, 223.39 Ibid, 224.

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Christian is committed to. Just as the foundation of our lives must be built on the truth of God’s

word, this girdle or belt was the foundation of the Roman soldier’s equipment.

Next, Paul again references God as the warrior (Isaiah 59:17), by instructing the Christian

warrior to put on the “BREASTPLATE OF RIGHTEOUSNESS.” Again, this appears to

reference both the righteousness of God and our own personal righteousness that we gain as a

regenerate soul. To the Roman soldier that Paul would have been looking at, the breastplate was

a piece of leather, bronze, or chain mail covering the body from the neck to the thighs.40 We

know from Isaiah 64:6 that our own righteousness will not do. We must be covered by the

righteousness of Jesus Christ.

6:15 TEXT, NASB Translation: and having shod YOUR FEET WITH THE

PREPARATION OF THE GOSPEL OF PEACE;

As the Christian soldier is commanded to “stand firm,” it is more than fitting that Paul

would focus on the equipment of the feet. He says to “shod YOUR FEET,” yet there is no

specific piece of equipment listed in the literal sense. It was probably implied, in keeping with

the context of the paragraph, that he was considering the traditional sandals of the Roman

soldier. These half-boots were studded with very sharp nails for increased traction.41 To the

Christian soldier traction is found in our own understanding of the gospel. The word

“preparation” comes into focus as the believer who diligently studies the gospel finds its true

meaning in the peace of Christ. Again this is a defensive piece of equipment, designated for use

40 A. Skevington Wood, “Ephesians.” In Ephesians-Philemon. Vol. 11 of the Expositor’s Bible Commentary. 12 vols. Grand Rapids, MI: Zondervan Publishing House, 1978, 87.41 Kent R. Hughes, 232.

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against the slippery terrain of our pagan culture just as it provided footing for the Roman

solider.42

6:16 TEXT, NASB Translation: in addition to all, taking up the shield of faith with which

you will be able to extinguish all the flaming arrows of the evil one.

Paul’s fourth piece of equipment is the “shield of faith.” He introduces it with the phrase

“in addition to all,” to clarify that the point remains; it is the responsibility of the Christian

soldier to pick up this piece as well. Once again the focus remains on a defensive piece of the

armor and a recognizable emblem of the Roman soldiers arsenal. In this context, it is almost

laughable to consider putting on the armor while forgetting to add the shield. The Roman shield

was made from wood and covered with leather in order to protect the wood from flaming

arrows.43 It was approximately 2 and ½ feet wide by 4 feet long in order to protect the entire

body.44 In battle situations, they would wet down the leather in order to extinguish the flames.45

In the metaphor, he attaches the spiritual component of faith to the shield. More literarily

than shield “of faith,” the shield is our faith. The believer’s faith has two components: 1) The

believer must trust in all that God has made known about Himself and 2) the active pursuit of

applying that trust when we face spiritual battles.46 Those spiritual attacks are referred to as

“flaming arrows.” This analogy provided a clear basis for the Ephesians to understand how to

“take up” their shield and prepare it for battle.

42 Ibid, 232-234.43 Andrew T. Lincoln, 449.44 Ibid.45 Kent R. Hughes, 234.46 Ibid, 234-235.

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6:17 TEXT, NASB Translation: And take THE HELMET OF SALVATION, and the

sword of the Spirit, which is the word of God.

As this long, run-on sentence continues, the verb switches from “put on” to “take” in the

next two articles. The word “take” may be better viewed as “receive” or “accept.”47 In other

words, we cannot take from the Lord but we receive his salvation and His Spirit as he works on

our behalf. The receiving of these two items continues the thought of standing firm as established

at the beginning of the sentence in verse 14. It is fitting to save these two pieces for last, “THE

HELMET OF SALVATION, and the sword of the Spirit,” as the Roman soldier would have

taken these two items after he had put on everything else.

The helmet, once again remind us of Isaiah’s Warrior God (59:17). God provided the

ultimate salvation through Jesus. However, the text seems to infer something different. As a

Roman helmet would deflect a blow to the head, our salvation viewed as an eternal fact, works to

deflect the enemy’s attack of doubt. It is our confidence in God’s salvation that saves us at the

point of spiritual attack. The salvation that we put on as a helmet is our belief that no matter how

Satan schemes against us, salvation prevails.48

The next item finally appears to be an offensive weapon, “the sword of the Spirit.” Some

scholars such as E.K. Simpson view it in this regard.49 However, in taking a closer look at the

original word, it is most often used to describe a large knife or dagger.50 This was not the kind of

weapon that a Roman Soldier would carry as an offensive threat, but its intended use was

defensive for close proximity struggles.51 This is not to say that the Roman soldier did not carry

an offensive weapon, we know this is not true.52 But, Paul has intentionally placed the focus on

47 The Complete Word Study Dictionary: New Testament, 410.48 Klyne Snodgrass, 343. 49 E.K. Simpson, 150-151.50 Andrew T. Lincoln, 451.51 Ibid.52 Ibid.

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the defensive posture of “standing firm.” This is interesting in light of Isaiah’s offensive portrait

of God as a Warrior. This distinction is an indication of the differences between God’s role and

that of the Christian. God has already won the offensive attack of the war. The Christian is not

attempting to gain more ground. There is no more ground to be gained at this time. What is clear

is the role of the believer, to stand pat.

So in looking at the “Word of God,” we are forced to view it in these defensive terms.

Paul is not describing a tool of evangelism, though it is certainly useful for that in other

applications. But in the context of this passage we see it more clearly as a defense against Satan’s

attacks. The example is found is Jesus when he uttered the word of God against Satan’s

temptations after his 40 days of fasting (Matthew 4:4, 6, 10). The connection to the “Spirit” gives

the believer the ability to use the right scripture at the right time to deflect temptation.

6:18 TEXT, NASB Translation: With all prayer and petition pray at all times in the Spirit,

and with this in view, be on the alert with all perseverance and petition for all the saints,

In this verse, Paul is not moving to a new theme but rather moving from general to

specific in terms of the previous verse. In other words, because your salvation will be attacked,

you will need to be in touch with the Spirit, which is the word. As we receive the salvation and

the Spirit, we take on prayer and an attitude of alertness. With this mindset, the Christian soldier

is never caught of guard by the enemy’s plans. The two prepositional phrases about prayer

indicate that first, the believer is to pray “with perseverance” or at all times and second, he is to

pray for everyone.53 It is a soldier’s alertness that allows him to hold his ground. This alertness is

what is “in view” when Paul gives the reason for the prayers.54

53 Klyne Snodgrass, 359.54 Andrew T. Lincoln, 451-452.

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6:19 TEXT, NASB Translation: and pray on my behalf, that utterance may be given to me

in the opening of my mouth, to make known with boldness the mystery of the gospel,

In the final two verse of this passage, Paul shifts the focus to his own spiritual battle. He

has just asked the Ephesians to pray for everyone and now he is specifically asking for prayer.

He does not ask for prayers in general, he is seeking prayers for his speaking opportunities where

he desire to speak the message that God gave him. It is not clear if Paul had other opportunities

in view but he was well aware of the defense he would give before Caesar’s court. It makes

sense that he would refer to it a the “mystery of the Gospel” as the Romans viewed it as nothing

more than a Jewish Sect and the Jews viewed it as outright heresy.55

6:20 TEXT, NASB Translation: for which I am an ambassador in chains; that in

proclaiming it I may speak boldly, as I ought to speak.

Paul’s use of “ambassador in chains,” is an interesting use of ironic metaphor. An

ambassador is a person of influence who would typically find exemption for

incarceration.56 It has already been established that Paul’s confinement was not the usual

imprisonment so it is not far fetched to believe that he did not actually wear chains as

indicated by the singular use of the word. Nonetheless, he views himself as an odd

ambassador for this “mystery of the gospel” as mentioned in the previous verse, an

ambassador of a bizarre mission in a peculiar circumstance. The very reason for his

confinement was his proclamation of this mystery, which made him suspicious to the

55 Gene R. Smillie, “Ephesians 6:19-20 A Mystery For the Sake Of Which The Apostle Is An Ambassador In Chains,” Trinity Journal 18:2 (Fall 1997). 202-203.56 Andrew T. Lincoln, 454.

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Romans and a marked man with the Jews.57 It is then no wonder that Paul is asking for

prayer. He knows that his speaking boldly has placed him in prison and now his bold

proclamation of this mystery might lead to his death. This reality needed little

explanation among those who lived in the Roman world. Yet Paul is setting the example

for the church at Ephesus by “standing firm” on a very “evil day.”

APPLICATION

It is tempting to apply this paragraph verse-by-verse and word-by-word as it has

been studied in this work. One could dissect the armor, piece-by-piece, however, once

careful examination has been made, it would be better suited to look at the paragraph in

its entirety. The focus should remain on the general theme of total dependence on God

and on living a transformed life in Christ. Ephesians 6:10 set the tone for the next theme;

our enemy hates God’s gracious gift of salvation. Satan has set out to destroy God’s

redeeming work. Because we are associated with Christ as members of His army, we

have become the target susceptible to his ploy of destroying the Kingdom.

It is, in the end, all about a struggle for power. Our foe, though ultimately

defeated is deceptive. He uses people, those who are justified in the sight of God and

those who are lost. Whether attacking the church or an individual he use distortions of

power, he always works in the dark (secrecy), spreading conflict, using violence, and

promoting dissension by instilling fear and suspicion. But the strength of the Lord and the

Lord’s strength in the believer ensure that we are not fighting this fight alone.

57 Gene R. Smillie, “Ephesians 6:19-20 A Mystery For the Sake Of Which The Apostle Is An Ambassador In Chains,” Trinity Journal 18:2 (Fall 1997). 202-203.

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If the modern Christian soldier desires to stand firm wearing the full armor of God

there are a few things to remember: 1) He must take on the Lord’s Strength and remain

alert. The battle does not belong to the Soldier but to God. It is won not in the strength,

arsenal, or talent of the soldier but in the receiving of all God has given. 2) He must

understand the enemy. When Paul describes “flesh and blood,” he is reminding us that no

matter how evil men may act, people are not the enemy. Our foe exists in the spiritual

realm. While his tactics are most often visualize through the actions of individuals, it is

Satan who is scheming to defeat us. 3) He must first be a prayer warrior. The person who

prays is the person whose senses are heightened to the things in the spiritual realm. The

Christian soldier must always live in a sense of alertness in order to be prepared to defend

themselves against the sneak attack of the enemy. 4) He should always represent Christ,

no matter how intense the battle becomes. He must stand firm in order to claim and

maintain the territory that God has rightfully given him. Without this perspective, it is

impossible to “be strong” when the attack ensues. God has already won and our victory is

ensured in the end.

CONCLUSION

The Christian Soldier having put on the full armor of God can stand firm against

the schemes of the devil in spiritual warfare. Ephesians, because of its doctrinal nature is

one of the easiest books of the Bible for finding application for modern living. Paul has

given perspective, first to the church at Ephesus and other churches in Asia but the

message still rings true to today’s audience. While the world’s culture and focus has

shifted, sin and temptation still lurk.

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In examining this passage, it is clear that God has called all believers to engage in

the battle. While God ultimately defeated Satan through the redemptive work of His Son,

the spiritual conflict will continue until the end of this age. Our roles are clearly spelled

out. God supplies the power, the tools and His presence through the Holy Spirit, which is

the truth. The believer is to put on the armor and pray while maintaining their position in

a right relationship with God. The Christian soldier does not find his power in the

equipment itself but from the one who commissioned them to their post. He does venture

out on the attack as our God, the warrior, has done that work.

Finally, it is apparent from the text that Paul was picturing God as the warrior

from the prophet Isaiah. But he contextualized his message for his original audience by

describing the Christian soldier in the appearance of the Roman soldier. While Paul was

certainly familiar with gladiatorial fighting as a Roman citizen, there is not enough

evidence to substantiate a claim that Paul has this in view. In order to communicate the

defensive duties of the believer he changes both the image of Isaiah and that of the

Roman soldier by omitting their offensive characteristics. It is Paul’s desire to

communicate that God is victorious and has provided the necessary means for victory in

our in our assignment to “stand firm.”

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Gudorf, Michael E. “The Use of PALH in Ephesians 6:12,” JBL 117 (summer 1998): 332-34.

Hoehner, Harold W. Ephesians An Exegetical Commentary. Grand Rapids, MI: Baker Academic, 2002

Hughes, R. Kent. Ephesians: The Mystery of the Body of Christ. Preaching the WordWheaton, IL: Crossway, 1990.

Lea, Thomas D. and Black, David L. The New Testament, Its Background and Message.Nashville, TN: Broadman and Holman, 2003.

Lincoln, Andrew T. Ephesians, Word Biblical Commentary, Vol. 42. Nashville, TN:Word, 1990.

Longman III, Tremper, “The Divine Warrior: The New Testament Use of an Old TestamentMotif,” Westminster Theological Journal 44:2 (Fall 1982): 291-307.

Moritz, Thorsten. A Profound Mystery, The Use of the Old Testament in Ephesians. New York, NY: Brill, 1996.

Smillie, Gene R., “Ephesians 6:19-20 A Mystery For the Sake Of Which The Apostle Is AnAmbassador In Chains,” Trinity Journal 18:2 (Fall 1997). 200-241

Simpson, E.K. and Bruce F.F. Commentary on the Epistles to the Ephesians and theColossians. Grand Rapids, MI: Eerdmans, 1957.

Snodgrass, Klyne. Ephesians. The NIV Application Commentary. Grand Rapids, MI:Zondervan, 1996.

Stott, John R. W. The Message of Ephesians. The Bible Speaks Today series. Reprinted ed.

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Leicester, England, and Downers Grove, IL: InterVarsity Press, 1979.

Wood, A. Skevington. “Ephesians.” In Ephesians-Philemon. Vol. 11 of the Expositor’s Bible Commentary. 12 vols. Grand Rapids, MI: Zondervan Publishing House, 1978.

Wright, N.T. Paul for Everyone: The Prison Letters: Ephesians, Philippians,Colossians and Philemon. Louisville: Westminster John Knox Press, 2004.

Zodhiates, Spiros. The Complete Word Study Dictionary: New Testament. Chattanooga, TN:AMG, 1993.

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