Ephesians 6:10–20

FINALLY, BE STRONG in the Lord and in his mighty power. 11Put on the full armor of God so that you can take your stand against the devil’s schemes. 12For 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. 13Therefore 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. 14Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, 15and with your feet fitted with the readiness that comes from the gospel of peace. 16In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. 17Take the helmet of salvation and the sword of the Spirit, which is the word of God. 18And 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.

19Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel, 20for which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should.

Original Meaning

Be Strong Against Evil (6:10–13)

BE STRONG (VV. 10–11, 13).11 Since Ephesians is about power for living in Christ, it comes as no surprise that the concluding exhortation has this emphasis. The passive form of the verb (“be strong”) indicates that this empowering is something done to Christians, not something they do themselves; its present tense shows the empowering is continual. This is not instruction for a quick fix, but for a life spent drawing strength from Christ. To be strong in the Lord means to know his strength and to draw closer to him. It is an exhortation to act on what is known.12

The words translated “his mighty power” (v. 10) are the same as those translated “his mighty strength” in 1:19. There Paul had prayed that the readers would know the greatness of God’s power; now he exhorts them to use this power.

“Put on the full armor of God” (v. 11) recalls the command in 4:24 to “put on the new self, created to be like God in true holiness and righteousness.”13 Putting on the new self is in essence the same as putting on the armor of God. The “armor of God” can be understood as the armor that God provides, the armor that God himself wears, or even the armor that is God himself. The language describing the armor in verses 14–17 is drawn from Isaiah 11:5; 52:7; 59:17. While the Old Testament background suggests that the intent is the armor God wears, in the end all the armor language is a way to talk about identification with God and his purposes.14 Some of the armor—truth, righteousness, and salvation—suggests we are to put on God or at least the characteristics of God. The idea is therefore close to 5:1: “Be imitators of God.” Only by taking on the characteristics God reveals can we be strong.

An English translation cannot easily show it, but the imperatives throughout this section are plural. We usually interpret them as if they were addressed to individuals, but without denying their relevance for individuals, we should understand them as Paul’s instructions for the church collectively to put on God’s armor and stand as one person (cf. Phil. 1:27).15

The necessity of standing against the devil’s schemes is assumed. To “stand” connotes strength, stability, and success in a conflict or difficulty.16 Mention of the “schemes” of the devil reminds us of the trickery and subterfuge by which evil and temptation present themselves in our lives. Evil rarely looks evil until it accomplishes its goal; it gains entrance by appearing attractive, desirable, and perfectly legitimate. It is a baited and camouflaged trap. As Paul puts it in 2 Corinthians 11:14, Satan masquerades as an angel of light.17

The content of verse 11 is repeated in verse 13 with slight changes. The singular “day of evil” is interpreted by some as a reference to an outbreak of evil just before the end time, but the focus of the text is on life in the present. The meaning is “any time evil is encountered.” The intent with “after you have done everything” is not clear, but probably refers to everything related to putting on the armor (detailed in vv. 14–17).

The struggle with spiritual forces (v. 12). The word translated “struggle” occurs nowhere else in the New Testament and is not frequent in other writings. It refers primarily to wrestling, but can be used more generally of a fight or battle. “Flesh and blood” is a Semitism for “human.” What Paul means, therefore, is: “Our struggle is not with human beings, but with evil spiritual forces.” This is the only place in the New Testament where the Christian life is described in this sort of language.

Of the four expressions used for spiritual forces in verse 12 only “rulers” and “authorities” appear in the earlier list of five terms for spiritual forces in 1:21.18 We are not to conclude that seven categories of demonic spirits exist; rather, both passages pile up terms for emphasis and rhetorical impact. The two new terms do add detail linking these forces to darkness and evil. “Powers of this dark world,” if translated more literally, would be “world rulers of this darkness” and is reminiscent of 2:2 and 5:8–11.19

As indicated in our discussion of 1:21,20 precise identification of the various expressions is impossible because of the ambiguity and paucity of the terms. Attempts to rank spiritual forces is groundless and fanciful speculation.21 All four of the expressions in 6:12 point to the same reality; the fourth is perhaps the most descriptive and helpful—“the spiritual forces of evil.”

The use of the term spiritual for evil forces is somewhat surprising. This is the only time in the New Testament that this word has a negative connotation, but a negative use is understandable given the frequency with which the word “spirit” is used for evil spirits in the Gospels and Acts or occasionally for a spirit contrary to God’s purposes.22 Paul even used the word “god” in reference to Satan in 2 Corinthians 4:4.

More surprising still is that the struggle takes place “in the heavenly realms.” This does not mean a struggle in heaven, even though Job 1–2 and Revelation 12:7–17 could provide a background for such an idea. Nor should we think of an area lower than heaven but higher than the earth.23 Rather, as elsewhere in Ephesians, this phrase refers to the reality that encompasses life in relation to God, including both what God has given and what believers are called to do.24

Those who live in Christ have been given every spiritual gift and are made alive and enthroned with Christ (1:3; 2:6) in the heavenly reality. His own enthronement in the heavenly reality—God’s reality—includes the subjection of every power (1:20). Believers have the task in this unseen reality to make God’s wisdom known to the spiritual powers (3:10) and to stand against them (6:10–13). Our enthronement with Christ above the powers determines how we live on earth. Our struggle reflects the heavenly reality, which means we struggle against subjected powers. The powers may rule darkness and evil, but we as Christians no longer live there (5:8, 16).

Since verse 12 explains standing “against the devil’s schemes” in verse 11, Paul was surely not thinking about structures of evil such as government, law, or social conventions. Rather, he thought of personal spiritual beings seeking to disrupt life as God intended it.

Bridging Contexts

APART FROM THE discussion of spiritual forces, even though the language may sound foreign, we should have little difficulty in bringing the ideas in this section into our lives today. Though we do not wear armor, we are accustomed to seeing police in full riot gear, with virtually the same logic of protection—equipment belts, bullet-proof vests, boots, shields, helmets, and weapons. What we lack is a sense of the need for protection, which is related to the understanding of spiritual forces.

Be strong in the Lord. We know that human relationships convey strength through encouragement, commitment, support, and help. Being empowered in the Lord is that and much more. Throughout Ephesians the idea of being in Christ has dominated Paul’s thinking, and this theology is still being worked out at the end. Christians live in the Lord and are so close to him that they draw from the resources he possesses as risen Lord (1:19–20; cf. 3:16–17, where Paul prays that the Spirit of the indwelling Christ will strengthen our inner being).

This is not some magical idea of power, and contrary to what Simon Magus thought (Acts 8:18–19), power is not the goal. The goal is a life in relation to God. Power is not for impressive acts, but for living obediently. Clinton Arnold rightly contrasts a “substance” view of power in the ancient world with the relational view of power emphasized in Ephesians.44 Power is not a current to be turned on and off. It is a continual, relational empowering that results from living in Christ. Nor is this a power to be used to our personal advantage. The power has one purpose: to enable us to stand with God and against evil.

Put on. The metaphorical language of putting on various qualities is clear (cf. the similar language at 4:24). We say, “Clothes make the person,” meaning that a person’s clothes both define them and reveal who they are. Similarly, to put on a quality such as truth is to be determined by that quality. The issue again concerns identity. The Christian’s identity is to be shaped by truth, righteousness, readiness, faith, salvation, and the gospel message.

What shall we do about the devil and evil spirits? Bringing verse 12 into our age is difficult, to say the least. Our world—whether Christian or non-Christian—is schizophrenic in its attitude toward the devil and the demonic. Much of our culture rejects any such idea as archaic nonsense, while the rest has an excessive fascination with the idea. Of course, throughout history nearly all cultures have believed in the demonic, and apart from the Western world, still do. But, just when we thought belief in demons would go away, it has come back with force.

We almost need the demonic to explain the extent of evil in the world. What makes a fourteen-year-old sexually molest and kill a four-year-old? Can humans be that depraved by themselves? What makes one ethnic group attempt genocide on another—be it Germans, Cambodians, Serbs, or Rwandans? Are people so depraved or is the demonic responsible? Even those who reject demons feel that malignant forces operate against them and use terms for the demonic to explain their feeling.

Furthermore, evil presents itself in ways so personal and beyond us, so contrary to us, that belief in the demonic is natural. People confess, “I was not myself when I did that.” We develop a sense that evil is beyond our ability to cope and that something outside us is seeking to control us. As Leonardo Boff points out, “Evil has never been experienced in a vague, abstract form.”45 It approaches so powerfully and personally that we cannot help but suspect another presence. As Walter Wink notes, something or someone leads us to posit Satan’s existence. Beliefs may be matters of debate, but the experience of Satan is a brute and terrifying fact.46

If the New Testament texts on the demonic are not just ignored, two primary options for interpretation and application emerge.47 Either the rulers and authorities are demythologized and understood as the determining structures of life, or they are understood as literal demons responsible for all or much that goes wrong. As usually presented, neither approach is satisfactory.

If demythologized, the rulers and authorities become historical, biological, political, and societal structures that determine life negatively and oppress individuals. Application then is directed against materialism, the corporate and political world, bureaucracy, nationalism, militarism, social convention, and similar determiners. Those stressing the social impact of the gospel often find this option attractive. This demythologizing step has been relatively easy since the Bible uses “rulers and authorities” of human leaders.48 Moreover, the theology of opposition to structures is correct, if not taken to an extreme, for structures can indeed be “demonic” in their effect. But that theology does not emerge from this text, for Paul had evil beings in mind, as the relation of verse 12 to verse 11 shows.49 Some people legitimately adapt this approach by arguing that literal demons work through the structures.

If, on the other hand, the text is understood of literal demons, the tendency is for so much focus to be placed on the demonic that demons appear everywhere and are responsible for everything wrong. This is even worse and leads to disastrous consequences.

What is reality? The question is about the nature of reality, and our first response should be to express humility of knowledge. In the end we do not know about the existence or non-existence of evil beings. Evil we know; beings we surmise. Is the language for the devil and demons a personification of what was felt so personally as the presence of evil, or is it by necessity about real evil beings? Paul thought he was describing real beings. Do we still need the devil and demons? Or do we use the devil (and God) only for areas we do not understand?

On the one hand, the question of the existence of evil beings is unimportant, for we all know the existence and presence of evil. On the other hand, we cannot bracket the ontological question of the devil’s existence, as W. Wink does, without treating the question of God’s existence on the same playing field.50 There is one major difference, however. God is an essential player in the universe; the devil and demons are not. We do not need them, and one day they will be removed.51

Our attempts to answer the question about reality are revealed in our worldview. Four questions have to be answered:

(1) Are there immaterial realities beyond the material and natural world, beyond our senses? Christians say “yes.” To limit ourselves to the material world raises problems both in explaining the material world and in dealing with the anomaly and meaninglessness of human existence. The problems are so large that we virtually implode upon ourselves.

(2) If the immaterial is real, how do material and immaterial relate? Several options exist. (a) There are two separate realms, with the natural world being a mirror of the supernatural (as in animism, where earthly circumstances reflect a reality in the spirit world). (b) There are two separate realms, with the spiritual world having little or nothing to do with the material world (as in Gnosticism, deism, and other forms of separatism). (c) There is only one realm for material and immaterial, in which God and the devil are both present and involved in the lives of people. The biblical witness affirms this third option forcefully.

(3) What is the relationship of good and evil? Again several options exist. (a) In cosmological dualism, good and evil, God and the devil, are equal and opposing forces. Much in our society assumes this paradigm, but it is not biblical. (b) Evil controls the world and God the heavens. (c) God is the only real and legitimate Lord, and evil and the demonic are illegitimate usurpers. The biblical witness insists on this third option.

(4) How powerful is evil? Again, the biblical witness is clear. Evil is a reality, even a threat, but there is no reason for alarm or anxiety. God’s victory is certain. Sin will not win and is not Lord. This is not even a fair fight, for the resurrection has already demonstrated the outcome.

This last question is of major significance, for many people give the devil far too much respect. We speak of the devil as if it were omnipresent, omniscient, and omnipotent—terms that apply exclusively to God. If people admit the devil is not omnipresent, they then suggest it has hordes of demons as representatives. Ephesians 6:11–12 is one of the few texts that explicitly connects the devil and the rulers and authorities,52 but the Bible does not describe the world as filled of demons.53 The human preoccupation with the devil assaulting individuals is another form of egotism in which we see the cosmic battle of the universe centered on ourselves.

To put the question another way: Who has power and to what are we vulnerable? The Bible instructs us to fear God, not the devil or demons. We should not fear being possessed or afflicted by the demonic, though we must be aware of the devil’s schemes to delude us and cause us to sin. The concern of Scripture is ethics, not demonization. Paul’s concern in 6:10–20 is the same as in 4:27—that by our inattention to life we give place to the devil, who will lead to sin.

The fundamental issue in discussing the demonic is the glory of God.54 To whom are legitimacy and power ascribed by the way we live? To the degree we give the demonic credence, to that degree it has control. As H. Schlier put it, “Christ has left the devil only what power unbelief allows him.”55 Powers rule to the extent people let them rule. They do not deserve attention; they deserve avoidance. They may be real, but they do not determine life.

The New Testament focuses on the devil and demons for only two purposes: to say evil and death are defeated, and to warn us not to be beguiled by evil. Everyone knows about evil and death; Christians are people who believe Christ has already conquered both.

Other biblical evidence. A closer look at the biblical evidence verifies that the Bible cares about the demonic only to make the two points above—evil is defeated and we should not be caught by its schemes. The Old Testament has hardly any treatment of the demonic. Nowhere does the Bible treat the origin of evil or the fall of Satan.56 By theological necessity we assume the fall of a created being,57 but no text describes it. The lying serpent merely appears in the garden to cause sin.

In the Old Testament Satan is mentioned on only three occasions, and the devil never.58 The only instance of possession by a spirit is in reference to Saul,59 and no certainty exists that the same phenomenon is meant as with unclean spirits in the New Testament. A few other texts may be relevant, such as Isaiah 34:14 (which speaks of “night creatures”) and Daniel 10:13 (which refers to the “prince of the Persian kingdom”), but how to interpret those texts is open to debate. Texts that speak of a “spirit of prostitution” (Hos. 4:12) or a “lying spirit” (1 Kings 22:19–23) do not refer to literal demons any more than a “spirit of timidity” does in 2 Timothy 1:7. Evil is real in the Old Testament, but the demonic gets small billing.

In the first-century world, both Jews and Gentiles focused more on the devil and demons than the Old Testament did. Jewish speculation about evil developed considerably in the intertestamental period, possibly in reaction to the crimes of Antiochus Epiphanes.

In the New Testament the evidence is surprising. Talk about possession of spirits or demons is confined to the Synoptic Gospels and a few chapters of Acts.60 Sickness and demon possession were clearly distinguished in the New Testament, though some physical problems, such as speechlessness, were associated with demon possession.61 The purpose of the focus on the demonic in the Synoptics (and Acts) is to demonstrate that the kingdom of God has broken in to defeat evil (cf. Matt. 12:28).

Paul speaks of “demons” only at 1 Corinthians 10:19–21 and 1 Timothy 4:1. In fact, he delivered people to Satan, not from him (1 Cor. 5:5; 1 Tim. 1:20). Furthermore, the gift of “discerning spirits” (1 Cor. 12:10; cf. 1 John 4:1) is not about detecting the presence of evil spirits, but about the ability to discern the validity of a statement from a prophet (see 1 Cor. 14:29–32).62 This is not to suggest Satan or evil spirits are a small issue in Paul. As G. B. Caird points out, some mention is made of the rulers and authorities or Satan in every Pauline letter except Philemon.63

The concern to warn against evil is enormous, but evidence about the demonic is limited. Is there so much focus on the demonic in the Synoptics because of the climactic spiritual battle caused by Jesus’ coming? Are things different since his coming with regard to the amount of demonic activity? If we accept that evil spirits do exist, three options are open:

(1) Demonic forces are as active now as they were in Jesus’ day.

(2) They were defeated by Christ and are no longer active.

(3) They were defeated, and their activity is limited.

Certainty is not possible, but the last option is most likely in view of the distribution of the New Testament evidence and texts like Luke 10:18 and Revelation 12:7–17.64

A disastrous wrong turn. Many evangelical churches have undergone a significant but misguided change. As a result of the so-called “third wave of the Spirit,” many are focusing more frequently on the devil, demon possession and exorcism, territorial spirits,65 and the issue of binding demons. The exegetical and theological thought supporting this change is superficial.66 Often the language bears little resemblance to that of the New Testament. Should anyone speak of “hordes of demons” or the “swarming presence of Beelzebub and his minions”? Should anyone attempt to list 323 types of demons or describe territorial spirits in a particular locale? Where is there evidence to substantiate what people “discern” about spirits? Is it fair to say a “spirit of greed” entered California during the gold rush and still lurks around San Francisco?67 All this sounds great to a society enamored with Star Wars and video games, but according to the Bible greed comes out of the human heart.

With regard to demon possession, why do most cases involve women while the demons are masculine?68 Why is this phenomenon so closely aligned with mental and psychological illness? Some claim that spirits enter through traumatic hurt, repeated acts of sin, the occult, inherited spirits, or pacts made by one’s parents.69 True, the occult, Satanism, and drugs are often associated with demon possession, but what evidence suggests spirits can be inherited? Does the Bible teach us to cleanse our genealogical past?

We are also told that the natural defenses of sound healthy minds, emotions, and wills protect against demons.70 All this sounds more mental than demonic. If trauma and unstable parents are avenues for the demonic, then people suspected of being demon possessed are more victims of abuse than perpetrators. The connection with mental illness and the use of counseling in addition to exorcism is understandable.71 But why do demons manifest themselves only with these poor, broken victims? Why do spirits not manifest themselves in the really evil—the Mafia, drug lords, corporate managers who cheat the poor, or senators who abuse women? Walter Wink is correct; discussion of demons is vastly overbilled and overindividualized.72

This new focus on demon possession, territorial spirits, and binding Satan is wrong. It is also strange that what is claimed as a movement of the Spirit focuses so much attention on the devil. In the process the biblical doctrine of creation is demeaned, for material objects become residences for demons. Possibly all the talk about demons and binding Satan is for people to be aware of evil and to build up their own courage, both of which are legitimate. But the extremism with language has led virtually to a return to animism.73

So what do we say? First, we should remind ourselves of several facts: (1) We always see through a glass darkly, so that we do not have ultimate answers when it comes to the devil and demons. Particularly with regard to the human mind, so much remains to be learned about how it carries on its own struggles with evil, abuse, and the fractured world in which we live. (2) We do not have to agree on this subject. This is not the gospel. (3) Careful and critical analysis is needed of both biblical texts and assertions about experiences with the demonic. Much of the “proof” smacks of loose thinking about anecdotal cases. We cannot ignore experience, but we can evaluate it theologically.

Often people move quickly from phenomena to ontology, from claims and experiences to statements of existence. Much that the ancient world (and some of the modern world) thought was demonic possession we can explain as mental illness. Other phenomena we might explain by a better understanding of the physical world. Still, as most admit, a “residue” of cases, including some in the present, seem to require seeing evil spirits as a piece of reality.74 However, they are a small piece and should not be made the focus of Christian attention.

The point has often been made that Satan’s greatest weapon is to convince the world it does not exist. That is probably true. But why do we need to know about its existence? Only to avoid being duped by evil.

Contemporary Significance

THROUGHOUT EPHESIANS THE message has been addressed to the mind and the will. Paul sought informed action from his readers; he asked for a serious response. To apply this text, we too must be spurred to informed action. Ephesians is great material for meditation, but the only appropriate response is an energetic obedience.

Be strong, alert, and ready. The command to “be strong in the Lord” presumes that God is eager and willing to provide strength and that any lack of strength results from our neglect. It assumes also that empowering is not automatic, but comes as we seek a closer relation with Christ. It is a choice we make about the relative importance of life with Christ.

This command also assumes that we need strength. For all its joys, life is hard and full of difficulties, challenges, and traps. Some of these come from illness and death, some from what other people do, and some from our own egos. Whatever the circumstance, however, life in Christ requires our entire being. Both the standard and the challenge are lofty, but so is the help. The strength supplied is the strength of God’s own Spirit.

If you seek a religion to make you comfortable, despite all its focus on peace and benefit, Christianity is not it. This is no religion for the weak or the lazy. Passive Christians cannot do the will of God; the very label “passive Christian” is an oxymoron. A battle is going on, and contrary to our deception, we do not live on neutral turf. We either live for God or against him. The choices we make either reflect God’s character or the character of sin. As Leon Morris points out, you can drift into sin, but not into righteousness.75

For most of us, this means our goal is wrong. We seek a carefree life. It does not exist. Our conceptions of life and especially of retirement must change. Life’s goal is not on “golden pond,” and Christians are not called to tranquillity. We are called to peace, yes, but peace in the midst of struggle. This peace does not render us inactive; it makes us ready to do God’s will.

We need most of all a sense of urgency, an awareness of the conflict, and a sense of our own danger. Yet many of us are guilty of fraternizing with the enemy. If driving defensively is necessary in our cars, surely keeping alert and avoiding error are necessary in life, most of which is far more hazardous than driving a car. Christian living requires attention. Pay attention.

As a society, we have spent trillions of dollars arming ourselves against aggression from other countries. Radar, stealth bombers, aircraft carriers, night vision goggles, missiles, and a host of other offensive and defensive weaponry are designed to protect our way of life. Military personnel track every conceivable avenue of attack to make sure we are safe. On the local scene we hire police forces and security guards, put up lights and fences, and put locks on doors. But for all this readiness, we post no guards to secure our moral life or the morals of our society. No one tracks avenues of attack. As a result, our “way of life” is being destroyed. The attacks have come in our schools and universities, in music and movies, in law courts, and in churches. Christians have been so unprepared they have not even noticed they have been taken prisoner.

The ability to be strong and to be ready depends on one thing—an awareness of two realities, the reality of this world and the reality “in the heavenly realms” of life with God in Christ. Most of us are aware only of the world in which we live. We are determined by its definitions, interests, and forces. Awareness of the reality of God gives perspective from which to assess this world and to know that it does not measure up, that evil is present, and that change is required. To be determined by God, his definitions, and his Spirit is to be made strong and ready. The text asks, “In which reality will you live?” and calls us to take a stand against the evil of this world and to be like God. That is the purpose of the gospel. The gospel as both gift and challenge strengthens and makes ready. Live it.

Powerful, but not militant. Maybe it does not need to be said, but too often the church has misunderstood its metaphors of battle as license for violence. Our battles are carried out by standing firm against enticements to evil, not by destroying people. The statement in verse 12 is important: Our struggle is not with humans; they are not the enemy. To do evil to people does not fit with the Christian faith. We may not suddenly forget tolerant love, patience, and peace when we encounter people doing wrong. We still are defined by and armed with truth, righteousness, readiness, faith, and the gospel, not ill-will, slander, anger, and violence. The way we carry on our battles is the most eloquent witness to our faith.

Obviously such comments have direct relevance for the way Christians respond in arguments over social issues like abortion and homosexuality. Our society’s acceptance of these practices is wrong,76 but if we act in unchristian ways in rejecting sin, what have we become? Violence cannot be used to achieve good. An ancient Jew put it well: “The person trying to do right by violence is like a eunuch desiring to seduce a young woman” (Ecclesiasticus 20:4). Whether absolute pacifism is an option in a sinful world is debatable, but that Christians must be people of peace is not. The church’s history is littered with painful and atrocious violations of its own gospel. Never let it happen again!

Fear no evil. The dustcover of a recent Christian novel asserts, “Fear no evil is no longer an option.” Novels may be fun reading, but from a theological perspective, such a comment borders on blasphemy. How different from the tone of the psalmists, Jesus, and Paul! How different from Martin Luther’s comment on the devil, “One little word will fell him.”77

One of the key ingredients for Christian living is a balanced perspective on evil. On the one hand, evil cannot be taken lightly; it is a destructive power against which we need vigilance. On the other hand, evil and its personalities are obvious frauds. According to the New Testament, Satan is more an annoyance than a great overpowering force. The threat of danger exists, but this enemy is defeated, is not in control, and is limited in power. Does God fear evil or the devil? The thought is ludicrous. But the armor God uses to defeat evil is given to us. Why should we fear? We should experience courage for living because the enemy has been defeated.

Evil is a trap. How can we do justice to the threat of evil without magnifying its role? What is evil anyway? Evil is a violation of boundaries and an assigning to ourselves or things values that we and they do not possess. It is a rebellion against God and the boundaries and values he designated. The Ten Commandments and other ethical teachings in the Bible mark those boundaries and values placed on God, parents, property, life itself, the use of our bodies, facts, and other people. Evil entices us to change the boundaries so that God does not receive the allegiance we owe and so that property, life, and the dignity of others is redefined in our favor. Evil has its roots at the center of our being in our attempt to obtain the best for ourselves. This is why evil is a trap; it always looks like something good for us, but it does not ask about God or other people, and it does not ask about long term effects. In the process the boundaries and values by which God orders life are distorted.

The spiritual forces of evil in Ephesians are trap setters, seeking to delude us into shifting the boundaries. Some traps we recognize easily, for we see the paths to destruction worn down by previous captives. Other traps we hardly notice, for we have accepted the revaluing. In most cases our choice is not between obvious evil and something good but between two seemingly good and right options. As Walter Wink points out, Satan watches our inclinations and throws us to the side to which we are leaning. Discerning God’s will is difficult in a field where Satan appears prepared to suit up for either team.78 Evil traps us with the good, only slightly out of bounds. Each choice slightly out of bounds redraws the boundaries until nothing remains of God’s intent. That is why evil is deceptive and why we need to be alert.

Do not focus on evil or the devil. I believe in the demonic, not out of necessity, but because the text requires it. But I am not particularly helped in believing in the demonic, for with or without that belief, I still have to deal with evil. But the goal is to avoid evil, not focus on it. Christians often make the error of giving the devil way more than it is due. The devil is more interesting to them than God, and it gets more attention. This is a twisted kind of idolatry and the very thing evil wants. If you are fascinated by evil, you will be enticed by evil. The New Testament instructs us to be alert and stand against the devil by standing for right, and it will run away.79

Focus on evil or the devil has several negative consequences, among which are:

(1) Attention is diverted from God to evil.

(2) Responsibility for evil is shifted from our own depravity to something outside us.

(3) Confession and change are made more difficult.

(4) Our sense of strength and courage is diminished.

By focusing on evil we destroy ourselves; by focusing on God we find life and protection. God deserves our attention; evil does not. In asking us to put on the armor of God, the text directs our attention away from evil and to God and his purposes.

But what of demon possession and exorcism? Humans love the bizarre and unusual, so it is no surprise that demon possession fascinates Christians and non-Christians alike. Evil is often so real and overwhelming and so personal that belief in demon possession is understandable. Clearly the New Testament assumes the reality of demon possession, at least within certain parameters, and the church has tried to deal with this phenomenon. Both the Roman Catholic and Anglican orders of worship have services for exorcism.

On the other hand, caution is required in approaching this subject. Exorcism is not listed as one of the gifts of the Spirit, and as indicated above, the gift of discerning spirits is about false prophets, not detecting the presence of demons. In addition, Scripture gives no criteria for determining demon possession. If we could relate 1 John 4:1–3 to this subject—which is by no means sure—the only criterion would be Christological. Further, by any reasonable estimation, if demon possession exists, it is rare.80 For the average Christian to be enmeshed in this subject is nonsense. I do not mean to be cavalier in diminishing this subject, for to those who believe strongly in demons, they are very real. But the New Testament evidence does not encourage a focus on demons and exorcism, nor does modern medical science.

Caution is also required because a focus on demon possession is destructive. To suggest that a person is possessed disables the self-understanding and ability of that person to deal with the problem. He or she no longer feels responsible for the problem. Certainly no one is helped when well-meaning but naive Christians suggest an epileptic or a child with fetal alcohol syndrome has a demon. Also, glib responses such as “When in doubt, cast it out” betray an intolerable ignorance about both Christianity and humanity. Often efforts at deliverance are quick fixes that do not last.81 The possibility of demon possession should be approached with the greatest caution, and preferably only with the aid of Christian psychiatric help.

Two further points should be made forcefully. (1) People must see themselves as responsible for their own evil. Some people like the idea of being demon possessed, for then they are not responsible and do not need to confess and repent. (2) People should be warned to stay away from the occult, Satanism, and similar practices. The correlation between those dabbling in the occult and experiences labeled as demon possession is high.82

Can Christians be possessed or oppressed? The New Testament betrays no thought that a Christian can be demon possessed, and it makes no theological sense to say a person can have the Spirit of God and another spirit. Christians need to be concerned about the legitimacy of their faith, not about whether they can be possessed.83

Whether Christians can be oppressed is a different problem and depends to some degree on what is meant with “oppressed.” Paul obviously felt his thorn in the flesh was a messenger of Satan (2 Cor. 12:7) and that Satan blocked his visit to the Thessalonians (1 Thess. 2:18). Martin Luther at one point was so aware of the devil that he threw an inkwell at him. The question is one of focus. To speak of oppression by demons places focus on the demonic and suggests it is stronger than it is. A series of unhappy coincidences in a fallen world does not prove demonic oppression. The New Testament does not encourage such thinking. Rather, it encourages us to think of Christ and the strength he provides. Evil is a real threat, and we do well to realize the presence of evil in our own depravity rather than worry about the devil and demons.

Pray at all times. Christians do not need to worry about evil, for they know how to pray. In a similar passage in Philippians 4:6–7 Paul instructed his readers: Don’t worry about anything, pray about everything, and the peace of God will guard your hearts. Be alert, yes, but don’t worry or fear.

Prayer is the key ingredient in being strong and alert. When we pray in the Spirit, the Spirit is interactive with us. As a result, we are empowered and instructed by the Spirit. We put on the armor of God by being in communication with God. Like a radar beam that keeps a plane on track, prayer keeps us alert and in line with God’s purposes.

Praying in the Spirit is different from just praying. Most people pray, if religious surveys can be trusted, but most of our prayers tend to be “wish lists” and prayers for protection. Praying in the Spirit involves engagement with God and assistance from the Spirit that takes us beyond our immediate concerns. True prayer is a comprehensive activity, involving a variety of modes from praise to lament, from confession to obedience, and from contemplation to intercession.

All of life is to be prayed, not just lived. That is why Paul instructs us to pray in the Spirit “on all occasions” (6:18). We cannot spend all of life “having our quiet time,” but we can be continually in communion with God. Christians are not merely to experience their joys and problems, but to assess them in dialogue with God. Prayer is a kind of spiritual breathing.

What we must do is keep the channel open, aware of God and our relation to God. Too easily, we greet God in the morning or over a meal, but do not interact with him the rest of the day. Specific times of prayer are crucial, but all of life is to be prayed.

In addition, prayer is not “life with me and God.” It is a means of being aware of the world and a larger set of relations. We do not merely pray for ourselves, but for all God’s people, and by extension, for all of God’s world. Prayer also reminds us of our need for the prayers of other people. We are not in this life alone, but are supported by a community of faith. If Paul felt that need, we should too. By prayer we are kept from being provincial, by prayer we express our love and concern, and by prayer we involve ourselves in the purposes of God.

Such a theology of prayer also assumes that life is not predetermined, that our concerns are important to God, and that God cares and responds to us. Prayer gives a significance to life, for what we do is important if our communion with God has the potential to change results. Again, balance and caution are needed, for prayer is not magic taking on the universe. We pray because we are engaged with God moving through life, and our life and conversation with God do change things.

Representatives of Christ. Paul viewed himself as Christ’s ambassador with a special responsibility to communicate the gospel. While other Christians do not have the same task he did, the very fact that we live in Christ makes every Christian a representative of Christ. Our Lord is made known by the way his people act. In the section on slaves and masters we saw that Christ was the recipient of every action.84 That we are his representatives underscores that he is also the origin of every action. When our behavior is not representative of Christ, then we have failed to live worthy of our calling (4:1).

As was clear in Paul’s case, recognition and status do not validate the role, and circumstances—even tragic ones—do not diminish it. Validation comes through living in relation with Christ, acting in accord with his character, and speaking in ways that articulate the gospel clearly. We must take more seriously the representative aspect of our faith. Christianity is not only about getting to heaven; it is about living with and for Christ. We stand with and for him as we relate to other people. Once again we find a theology that views life as wonderfully meaningful.

Evangelism. The focus on the gospel throughout the letter makes Ephesians a primary source for thinking about evangelism. The emphasis on this issue at the end of the letter underscores its importance in Paul’s eyes. The word of God—the gospel message—is not merely a means of protection (v. 17); it is also something to be shared. Evangelism is not a task of the church; it is the only task, for all we do is supposed to make Christ known. Such statements obviously do not limit evangelism to specific statements about the gospel, but neither do they provide a basis for evangelism to be unintentional. Christians—especially evangelicals—are “gospel people.”

We do not need guilt about evangelism, nor do we need a sense that we always have to say something “Christian” to people we meet. Instead, we need an integrity of life with Christ that is guided by him and the wisdom to know how and when to speak. For all the importance that speaking obviously has in explaining the good news, integrity of life with Christ is more important. Most of our society has heard far too much talk, but has not seen the life of Christ actually lived out.

Our intent and prayer should be the same as Paul’s. Paul felt a necessity to reveal who Christ is and set his mind on doing so.85 We should do the same. As strange as it seems, when our lives reveal his, they take on a dignity and meaning impossible elsewhere. We do find life by losing it. Paul also knew he needed the right words and freedom of expression and asked his friends to pray accordingly. We still need to pray for wisdom and the freedom to say the right things. Then we need to do it.

Original Meaning

The Armor of God (6:14–20)

THE ARMOR DESCRIBED is that of a heavily armed Roman foot soldier, though as already indicated, the terms for armor and their spiritual associations are drawn from Isaiah. Paul uses this analogy because of the influence of the Old Testament, the picture it presents, and its rhetorical effect. The meaning would not be different if he had written, “Put on truth, righteousness, readiness, and faith, and take hold of salvation and the gospel.” Speculation about the connection between specific “virtues” and specific parts of the armor is not helpful, especially when the breastplate and helmet are associated with different qualities in 1 Thessalonians 5:8.

Do the pieces of armor in verses 14–16 represent gifts from God or our obedience to God? That is, for example, do we belt on God’s truth or the practice of truth? Both are true, but which did Paul have in mind? The separation of gift and task should not be made so starkly, and M. Barth is correct in pointing out that all the theological terms mentioned here are relational terms. They have to do with the covenant.25 Each one points to a reality about God that determines human action. The nuance varies from item to item as to whether focus is more on God or on the believer.

A decision about “the belt of truth” is the most difficult, but the other three items in verses 14–16 (“righteousness,” “readiness,” and “faith”) emphasize a human response to God’s saving work. This passage is an appeal for human action. Clearly, “righteousness” in verse 14 does not refer so much to the gift of righteousness (Rom. 5:17) as to righteous acts by believers (see 4:24; 5:9).26 “Salvation” and “the word of God” in verse 17, however, are clearly gifts from God, which at the same time enable and motivate human obedience.

A decision about the belt depends on which previous uses of “truth” are determinative. Belting on the truth alludes to Isaiah 11:5, which describes the “Branch,” the Davidic deliverer, who has righteousness as a belt and truth (NIV, “faithfulness”) as a sash. If the meaning in Isaiah is determinative, focus is on doing what is right and keeping faith with the covenant promises. More likely the context of Ephesians is determinative, but truth is used in this letter both with reference to God’s truth revealed in the gospel (1:13; 4:21) and to truth as right living and speaking in the new being (4:15, 24–25; 5:9). I seriously doubt whether Paul would separate these two aspects of truth. To belt on truth means to be strengthened by God’s truth in the gospel and to resolve to live truth.

The NIV uses “belt” to convey the idea of “tying around the waist”—the idea of “girding” in the ancient world, which is often associated with tying up long robes and designates readiness for action.27 For soldiers, reference is probably to a leather apron-like covering tied around the waist to protect the lower abdomen.28

The “breastplate of righteousness” is from Isaiah 59:17, which describes God’s putting on armor to come in judgment. Paul was not writing about judgment, but the fact that the new being is created to be like God (4:24). To put on the breastplate of righteousness means that Christians are to reflect the righteous character of God in their actions.

“Feet fitted with the readiness that comes from the gospel of peace” (v. 15) is adapted from Isaiah 52:7, which describes the messenger of good news. Usually this is understood in terms of willingness to share the gospel, but the intent is broader than sharing the good news. “Readiness” pertains to all of life. Knowledge of the gospel should make people alert (v. 18) and ready for life. Christians have been taught in the school of Christ. They are careful about their speech and actions. They do not live in the dark. They live wisely, redeeming the time and understanding the will of the Lord. Such people not only share the good news, but they are also agents of peace and love, ready to do the whole will of God. The paradox of armor given to those committed to a gospel of peace reminds the reader that the language is metaphorical.29

With the shield Paul has in mind the large shield Roman infantry used to protect their whole bodies. Such shields were four feet tall and two and one-half feet wide and were constructed of leather stretched over wood, reinforced with metal at the top and bottom. Especially if soaked in water, they were effective in stopping burning arrows.30 When overlapped with the shields of soldiers on either side, they provided effective protection. They were not merely defensive, however, for a line of soldiers with interlocked shields and weapons poised could push right through enemy ranks.

Obviously “the shield of faith” is especially important for Paul, given his additions before and after this expression.31 That faith protects is not to suggest that humans protect themselves by their power to believe. As shown earlier,32 to speak of faith is not to focus on human belief, but on the faithfulness of God. What protects us from the arrows of the evil one (i.e., any temptation to error or wrong) is our relation with God.

“The helmet of salvation” (v. 17) is also from Isaiah 59:17, again describing God’s own armor. M. Barth suggested the helmet is a ceremonial helmet, a helmet of victory, which indicates the battle has already been won,33 though this is questionable. In Isaiah God strapped on a breastplate of righteousness and the helmet of salvation to bring righteousness and salvation. But in Ephesians, the believer puts them on to do righteousness and to receive salvation. God’s salvation is the ultimate assurance of protection. From the treatment of salvation earlier in the letter, this salvation is both present and future (cf. 1:10; 2:5–8; 4:30; 5:5).

With the sword of the Spirit a change occurs. With the earlier pieces of armor, the second element identified the first. For example, the belt was truth. With the sword of the Spirit, this is not the case, for the sword is the word of God. The Spirit is the one who empowers the sword.34 Throughout Scripture God’s word is the instrument by which his power is shown.35 The wording here may be influenced by Isaiah 11:4.

“Word of God” does not refer to the Bible but to the gospel message. The Greek word used here (rhema) usually refers to a teaching or prophetic utterance or, more specifically, to the gospel.36 This identification does not place all the focus outward on proclaiming the gospel. The gospel empowered by the Spirit is the means by which the well-armed Christian is protected and empowered for life. That includes sharing the good news, but is much more comprehensive.

The NIV translation and paragraph division of 6:18–20 loses the sequence of thought. Prayer (v. 18) is not just the next command given, and while some translations and editions of the Greek New Testament start a new sentence here, this loses the connection with the preceding ideas. As indicated above, the words translated “pray” and “be alert” in verse 18 are participles, not imperatives. Some would connect these participles all the way back to “stand firm” in verse 14 and see them as describing how all the armor is acquired. Theologically this makes sense, but grammatically it is unlikely. The most obvious connection is to “take” in verse 17, which is reinforced by the repetition of “Spirit” in verse 18. The intent is to underscore the demeanor of those who take the helmet of salvation and the sword of the Spirit. The well-armed soldier in Christ’s army, by definition, is continually praying in the Spirit and alert.

Whether prayer is a seventh piece of equipment is debated.37 Grammar suggests it is not, or else being alert, which is a parallel to praying, would have to be considered a piece of the equipment as well. But the question is irrelevant, for whether it is a piece of the equipment or the demeanor with which the equipment is worn, neither prayer nor being alert is optional for believers. By definition, to be Christ’s soldier is to pray and keep alert.

“Praying in the Spirit” does not refer to speaking in tongues.38 Rather, it should be seen in connection with other passages on the Spirit in Ephesians, especially 3:16 (“may strengthen you … through his Spirit in your inner being) and 5:18 (“be filled with the Spirit”).39 The Spirit communicates God to us, and through him we receive all gifts and empowering from God.

The instructions to pray and be alert are paralleled elsewhere in the New Testament.40 By using “always” the NIV tones down an emphasis on perseverance in verse 18. Prayer combined with perseverance is, in fact, the way to keep alert. Note the similar instructions in Philippians 4:6–7, with the result that people will be guarded by God’s peace.

No sharp distinction is intended between “prayers” and “requests.” By using both words Paul only sought to emphasize prayer. The word translated “requests” is used again in the second half of verse 18 but translated “praying.” Prayer is the focal point of this verse, mentioned four times; the word “all” is also used four times, one of which the NIV translates as “always.” With this repetition Paul underscores how important prayer is for all of life. The believer’s entire life is one large prayer to God. In keeping with the corporate focus of the letter, the prayer is not individual and self-centered, for the readers are to pray for all God’s people.

Just as Paul started the letter by praying for his readers, he closes by asking them to pray for him (vv. 19–20). Paul frequently requested prayer for himself at the end of his letters (cf. Rom. 15:30–33; Col. 4:2–4; 1 Thess. 5:25; 2 Thess. 3:1–2).41 Except for 1 Thessalonians 5:25, his request was for the advancement of the gospel, not for his own benefit. With the attention he has placed on the privilege of speaking for Christ (Eph. 3:8–10) and on the power of speech (4:29), it is not surprising that he requests prayer for God’s help in his effort to present the gospel. If God’s help is needed in praying (Rom. 8:26), surely it is needed in explaining the good news.

The word translated “fearlessly” is actually “openness” or “boldness.” When used in reference to speech, it means frank, uninhibited speech, such as that of a free person, who is not concerned about reprisal. It should come as no surprise that this same word is used at the end of Acts to describe Paul in Rome under guard, boldly and without hindrance preaching the kingdom of God (Acts 28:31). The boldness desired here is expressed forthrightly in Romans 1:16: “I am not ashamed of the gospel.”

“Mystery of the gospel” does not mean some mysterious part of the gospel. As indicated earlier,42 “mystery” does not mean something “unknown” or “mysterious,” but that which is unknown until it is revealed by God. The words “of the gospel” explain the content of the revelation. A helpful translation would be, “make known the revelation that is in the gospel.”

Because of the gospel, Paul was an ambassador in chains (cf. 2 Cor. 5:20, where Paul describes himself as “Christ’s ambassador”). The word “ambassador” was used of a legate of the emperor. Paul’s claim to being an ambassador is virtually the same as saying he is an apostle. As the representative of Christ, he has been sent with a message. This emphasizes the dignity of his work, but instead of respect and honor, he has received chains and imprisonment (cf. Acts 20:28; 2 Tim. 1:16). M. Barth suggests a play with the word “chain.” On festive occasions ambassadors wore ornamental chains as a mark of the prestige of their countries. Paul’s chain is a fitting symbol of his crucified Lord, but it also underscores the evil of this world.43 Implicit in this self-description is a message to the recipients not to misread the situation or be embarrassed by his imprisonment.