Академический Документы
Профессиональный Документы
Культура Документы
BY
LYNCHBURG, VIRGINIA
TABLE OF CONTENTS
INTRODUCTION---------------------------------------------------------------------------------------- 2
HISTORICAL BACKGROUND----------------------------------------------------------------------- 3
LITERARY CONTEXT--------------------------------------------------------------------------------- 5
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
2
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
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
3
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
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.
4
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
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.
5
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
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.
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-
182
13
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.
6
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
6:11 TEXT, NASB Translation: Put on the full armor of God, so that you will be able to
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
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.
7
Looking back to the previous five chapters, we see that putting on the armor is
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.
8
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
struggle that is close in nature.28 While this may give credence to the argument for Paul’s
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,
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
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.
9
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
6:14 TEXT, NASB Translation: Stand firm therefore, HAVING GIRDED YOUR LOINS
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
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
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.
11
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
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
6:15 TEXT, NASB Translation: and having shod YOUR FEET WITH THE
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.
12
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
42
Ibid, 232-234.
43
Andrew T. Lincoln, 449.
44
Ibid.
45
Kent R. Hughes, 234.
46
Ibid, 234-235.
13
6:17 TEXT, NASB Translation: And take THE HELMET OF SALVATION, and the
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
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
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.
14
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
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.
15
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
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.
16
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
APPLICATION
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.
17
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
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
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
communicate that God is victorious and has provided the necessary means for victory in
BIBLIOGRAPHY
Carson, D.A. and Douglas J. Moo. An Introduction to the New Testament. 2nd ed. Grand
Rapids, MI: Zondervan, 2005.
Gudorf, Michael E. “The Use of PALH in Ephesians 6:12,” JBL 117 (summer 1998): 332-34.
Hughes, R. Kent. Ephesians: The Mystery of the Body of Christ. Preaching the Word
Wheaton, 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 Testament
Motif,” 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 An
Ambassador 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 the
Colossians. 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.
20
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.