Ephesians 6:10–20

6:10 With the word “finally,” Paul signals both a new paragraph and also the concluding section of the body of the letter. He urges his readers, “Be strong in the Lord.” The imperative “be strong” is in the passive voice and could be translated “be strengthened” or “be made strong.” Paul both exhorts his readers to action and also, at the same time, reminds them that the power for such action comes from an external source (cf. 3:16; 2 Tim. 2:1)—their union with the Lord Jesus Christ. Amid intense spiritual warfare, the power to fight and stand firm comes through a genuine relationship with the resurrected and ascended Christ. Paul then expands on his previous statement by adding “in the strength of his might,” which further explains the source of this empowerment.

6:11–13 Paul now explicates how believers are to be spiritually equipped to withstand the assault of the enemy: by putting on “the whole armor of God” (v. 11). Although this verb (endyō) is the normal term for the putting on of clothes, Paul often uses the verb metaphorically for appropriating the essential characteristics related to the believer’s new identity in Christ. For example, he mentions the need to put on (1) the new self (4:24; Col. 3:10); (2) the Lord Jesus Christ (Rom. 13:14; Gal. 3:27); (3) divine attributes (Col. 3:14); and (4) spiritual armor, including “the armor of light” (Rom. 13:12) and “the breastplate of faith and love, and for a helmet the hope of salvation” (1 Thess. 5:8). Here in Ephesians 6 is Paul’s most detailed depiction of such apparel as he describes the “whole armor” (panoplia) of God. This term indicates the full set of armor a Roman foot soldier would wear into battle, although not every piece is listed here; the emphasis is on the full protection the armor supplies. Paul uses battle imagery in several other passages as well (Rom. 13:12; 2 Cor. 6:7; 10:3–6; 1 Tim. 1:18; 2 Tim. 2:3–4). This armor is called the armor “of God” because it is the armor he supplies.

Paul then provides the all-important reason why this divinely gifted spiritual armor is needed: “that you may be able to stand” (Eph. 6:11). It is significant that believers are not urged to win the victory, for that has already been secured by Christ. Rather, believers are urged to stand firm against the onslaught of the Devil. Paul reminds believers that the Devil is actively planning and strategizing as to how to make them retreat or fall. It is likely, however, that this term conveys more than just the need to stand one’s ground and not retreat. The term can also imply a forceful offensive stance against an opponent. The need to stand firm is emphasized, being repeated three more times in this passage (“to withstand” [v. 13], “to stand” [v. 13], “stand” [v. 14]).

Paul next describes the spiritual nature of the enemy as the reason it is necessary to put on the divinely supplied armor: “We do not wrestle against flesh and blood” (v. 12). The word translated “wrestle” (palē) occurs only here in the Bible and was typically used for the sport of wrestling. With the use of military imagery (such as armor and weaponry), however, it is clear that Paul is envisioning a fierce battle and not merely an athletic competition. He may have used the term to highlight the closeness of the fight: the struggle is not fought by proxy or at a distance but involves close-quarter, hand-to-hand combat.

Furthermore, this is no ordinary battle. Specifically, it is not “against flesh and blood,” an idiom for mankind, particularly in its frailty, weakness, and mortality (Matt. 16:17; 1 Cor. 15:50; Heb. 2:14). This battle is instead “against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.” Paul lists four groups: rulers (cf. Eph. 1:21; 3:10), authorities (cf. 1:21; 3:10), cosmic powers, and spiritual forces. These four designations are sometimes viewed as four distinct rankings of evil spirits that together constitute all of the demonic forces. Such a view, however, is difficult to maintain since the relationship between these powers and the Devil is never delineated. In addition, Paul uses several different combinations of terms in such lists (1:21; Col. 1:16). Because we are not given more information, any attempt to catalog or classify evil spirits is pure speculation. What we can be more sure of is that these powers are personal, demonic beings and not merely impersonal social forces or structures of thought.

The supernatural identification of believers’ enemies again becomes the ground for the injunction to take up the God-given armor. Similar to his exhortation in Ephesians 6:11, Paul writes, “Therefore, take up the whole armor of God” (v. 13). The stated reason for the armor in verse 11 was “that you may be able to stand against the schemes of the devil” but here Paul adds, “that you may be able to withstand in the evil day.” Earlier Paul urged his readers to use the time wisely “because the days are evil” (5:16; cf. Gal. 1:4). Although some interpret the “evil day” as referring to (1) a single day of intense persecution and tribulation just prior to the return of Christ or (2) the present age between the two comings of Christ, which will ultimately climax in a final eschatological conflict, it is best to view the “evil day” as (3) the critical times in the lives of believers when demonic attacks are at their worst (cf. Eph. 5:16).

Finally, Paul reiterates the necessity and importance of being suited with God’s armor: “. . . and having done all, to stand firm.” This refers to making all the necessary preparations so that every believer is fully armed and thus able to withstand the assault of demonic forces.

6:14–17 Paul now transitions as he exhorts his readers to stand firm with the armor God supplies. With “therefore,” Paul stresses that since the church faces powerful, supernatural opponents, and since God has supplied his people with the resources to resist any attacks by the enemy, believers must stand firm. The command to “stand” is Paul’s chief admonition of the entire paragraph, which is seen by its repetition (it occurs 3 times in vv. 11 and 13; cf. 1 Pet. 5:12). The following pieces of armor describe the means by which a believer is able to stand firm.

First is “the belt of truth” (v. 14). The verb translated “having fastened” (perizōnnymi) literally means to “gird/prepare oneself.” “Since the garment was worn ungirded about the house, girding denotes preparation for an activity.”¹ In this context, to fasten clothing around one’s waist signifies readiness to engage in battle. Paul’s imagery and language alludes to Isaiah 11:4–5 (LXX), which includes the description, “He shall be girded with righteousness around the waist and bound with truth around the sides” (NETS). The armor the righteous and truthful Messiah wears in battle is now granted to his people, that they may stand firm amid spiritual warfare. Specifically, this belt is described as the belt of truth. That is, as Christians fasten this piece of God’s armor, they will be strengthened by the truth of God revealed in the gospel, and consequently they will display the attributes of the Messiah in their attitudes and actions.

The second piece of armor is “the breastplate of righteousness” (Eph. 6:14). The “breastplate” (thōrax) was “a piece of armor covering the chest to protect it against blows and arrows.”² Again Paul’s language is reminiscent of Isaiah, where Yahweh is said to “put on righteousness as a breastplate” (Isa. 59:17). Righteousness here refers to an ethical quality (cf. Eph. 4:24; 5:9). The breastplate that protects Christians from the assault of the enemy is nothing less than the imitation of the righteous character of God himself. Shunning sin and cultivating holiness in life is impossible without first experiencing the objective gift of God’s righteousness, received through faith in Christ.

The third piece of armor is “shoes for your feet” (6:15). These particular shoes represent “the readiness given by the gospel of peace.” Isaiah 52:7 reads, “How beautiful upon the mountains are the feet of him who brings good news, who publishes peace.” In Ephesians 6, Paul’s imagery signifies that those who have their feet properly fitted will be equipped and prepared for spiritual warfare. One debated issue is whether “the readiness of the gospel of peace” (literal translation) means (1) the preparation that comes from the gospel or (2) the readiness to proclaim the gospel. The first option would mean that believers are prepared for spiritual warfare and able to stand firm through the powerful message of the gospel, a message of peace. The focus would then be on the defensive posture of the believer as he keeps his ground, holding steadfast against the forces arrayed against him, since his victory has already been won through the work of Christ. The second option would involve the willingness of the believer to announce the good news about Jesus Christ, including the peace Christ brings through reconciling God and man. This view would imply a more offensive posture, seeing the shoes (or soldier’s boots) not merely as something to help him hold his position but as something to help him advance into enemy territory in order to attack (cf. Isa. 52:7).

Fourth is “the shield of faith” (Eph. 6:16). This is not the small, round shield but the large door-shaped shield often carried by Roman soldiers, measuring about 4 feet (1.2 m) tall and 2.5 feet (0.8 m) wide. It was made of wood, overlaid with canvas and leather, and reinforced at the top and bottom with metal. Its outside edges curved inward to offer some protection from a side attack. Because of its size, this shield could protect a soldier’s entire body. Such shields, especially when soaked in water, were also specifically designed to extinguish arrows dipped in pitch and set on fire before being shot.³ In the OT, the imagery of a shield was often used to represent God’s protection of his people (Gen. 15:1). But the particular shield Paul refers to here is the shield of faith. What shields believers is their confidence and trust in God. Because faith is at the very foundation of the Christian walk, it is necessary “in all circumstances,” at all times of battle.

The shield is an important defensive weapon because with it “you can extinguish all the flaming darts of the evil one” (Eph. 6:16). It is by this shield (faith) that believers are able to extinguish the flaming arrows (attacks) of the Evil One (the Devil). The term translated “darts” (belos) refers to “a missile, including arrows (propelled by a bow) or darts (hurled by hand)”⁴—an arrow, dart, spear, or javelin. That the darts are “flaming” indicates the hostile and destructive nature of Satan’s attacks (cf. Ps. 7:13; Prov. 26:18).

The fifth piece of armor is “the helmet of salvation” (Eph. 6:17). Roman soldiers wore a bronze helmet that was essentially a padded metal bowl with guards to protect the brow, cheeks, and neck. Again, Paul’s language here echoes Isaiah 59, where Yahweh not only “put on righteousness as a breastplate” but also wore “a helmet of salvation” (Isa. 59:17). Believers already possess salvation, but they must constantly appropriate it by faith.

The final piece of armor/weaponry is “the sword of the Spirit.” This particular sword (machaira) was “a relatively short sword (or even dagger) used for cutting and stabbing,” designed for close combat.⁵ The Spirit is the source of the sword, making it powerful and effective. This Spirit-given sword is not a physical sword but is further described as “the word of God.” The term for “word” here is not logos but rhēma, though the terms are often used interchangeably. Here “word of God” refers to the gospel: the offensive weapon given to the believer is the good news of peace and reconciliation that believers embrace and proclaim and that results in standing firm against one’s enemies.

6:18–20 Although the topic of these verses shifts to prayer, they are nevertheless connected to the preceding verses related to spiritual warfare. In fact, it is likely that these verses are directly dependent on the command in verse 14 to “stand” by putting on the full armor of God—Paul is saying that the means by which believers stand firm is prayer. Prayer should not be viewed as a seventh piece of armor, since no armor/weaponry metaphor is attached to prayer; instead, prayer plays a foundational role for the effective deployment of each piece of armor/weaponry. Prayer epitomizes what it means to be strong in the Lord (6:10).

Paul amplifies his exhortation to prayer in at least six ways. First, he says that believers should pray constantly (“at all times”; v. 18). Paul has demonstrated the importance of prayer in this letter by recording his own prayers for the Ephesians (1:15–23 and 3:14–21). Here he calls on them to pray continually, or at every opportunity (cf. 1 Thess. 5:17). Second, they are to pray “in the Spirit,” recognizing that he guides and empowers believers to pray. Third, they are to pray diligently (“with all prayer and supplication”). The repeated use of prayer terminology emphasizes the need for and importance of believing and expectant prayer. Fourth, they are to pray with alertness (“to that end, keep alert”). If believers are to pray constantly amid intense warfare, they must stay vigilant and alert. Fifth, they are to pray “with all perseverance.” This type of prayer characterized the early church (e.g., Acts 1:14; 2:42; 6:4; Rom. 12:12; Col. 4:2). Finally, they are to pray “for all the saints.” The ability to stand against the attacks of the Evil One requires believers to pray for one another.

After encouraging believers to pray for each other, Paul shifts to soliciting prayer for himself (“and also for me”; Eph. 6:19). Paul often included requests for prayer in his letters (Rom. 15:30–32; 2 Cor. 1:11; Col. 4:3–4; 1 Thess. 5:25; 2 Thess. 3:1–2). Interestingly, Paul asks for prayer not so that he would be released from prison but so that he would faithfully convey the gospel message (“that words may be given to me in opening my mouth”), probably in the context of his trial as a prisoner of Rome. Knowing the seriousness of his situation and the intimidating atmosphere of his imprisonment, Paul also asks that he would be able to speak “boldly” (Eph. 6:19). Paul desires to share the gospel message freely, clearly, and candidly. Specifically, Paul seeks to communicate the “mystery of the gospel,” the revelation that Jews and Gentiles become the one people of God through their common faith in the Lord Jesus.

Paul then says that it is because of this gospel that he is “an ambassador in chains” (v. 20; cf. 2 Cor. 5:20). Paul is an official representative of God with the distinct commission of making known the mystery of the gospel to the Gentiles (cf. Eph. 3:2, 7–8). Because Paul’s imprisonment involved his being under house arrest (Acts 28:30–31), some interpret his reference to “chains” merely as a figurative picture of his imprisonment. Others, however, claim that it refers to specific chains binding Paul to a Roman soldier (Acts 28:16, 20). Either way, Paul speaks with irony here, since an ambassador should never be in chains. Typically, ambassadors were given special privileges, including immunity, because they spoke with the authority of a foreign power.

Paul also asks for prayer that he “may declare [the gospel] boldly” (Eph. 6:20). Obviously, the need to preach the gospel boldly amid his circumstances was important to Paul, as this request was already mentioned in verse 19. Paul’s overwhelming compulsion to share the good news about Jesus Christ is related to his divine calling, and thus this message is something he “ought to speak.” Evidence for the answer to Paul’s request can perhaps be found in 2 Timothy 4:17, which states that the Lord stood by Paul and gave him strength so that the message of the gospel could be preached to the Gentiles.