Exegetical and Hermeneutical Commentary of Ephesians 6:10

Finally, my brethren, be strong in the Lord, and in the power of his might.

10. Finally ] Lit., “ for the rest; ” “ for what remains.” This may possibly mean “for the future,” “from henceforth” (R. V. marg.). But the more probable reference is to “what remains of thought and precept.” Had the Epistle dwelt on spiritual weakness as a previous characteristic of Ephesian Christian life, the other alternative might have been preferable; but it has not. For the Gr. phrase (identically, or nearly so), cp. Mat 26:45 (A. V. “now”); 1Co 7:29 ; 2Co 13:11; Php 3:1; Php 4:8; 1Th 4:1; 2Th 3:1; 2Ti 4:8; Heb 10:13. “Wisely does the Apostle, after the special injunctions to husbands and wives, &c., now in general enjoin it on all together to be strong in the Lord” (St Jerome). And observe that the deep secrets of spiritual victory now to be spoken of are necessary to the spiritual performance of the common duties just enjoined.

my brethren ] These words are probably to be omitted; a possible insertion by transcribers from Php 3:1; Php 4:8. The documentary evidence is scarcely decisive, but the absence elsewhere in the Epistle of the address “Brethren” is in favour of omission.

be strong ] The Lat. versions have confortamini; a reminder of the true idea of “comfort,” “comforter,” in older English usage. See on Eph 6:22 below. For the same Gr. verb, in the (same) middle voice, cp. Act 9:22; Rom 4:20 ; 2Ti 2:1; and in the active voice, Php 4:13; 1Ti 1:12; 2Ti 4:17. The tense here is present, not aorist, and suggests rather the maintenance than the attainment of strength. Their “Strength” (see e.g. Psa 59:17) was already and permanently theirs; let it be continuously used. Cp. 1Co 16:13 (where, however, “be strong” represents another Gr. word), and 1Pe 5:8-11, for close parallels to the thought and precept here.

in the Lord ] This phrase, or its strict equivalents, occurs about 35 times in the Epistle. The whole secret of spiritual strength resides in union with “the Lord.” “In Him,” and there alone, is there “no condemnation” (Rom 8:1); “in Him” is the fountain of spiritual vitality, to be made our own, in practical efficacy, only as we “abide in Him” (Joh 15:4-7). And these two aspects of benefit “in Christ” constitute together the believer’s cause of strength; a strength the only alternative to which is spiritual impotence (Joh 15:5).

and in the power &c.] See Eph 1:19 (and note there) for the same Gr. The Gr. rendered “might” tends to denote strength rather as substratum or resource; the Gr. rendered “power”, rather as outcome or exercise. We may paraphrase, “in the energy of Him the Strong.” The phrase defines, so to speak, that aspect of the Lord in Whom they were which was to be specially used in the great conflict. Elsewhere (1Jn 5:20) the prominent thought is, “We are in Him that is True,” Veritable, Real. Here it is, “Ye are in Him that is Able.”

Fuente: The Cambridge Bible for Schools and Colleges

10 20. The Spiritual Combat: the Secret of Strength; the Antagonists; the Armour; Intercessory Prayer

Fuente: The Cambridge Bible for Schools and Colleges

Finally, my brethren, be strong in the Lord – Paul had now stated to the Ephesians the duties which they were to perform. He had considered the various relations of life which they sustained, and the obligations resulting from them. He was not unaware that in the discharge of their duties they would need strength from above. He knew that they had great and mighty foes, and that to meet them, they needed to be clothed in the panoply of the Christian soldier. He closes, therefore, by exhorting them to put on all the strength which they could to meet the enemies with which they had to contend; and in the commencement of his exhortation he reminds them that it was only by the strength of the Lord that they could hope for victory. To be strong in the Lord, is:

(1)To be strong or courageous in his cause;

(2)To feel that he is our strength, and to rely on him and his promises.

Fuente: Albert Barnes’ Notes on the Bible

Eph 6:10

Finally, my brethren, be strong in the Lord, and in the power of His might.

Why strength is needed

There is good reason for our being so often advised in the Scriptures to be strong. Christian character has two sides. We cease to do evil. We also learn to do well. But doing well is impossible if we are not strong. The forces of evil are many and mighty. Life is short. The love of ease is deep rooted. Unless we are strong we effect nothing. Our lives shall be mere bundles of resolves never effected, collections of impotent wishes that never come to anything. (Dr. John Hall.)

Moral strength

It often requires a braver man to say No, than to take the Cashmere Gate at Delhi. Perfect courage consists in doing without a witness all that we could do if the whole world were looking on. A poor mill girl in the north of England had been led by her clergymans teaching to become a regular communicant, and because of this she had to bear every kind of persecution, chiefly from members of her own family. They not only tried every kind of insult to vex her, but even blasphemed the Blessed Sacrament itself. At last the poor girl went to her clergyman, saying, What shall I do? I cannot bear it much longer. And he reminded her of her Saviours sorrow, and how that when he was reviled He opened not His mouth. At last, one day, this true heroine of humble life fell down dead from heart disease, and when they removed her dress, they found a piece of paper stitched inside it, on which were these words–He opened not His mouth. She had won her victory, and now she rests where the wicked cease from troubling and the weary are at rest. Anyone can resent an injury, it takes a brave man to bear it patiently. (H. J. Wilmot-Baxton, M. A.)

The apostles humility

Brother is a word of equality; in calling them brethren, he makes himself equal unto them, though he himself were one of the principal members of Christs body, one of the eyes thereof, a minister of the Word, an extraordinary minister, an apostle, a spiritual father of many souls, a planter of many famous Churches, yea, the planter of this Church at Ephesus; and though many of them to whom he wrote were poor, mean men, handicraftsmen, such as laboured with their hands for their living; and many also servants, and bondmen; yet without exception of any, he terms and counts them all his brethren, and so makes himself equal to them of the lower sort. Behold his humility. For if to affect titles of superiority, as Rabbi, Doctor, Father, be a note of arrogancy (as it is, and therefore Christ in that respect taxed the Scribes and Pharisees), then to take and give titles of humility is a note of humility. The like notes of humility may be oft noted both in other Epistles of this apostle, and in the Epistles of other apostles, yea, and in all the prophets also. Well they knew that, notwithstanding there were divers officers, places, and outward degrees, among Christians; yet they all had one Father, and were fellow members of one and the same Body, and in regard of their spiritual estate all one in Christ Jesus. (William Gouge.)

Of Christian courage end resolution, wherefore necessary, and how obtained

The Christian, of all men, needs courage and resolution. Indeed, there is nothing he doth as Christian, nor can do, but is an act of valour. A cowardly spirit is beneath the lowest duty of a Christian (Jos 1:7), Be thou strong and very courageous, that thou mayest–what? stand in battle against those warlike nations? No, but that thou mayest observe to do according to all the law, which Moses My servant commanded thee. It requires more prowess and greatness of spirit to obey God faithfully, than to command an army of men; to be a Christian, than to be a captain. What seems less than for a Christian to pray? yet this cannot be performed aright without a princely spirit; as Jacob is said to behave himself like a prince, when he did but pray; for which he came out of the field Gods banneret. Indeed if you call that prayer which a carnal person performs, nothing more poor and dastard-like. Such a one is as great a stranger to this enterprize, as the cowardly soldier is to the exploits of a valiant chieftain. The Christian in prayer comes up close to God, with a humble boldness of faith, and takes hold of Him, wrestles with Him; yea, will not let Him go without a blessing, and all this in the face of his own sins, and Divine justice, which let fly upon him from the fiery mouth of the law; while the others boldness in prayer is but the child, either of ignorance in his mind, or hardness in his heart; whereby not feeling his sins, and not knowing his danger, he rushes upon duty with a blind confidence, which soon fails when conscience awakes, and gives him the alarm that his sins are upon him, as the Philistines on Samson: alas! then in a fright the poor-spirited wretch throws down his weapon, flies the presence of God with guilty Adam, and dares not look Him in the face. Indeed, there is no duty in a Christians whole course of walking with God, or acting for God, but is lined with many difficulties, which shoot like enemies through the hedges at the Christian, whilst he is marching towards heaven: so that he is put to dispute every inch of ground as he goes. They are only a few noble-spirited souls, who dare take heaven by force, that are fit for this calling. For the further proof of this point, see some few pieces of service that every Christian engageth in.

1. The Christian is to proclaim and prosecute an irreconcilable war against his bosom sins; those sins which have lain nearest his heart must now be trampled under his feet.

2. The Christian is to walk singularly, not after the worlds guise (Rom 12:2).

3. The Christian must keep on his way to heaven in the midst of all the scandals that are cast upon the ways of God, by the apostasy and foul falls of false professors.

4. The Christian must trust in a withdrawing God (Isa 50:10). This requires a holy boldness of faith.

5. The believer is to persevere in his Christian course to the end of his life; his work and his life must go off the stage together. This adds weight to every other difficulty of the Christians calling. We have known many who have gone into the field, and liked the work of a soldier for a battle or two, but soon have had enough, and come running home again; but few can bear it as a constant trade. Many are soon engaged in holy duties, easily persuaded to take up a profession of religion, and as easily persuaded to lay it down; like the new moon, which shines a little in the first part of the night, but is down before half the night be gone; lightsome professors in their youth, whose old age is wrapt up in thick darkness of sin and wickedness. O this persevering is a hard word! this taking up of the cross daily, this praying always, this watching night and day, and never laying aside our clothes and armour; I mean indulging ourselves to remit and unbend in our holy waiting on God, and walking with God; this sends many sorrowful away from Christ; yet this is the saints duty to make religion his everyday work, without any vacation from one end of the year to the other. These few instances are enough to show what need the Christian hath of resolution.

The application follows.

1. This gives us then a reason why there are so many professors and so few Christians indeed; so many go into the field against Satan, and so few come out conquerors; because all have a desire to be happy, but few have courage and resolution to grapple with the difficulties that meet them in their way to happiness.

2. Let us, then, exhort you Christians to labour for this holy resolution and prowess, which is so needful for your Christian profession, that without it you cannot be what you profess. The fearful are in the forlorn of those that march for hell (Rev 21:1-27). The violent and valiant are they which take heaven by force; cowards never won heaven. Say not, thou hast royal blood running in thy veins, and art begotten of God, except thou canst prove thy pedigree by this heroic spirit, to dare to be holy in spite of men and devils. The eagle tries her young ones by the sun; Christ tries His children by their courage, that dare look on the face of death and danger for His sake (Mar 8:34-35). Now, Christian, if thou meanest thus courageously to bear up against all opposition, in thy march to heaven as thou shouldst do well to raise thy spirit with such generous and soul-ennobling thoughts, so in an especial manner look thy principles be well fitted, or else thy heart will be unstable; and an unstable heart is weak as water, it cannot excel in courage.

Two things are required to fix our principles.

1. An established judgment in the truth of God. He that knows not well what or whom he fights for, may soon be persuaded to change his side, or at least stand neuter. Such may be found that go for professors, that can hardly give an account what they hope for, or whom they hope in; yet Christians they must be thought, though they run before they know their errand; or if they have some principles they go upon, they are so unsettled that every wind blows them down, like loose tiles from the housetop. Blind zeal is soon put to a shameful retreat, while holy resolution, built on fast principles, lifts up its head like a rock in the midst of the waves. Those that know their God shall be strong and do exploits (Dan 11:32).

2. A sincere aim at the right end in our profession. Let a man be never so knowing in the things of Christ, if his aim be not right in his profession, that mans principles will hang very loose; he will not venture much, or far for Christ, no more, no further than he can save his own stake. A hypocrite may show some metal at hand, some courage for a moment in conquering some difficulties, but he will show himself a jade at length. He that hath a false end in his profession, will soon come to an end of his profession, when he is pinched on that toe where his corn is; I mean, called to deny that his naughty heart aimed at all this while; now his heart fails him, he can go no further. O take heed of this wistful eye to our profit, pleasure, honour, or anything beneath Christ and heaven; for they will take away your heart, as the prophet saith of wine and women; that is, our love; and if our love be taken away, there will be nothing left for Christ. (W. Gurnall, M. A.)

Strength in the Lord

The meaning of the text is–Be strong as those may be who are bound to God in Christ.

1. Our enlistment. We have been taken into Christs army, to fight under His banner. Not solitary knight errants; but an embattled host set in array under the banner of a Captain. This prevents our thinking too much of ourselves. The more we forget ourselves the better. The soldier in an army does not fight for himself. He fights as one of many, for a common cause. He is willing to die, for his part–to have his place filled up, and be forgotten, provided the victory be won by his commander. This is what touches us all in a soldiers life; and it touches us first because it is an image of the true Divine law for each. To lose ones self in the cause, and to be zealous, enduring, brave, in the service of the King and the Realm, is as much the glory of a soldier of Jesus Christ, as of the professional soldier.

2. This feeling, of the community of our service, may be strengthened much by thinking of our common enemies. There are wickedness and darkness in the world, spiritual in their nature, and to be fought against as spiritual foes. Victory is to be won over evil; over ignorance and stupidity; over malignant errors and false opinions; over vice and misery. These are the devils servants, ever active and encroaching, whom we are commissioned to repel. Our fighting against these enemies must be done in common. The evils are social, or rather anti-social. Every man is hindered or helped by all his neighbours. We cannot, if we would, fight alone. No man liveth or dieth to himself. We know not whom we may help by a truth, or whom we may hinder by a lie. Let us remember that our own enemies are our brothers enemies, and that his enemies are ours, and that all victories over evil are a common gain. (J. Ll. Davies, M. A.)

Strong Christians

A weak and cowardly soldier is a pitiful object, but a weak-kneed, cowardly Christian is still more so. I do not mean that we must be noisy and violent, and quarrelsome in our religion. None of these things are a proof of strength. A giant of power is ever the gentlest, having the hand of steel in the glove of silk. So the stronger a Christian is the more humbly he bears himself. A writer of the day says very truly, If the world wants iron dukes, and iron men, God wants iron saints.

I. Be strong in faith. Be quite sure that you do believe; be quite clear what you believe, and then show your faith strongly. Oar faith is not built on sand, but on a rook. It is not founded on such words as–perhaps, I suppose, I hope. No, the Creed of the Church says, I believe. Be ready to give a reason for the faith that is in you.

II. Be strong in your language. When Lord Nelson was going into his last battle, they wished him to cover, or lay aside, the glittering orders of victory which adorned his breast. But the hero refused, and perhaps his refusal cost him his life. Well, let us never hide the marks of our profession as Christian soldiers; even if we have to suffer, let men know that we bear about in our bodies the marks of the Lord Jesus.

III. Be strong in self-sacrifice for Jesus. We must not forget our cross. Let me tell you the stories of two simple servant maids who, under very different circumstances, gave up their life for the life of little children. The scene of the first story was in America, nearly five and twenty years ago; that of the second story was in London, quite recently. A young English girl had taken service in a family going to America, and her special duty was the charge of the three motherless children of her widowed master. One cold day in December they all embarked in a great Mississippi steamboat bound for the far Northwest. Day after day they steamed through the swollen river, where pieces of ice were already showing, past dark and gloomy shores, lined with lonely forest. One night, near the end of their voyage, the girl had seen her charges, two girls and a boy, safely asleep, and now, when all the other passengers had retired, she was reading in the saloon. Suddenly the silence was broken by a terrible cry, which told the frightened passengers that the steamboat was on fire. The captain instantly ran the vessel for the shore, and ordered the people to escape as best they could, without waiting to dress. The faithful servant had called her master, and then carried the children from their beds to the crowded deck. Quickly the blazing vessel touched the muddy bank, and the father placed the shivering children and the servant on one of the huge branches which overhung the river. A few other passengers, fifteen in all, reached other branches, the rest went down with the burning steamer. But what hope could there be for the children, just snatched from their warm beds, and now exposed unclad to the bitter December night? Their father had no clothing to cover them, and, as he spoke of another steamer which would pass by in the morning, he had little hope of his children holding out. Then the servant maid declared that if possible she would keep the little ones alive. Clinging in the darkness to the icy branches, she stripped off her own clothing, all but the thin garment next her body, and wrapped up the shivering children. Thus they passed the long, dark hours of that terrible night. I know not what prayers were spoken, but I know that Jesus, who suffered cold and hunger for our sakes, made that servant girl strong to sacrifice herself. During the night one of the children died, but in the morning, when the first light came, the little girls were still alive. Then, when her work was done, the freezing limbs of the brave girl relaxed their hold, a deadly sleep fell on her, and she dropped silently into the rushing river below. Presently a steamer came in sight, and the two children for whom she had died were safe. Only quite lately there was a great fire in London. In the burning house were a husband and wife, their children, and a servant maid. The parents perished in the flames, but the servant appeared to the sight of the crowd below, framed, as it were, in fire, at a blazing window. Loudly shouted the excited crowd, bidding the girl to save herself. But she was thinking of others. Throwing a bed from the window, she signalled to those below to stretch it out. Then, darting into the burning room, she brought one of the children of her employers, and dropped it safely on to the bed. Fiercer grew the flames, but again this humble heroine faced the fire, and saved the other children. Then the spectators, loudly cheering, begged her to save herself. But her strength was exhausted, she faltered in her jump, and was so injured that death soon came to her. My brothers, no one will raise a grand monument to Emma Willoughby, and Alice Ayres, who passed, the one through water, the other through fire, for Christs dear sake. But surely in Gods great Home of many mansions their names are written in letters of gold.

IV. Be strong in fighting the battle. You know that life is a great battlefield. Put on, then, the whole armour of God. Stand, as Christs soldiers, side by side, shoulder to shoulder, with your faces to the foe. When Napoleon retreated from Moscow, and the main body had passed by, the mounted Cossacks hovered around the stragglers, who, overcome by cold and fatigue, could only force their way slowly through the snow. Many a weary Frenchman thus fell beneath the Cossack lances. Presently a band of these fierce horsemen saw a dark object on the snowy plain, and dashed towards it. They were face to face with a small body of French who had formed into a square to resist them, their bayonets at the charge. The Cossacks rode round and round, seeking for a weak place for attack, and finding none. At length they charged the square, and found it formed of frozen corpses. The Frenchmen had died whilst waiting for the foe. Brothers, may death find us fighting the good fight. Be strong in the Lord. (H. J. Wilmot-Buxton, M. A.)

Christian strength

Christian strength is a subject which needs emphasizing. Christians have not always been strong. The mediaeval saints, with their fastings and scourgings, their pale faces and emaciated forms, in spite of much that was beautiful in their lives, were not strong. It was a false conception of the Christian life which drove them to the fancied safety of the cloister, while the voice of the great Captain was calling His soldiers, then as now, to fight the eternal battle against sin and selfishness in the glare of day and amid the temptations of the world. And in our own day how many religious biographies are but a tedious record of lives that were in no sense strong. It is scarcely surprising that the average young mans opinion of the religious life should be that it is not a very attractive thing; at any rate, as wanting in broad, strong, cheerful humanity. And yet strength and common sense–sturdy strength and masculine common sense–have always been the characteristics of true Christianity. They are the characteristics of Christ Himself. How strong and fearless the spirit with which He went ever to the heart and core of religion! Woe unto you, ye formalists! Or look again at the life of the great apostle. Was not His religion strong and masculine, healthy and practical. Study the way in which He dealt with the vexed questions of His time, such as slavery, or mixed marriage, or meats offered to idols, or circumcision, or the larger question of the relation of Jew to Gentile; and you will find He never fails to divide the kernel from the husk, the essential from the accidental, the eternal from the temporal. You will find that freedom, and love of truth, and a great-hearted catholic sympathy from the very fibre and tissue of his teaching. And so it should be now. So it is now, with all true saints of God. Human nature is not a poor thing, but a grand thing-grand in its origin, for in His own image God created us: grand in its achievements, for men have lived and are living heroic lives by the power of Christ; grand in its destiny, for we shall one day be like Christ and see Him as He is. (W. M. Furneaux, M. A.)

Strong in prayer

Be strong in the Lord means Be strong in prayer: and never was the warning more needful than in our day. We live in an age of steam and electricity, of activity and bustle, of jostle and close contact: an age which is nothing if it is not practical: an age which scarcely disguises its contempt for a life of contemplation. We are all tempted to fancy that the hours which we give to prayer and meditation are wasted hours: we are all the more tempted to think so, because on every side of us are earnest men, working zealously in the cause of humanity, who do not even pretend to be in any sense men of prayer. And yet it is my profound conviction that every life, however faithfully it be spent in the services of others, falls immeasurably below what it might be, if it is not inspired by prayer. I stood a few weeks ago before the grandest creation of human art, the San Sisto Madonna of Raphael. On an easel at my side was a finished copy. It was the work of a good artist. Every line of feature, every fold of drapery, every shade and tint of colour, seemed a faithful reproduction of the great masterpiece. Yet something was lacking. The nameless something which constitutes the divine genius of the original had evaporated and perished in the copy. My brothers, it is even so with the life of a man who prays, and the life of a man who prays not. We all know men whose faces, as we look upon them, are transparent with a radiant purity: we feel that the light upon their features is a reflection from the light which falls upon the countenance of their Angel who always beholds the face of their Father in heaven: we feel that in their presence we breathe a purer atmosphere, which sends us away stronger in courage and in purpose: we feel that they have a strength which others have not, because they are men of prayer. They go forth every morning to the days work, refreshed and invigorated by prayer: they have learnt to turn, now and again, throughout the day, to their Masters face. In proportion as we train ourselves, in every moment of doubt and difficulty, of trial and temptation–nay, in every little act of daily life–to look upon that Face so helpful in its calm strength, so sweet in its radiant purity, we shall lead noble lives, which shall be indeed strong in the Lord. (W. M. Furneaux, M. A.)

The need of Christian courage

Christian valour and spiritual courage is a needful grace.

1. Because of our own indisposition, timorousness, dulness, and backwardness to all holy and good duties. What Christian findeth not this by woeful experience in himself? When he would pray, etc., there is I know not what fearfulness in him; his flesh hangeth back, as a bear when he is drawn to the stake.

2. Because of those many oppositions which we are sure to meet.

(1) The world.

(2) The devil. (William Gouge.)

All strength from God

The strength and valour whereby we are enabled to fight the Lords battle, is hid in the Lord, and to be had from Him. The Lord has thus reserved all strength in Himself, and would have us strong in Him, for two reasons:

1. For His own glory, that in time of need we might fly unto Him, and in all straits cast ourselves on Him; and, being preserved and delivered, acknowledge Him our Saviour, and accordingly give Him the whole praise.

2. For our comfort, that in all distresses we might be the more confident. Much more bold may we be in the Lord, than in ourselves. Gods power being infinite, it is impossible that it should be mated by any adverse power, which at the greatest is finite. Were our strength in ourselves, though for a time it might seem sufficient, yet would there be fear of decay; but being in God, we rest upon an Omnipotency, and so have a far surer prop to our faith. (William Gouge.)

Gods power is most mighty

The power of God, whereunto we are to trust, is a most mighty and strong power, a power able to protect us against the might of all other powers whatsoever. According to Gods greatness is His power–infinite, incomprehensible, unutterable, inconceivable. As a mighty wind which driveth all before it; as a swift and strong stream, against which none can swim; as a burning flaming fire which consumeth and devoureth all–so is Gods power. Whatsoever standeth before it, and is opposed against it, is but as chaff before a strong wind, or bulrushes before a swift current, or stubble before a flaming fire; for all other power, though to our weakness it seem never so mighty, can be but finite, being the power of creatures, and so a limited power, yea, a dependent power subordinate to this power of might, of His might who is Almighty, and so no proportion betwixt them.

1. A strong prop is this to our faith, and a good motive to make us trust entirely to the power of God, without wavering or doubting, notwithstanding our own weakness, or our adversaries power.

2. It is no matter of presumption, to be sure of victory, being strong in this mighty power, because it is the power of Almighty God. (William Gouge.)

The benefit of confidence in God

1. It will remove causeless fear (Neh 6:11; Pro 22:13).

2. It will make bold in apparent danger (Psa 3:6; Pro 28:1).

3. It will recover a mans spirit, though he should by occasion be wounded, stricken down, and foiled; so as though at first he prevail not, yet it will make him rise up again and renew the battle (Jos 8:3; Jdg 20:30). (William Gouge.)

A Christians warfare

A few general observations on the warfare of a Christian.

I. It is in its nature honourable.

1. As to what he opposes. Sin. Satan. Sinners, He.

2. As to what he aims at. Gods glory. The salvation of souls.

3. As to the parties that are with him. God. Angels. Saints.

II. It is very mysterious. As–

1. The principal agents in it are invisible.

2. None see or understand it but by experience.

3. His enemies eventually promote his victory. Job. Paul. But I would ye should understand, brethren, etc. (Php 1:12).

4. Its weapons can be used by thousands at once.

5. He dies to conquer and be crowned.

III. It is the most important.

1. Whether Christ or Satan be superior.

2. Whether he shall be saved or lost.

IV. His armour is complete.

V. His enemies are condemned, and virtually conquered.

1. Sin.

2. Satan.

3. Death. (H. J. Foster.)

The apostolic exhortation

1. Brethren–

(1) As begotten of the same spiritual Father.

(2) As entitled to the same privileges.

(3) As bearing the same spiritual features.

2. Be strong.

I. The nature of the exhortation. Seen by describing a Christian soldier strong in the Lord, etc. As he has to do–

1. With the guilt of accumulated sin (Psa 51:1, etc.).

2. With a body of indwelling sin (Rom 7:1, etc.).

3. With Satans temptations (2Co 12:7-9).

4. With great outward trials (Job 1:1, etc.; Act 20:23-24).

5. With death.

II. The way in which the Lord brings His people to be as He exhorts.

1. By showing them the importance of their situation. As made for eternity. As accountable to God. Neither is there any creature that is not manifest in His sight, etc. (Heb 4:13). As called to glorify God.

2. By giving them to feel that they can do nothing.

3. By showing that in the Mediator is all they want.

4. By teaching them to pray for strength.

5. By giving them to know that He dwells in them.

6. By showing them what He has done before for them and for others. (H. J. Foster.)

Strength in the Lord

What makes the strongest things in the material world–the trees, the rocks, the mountains? A law which we call the law of their gravitation. That is, they are under a law which draws first the parts one to another, and then altogether into one centre. It is the same law which does both–that attracts them to each other, and then to a common point. Hence their firmness; hence their fixedness; hence their strength. And as it is in the natural, so it is in the spiritual world. There must be, and there must be felt, a great pervading, constraining principle. This principle must fasten us altogether, and it must fasten to one deep, hidden centre. And that principle is the love of the Lord Jesus Christ. God meant that to be to the moral world what the law of gravitation is to the material world. Perhaps the chief end of the material law was to be an illustration of the spiritual. We must all follow the attractiveness of Christ. So we must each tend to Christ, and all draw to the Christ which we see in one another. And if we all drew to one common Christ, and to the Christ we see in each other, we should have true strength–we should be strong in the Lord. There is another truth which nature teaches. If I wish to give intensity of strength to anything,–say to the light–I gather it to a focus. And so God has constituted the human mind, it is strong only when it is concentrated. And to meet this necessity of our being, God has provided one great, all-absorbing object, to which the whole man is to converge. Need I say what that object is? It is His own glory. For this we were created–for this we were redeemed–for this we were sanctified. And according as we live indeed for that, we are efficient and we are happy. Divide your end–live for many ends, and immediately talents are frittered, energies wasted, the man is enervated. But be a man of one thing–bent on one purpose–and you will be astonished to find how strong you will become. But, besides this, there is a deep, mysterious rock of strength, which I must not leave out of the calculation. And it is essential, very essential, for no man can be strong who has it not. The vine and the branches shadow it out–the Lords Supper embodies it–every spiritual office promotes it–I mean the actual union which there is between the soul and Christ. I should be afraid to say such a thing if God had not declared it in the plainest terms–the actual oneness of a believers spirit with the spirit of the Lord Jesus–He in us, and we in Him–for this is the strength. Strength, then, is always flowing–just as the oil flowed from the two olive trees, which are the priestly and the kingly character of Jesus–the grace sufficient for the human mind–the strength for every days need–the bidden life–the innate power of God in a man. You must be always realizing and cherishing the union with the Spirit by certain acts–acts of pious thought–holy fondness–frequent participation in the Lords Supper–secret communion, and habitual prayer. (J. Vaughan, M. A.)

Strength against temptation

On the eve of one of the most eventful of Englands naval conflicts, Nelson hung aloft from the masthead that inspiring admonition, which was read with a thrill of heroic feeling by his fleet: England expects every man to do his duty. Not less startling and inspiring, as addressed to the young men of our land, should be the stirring admonition that comes to us from a greater leader, and at a crisis more momentous, Be strong in the Lord.

I. The strength required.

1. It is not primarily physical strength. The time was when this was a prime element in the estimate of a man, nor can we doubt that it is undervalued now.

2. Neither does the direction of the text apply specifically to intellectual strength. This is not without its importance, although without moral aims it is a blind giant, and with perverted aims it is a wilful giant.

3. But far more important than this is moral strength. Here, too, something depends upon original endowment. There are some whose moral natures seem made of wax. Most unfortunately there is nothing in them like flint to strike fire from. The devil shapes them at will, as a woman kneads her dough. A strong temptation bears them away, as a whirlwind does the down of a thistle. Yet sometimes where we witness this, it is not all due to nature. It would be a libel upon her to say so. There is a moral greatness, not necessarily religious, which we admire, for it is strong. It may be heathen greatness, it may be a Pagan strength, but it rests upon the basis of strong character, and the moral element of it forces our applause. There was strength, when Socrates scorned to escape from prison, and chose rather to drink the fatal hemlock. There was strength, when Joseph Reed, of Revolutionary memory, approached by bribes of British gold, nobly replied: I am poor, very poor, but poor as I am, the King of Great Britain is not rich enough to buy me. But how much more noble and enviable than this is the strength of religious principle, strength in God. It is not strong necessarily in muscle, in intellect, in strategy; but it is strong in resistance to moral assault, to temptations that, in winning guise and in more than carnal strength, would draw the soul to perdition. The real battle of life is with Satan and his arts and followers, and the real hero is he who wins in this conflict.

II. But whence is this strength to come? Be strong in the Lord, is the reply. (E. H. Gillett.)

Strength in suffering

A. B–was a young woman residing at Acton at the time I was a student for the ministry. She was heavily afflicted, paralyzed, crippled, deaf, and half blind. Her life was passed in one chamber, for the most part on one couch, but the circle of her influence had a wide radius. In the face of overwhelming infirmities she maintained a spirit of serene and cheerful contentment which no new adversity could break. When her bodily strength rallied a little she filled her room, not with wailing or complaint, but with songs of thankfulness; when the wave of physical vitality ebbed again, the unspoken praise lay in quiet sunshine on the pale but smiling face. When the benumbed fingers recovered for a few days some portion of their former nimbleness, she was happy in resuming the dainty needlework by which her bread was earned. When she could do nothing but suffer, her brave soul shone in undiminished patience. Even among women I have never known another so strong in grace–in love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance. And what, think you, was her own explanation of this noble and beautiful strength? She gave it to me one evening after I had watched her through a paroxysm of neuralgic torture: He giveth power to the faint, and to them that have no might He increaseth strength. (W. Woods.)

The secret of strength

Many small wax lights, which of themselves burn faintly, when put into one torch or taper send forth a bright and shining flame; many tittle bells, which tinkle together to the pleasing of children, when melted and cast into one great bell do affect the ear in a more solemn and awful sound; and many single threads, which snap asunder with the least touch, when twisted together make a strong cable, which can withstand the fury and violence of a storm. So it is with the mind; the more it is scattered and divided through multiplicity of objects, the more weak it is; and the more it is fixed on one single object, the more masculine and strong are the operations of it, either for good or evil. (W. Spurstowe.)

The power of Gods might

What the power of Gods might is, we very well know. Mountains tremble, and rocks melt before it; the sea feels it, and flies; Jordan is driven back. Armies are discomfited, and cut off by a blast in the night. The world itself was produced by this power, in one instant, and may be destroyed in another. All created power, if opposed to that of the Creator, withers and falls, like a leaf in autumn, when shaken by the stormy wind and tempest. It is in the power of this might, that the apostle exhorts as to be strong. But how is this–Hast thou an arm like God; or canst thou thunder with a voice like Him? Yet St. Paul would never enjoin us to seek after that which could not be obtained, Our Redeemer is Almighty; He is with us by His Spirit, and His strength is ours. Look at His apostles in their natural state; ignorant, and fearful of everything: view them endued with power from on high; acquainted with the whole counsel of God, and bold to proclaim it through all the nations of the earth. During the persecutions of the Church in her infant state, numbers of the weaker sex, receiving strength and courage from above, in the hour of trial, patiently endured all the torments which the malice of men and devils could invent. They triumphed gloriously–Now are they crowned, and receive palms from the Son of God whom they confessed in the world. The promise of assistance in time of need is to us all: to us, and to our children, and to as many as the Lord our God shall call. From Thee, blessed Jesus, we learn our duty: to Thee must we look, and to thy all-powerful grace, for strength to perform it. Not in ourselves, but in Thee, and in the power of Thy might, we are strong. Without Thee, we can do nothing: with Thee we can do all things. It is this consideration which alone can support us, when we take a view of the enemies whom we must encounter. (Bishop Home.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 10. Finally] Having laid before you, your great and high calling, and all the doctrines and precepts of the Gospel, it is necessary that I should show you the enemies that will oppose you, and the strength which is requisite to enable you to repel them.

Be strong in the Lord] You must have strength, and strength of a spiritual kind, and such strength too as the Lord himself can furnish; and you must have this strength through an indwelling God, the power of his might working in you.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Be strong; or, strengthen yourselves; i.e. be courageous, and constant in the practice of your duty, against the devil and all his assaults.

In the Lord: not in yourselves, but in the Lord Jesus Christ, in whom your strength lies, and from whom by faith you may obtain it: see Phi 4:13; 2Ti 2:1.

And in the power of his might; or mighty power, see Eph 1:19; q.d. Though your own strength be but weakness, yet Christs power is mighty, and he can communicate enough to you.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10. my brethrenSome of theoldest manuscripts omit these words. Some with Vulgate retainthem. The phrase occurs nowhere else in the Epistle (see, however,Eph 6:23); if genuine, it isappropriate here in the close of the Epistle, where he is urging hisfellow soldiers to the good fight in the Christian armor. Most of theoldest manuscripts for “finally,” read, “henceforward,”or “from henceforth” (Ga6:17).

be strongGreek,“be strengthened.”

in the power of hismightChrist’s might: as in Eph1:19, it is the Father’s might.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Finally, my brethren,…. This is the conclusion of the apostle’s exhortations, in which he addresses the saints as his brethren; which appellation he uses, not merely as a familiar way of speaking among the Jews, but in regard to them as regenerate persons, and of the same family and household of God with himself; and he calls them so, to show his humility, and as a proof of his affection to them, and with a design to encourage them to their duty, as follows:

be strong in the Lord, and in the power of his might; which is directed to, partly on account of the things before exhorted to, which could not be performed in their own strength; and partly with respect to their many and potent enemies hereafter mentioned, against whom they had no might nor power of their own; and therefore the apostle points out the Lord Jesus Christ unto them, in whom are strength, power, and might, even everlasting strength, to enable them to perform their duty, and to fight against every enemy, sin, Satan, and the world; for though they are weak, and strength in themselves, and can do nothing of themselves, and without Christ; yet since there is strength in him, which is communicable to them, they may expect it from him, and depend upon it; and they may come at, or strengthen themselves in it, and by it, by meditation on it, by prayer for it, by waiting on Christ in his own ways, by exercising faith upon him, and through the Spirit, who strengthens them from him with might in the inward man.

Fuente: John Gill’s Exposition of the Entire Bible

The Spiritual Warfare.

A. D. 61.

      10 Finally, my brethren, be strong in the Lord, and in the power of his might.   11 Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.   12 For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.   13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.   14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;   15 And your feet shod with the preparation of the gospel of peace;   16 Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.   17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God:   18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;

      Here is a general exhortation to constancy in our Christian course, and to encourage in our Christian warfare. Is not our life a warfare? It is so; for we struggle with the common calamities of human life. Is not our religion much more a warfare? It is so; for we struggle with the opposition of the powers of darkness, and with many enemies who would keep us from God and heaven. We have enemies to fight against, a captain to fight for, a banner to fight under, and certain rules of war by which we are to govern ourselves. “Finally, my brethren (v. 10), it yet remains that you apply yourselves to your work and duty as Christian soldiers.” Now it is requisite that a soldier be both stout-hearted and well armed. If Christians be soldiers of Jesus Christ,

      I. They must see that they be stout-hearted. This is prescribed here: Be strong in the Lord, c. Those who have so many battles to fight, and who, in their way to heaven, must dispute every pass, with dint of sword, have need of a great deal of courage. Be strong therefore, strong for service, strong for suffering, strong for fighting. Let a soldier be ever so well armed without, if he have not within a good heart, his armour will stand him in little stead. Note, spiritual strength and courage are very necessary for our spiritual warfare. Be strong in the Lord, either in his cause and for his sake or rather in his strength. We have no sufficient strength of our own. Our natural courage is as perfect cowardice, and our natural strength as perfect weakness but all our sufficiency is of God. In his strength we must go forth and go on. By the actings of faith, we must fetch in grace and help from heaven to enable us to do that which of ourselves we cannot do, in our Christian work and warfare. We should stir up ourselves to resist temptations in a reliance upon God’s all-sufficiency and the omnipotence of his might.

      II. They must be well armed: “Put on the whole armour of God (v. 11), make use of all the proper defensitives and weapons for repelling the temptations and stratagems of Satan–get and exercise all the Christian graces, the whole armour, that no part be naked and exposed to the enemy.” Observe, Those who would approve themselves to have true grace must aim at all grace, the whole armour. It is called the armour of God, because he both prepares and bestows it. We have no armour of our own that will be armour of proof in a trying time. Nothing will stand us in stead but the armour of God. This armour is prepared for us, but we must put it on; that is, we must pray for grace, we must use the grace given us, and draw it out into act and exercise as there is occasion. The reason assigned why the Christian should be completely armed is that he may be able to stand against the wiles of the devil–that he may be able to hold out, and to overcome, notwithstanding all the devil’s assaults, both of force and fraud, all the deceits he puts upon us, all the snares he lays for us, and all his machinations against us. This the apostle enlarges upon here, and shows,

      1. What our danger is, and what need we have to put on this whole armour, considering what sort of enemies we have to deal with–the devil and all the powers of darkness: For we wrestle not against flesh and blood, c., &lti>v. 12. The combat for which we are to be prepared is not against ordinary human enemies, not barely against men compounded of flesh and blood, nor against our own corrupt natures singly considered, but against the several ranks of devils, who have a government which they exercise in this world. (1.) We have to do with a subtle enemy, an enemy who uses wiles and stratagems, as v. 11. He has a thousand ways of beguiling unstable souls: hence he is called a serpent for subtlety, an old serpent, experienced in the art and trade of tempting. (2.) He is a powerful enemy: Principalities, and powers, and rulers. They are numerous, they are vigorous; and rule in those heathen nations which are yet in darkness. The dark parts of the world are the seat of Satan’s empire. Yea, they are usurping princes over all men who are yet in a state of sin and ignorance. Satan’s is a kingdom of darkness; whereas Christ’s is a kingdom of light. (3.) They are spiritual enemies: Spiritual wickedness in high places, or wicked spirits, as some translate it. The devil is a spirit, a wicked spirit; and our danger is the greater from our enemies because they are unseen, and assault us ere we are aware of them. The devils are wicked spirits, and they chiefly annoy the saints with, and provoke them to, spiritual wickednesses, pride, envy, malice, c. These enemies are said to be in high places, or in heavenly places, so the word is, taking heaven (as one says) for the whole expansum, or spreading out of the air between the earth and the stars, the air being the place from which the devils assault us. Or the meaning may be, “We wrestle about heavenly places or heavenly things” so some of the ancients interpret it. Our enemies strive to prevent our ascent to heaven, to deprive us of heavenly blessings and to obstruct our communion with heaven. They assault us in the things that belong to our souls, and labour to deface the heavenly image in our hearts; and therefore we have need to be upon our guard against them. We have need of faith in our Christian warfare, because we have spiritual enemies to grapple with, as well as of faith in our Christian work, because we have spiritual strength to fetch in. Thus you see your danger.

      2. What our duty is: to take and put on the whole armour of God, and then to stand our ground, and withstand our enemies.

      (1.) We must withstand, v. 13. We must not yield to the devil’s allurements and assaults, but oppose them. Satan is said to stand up against us, 1 Chron. xxi. 1. If he stand up against us, we must stand against him; set up, and keep up, an interest in opposition to the devil. Satan is the wicked one, and his kingdom is the kingdom of sin: to stand against Satan is to strive against sin. That you may be able to withstand in the evil day, in the day of temptation, or of any sore affliction.

      (2.) We must stand our ground: And, having done all, to stand. We must resolve, by God’s grace, not to yield to Satan. Resist him, and he will flee. If we distrust our cause, or our leader, or our armour, we give him advantage. Our present business is to withstand the assaults of the devil, and to stand it out; and then, having done all that is incumbent on the good soldiers of Jesus Christ, our warfare will be accomplished, and we shall be finally victorious.

      (3.) We must stand armed; and this is here most enlarged upon. Here is a Christian in complete armour: and the armour is divine: Armour of God, armour of light, Rom. xiii. 12. Armour of righteousness, 2 Cor. vi. 7. The apostle specifies the particulars of this armour, both offensive and defensive. The military girdle or belt, the breast-plate, the greaves (or soldier’s shoes), the shield, the helmet, and the sword. It is observable that, among them all, there is none for the back; if we turn our back upon the enemy, we lie exposed. [1.] Truth or sincerity is our girdle, v. 14. It was prophesied of Christ (Isa. xi. 5) that righteousness should be the girdle of his loins and faithfulness the girdle of his reins. That which Christ was girded with all Christians must be girded with. God desires truth, that is, sincerity, in the inward parts. This is the strength of our loins; and it girds on all other pieces of our armour, and therefore is first mentioned. I know no religion without sincerity. Some understand it of the doctrine of the truths of the gospel: they should cleave to us as the girdle does to the loins, Jer. xiii. 11. This will restrain from libertinism and licentiousness, as a girdle restrains and keeps in the body. This is the Christian soldier’s belt: ungirded with this, he is unblessed. [2.] Righteousness must be our breast-plate. The breast-plate secures the vitals, shelters the heart. The righteousness of Christ imputed to us is our breast-plate against the arrows of divine wrath. The righteousness of Christ implanted in us is our breast-plate to fortify the heart against the attacks which Satan makes against us. The apostle explains this in 1 Thess. v. 8, Putting on the breast-plate of faith and love. Faith and love include all Christian graces; for by faith we are united to Christ and by love to our brethren. These will infer a diligent observance of our duty to God, and a righteous deportment towards men, in all the offices of justice, truth, and charity. [3.] Resolution must be as the greaves to our legs: And their feet shod with the preparation of the gospel of peace, v. 15. Shoes, or greaves of brass, or the like, were formerly part of the military armour (1 Sam. xvii. 6): the use of them was to defend the feet against the gall-traps, and sharp sticks, which were wont to be laid privily in the way, to obstruct the marching of the enemy, those who fell upon them being unfit to march. The preparation of the gospel of peace signifies a prepared and resolved frame of heart, to adhere to the gospel and abide by it, which will enable us to walk with a steady pace in the way of religion, notwithstanding the difficulties and dangers that may be in it. It is styled the gospel of peace because it brings all sorts of peace, peace with God, with ourselves, and with one another. It may also be meant of that which prepares for the entertainment of the gospel, namely, repentance. With this our feet must be shod: for by living a life of repentance we are armed against temptations to sin, and the designs of our great enemy. Dr. Whitby thinks this may be the sense of the words: “That you may be ready for the combat, be shod with the gospel of peace, endeavour after that peaceable and quiet mind which the gospel calls for. Be not easily provoked, nor prone to quarrel: but show all gentleness and all long-suffering to all men, and this will certainly preserve you from many great temptations and persecutions, as did those shoes of brass the soldiers from those galltraps,” c. [4.] Faith must be our shield: Above all, or chiefly, taking the shield of faith, &lti>v. 16. This is more necessary than any of them. Faith is all in all to us in an hour of temptation. The breast-plate secures the vitals; but with the shield we turn every way. This is the victory over the world, even our faith. We are to be fully persuaded of the truth of all God’s promises and threatenings, such a faith being of great use against temptations. Consider faith as it is the evidence of things not seen and the substance of things hoped for, and it will appear to be of admirable use for this purpose. Faith, as receiving Christ and the benefits of redemption, so deriving grace from him, is like a shield, a sort of universal defence. Our enemy the devil is here called the wicked one. He is wicked himself, and he endeavours to make us wicked. His temptations are called darts, because of their swift and undiscerned flight, and the deep wounds that they give to the soul; fiery darts, by way of allusion to the poisonous darts which were wont to inflame the parts which were wounded with them, and therefore were so called, as the serpents with poisonous stings are called fiery serpents. Violent temptations, by which the soul is set on fire of hell, are the darts which Satan shoots at us. Faith is the shield with which we must quench these fiery darts, wherein we should receive them, and so render them ineffectual, that they may not hit us, or at least that they may not hurt us. Observe, Faith, acted upon the word of God and applying that, acted upon the grace of Christ and improving that, quenches the darts of temptation. [5.] Salvation must be our helmet (v. 17); that is, hope, which has salvation for its object; so 1 Thess. v. 8. The helmet secures the head. A good hope of salvation, well founded and well built, will both purify the soul and keep it from being defiled by Satan, and it will comfort the soul and keep it from being troubled and tormented by Satan. He would tempt us to despair; but good hope keeps us trusting in God, and rejoicing in him. [6.] The word of God is the sword of the Spirit. The sword is a very necessary and useful part of a soldier’s furniture. The word of God is very necessary, and of great use to the Christian, in order to his maintaining the spiritual warfare and succeeding in it. It is called the sword of the Spirit, because it is of the Spirit’s inditing and he renders it efficacious and powerful, and sharper than a two-edged sword. Like Goliath’s sword, none like that; with this we assault the assailants. Scripture-arguments are the most powerful arguments to repel temptation with. Christ himself resisted Satan’s temptations with, It is written,Mat 4:4; Mat 4:6; Mat 4:7; Mat 4:10. This, being hid in the heart, will preserve from sin (Ps. cxix. 11), and will mortify and kill those lusts and corruptions that are latent there. [7.] Prayer must buckle on all the other parts of our Christian armour, v. 18. We must join prayer with all these graces, for our defence against these spiritual enemies, imploring help and assistance of God, as the case requires: and we must pray always. Not as though we were to do nothing else but pray, for there are other duties of religion and of our respective stations in the world that are to be done in their place and season; but we should keep up constant times of prayer, and be constant to them. We must pray upon all occasions, and as often as our own and others’ necessities call us to it. We must always keep up a disposition to prayer, and should intermix ejaculatory prayers with other duties, and with common business. Though set and solemn prayer may sometimes be unseasonable (as when other duties are to be done), yet pious ejaculations can never be so. We must pray with all prayer and supplication, with all kinds of prayer: public, private, and secret, social and solitary, solemn and sudden; with all the parts of prayer: confession of sin, petition for mercy, and thanksgivings for favours received. We must pray in the Spirit; our spirits must be employed in the duty and we must do it by the grace of God’s good Spirit. We must watch thereunto, endeavouring to keep our hearts in a praying frame, and taking all occasions, and improving all opportunities, for the duty: we must watch to all the motions of our own hearts towards the duty. When God says, Seek my face, our hearts must comply, Ps. xxvii. 8. This we must do with all perseverance. We must abide by the duty of prayer, whatever change there may be in our outward circumstances; and we must continue in it as long as we live in the world. We must persevere in a particular prayer; not cutting it short, when our hearts are disposed to enlarge, and there is time for it, and our occasions call for it. We must likewise persevere in particular requests, notwithstanding some present discouragements and repulses. And we must pray with supplication, not for ourselves only, but for all saints; for we are members one of another. Observe, None are so much saints, and in so good a condition in this world, but they need our prayers, and they ought to have them. The apostle passes hence to the conclusion of the epistle.

Fuente: Matthew Henry’s Whole Bible Commentary

Finally ( ). Genitive case, “in respect of the rest,” like Ga 6:17. D G K L P have the accusative (as for the rest) like 2Thess 3:1; Phil 3:1; Phil 4:8.

Be strong in the Lord ( ). A late word in LXX and N.T. (Acts 9:22; Rom 4:20; Phil 4:13), present passive imperative of , from and , to empower. See 1:10 for “in the strength of his might.” Not a hendiadys.

Fuente: Robertson’s Word Pictures in the New Testament

Finally [ ] . See on 2Co 13:11. Omit my brethren. Be strong [] . Lit., be strengthened. Compare Rom 4:20, and Phi 4:13.

Power of His might. See on ch. Eph 1:19.

Fuente: Vincent’s Word Studies in the New Testament

THE CALL TO WARFARE

A) The Warrior’s Power House

1) “Finally, my brethren” (tou loipou) “For the rest, my brethren,” as a final but most important consideration — indicating an approaching conclusion to the Epistle — henceforth or for the remaining charge and instruction, regarding your future conduct and behavior.

2) “Be strong in the Lord” (endunamousthe en kurio) “Be ye all empowered in the Lord,” or be strengthened, as a Christian, strengthened in the Lord, Act 9:22; 2Ti 2:1; Heb 11:34; Col 1:11. This charge to the Ephesian brethren is so much like that to Joshua of old also, Jos 1:5-6; Jos 1:9.

3) “And in the power of his might” (kai en to kratei) tes ischuos autou) “And in the might of his strength,” or the power of Christ that works in the faithful, willing believer, 2Co 12:9-10; Php_4:13; Joh 15:5.

Fuente: Garner-Howes Baptist Commentary

10. Finally. Resuming his general exhortations, he again enjoins them to be strong, — to summon up courage and vigor; for there is always much to enfeeble us, and we are ill fitted to resist. But when our weakness is considered, an exhortation like this would have no effect, unless the Lord were present, and stretched out his hand to render assistance, or rather, unless he supplied us with all the power. Paul therefore adds, in the Lord. As if he had said, “‘You have no right to reply, that you have not the ability; for all that I require of you is, be strong in the Lord. ” To explain his meaning more fully, he adds, in the power of his might, which tends greatly to increase our confidence, particularly as it shews the remarkable assistance which God usually bestows upon believers. If the Lord aids us by his mighty power, we have no reason to shrink from the combat. But it will be asked, What purpose did it serve to enjoin the Ephesians to be strong in the Lord’s mighty power, which they could not of themselves accomplish? I answer, there are two clauses here which must be considered. He exhorts them to be courageous, but at the same time reminds them to ask from God a supply of their own deficiencies, and promises that, in answer to their prayers, the power of God will be displayed.

Fuente: Calvin’s Complete Commentary

SPIRITUAL LIFE

Eph 6:10-24

IN this study we come to the conclusion of Pauls Epistle to the Ephesians. Sometimes when the minister says, Finally, my brethren, his wearied audience rejoices, and even the children scattered through the same, breathe a sigh of relief; but Paul is never a wearisome preacher. When we come to the end of one of his discourses we regret its brevity rather than its length. His Finally startles one into the wish that he would go on, rather than into pleasure that the end is nigh.

This apostolic conclusion, like the Epistle itself, rests upon three basal wordsPower, Prayer, and Peace, and those three are the expression of spiritual life. The first is introduced in the tenth verse, the second, in the eighteenth, and the third, in the twenty-third.

POWER

Finally, my brethren, be strong in the Lord, and in the power of His might.

Put on the whole armour of God, that ye may be able to stand against the wiles of the devil,

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.

Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;

And your feet shod with the preparation of the Gospel of peace;

Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

And take the helmet of salvation, and the sword of the Spirit, which is the Word of God (Eph 6:10-17).

Even a superficial search through this Scripture suggests, The Source of Power, The Provision for Power, and, The Employment of Power.

The source of power! Be strong in the Lord, and in the power of His might. It is an axiom of the Christian lifeAll power belongeth unto God. One of the proof texts of the very Deity of Christ is in His own claim, All power in Heaven and in earth is given unto Me. In the fact of the Christians faith he finds alike his courage and his hope, for it is written, Greater is He that is in you than he that is in the world. Possibly the secret of Christs never-failing victory was in the fact that He was never out of touch with God. His continual fellowship with the Father explained his never-failing strength and resource. A writer says, In the great factory there is a power room. It is usually a place of perfect quiet. The great wheel there is revolving at a terrific rapidity, but as silently as the moon pursues her journey. The ponderous revolutions of that titanic wheel would not disturb an infants slumbers, and yet it is seeding power to every tube and piece of machinery in the entire factory. In other parts of the building there is activity and noise and clatter, but the effectiveness of every piece of machinery in it depends upon its relationship to the power room, as the effectiveness of every saint depends upon his vital connection with the Lord, who is our strength. That is why the ascending Jesus could say, Ye shall receive power after that the Holy Ghost is come upon you.

The provision for power. Put on the whole armour of God that ye may be able to stand against the wiles of the devil. This Scripture clearly suggests that God has provided an adequate panoply, and it suggests with equal clearness that man can avail himself of it. It is Gods armour, but man has to put it on. Man must stand against the wiles of the devil but God provides him against the day of that experience.

At times I confess I have been led to question, at least, just who has enjoyed the baptism of power. There is so much of profession and so little of possession! To make sermons on power is an art of which hundreds of ministers are well nigh adepts; but to reveal its experience is so exceptional that one is led to wonder about the provision of power itself. That wonder increases as we listen to these discussions; but it is at an end when one comes upon the actual experience. It is an old story, and has been used often, but it is altogether a patent illustration of my thought. They declare that years ago, before the Australian gold fields became famous, a party of experts were sent through that country to explore a certain district and report on its mineral possibilities! They made their survey, sent in a voluminous report, gave it as their decided opinion that gold could be found there, and said there were auriferous strata. Men read that opinion, remained at home and refused the investment of their money, concluding that though it might be true, it was a speculation; and people were slow to act upon it. Finally there came into the market one day some shepherd lads who had brought down to Melbourne from the bush, pockets full of ore.

They showed it about and began to trade it for goods. They were asked, Where did you get it? And they replied, Up country. Is there any more there? Yes, plenty! The next morning there was a stampede; everyone that could raise a cart was off to the diggings.

Once I found myself in despair on this matter of provision for power. I had heard so much about it and had seen so little of it. Then, suddenly, one of our girls from the Bible Training School gave to all of us such evidence of having received the power of the Spirit that our skepticism was at an end. She had put on the armour of God, and since God is no respecter of persons, the experience is for all.

The employment of power.

Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.

Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;

And your feet shod with the preparation of the Gospel of peace;

Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

And take the helmet of salvation, and the sword of the Spirit, which is the Word of God (Eph 6:13-17).

When one remembers that he wrestles not against flesh and blood, but against principalities and powers, against the forces of evil in this present world, he realizes his need of this entire panoply. And when he comes into Gods armory he finds that it is completely stocked. There is the loin cloth of truth; there is the breast-plate of righteousness; the sandals of the Gospel of peace; there, the shield of faith. But these are days of trench warfare; the head is now exposed more than any portion of the body and God did not forget that. The helmet of salvation hangs in that armory, waiting the use of him who will put it on. And yet, trench warfare is not one of resistance only; there are times when the soldier is ordered to go over the top, and needs the implements of aggression, and he will find the Sword of the Spirit, which is the Word of God, both ready to hand and altogether adequate. And all of this makes application in the spiritual warfare. The entire man needs spiritual protection. He is vulnerable at every point; but, as things are now, his greatest danger point is in his head. More men have lost their religion through the intellect than in almost any other way. Not that Christianity is not reasonable, but that it fails to fit itself to false reasoning. Not that Christianity is not scientific, but that it refuses to square itself with science falsely so-called. Nine out of ten of the boys who are in the denominational colleges and State Universities and even the theological seminaries of the present hour, have targets made of their heads, and professors of German infidelity are attempting to storm and capture the head of every student, knowing full well that the intelligence is central with the soul, and that when it is taken captive there will follow a spiritual collapse. If we are to judge by school results, no student is able to withstand them who does not have the helmet of salvation, and does not know how to wield the Sword of the Spirit, which is the Word of God. I have long been convinced that the method of education we employ in the Northwestern Bible Training School is of God. Young people ought not to be exposed to the wiles of the adversary, as he has wrought those out in modern education, until they have first been clad with the armour of God, including the helmet of salvation, and made adepts in the use of the Sword of the Spirit, which is the Word of God.

But from the discussion of Power, the Apostle passes to

PRAYER

We are not surprised to find Paul a man who emphasizes prayer. He was a man who did that not alone in his teaching, but put upon his teaching a better emphasis by actually praying. Prayer is sometimes spoken of as the source of power. Coleridge is reported by a friend who was at his bedside when Coleridge was dying, to have suddenly broken out, Oh, my dear friend, to pray; to pray as God would have us; to pray with all the heart and strength, with the reason and the will; to believe vividly that God will listen to your voice, this is the last, the greatest achievement of the Christians warfare on earth. Teach us to pray, oh, Lord! And then says the narrator, he burst into a flood of tears and begged me to pray for him. Paul would have agreed with Coleridge that it was the greatest achievement of the Christian warfare. He would have us pray in the Holy Spirit, he would have us pray in incessant supplication, he would have us pray in specific petition.

Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;

And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel,

For which I am an ambassador in bonds: that wherein I may speak boldly, as I ought to speak.

But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things:

Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts (Eph 6:18-22).

He would have us pray in the Holy Spirit. I do not know that I can tell you what it is to pray in the Spirit. People who have never prayed in the Spirit could not understand if they were told; people who have ever prayed in the Spirit do not need to be told; they understand. Certainly it is to pray, conscious of the Divine Presence; certainly it is to pray having the very thoughts as well as the words, prompted by the Holy Ghost. When the Welsh revival was on, Campbell Morgan went to visit in that country to study it at first hand. His report of the revival was a report of prayer. He told how men prayed by the hour; how assemblies came together to change from praying only by breaking out in praise. How in the midst of silence, some one would cry out Pray for my brothergiving his name and address, and then a great volume of petition would go up to God and Campbell Morgan described it all as a spontaneous answer of souls to God. Doubtless that is praying in the Spirit.

But Paul says that prayer should be by incessant supplication. Praying always, with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints The average man prays too little. He does not give time to it; he does not give thought to it. One of the finest books on prayer published in years is from the pen of E. M. Bounds. The author says, Much time spent with God is the secret of all successful praying. Jacobs victory of faith could not have been gained without that all night wrestling. Gods acquaintance is not made by pop-calls. God does not bestow His gifts on the casual or hasty comers and goers. He then illustrates: Bishop Andrews spent the greater part of five hours a day at prayer. William Bramwell was on his knees for hours at a stretch, almost living there. He went over his circuits like a flame of fire. The fire was kindled by the time he spent in prayer. He often spent as much as four hours in a single time. Sir Henry Havelock, if the encampment was struck at six, would rise at four. He was up and at prayer before the day broke. Judson prayed India into the light. Paul spent hours in this exercise. Jesus commended the woman whose importunity compelled the unjust judge to heed her cries, and He, Himself prayed so incessantly that the fourth night watch often found Him upon His knees. An English preacher says: When He was baptized He prayed; when He made choice of the twelve Apostles He prayed: when He performed mighty works, He prayed: when He was in the transfiguration He prayed: when, at the grave of Lazarus, He prayed; when the public enthusiasm was equal to making Him a real King, He prayed; when their enthusiasm cooled and they rejected Him, He prayed! With prayer He agonized in the garden of Gethsemane; with prayer He looked up for support upon the walk to the cross; in prayer He breathed out His spirit into the Fathers hands.

When the Apostle, therefore, beseeches us to pray always, with all perseverance and supplication he is but pointing us to the custom of Christ.

And yet, the Apostle is wise, and he petitions us to make our prayers specific! And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel, For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak (Eph 6:19-20). I heard Rev. Walt Holcomb, son-in-law of Sam Jones, say that when one prays for all creation, he prays for nothing; but when he prays for a specific thing, he prays for something; for a specific person, he prays for somebody. Then Holcomb illustrated by the girl that he heard in agony in the rear of the church. As he drew nigh with silent feet, she was saying, Oh, God, give me my father and my brothers, today, or I die! And that night the father and three brothers came to penitent form and offered themselves to God. If you will go back over your past history you will find that your answered prayers have been prayers that were specific and that expressed some deep desire of the heart. When God said, Ask, and ye shall receive, He meant some specific gift; and when He said, Knock, and it shall be opened unto you, He meant at some definite door. This specification is one that ought to be put into the prayer of every saint, of every plea to God for those preachers of the faith that utterance might be given unto them, and that they might open their mouths boldly to make known the mysteries of the Gospel.

Strangely again Paul here follows the line of thinking that is the exact opposite of the usual.

We usually speak of peace, prayer, and power; but Paul turns it aboutpower, prayer, and peace. He knows perfectly well that no man ever did pray until the power of the Spirit was upon him; and he also knows that no man ever enjoyed peace until after prayer.

PEACE

Peace to the brethren, and love with faith, from God the Father and the Lord Jesus Christ.

Grace be with all them that love our Lord Jesus Christ in sincerity (Eph 6:23-24).

Think of it! Peace to the brethren! I have no doubt that Paul thought of them as individuals; he knew some of them by name; he meant to invoke this benediction upon their hearts and lives. I have no doubt he thought of them collectively, as making up the Ephesian Church, and desired that peace should characterize it, and love with faith toward God, the Father. And then he suddenly remembered that they were not alone in his desire, that there were great congregations of others, equally true, and for them he wished the same grace, and so he added Grace be with all them that love our Lord Jesus Christ in sincerity.

God has His peace for the individual. He made it, in Christ, on Calvary. Most men have refused it; and some act as if they have not found out that such a provision existed in their behalf. Dr. Dixon tells about a friend of his who, two years after the Civil War, went into the mountains of North Carolina to spend a few weeks of his summer vacation. He climbed the mountain and descended the other side into the densest valley, and to his surprise stumbled upon a little cottage, swept about by a few acres of cultivated land. On his approach the door was barred against him. Only after much pleading was it opened. He found two men living there, who had been its occupants for nearly three years. They had deserted from the Confederate army, built themselves a cottage and raised from the soil enough for the necessities of life, ever keeping an open eye against the conscription officers. The war had now been over for two years; peace had long since been declared, but they had not heard it. Your peace has been declared much longer. Have you appropriated it?

Paul also suggests peace for the brethren, collectively; or for the Church. He reminded them that it was from God, the Father, and our Lord Jesus Christ, but for them. There is a beautiful harmony in the Pauline Epistles. To the Thessalonians St. Paul wished peace, from the Lord Jesus Christ Himself. He commended the Romans to the God of peace (Rom 15:33; Rom 16:20). He enjoined the Corinthians to live in peace that the God of peace might be with them (2Co 13:11). As is a great family gathering by the hearthstone at the close of the days labors, and at the center completing the circle, sits the father, so the church should be found about her God, and His presence should be her peace.

Paul desires it for all them that love the Lord! He expresses it after this manner, Grace be with all them that love our Lord Jesus Christ in sincerity. It is certain that peace belongs only to them that love the Lord. The usual version of the Scripture mistranslates the angels song. It gives it Peace on earth: good will to men; but the angels sang, Peace on earth, toward men of good will. Men of good will toward God; men of good will toward their fellows; they, and they alone, know the meaning of peace; and their peace passeth understanding, and the peace of all such men is undisturbed, no matter what storms sweep about them. There is a beautiful story of a contest between artists. Their pictures were to represent Peace. One came with a painting of a quiet valley; trees grew there, and flowers were blooming, but not a sign of life was evident. He named it Peace. Another came with a vision of a farm; the cows were quietly grazing, and the farmer good-naturedly making his way to his home where the wife and children awaited him. It was his idea of peace. The third came with a cloister. The priest had retired from the busy world and was alone in this secluded and excluding room. The fourth pictured a mighty cataract, running tempestuously over a great fall. As you looked upon that mighty torrent you couldnt imagine what a man meant to put such things into a picture called Peace. And yet, upon a little further study, you saw beside the seething, roaring torrent, in the branch of a tree that extended out over the cataract itself, a robins nest, and on the nest sat the mother bird in perfect quiet. She was all undisturbed by the foaming waters beneath; her soul as serene as the sky overhead. The judges said, This, after all, is the picture of a perfect peace, and gave the honors to that artist.

My great predecessor, Dr. Way land Hoyt, said, It is interesting to get at the etymology of the word peace. Too frequently we associate one of the results of a thing with the thing itself. When we say peace the idea arises of a calm, as of a lake on a June day, when the winds are dead; of freedom from the clash of warring desires, and the rest which follows when at last the soul settles itself on some great truth which can no more be questioned. But all these are rather the blooms which set their beauty on the tree of peace instead of the tree itself. Peace means a joining. One who has the peace of God has it because he is joined to God. In Christ that union has been effected and now the peace of God that passeth all understanding is the believers portion. That is doubtless what the Prophet meant when he said Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee.

When earthly cares and sorrows roll,Like oceans billows oer my soul,No tempest can my barque control,If Thou wilt only bring peace to my soul.

I need Thee, oh, I need Thee so,To help me as I onward go;Sins arrows cannot lay me low,If Thou wilt only bring peace to my soul.

No cloud can hide from me Thy face,No storm deprive me of Thy grace,No sin within my heart have place,If Thou wilt only bring peace to my soul.

In joy or sorrow still be near,To drive away my evry fear;Earths changes cannot harm me here,If Thou wilt only bring peace to my soul.

Fuente: The Bible of the Expositor and the Evangelist by Riley

SOME PRINCIPLES OF CHURCH PROGRESS

Eph 6:10-20.

THESE are words well adapted to this downtown church. They involve, A Prophets Injunction; they suggest, The Christians Panoply; and they make, A Mighty Personal Appeal.

THE PROPHETS INJUNCTION

Finally, my brethren, be strong in the Lord, and in the power of His might.

The Church should enjoy Divinely imparted strength. Its conquests can come in no other way. Neither might nor force of arms are sufficient, but rather, the indwelling Spirit of God. The saints of the ages have learned this truth, and some of them have given us in sacred form of language their confidence. It is doubtful if there is any Book in the Old Testament, the spiritual substance of which has nourished the Christian, as has the Book of Psalms. Oh, wonderful men these, speaking there. Wonderful relationships with the Father are reported by the men of old, and in the reports one discovers their secret of strength. Hear the Psalmist of old, I will love thee, O Lord, my strength. The Lord is my Rock, and my Fortress, and my Deliverer; my God, my Strength, in whom I will trust; my Buckler, and the horn of my salvation, and my high tower! (Psa 18:1-2). Then again, David writes, Be not Thou far from me, O Lord; O my Strength, haste Thee to help me. You will remember also that there is a psalm in the Book of Habakkuk, of which that Minor Prophet is the author, and in it he says, Yet I will rejoice in the Lord, I will joy in the God of my salvation. The Lord God is my Strength; and He will make my feet like hinds feet, and He will make me to walk upon mine high places (Hab 3:18-19). Strength we need!

Charles Wesley had this source of strength in mind when he wrote:

Soldiers of Christ, arise,And gird your armor on,Strong in the strength which God supplies Through His eternal Son.

Strong in the Lord of hosts,And in His mighty power,The man who in the Saviour trusts,Is more than conqueror.

The necessity for this strength exists in the devils wiles. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. The words are fitly chosenthe wiles of the devil. Some of us believe them to be verbally inspired, the description accuratethe wiles of the devil. In the exposition of the twentieth chapter of the Book of the Revelation, we once remarked, The devil grows worse with every passing day, and when he has reached the acme of evil character, Christ will come to lay hands upon him and bring him to judgment. His growth in evil character takes largely the form of increasing cunning, and through all the centuries he has been thinking out methods of leading sinful men into deeper sin, and even the saints of God into deception. Almost every century reveals some new form of this flagrant endeavor. The one in which we live is cursed by its materialismwiles of Satan, looking to the ruin of character and the over-throw of religion. In commerce, materialism alone is to be considered. The amount of money one can make marks his success, without any reference to the morals involved, the oppression incident, the debauchery resulting, or even the slaughter of innocents by the wheels of the Juggernaut of commerce.

The same principle is now applied to religion, and men are insisting that it makes no difference how they die; the only thing essential is to live well, by which they do not even mean on a high moral plane, but, rather, with passing pleasure. All of which Philip Mauro, the great Washington attorney-at-law, in his volume The Number of Man says, looks to the advent of that man of sin who will prove to be the sum and consummation of all the centuries of human development and culture; and his coming is to be marked and rendered illustrious by the working of Satan in all mighty work and wonders of falsehood, and in every deceit of unrighteousness in them that perish.

Sometime ago a ministers subject was entitled, The Devils Dupes. If one walks the world with observing eyes he is forced to admit they are a multitude. We used to sing a hymn involving the statement, Foes without and fears within, but we must admit that in many an instance the foe is within as well as without. Joseph Swain, more than a hundred years ago, saw that truth and gave it expression in verse:

But, of all the foes we meet,None so oft misled our feet,None betray us into sin,Like the foes that dwell within.

It is one of the marks of the last days that Satan shall deceive even the very elect. The Apostle does well to guard us against his wiles.

This foe assumes unexpected forms.

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

This sentence involves certain facts which people forget. When the action of a company of men was described as a part of Satans work, they resented it as if that identified them with the devil; but let it be understood that Satan knows how to work through a multitude of agencies, even principalities and mighty powers and world-rulers, and hosts of spiritualoccupying heavenly places are all liable to become his agents. Far be it from us to identify any man, any organization, that now favors the breaking down of the patrol limits of the city, and the giving of larger license to the liquor traffic, with the devil. The men who are advocating this are not demons incarnate; and, yet, profoundly do we believe that at this very point we wrestle not against flesh and blood only, but against the world-rulers whom the devil manipulates, and even some of those who occupy heavenly places. Considered from that standpoint, he takes on mighty proportions, and assumes tremendous strength, sufficient to be feared indeed. And then his methods are so silent, and his motives so sinister it is not easy to uncover them, by which circumstance the spirit of good and all righteous interests are endangered. Do you not recall Peters description of the Adversary, the devil, as a roaring lion, walking about seeking whom he may devour? But the lion never roars until he has taken his prey. This is a fact known to naturalists and confirmed by Scripture. The Psalmists description of the lions silent hunt is after this manner. Of the wicked, he says, He lurketh in secret as a lion in his covert; he lieth in wait to catch the prey. Isaiah speaks of the lion as roaring on his prey (Isa 31:4). Amos pertinently asks, Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? David never despised the proportions and strength of Goliath. If he had he would have gone down before him, but remembering the contest with the lion he girded himself against the giant, and went equipped with the instruments of battle which brought him low. And, we have not one enemy, but a multitude, so the Apostle teaches! We need, therefore, to mark well the words of George Heath:

My soul be on thy guard;Ten thousand foes arise:The hosts of sin are pressing hardTo draw thee from the skies.

And the same Prophet who has given us these injunctions has reminded us of

THE CHRISTIANS PANOPLY

Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.

Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;

And your feet shod with the preparation of the Gospel of peace;

Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

And take the helmet of salvation, and the Sword of the Spirit, which is the Word of God;

Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints.

This panoply is provided against the evil day.

That day is on! The battle between the Church of God and the forces of unrighteousness was never so fierce as now. As the time of Satan shortens, his struggles for the overthrow of righteousness will increase. It is a marvel to me how some men can find, out of the merest incident, a scientific demonstration to the improvement of the times. Because preachers fifty years ago would not exchange pulpits, and now they have reached the point there they do so with gladness, and without condemnation of any, is put up as an argument in favor of the improvement of the times! The argument falls a bit short! Better narrow than to have no convictions. The Church of God in such instances comes to loftier conception of her mission; but evil men, even as the Scriptures say, wax worse and worse, and every day adds to deeper devilishness of the devil himself. One hundred years ago, the Church of God had to fight enemies withoutand they were a multitude; today, like the individual, she has foes without and foes within. The late Pope, speaking of that movement which has discredited the Bible and denied the Deity of Jesus Christ, in a notable document put forth a while ago, called attention to the increase of the enemies of the Cross of Christnot outside, but within the Church who, by arts entirely new and full of deceit, are striving to destroy the vital energy of the Church. And he said truly that they assail all that is most sacred in the work of Christ, not sparing even the Person of the Divine Redeemer, whom, with sacrilegious audacity, they degrade to the condition of a simple and ordinary man.

This know also, that in the last days perilous times shall come.

For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy,

Without natural affection, trucebreakers, false accusers incontinent, fierce, despisers of those that are good,

Traitors, heady, highminded, lovers of pleasures more than lovers of God;

Having a form of godliness, but denying the power thereof: from such turn away.

For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts,

Ever learning, and never able to come to the knowledge of the truth (2Ti 3:1-7).

If Wesleys words had occasion when he wrote them, they have more this day

Stand, then, in Christs great might,With all His strength endued,And take, to arm you for the fight,The panoply of God.

From strength to strength go on;Wrestle and fight and pray;Tread all the powers of darkness down,And win the well-fought day.

One cannot help rejoicing in the next suggestion of this text.

The panoply covers every vulnerable point. Your loins can be girded with the truth; your hearts covered with the breast-plate of righteousness; your feet can be shod with preparation of the Gospel of peace. Your entire front can be covered with the shield of faith; your head with the helmet of salvation; and in your hand you may carry the Sword of the Spirit, which is the Word of God; and in all prayer and supplication, at all seasons, you can win. Achilles, you remember, had a heel exposed, and the arch enemy found it out and lamed him; but the man who makes himself familiar with the Word of God can find in it a shield able to quench all the fiery darts of the evil one. Perhaps there has never been a time when the helmet of salvation was in such requisition as now. We once listened to a company of ministers discuss the inroads of higher criticism, in the state of Michigan, and one of the oldest and most conservative of them all said, Brethren, I will tell you what is the trouble; these men have never been converted; they know not Christ. Some of us have been a bit lothe to accept that explanation. We know some of them, and believe the darts of Satan have not so surely struck them in the heart as in the head. It is not so much the breastplate of their righteousness that has been torn to pieces as it is their helmet of salvation. In Decisive Battles the author says, At the battle of Hastings the Norman allies, with their bows shot quickly upon the English. But they covered themselves with their shields. Then the Normans determined to shoot their arrows upward into the air that they might fall upon their enemies heads and strike their faces. They adopted this scheme and the arrows in falling struck their enemies on the head and faces and put out their eyes. Seeing the success of their scheme the arrows fell like rain, and all feared to open their eyes or leave their faces unguarded. Then it was that an arrow struck Harold and put out his eye. It is a significant illustration. Some of the so-called religious leaders of the land have gone to battle with heads unguarded and have been blinded with the darts of the adversary and a multitude of their followers have been blinded with them. In truth these blind leaders in their false strokes have been destroying the vision of their own fellow servants and followers.

The need of the world at this moment is a company of men and women who wear the whole panoply of God, girded with the truth, and shielded with the breastplate of righteousness, shod with the Gospel of peace, made invulnerable by faith, and knowing full well their salvation. Such men, and only such, will meet the infidelity of this age or of any age. I often listen to these wonderful advanced thinkers as they exploit how it is necessary to have an unusual degree of mental culture in order to meet the keen unbelieving of the age. I am compelled to contrast that with an illustration, and correct it by a Scripture. A writer says of a brilliant woman, She had watched a certain minister in his work; she had taken note of his spirit, when he knew it not, and had studied his life when he was off guard. His intellectual appeals had never reached her and one day he decided to give up the struggle, feeling that her infidelity was impenetrable. But he decided that once more he would make the effort, and so he went to her and with burning soul, said, Will you not believe in Christ? She hesitated for one brief moment and then broke into tears as she answered, Yes, Sir, I do believe in Him because I believe in you. Verily Paul put it right, when penning his Epistle to Timothy, he said, Take heed to thyself and to the doctrine. The two things that must go hand in hand to win this world is a Christian character, and a correct creed, and the first is as important and potent as the last.

Horatius Bonar understood it and hence he wrote:

Be what thou seemest; live thy creed;Hold up to earth the torch Divine;Be what thou prayest to be made;Let the great Masters steps be thine;Sow love, and taste its fruitage pure;Sow peace, and reap its harvest bright Sow sunbeams on the rock and moor,And find a harvest home of light.

Finally

A PERSONAL APPEAL

And for me, that utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the Gospel,

For which I am an ambassador in bonds; that therein I may speak boldly, as I ought to speak.

This great Apostle had the heart of a pastor. He yearned to have his people pray for him, first of all that utterance might be given to him in opening his mouth.

Herein is the exercise of the prophets office. A prophet is a speaker for God. God, who is no respecter of persons, is neither any compromiser of the truth. His prophets were to know it, feel its power, and publish it to the people. Newell Dwight Hillis says, If we consult history, we will discover that every prophet has three characteristics: He is a seer, and sees clearly; has a great heart and feels deeply; he is a hero and dares valiantly. But vision-power is the first and last gift. That vision and outlook God has given to every Moses and Elijah, to every John and Paul, and with instant skill they have laid the finger upon the diseased spot in the social life. But it is not enough that the seer has the vision that sees. Zola can describe, Balzac can picture, James can photograph deeds and traits. But these shed no tears. They feel no heartache. They paint, but do not pity. With solemn pageantry of words Gibbon caused the Roman centuries to pass before each reader. The mind of this great historian worked with the precision of a logic engine cold, smooth, and faultless. But Carlyles eloquence is logic set on fire. What his mind saw his heart also felt. All the woe, and pathos, and tragedy of the French Revolution swept in billows over him, and broke his heart. Gibbon worked in cold, white light. Carlyle dipped his pen in his hearts blood. Therefore Carlyles history is a seething fire. But Gibbons is only the picture of a firemere canvas and paint.

Moreover, the prophet who is guided of God adds to the great mind and the sympathetic heart a third quality. Every Paul and John, every Savonarola and Luther, has had a consuming passion for righteousness. Purity has been the crowning quality of all the epoch-making men. For lack of righteousness Bacon lost his leadership. While his head was in the clouds his feet were in the mire. So great was Goethes genius that he sometimes seems like one driving steeds of the sun, but self-indulgence took off his chariot wheels. Therefore the German poet has never been to his century all that Milton was to his age. During his life Goethe always kept two friends busythe one weaving laurels for his brow, the other cleaning mud from his garments. But Paul, striding the earth like a moral Colossus; braving kings; daring armies; toppling down thrones; setting nations free, has dwelt apart from iniquity. And the Apostles appeal is pertinent to the age in which we live. The prophetic office ought no longer to be professional, but the desire of Moses ought to be realized, and Gods people should be prophets everyone. The simple fact is that the major part of the prophets work is the proclamation of the old Gospel. That is the thing that Paul wanted to make known with boldness, namely, the mystery of the Gospel.

I have often said that the greatest revival the world ever saw came not from many sermons, nor even from a single one, but from a single sentence insteadYet forty days and Nineveh shall he overthrown. But the man of God preached what he had been given. Therein is the calling of the ministry. Some one has said that a certain order was issued from the French army office and its wording to the troops was specific. The commanding officer communicated the same, but changed it into his own language. The minister of war had him punished for his conduct, and when asked why he should have called the man to account for so slight an offense, he answered, Slight? The offense was of the gravest; he paraphrased an order which it was his duty to deliver exactly as he had received it. Sir Robert Anderson, commenting on this, said, What a lesson for the preacher of the Gospel. Some truths there are which we can make our own, and. these we can distribute, so to speak, in our own coinage; but when we have to do with the truths of vital character it behoves us to keep to the very words in which they were revealed. And then he adds, As I crossed Hyde Park one day to White Hall I heard a pistol shot, and a man rolled from the seat to the ground. I ran to him and he was dying, and yet it was evident that he knew what I was saying. It was no time for human philosophy, and so I whispered in his ear, Surely He hath borne our griefs, and carried our sorrows: He was bruised for our iniquities; * * with His stripes we are healed. All we like sheep have gone astray; * * and the Lord hath laid on Him the iniquity of us all In a moment like that, when life was ebbing, only the Word of the Lord was adequate. And yet we deal with the dying constantly. God give us grace to understand that only the Word of the Lord is adequate.

Yet once more Paul prayed for the exercise of the courage that despises chains. That I may open my mouth boldly to make known the mystery of the Gospel, for which I am an ambassador in bonds; that therein I may speak boldly, as I ought to speak. The true apostleship has never been what the world denominates a soft snap; it took courage in Christs day and it demands it now. The Pliables in the church speedily turn back. One slough of despond will break their spirits, and discourage their hearts; but the true Christian plods on past every lion by the way, fighting with every Apollyon that crosses the path, toiling up every hill that intervenes, counting all but naught that victory may be won. Discouragement they know; but to it they never yield. As the Apostle says, We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.

From the land of the Scots have come many tales of courage and heroism, and of them there stands out preeminently the one of the beloved Robert Bruce. He willed his heart to his trusted friend Douglas. Bruces heart was placed in a silver casket and Douglas bound it over his own and started to fulfil the wishes of his great commander. In the course of battle he was wounded unto death and saw his men wavering, but with a mighty effort he flung the heart of Bruce into the ranks of the enemy, and the sturdy Scots went fighting their way after it until the victory was won. And yet in the pierced heart of the Son of God there ought to be a more potent appeal to the hearts of His followers. No obstacle ought to be too great for the Christian to conquer; no enemy too fierce for him to face without tremor, till the Kingdom shall come and the cause of our God shall triumph in all the earth.

I wish, therefore to conclude this message, in the prayer of Christopher Wordsworth,

Arm these thy soldiers, mighty Lord,With shield of faith, and Spirits sword:Forth to the battle may they go,And boldly fight against the foe,With banner of the cross unfurled,And by it overcome the world;And so at last receive from Thee The palm and crown of victory.

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL AND EXPLANATORY NOTES

Eph. 6:10. Be strong in the Lord, and in the power of His might.In Eph. 1:19 the phrase power of His might is reversed. See note there.

Eph. 6:11. The whole armour.The panoply. A complete suit of armour. The wiles of the devil.A craftily designed plan of attack.

Eph. 6:12. For we wrestle.We need not suppose a transference of the metaphor. It may describe the hand-to-hand fight in which equally matched opponents refuse to back an inch. Not against flesh and blood.With vulnerable crests (Macbeth). When ghostly combatants appear, unassailable, and with powers of injury against which we are helpless, we may well say:

Take any shape but that, and my firm nerves
Shall never tremble.

MAIN HOMILETICS OF THE PARAGRAPH.Eph. 6:10-12

The Christian Warfare

I. Can be fought only with divine help.Be strong in the Lord, and in the power of His might (Eph. 6:10). The apostle has dwelt like one enraptured on the sublime constitution and glorious destiny of the Church; now he deals with the formidable foes with which the Church will have to contend. He sees the evil forces gathering, and hears the clash of arms among the approaching enemies. He warns believers that unaided they will be powerless in the strife and must suffer defeat. They are secure and will be victorious only as they make the strength of God their own. The strength of the general, in other hosts, lies in his troops; he flies, as a great commander once said, upon their wings; if their feathers be clipped, their power broken, he is lost. But in the Christian army the strength of every saint lies in the Lord of hosts. God can overcome His enemies without their hands; but they cannot even defend themselves without His arm. Man is impotent without the strength of God. If the ship, launched, rigged, and with her sails spread, cannot stir till the wind fills them, much less can the timber in the carpenters yard hew and frame itself into a ship. Power to contend with the spiritual foes must come from God.

II. Involves a fierce conflict with the powers of evil.

1. A conflict, not with men, but with unseen spiritual enemies. We wrestle not against flesh and blood, but against principalities (Eph. 6:12). The apostle brings out in bold relief the terrible foes they are summoned to encounter.

(1) As to their position. They are no subalterns, but foes of mighty rank, the nobility and chieftains of the spirit-world.

(2) Their office. Their domain is this darkness in which they exercise imperial sway.

(3) Their essence. They are not encumbered with an animal frame, but are spirits.

(4) Their character. They are eviltheir appetite for evil only exceeds their capacity for producing it (Eadie). The Church is engaged in a double conflictof the flesh and of the spirit. We are assailed with the temptations of the world of sense, and with seductions of error that attack us in the world of mind; and in both spheres we have to contend with the subtle influences set in motion by the rulers of the darkness of this world. Our foes invade the high places of our faith and hope, and would rob us of our heaven.

2. A conflict with unseen spiritual enemies led by an astute and subtle commander.That ye may be able to withstand against the wiles of the devil (Eph. 6:11). The New Testament assumes the personality of Satan. This belief runs counter to modern thought, governed as it is by the tendency to depersonalise existence. The conception of evil spirits given us in the Bible is treated as an obsolete superstition; and the name of the evil one with multitudes serves only to point a profane or careless jest. To Jesus Christ, Satan was no figure of speech, but a thinking and active being, of whose presence and influence He saw tokens everywhere in this evil world. Satans empire is ruled with a settled policy, and his warfare carried on with a system of strategy which takes advantage of every opening for attack. The manifold combinations of error, the various arts of seduction and temptation, the ten thousand forms of the deceit of unrighteousness constitute the wiles of the devil. Satan is no longer the God of this world since Christianity lose to its ascendant. The manifestations of demonism are, at least in Christian lands, vastly less conspicuous than in the first age of the Church. But they are more bold than wise who deny their existence, and who profess to explain all occult phenomena and phrenetic moral aberrations by physical causes (Findlay).

III. Is victorious only as the warrior is armed with the divine panoply.Put on the whole armour of God (Eph. 6:11). They who put on Christ are well clothed; they are armed from head to foot, and are proof against the darts of the devil. The Christless man is defenceless; his own understanding and gifts do not sufficiently arm him. The soldier comes into the field with no arms but what his general commands: it is not left to every ones fancy to bring what weapons he pleases; this would breed confusion. So the Christian soldier must put on the armour God provides, and be completely clothed with it. To leave one part unguarded will bring disaster. In one of the famous battles between the English and French, that which lost France the day was a shower of English arrows which so galled the horses that they became unmanageable, put the whole army into disorder, and trod down their own men. So if there be the least loophole in our armour the wily adversary will quickly discover it and shoot through his fiery darts which will effect confusion and defeat.

Lessons.

1. The Christian life is a conflict between good and evil.

2. God is always on the side of the good.

3. The Christian warrior must fight with weapons divinely provided.

GERM NOTES ON THE VERSES

Eph. 6:10-12. A Call to Christian Fortitude.

I. Here is an exhortation to Christian fortitude.Be strong in the Lord, and in the power of His might. It is not bodily but mental strength which is here intended. True fortitude or courage is a temper of mind by which we steadily follow the calls of duty, without being deterred by danger or diverted by difficulty. It is a virtue founded in a regard to God and supported by faith in Him. It is cool and deliberate, not rash and impetuous; it is kind and compassionate, not cruel and revengeful; it is steady and patient, not fickle and inconstant; it continues in well-doing, persuaded that its labour is not in vain.

II. A warning against the enemies to be opposed.The apostle mentions two sorts of enemies.

1. The first he calls flesh and blood.The motions of our animal nature. The phrase may further intend those sensible objects which are suited to gratify fleshly desires; or it may intend mankind, who are partakers of flesh and blood.

2. The other kind of enemies with whom we are to contend are evil spirits.These spirits are enemies to mankind. Their number is great, and the terms used denote a subordination among them. They are not divided against themselves, but act in concert under the direction of one leading spirit, who is called the devil and Satan. They have great power over such as submit to their dominion. Their chief influence is over the ignorant and superstitious. They most successfully carry on their designs in the dark. When the gospel began to shine, Satan began to fall. Among those who reject the gospel he recovers his full dominion.Lathrop.

Eph. 6:11-12. The Christian Warfare.

I. Consider the danger to which we are exposed.As in other cases so it is in this: our greatest danger lies in not feeling our danger, and so not being prepared to meet it.

1. View the enemy we have to contend with.He is one who bears an inveterate hatred against us, and seeks nothing less than our destruction or eternal overthrow. He hates us as Gods creatures, but especially as those who have been rescued from his power and taken up arms against him; nothing now will satisfy him but our eternal ruin. It is therefore a struggle of life for life; if we do not overcome him, he will overcome us. It is in vain to think of being neuter, or making peace with him.

2. He is mightier than we are; and unless we have help from above, we are no match for him. We know but little of the power of wicked spirits, abstractly considered; but viewed as the god of this world, Satan has all its temptations in alliance with him.

3. He is an artful enemy. We are told of the wiles of the devil, hiding his designs, and falling upon us when we least expect it. We are in his net before we are aware, and when Providence seems to smile upon us (Deu. 8:12). He studies our propensities, and suits his temptations to them (Eph. 4:14).

4. He is invisible. If he were flesh and blood, like ourselves, we might beware; but his influence is like the mighty pestilence, which walks in darkness. When least suspected, danger is nigh.

5. He is near us, as it were, within our gates. The safety of a nation menaced by an enemy often depends on his being kept at a distance, by walls or seas, or fortresses of defence. But here it is supposed that the enemy has entered into our borders, and that we have no other resource left but to struggle as it were for life.

6. What is still worse, he has a strong party within us.

7. On the issue of this warfare depend all our hopes.If we stand not in this, our loss when defeated can never be retrieved.

II. The armour provided for us.

1. In general, this armour is the grace of the gospel believed and trusted in. In common warfare it is usual for the commanders to persuade their enemies to think highly of their strength; but in this it is quite the reverse. We must go as Israel was always taught to do, as having no might of our own, but deriving all our strength from the Lord.

2. It is described as a whole or perfect armour.Sufficient to defend us in every part. Truth is the girdle to strengthen us; righteousness a breastplate; the gospel of peace as shoes, by which we shall be able to trample upon the lion and the adder, the young lion and the dragon; faith is a shield; salvation, or the hope of eternal life, a helmet. All this armour is to be drawn from the truths of the everlasting gospel.

3. The use to be made of it is, that we may be able to withstand, and to face the enemy. There is no armour for the back; he that fleeth is wholly defenceless, and must inevitably fall.

III. The necessity of putting on this armour.Armour is of no avail, unless it be used. The application of the gospel is that which proves our security.

IV. The inducement to put on this armour.That we may be able to stand against the wiles of the devil (Eph. 6:11). Many neglecting this armour have been foiled in the day of battle.Theological Sketch Book.

Eph. 6:11. The Wiles of the Devil.

I. Some of those artifices by which the devil entices men to sin.

1. He often presents to man the pleasing advantages of sin, while its judicial consequences are kept in the background. Sin is often presented to man under the form of virtue or religion. The names of sins are changed in order that their natures may seem changed. Sin is thus recommended to the more tender conscience. The vileness and criminality of sin are often extenuated to man by plausible excuses. They need an apologyyouth, old age, strong temptation, a desire to please, to prevent loss of place, provision for a family, etc. The inconsistencies of the acknowledged people of God are often pleaded as an apology for sin. The falls of Gods people have been recorded for good; but the record has been perverted to evil. A legitimate use of the record is to prevent despair on the part of Gods people who have fallen. But, by Satan, the beacon has been converted into a decoy.

2. The sinner is often freed from his difficulties in sinning by false views of Gods character and of the design of Christs work.God is regarded as a Being of mere mercy. Christ is thought of as saving from sins consequences, rather than from sin itself. The individual is often persuaded to expose himself to temptation, under the impression that he will resist it.

II. Some of the artifices by which he entices men from the performance of positive duty.

1. Many are restrained from duties by a consideration of their hardness in themselves (Mat. 10:34-39).

2. Many are persuaded to let duty alone, on account of the sacrifices which a performance of it involves.

3. Argument against a full devotedness to the service of God may sometimes be drawn from the fewness and meanness of those who are engaged in it (Joh. 7:48).

4. An argument against the necessity of duty is drawn from the doctrines of grace (Rom. 6:2-3; Jas. 2:17).

5. The worth and value of all performances are taken away by the trust in them for righteousness to which Satan prompts the heart.Stewart.

Eph. 6:12. The Invisible Enemies of Man.

I. Spiritual forces are much greater, much more efficient, much more formidable than any mere material forces.A strong will is a more formidable thing than the most highly developed muscle. An idea which appeals to the intelligence and heart of the multitude is likely to do more work and to wield a greater sway in the end than any number of batteries and parks of artillery. It is in the encounter, not of brute force with conscience and with thought, but in the encounter of ideas with ideas, in the encounter of wills with wills, that the destiny of the world is ultimately decided. St. Paul knew that the Church had to contend with the thought and the reason of paganism much more truly than with its proconsuls and its legions; and as he wrote to the Ephesians, he did not mean merely human principalities and powers, since he contrasts the beings of whom he is speaking with mere flesh and blood.

II. Behind all that met the eye in daily life the apostle discovered another world that did not meet the eye.He discerned other forms hovering, guiding, marshalling, arranging, inspiring that which met the eye. Do not let us deceive ourselves, he cries, as if we had only to encounter so many social or political forces, so many human minds and wills, so many human errors, human prejudices, human traditions, human passions; our real enemies are not human, they lie in ambush behind the manifold activities of man; they are really supersensuous. Two great departments of moral life among men are watched over, each one of them beyond the sphere of human life, by beings of greater power, greater intelligence, greater intensity of purpose than man in the world of spirits. These spiritual beings, good and evil, act upon humanity as clearly, as certainly, and as constantly as man himself acts upon the lower creatures around. It is not any mere disposition, inseparable from the conditions of human thought, to personify, to externalise passion, which has peopled the imagination of Christendom with demons. It is within ourselves that we meet now, as the first Christians met, the onset of the principalities and powers. It is in resisting them, in driving from us in the name of Christ the spirits of untruthfulness, of sloth, of anger, and of impure desire, that we really contribute our little share to the issue of the great battle that rages still.

III. To love truth and righteousness is to hate their contraries.Hatred of evil is distinct from any hatred of those who do evil, and who are objects of sincere sorrow, and have claims on Christian charity. The easy tolerance of moral evil is one of the most alarming features of our day. Only when the struggle with evil is a matter of personal experience do we hate it, and enter even remotely into the apostles stern language about its agents and its champions.H. P. Liddon.

The Enemies of Believers.

I. The enemies referred to are here described as numerous.

1. They are here spoken of in the plural number, as they are also in other passages: The angels which kept not their first estate, The devil and his angels. The names here employed are collective, and imply numbers. We read of a single person being possessed with many devils.

2. Hence the whole world has been filled with their worship and studded with their temples.

3. Hence the strength of the temptations with which each one is tried.

4. Hence the intensity of human wickedness.

5. Hence the need of watchfulness.

II. The enemies here spoken of are represented as being in a kind of subordination the one to the otherthere are principalities.

1. There may be remains among them of that diversity of rank which originally existed.

2. It may be a submission called for by difference of intellectual and innate power.

3. It may be made conducive to the more successful waging of the war in which they are engagedgiving unity of aim, of plan, of co-operation. They leave no point neglected; turn all their strength to account. All unity is not of God.

III. The enemies here described are singly and as detached mighty for evil.They are powers.

1. Power intellectual.

2. Power physical.

3. Power directed.

4. Collective power.

IV. The apostle characterises these adversaries as the rulers of the darkness of this world.

1. Here a limitation of Satans dominion is expressed. Rulers of the darkness of this worldof the hiding and blinding errors which aboundof those deceived and misled.

2. It is as the prince of darkness that he contends, using falsehood and the wicked as his instruments.

V. The enemies are spiritual in their nature.

1. They are intelligent and crafty.

2. Invisible.

3. Active and unwearied.

VI. They are wicked spirits.

1. They are in themselves wicked.

2. They would make others wicked.

3. They employ the most wicked means.

Lessons.

1. Watch. 2. Pray.

3. Resist.

4. Stand fast.Stewart.

Evil Angels.

I. The nature and properties of evil angels.

1. Their original properties were the same as those of the holy angels.

2. We do not know either the occasion of their apostasy or what effect it immediately produced upon them.

3. From the time they shook off their allegiance to God, they shook off all goodness, and contracted those tempers which are most hateful to Him and most opposite to His nature.

4. In the prosecution of their infernal designs they are diligent in the highest degree.

5. They do not wander at large, but are all united under one common head.

II. The employment of evil angels.

1. They are, as far as God permits, the governors of the world.

2. Satan and all his angels are continually warring against us, and watching over every child of man.

3. By them the foolish hearts of those who know not God are darkened.

4. They hinder every good word and work.

5. There is no evil done, spoke, or thought without the assistance of the devil.

6. Such is the malice of the wicked one that he will torment whom he cannot destroy. In all these instances we say the devil, as if there was only one, because these spirits, innumerable as they are, all act in concert, and because we know not whether one or more are concerned in this or that work of darkness.Wesley.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Previewing in Outline Form (Eph. 6:10-20)

D.

Put on the whole armor of God. Eph. 6:10-20.

1.

Exhortation to be strengthened. Eph. 6:10-13.

a.

Strengthened in the Lord. Eph. 6:10.

b.

Strengthened by putting on the armor. Eph. 6:11; Eph. 6:13.

c.

Strengthening necessary because our enemies are spiritual. Eph. 6:12.

2.

The armor described. Eph. 6:14-17.

a.

Girdle of truth. Eph. 6:14 a.

b.

Breastplate of righteousness. Eph. 6:14 b.

c.

Feet shod with preparation. Eph. 6:15.

d.

Shield of faith. Eph. 6:16.

e.

Helmet of salvaton. Eph. 6:17 a.

f.

Sword of the Spirit. Eph. 6:17 b.

3.

Exhortation to prayer. Eph. 6:18-20.

a.

At all seasons for all saints. Eph. 6:18.

b.

For Paul. Eph. 6:19-20.

(1)

That he might speak the right words. Eph. 6:19 a.

(2)

That he might speak with boldness. Eph. 6:19 b20.

Text (Eph. 6:10)

10 Finally, be strong in the Lord, and in the strength of his might.

Thought Questions (Eph. 6:10)

365.

From what source does Paul say we must get our strength?

366.

How can we obtain the help available to us through the strength of Gods might?

Paraphrase

10.

Henceforth, my brethren, be strengthened by the access you have to divine help in the Lord, and by the mighty strength which God has made available to help you.

Notes (Eph. 6:10)

1.

The expression finally carries the idea of For the remainder, or henceforth.

2.

Be strong is better understood in a passive sense, Be strengthened, or Be made strong.

3.

Spiritual strength does not exist in us by nature, and it does not automatically and permanently remain ours when we have once gained it. Redeemed people need to feel dependence at every step.

4.

Paul could say Be strong knowing that he had set an example for the Ephesians and knew every struggle they would have to face.

5.

Strength of his might is an expression describing the power by which God strengthens us, Similar descriptions of His power are in Eph. 1:19 and Eph. 3:16. We can avail ourselves of the strength of Gods might by putting on the armor of God described in Eph. 6:14-17, and by prayer.

Fact Questions

314.

In whom are we to be strengthened?

315.

How is the power which God gives to aid us described?

Text (Eph. 6:11-13)

11 Put on the whole armor of God that ye may be able to stand against the wiles of the devil. 12 For our wrestling is not against flesh and blood, but against the principalities, against the powers against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places. 13 Wherefore take up the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand.

Thought Questions (Eph. 6:11-13)

367.

What is the armor of God? Is this the armor that God wears, or is it the armor that He provides to us?

368.

What are wiles? Why does the devil use wiles? Is human strength sufficient to stand against the devils wiles?

369.

What is flesh and blood? Dont we have to contend with flesh and blood? Doesnt the devil employ flesh and blood to do his work?

370.

How can we be wrestling while wearing armor?

371.

How can we be wrestling with spiritual forces when we cannot see them?

372.

Why is this world called darkness (Rom. 1:21; Eph. 4:18)?

373.

Where do the wicked spiritual hosts dwell? How can they harm us from there?

374.

What is the difference between withstand and stand?

375.

What is the evil day in which we must be able to withstand?

376.

After being fully armed and enabled to stand, what are we to do? Upon whom does this place responsibility?

Paraphrase

11.

Put on the complete armor provided by God for us, so that, being fully protected, you may be able to stand firm against the treacherous tricks of the devil, by which he aims to destroy your soul.

12.

It is absolutely necessary to be thus fully armed. For our struggle is not against human beings, flesh and blood, but against the very highest orders of evil angels, those with great power, those that rule over the idolatrous and sinful men in this world of darkness, against wicked spiritual hosts who inhabit the heavenlies, that is, the regions of the air, from whence they conveniently assault us and seek to get us to commit sin.

13.

For this reason, that you wrestle with spiritual enemies, take up the complete armor which God has provided, that you may be able to stand against the assaults of the devil in the day of temptation. Then, having completed all of this preparation, stand with determination and steadfastness.

Notes (Eph. 6:11-13)

1.

The expression, whole armor, is a translation of the word which we transliterate panoply.

2.

A Christians own understanding and gifts do not sufficiently arm him, The Christian warrior must fight with weapons divinely provided.

3.

Take the armor of God, Dont attempt to make your own.

4.

Satan is a real being, filled with power, great knowledge, and great hate. Only those who make themselves fools by professing great wisdom deny his existence. (See note 6 on Eph. 2:1-3.)

5.

Our battle with Satan is raging within us, and yet we are scarcely aware of it, The silence of the conflict is one of the perils of it, We are contestants, not spectators who can slumber as they contemplate the struggle.

6.

Wiles are tricks, devices, pits dug in unsuspected places. The devil does not leave us at conversion, but troubles, seduces, and besets us. As we had to depend on Christ to save us at the beginning of our Christian life, so we must still depend on Christ to carry us through. Our strength is in the Lord. As much as man dislikes to admit it, man alone is unable to cope with evil.

7.

Here are some of the wiles of the devil:

(1)

Sin is presented as a virtue, or even as a religious act.

(2)

The vileness of sin is disguised under excuses, such as youth, old age, strong temptation, necessity to keep ones job, or to provide for ones family.

(3)

The hypocrisy of church members is pleaded as an apology for sin.

(4)

Gods mercy is stressed and His holiness and judgment ignored.

(5)

The individual is caused to think that he is strong enough to stand against sin (1Co. 10:12).

(6)

Christ is presented as saving us from sins consequences rather than from sin itself.

(7)

We are told that the majority must be right, and that the saints are few in number and misfits in society.

(8)

We are lulled by the idea that we shall be accepted because of good deeds and offerings, and not because of our relationship to Christ.

8.

We must STAND against the wiles of the devil. In other passages we are told to flee sin (1Co. 6:18), We should flee from temptations to do wrong, but stand fast in doing what is right.

9.

Although we are told to put on armor, as if to fight on a battlefield, we are told that our struggle is also a wrestling. No armor is worn by wrestlers. While there is a mixing of figures of speech here, both the idea of wrestling and the idea of armor are important for our understanding.

We, like Jacob, have to wrestle alone with the enemies of our souls, and with ourselves (Gen. 32:24-31; Hos. 12:3-4). Our struggle is described as wrestling, because it is an individual struggle and does not have the outward clangor of the battlefield. But it is fully as deadly.

10.

The armor of God does not just defend Us, but strengthens us.

11.

If we do not overcome Satan, he will overcome us. It is a struggle for life. We cannot be neutral or make peace with Satan. Satan is mightier than we are. He is invisible; he is near us; he has strong help within us. We lose everything forever if he defeats us now.

12.

We do not fight against flesh and blood, other human beings. Our weapons are not of the flesh (2Co. 10:4). We turn the other cheek. We oppose those who do Satans work, not because we are against them, but because we are against Satan who works through them.

13.

Concerning the wrestling against the principalities, any adult person knows that nothing goes right in this old world unless God or some good person works to make it go right. We would never know the reason for all of this trouble if the Bible did not tell us that all about us are unseen forces of evil, the devil and his angels, all organized into an efficient army with ranks and authorities. (See notes on Eph. 3:10.) Satans forces dwell in the heavenly places, which refers to the region of the air (Eph. 2:1-2; 1Pe. 5:8; Job. 1:7). Satan is the prince of the power of the air (and where do we not contact the air?). We do not see these spiritual hosts, but that is only because we, like the servant of Elisha, do not have our eyes opened to behold spiritual creatures (2Ki. 6:15-17).

14.

This darkness refers to our present world, which is predominantly occupied by those who are darkened in their understanding. (Compare Col. 1:13; Act. 26:18.)

15.

The capacity for producing evil within the spiritual hosts of wickedness is only exceeded by their appetite to do evil.

16.

Withstand carries the idea of standing against, One can stand when he has no adversaries, but he should still be standing after withstanding the assault of the enemy.

17.

We must take up the whole armor of God, If we put on only five out of six pieces, we shall be vulnerable with an Achilles heel, The word all in the expression having done all, means quite all, the whole.

18.

The evil day is the season of temptation, This is usually brief, lasting only a day, But it is the crucial time.

Fact Questions

316.

What are we to put on?

317.

Against what are we to be enabled to stand?

318.

What are wiles?

319.

What are the principalities and powers?

320.

Where are the spiritual hosts of wickedness?

ARMOR

The Romans copied their armor from the Greeks, but changed it considerably during the centuries. The Greeks used bronze for their armor, but the Romans used more iron. The Greeks showed their artistic nature in the design of their armor. Roman armor was less beautiful, but more practical.
The historian Polybius (about 200 B.C.) wrote a description of Roman armor in his time. His description indicates that the Roman armor at that time was much more like the armor of the Greeks than that used near the time of the apostles.
Polybius said that the Roman panoply consisted, in the first place, of a shield (thureos), and that along with the shield was a sword (machaira). Then next came two javelins (hussoi) and a helmet (perikephalaia) and a greave (knemis). The majority, when they had further put on a bronze plate, measuring a span every way, which they wore on their breasts, and called a heart guard (kardiophulax), are completely armed. But those citizens who were assessed at more than 10,000 drachmae wore instead, together with the other arms, curiasses made of chain mail.

Let us consider what the pieces of armor which Paul mentioned in Ephesians were like:

I.

THE BREASTPLATE (or curiass)

This was the principal piece of defensive armor. The Greeks wore a breastplate made of two curved pieces of bronze. One section covered the front of the body, and another the back. These were bound together at each side of the body. A wide bronze band passed over each shoulder, and was coupled to the front and back sections of the breastplate. The Greeks hung wide leather strips from the lower edge of the breastplate to form a sort of skirt. The Greek soldier did not protect his abdomen and thighs because he wanted to keep his movements free.
The original design for the Roman legionarys hooped curiass was borrowed from the Greeks, but the Romans remodeled it to suit their own fancy. Instead of making the breastplate in two large sections, they made it in hoops, which were wrapped around the body like ribs. These were actually supported by the leather tunic to which they were sewn. The hoops were hinged at the back and clasped in front. The shoulder pieces were made in four strips, less cumbersome than the single plate of the Greeks. The leather tabs at the bottom of the curiass were retained by the Romans, and they added others over the upper arms.

II.

GIRDLE

The Roman soldier wore a military belt (Greek, zoster or zone; Latin, balteus). This secured the body armor at the waist and sometimes served as a sword belt. More often the sword was supported by a baldric over the left shoulder.

III.

FOOTGEAR

The Greeks wore sandals and custom-tailored bronze greaves, which covered their ankles, shins, and knees. These greaves were so carefully formed that they required no straps to hold them in place. Goliath wore greaves of brass (1Sa. 17:6). The Greek word, knemis, used by Paul actually means a greave.

However, the Roman soldiers of Pauls time apparently wore greaves only rarely. They usually wore high-topped sandals, which we might call boot-sandals. It would be much easier to make a long forced march in such footgear than in the greaves of the Greeks.

IV.

HELMET

Helmets were of many styles. Some Greek helmets even had metal coverings over the face, leaving only the eyes exposed. Greek helmets were sometimes adorned with elegant plumes of horsehair.
The Roman legionarys helmet had reinforcing bars crossing one another at the crown of the head. At the crossing of the bars there was a ring to support the crest, Most Roman helmets had hinged cheek guards. The helmets of officers had plumes of feathers or other materials.

V.

SWORD

In its heyday the Roman sword was about twenty-two inches long, double-edged, and perfectly straight, the point at quite an obtuse angle, It was worn on the right side, usually hanging from a sword belt (or baldric), Roman swords were made in Spain.

(Paul naturally omits reference to the Roman soldiers chief offensive weapon, the pilum, an iron-headed, thick-handled spear.)

VI.

SHIELD

The legionarys shield was large and oblong, approximately 2 feet by 4 feet, The corners were sometimes cut out. It was curved to fit the body. On its face was the insignia and the number of the legion to which its owner belonged. The shields were sometimes made of metal, and sometimes of wood covered on the outside with thick leather, which not only deadened the shock of a missile, but protected the frame of the shield from fire-tipped darts.
These fiery-darts (falarica) were headed with lead, in or about which some combustible substance was placed and set aflame to destroy enemy defences.

The Romans and Greeks also used small circular shields (Greek, aspis; Latin, clipeus). But the shield to which Paul refers was the large door-like shield. In fact, its Greek name thureos (from thura) means door. The shield of faith is not a small protection, but a large and adequate one.

The Greeks used the large shields to make a solid wall of defence before them. They stood side by side with their shields before them, overlapping the edges. Their long spears were thrust before them. Since the spears were sometimes as much as 21 feet long, and even those carried by the sixth rank projected out well ahead of the front line of shields, any enemy faced a very prickly obstacle. This well illustrates that when Christians stand together, they have greater strength than when they stand alone.

GREEK HOPLITE (foot soldier)

THE WHOLE ARMOR OF GOD

(Eph. 6:10-20)

This is a lesson which you can teach to children or adults. You will need other notes, illustrations, etc., but the following outline will be helpful. A useful visual aid is The Christian Soldier for flannelboard, by Helen Stephens Leonard, published by Christian Publications, Inc.

INTRODUCTION

1.

Paul saw many Roman soldiers in his lifetime.

a.

A centurion escorted him to Rome (Act. 27:1).

b.

During his two years imprisonment in Rome, he was chained to a soldier guard (Act. 28:16-20).

2.

Paul observed the soldiers armor very carefully.

3.

Paul thought about how essential a soldiers armor is.

a.

Without it he is only a civilian.

b.

With it he can defeat a dozen unarmed men.

4.

Paul thought about how he was a soldier for Christ.

5.

Paul thought about the terrible spiritual enemies of the Christian (Eph. 6:11-12).

6.

Paul thought of the various means of protection that God has provided for the Christian. These he compares to the armor of a Roman soldier.

I.

LOINS GIRDED WITH TRUTH

1.

Describe how Roman armor protected the loins.

2.

Football pants protect the loins of athletes.

3.

Truth girds our loins.

4.

The plain inference is that untruth is deadly.

a.

Denominational doctrines.

b.

Marrying out of the faith.

c.

Evolution, modernism.

II.

BREASTPLATE OF RIGHTEOUSNESS

1.

Describe the Roman breastplate.

2.

The breastplate protects the heart. Bullet-proof vests are still used.

3.

Righteousness and abstaining from vice (such as alcohol, tobacco, cursing, etc.) will protect your life from great harm.

III.

FEET SHOD WITH THE PREPARATION OF THE GOSPEL

1.

Describe Roman and Greek footgear.

2.

George Washingtons soldiers at Valley Forge had bleeding, shoeless feet. Such soldiers are nearly helpless. The church needs a bleeding heart for lost souls, but not bleeding, crippled feet.

3.

Prepare yourself to march for Christ by memorizing Scriptures, collecting visual aids, reading good books.

IV.

SHIELD OF FAITH

1.

Describe the large door-like shields.

2.

Describe the fiery darts.

3.

Faith protects us from the fiery darts of doubt, despondency, discouragement, dread, disappointment, and death.

V.

HELMET OF SALVATION

1.

Describe Greek and Roman helmets.

2.

Helmets are worn for protection and beauty, both in combat and on dress parade.

a.

Salvation protects (1Co. 10:13; 1Jn. 4:4).

b.

Salvation makes beautiful (Isa. 61:3).

VI.

SWORD OF THE SPIRIT (the Word of God)

1.

Describe Roman swords.

2.

Skill in handling the Word of God is powerful in both defense and offense.

VII.

KEEP IN CONTACT WITH HEADQUARTERS BY PRAYER (Eph. 6:18-20)

1.

Walkie-talkies have helped in many battles.

2.

Prayer keeps us in contact with heaven, and helps our fellow-warriors for Christ.

CONCLUSION

1.

Too many churches are hospitals for wounded feelings, and not recruiting centers for soldiers of the cross.

2.

Will you put on the gospel armor to battle for Christ?

Text (Eph. 6:14-17)

14 Stand therefore, having girded your loins with truth, and having on the breastplate of righteousness, 15 and having shod your feet with the preparation of the gospel of peace; 16 withal taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one. 17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God.

(The article on Armor, page 189, and the lesson on page 194 will be helpful in considering this section.)

Thought Questions (Eph. 6:14-17)

377.

What similarities can you see between truth and a military girdle (or belt)?

378.

Why is the breastplate a most important piece of armor? Why is righteousness like a breastplate?

379.

In what ways is preparation like a soldiers footgear?

380.

Why should we be in armor for conflict, if our gospel is a gospel of peace?

381.

Name three things which you would consider as fiery darts of Satan.

382.

What are the purposes of helmets? Why is salvation like a helmet?

383.

Why is the word of God called the sword of the Spirit? What part did the Holy Spirit have in the creation of the sword of the spirit? In its use? In its effects.

Paraphrase

14.

Stand therefore, having girded your loins about with the truth of the gospel, as soldiers are girded with the military belt; and having put on the breastplate of righteousness as a protection against the mortal injuries of sin.

15.

And, like soldiers who prepare and protect their feet and legs with shoes and greaves, stand, having shod your feet with the preparation needed for preaching the gospel of peace.

16.

In all your arming of yourself, take up the great shield of faith, the firm belief in the doctrines and promises of the gospel, with which you will be able to extinguish all the fiery darts of Satan, the evil one.

17.

And take the helmet of salvation, as a protection and adornment to the soul; and take ye that sword of the Spirit, which is the word of God, that you may protect yourself and put your enemies to flight.

Notes (Eph. 6:14-17)

1.

Other passages referring to the gospel armor are 1Th. 5:8 and Rom. 13:12.

2.

Girded with truth: Too many people are girded with such broadmindedness that they are indifferent to the truth, Such lack of convictions is sickening to the Lord.

3.

Breastplate of righteousness:

He is but naked though locked up in steel,
Whose conscience with unrighteousness is corrupted.

4.

Gospel of peace: We work for peace, even while fighting Satan. We maintain a peaceable spirit toward Satans followers, while struggling against Satan within them. Peace is both a means and an objective in our warfare.

5.

Shield of faith: To increase faith, it is necessary to study the word of God diligently, since faith comes by hearing. Faith will stop and put out not some, but all of Satans fiery darts.

6.

Our helmet of salvation keeps us from the fatal effects of temptation, the fear of death, worldly terrors, envy of the rich, etc., so that such things will not pervert our imaginations.

7.

The sword of the Spirit, the word of God, sent Satan scurrying when Jesus used it in the wilderness, saying, It is written (Mat. 4:10-11).

The sword of the Spirit must be wielded to do any good. It cuts deeply (Heb. 4:12; Act. 7:54). It is both defensive and offensive. Gods Spirit inspired the word of God (2Pe. 1:21). When the word of God is preached, Gods Spirit causes it to produce good fruit in the human soul. Sometimes the fruit is produced long after the word is preached (Isa. 55:10-11).

8.

The helmet, pointing toward the skies, is a natural figure of the Christian hope and salvation directed toward a higher and better world.

Fact Questions

321.

With what are our loins to be girded?

322.

What is the Christians breastplate?

323.

With what is the Christian to be shod?

324.

What is our shield?

325.

From whom do fiery darts come at the Christian?

326.

What is our helmet?

327.

What is the sword of the Christian?

328.

Quote Eph. 6:10-17 from memory.

Text (Eph. 6:18-20)

18 with all prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints, 19 and on my behalf, that utterance may be given unto me in opening my mouth, to make known with boldness the mystery of the gospel, 20 for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.

Thought Questions (Eph. 6:18-20)

384.

Is armor enough to make a soldier? Why is there a necessity for prayer?

385.

What is praying in the Spirit? (literally in spirit)

386.

What is there about praying that requires watching?

387.

For whom is prayer to be offered?

388.

What was Pauls specific need in prayer?

389.

Which was more important to Paul, his message or his personal welfare? How can you tell?

390.

What is most unusual about an ambassador being in chains?

Paraphrase

18.

Put on your armor with all prayers of devotion and request, praying thus at every season with earnestness of spirit, and not going to sleep, but watching and persevering in requests for all of the saints.

19.

And especially do you watch in prayer in my behalf, that there may be given unto me the proper words when I open my mouth in defence before the judges, and in speaking to those who daily come to my house (Act. 28:30-31), that I may make known with boldness the mystery of the gospel (Eph. 3:3).

20.

In behalf of that gospel, I execute the office of an ambassador while bound by a chain. And I request your prayers that I may be made bold to speak the gospel as I ought to speak it.

Notes (Eph. 6:18-20)

1.

It is not armor and weapons alone that make a soldier. Without courage, a man in armor is no soldier. Therefore, prayer is needed.

2.

Prayer is that which is addressed to God (emphasizing devotion), and supplication is seeking or asking (emphasizing need).

3.

Watching means not going to sleep. We should be continuously alert to see needs that should be prayed about.

4.

Praying in spirit probably means praying with earnestness and in a sincere way that will please the Spirit and be aided by the Spirit (Rom. 8:26-27).

5.

Prayer should be offered for all saints, and particularly for ministers and leaders. We must not become like Elijah who thought that he was the only one left in Israel that served the Lord (1Ki. 19:10). The battle for the right is not the battle of one person alone. Therefore, we must pray for all the saints.

6.

Utterance here refers to skill in speaking, the faculty of speech, saying the right words at the right time.

7.

An ambassador from one sovereign government to the capital of another nation is a privileged inviolable man. It is unthinkable that an ambassador would be put in chains. Yet Paul thus stood, an ambassador from the kingdom of God, representing his sovereign in Caesars court, bound with a chain. It is a strange and moving scene.

8.

Concerning Pauls chain, Paul was tied to the soldier with a chain fixed on his right wrist, and fastened to the soldiers left arm. The chain was of such length that the two could walk together with ease, wherever the apostles affairs called him. The soldiers who were thus chained to Paul no doubt received great benefit from the apostles conversation and preaching, and some were doubtless won to Christ.

9.

Boldness is the great need of ministers. Even Paul needed it. (Compare Act. 4:29.)

Fact Questions

329.

What were the Ephesians to be doing while taking up the armor of God (Eph. 6:18)?

330.

In what were they to pray (Eph. 6:18)?

331.

When did Paul desire the Ephesians to pray (Eph. 6:18)?

332.

For whom were the prayers to be offered?

333.

What did Paul wish the Ephesians to ask on his behalf?

334.

What office did Paul fulfill in bonds?

Fuente: College Press Bible Study Textbook Series

(10) Finally, my brethren, be strong in the Lord.The address my brethren appears to be an interpolation (probably from Php. 3:1). Frequent as it is from St. Paul, it is not found either in this or in the Colossian Epistle.

Be strong.Properly, be strengthened in the inner man; go on from strength to strength (as in Act. 9:22; 2Ti. 2:1). So in Php. 4:13 we have the cognate expression, Christ that strengtheneth me, in whom I can do all things. The conception is nearly that of Eph. 3:16; except that there the idea is rather of passive strength and firmness, here of active power to fight in the power of Gods might, working in us, because it works in our Master. (Comp. Eph. 1:19-20.) It differs also from that which follows. Christ in us is here our life and indwelling strength; in the next verses the likeness of Christ, as manifested in various graces, is the armour put on for the battle.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(6. Conclusion (Eph. 6:10-24).

(1) FINAL EXHORTATION to put on the whole armour of God, in order to stand fast in the struggle, not against flesh and blood, but against unearthly powers of evil (Eph. 6:10-17).

(2)

SPECIAL DESIRE OF THEIR PRAYERS, as for themselves and for all men, so especially for St. Paul himself (Eph. 6:18-20).

(3) COMMENDATION OF TYCHICUS (Eph. 6:21-22).

(4) CLOSING SALUTATION (Eph. 6:23-24).]

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Closing appeals, Eph 6:10-24.

10. Finally St. Paul, having finished his model Church, home Church included, now remembers that it is a militant Church. His Ephesians are the elect eternal of God; they have become so in conspicuous array against the Gentiles they have left; but they are to fight against apostate foes of God, who would conquer and capture them for a reprobate, instead of an elect, destiny.

My brethren The only place, says Bengel, in which he calls them brethren; for in no place are fellow-soldiers so brethren as in battle array. But later critics decide that even here the word is not genuine.

Be strong Rather, strengthened; for his whole letter has been cheering and triumphant.

Power of his might Note on Eph 3:16.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Finally, be made powerful in the Lord and in the strength of his might.’

Our only hope for the future and our only means of victory against an implacable enemy is to be ‘made powerful in the Lord’, to enjoy and experience the strength of the Lord Jesus Christ. It is His mighty strength within us by His indwelling that will enable us to overcome all obstacles. And as we walk in love (Eph 5:2), and in light (Eph 5:8), (both are necessary), this power will be at work in us. Love is the approach and attitude we have towards God and the world, light is our openness to God through His word and prayer, so that His light might shine in us and through us, dealing with anything that might diminish our strength in the Lord, and revealing to us His glory as we face the Foe.

‘Finally.’ Bringing matters to a conclusion. Having described our position in Christ and having exhorted us to right behaviour Paul now closes by reminding us of our resources in Christ.

‘Be made powerful.’ Without Him we are without strength for the battle ahead. He is the One Who can make us powerful through His resurrection life as we put on the armour of God.

‘In the Lord and in the strength of His might.’ The source of our power is the indwelling Lord, Jesus Christ, our Lord and God, the One Who has been exalted, seated far above all, with everything in subjection under His feet (Eph 1:20-22). And it is His mighty strength that we can enjoy and experience as we look to Him to live through us (Gal 2:20).

Fuente: Commentary Series on the Bible by Peter Pett

The Armour of God and the Battle That Lies Ahead (6:10-20).

Having given general teaching Paul now closes the letter with a reminder that we are in a spiritual battle and need to take the proper precautions. The letter opened with a description of God’s eternal action in redeeming His own, all brought about by His sovereign purpose, it ends with our responsibility to arm ourselves for battle against the Foe. We have our part to play too.

Fuente: Commentary Series on the Bible by Peter Pett

The Authority of the Believer – Eph 6:10-13 reveals to us that the Christian has divine power and authority in his struggle against the powers of darkness. We read in Eph 6:12, “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” It is necessary for us read this passage of Scripture in light of the previous passages in this great epistle. God would not call us into battle without first equipping us and giving us the ability to win our battles.

The Kingdom of Satan – Eph 6:12 lists the hierarchy of demonic powers that have been defeated by Christ Jesus at His resurrection and led captive (Eph 4:8). These demonic powers that were made subject to Christ are now subject to us through His glorious name, the name of Jesus. We have authority over the Devil, and the basis of our authority is the resurrection of the Lord Jesus Christ. Because we have been given authority over the Devil through Jesus Christ, Paul can rightfully say in Eph 6:10-11, “Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.” These verses reveal that we must equip ourselves by choosing to put on the entire armour of God. Thus, this equipping is a choice that we must make. This is why Paul follows this verse by saying, “Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand,” (Eph 6:13). Thus, we cannot win our battles against the kingdom of Satan unless we choose to be equipped. When we are not properly equipped, we may lose a few battles. However, this was not God’s will. This is why we see bad things happening to good people, even to children of God.

Victory is for Every Believer – Another insight that Eph 6:10-13 reveals is that victory over the Devil is for every believer. It is not for just a few “spiritual” Christians. In fact, the least person in the Kingdom of God has more power that the Devil. God has called all of His children into victory in every area of their lives.

Eph 6:10  Finally, my brethren, be strong in the Lord, and in the power of his might.

Eph 6:10 “Finally, my brethren” Comments – In other words, Paul brings his teaching to a conclusion. The final passage will serve as a summary of his previous teachings. The final stage of this journey is to fulfil God’s plan for your life.

Eph 6:10 “be strong in the Lord” Word Study on “be strong” – Strong says the Greek word “be strong” ( ) (G1743) means, “to empower.” BDAG says it means, “to strengthen,” and in the passive voice, “to become strong.”

Comments The word refers to the inner strength and boldness that we feel as children of God. We know that God is all-powerful, but we must not forget that Satan has limited power on this earth, which he uses to control and destroy men (Joh 4:4).

1Jn 4:4, “Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.”

Comments – Be strong, or “be strengthened,” in the Lord. The verb is passive, meaning that our source of strength is from the Lord.

Eph 6:10 “and in the power of his might” Comments The two phrases in Eph 6:10 “be strong in the Lord,” and “in the power of his might,” are parallel with each other in that they say essentially the same thing, such as parallelism in Hebrew poetry. The second phrase restates the first phrase and gives more clarity or depth to its meaning.

Eph 6:10 Comments Eph 6:10 reflects the secondary theme of Ephesians, which is the believer’s role in God’s plan of redemption for mankind. The first three chapters of Ephesians teaches us how God the Father has planned all things and equipped the Church with all spiritual blessings necessary to fulfill the Father’s divine plan of redemption (Eph 1:3). The role of the Church is revealed in the last three chapters by exhorting the Church to be strong in the Lord so that it can carry out the Father’s will upon the earth (Eph 6:10).

Eph 1:3, “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:”

Eph 6:10, “Finally, my brethren, be strong in the Lord, and in the power of his might.”

How do we build up our strength in the Lord? We are empowered in the Lord by putting on the armour of God, as explained in the following verses, so that we can wield the sword of the Spirit and pray in tongues (1Co 14:4, Jud 1:20), which is referred to in Eph 6:17-18.

1Co 14:4, “He that speaketh in an unknown tongue edifieth himself; but he that prophesieth edifieth the church.”

Jud 1:20, “But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost,”

The same power that raised Jesus from the dead and created all things beyond our comprehending (Eph 3:20) is available for us. Note that it is His strength, and not our own fleshly power or wisdom.

Eph 3:20, “Now unto him that is able to do exceeding abundantly above all that we ask or think , according to the power that worketh in us,”

There is a difference in using our strength and ability verses walking in God’s anointing. For example, Abraham was full of faith (Rom 4:20), and Samson was full of the Holy Ghost (Judges 13-16).

Rom 4:20, “He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;”

According to 1Ti 1:12, Paul was faithful many years before he began his missionary journeys with God’s power operating in his life through signs and wonders.

1Ti 1:12 “And I thank Christ Jesus our Lord , who hath enabled me , for that we counted me faithful , putting me into the ministry.”

However, if we are not careful, we walk as strong Christians, yet fall back into the deception of thinking that we can overcome any temptation because we begin to trust in our own strength. This deception can cause us to be come careless and less dependent upon our Heavenly Father; for what we feel is really not our own strength, but that of the Holy Spirit within us. Note these words from Frances J. Roberts:

“My people, heed My words; yea, walk not carelessly; neither lay out thine own paths on which to travel. Ye cannot know what lieth in the distance, nor what adversity ye may encounter tomorrow. So walk closely with Me, that ye may be able to draw quickly upon My aid. Ye need Me; and no matter how well-developed is thy faith nor how mature is thy growth in grace, never think for a moment that ye need My support any less. Nay, but the truth is that ye need it even more. For I shelter the new-born from many a trial and testing such as I permit to confront those who are growing up in spiritual stature. Yea, verily, ye cannot grow unless I do bring into your lives these proving and testing experiences. So hold thee more firmly to My hand as ye journey on in thy Christian walk. Trust not in thine own increasing strength; for verily, it is not thy strength but rather My strength within thee that ye feel. Ye are as vunerable to the treachery of the enemy and as frail as ever; but thy knowledge of Me has deepened, and because of this thy trust in Me should come easier .” [174]

[174] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 17.

Another way to say this is that we should not receive and use His grace in vain, as stated in 2Co 6:1, “We then, as workers together with him, beseech you also that ye receive not the grace of God in vain .”

Illustration – A man can have the anointing to serve God, but not the faithfulness to serve him, and thus loose this anointing. Kenneth Hagin tells story of several ministers he saw anointed to lay hands on the sick, and to heal them by the power of the Holy Spirit. Some time later, one minister came to Hagin sick because he could not get well. Why? Hagin said that his gift of healing was for ministering to people, but healing for himself was going to have to come from his own faith. [175]

[175] Kenneth Hagin, Understanding the Anointing (Tulsa, Oklahoma: Faith Library Publications, c1983, 1994), 132-3.

Scripture References – Note similar verses on being strong in the Lord:

Act 6:5, “And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost , and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:”

Act 6:8, “And Stephen, full of faith and power , did great wonders and miracles among the people.”

Act 9:22, “But Saul increased the more in strength , and confounded the Jews which dwelt at Damascus, proving that this is very Christ.”

Act 11:24, “For he was a good man, and full of the Holy Ghost and of faith : and much people was added unto the Lord.”

Rom 4:20, “He staggered not at the promise of God through unbelief; but was strong in faith , giving glory to God;”

Eph 1:19, “And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,”

Eph 3:16, “That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man ;”

Col 1:11, “ Strengthened with all might , according to his glorious power, unto all patience and longsuffering with joyfulness;”

Php 4:13, “I can do all things through Christ which strengtheneth me .”

1Ti 1:12 “And I thank Christ Jesus our Lord , who hath enabled me , for that we counted me faithful , putting me into the ministry.”

2Ti 2:1, “Thou therefore, my son, be strong in the grace that is in Christ Jesus .”

Eph 6:11  Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

Eph 6:11 “Put on the whole armor of God” Comments The analogy of putting the armour of God reflects back on Paul’s exhortation in Eph 4:1 to Eph 6:9. We are to put on the whole armour of God as a panoply, or protective covering by walking the worthy walk to which we have been called, engaging with God in His divine plan of redemption. Note that the armour belongs to God; His truth, His righteousness, His gospel, His faith, His salvation, and His Word. However, it is given by grace, freely, to us.

The armor refers to the many different ways that we can protect ourselves against Satan, since he comes in so many different ways to attack. Although God supplies us with this divine armor, we have to make the effort to put it on just like we go to the closet each morning and put on our clothes. Note a similar verse that shows us that it is an act of our will.

Col 3:14, “And above all these things put on charity, which is the bond of perfectness.”

We may have access to this armor, but unless we put it on, we can be overcome by the tricks and warfare of Satan.

The phrase “whole armor” means that we can put only part of the armor on if we so choose. We put on the entire armor by sanctifying our entire lives; spirit, soul and body.

Illustration – In the 1960’s science fiction television series “Star Trek,” the Spaceship Enterprise could put up a force shield at any time, protecting it from enemy lasers and other efforts to destroy it.

Eph 6:11 “that ye may be able to stand against the wiles of the devil” Word Study on “wiles” Strong says the Greek word ( ) (G3180) literally means, “travelling over,” and comes to mean, “travesty (trickery).” He says it is a compound of (G3326) denoting accompaniment or association, and (3593), which means, “to travel.” BDAG says it means, “scheming, craftiness.” Webster says the English word “wiles” means, “trickish, deceitful.” The Greek word is used two times in the New Testament (Eph 4:14; Eph 6:11).

Eph 4:14, “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;”

Comments The first part of Eph 6:11 tells us “to put on the whole armour of God.” The second part of this verse tells us why we need His armour, which is because we have a battle to fight. We are fighting a spiritual battle that we cannot fight in the flesh, in our own wisdom and strength. The phrase “be able to stand” alludes to the ancient battle field in which hand to hand combat was common. This meant that the victor was left standing, while the defeated lay on the ground. Only the victor remained standing in these ancient battles.

The devil and his demons have been tricking humans since Adam and Eve. They know your background, your strong holds in the past, your weaknesses, etc.

Gen 3:1, “Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?”

Joh 10:10, “ The thief cometh not, but for to steal, and to kill, and to destroy : I am come that they might have life, and that they might have it more abundantly.”

The only weapon that the Devil can use to capture men is his trickery and deceit. Through this he gains power over men who then walk in darkness. This deceit was the tool used by Satan to deceive man in the Garden of Eden.

We know that the devil is not always defeated in Christian lives, because the armour is not always put on by believers. This is why we still see problems in the lives of believers. The apostle Peter gives a similar command in 1Pe 5:8:

1Pe 5:8, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:”

Satan has no ability to carry out his wicked acts unless he works with trickery and deceit. This is why Paul tells us in Eph 6:11 that our battle is to stand against the tricks of Satan. To understand why he uses this word “wiles” we can imagine a demon roaming about the earth looking for someone to deceive. This demon is a spirit, and has no physical body. Therefore, by himself he is powerless; for he cannot do a thing except roam about. Thus, he finds a person and plants lying thoughts into his mind. If this person yields to those deceitful thoughts, then the demon is able to exert his influence to carry out his wicked will upon earth. A demon can even deceive a person into allowing him entrance into his body, thus, becoming demon possessed. There are various degrees of possess, by which a demon can actually take full control of a person’s voice and behaviour. Now, a demon’s sphere of influence and control has greatly increased. He can now use that person often to accomplish many wicked acts of sin. However, when a person comes to the knowledge of the truth and is saved, delivered and set free from demonic possession and the bondages of sin, Satan looses his ability to kill, steal and destroy upon this earth. Thus, Satan looses ground and seeks others to control as he fights to regain his strongholds upon the earth. This is why Paul tells us that the first piece of armour we are to put on is to gird the loins of our minds with the truth of God’s Word, so that we do not fall into the wiles of the devil.

Illustration – One morning I watched an ant crawl down a window screen. Suddenly a spider ten times his size rushed out and latched onto the ant. The ant managed to get loose and walk away. The spider attacked again, but the ant managed to get out of his clutches again and carried on, unscathed. This ant was ready and armored for the sudden attack of the enemy.

Eph 6:12  For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

Eph 6:12 “For we wrestle not against flesh and blood” Comments Several modern English versions paraphrase the phrase “flesh and blood” to read, “human (beings).” The CEV reads, “humans.” The GNB reads, “human beings.” Rom 12:19-21 teaches us to give place to wrath, and let God being justice. This way we can love your enemies and give no place to the devil.

Rom 12:19-21, “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.”

Our battles are not in the flesh and blood, or natural realm, but in the spiritual realm. Paul understood this battle in his ministry to the churches when he referred to demonic hindrances in his ministry:

Rom 1:13, “Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.”

Rom 15:22, “For which cause also I have been much hindered from coming to you.”

Gal 5:7, “Ye did run well; who did hinder you that ye should not obey the truth?”

1Th 2:18, “Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.”

2Th 2:9, “Even him, whose coming is after the working of Satan with all power and signs and lying wonders,”

1Ti 5:15, “For some are already turned aside after Satan.”

Paul knew that the Judaizers were messengers of Satan who were sent to persecute him and to corrupt the gospel message

2Co 12:7, “And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.”

Illustration – In September 1988, my brother, Steve, and I were moving into Brown Trail Apartments. While unloading boxes, we heard a lady give a shrill scream. Steve and I ran down the street to find the source of this terrifying scream. As we approached on home, I saw an older man standing over a bloody young man, who had just been thrown through a glass door. The young man had taken this man’s daughter out on a Friday night date, and did not bring her home until Sunday.

I ran up to the man’s face and rebuked the devil. As this bloody young man crawled to safety, I stood my ground with an angry man. When he stepped towards me, I took authority over the devil. I knew who was behind this violence. My brother yelled to the neighbors who were watching to call the police. The ambulance and police arrived soon and began to manage the situation, as Steve and I went back to our moving.

Eph 6:12 “against spiritual wickedness in high places” – Comments Demon spirits and Satan dwell in heaven, or heavenly places. In Job 1:6; Job 2:1, Satan presents himself before the Lord on two occasions.

Job 1:6, “Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them.”

Job 2:1, “Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them to present himself before the LORD.”

In Rev 12:8-9, when Satan was overcome by Michael and his angels, there was no longer a place found in heaven for them, implying that for Satan that was a place in heaven for them before the battle. Here, Satan, who accused the brethren before God day and night, was cast out of heaven.

Rev 12:8-9, “And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.”

Eph 6:12 Comments (1) Eph 6:12 lists the hierarchy of demonic powers that have been defeated by Christ Jesus at His resurrection and led captive (Eph 4:8). The Lord said to Kenneth Hagin, “There are four divisions: (1) principalities, (2) powers, (3) rulers of the darkness of this world, (4) and wicked spirits in high places or in the heavenlies. The highest spirits with which you have to deal are the rulers of the darkness of this world.” [176] These demonic powers that were made subject to Christ are now subject to us through His glorious name, the name of Jesus. We have authority over the Devil, and the basis of our authority is the resurrection of the Lord Jesus Christ.

[176] Kenneth Hagin, I Believe In Visions (Tulsa, Oklahoma: Faith Library Publications, c1984, 1986), 73.

We have an illustration of the hierarchy of the demonic realm in the book of Daniel:

Dan 10:13, “But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.”

Illustration – In Act 16:16-18, Paul was speaking to the demon spirit in the damsel, and not to the damsel herself.

Act 16:16-18, “And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour.”

Eph 6:12 Comments (2) – In the millennial reign, the devil will be locked up, and peace will be on earth for one thousand years. The Lord must have allowed Paul to see into spirit realm and glimpse this cosmic struggle of spiritual beings.

Eph 6:12 Comments (3) – God’s revelations to Paul must have revealed some spiritual insight into this struggle of sin (Rom 8:38-39).

Rom 8:38-39, “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”

Also, note:

Eph 1:21, “Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:”

Col 1:16, “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:”

Eph 6:11-12 Comments – The Word “against” Someone once said, “We need to be constantly reminded that prayer is to God, for man, and against the devil. We must know that any prayer to God is against Satan. This ‘against’ factor must not be forgotten or else we will have war without an enemy. In Ephesians 6, the key word in the engagement that we face is ‘against’. In prayer, the entrenchment of the enemy must be a primary target!” (Author unknown)

Eph 6:13  Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand.

Eph 6:13 “that ye may be able to withstand in the evil day” Comments – While Paul exhorts the Ephesians to “withstand” the devil, James and Peter use the word, “resist.” Note:

Jas 4:7, “Submit yourselves therefore to God. Resist the devil, and he will flee from you.”

1Pe 5:9, “Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.”

The opposite of resist is to “give place to,” as in Eph 4:27, “Neither give place to the devil.”

“in the evil day” The “evil day” refers to the period of time when the devil comes against you, when sickness, poor finances or desperate needs strike your life. An illustration of an evil day is found in the life of Job, chapters 1 and 2. These chapters show us how the devil comes in the evil day.

This says that there will be times in our life, just as in Jesus’ life, when we will have to overcome temptations by the devil. However, too often, when the evil day comes, Christians find themselves overcome because they have not prepared themselves properly. They were not ready because they had too many worldly things to do.

Eph 6:13 “and having done all, to stand” Comments – This phrase in Eph 6:13 is saying, “having overcome, conquered, and prepared yourself, make yourself ready.” So, the verse can read, “to be able to resist in the evil day (the day of battle) and after having conquered all things, to stand.”

This means that even though you resist Satan and win in a struggle, he will not immediately give up, but will continue to come against you in other crafty ways. We see an illustration of this in Jesus’ temptation in the wilderness (Mat 4:3-11).

Once you have resisted the devil, he can come back another time, that is, he may leave for a season, but has the potential to return. Note:

Luk 4:13, “And when the devil had ended all the temptation, he departed from him for a season.”

God’s will is that we stand. This means that we continue to overcome and conquer the temptations of the evil one. God wants us to be triumphant in that evil day.

What is it that these believers have to do in order to stand against the wiles of Satan? First, they were to renew their minds by putting on Christ (Eph 4:2-32) . In light of their divine authority in Christ, God’s children are to submit themselves to one another in all of their social relationships, for this is the way that we can walk in authority and victory in our own lives (Eph 4:2). It is this attitude of submission that will bring unity in the body of Christ (Eph 4:3-16). Paul then tells them how to develop this character in their lives, which was not there before their conversion. They are to renew to their minds and chose to put on the new man (Eph 4:17-32). Secondly, they were to learn how to be led by the Spirit (Eph 5:1-17). Thirdly, they were to yield their bodies in a submissive role to the Holy Spirit and in society (Eph 5:21 to Eph 6:9). These saints were to submit themselves to one another in every type of social relationship. This is accomplished by walking in the fear of the Lord, whose servants are we.

Once a person can maintain this walk in the Lord that Paul discusses in Eph 4:1 to Eph 6:9, he will be able to war a spiritual warfare and walk in victory for himself (Eph 6:10-18) and for others, such as Paul (Eph 6:11-22). It is important to note that a person cannot fight the good fight of faith and do spiritual warfare successfully until he has become obedient to the principles that Paul teaches in the previous chapters.

Eph 6:13 Comments – In the battle, we are to fear God, not the enemy (Mat 10:28). He raised us up from the dead and gave life to mortal bodies (Rom 8:11).

Mat 10:28, “And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.”

Rom 8:11, “But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Spiritual Warfare – The passage in Eph 6:10-20 is about a believer’s spiritual warfare in the Kingdom of Heaven. It serves as a natural climax to Paul’s teachings and exhortations found within this epistle concerning the believer’s role in fulfilling God the Father’s plan of redemption. The thematic scheme of Ephesians reveals that those who obeyed Paul’s teachings in the previous chapters found themselves spiritually mature enough to engage in such warfare. It is important to note that the city of Ephesus, being the worship centre of the Greek goddess Diana, was a demonic stronghold in this part of the world. The only way to overcome such an obstacle was through spiritual warfare. Paul set the example of such warfare by confronting witchcraft (Act 19:10) and God wrought signs and miracles by his hands in this city (Act 19:11); he had “fought with beasts at Ephesus” (1Co 15:32); and he had overcome many temptations from the Jews in Asia (Act 20:19).

Act 19:19, “Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver.”

Act 19:11, “And God wrought special miracles by the hands of Paul.”

1Co 15:32, “If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.”

Act 20:19, “Serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews:”

Once a person can maintain this walk in the Lord that Paul discusses in Eph 4:1 to Eph 6:9, he will be able to war a spiritual warfare and walk in victory for himself (Eph 6:10-18) and for others, such as Paul (Eph 6:19-22) and his co-workers. It is important to note that a person cannot fight the good fight of faith and do spiritual warfare successfully until he has become obedient to the principles that Paul teaches in the previous chapters. Joyce Meyer said, “You cannot exercise authority over the devil and act like the devil at the same time.” [173] Thus, the armor described in Eph 6:10-17 is a symbolic way of summarizing the character development that Paul discusses in Eph 4:1 to Eph 6:9.

[173] Joyce Meyer, Enjoying Everyday Life (Fenton, Missouri: Joyce Meyer Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program, 2 March 2004.

Thus, Paul takes the believers on a spiritual journey within this epistle in order to prepare them for such. He had earlier referred to the equipping of the saints for the work of the ministry in this epistle (Eph 4:12). Thus, Paul now draws for us in Eph 6:10-18 a symbolic picture of a saint who is fully equipped in the form of a soldier with his full armour on.

This passage in Eph 6:10-20 on spiritual, heavenly warfare can easily been linked to the opening passage of this epistle. Paul tells the church at Ephesus that God has blessed us with all spiritual blessings in heavenly places in Christ. Thus, we are also blessed in that we can war against spiritual forces from our position in Christ. The theme of this passage is for the saints of God to be active and not passive in spiritual warfare, as we see that Jesus is our example. When Jesus put on His armour, as it is prophesied in the book of Isaiah, He went to battle and fought against the enemy (Isa 59:17-18).

Isa 59:17-18, “For he put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloke. According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence.”

Eph 6:10-13 discusses our authority as believers to stand against the tricks of the enemy. This is followed by Eph 6:11-17, which discusses our armour in spiritual warfare. The armor described in Eph 6:14-17 is symbolic of the character development found with the previous section that emphasizes man’s role in fulfilling his high calling (Eph 4:1 to Eph 6:9).

Joining the Army – We must first submit ourselves under the leadership of the Church that Jesus Christ has established, as discussed in Eph 4:1-16. There in the environment of the local Church, we begin to grow as babes in Christ. We must first fall into rank and file and become involved in our church. Unless we are involved in the ministry of helps, we are not in rank and file. Rather, we are wandering on the out skirts of the marching army and are not benefiting the church. However, when we join the church, we put ourselves in a position to grow in the Lord and to be used by Him.

Renewing the Mind ( Eph 4:17-32 ) – We grow first by girding up the loins of our minds with the belt of truth (Eph 6:14 a) by renewing our minds according to Eph 4:17-32. When our minds become renewed, we open our hearts to the washing of water by the Word of God (Eph 5:26).

Purifying the Heart ( Eph 5:1-20 ) – We find this process of purifying our hearts and staying filled with the Holy Spirit discussed in Eph 5:1-20. It is the breastplate that protects our heart (Eph 6:14 b).

Directing our Body ( Eph 5:21 to Eph 6:9 ) – Once we have renewed our minds and purified our hearts, we are then able to submit our bodies to God’s will for our lives and walk in submission in our relationship to others (Eph 5:21 to Eph 6:9). This walk of peace is described in Eph 6:15 as shodding our feet with the preparation of the gospel of peace. This means that we are ready to be at peace with every man. The emphasis here is on the walking out of the Gospel with one’s fellow man rather than the proclamation of the Gospel. In other words, it is the walk more than the talk that is emphasized. It emphasizes the brethren endeavoring to keep the unity of the spirit in the bond of peace, which is accomplished by submitting to one another in the fear of the Lord.

As we walk with a renewed mind, with a pure heart and with our bodies in submission and at peace with others, we enter into the true walk of faith in Christ Jesus where nothing is able to defeat us. We are now able to fight the battles of war.

The Stance of Faith From a Pure Heart – The result of a pure heart is the ability to take up the shield of faith. This is described in Eph 6:16 as the shield of faith, because this shield is designed to protect the entire body. This is true faith in God and his Word. When Satan’s lies and terrible circumstances come upon us, only those who have learned to trust God and lean upon His Word will stand. Many people yield and run to and fro, seeking man’s help, or even compromising God’s Word for some relief. Satan wants to get man down, sick, in bondage, poor, etc., so that he can cause enough distress to cause that man to give up trying to serve God. Faith is what leads us into a decision of perseverance, which is the next piece of armor called the helmet of salvation.

The Stance of Perseverance from a Renewed the Mind – We then put on the helmet of salvation (Eph 6:17 a), which is the result of a renewed mind. Paul calls this helmet the hope of our salvation in 1Th 5:8.

1Th 5:8, “But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.”

This refers to the perseverance of the saints since our eternal hope gives us the strength to endure. The Scriptures tell us that Jesus Christ endured the Cross and despised the same because of hope of a joyous glorification at the right hand of the Father was set before Him (Heb 12:2).

Heb 12:2, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.”

The Stance of Declaring God’s Word by Directing our Bodies – In this position of steadfastness and determination to persevere, we are then ready to take the two-edged sword, which is the Word of God upon our lips (Eph 6:17 b). It is the Word of God spoken in faith that tears down the strongholds of Satan in our lives and in the lives of those around us. Our tongue is like the rudder of a ship, directing the course of our lives.

Praying in the Spirit While Developing in All of the Above – Finally, the Scriptures tell us to pray in the Spirit while we are sanctifying and developing our minds, our spirits and our bodies for this spiritual warfare (Eph 6:18).

Once a person puts on the entire armor of God and is able to weld the sword of the Spirit to pray in tongues, he becomes a mighty warrior in the kingdom of God. One of the first lessons that such a prayer warrior learns is to pray for those spiritual leaders that God has placed over him (Eph 6:19-20). This teaching carries us into the theme of Paul’s epistle to the Philippians, in which Paul teaches them that their prayerful and financial support towards helping him fulfill God’s calling will ensure that their calling would also be fulfilled (Php 1:6). He promised his partners that God would supply every one of their needs according to His riches in glory (Php 4:19).

Outline Here is a proposed outline:

1. The Authority of the Believer Eph 6:10-13

2. The Armour of God Eph 6:14-18

3. Warfare in Intercession Eph 6:19-20

Spiritual Warfare: A List of Verbs – A list of verbs used in Eph 6:10-18:

1. Be strengthened (Eph 6:10)

2. Put on (Eph 6:11)

3. Able to stand (Eph 6:11)

4. Take up (Eph 6:13)

5. Having done all, stand (Eph 6:13)

6. Gird about (Eph 6:14)

7. Put on (Eph 6:14)

8. Bind under (Eph 6:15)

9. Take up (Eph 6:16)

10. Able to quench (Eph 6:16)

11. Take (Eph 6:17)

12. Praying (Eph 6:18)

13. Keeping alert (Eph 6:18)

Fuente: Everett’s Study Notes on the Holy Scriptures

The Christian’s spiritual Armor and Its Use.

The enemies:

v. 10. Finally, my brethren, be strong in the Lord and in the power of His might.

v. 11. Put on the whole armor of God that ye may be able to stand against the wiles of the devil.

v. 12. for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

v. 13. Wherefore, take unto you the whole armor of God that ye may be able to withstand in the evil day, and, having done all, to stand.

This closing admonition of the letter to the Ephesians has rightly been called the Lord’s great call to arms. The apostle here summarizes and concentrates everything that he still would like to write to the brethren: Finally, as for the rest, be strengthened in the Lord and in the might of His strength. No matter what else may come to their attention and engage their consideration, his readers should be strengthened, should be given the ability, the power, to wage battle for the Lord. Such strengthening is possible only in the Lord, in fellowship with His mighty power and strength. It is true, of course, that a regenerate person has the new spiritual life in his heart; but it is equally true that this life, unless renewed and supported by Christ day by day, will soon be lost. It is necessary that the Christian remain in intimate communion with Christ in His Word and Sacrament, otherwise he will soon join the ranks of such as are unqualified for the great warfare which is the lot of the Christians. This consciousness the Christians must impress upon themselves unceasingly, lest they become guilty of the self-confidence of Peter and deny their Savior.

But it is not enough for soldiers to summon all their strength for the encounter and to remain in constant touch with their general, they must also have the right armor: Put on the whole armor of God that you may be able to stand against the wiles of the devil. The Christians must be careful to be supplied with the panoply, with the full armor, which is provided by God the complete battle equipment, which alone will enable us to meet the hosts of our spiritual foes. A Christian must be encased in the armor of God from his head to his feet, in order not to offer a single gap which may give the enemy an opening for successful attack. But as the warriors of God, provided with His full armor, we are able to withstand the crafty assaults of the devil. The old Evil Foe has many and various methods by which he hopes to overcome us, both stratagem and open at tack, false doctrine and sinful life; it is impossible to foretell from day to day just where and how he will make his next assault. Constant, untiring vigilance is demanded by our Christian calling.

How necessary this is the apostle shows in his description of the mass of the enemies: For not is our wrestling against blood and flesh, but against the principalities, against the authorities, against the world rulers of this darkness, against the spiritual forces of wickedness. We Christians have no mere men to battle with, whom we might be able to overcome with external, physical weapons. But our wrestling, our hand-to-hand encounter, is with forces of evil that are present in all the enemies of the Word and the Church, powers of spirits. There are rulers, chiefs, and heads of the battalions of evil spirits; there are demonic authorities; there are the world-ruling powers of the evil angels with Satan, the prince of this world, at their head; there are entire hosts, large forces, bands, armies of spirits, all spirits of wickedness and malice. The devils are world rulers of darkness, they rule through the darkness of sin. In sin Satan has established his kingdom in this world, he has succeeded in leading men away from God, the Father of Light, into the rule of darkness and sin, where the knowledge of God cannot enlighten them. St. Paul calls all the enemies spirits of wickedness in high places, for they belong to the supernatural, transcendental world. For that very reason, because the evil spirits as spirits cannot be attacked with physical weapons, they are stronger and more dangerous than the visible creatures.

No wonder that the apostle repeats and amplifies his urgent call: Wherefore take up the whole armor of God that you may be able to withstand in the evil day, and, having overcome, to stand (as victors). To meet this mighty array of spiritual forces is beyond the power of any mere man, but with the full armor of God in our possession and every piece in its proper place, we can go forth into battle. This last world period is an evil day, an evil time; there is no peace, no armistice; only in yonder life will there be perfect peace and quietness for the children of God. But not for a moment dare we falter: we must overcome, we must conquer our enemies; in the power of the Lord we must remain victors on the field of battle. No matter how numerous and powerful our enemies, no matter how hard and hot the battle, “for us fights the Valiant One, whom God Himself elected”; we have the almighty God and His power on our side, and so the final victory must be ours.

Fuente: The Popular Commentary on the Bible by Kretzmann

Eph 6:10 . [296] After this special table of domestic duties laid down since v. 21, now follows, in a full energetic effusion down to Eph 6:20 , a general final exhortation , winding up the whole paraenetic portion of the Epistle (Eph 4:1 ff.).

] as concerns the rest , namely, what you have still to do in addition to what has been hitherto mentioned. Comp. 2Co 13:11 ; Phi 3:1 ; Php 4:8 ; 1Th 4:1 ; 2Th 3:1 .

] denotes the Christian strengthening, which cannot subsist outside of Christ, but only in Him as the life-element of the Christian (Phi 4:13 ). As to , to become strong, gain strength , which is not a middle (“corroborate vos,” Piscator), see on Rom 4:20 .

] and by means of the might of His strength , which might, namely, must produce the strengthening in you. As to the respective notions, see on Eph 1:19 . The is not explicative, but annexes to the element, in which the strengthening is to take place, the effective principle of it (2Co 12:9 ). “Domini virtus nostra est,” Bengel.

[296] On vv. 10 17, see Winzer, Leipz. Pfingstprogramm , 1840.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

5. Concluding exhortation

Eph 6:10-20

10Finally, my brethren, be strong [Finally be strengthened]26 in the Lord, and in the power of his might [in the might of his strength]. 11Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. 12For we wrestle [our27 wrestling is] not against flesh and blood, but against [the] principalities, against [the] powers, against the rulers of the darkness of this world [the world-rulers of this darkness],28 against spiritual wickedness [the spiritual hosts of wickedness]29 in high [heavenly] places. 13Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done [accomplished] all, to stand. 14Stand therefore, having your loins girt [girt your loins] about with truth, and having [put] on the breastplate of righteousness. 15And your feet shod [having shod your feet] with the preparation [preparedness] of the gospel 16of peace; Above [In addition to]30 all, taking the shield of faith, wherewith ye shall 17be able to quench all the fiery darts31 of the wicked [evil one]. And take32 [or receive] the helmet of salvation, and the sword of the Spirit, which is the word of God: 18Praying always with all prayer and supplication [With all prayer and supplication praying at all times] in the Spirit, and watching thereunto33 with [in] all perseverance and supplication for all [all the] saints; 19And for me [or on my behalf], that utterance may be given34 unto [to] me, that I may open my mouth boldly, [in the opening of my mouth, in boldness] to make known the mystery of 20the gospel,35 For [or In behalf of] which I am an ambassador in bonds [literally in a chain]; that therein I may speak boldly, as I ought to speak.

EXEGETICAL AND CRITICAL

Summary: 1. Internal strengthening, Eph 6:10; Ephesians 2. Necessity of armor on account of the enemies, Eph 6:11-13; Ephesians 3. The armor itself, Eph 6:14-17 (a. the preparation, Eph 6:14-15; b. the defensive armor, Eph 6:16-17 a; c. the one offensive weapon, Eph 6:17 b); 4. The prayer and intercession, Eph 6:18-20 (a. prayer in general; b. intercession in general, Eph 6:18; c. intercession for the Apostle, Eph 6:19-20).

Eph 6:10. Finally, .Particula sive formula concludendi et ut ad rem magnam excitandi, 2Co 13:11, formula progrediendi (Bengel). Php 3:1; Php 4:8; 1Th 4:1; 2Th 2:1. Luther is good: finally. [See Textual Note!] would mean: henceforth, in future (Gal 6:17); here it would be unintelligible.

Be strengthened in the Lord, What in the active form is ascribed to the Lord, who strengthens (Php 4:13; 1Ti 1:12; 2Ti 4:17), is expressed by the passive36 here, without further qualification, Act 9:22; more closely defined in 2Ti 2:1 : in the grace; Rom 4:20 : in faith; Heb 11:34 : out of weakness (ex morbo convalescere). It cannot be middle (Piscator), nor can refer to God (B-Crusius). The general qualification: in the Lord is then more closely defined: and in the might of his strength, . explicative here. [This appended clause serves to explain and specify the principle in which our strength was to be sought for, and in which it dwelt (Ellicott).R.] On the whole phrase see Exeg. Notes, Eph 1:19. This gives prominence to what comes, to us from, Christ (1Co 12:9): Christs strength becomes our strength; only in Him are we strengthened.

The necessity of armor (panoply) on account of the enemies; Eph 6:11-13.

Eph 6:11. Put on the whole armour of God [ ].To those being strengthened in the Lord it is said: put on; has something of a paronomasia between and . The internal strengthening must appropriate the proffered means of assistance, in order to become powerful in conflict. For this the Christian requires 37 (here, Eph 6:13; Luk 11:22). The figure of a conflict is frequently used by the Apostle (2Co 10:4; 1Ti 6:12; 2Ti 4:7; Rom 6:13; Rom 6:23; 1Th 5:8; comp. Isa 59:16-19; Wis 5:17-23). The word refers to the entire equipment; it will not suffice to choose, or put on one or another piece of this military equipment; Ambrose: universitas armorum; Luther incorrectly limits it to: Harnesch [old English harness, defensive armor], both here and Eph 6:13. But it must also be the panoply of God, arma, qu offeruntur, suppeditantur a Doc (Calvin, Calovius), therefore a Divine armament; the arms should be altogether of a Divine kind, in contrast to the arms of the opponent. The emphasis rests on the whole idea: Gods equipment, neither on alone (Meyer), nor on alone (Harless).38 It is not a detailed and playful imitation of 1Th 5:8 (De Wette), but rather an independent reference to Isa 59:16-19, which is used in a different way for the Judgment in (Wis 5:17-23). Whether a Roman or Jewish warrior was in Pauls mind is in itself an unprofitable question; the former met him constantly, the latter not.

That ye may be able to stand, . The first verb is repeated in Eph 6:13 () and Eph 6:16 (). is a military phrase, the opposite of , and denotes the acceptance of a conflict with him who attacks. [To stand ones ground; Ellicott remarks on the sense of in this phrase, that it means adversus, with the implied notion of hostility (contra), which is otherwise less usual unless it is involved in the verb. Comp. Winer, p. 378.R.]

Against the wiles of the devil, .Luther very aptly renders it: against the crafty assaults of the devil. The plural marks both the multiplicity of the concrete cases, and the obstinacy of the repeated attack (Stier).39 Craft and strength are both present in the assault, but the latter is concealed under the former, thus becoming dangerous and destructive. The devil is mentioned as the precise enemy, even though it be sin that is to be immediately contended against (Heb 12:1; Heb 12:4). The panoply of God and the wiles of the devil, are thus opposed to each other. The power of the latter is by no means inconsiderable and the contest is difficult, hence the next statement.

Eph 6:12. For our wrestling is not against flesh and blood [ .]For () introduces a reason for the proposition: to stand against the wiles of the devil is in question. The form is remarkable; includes with emphasis the Apostle; a proposition valid for all is treated of; denotes the present conflict, while (, to throw, to swing), the wrestling-match, lucta (Erasmus), colluctatio (Augustine, Vulgate), is used in order to characterize the close, personal, struggle. Paul had in view the subject-matter and the readers, not mere rhetorical beauty. The article denotes the contest, which exists and which every one already knows. The Apostle denies the contest against blood and flesh because pone homines, qui nos infestant latent spiritus (Bengel). Underneath and behind what is human and sinful, Satan himself is active (Stier). Paul insists on the final ground, the deepest cause of the contest, the guiding principle, the commanding general; flesh and blood is to him only the division of the army which presses forward, occasioning special danger. Comp. Winer, p. 463. Augustine: Non est nobis colluctatio adversus carnem et sanguinem, i.e., homines, quos videtis svire in nos. Vasa sunt, alius utitur; organa sunt, alius jungit. We have , hence not=non tam, non tantumquam (Grotius, Stier and others). [Most commentators now oppose the softening down of the negation (following Winer and Meter). The word (only here) has been generally considered a change of metaphor or taken in a general sense. It undoubtedly marks the hand to hand conflict, and should therefore be taken literally. Meyer, who formerly accepted a change of metaphor, now maintains that this figure enters only in the negative clause, and that some general word is to be supplied after . This avoids a mixing of metaphors, but the learned author does not seem to notice that it weakens the sense just where it ought to be strongest, in the positive clause. He also takes the article as generic, but Alford suggests that refers to the only conflict which can be described by such a wordour life and death struggle, there being but one such, which is better.R.]

The contest with flesh and blood is not, however, on this account excluded. The usual order is (Mat 16:17; 1Co 15:50; Gal 1:16), in Heb 2:14 we find as a various reading [probably the correct reading, as it is supported by our best uncial authorities.R.]: . Since the formation of the flesh proceeds from the blood (Wis 7:1-2), reference is made here to the origin of man and his corrupt nature denoted, according to the context. The position of the two words is not accidental (Meyer). Elsewhere the phrase means human nature in itself (1Co 15:50), including what is sinful, Mat 16:19; Gen 1:16. Ones own flesh and blood is also included here; it is not to be referred only to the human persons about ones self (Bengel, Harless, Meyer, and others).

But, supply .Against the principalities, .The repetition of the preposition with each term gives prominence rhetorically to the several notions. Winer, p. 392. indicates the organization of the kingdom of the devil, denoting the chiefs and heads of the separate groups,Against the powers, marks the efficient, attacking powers, comp. Eph 1:21; Eph 3:10.Against the world rulers of this darkness, .This term (also in the Hebrew [Rabbinical term] ) denotes the world-ruling power: for the whole world lieth in darkness (1Jn 5:19; 1Jn 2:14) and Satan is the god of this world (2Co 4:4), the prince of this world (Joh 16:11; Joh 14:30); his angels are under him world-rulers, whose sphere is designated by the genitive: of this darkness. more closely designates the local extension and region of the dominion, its quality as to origin and corruptness, but it is limited by , which points to something transient and bounded. On this account we should neither weaken the meaning of into rulers (Harless), nor is it necessary (with Bengel, Stier [E. V. ] and others) to read after . Bengel: Bene quod non sunt omnitenentes: magna tamen non solum ipsius diaboli, sed etiam eorum, quibus prest, potentia est. Videntur alia esse genera malorum spirituum, qu magis domi in arce regni tenebrarum manent, imperia, potestates, aliud hoc tertium, quod foris mundanas quasi provincias obtinet munditenentes.40 The power is made prominent in the first two terms, and in the third the sphere; there follows next a designation which gives prominence to the character:

Against the spiritual hosts of wickedness. (Vulgate: spiritualia) is an abstract term, the concluding antithesis of flesh and blood, comprising all the spiritualities, which, in contrast with the kingdom of the Holy Ghost, deserve the characteristic: , as the spirit of revolution; to such belong moral wickedness and malice, which is directed to the destruction of others. It is incorrect to take = (Luther: with evil spirits), or collectively as Geisterschaft (Meyer), or to translate the phrase spirituales nequitias (Erasmus). [This view, supported by Braune, is that of Stier, but it is by no means so satisfactory as that of Meyer, accepted by Hodge, Eadie, Alford, Ellicott and others. This takes the term collectively (see Winer, p. 224, and Meyer), as implying something more than spirits, rather the bands, hosts, armies, confraternities of spirits, best expressed by the German term: Geisterschaft. See Ellicott against the altogether untenable rendering of the E. V., as well as against the abstract meaning in general.R.]

In heavenly places, .This is to be connected grammatically with (omnium doctorum opinio, Jerome), and, as in Eph 3:10; Eph 1:3; Eph 1:20; Eph 2:6; has a local signification, designating a region in antithesis to the earthly, to what is in any manner perceptible to the sense; here, where angels are spoken of, it means the region assigned to these beings who are purely spiritual over against men, and although there are angels who have not remained in their original fellowship with God, yet there still remains to them a region corresponding to their nature, of course not in nearness to God. It does not then mean in statu clesti as a moral notion, but only as a physical one, so that it may be taken as parallel to , Eph 2:1, though it is not exactly equivalent; is spoken of from the stand-point of man, from the nature of angels, marking the dangerous element of the contest with these spirits and their spiritualities. Hence before all we are to reject the explanation: for heavenly possessions (Greek Fathers, Calovius, Morus and others), since the position of the words will not permit this phrase to be joined with in the beginning of the sentence, passing over , nor is = , , while the signification of the phrase is uniformly local. [Comp. Eph 1:3.] It does not designate the place of the conflict, the kingdom of heaven (Matthies),41 nor the place, but in a symbolical sense, out into the fathomless air, in order to show that the contest is unequal Marte iniquo (Rueckert), or in such a way that region and subject meet, as though a conflict was spoken of in our souls, but respecting calling and sanctification, our praying and preaching of Gods grace (Stier); nor yet are we to think of the spiritual world and its affairs (B-Crusius). Finally with the proper view of the connection we should neither interpolate a formerly (Semler), as though only the previous condition of the angels was denoted, nor does it suffice to accept the limitation to a locality excluded (Hofmann, Schriftbeweis, i. 455), nor is it admissible to treat the notion of heaven as an elastic one, so that these angels are still relatively in a heaven, the atmospheric one (Meyer). Nor does it at all mean a pretended stay, so that the expression is apt irony in view of the arrogation of equal dignity, power and glory with God. (Schenkel).

[The connection with the phrase immediately preceding is accepted by nearly all recent commentators, but there is necessarily difference of opinion about the exact force of the term. Ellicott objects to any precise specification of locality, though referring to Hofmann, whose view is properly rejected by Meyer. Schenkels view is a pure invention. Such irony was not befitting the earnestness of Pauls discourse, and was scarcely so apt as Schenkel thinks, if no one else but himself has hitherto appreciated it. Ellicott aptly expresses the sense: supernal spirits of evil. The E. V. shows the reluctance to apply the word heavenly to evil spirits. See Meyer and Eadie for notice of other shifts.R.]

Eph 6:13. Wherefore, , because we have to contend against such.Take up the whole armour of God.Comp. Eph 6:11. is a technical term for taking up the arms.That ye may be able to withstand.Instead of (Eph 6:11) we here have ; the goal is denoted there, the purpose here; is somewhat livelier, indicating the attacks of the spirit, whom he in spirit sees making an assault.In the evil day, .At all events this means a particular day, immediately impending, but quite as certainly is it not the same for every one, since a common contest is not implied, not a battle, but a , wrestling, in which the victory is decisive for the day of redemption. Therefore the decisive, imminent day of conflict for each one is marked. Bengel: bellum est perpetuum; pugna alio die minus fervet; dies malus vel ingruente morte, vel in vita; longior, brevior, in se ipso spe varius. [So Hodge, Eadie, Alford, Ellicott.] See Doctr. Notes. It is neither the day of death (Schmid), still less the day of Judgment (Jerome), nor in general every day of conflict with its calamity (Theodoret, Pelagius, Harless and others), [nor the present life with the accompanying thought of brevity, Chrysostom, cumenius, Theophylact,] nor the particular common day [of the last great Satanic outbreak] before the Second Advent (Koppe, Meyer, Stier and others), nor is it merely the evil hours (Luther.)

And having accomplished all, to stand [ ].To , referring to the conflict, the Apostle appends () , which designates the victorious keeping the field on the place of contest; it is the opposite of fleeing, yielding, being thrown down. , placed first, denotes a performing, effecting, the object of which is more fully designated with , more comprehensible than , omnia operati (Jerome), well executing all (Luther); comp. Rom 7:13; Php 2:12. The Apostle here treats of the doing of the Divine will in all directions and relations, the ethical activity and efficiency of the Christian, which outs its way through all assaults and conflicts from the side of the demons, without being led astray or weakened. It is neither=, omnibus rebus probe comparatis ad pugnam (Bengel and others), nor=debellare, phrasis bellica (Greek Fathers, Grotius, Koppe, Harless and others), nor does it refer to the conflict itself (Meyer and others), nor yet is it: in omnibus perfect (Vulgate).

[The participle is never used by Paul in the sense of having overcome; it is therefore best to accept the usual meaning: having accomplished, especially as we might expect a masculine object instead of the neuter , were the former sense intended. At the same time the view of Bengel is evidently too restricted for the extended meaning of both participle and object. There remains still another question respecting the scope of the clause. Braune follows Luther in referring the infinitive to keeping the field; in that case the participle necessarily refers to all the antecedent action. Eadie, Alford, and Ellicott however apply the term to standing firm until the end of the combat, which seems preferable in view of the continued reference in context to the conflict itself. The participle, with its object, then means: having done all that the exigencies of the conflict require, being fully equipped and having bravely fought.R.]

The armor itself; Eph 6:14-17. a. The preparation; Eph 6:14-15. b. The defensive armor; Eph 6:16-17 a. c. The one offensive weapon; Eph 6:17 b.

Eph 6:14. Stand therefore, , in the conflict, in order after the conflict to stand as victor. [Meyer, Ellicott: stand ready for the fight; Alford: whether ready for the fight or in the fight matters very little: all the aoristic participles are in time antecedent to the and the fight ever at hand.R.]Having girt your loins about with truth, .Being girded about their loins, they have on the girdle, or waist-belt (, ), which covers the groin and the stomach below the breastplate, the most vulnerable part of the body, the region of the hips and loins; this is the first and a very important piece (Isa 5:27; Isa 11:5; Luk 12:35; 1Pe 1:13). [Meyer: An ungirded soldier would be a contradiction in terms. The girdle kept the armor in place, formed in itself a part of the cuirass, and was also used to support the sword. The latter notion Alford regards as confusing here, but it hardly seems so, since the sword was objective truth.R.] that with which the loins are enveloped, like , (Winer, p. 36342); here it means the objective truth revealed in the word, which is appropriated. Veritas adstringit hominem, mendaciorum magna est laxitas (Grotius). On this account we should neither exclude the former (Harless, Meyer), nor understand merely the moral truth of willing (Harless) or the agreement of knowledge with the objective truth given in the gospel (Meyer), or sincerity (Calvin and others), or apply this to ornament (Harless). [Truth here is subjective truth, since the article is wanting and the objective truth is mentioned in Eph 6:17. Still it is based on the faith and standing of a Christian (Alford); the assured conviction that you believe (Eadie). It should be noticed that faith (by implication) enters here and in the mention of the sword, as well as explicitly in the figure of the shield.R.]

And having put on the breastplate of righteousness [ ].Here adjoins another piece. 43 means putting on like a part of the clothes. is added by the Apostle without a designation of the part of the body () which it covers because that is self-evident. The genitive ( ) is appositional; here it means the righteousness of faith and of life, justification and sanctification before God and men (Rom 6:4; Rom 6:13). In pectore sedes est conscienti, qu munitur justitia. Hostis per omnia ipsi contraria vincitur (Bengel). Meyer finds here the ethical rectitude, as in the previous clause the intellectual, which is only so far correct, that here we should find an ethical reference, there an intellectual one, as in Eph 5:9; Isa 11:5. Harless: The righteousness of faith, with which alone one does not stand on the place of conflict, which also passes over into the life. [So Alford: The purity and uprightness of Christian character which is the result of the work of the Spirit of Christ; the inwrought righteousness, not merely the imputed righteousness. The latter reference is defended by Eadie and Hodge; the former pressing the article in support of it, the latter urging that no moral virtue forms part of the armor and then saying that the subjective sense of righteousness was included already in the word truth. The wider reference is preferable, for the more restricted one belongs to a view of the word , which is too forensic, sundering in twain an indivisible truth. For the correct meaning of the word, see Romans, pp. 74, 75, 78, etc.R.]

Eph 6:15. Having shod your feet, .This adds the third piece, and the terms are again significant. Here we must think of the war-sandals, , ocre militares,44 which give firm footing and gait.With the preparedness of the gospel of peace [ ].That in () which the feet stand, is for the warrior of Christ , readiness, promptitudo animi, internal and external, the ready courage and preparedness for conflict, firmitas et constantia, which the gospel gives; hence is auctoris, the contents and pledge of which is set forth by chiefly with God, (Rom 5:1; Rom 8:31; Rom 8:38 f.), then in ones self and peaceableness toward men as such.45 The Christian fights in peace for the sake of peace, viz. the eternal one. That is an oxymoron (Schenkel): the gospel of peace instils readiness for conflict. We should not then, because pedumspe (Rom 10:15; Rom 3:16 sqq.; Luk 1:79) conjuncta mentio cum evangelis et cum pace (Bengel), allow ourselves, contrary to the context to think of the proclamation of the gospel (Luther: ready to carry on the gospel, Harless and others). [So Chrysostom and now Conybeare, but the Apostle was addressing the whole church as engaged in an individual conflict, mainly defensive too.R.] Notwithstanding the frequent use of to translate the Hebrew (LXX. Ezr 2:68; Ezr 3:3; Psa 89:15; Dan 9:20-21), it is not to be rendered as=fundamentum (Bengel and Bleek and others), although what is positive is not to be excluded. is neither to be limited to peace with God (Harless, Meyer and others), nor referred to peace between Gentile and Gentile (Michaelis). Erasmus is irrelevant: evangeliumnon-tumulta, sed tolerantia tranquillitateque defenditur.

The defensive armor; Eph 6:16-17 a.

Eph 6:16. In addition to all, (Winer, p. 367), as in Luk 3:20 : Added this above all; Luk 16:28. Erasmus: super omnia, for a protection over all. Incorrect: before all things (Luther). [Meyer, Hodge, Alford, Ellicott agree with Braune (as does Eadie, who formerly defended the local sense) in taking the preposition as=in addition to rejecting the local (Bengel and others) and ethical references (E. V.). If be accepted as the correct reading (see Textual Note5) the meaning would be: in all things, i.e., on all occasions.Having taken up, , aptly chosen here:46 the shield of faith. (from , originally that which closes an entrance) is chosen by the Apostle because he has in mind the scutum, which was four feet long and two and a half broad, (Psa 35:2; Eze 23:24, LXX.) and not , clypeus, , the smaller, round shield. The concern is that the whole person be covered, as indeed faith ( , genitive of apposition as in Eph 6:14; Eph 6:17) entirely covers and defends the Christian: as Gods gift effecting salvation (Eph 2:8) [Meyer: fides salvifica], bringing about forgiveness of sins in the past (Eph 1:7), affording for every moment access to God (Eph 3:12), assuring in advance of eternal life, by securing to us the gift of the Holy Ghost (Eph 1:13-14), rendering holy and without blame (Eph 1:4). Comp. Rom 8:14-16; Rom 8:31-39. Mans own holiness is not a shield for him, as in Wis 5:20; Gods holiness is his shield; God Himself is our shield (Gen 15:1; Psa 18:31; Pro 30:5; 1Pe 5:9; 1Jn 5:4). It is faith, entirely and constantly giving itself up to God in Christ, on the part of a child and heir, hence not the faith of miracles, nor justifying faith alone (Schenkel).

Wherewith ye shall be able to quench all the fiery darts of the evil one.Thus the Apostle describes the protection of faith against dangerous attacks. is on which, not with which (Luther and others). [It means either, lighting on it and being quenched in it, or as protected by and under cover of which (Ellicott). The former is perhaps preferable.R.] The figure and the reality are here so much complicated in each other, that we should not think of a shield with wet hides (Olshausen), but of faith on which the destructive fire from Satan is extinguished, without causing damage. The future () refers to the impending conflict.47 In this are thrown ; these are malleoli (darts), falaric (javelins), tela ignita (made of reeds, with tow and pitch), which are ignited and then hurled (Psa 7:14; Livy, Psa 21:8). The evil one, i.e., Satan48 (Mat 5:37; Mat 13:19; Mat 13:38; Joh 17:15; 2Th 3:3) throws temptations of many kinds; hence comes first and is placed last for emphasis (Winer, p. 127)49. Certainly we are to understand in part dangerous and corrupting words and speeches which come to ones ears, impart thoughts cast into the heart, the fire of passions, etc. In the the figure is simply exceeded by the reality. Of course we need not think of poisoned darts (Rueckert and others), which are not burning, but inflict burning wounds. Yet it cannot be said that we should not think of burning desires (Chrysostom), because these are present within man (Schenkel); faith is an affair of the heart, and in the heart the conflict of redemption is fought and won; besides fire and iron could scarcely be two deadly elements, which aptly illustrate the attacks of Satan. [Schenkel].

Eph 6:17. And take [or receive] the helmet of salvation [ ].This advance is natural. In accordance with the genius of the Greek language a translation is made to the finite construction; it is not simply Pauls lively method (Meyer), but that of the language. The genitive, , is one of apposition, as in Eph 6:14; Eph 6:16.] The word is entirely general as in Luk 2:30; Luk 3:6; Act 28:28 (from Isa 59:17, LXX. with a reference to the name of Jesus, in which the battle is fought and won, whom faith appropriates) and is used for . The salvation of the Messianic kingdom is represented as a helmet, covering the head. For the warrior does not hide himself behind his shield, but looks over it into the face of his opponent., accipite oblatam a domino. Salute erigitur caput et munitur. 1Th 5:8; Psa 3:3-4 (Bengel). Salvation is the subject of the faith, in which the salvation is apprehended (Harless). [Hodge: That which adorns and protects the Christian, which enables him to hold up his head with confidence and joy, is the fact that he is saved. The German has an alliteration here: Den Helm des Heils nehmt, which Wickliffe gives in the Old English of his version: the helme of helthe.R.]

The one offensive weapon; Eph 6:17 b.

And the sword of the Spirit, .There is no mention, in addition, as in 1Sa 17:47; of the spear, or of the bow (Gen 48:22; Jos 24:12; Psa 44:7). The Christian has only to contend cominus, personally, not eminus. The sword is of the Spirit; is a genitive auctoris: He gives it, makes it. It cannot be appositional (Harless and others), as before, since the apposition follows in the relative clause.50

Which is the word of God. which is neuter by attraction of , relates to , and is not to be construed with (Olshausen), for the Holy Ghost is not the Word of God; the latter is the product, the former is the Producer of what is in the word of God. Concinne subsequitur mentio Spiritus, adeoque coll. Eph 6:13 habetur mentio s. trinitatis (Bengel). The Holy Ghost is meant, in antithesis, both to the letter and to the flesh, hence not the human spirit (Morus), which in itself is also . The Word of God is not to be limited to commandments (Flatt), or threatening against the enemies of the kingdom (Koppe).

This completes the equipment. Two things are to be maintained: 1. The difference of the arms and the ethical or supersensuous realities set forth in them should not be arbitrarily weakened. It should not be said: universa potius armorum notio tenenda est. Nor can a proof of this be deduced from 1Th 5:8, where we read: the breastplate of faith and love, and for an helmet the hope of salvation. From a different stand-point there can be afforded a partially different point of view. 2. The figures are not to be pressed beyond measure and the lively objective metaphor of the Apostle to be dissected in arbitrary subjectivity to practical use.51

The prayer and the intercession; Eph 6:18-20. (a.) Prayer in general, Eph 6:18 a. (b.) Intercession in general, Eph 6:18 b. (c.) Intercession for the Apostle, Eph 6:19-20.

Eph 6:18. With all prayer and supplication praying.[The connection of this verse is with (Eph 6:15), not with , which is a subordinate thought referring to a definite act, hence inconsistent with the all, always of this verse (Meyer). Meyer is scarcely justifiable in disconnecting from on the ground of tautology and logical difficulty. Each phrase expresses a proper qualification of the participle, and to pray always with every form of prayer involves no contradiction. Hodge seems to have been led into Meyers view. Conybeare improperly takes the participle as an imperative and begins a new paragraph with this verse.R.]

The participle () is closely connected with the summons to the conflict and the putting on of the armor. The summons to prayer did not appear independently. Prayer is rather to be regarded as attending the taking up of the weapons and the conflict, as the present strongly indicates. The phrase: , placed first, only requires, that prayer should not be neglected and that constant prayer of every form be earnestly offered up. The first term means prayer in general, the second the special request. [So Harless, Meyer, Fritzsche, Trench (Syn. II., 1), Ellicott, Alford and most recent commentators.R.] The opinion [Grotius] is untenable, that the former refers to the bestowment of a blessing, the latter to the averting of an evil (Jam 5:16-17).

At all times in the Spirit. gives prominence to the prayer as persevering, despite all change of relations and circumstances, at every opportunity, to prayer, as fervent and Christian occurring in the impulse of the Holy Ghost.52 Bengel: Quoties cunque oratis, orate in Spiritu, quippe qui nullo tempore excluditur.

Intercession in general. And watching there unto in all perseverance and supplication for all the saints.With reference to the already described prayer ( ) there should also enter (), watching (, from , Mar 13:33; Luk 21:36), which is elsewhere also joined with prayer (Mat 26:41; Mar 14:38; Col 4:2). [Alford: continual habits of prayer cannot be kept up without watchfulness to that very end.R.] This should take place: in all perseverance and supplication for all the saints. The feeling of fellowship in the conflict finds its immediate expression in the supplication for all the fellow-combatants, whose standing fast is strength and assistance to their neighbor. The Christian should have a clear view about him, to the companions in conflict at other positions, in other places, and besides continue constant in such supplication. [Perseverance and supplication here amounts to persevering supplication, though it is not a grammatical Hendiadys, since the order would be inverted in that case. Ellicott says it is a virtual or what might be termed a contextual . Eadie: In praying for themselves they were uniformly to blend petitions for all the saints.R.] How much depends on this is exemplified in what follows.

Intercession for the Apostle, Eph 6:19-20. Eph 6:19. And for me [or on my behalf], .[ brings into prominence a particular instance: Winer, p. 407.R.] On the change of prepositions (see Exeg. Notes on Eph 5:2) it may be remarked: As regards the saints the figure of encirclement by attacking foes is the one, hence , but in the case of the Apostle in prison, that of a fallen combatant, hence . Or the former is=on account of, propter, the latter=for, pro (1Pe 3:18), making known a stronger personal interest.53

That utterance may be given to me. , that there may be given me from the Lord as His gift.54 Non nitebatur Paulus habitu suo (Bengel). But. what? Utterance, in the opening of my mouth, .This is one conception: without the article, indefinite, is more qualified by the prepositional phrase. is a pregnant expression (Mat 5:2; 2Co 6:11), signifying joyful courage, streaming fulness, as well as granted freedom and fit opportunity (Stier). It is an emphatic designation of the inworking of God upon him who should speak in His name (Harless). Comp. Exo 4:12; Psa 51:17; Isa. 51:66; Eze 3:27; Ezek 29:31; Eze 32:22; Mat 10:19; Luk 21:15. Chrysostom: , , . Calovius: Petit sibi sermonem dari, non catenas solvi; petit apertionem oris, non vinculorum; petit sermonis in ipsis vinculis, non liberationem ab iisdem. A word thus uttered in the opening of the mouth effected by God is Gods word. He therefore wishes a word, not for himself in his heart, but a word in his mouth for others, in furtherance of the conflict which tends to peace. This differs then from Col 4:2, where external opportunity is in question, while here the internal life of the Apostle is treated of. Accordingly it is incorrect to render: ut aperiam os meum (Beza [E. V.] and others); in that case would occur instead of . So too: when I speak or open my mouth (Meyer and others) [so substantially Eadie, Ellicott, Alford and Hodge]; it is not merely a graphic and solemn expression, that would be too flat. Nor is an improvisation referred to (cumenius), or an internal moral quality of Paul, the frankness= (Calvin, Koppe [Bleek, Schenkel] and others), or occasione data (Grotius and others), nor is it to be joined with what follows. [The connection with what precedes (not, as in the E. V., with what follows) is now generally accepted. The opening of the mouth most naturally refers neither to the quality nor to the source of the discourse, but to the simple act or fact of speaking, so that the view of Meyer is on the whole preferable. As the phrase occurs here in the purport of a prayer, it may refer to an act of God in opening the mouth, as Braune claims, but in that case another form would have made the sense much clearer.R.]

In boldness to make known the mystery of the gospel [So that with boldness I may make known, etc.].This expresses that for which he wishes that to him utterance may be given, in the opening of my mouth. He would gladly make known, and this was permitted to him in Cesarea (Act 24:23) and in Rome (Act 28:30-31; 2Ti 1:16) in spite of his bonds. But he wishes to do it (Eph 3:12), hence the phrase stands emphatically in advance. What he will gladly make known is the mystery (Eph 1:9; Eph 3:9), which is the substance of the gospel. [Ellicott takes it as a genitive subjecti, the mystery which the gospel has, involves.R.]

Eph 6:20. For which [or in behalf of which (Ellicott: in commodum cujus, to preach which); see below on the exact reference.R.]

I am an ambassador.He thus expresses the reason why he would so gladly stand up and labor for the gospel [not merely why he was in bonds.R.] As Christs ambassador he holds that office for all nations, and for the gospel; hence , not . is I am an ambassador (2Co 5:20) and that too in bonds, .What a contrast: to be an ambassador in a chain! Bengel: Paradoxon; mundus habet legatos splendidos. Wetstein: Alias legati jure gentium sancti et inviolabiles, in vinculis haberi non poterant. The verb does not however indicate that he was accredited to the Roman court (Michaelis), nor does the noun in the singular refer to the single chain with which he was bound to a soldier, to the custodia militaris (Baumgarten and others).55 Grotius is incorrect: nunc quoque non desino legationem, for we do not read: . Nor is it= (Rueckert). Finally does not refer to or to . [Eadie refers it to the whole preceding clause, but this is indistinct; Meyer, Ellicott and Alford (apparently most correctly) refer it to the mystery of the gospel, since this was the object of , and what he should make known would naturally be that for which he was an ambassador in bonds. R.]

That therein I may speak boldly, . introduces an end, and the final one: that therein I may speak boldly. [His being thus a captive ambassador, was all the more reason why they should pray earnestly that he might have boldness (Alford). On the grammatical connection see the concluding note.R.] The gospel is the immediate task of the free discourse, in this, however, there is also a message of Divine power, is the source and ground of the boldness. When there is first vouchsafed to him an utterance in the opening of his mouth, then also does he obtain boldness in the gospel, and that too: as I ought to speak, .The emphasis rests on the as in Luk 12:11 (Stier). Much depends on how it is done, hence as I ought to speak. He must indeed testify; that is his necessity (1Co 9:16); but to him belongs also, beyond the , the manner worthy of the ambassador of Christ. This defines the fulfilling of his task, his duty. Comp. Col 4:4; 1Th 2:2. Accordingly in this verse is not co-ordinate with the first in Eph 6:19 (Meyer, Bleek and others), since this is the final end of the Churchs supplication, to be attained through the fulfilment of the first ; nor is it dependent on (Bengal), which is inconceivable.

[Eadie, Alford, Hodge and Ellicott, all agree with Meyer, in taking this as co-ordinate with that in Eph 6:19, thus setting forth a second purpose of the watching and the supplication for the Apostle. This involves no tautology, as Harless supposes, since the reference here is to a conditioned boldness, and therein indicates not the source or ground, but the sphere of the boldness: in the matter of, in dealing with the mystery of the gospel; God is the source. Such a co-ordinate occurs in Rom 7:13; Gal 3:14; 2Co 9:3. It is true as Braune suggests, that this design is accomplished only through the fulfilment of the previous purpose (Eph 6:19), but grammatically the clause must be either co-ordinate or subordinate (the view of Bengel being altogether untenable); if the latter, then it would express the purpose, not of the whole previous context, the supplication and consequent utterance, but simply of the gift of utterance, a view which Braune himself does not accept. We prefer therefore the other construction as more grammatical and not militating against the special point our author would bring out. For convenience a paraphrase of Eph 6:18-20 is appended: In this conflict therefore stand, not only armed thus, but with all (every form of) prayer and supplication, praying at all times (perseveringly and under all circumstances) in the (Holy) Spirit, and watching thereunto (in respect to this varied and constant prayer) in all perseverance and supplication (abiding even as you pray in persevering supplication) for all the saints; and (in particular) on behalf of me, that to me may be given (from God) utterance, in the opening of my mouth (when I am called upon to speak), so that with boldness I may make known the mystery of the gospel (whose contents are the gospel), in behalf of which (gospel mystery) I am an ambassador in bonds (a chained ambassador); (praying for me too in view of my office and condition) that therein (in the matter of the gospel mystery) I may speak boldly, as I ought (as becomes my office) to speak.R.]

DOCTRINAL AND ETHICAL

1. The kingdom of Satan. There is an organized kingdom of evil (Hahn, Theologie des N. T., I., p. 347), opposing the kingdom and people of God. In this there is a head, (Eph 6:11; Eph 2:2; Eph 4:27); there are different groups, , (Eph 6:12; Eph 3:10; comp. Eph 1:21), superior and inferior, with dominion over the world, . The nature of the prince and his dependents is pneumatic (Eph 6:12 : ) and super-terrestrial, (Eph 6:12); thus prominence is given to their might over against men; they are super-terrestrial, with angelic power. Their character, however, is marked by the terms wickedness (Eph 6:12 : ), darkness ( , Eph 6:12) and the evil one (Eph 6:16); at his service are multifarious wiles (Eph 6:11 : ), which perceive the necessities and weakness of the object to be assaulted in all relations, preparing the attacks accordingly. [Eadie: To rouse up the Christian soldiery, the Apostle brings out into bold relief the terrible foes which they are summoned to encounter. As to their position, they are no subalterns, but foes of mighty rank, the nobility and chieftains of the spirit-world; as to their office, their domain is this darkness in which they exercise imperial sway; as to their essence, they are not encumbered with an animal frame, but are spirits; and as to their character, they are eviltheir appetite for evil only exceeds their capacity for producing it.R.]

2. The contest in its essence is a single-handed struggle in wrestling (Eph 6:12 : , sc. ), in which each for himself is attacked. The danger lies in the power and character of the enemy and of his wiles (see 1), in which he does not himself openly appear; he casts , many () and fiery ones (Eph 6:16), as also in the end of the vanquished one, who belongs to darkness (Eph 6:12) as a result of the deceit (Eph 4:14). The means for assault and conflict are afforded to the Evil one by the world, which is at his disposal, and by flesh and blood (Eph 6:12), which war against the soul and become allies in the service of Satan, against whom the contest really is waged, standing behind these as he does with his stratagems and artifices. What is natural and created is not the precise antagonist against whom we must contend. The Apostle sketches the conflict as a present one (, Eph 6:12), concerning every member of the church, the Apostle and every Christian, having however its history, its various stages up to the day of decision (in the evil day, Eph 6:13) for which we must be prepared by opposition from the very start, being practiced in the turns and twists of the contest. Hence we are to understand the temptations and antagonisms, which meet every Christian in this world, which are spared to no period of the Church. They appear as contests with flesh and blood, with the world and its influence through its possessions, pleasures and honors, but back of this there stands really and in truth the kingdom of darkness.56 At certain times and hours they are intensified into specially decisive conflict. The evil day may be either the most fierce persecution and bitter sorrow, or quite as readily prosperity and undisturbed earthly happiness, in which some may fall even deeper and the Church itself be corrupted into unfaithfulness. This is true in particular for every Christian and his Christian life, and also in general for the Christian Church in its groups and its course of development. As the power of the Evil one is a cosmical one, and not merely a human one, humanly individualized, so the conflict itself is a cosmical one also, and not merely an individual one.

3. The panoply. In such a conflict the Christian needs an equipment, given by God and covering the whole man ( , Eph 6:11; Eph 6:13). Man of himself, in his own power and strength, is unable to withstand the attacks; he has assailable and vulnerable points, which he must protect against the assaults of the Evil One, but which he alone cannot protect; only with the Lord Christ and in His power can he do it, even though he stands isolated; without God in Christ never!The separate pieces of this armor (Eph 6:14-17) are: truth, righteousness, zealous but not passionate witness, faith, which concerns the whole personality, hope, which exalts, and Gods Word. The first three pieces betoken the garments, the next two the defensive armor, the last the one only weapon of offence and attack adapted only for single-handed and close combat, which belongs to the Christian warrior, to the Christian assailed by the Evil One and yet courageous and assured of victory. No one piece can be undervalued or neglected: each one requires the other; they together form one whole.The putting on of this armor presupposes a being strengthened, points to an internal and vital appropriation, and requires faithful fulfilment of duty ( , Eph 6:13). Neither a knowledge which is a matter either of the memory merely or of the reflecting understanding, nor an external mechanical skill in the handling of these spiritual pieces of armor, will suffice for the conflict and the victory. Even the standing ready for the combat is not enough; there must be a solicitous regard as to what is to be done, and performance of the immediate task in peaceable walk. But above all must we cling to the Lord, in order to become inwardly strengthened by Him.Hence Paul adjoins to the lively sketch of the panoply in close connection soberly without a figure.

4. Praying and watching (Eph 6:18), just as the Lord enjoined it and practiced it in the struggle in the garden of Gethsemane (Mat 26:36-46); Gods Word to and for us teaches and leads us to open our hearts before Him in our word to Him. There must be at length intercourse between Him and our souls, in order to strengthen us more and more and enable us to do our duty. In prayerful intercourse, that grows ever more fervent, free, joyous and constant, we obtain Gods power. But we must with true open look see about and within ourselves, so that our weakness, the motions of the flesh, the surrounding agitation, the state of the times, the assaults of the enemy, Gods will and word, do not escape us.

5. We must advance to intercession for all saints and for the special warriors of the present. The Christian stands in single-handed combat, but is not isolated; the fall of one may involve the fall of another, perhaps of many. The victory of one preserves many from a fall. The conflict of the Christian is a common concern, the cause of the Church. That is an evidence of watching, when in the supplication for all special thought is given to those who are fighting in the van and most of all exposed to assaults. That is watchfulness, when one sees that the matter is not that the external condition of the assailed one is altered and improved, that the prison should be opened for the prisoner, but rather that he continues internally in joy and boldness to be an unhampered witness of the gospel, especially of the marrow of the gospel, full of life, of the profoundest contents of revelation, thus enabled amid all outward disgrace before the world to preserve the inward dignity of a child and servant of God, of His ambassador.

HOMILETICAL AND PRACTICAL

About nothing does man have such indistinct views as about his own strength. Every one, be he never so weak, thinks himself strong: this is proved by his resolutions, his plans, which have been mostly frustrated and shattered. It is with strength as with beauty, which no one even the ugliest thinks is far off. Indeed man is often afraid for himself just where there is nothing to fear, as the miser of unnecessary expense, the ambitious man of renouncing something, not knowing their own weakness. That in the Lord alone, the strong and mighty One, strength is to be sought and found, all those do not consider who are unwilling to ground true freedom in the service of God; only the children of God are strong, and he who stands fast on the soil of Divine precepts, eternal principles, has unconquerable might. He who is overcome by God and holds to Him, overcomes himself and the enemies without him.The conflict is stirred by a powerful enemy without us, who is the more dangerous, the more allies he finds within us in our flesh and blood, in our natural man. Were there no false friends in us, the enemy, Satan, without us would not have so great power.The Christian alone is assailed; he who is not assailed is no Christian, either no longer, or not yet. Satan does not attack his own, but rather uses them only in assaulting believers.In the panoply of God all temptations of the devil turn out to be trials from God, in which we become stronger and more invincible.The girdle of the Christian warrior is a chain of eternal truths, his breastplate is righteousness which avails before God, his war-shoes are skill in Gospel testimony in word and deed without precipitancy in peaceableness; his shield is that faith of the heart which hangs on Christ, securing against seven darts, those of sin, virtue, the world, the cross, despair, calumny and death (H. Mueller); the helmet is the hope of everlasting salvation, and the short sword is the apprehended word from God, which has the edge and point to parry as drawn by the Lord Himself. Only learn how to choose and use such texts as Mat 4:4; Mat 4:7; Mat 4:10! See thou hast the sword of the Spirit! 1. The sword which is of the Spirit is a word, Gods word, but this word is a sword. 2. The Spirit, whose the sword is, is the Holy Spirit, not theology, not polity, nor confession, neither letter nor mans reason.Without Gods word reason and strength were a leaden banner, a lance without a head, a sword without an edge.To handle the sword Of the Spirit thou needest the strength of God. Hamann says aptly, the breastplate is no bodice but a breast-plate, to which a champion is as much accustomed as patrons to their loose clothes. From supplication we first learn how to pray for ourselves rightly.More depends on internal than on external freedom. To be free in chains and bonds, to be full of pure joy hr tribulation, to be oppressed and yet freehearted, is the Apostles wish and precept.

Starke: Do you suppose that Christianity comes off without a conflict or that you will receive a crown of glory without having contended? You deceive yourself. Daily must you be in the combat and show good knighthood in faith. Do you ask: who then are my enemies? look into your own breast and there you will find sinful lusts, warring against you; sloth and sleepiness, clouding thy spirit, unbelief and doubt, wounds of conscience, disturbing you, etc. Without you are Satan and the world, setting their nets. If you are not properly armed in faith against these enemies, you will go to ruin.Since artifice is so much more dangerous than force, we must specially protect ourselves against this.He who is well armed can composedly look the devil in the face and stand up to him foot to foot; he will assuredly conquer.A good conscience is the Christians breastwork.The less sin, the less the power of the devil.Let a believing Christian take especial care that he guards his heart.When the enemy is there it is too late to begin to arm; prepare yourself beforehand and be always ready.Where there is no faith, there is no armor that avails against Satan; all is lost.The word of God is necessary for all men, even for the overcoming of spiritual adversaries. How can the Romish Church answer for this, that they have refused this to their poor people?Prating is not praying. He who has not the spirit of prayer, cannot pray aright.Strong, well-fortified and blessed souls need our intercessions also.Ye hearers, why is it that your teacher is so dull and that he cannot speak with power to your conscience! The answer is: you do not pray for him! Oh, as often as he enters the pulpit, so often should your mind and your whole heart rise to the Lord, praying earnestly that he may with boldness and great impression speak to your souls.Oh how much useless stuff is often brought out from the pulpit! Let him who appears before the Lord, see to it that he speaks nothing else than Gods word.

Rieger: A good warrior needs inward courage and then outward armor.The devil has a great advantage when his power is denied or deemed trifling. For there is then the less arming against him.The magnificent names which the Apostle applies to these powers arranged in the kingdom of darkness, we must never look at in themselves, for then they might appear to be expressed only to increase the fear of our hearts; but when we consider in addition the destruction of all these works which is announced in the Gospel, they serve rather to exalt the name of Christ.In the entire period of life, during which we find ourselves placed on the field of conflict, there still occurs some one occasion which constitutes the evil day, and upon which it depends whether the purpose of the enemy be repelled, our will for good, taken from Gods word and Spirit, become strengthened and thus Gods will toward us be accomplished.It is really a principal part of the honorable condition of the children of God, that they cannot only present their own concerns in prayer to Him, but also assume those of others in supplication.There is here however no approval of an indolent leaning upon the intercessions of others, such as Simon sought with a heart not right (Acts 6:24), or of a self-interested application of intercession, such as our Saviour rebuked in the Pharisee (Mat 13:14), but we are to understand a common contest and mutual help in prayer.

Heubner: Weapons of human prudence, the straw-armor of our reason, as Luther says, are not sufficient against the evil, spiritual powers. If God is not with us, with His counsel and His strength, all is in vain.The Christian must ever stand, ever be armed, because there is always a conflict. A fool does not know what kind of a contest there is going to be! He calls the evil powers the fancies of benighted ones.As among the Spartans the saying was: either with this or on this, so the Christian should either preserve his shield of faith or die on it.No one is so strong that he can do without the intercession of others. Even a Paul still needed strengthening and stimulus. The word to be preached is given by the Lord; the Lord opens the mouth. From Him must come the impulse to speak; he who preaches according to his own fancies and pleasure accomplishes nothing. The Gospel is to the perverted heart always a mystery.

Passavant: Paul was a man of God and as such of varied and great experience in all these conflicts.The more earnestly Paul contended, the more earnestly did his love for the Christians, the brethren, the churches of the Lord, fear and tremble.Paul is the ambassador on behalf of the Gospel and on account of the preaching of it in bonds.This office has its sorrows and dangers; it has heights and also abysses, a destruction, a condemnation, a death.

Stier: As certainly as you can count upon Gods help, so necessary is your own activity in the use of means, which God proffers that you may offer resistance.To withstand the enemy and to stand is already the entire, difficult triumph.We are not however once for all done with girding, putting on, grasping our arms and armor; in the midst of the conflict we must constantly look after them and keep them in order.The contest, the enemies, the field of battle, the equipment,that is all; but the arms, which the Spirit gives, can be managed only with the prayer of our spirit, can be attained, put on and grasped only through prayer.An ambassador in bonds! But although bound, he can still proclaim unhindered and conduct properly his embassy.Gerlach: Bound with a chain to a soldier, Paul preached the Gospel and dictated this Epistle, from which the Christian Church in all ages has received so much love and pleasure.

On the Epistle for the 21st Sunday after Trinity [Eph 6:10-17].Herberger: The hand-book (Enchiridion) of a Christian knight. 1. What kind of heart and courage such an one must have to appear in the place of review. 2. Who is his chief Captain, to whom he must have regard. 3. What kind of equipment he must have, what is the best armory, the best arsenal. 4. Who are his worst enemies. 5. How he ought and must accustom himself to his armor. 6. What a severe regimen he must carry out. 7. Finally what he has to expect, if he conduct himself in a knightly manner.Lisco; The sacred combat of the Christian: 1. The cause for which he contends (Eph 6:10-11); 2. The enemies against which he contends (Eph 6:12-13); 3. The weapons with which he contends (Eph 6:14-17).Rautenberg: Be strong in the Lord and in the power of His might! How the equipment with the whole armor of God Isaiah 1) so indispensable, 2) so accessible, 3) so glorious.Harless: The bond of Christian fellowship consists: 1) in the assurance of the same contest for all; 2) in the possession of the same arms; 3) in the command to accordant love.Gesetz und Zeugniss [a German periodical]: The secret conflict of the Christian. 1) The secret of his danger, 2) of his strength, 3) of his victory.Muenkel: The Apostles war sermon shows 1) the enemy against whom, 2) the armor in which, 3) the kingdom for which we contend.Prhle: The Christian warrior. 1. The host of foes against him (Eph 6:12); 2. The heroic spirit in which he goes forth (Eph 6:10-11); 3. The armor he bears (Eph 6:13-17).

[Hodge: Eph 6:10-13. As a conflict is inevitable, the believer should: 1. Muster strength for the struggle. 2. He should seek that strength from Christ. 3. Since his enemies are not human, but superhuman, he needs not only more than human strength, but also Divine armor.

Eph 6:10. He who rushes into this conflict without Christ has not strength even to reach the field. When most empty of self, we are most full of God.

Eph 6:14. With the flowing garments of the East, the first thing to be done in preparing for any active work was to gird the loins. To enter on this spiritual conflict ignorant or doubting, would be to enter battle blind or lame.A warrior without his breast-plate was naked, exposed to every thrust of his enemy, and even to every casual dart. In such a state flight or death is inevitable.

Eph 6:15. In ancient warfare swiftness of foot was one of the most important qualifications for a good soldier. As the Gospel secures our peace with God, and gives assurance of His favor, it produces that joyful alacrity of mind which is essential to success in the spiritual conflict.

Eph 6:16. It is a common experience of the people of God, that at times horrible thoughts, unholy, blasphemous, sceptical, malignant crowd upon the mind, which cannot be accounted for on any ordinary law of mental action, and which cannot be dislodged. There are others which enkindle passion, inflame ambition, excite cupidity, pride, discontent, or vanity. Against these most dangerous weapons of the evil one, the only protection is faith.

Eph 6:17. This sword puts to flight all the powers of darkness; it is true in the individual experience of the Christian, and in the experience of the church collective. All her triumphs over sin and error have been effected by the Word of God. When anything else takes its place, the Church, or the Christian, is at the mercy of the adversary.

Eph 6:18. To obtain strength to use this armor aright, and to secure victory, we should pray. These prayers should be: 1. Of all kinds; 2. On every occasion; 3. Importunate and persevering; 4. By the aid of the Holy Spirit; 5. For all saints.R.]

[Eadie:

Eph 6:10. The valor is as spiritual as the armor.

Eph 6:11. The great enemy of man, a veteran fierce and malignant has a method of warfare peculiar to himself, for it consists of wiles. His battles are the rush of a sudden ambuscade.

Eph 6:12. It is no vulgar herd of fiends we encounter, but such of them as are darkly eminent in place and dignity.

Eph 6:16. The biography of Luther and Bunyan affords apposite examples of these fiery darts.

Eph 6:17. The Captain of salvation set the example, and once and again, and a third time, did He repel the assault of the prince of darkness by three brief and simple citations from Scripture.

Eph 6:18. Praying alwayswhat does it mean? Being always on our knees? always engaged in the act of prayer? This I believe to be one of the grossest glosses that Satan casts on that text. He has often given it that gloss; monkery, nunnery, abstraction from the world in order to give up ones self to prayer, are but the effects of that false gloss (Evans).All the saints pray for us, and in a spirit of reciprocity it becomes us to pray for them.

Eph 6:19. The mystery of the Gospel. It is a system which lay hidden till Gods time came for revealing it. To know it there must be a Divine initiator, for its truths are beyond the orbit of human anticipations. The God-man, a vicarious death, gratuitous pardon, the influence of the Spiritare doctrines which man never could have discovered. This Gospel, without mutilation, in its fulness and majesty, and with all its characteristic elements, the Apostle wishes to proclaim with plain and unfaltering freedom.

Eph 6:20. The Apostles earnest wish was, that he might expound his message in a manner that became him and his high commission, that his imprisonment might have no dispiriting effect upon him, and that he might not in his addresses compromise the name and dignity of an ambassador for Christ.R.]

Footnotes:

[26] Eph 6:10.[The Rec. reads: , but occurs in 1. A. B.,2cursives, and some fathers; it is accepted by Lachmann, Rckert and Alford, but the other form is retained by Tischendorf, Meyer, Ellicott on the authority of .3D. F. K. L., most cursives and fathers. Most editors, however, reject , which is found only in .3 K. L. (though in others with the omission of , and in a different position) most cursives and fathers; besides the good external authority for the omission (. B. D. E., good versions), the phrase is open to double suspicion: first, as usually following and hence likely to be inserted second, as not used in direct address in this Epistle (Olshausen). Meyer holds that the reading is a mechanical repetition from Gal 6:17, urging the insertion of the added phrase in favor of (see his critical note).R.]

[27]Eph 6:12.[Lachmann and Rckert accept on the authority of B. D.1 F. G., a few cursives, a number of versions and fathers; but is very well supported (. A. D. 3 K. L., most cursives, versions and fathers), while the change to the second person is an apparent correction on account of the individualizing, hortatory character of the passage as a whole.R.]

[28]Eph 6:12.[The Rec. reads: , but the words are rejected by all recent editors as an explanatory gloss. They are found in 3 (but rubbed out) D.3 K. L., most cursives, a number of fathers (with an asterisk in Syriac-Phil.), but omitted in .2 A. B. D.3 F., good versions, most fathers.R.]

[29]Eph 6:12.[The emendations in the latter part of this verse are required by the exegetical views adopted in the additional notes. The only variation from the rendering required by Dr. Braunes opinions is in the insertion of hosts. See Exeg. Notes.R.]

[30]Eph 6:16.[Instead of the well-Supported reading of the Rec. () B., 10 cursives, a few fathers reads, , which is adopted by Lachmann, but rejected by nearly all more recent editors as a correction for the ambiguous . Alford is in doubt.The force of is correctly given in the above emendation; comp. Exeg. Notes.R.]

[31]Eph 6:16.[In B. D.1 F., his omitted, rejected by Lachmann, bracketted by Alford, but it seems more probable that the article was omitted by an oversight, than that the transcriber felt any grammatical difficulty, and sought to remedy it by insertion (Ellicott). So Meyer, and most, with the support of . A. D.2 K. L., and most minor authorities. On the effect of the omission on the grammatical construction, see Exeg. Notes.R.]

[32]Eph 6:17.[In D.1 F. G., some minor authorities the verb is omitted; in A. D.3 K., a number of cursives, it is changed into (Matthies), but the reading of the Rec. () is well supported, and generally accepted. The internal grounds are strongly in favor of it; had the verb been originally wanting the corrector would probably have supplied , while the infinitive form may be ascribed either to itacism or to the presence of an infinitive in the clause immediately preceding (so Meyer.)R.]

[33]Eph 6:18.[The Rec. inserts after with D.3 K. L., some cursives and fathers, but it is rejected as an explanatory addition by recent editors on good uncial authority, confirmed by variations which are best accounted for on the theory of its spuriousness.In is more literal than with, indicating also the variation in prepositions.R.]

[34]Eph 6:19.The Rec. reads , but it has no uncial support, found only in a few cursives.The emendations in this verse are necessary, as the E. V. gives a wrong connection and interpretation.R.]

[35]Eph 6:19.[The words are omitted in B. F. G., and bracketted by Lachmann, but accepted by more recent editors (Tischendorf, Alford, Wordsworth, Ellicott) on the evidence of . A. D. E. K. L., good cursives and versions.R.]

[36][Be strong does not bring out this passive force; hence be strengthened is generally substituted by English commentators and revisers.R.]

[37][The E. V.: whole armour, is the only possible translation of this word; panoply is simply the Greek word with an English termination, and is less readily understood by the ordinary reader. That both offensive weapons and defensive armor are included will appear at first glance from Eph 6:17.R.]

[38][Eadie, Alford and Ellicott follow Meter, urging that the emphasis on would imply some other spiritual armor, but Braunes view avoids this objection, and is preferable on account of the double antithesis: the wiles of the devil.R.]

[39][The word is generally used in a bad sense, though Diodorus Siculus uses the verb of geometrical investigations (Alford). Eadie renders it: stratagems; Alford: schemes. The form is found in . A. B.1 D.1 F. K. L., many cursives, but not generally received, as the variation is supposed to be due to itacism (comp. Eph 4:14).R.]

[40][Ellicott: The dogmatical meaning is correctly explained by the Greek commentators: the evil spirits exercise dominion over the , not in its mere material nature, but in its ethical and perhaps intellectual character and relations, the depravation of which is expressed by . Meyers note (mainly adopted by Ellicott) in loco is interesting and valuable.R.]

[41][Eadie adopts this view: The celestial spots occupied by the Church; on them this combat is to be maintained. Those evil spirits have invaded the Churchand therefore believers must encounter and fight them in the heavenly places. To this view nothing in the context points, while it seems a too remote connection to join this phrase with .R.]

[42][Meyer, Ellicott and others take the preposition as instrumental, but Alford is more exact: not instrumental, but local; the girt person is within, surrounded by the girdle; but this is necessarily expressed in English by with.R.]

[43][The aorist participles are not used for presents (Holzhausen), but with propriety; the different acts specified by the participles were all completed before the soldier took up his position (Ellicott).R.]

[44][The Roman calig were probably in the Apostles mind; sandals with soles thickly studded with nails.R.]

[45][This view of the passage is now generally accepted (Meyer, Alford and many others). On the word , used principally in the LXX. and ecclesiastical writers (the classical form was ), see Meyer and Alford in loco.R.]

[46][Eadie: The pieces of armor already mentioned being fitted on to the body and fastened to it, each by appropriate mechanism, have each its characteristic verbbut shield, helmet and sword need no such special fastening, for they are simply taken up or assumed, and therefore they are joined to the one general participle, , and the verb .R.]

[47][Not, however, as Meyer thinks, to the last great future fight. Alford thinks the future implies the certainty that the shield of faith will thus quench. Ellicott regards it as only a conditioned present.R.]

[48][Should the article be omitted (see Textual Note6) the participle would be a tertiary predicate; fire-tipt as they are (Ellicott), when inflamed, even in their utmost malice and fiery power (Alford).R.]

[49][Ellicott: Not evil, , but in accordance with the individualizing and personal nature of the conflict which the context so forcibly depictsthe Devil. Alford: The conflict being personal, the adversary must be, not an abstract principle, but a concrete person.R.]

[50][Still less probably is it a genitive of quality, (Chrysostom), or a simple genitive of possession in reference to the (Lever. ap. Cram. Cat.) of the Spirit, both of which seem to be at variance with the general tenor of the passage, which represents the armatura as furnished to us by God. Thus then it is from the Spirit that we receive the sword, that sword being the Word of God, the Gospel (Eph 6:15), which is the (Rom 1:18; 1Co 1:18) to every one who believeth; comp. Heb 4:12 (Ellicott).R.]

[51][Eadie mentions among the works which are open to this objection: Gurnall, Christian in complete armour, Glasgow, 1763; Ainsworth, Tactica Sacra, 1657; Lydius, Syntagma de re militari. ed Van Til, 1698, Dort.The best practical commentary on this section is undoubtedly to be found in Bunyans Pilgrims Progress, especially the armory in the Interpreters house, and the combat with Apollyon in the valley of humiliation.On the arms, comp. Smiths Bible Dictionary, Arms.R.]

[52][The Holy Spirit in whose blessed and indwelling influence, and by whose merciful aid, we are enabled to pray (Rom 8:15; Gal 4:6), yea, and who Himself intercedes for us (Rom 8:26). So Ellicott, who analyzes the clause thus: With all prayer and supplication denotes the earnest, because varied character of the prayer; at all times the constancy of it, thus showing that there is no tautology as Meyer asserts and Hodge implies.R.]

[53][Meyer, Ellicott and others attach little or no importance to the change of preposition here, but Harless, Eadie, Alford and others are not satisfied with the explanation that the change was occasioned by mere desire for variety. That is unlike Paul. To mark the variation in English, Alford renders: concerning all the saints and for me. The Revision by Four Anglican clergymen gives: for all the saints and on my behalf. Ellicott in his translation gives: and in particular for me, but this is a paraphrase of the specializing .R.]

[54][The reading of the Rec. (), on which see Textual Note 9, would give the purpose a more subjective reference, and represent the feeling of a more dependent reality (Ellicott).R.]

[55][The allusion is probable, but as the singular is frequently used in a collective sense, and this word is employed by Paul only in the singular, we cannot certainly infer that there is such an allusion here.R.]

[56][Hodge remarks respecting the conflict: It is one also in which great mistakes are often committed and serious loss incurred from ignorance of its nature, and of the appropriate means for carrying it on. Men are apt to regard it as a mere moral conflict between reason and conscience on the one side, and evil passions on the other. They therefore rely on their own strength and upon the resources of nature for success. Against these mistakes the Apostle warns his readers. He teaches that everything pertaining to it is supernatural. The source of strength is not in nature. The conflict is not between the good and bad principles of our nature. He shows that we belong to a spiritual as well as to a natural world, and are engaged in a combat in which the higher powers of the universe are involved; and that this conflict, on the issue of which our salvation depends, is not to be carried on with straws picked up by the wayside. As we have superhuman enemies to contend with, we need not only superhuman strength, but Divine armor and arms. The weapons of our warfare are not natural, but Divine.R.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 2125
THE CHRISTIANS STRENGTH

Eph 6:10. Finally, my brethren, be strong in the Lord, and in the power of his might.

THE Christians life is frequently represented in the Scriptures under the metaphor of a warfare. Christ is called the Captain of his salvation [Note: Heb 2:10.]; and they who have enlisted under his banners, and quit themselves like men, fighting the good fight of faith [Note: 1Co 16:13. 1Ti 6:12.], and enduring cheerfully all the hardships of the campaign, are called good soldiers of Jesus Christ [Note: 2Ti 2:3.]. Like warriors, they do not entangle themselves with the affairs of this life, that they may please him who has chosen them to be soldiers [Note: 2Ti 2:4.]; but they set themselves to war a good warfare [Note: 1Ti 1:18.], and they look for the rewards of victory, when they shall have subdued all their enemies [Note: 2Ti 3:7-8. Rev 3:21.].

In the chapter before us, this subject is not slightly touched, as in the detached passages above referred to, but is treated at large; and that which in other places is only a metaphor, is here a professed simile. St. Paul, standing, as it were, in the midst of the camp, harangues the soldiers, telling them what enemies they have to combat, and how they may guard effectually against all their stratagems, and secure to themselves the victory. He begins with an animating exhortation, wherein he reminds them of the wonderful talents of their General, and urges them to place the most unlimited confidence in his skill and power.
The exhortation being contracted into a very small space, and conveying far more than appears at first sight, we shall consider, first, What is implied in it; and afterwards, What is expressed.

I.

What is implied in the exhortation

The first thing that would naturally occur to any one to whom this exhortation was addressed, is, that the Christian has need of strength; for on any other supposition than this, the words would be altogether absurd.

But the Christian will indeed appear to require strength, whether we consider the work he has to perform, or the difficulties he has to cope with. It is no easy matter to stem the tide of corrupt nature, to controul the impetuous passions, to root out inveterate habits, to turn the current of our affections from the things of time and sense to things invisible and eternal. To renew and sanctify our hearts, and to transform them into the Divine image, is a work far beyond the power of feeble man; yet is it indispensably necessary to his salvation.

But as though this were not of itself sufficient to call forth the Christians exertions, he has hosts of enemies to contend with, as soon as ever he addresses himself in earnest to the work assigned him. Not to mention all the propensities of his nature, which will instantly rise up in rebellion against him, and exert all their power for the mastery, the world will immediately begin to cry out against him; they will direct all their artillery against him, their scoffs, their ridicule, their threats: his very friends will turn against him; and those of his own household will become his greatest foes. They would let him go on in the broad road year after year, and not one amongst them would ever exhort him to love and serve his God: but the very moment that he enters on the narrow path that leadeth unto life, they will all, with one heart and one soul, unite their endeavours to obstruct his course; and when they cannot prevail, they will turn their back upon him, and give him up as an irreclaimable enthusiast.
In conjunction with these will Satan (as we shall hereafter have occasion to shew) combine his forces: yea, he will put himself at their head, and direct their motions, and stimulate their exertions, and concur with them to the uttermost to captivate and destroy the heaven-born soul.
And can such work be performed, such difficulties be surmounted, without the greatest efforts? Surely they who are called to such things, had need be strong.
A second thing implied in the exhortation is, that the Christian has no strength in himself; for, if he had, why should he be exhorted to be strong in another?

Little do men imagine how extremely impotent they are, in themselves, to that which is good. It must be easy, one would suppose, to read and understand the word of God, or, at least, to profit by a clear and faithful ministration of it. But these are far beyond the power of the natural man. The word is a sealed book to him [Note: Isa 29:11-12.], which, for want of a spiritual discernment, appears a mass of foolishness [Note: 1Co 2:14.], a cunningly devised fable [Note: 2Pe 1:16 and Eze 20:49.]. When it was even explained by our Lord, the Apostles, for the space of more than three years, were not able to comprehend its import, till he opened their understandings to understand it [Note: Luk 24:44-45.]; and Lydia, like thousands of others, would have been unmoved by the preaching of Paul, if the Lord had not opened her heart to apprehend and embrace his word [Note: Act 16:14.]. It should seem, however, that if these things be beyond the power of man, he can at least pray to God to instruct him. But neither can he do this, unless the Spirit of God help his infirmities, teaching him what to pray for [Note: Rom 8:26.], and assisting him in offering the petitions [Note: Jude. ver. 20. Zec 12:10.]. If he be insufficient for this work, it may be hoped he is able to do something. But our Lord tells us, that, without the special aid of his grace, he can do nothing [Note: Joh 15:5.]. Can he not then speak what is good? No; How can ye, being evil, speak good things [Note: Mat 12:34.]? says our Lord: and St. Paul says, No man can say that Jesus is the Lord, but by the Holy Ghost [Note: 1Co 12:3.]. Still may he not will, or at least think, what is good? We must answer this also in the negative: It is God alone who worketh in us both to will and to do, of his good pleasure [Note: Php 2:13.]. Nor had St. Paul himself, no, not even after his conversion, an ability, of himself, to think any thing good; his sufficiency was of God, and of God alone [Note: 2Co 3:5.]. Our impotence cannot be more fitly expressed by any words whatever, than by that expression of the Apostle, Ye are dead in trespasses and sins [Note: Eph 2:1.]: for, till God quicken us from the dead, we are as incapable of all the exercises of the spiritual life, as a breathless corpse is of all the functions of the animal life.

There is yet a third thing implied in this exhortation, namely, that there is a sufficiency for us in Christ; for otherwise the Apostle would not have urged us in this manner to be strong in him.

Well does the Apostle speak of Christs mighty power; for indeed he is almighty, he has all power committed to him both in heaven and in earth [Note: Mat 28:18.]. We may judge of his all-sufficiency by what he wrought when he was on earth: the most inveterate diseases vanished at his touch, at his word, at a mere act of volition, when he was at a distance from the patient. The fishes of the sea were constrained to minister unto him: yea, the devils themselves yielded to his authority, and were instantly forced to liberate their captives at his command: they could not even enter into the swine without his permission. The very elements also were obedient to his word; the winds were still; the waves forbore to roll; the storm that threatened to overwhelm him, became a perfect calm. What then can he not do for those who trust in him? Is his hand now shortened, that he cannot save? or is his ear heavy, that he cannot hear? Can he not heal the diseases of our souls, and calm our troubled spirits, and supply our every want? Cannot he who triumphed over principalities and powers upon the cross, and spoiled them, and led them captive in his ascension [Note: Col 2:15. Eph 4:8.], fulfil his promise, that sin shall not have dominion over us [Note: Rom 6:14.], and that Satan shall be bruised under our feet shortly [Note: Rom 16:20.]? Doubtless he is the Lord Jehovah, with whom is everlasting strength [Note: Isa 26:4.], and who is therefore able to save to the uttermost all that come unto God by him [Note: Heb 7:25.].

These things being understood as implied in the exhortation, we may more fully comprehend in the II. place, what is expressed in it.

It is evident that there are two points to which the Apostle designs to lead us: the one is, to rely on Christ for strength, the other is, to be strong in him, with an assured confidence of success.

In relation to the first of these we observe, that a general must confide in his army full as much as his army confides in him; for as they cannot move to advantage without an experienced head to guide them, so neither can he succeed in his plans, unless he have a brave and well-appointed army to carry them into execution. It is not thus in the Christian army; there all the confidence is in the General alone. He must not only train his soldiers, and direct them in the day of battle, but he must be with them in the battle, shielding their heads, and strengthening their arms, and animating their courage, and reviving them when faint, and raising them when fallen, and healing them when wounded, and finally, beating down their enemies that they may trample them under their feet.
The fulness that is in Christ is treasured up in him for us [Note: Col 1:19. Eph 1:22-23.], that we may receive out of it according to our necessities. As he came down from heaven to purchase for us all the gifts of the Spirit, so he has ascended up to heaven that he might bestow them upon us [Note: Eph 4:10.], and fill us, each according to his measure, with all the fulness of God [Note: Eph 3:19; Eph 4:7.]. Hence previous to his death he said, Ye believe in God; believe also in me [Note: Joh 14:1.]: let that same faith which you repose in God the Father as your Creator, he reposed in me as your Redeemer: let it be full, and implicit: let it extend to every want: let it be firm and unshaken, under all circumstances however difficult, however adverse.

Such was our Lords direction: and agreeable to it was the experience of the great Apostle, who says, The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me [Note: Gal 2:20.].

It is characteristic of every Christian soldier to receive thus out of Christs fulness [Note: Joh 1:16.]; and to say, In the Lord have I righteousness and strength [Note: Isa 45:24.].

But the principal point which the Apostle aims at in the text, is, to inspire us with a holy confidence in Christ, so that we may be as much assured of victory as if we saw all our enemies fleeing before us, or already prostrate at our feet. We cannot have a more striking illustration of our duty in this respect than the history of Davids combat with Goliath. He would not go against his adversary with armour suited to the occasion: he went forth in the name of the God of Israel; and therefore he did not doubt one moment the issue of the contest: he well knew that God could direct his aim; and that he was as sure of victory without any other arms than a sling and a stone from his shepherds bag, as he could be with the completest armour that Saul himself could give him [Note: 1Sa 17:45-47.]. What David thus illustrated, we may see exemplified in the conduct of St. Paul: If God be for us, says he, who can be against us? Who is he that shall condemn me? (shall the law curse me? or Satan overcome me?) I fear none of them; since Christ has died, yea rather, is risen again, and maketh intercession for me. Who shall separate me from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through him that loved us: for I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord [Note: Rom 8:31-39.]. Thus it is that we must, go forth against all the enemies of our salvation: we must have no confidence in the flesh [Note: Php 3:3.]; neither must we have any doubt respecting the all-sufficiency of our God: the weakest among us should boldly say, The Lord is my helper; I will not fear what men or devils can do against me [Note: Heb 13:6.]: I can do all things through Christ who strengtheneth me [Note: Php 4:13.].

In applying this subject to the different classes of professing Christians, we should first address ourselves to the self-confident.

It is the solemn declaration of God, that by strength shall no man prevail [Note: 1Sa 2:9. See also Rom 9:16 and Zec 4:6 and Joh 1:13.]. We might hope that men would be convinced of this truth by their own experience. Who amongst us has not made vows and resolutions without number, and broken them again almost as soon as they were made? Who ever resolved to devote himself unfeignedly to God, and did not find, that he was unable steadfastly to pursue his purpose? What folly is it then to be renewing these vain attempts, when we have the evidence both of Scripture and experience that we cannot succeed! How much better would it be to trust in that mighty One, on whom help is laid [Note: Psa 89:19.]! Learn, brethren, before it be too late, that without Christ you can do nothing: that all your fresh springs are in him [Note: Psa 87:7.]: and of him must your fruit be found [Note: Hos 14:8.]: in him alone shall all the seed of Israel be justified, and shall glory [Note: Isa 45:25.]. If you will not be strong in him, you will continue without strength: but if once you truly know him, you shall be strong, and do exploits [Note: Dan 11:32.].

We would next claim the attention of the timid. It is but too common for the Lords people to be indulging needless fears, like David, when he said, I shall one day perish by the hands of Saul [Note: 1Sa 27:1.]. But surely such deserve the rebuke which our Lord gave to Peter, O thou of little faith, wherefore dost thou doubt [Note: Mat 14:31.]? If thou doubtest the Lords willingness to save thee, say, wherefore did he die for thee, even for the chief of sinners? If thou callest in question his power, what is there in thy case that can baffle Omnipotence? If thou art discouraged on account of thy own weakness, know that the weaker thou art in thyself, the stronger thou shalt be in him [Note: 2Co 12:10.]; and that he will perfect his own strength in thy weakness [Note: 2Co 12:9.]. If thou fearest on account of the strength and number of thine enemies, he meets thy fears with this salutary admonition; Say ye not, A confederacy, a confederacy; but sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread [Note: Isa 8:12-13.]. Only trust in him; and though weak, he will strengthen thee [Note: Isa 26:6.]; though faint, he will revive thee [Note: Isa 40:29-31.]; though wounded, he will heal thee [Note: Exo 15:26. Isa 33:23.]; though captive, he will liberate thee [Note: Isa 14:2; Isa 49:24-25.]; though slain, he will raise thee up again, and give thee the victory over all thine enemies [Note: Isa 10:4. This is a threatening; but it may be applied to Gods friends fortiori.]. Be strong then and very courageous [Note: Jos 1:6-7; Jos 1:9.]: abhor the thought of indulging a cowardly spirit, as long as Gods throne is in heaven [Note: Psa 11:1-4.]; and assure yourselves, with David, that though your enemies encompass you as bees, in the name of the Lord you shall destroy them [Note: Psa 118:6-12.].

Lastly, let the victorious Christian listen to a word of counsel. We are apt to be elated in the time of victory, and to arrogate to ourselves some portion of the glory. But God solemnly cautions us against this [Note: Deu 6:10-12; Deu 8:10-11; Deu 8:17-18.]: and if, with Nebuchadnezzar or Sennacherib, we take the glory to ourselves, the time is nigh at hand when God will fearfully abase us [Note: Isa 37:24-29. Dan 4:30-32; Dan 4:37.]. We cannot do better than take the Psalmist for our pattern: he was enabled to perform the most astonishing feats, and was honoured with the most signal victories: yet so careful is he to give the glory to God, that he repeats again and again, the same grateful acknowledgments, confessing God to be the sole author of his success, and ascribing to him the honour due unto his name [Note: Psa 18:29-42.]. Let it be remembered, that our enemies still live and are mighty: and therefore we must not boast as if the time were come for us to put off our armour [Note: 1Ki 20:11.]. We need the same power to keep down our enemies, as to bring them down at first: we should soon fall a prey to the tempter, if left one moment to ourselves. Let our eyes therefore still be to Jesus, the Author and the Finisher of our faith; depending on his mighty power for strength according to our day [Note: Deu 33:25.], and for the accomplishment of the promise which he hath given us, that no weapon formed against us shall ever prosper [Note: Isa 54:17.].

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(10) Finally, my brethren, be strong in the Lord, and in the power of his might. (11) Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. (12) For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. (13) Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. (14) Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; (15) And your feet shod with the preparation of the gospel of peace; (16) Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. (17) And take the helmet of salvation, and the sword of the Spirit, which is the word of God: (18) Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; (19) And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, (20) For which I am an ambassador in bonds: that therein I may speak boldly, as I ought to speak.

Under the figure of an holy warfare the Apostle views the Church of Christ, and recommends to the people a suited Armory in Christ, for the combat. The Reader will recollect, that the Apostle never loseth sight, that he is writing to the Church of regenerated persons: and with this conviction upon his mind, he thus shows, how the holy warrior should be clad. I beg the Reader, from these verses to ob serve, how blessedly he recommends the saint of God, to begin with the Lord, that he may end in the Lord. Finally, (saith he,) my brethren, be strong in the Lord, and in the power of his might. He that begins in the Lord’s strength, will be sure to find strength all the way in his warfare. And, there never was an instance of a child of God being finally defeated, that did so. The armies in heaven overcame by the blood of the Lamb. Rev 12:11 And the Church upon earth is said to be more than Conquerors, through Him that loveth them. Rom 8:37 .

As the Apostle recommends the Lord’s people, to go forth in the Lord’s strength so he bids them follow up all, in prayer, when clothed, in the divine armory. Praying always, he saith, with all prayer, and supplication in the spirit, and watching thereunto with all perseverance. Pause, Reader! and behold in imagination, the holy warrior in the Lord’s cause, when girded with the divine weapons, here enumerated, always on his knees before the Lord; and conceive, what a lovely sight! And then ask, what fiery darts of Satan, what conflicts of flesh and blood, what persecution from the world, shall bring him down, whom God lifts up? What weapon, formed against God’s redeemed ones, shall resist the sword of the Spirit, and the word of God? Prayer, is a blessed weapon. For it calls in God to our aid. All the holy heroes of the Church gone before, have found it a sure defence. Jacob wrestled in prayer, and prevailed. And one of the Prophets, a thousand years after, recorded the blessed account of it. Compare Gen 32:24 . with Hos 12:3-5 . David also tells us, in his experience, that this was his chief weapon. In the day (said he) when I cried, thou answeredst me, and strengthenedst me with strength in my soul. Psa 138:3 . Nay, what was Christ’s strength, in his human nature, but the same? Sweetly we read, for our comfort, and encouragement, that in the days of his flesh, he offered up prayers, and supplications, with strong cryings, and tears, unto him that was able to save him from death, and was heard, in that he feared. Though he were a Son, yet learned he obedience, by the things which he suffered. And being made perfect, he became the Author of eternal salvation, unto all them that obey him. Heb 5:7-9 . Reader! do not overlook these things. Prayer sweetly crowns the whole preparation, in the day of battle, when we go forth in the Lord’s strength, in the Lord’s cause. Prayer calls Jesus to our help, and Jesus becomes our strength.

I do not think it necessary, to notice the whole, and every weapon, which the Apostle here enumerates, as to be taken from the Lord’s armory. All are blessed, and all essentially necessary. But they are too plain to need any Comment. I would just glance at one of them, because Paul commands, that above all, this should be taken; namely, faith. Above all (saith he) taking the shield of faith, where with ye shall, be able to quench all the fiery darts of the wicked. And it is very plain, that Satan flees from nothing so hastily, as when he is opposed by strong, and lively actings of faith, in the blood of the Lamb. When a poor buffeted child of God, against all Satan’s accusations, and all the alarms of conscience, which the enemy takes care to bring before him, pleads guilty to all, but takes confidence, at the same time, in the Person, blood; and righteousness of Jesus Christ; the devil can fight no longer. And this is what the Apostle meant, when he said: Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Jas 4:7-8 . But how shall a self – condemned sinner resist the devil but in Christ’s strength; or draw nigh to God, but in Christ’s Person, blood, and righteousness? Christ is the alone way, and truth, and life; for none can come to the Father, but by him. Joh 14:6 .

Reader ! do not dismiss the subject hastily. If the Lord the Spirit hath regenerated you, you can be no stranger to this holy warfare. You see then, where your strength lies. Not in tears, not in a brokenness of heart, not in repentance; yea, not in anything of your own, but in Christ. Oh ! for grace, with one of old to say, I will go forth in the strength of the Lord God, and make mention of his righteousness, even of his only. Psa 71:16 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

XV

THE CHURCH IN GLORY

Eph 5:22-33 ; Eph 6:10-24 .

This chapter closes the exposition of the letter to the Ephesians, elaborating the twelfth and thirteenth items of our analysis, to wit: Christ and the bride, or the church in glory. The Christian’s enemy, warfare and armor.

First, we will expound the relation between Christ and his church, so far as set forth under the figure of husband and wife. We need to recall so much of the first part of our definition of the word “church” in New Testament usage as applied to our subject: “In the divine purpose from eternity and in its consummation in glory, the whole number of the redeemed are conceived of as a unit, set forth in the Scripture under the figure of the bride, or wife, of the Lamb.” This divine conception was foreshadowed in Eve, the first woman, derived from Adam, the first man, so as by derivation to be bone of his bone and flesh of his flesh. As Adam was the head, or lord, over Eve, so is Christ head, or Lord, of the church. As Eve was derived from Adam, being made a part of himself, extracted from his side in a deep sleep, so the church is derived from the body of Christ in the sleep of vicarious death on the cross. As Eve, when fashioned gloriously, was presented to Adam and united to him in marriage, to be his companion, so the church, when complete as to its number, and complete as to the glorification of each member, will be presented to Christ and married to him, to be his companion forever. Under this imagery the church is the mystical bride of the Lamb.

The reader will readily see that the church in this mystical sense has no real existence now except in the continuous preparation of its members. It is not yet a church except in purpose, plan, and prospect. It is called a church by anticipation. Some of its members are already prepared in both soul and body, for example, Enoch and Elijah, and perhaps those who rose after Christ’s resurrection (Matthew 27-53). Some are prepared in spirit, and constitute the “spirits of the Just made perfect,” whose bodies yet sleep. Some on earth yet are prepared so far as regeneration, justification and adoption go, but are not yet sanctified in spirit or glorified in body. By far the greater number are not yet even born. To be a church they must be assembled and organized. What is called the “presentation and marriage” is a definite transaction yet for the future.

We hear much of the “universal church.” The word, katholikos (“universal”), is not found in the Greek Bible in either the Old or the New Testament. When those so fond of this phrase as expressive of a now existing church are called on to define it, they go to pieces. Some of them say it means all existing denominations, which are branches of the church. Others say that it means all the particular churches collectively. Yet others, that it means all living Christians, whether or not they are members of the church. And so they go. In all probability, i.e., judging from the prophecies of the uncountable number that will ultimately be saved, not one thousandth part of the elect are yet in existence. How can a thousandth part of the whole be universal?

It has no actual existence beyond the preparation of material for it, constantly going on. One may say, “I believe in the Catholic (universal) church,” just as he may say, “I believe in the judgment to come,” “I believe in the second advent,” “I believe in the regeneration of the earth.”

The whole of the modern Baptist idea of a now existent “universal, invisible church” was borrowed from pedobaptist confessions of faith in the Reformation times, and the pedobaptists devised it to offset the equally erroneous idea of the Romanist “universal visible church.” We need to be well indoctrinated on this point, because the error is not harmless. It is used to depreciate Christ’s earth church, “the pillar and ground of the truth.”

Let us carefully analyze the paragraph before us:

1. “Christ loved the church,” that is, he loved the people who were to be given to him all of them. In eternity a joy was set before him a future reward.

2. “He gave himself for it,” that is, he died for his promised people. They in prospect constituted the travail of his soul. It was promised that he should see the travail of his soul and be satisfied.

3. He will cleanse it in order to its holiness. Our text reads, “that he might sanctify it, having cleansed it.”

4. This cleansing is to be by “the washing of water with the word” that is, a method of cleansing was established. In the Old Testament time this cleansing was by the water of purification, which was the sprinkling on the unclean the ashes of the red heifer mingled with water. The sprinkling was done with a bunch of hyssop. (See Num 19 ; Psa 51:7 ; Eze 36:25 ). This typical water of purification finds its antitype in the blood of Christ (Heb 9:13-14 ). So that the washing of water in our text means simply the application of the blood of Christ by the Holy Spirit in regeneration. Hence it is called “the washing of regeneration” (Tit 3:5 ). In regeneration there are always two elements: (1) Cleansing by the application of Christ’s blood; (2) Renewing or changing the heart, or nature (Eze 36:25-26 ; Tit 3:5 ) : Christ gave himself for his people that he might cleanse them by washing them in his blood. (See revised text of Rev 7:14 ; Rev 22:14 .) This cleansing is also, of course, “by the word.” It is the gospel preached that leads to regeneration. (See Joh 1:9 ; Joh 1:13 ; Joh 1:15 ; Jas 1:18 ; 1Pe 1:23 ; 1Co 4:15 .) The word of God is not only an instrumentality of the cleansing part of regeneration but also of the continued sanctification. It includes all expressed in the prayer for the Thessalonians (1Th 5:23 ), “body, soul, and spirit” and “wholly.” It includes the glorification of the body. So that when complete it is a glorious church, not having spot nor wrinkle nor any such thing, but that it be complete in the presence of all its members, and complete in the full salvation of every member.

5. He makes it holy. Our text says, “That he might sanctify it, having cleansed it.” Cleansing or regeneration first, then holiness. “Sanctify” here may not mean to set apart, to consecrate. The glorified church is set apart to its eternal mission, but more naturally “to make holy,” as is implied by the next thought.

6. “That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.” This means complete holiness as God is holy. This presentation is the offering of the Bride to the Groom at the marriage altar. She is adorned as a bride for her husband. Psa 45 , which is intensely messianic, anticipates this presentation thus: Hearken, O daughter, and consider, and incline thine ear; Forget also thine own people, and thy father’s house: So will the king desire thy beauty; For he is thy Lord; and reverence thou him. Psa 45:10-11 The king’s daughter within the palace is all glorious: Her clothing is inwrought with gold. She shall be led unto the king in broidered work. Psa 45:13-14 a

7. Then follows the marriage. Let inspiration describe it: “And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunders, saying Hallelujah: for the Lord our God, the Almighty, reigneth. Let us rejoice and be exceeding glad, and let us give the glory unto him: for the marriage of the Lamb is come, and his wife hath made herself ready. And it was given unto her that she should array herself in fine linen, bright and pure: for the fine linen is the righteous acts of the saints. And he saith unto me, Write, Blessed are they that are bidden to the marriage supper of the Lamb” (Rev 19:6-9 ).

The event here described is the crowning glory of the future. It follows the advent of our Lord. He will come in glory. He will bring with him the spirits of the just made perfect. He will raise and glorify their bodies. He will transfigure the living saints. He will catch up all the redeemed to himself in the air and thus separate between the sheep and the goats. He thus assumes his mystical body, the church, as at his first advent he assumed the body of his humiliation, and as in his second advent he assumed the resurrection body of his glory.

How vivid the picture in Mat 25:5-12 : “Now while the bridegroom tarried, the virgins all slumbered and slept. But at midnight there was a cry, Behold the Bridegroom! Come ye forth to meet him. . . . And they that were ready went in with him to the marriage feast, and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us I But he answered them and said, Verily I say unto you, I know you not.”

On this great day is fulfilled the scripture: “He shall see of the travail of his soul and shall be satisfied.” Now to the universe appears “the riches of his inheritance in the saints.” “When he shall come to be glorified in his saints, and to be marveled at in all them that believed.”

We thus see in these prison letters of Paul the several meanings of the word “church,” all illustrated:

As an institution, it is one new man made out of the Jew and Gentile; it is one commonwealth in which both alike are citizens. It is one temple. It is one body. It is one bride. As an institution it is appointed to instruct angels, and to be the depository of the divine glory unto all generations.

As a particular church, in which alone this institution finds expression, “each several building fitly framed together groweth into a holy temple of the Lord for a habitation of God in the Spirit.” Each particular church is a body “fitly framed and knit together through that which every joint supplieth, according to the working in due measure of each several part.”

As a glory church it includes all the redeemed, and each one of the redeemed saved fully, in body, soul, and spirit. The use of the word “church” in a sense too broad for application to a particular church must be found in this letter, if anywhere. In view of this fact, it is fortunate that we have such historical passages touching the Ephesian church as appear in Act 20:17-38 and 1Ti 3:14 . In both these passages there can be no doubt that the address concerns the particular church at Ephesus, and yet these broad terms are used: “Take heed to all the flock in which the Holy Spirit hath made you bishops to feed the church of the Lord which he purchased with his own blood.” “These things write I unto thee . . . that thou mayest know how men ought to behave themselves in the house of God, which is the church of the living God, the pillar and ground of the truth.” There is no term so broad, whether house, temple, body, flock, bride, but may be applied to a particular church, because each particular church in itself alone foreshadows the church in glory.

The several steps which lead up to the assembling, organization, visibility, and locality of the universal church the steps which lead to its constitution are as clearly set forth in the Scriptures as the steps looking to the constitution of any particular earth church. These steps are as follows:

1. Jesus will come, bringing with him the souls in heaven ( 1Th 4:13-14 ).

2. He raises and glorifies their bodies ( 1Th 4:16 ).

3. He glorifies without death the Christians then living, ( 1Co 15:51-55 ).

4. Both classes are caught up in the clouds with the Lord ( 1Th 4:17 ). This is the separation of the righteous from the wicked (Mat 13:24-30 ; Mat 24:27-31 ; Mat 25:10 ; Mat 25:31-32 ). They are now for the first time an assembly an organization and they can discern between the righteous and the wicked (Mal 3:17 ).

5. At this time the world is purified by fire (Mal 4:1-3 ; 2Pe 3:4-12 ; Rom 8:19-23 ).

6. Presentation and marriage of the bride (Eph 5:27 ; Psa 45:10-15 ; Rev 19:6-9 ).

7. The church then sits on the throne and with Christ judges the evil man and angels (Rev 3:21 ; 1Co 6:2-3 ; Mat 19:28 ). This judgment is final (Mat 25:41-46 ; Rev 20:11-15 ).

8. There is now a redeemed earth, purified by fire (2Pe 3:13 ; Rev 21:1 ) and the glorified church rules therein (Rev 21:2-27 ); so that lost paradise with its tree of life is regained (Rev 22:1-15 ) and at last “the meek inherit the earth” (Mat 5:5 ).

9. The wicked, both men and angels, having bowed the knee and confessed Christ’s sovereignty (Phi 2:10 ), are isolated forever in their final prison (Rev 20:14-15 ; Mat 25:41 ; Mat 25:46 ) and so the pacification is complete and then cometh the end ( 1Co 15:24-28 ).

The entrance qualifications for the church in glory may be summed up in one sentence: The complete and eternal salvation of the entire man body, soul, and spirit. That derivation of the woman from the man, and God’s uniting them in marriage, while a historical fact, foreshadowed a greater mystery the derivation of the church from the Lord, and their final marriage in heaven.

The latter part of this book commences with Eph 6:6 and goes to the end of the chapter. This paragraph presents to us the Christian’s warfare, the Christian’s enemies, and the Christian’s armor. We make a very great mistake if we think that in the happy hour of our conversion all trouble, battle, and strife are over. They have just commenced. That is the day we enlisted. The whole war is ahead of us not a war for our salvation, but a war in Christian service. The writer brings out very clearly the nature of the enemies with which the Christian has to contend. He expressly says that they are not human enemies not flesh and blood. He must not be understood as denying that “the flesh” is an enemy, for that enmity has been clearly expressed in Rom 7 , but “flesh and blood” as here used mean simply human enemies who are unimportant when compared with the superhuman enemies of whom he speaks. He refers to these greater enemies and specifies thus: “Our wrestling is not against flesh and blood (human enemies), but against principalities, against powers, against the world rulers of this darkness, against the spiritual hosts of wickedness in heavenly places.” These are the enemies in his mind. He tells us who is the leader of these enemies: “That we may be able to stand against the wiles of the devil.”

It is the teaching of the Scriptures that Satan, a distinct angelic person, sinned in heaven and led away with him a great number of angels. My own judgment of the occasion of that sin is that he revolted against being put lower than man. God having announced that the new creature, which at first was made for a season a little lower than the angels, would ultimately be put above the angels and that the angels should be ministering spirits unto them. That caused the revolt of Satan in heaven. That was the cause of his downfall, and it also accounts for his enmity to the human race.

Having been expelled from heaven because he refused to submit to this divine enactment, he determined to wage a perpetual warfare against man to thwart the purpose of God that man should be put above the angels. That accounts for the introduction of sin on earth, in the garden of Eden. He determined to bring about the downfall of the human race. If he could make them enemies to God, and God an enemy to them, they would become his subjects, and he would still be over them.

He certainly did win his fight in the garden of Eden. He captured the whole world in capturing the head of the human race, and from that time on the whole human race has been in bondage to Satan. He and his evil spirits are the world rulers. He dictates its maxims of pleasure and business. Of course, when grace comes in to destroy the work of the devil and to rescue the human race from his dominion, and people were converted into the power of this grace, the devil did not give up the fight. If he cannot destroy Christians who have escaped from him, he at least can worry them, and he will wage a warfare against Christian people who, as he calls them, are rebels against him. They were in his kingdom, and are now trying to pull down his strongholds, lessen his empire, and spread revolt in his kingdom.

It is to the reality and intensity of this struggle that the apostle calls attention here. He is very careful to teach that Christians unaided are unable to cope with such adversaries that if they go into this fight, they need to go into it protected in every possible way defensively, and equipped with effective offensive weapons.

In a most beautiful allegory Bunyan brings out the whole thought. As soon as Christian gets rid of the burden of sin at the cross, he is led to the Interpreter’s house (the house of the Holy Spirit), where many things are explained to him, and before he starts off on his pilgrimage to heaven he is led into the armory, where he puts on the armor which God has provided for his people. Long before a child can appreciate the spiritual significance of the book, he is delighted and carried away with its imagery of warfare. Christian soon, in going down the hill Difficulty, commits a sin and meets Apollyon, who straddles his pathway. There ensues a terrible conflict. The book in its allegorical form describes the victory which Christian won over Apollyon.

Our text says that in view of these enemies, in view of the wiles of the devil and his demons, on account of their cunning, on account of their malice, on account of the hold that they have on the Christian through the remains of his carnal nature yet with him, for he is not yet sanctified, and in going out to this battle he needs an armor, or panoply. The idea is doubtless suggested to Paul by the fact that even as he wrote he was chained to the soldier of the Praetorian guard, the most formidable of Roman soldiers. The soldier has on a helmet, breastplate, a military girdle, war sandals, and has a sharp two-edged sword, certainly the most formidable weapon ever devised for warfare, and a long shield with which, when he goes out into battle, he protects himself. So Paul takes this imagery to show how the Christian must guard against the wiles of the devil that the Christian must be panoplied.

As has been said, Paul illustrates by the armor of a Roman soldier, so familiar to him from being chained to one of the Praetorian guard every day. The pieces of armor specified are all defensive, except the sword and prayer, which are offensive weapons. The office of the girdle was to gather up and hold together both the loose dress and parts of the armor. In the place of this girdle he offers truth, that is, the truth of the gospel. In the place of the breastplate, whose office is to protect the heart, he offers righteousness. Of course this raises the question, Whose righteousness Christ’s as imputed, or the Christian’s own right doing? Something May be said for the second, but more for the first. It is true that right doing is a conscious defense against false charges. But the devil is not apt to confine himself to false charges. He will hurl the fiery dart of true charge against some weakness, infirmity and sin of the Christian. The imputed righteousness of Christ is impervious to any missile whatever.

The office of the spiked sandal was to insure safe footing on slippery or treacherous ground. For this he offers the preparation of the gospel of peace. Being justified by faith, we have peace with God, and if God be for us who can be against us? Peace in the heart, the peace of God which passeth all understanding, will aid to step surely and stand firmly.

The office of the helmet is to protect the head, another vital part, and for this Paul offers salvation. He means salvation so far as justification goes, and all its pledges. The thought is: “He that believeth hath everlasting life, and shall not come into condemnation.” If God justifies, who can condemn? Who can lay any charge to God’s elect? This thought nourished in the heart protects from any fiery dart of doubt Satan may hurl at the mind.

The office of the shield is more general. It is carried on the left arm and covers the whole vital part of the body. In the place of this, Paul offers faith. But the question arises: Is faith itself a shield, or is it the hand that interposes the true shield? In Gen 15 , where, in giving an account of Abraham’s conversion, so many new words appear for the first time in the Bible, among them, “shield,” “believe,” “imputed righteousness,” God says, “I am thy shield.” God, then, is the shield of faith the shield that faith lays hold of and interposes between the soul and danger. We are not equal to Satan. God is greater than Satan. When we see Satan coming faith puts God, the shield, between our weakness and Satan; we hide behind God. One of Aesop’s fables says. “A kid standing on the roof of a house railed at a wolf passing by, to whom the wolf replied: Not you, but the roof raileth at me.” This fable teaches that time and place often make the timid brave. A timid little fellow gets behind a big brother and valorously shakes his fist at an opponent from whom he had just fled.

One of the great magazines-illustrated that point. Andrew Johnson wanted to get rid of Secretary Stanton. Stanton refused to resign or to be removed, and defied Johnson, whereupon Johnson appointed U. S. Grant war secretary. Stanton dared not defy him. The magazine, in telling the illustration, pictures the irate and terrible Stanton charging on the little President, but just before he get to him, Johnson reaches back and pulls Grant in front of him. Under the picture it reads: “Let me see you hit him!” So faith puts God, its shield, between us and the devil.

The office of the sword is offensive. With it an enemy is thrust or smitten. Paul commends as the Christian’s sword the Word of God. This is called the sword of the Spirit, not merely because the Spirit inspired it, but also because the Spirit gives it point and edge when rightly used. Just here we need to connect Heb 4:12 : “For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of the soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart.” With this compare Isa 49:2 and Hos 6:5 . The most striking example for us in the right use of this sword against Satan is our Lord’s use of “It is written” in replying to Satan’s temptation. Another one is the case of Michael mentioned in Jud 1:6 .

The second offensive weapon of the Christian is prayer: “With all prayer and supplication, praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all the saints.”

This praying covers a wide field: (1) All prayer and supplication. (2) At all seasons. (3) In the Spirit. (4) Watching thereunto. (5) In all perseverance. (6) For all the saints.

Helmet, breastplate, girdle, sandals, and shield are defensive they protect us. The Word of God, and prayer, are offensive weapons; with them we smite Satan. Satan trembles when he sees The weakest saint upon his knees. Cromwell’s Ironsides, about to join battle, first prayed, then, singing a battle song, they smote with the sword.

QUESTIONS

1. Give so much of the definition of the word “church” as relates to Christ as bridegroom and the church as bride.

2. In what sense only does this glory church now exist?

3. Why must we call it a church in prospect, and not an actuality?

4. What is the Greek word for “universal,” and how often is it used in Greek Old Testament and New Testament?

5. Where do all break down who claim that there is now a universal church? Cite examples.

6. Who invented the phrase, “A universal, spiritual, invisible, church,” and why, and how did Baptists obtain it?

7. In analyzing the paragraph, point out what Christ did or will do.

8. Expound the cleansing, showing Old Testament type and New Testament type, giving scriptures.

9. What the instrumentality employed, and what the scriptures?

10. When is this marriage between Christ and the church, and what scriptures?

11. As this letter, more than any other, gives the usage of the word “church” in broad senses, show from Acts and Timothy the application of these broad terms to the particular church at Ephesus.

12. Cite every use of the word “church,” or any corresponding in this letter, and locate each use under one of three heads the church as an institution, a particular church, the glory church.

13. Give carefully all the steps of the constitution of the glory church.

14. What is its entrance qualifications?

15. Who is the Christian’s most formidable adversaries?

16. How are Christians qualified to cope with them?

17. What great Baptist author illustrates all this in an allegory?

18. Name and explain each piece of defensive armor.

19. Give the offensive pieces, and an illustration of each.

20. What are the circumstances of Paul’s prison condition suggested the imagery?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

10 Finally, my brethren, be strong in the Lord, and in the power of his might.

Ver. 10. Be strong in the Lord ] For by his own strength shall no man prevail, 1Sa 2:9 . Get God’s arm, wherewith to wield his armour, and then you may do anything.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

10 20 .] General exhortation to the spiritual conflict and to prayer . Henceforward (cf. Gal 6:17 , note: (see var. readd.) would be ‘ finally .’ Olsh.’s remark, that the Apostle never addresses his readers as in this Epistle, is perfectly correct: the in Eph 6:23 does not contravene it (as Eadie), but rather establishes it. He there sends his apostolic blessing , but does not directly address them) be strengthened (passive, not middle, see reff. and Fritz. on Rom 4:20 ) in the Lord (Christ), and in the strength of his might (see on , note, ch. Eph 1:19 ). Put on the entire armour (emphatic: repeated again Eph 6:13 : offensive, as well as defensive. It is probable that the Apostle was daily familiarized in his imprisonment with the Roman method of arming) of God (Harl. maintains that the stress is on , to contrast with below: but there is no distinction made between the armour of God and any other spiritual armour, which would be the case, were this so. , as supplied, ministered, by God, who , Thdrt.), that ye may be able to stand against (so Jos. Antt. xi. 5. 7, , : see Kypke, ii. p. 301, and Ellicott’s note here) the schemes (the instances (concr.) of a quality (abstr.) of . ; , . , Chrys.: the word is however sometimes used in a good sense, as Diod. Sic. i. 81, , , ‘if the geometrician had not investigated, &c.’ The bad sense is found in Polyb. xxxviii. 4. 10, . , . . See Ellic. on ch. Eph 4:14 ) of the devil .

Fuente: Henry Alford’s Greek Testament

Eph 6:10-20 . General concluding exhortation, following up the injunctions bearing on the particular, domestic duties. This comprehensive charge, which is expressed in terms of the Christian’s spiritual warfare, the powers of evil with which he has to contend, and the weapons with which he is to arm himself, brings the Epistle worthily to its close.

Fuente: The Expositors Greek Testament by Robertson

Eph 6:10 . [ ] , [ ] : finally (or, henceforth ) [ my brethren ], be strengthened in the Lord . For , the reading of TR with [781] [782] [783] [784] [785] 3 , etc., , is to be preferred (with LTTrWHRV) as sustained by [786] [787] [788] [789] , 17, etc. The form (also the simple ) is used in classical Greek both as = “as for the rest,” quod superest , “finally” and with the temporal sense of henceforth . In the NT it has both these applications ( e.g. , Phi 3:2 ; Phi 4:8 ; 2Th 3:1 , etc., for the former, and Mar 14:41 ; 1Co 7:29 ; Heb 10:13 for the latter). It occurs also once in the sense of “at last,” or “already” (Act 27:20 ). The form , properly a temporal gen., both in classical Greek (Herod., ii., 2; Xen., Cyr. , iv., 4, 10, etc.) and in the NT (Gal 6:17 ), has the sense of “henceforth”. can be used for , but it does not appear that is equally interchangeable with . Here might mean either “as for what you have still to do in addition to what has been said” (Mey.), or “henceforth”. is = “ in the future,” “henceforth” ( cf. Blass, Gram. of N. T. Greek , pp. 94, 109; Ell. on Gal 6:17 ; Thayer-Grimm, Lex. , p. 382). The TR inserts , with [790] 3 [791] [792] [793] , most cursives, and Syr., Boh., etc. , without , is read by [794] [795] [796] , Vulg., Theodor., etc. But the best accredited text ( [797] [798] [799] [800] , 17, Eth., Arm., Cyr., Luc., Jer., etc.) omits the phrase (so LTTrWHRV). The of the TR is supported by the mass of authorities, but is displaced by the simple (which occurs in Col 1:11 ) in B 17; which latter is given a place in the margin by WH. is a proper passive = “to be strengthened,” as in Act 9:22 ; Rom 4:10 ; 2Ti 2:1 ; Heb 11:34 . The ( in [801] [802] ) defines the strengthening as Christian strengthening, such as can take effect only in union with Christ. : and in the power of his might . On the distinction between the various words for strength , etc., cf. on chap. Eph 1:19 above. The phrase is not to be reduced to “in his mighty power,” but has the full force of “in the active efficacy of the might that is inherent in him”. Meyer takes the as instrumental = “by means of the might of his strength”. But it has its proper force of “in,” the efficient, energetic power of the Lord’s inherent might being the principle or element in which the increase of strength which is possible only where there is union with Christ is to realise itself. By the , therefore, this clause adds something to the preceding and does more than merely explain it. In 2Co 12:9 , , the idea is that of the strength of Christ descending to rest on one.

[781] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.

[782] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.

[783] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.

[784] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.

[785] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[786] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[787] Autograph of the original scribe of .

[788] Autograph of the original scribe of .

[789] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[790] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[791] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.

[792] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.

[793] Codex Porphyrianus (sc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .

[794] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[795] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.

[796] Codex Boernerianus (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[797] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[798] Autograph of the original scribe of .

[799] Autograph of the original scribe of .

[800] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.

[801] Autograph of the original scribe of .

[802] Autograph of the original scribe of .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Eph 6:10-17

10Finally, be strong in the Lord and in the strength of His might. 11Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. 12For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. 13Therefore, 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. 14Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness, 15and having shod your feet with the preparation of the gospel of peace; 16in 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. 17And take the helmet of salvation, and the sword of the Spirit, which is the word of God.

Eph 6:10 “finally” Literally this is “for the rest.” This is a characteristic Pauline phrase implying he is about to close his letter (cf. 2Co 13:11; Php 3:1; Php 4:8; 1Th 4:1; 2Th 3:1). It usually marks a transition to a new point.

“be strong in the Lord” This is either a present passive imperative, “be made strong,” or a present middle imperative, “be strong.” The grammatical form is the same, only the function is different. The theology is clear: believers must continue to allow the Spirit to strengthen them for the ongoing spiritual struggle (cf. Eph 3:20; 1Co 16:13). This paradox between the passive voice (God’s power flowing through believers) and the middle voice (believers actively involved in living for Christ) is the dialectical tension found throughout the Bible. Basically it is the tension of a covenant relationship (cf. Php 2:12-13). God always takes the initiative, always sets the agenda, but He has also chosen that humans must respond (initially and continually). Sometimes the Bible emphasizes mankind’s response (Eze 18:31, “Make yourselves a new heart and a new spirit”) and sometimes God’s provision (cf. Eze 36:26-27, “I will give you a new heart and put a new spirit within you.”). Both are true!

Four Greek terms (dunamis = power; energeia = energy; kratos = strength and ischus = might) are used in Eph 1:10 to describe God’s power in Christ. Here, three of these same words are used.

SPECIAL TOPIC: BE MADE STRONG

“in the strength of His might” YHWH was often described in the OT as a warrior wearing armor (cf. Isa 42:13; Isa 49:24-25; Isa 52:10 and especially Isa 59:16-17). It is His armor, not ours. Our victory is in Him (cf. Php 2:13), but we must cooperate (cf. Php 2:12).

Eph 6:11 “put on the full armor of God” This is an aorist middle imperative which conveys a sense of urgency (cf. Eph 6:13). This is a decisive act of the believer’s will. God has provided our needed spiritual equipment, but we must recognize the need and avail ourselves of God’s provision and apply it to our daily lives (cf. 1Th 5:8). Justification (Romans 4; Romans 6) does not provide a deliverance from spiritual struggle and temptation (cf. Romans 7). The presence of the “new man” does not imply the total removal of the “old man.” Often the battle is intensified. If Satan cannot keep us from being saved, he will attempt to keep us spiritually defeated and silenced!

“that you may be able to stand firm” This is a present passive infinitive followed by an aorist active infinitive, which refers to the daily struggle, not one decisive “battle” or temptation (this is similar to Jesus’ temptation in Luk 4:13, where Satan departs until a more opportune time). The term “stand” is a military term for holding one’s position. It is repeated in Eph 6:13-14. It is the key purpose of the believer’s armor.

SPECIAL TOPIC: STAND (HISTMI)

NASB”against the schemes of the devil”

NKJV, NRSV”against the wiles of the devil”

TEV”against the devil’s evil tricks”

NJB”the devil’s tactics”

Christians are attacked by an angelic tempter, Satan (cf. Eph 2:2; Eph 4:14; Eph 4:27; 2Co 2:11; 1Pe 5:8-9). Satan uses many schemes (methodia).

1. disunity

2. personal sin

3. false teachers

4. discouragement

5. apathy

6. suffering

These are just some things that the recipients of this letter faced. However, believers cannot attribute all sin and problems to angelic temptation or attack. Fallen mankind, even redeemed fallen mankind, faces (1) a continuing sin nature; (2) a fallen world system; and (3) an angelic and demonic attack (cf. Eph 2:2-3; Jas 4:1; Jas 4:4; Jas 4:7). The battle starts in the mind but moves quickly to sinful acts. For the Special Topic: Personal Evil see Eph 2:2.

Notice the numbers of times “against” appears in this context (once in v.11 and four times in Eph 6:12). The panoply of evil is thwarted by the panoply of God’s armor!

Eph 6:12

NASB, NRSV”our struggle is not”

NKJV”we do not wrestle”

TEV”we are not fighting against”

NJB”we have to struggle”

This is a present tense verb which implies an ongoing struggle, not a one-time temptation. This was either a military or athletic metaphor. It literally refers to hand-to-hand combat. The Christian life is tough! The Christian life is a supernatural gift lived out by repentance and faith, as is salvation.

“against flesh and blood” The word order is literally “blood and flesh.” Notice the abnormal sequence of these terms. It is found only here and in Heb 2:14. The reason is uncertain, but it may be related to the Gnostic false teachers’ depreciation of the physical (Jesus’ humanity). Believers must remember the spiritual problem is sin, evil, and Satan, not competition from other human beings!

“against the rulers; against the powers” These terms can be used of human authorities as in Rom 13:1-7, but here the context demands angelic levels (aeons) of authority (cf. Rom 8:38-39; 1Co 2:8; Col 1:16; Col 2:10; Col 2:15; Eph 1:21; Eph 3:10; 1Pe 3:22). This was part of the Gnostic false teachers’ worldview. These angelic levels (aeons) may be

1. evil, that is, fallen angels under Satan’s control, the demonic

2. the angelic authorities called the stoichea who are not necessarily evil (cf. Gal 4:3; Gal 4:9; Col 2:8)

For a good discussion of the subject see Hendrik Berkhof, Christ and the Powers (Herald Press).

For “rulers” see Special Topic: Arch at Col 1:16.

SPECIAL TOPIC: ANGELS IN PAUL’S WRITINGS

SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRIT)

NASB”against the world-forces of this darkness”

NKJV”against the rulers of the darkness of this age”

NRSV”against the cosmic powers of this present darkness”

TEV”against the cosmic powers of this dark age”

NJB”the spiritual army of evil in the heavens”

This is the Greek term kosmocrator in its plural form. This term is used in the Greek Classics and the writings of the Jewish rabbis to describe someone bent on world control. This seems to speak of Satan (cf. Joh 12:31; Joh 14:30; 2Co 4:4; Eph 2:2) and the demonic (cf. 1Co 2:6; 1Co 2:8; 1Co 15:24; Eph 3:10; Eph 6:12; Col 2:15).

“against the spirit-forces of wickedness” This phrase was used in Paul’s day by astrologers who believed there were angels or gods behind the heavenly bodies (cf. Rom 8:39) that affected human life (zodiac). This all began with Babylonian astrology. It is still alive and well (horoscopes).

NASB, NKJV,

NRSV”in the heavenly places”

TEV”in the heavenly world”

NJB”in the heavens”

This locative (of sphere) neuter plural adjective “in the heavenly places” is used only in Ephesians (cf. Eph 1:20; Eph 2:6; Eph 3:10; Eph 6:12). From the context of all of its usages (esp. Eph 3:10 and Eph 6:12), it must mean the spiritual realm in which believers live here and now, not heaven by and by.

Eph 6:13 “you must take up the full armor of God” This is an aorist active imperative which showed the need for decisive action (cf. v.11). It is another military term. It is possibly an allusion to YHWH as warrior from Isa 59:17. The armor is mentioned in the order in which it would have been put on by a soldier (remember Paul wrote this from prison chained to two Roman soldiers).

Notice the full armor is God’s armor! He provides, but believers must recognize the battle and implement God’s sufficient provision.

“you may be able to resist” This is an aorist passive (deponent) subjunctive with an aorist active infinitive. There is a spiritual battle before and after conversion. Some believers do not know there is an ongoing, spiritual battle; they do not take up God’s armor and they do not resist. The terminology is similar to Jas 4:7 and 1Pe 5:9. Christians can lose or damage their peace, assurance, and gifted ministry through (1)ignorance; (2) neglect; and/or (3) sin (cf. 1Co 9:27; 1Co 15:2; Gal 2:2; Gal 3:4; Php 2:16; 1Ti 1:19). This does not refer to heaven or hell, but effective kingdom service!

“in the evil day” This is an OT idiom which could refer to (1) a day of temptation; (2) the whole evil age in which we live; or (3) a day of adversity (cf. Psa 49:5 ff).

“having done everything” This term had the connotation of one having done everything that was required. Paul uses this term more than eighteen times in his letters. In the spiritual realm (1) preparation; (2) consistency; and (3) knowledge are crucial!

“stand firm” This is an aorist active infinitive meaning “to stand fast.” The same term is used in Eph 6:11 (present passive infinitive) and 14 (aorist active imperative). Believers are commanded and encouraged to resist, overcome, and stand against the schemes of the devil (cf. Eph 4:14). This is done by means of

1. the believers’ knowledge of the gospel (the helmet of salvation and the sword of the Spirit, Eph 6:17)

2. the believer’s position in Christ

3. the believers’ yieldedness to the indwelling Spirit

4. the believers’ implementation of the armor provided by God

5. the believer’s decisive choices and actions

6. prayer (cf. Eph 6:18)

See Special Topic: Stand at Eph 6:11.

Eph 6:14 Three of the following four participles are taken from passages in Isaiah. They are all grammatically related to this aorist active imperative, “stand” in Eph 6:13 (this structure is like Eph 5:18, imperative followed by five participles, Eph 5:19-21).

1. “having girded” aorist middle participle (Eph 6:14). This is a quote from Isa 11:5 where it was used of the Messiah.

2. “having put on” aorist middle participle (Eph 6:14). This is a quote from Isa 59:17, where it is used of God as a warrior on behalf of sinful Israel (cf. Isa 59:12).

3. “having shod” aorist middle participle (Eph 6:15). This is a quote from Isa 52:7, where the Lord comes to His people as a King bringing good news (cf. Isa 61:1).

4. “taking up” aorist active participle (Eph 6:16, cf. Eph 6:13). This is implied in Isa 59:17. God’s provisions must be implemented in daily life.

“truth” There is not an article in Greek, so it may be translated in the OT sense of “truthfulness” or “trustworthiness.” See Special Topic at Eph 1:13.

“the breastplate” This is one of the pieces of armor listed in Isa 59:17, as is the helmet of Eph 6:17.

“of righteousness” This refers to Christ’s righteousness (cf. 2Co 5:21). However, like the dialectical tension related to strengthening in Eph 6:10, it is both Christ’s imputed righteousness (positional justification and sanctification) and His followers’ progressive Christlikeness (progressive sanctification) that brings victory in the daily spiritual struggle. See Special Topic at Eph 4:24.

Eph 6:15 “having shod your feet with the preparation of the gospel of peace” This either refers to (1) readiness (cf. Isa 52:7) or (2) a sure foundation (cf. NEB translation). Believers must be prepared for the spiritual struggle that will surely come.

Eph 6:16 “in addition” The KJV translates this as “above all,” but it means in addition to the above mentioned military battle armor.

“the shield” This term is related to the Greek word for “door.” It refers to the large 4′ x 2′ full-body shield. It was made of wood with leather coverings surrounded by metal. It was soaked in water before battle so as to extinguish the fire-tipped arrows. It was a symbol of full protection.

“flaming missiles” This refers to arrows dipped in pitch and lighted. These were metaphorical of spiritual attacks.

“the evil one” There is an ambiguity as to whether it refers to evil in general (neuter) or Satan in particular (masculine). This same ambiguity can be seen in Mat 5:37; Mat 6:13; Mat 13:38; Joh 17:15; 2Th 3:3; 1Jn 2:13-14. The form of the word in Greek is the same (therefore, the gender can only be ascertained from context). In Mat 13:19; 1Jn 5:18-19 it obviously refers to Satan (see Special Topic at Eph 2:2).

Eph 6:17 “take the helmet of salvation” This is an aorist middle (deponent) imperative. It is symbolic of believers’ knowledge of the gospel and their hope in Christ (cf. 1Th 5:8).

“the sword of the Spirit, which is the word of God” Paul specifically defines the believers’ offensive weapons (i.e., Bible knowledge and prayer, Eph 6:18). This was an allusion to an OT metaphor for God speaking to His people (cf. Isa 49:2; Hos 6:5). God’s revelation (both the living Word, Jesus Christ, and the written word, the Bible) is described in these same terms in Heb 4:12. Although a different Greek term for “word” (rhma versus logos) is used in Hebrews, the term for “sword” is the same (the small tongue-shaped Roman weapon).

It is dangerous to draw too sharp a distinction between parallel terms in Koine Greek (it was the language of commerce and the distinctions of Classical Greek were fading) like “rhma” and “logos.” This may refer to the use of the Scriptures during temptation, like Jesus did in Mat 4:1 ff. Believers’ knowledge of the gospel will protect them in their daily spiritual struggles. This is why Scripture memorization and personal Bible study are so valuable (cf. Psa 19:7-11; Psa 119:105; Pro 6:23). This is the only offensive weapon listed among the armor (although I think prayer in Eph 6:18 is another). It is for protection. As in Eph 6:18-20 it can be used for Kingdom advance!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Finally = From henceforth. The texts read tou loipou, as Gal 1:6, Gal 1:17.

my brethren. The texts omit.

be strong = be empowered; pass, of Greek. endunamoo. Compare Act 9:22.

power. App-172.

might. App-172.

Fuente: Companion Bible Notes, Appendices and Graphics

10-20.] General exhortation to the spiritual conflict and to prayer. Henceforward (cf. Gal 6:17, note: (see var. readd.) would be finally. Olsh.s remark, that the Apostle never addresses his readers as in this Epistle, is perfectly correct: the in Eph 6:23 does not contravene it (as Eadie), but rather establishes it. He there sends his apostolic blessing , but does not directly address them) be strengthened (passive, not middle, see reff.-and Fritz. on Rom 4:20) in the Lord (Christ), and in the strength of his might (see on , note, ch. Eph 1:19). Put on the entire armour (emphatic: repeated again Eph 6:13 : offensive, as well as defensive. It is probable that the Apostle was daily familiarized in his imprisonment with the Roman method of arming) of God (Harl. maintains that the stress is on , to contrast with below: but there is no distinction made between the armour of God and any other spiritual armour, which would be the case, were this so. , as supplied, ministered, by God, who , Thdrt.), that ye may be able to stand against (so Jos. Antt. xi. 5. 7, , : see Kypke, ii. p. 301, and Ellicotts note here) the schemes (the instances (concr.) of a quality (abstr.) of . ; , . , Chrys.:-the word is however sometimes used in a good sense, as Diod. Sic. i. 81, , ,-if the geometrician had not investigated, &c. The bad sense is found in Polyb. xxxviii. 4. 10, . , . . See Ellic. on ch. Eph 4:14) of the devil.

Fuente: The Greek Testament

Eph 6:10. Finally, my brethren, be strong in the Lord, and in the power of his might.

Everything depends upon that. Whether you are called upon to work, or to wait, or to watch, or to suffer, you have need to be strong. If you are not yourself strong, the very armor that you wear will be a burden to you. It is of the utmost importance that Christians should be as strong in grace as they can possibly be. And the power that is to be in them is to be the power of God: the power of his might. What a wonderful power that is! The power of flesh is weakness, and the power of man is fading but the power of God is almighty and unchangeable; and if we can be girt about with this power there is scarcely any limit to what we may successfully attempt. Finally, as if this were a matter of the highest importance, to be considered first and last. Finally, my brethren, be strong in the Lord and in the power of his might. You know how strong Paul himself was; he was a veritable giant for Christ, and he here calls upon his brethren to be as he was, he did not want to be brother to dwarfs, so he appealed to his brethren to be strong in the Lord, and in the power of his might.

Eph 6:11. Put on the whole armor of God,

The armor of God will not serve you unless you yourself are strong. It needs a strong man to carry girdle, and breastplate, and shoes, and shield, and helmet, and sword. Let me impress upon you the fact that we must first of all get strong within, and after that put on the whole armor of God, that armor which God has provided for the good soldiers of Jesus Christ, that armor which distinguishes men as belonging to the army of God. Do not merely put on a part of it, but put on the whole of it. Do not simply look at the armor, and clean it up so as to keep it bright, but put it on, wear it, it is meant for you to use in the great battle for the right against the wrong: Put on the whole armor of God,

Eph 6:11. That ye may be able to stand against the wiles of the devil.

He will attack you sometimes by force and sometimes by fraud. By might or by sleight he will seek to overcome you, and no unarmed man can stand against him. Never go out without all your armor on, for you can never tell where you may meet the devil. He is not omnipresent, but nobody can tell where he is not, for he and his troops of devils appear to be found everywhere on this earth.

Eph 6:12. For we wrestle not against flesh and blood,

Our great fight is not against our fellow-men. As Christians, we go not forth armed with sword and shield to fight against flesh and blood,

Eph 6:12. But against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

Our battle is against evil wherever it is to be found, against evil in every shape and form. Evil is as much in the world today as it was in Pauls time, and we must fight against it everywhere. We are not to shut our eyes to it, or try to patch up a compromise with it. Christians are bound to fight against evil principalities, evil powers, the evil rulers of the darkness of this world, and wicked spirits in high places.

Eph 6:13. Therefore take unto you the whole armor of God,

What stress the apostle lays upon this point! He repeats the command he had just given, and again emphasizes the fact that it is the whole armor of God that is to be worn. There are some professing Christians who only in part obey the injunction here given, but it is no use to wear a part of the Christian armor, and to leave the rest of the soul unarmed. A little leak will sink a ship, and the absence of one piece of the armor of God may cost a man his soul: Wherefore take unto you the whole armor of God,

Eph 6:13. That ye may be able to withstand in the evil day, and having done all, to stand.

That is what we have to do, to keep our place and our standing as Christians right to the end. To be apparently pure and holy for a time is no use at all. Transient professors will find everlasting ruin; but he that shall endure unto the end, the same shall be saved. We are in Gods army for life; we can never quit this warfare till God shall call us home.

Eph 6:14. Stand therefore, having your loins girt about with truth,

Let this girdle of the everlasting truth of God brace you up. Let it tighten all the rest of your armor.

Eph 6:14. And having on the breastplate of righteousness;

Let your heart be guarded by the knowledge that you are right with God, that you love that which is holy and true. Put on the righteousness of Christ himself as the best possible protection for your heart.

Eph 6:15. And your feet shod with the preparation of the gospel of peace;

Rough roads grow smooth when these blessed gospel sandals are on your feet. A little stone in the shoe will make the pilgrims progress a very wearisome and painful one, so try to keep out all the stones, everything about which you have any scruple, or that you think may be wrong; and walk in the safe and narrow way set forth in the gospel of peace.

Eph 6:16. above all,

Over all, covering all from head to foot,

Eph 6:16. Taking the shield of faith

For you need this shield to protect both your armor and yourself.

Eph 6:16. Therewith ye shall be able to quench all the fiery darts of the wicked.

Not only the fiery darts of the wicked one, but those also of wicked men and wicked women who may throw at you afar darts that are all ablaze, which would burn as well as pierce you if you were not well guarded against them. Nothing can quench these fiery darts but the shield of faith.

Eph 6:17. And take the helmet of salvation,

You used to wear the helmet of pride with its fine nodding plumes, but that has been taken off by you long ago. Now put on the helmet of Salvation. This will effectually defend your head, and no sword will be able to cleave through it to injure you. Your brain and everything that is connected with your mental powers will be right when you know that you are saved, and when the power of Gods salvation is working within you.

Eph 6:17. And the sword of the Spirit, which is the word of God.

There is no sword like that; it pierces even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Nothing can resist the Word of God if it is only wielded aright. There is one more weapon in the heavenly armoury:

Eph 6:18. Praying always with all prayer and supplication in the Spirit,

When you cannot use your sword, and even when you can hardly grasp your shield, you can pray. That weapon of all prayer is of the handiest kind, because it can be turned in any and every direction. Praying always with all prayer groaning prayers, weeping prayers, prayers that are made up of single words, prayers that have not a word in them, prayers for others, prayers of confession, prayers of thanksgiving, praying always with all prayer and supplication in the Spirit,

Eph 6:18. And watching thereunto with all perseverance and supplication for all saints;

But will prayer for other people help us? Yes, very much. You will sometimes find that, when you cannot pray for yourself, it is a good plan to pray for somebody else. Think of some child of God, and pray for him, and then the fire of supplication will soon burn up in your heart. The Lord turned the captivity of Job when he prayed for his friends, and he will do the same for you. I have heard many of our members say that, when they have felt bound in prayer, they have pleaded for their Pastor and afterwards they have been able to pray for themselves. I advise more of you to try that plan; it will do me good, and then if it also does you good, there will be a double advantage in it. Paul was of the same mind as I am, for he added,

Eph 6:19-20. And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds:

An ambassador in bonds! Such a thing was never heard of in earthly courts We never think of chaining an ambassador, but this is how men treated this great messenger from the court of heaven.

Eph 6:20-22. That therein I may speak boldly, as I ought to speak. But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.

It is well for Christian people to know how it fares with their spiritual guides. Paul wished the Ephesian saints to know in what state of heart he found himself, that they might the more intelligently pray for him.

Eph 6:23-24. Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen

I am sure that we can heartily repeat that benediction May the Lord send much of his grace to all his people, in every part of the earth, who love him in sincerity! Amen.

Fuente: Spurgeon’s Verse Expositions of the Bible

Eph 6:10. , finally) The particle or form of concluding, and of rousing the attention, as it were, to an important subject; 2Co 13:11.-,[98] brethren) He thus addresses them in this one passage of the epistle. Nowhere do soldiers use to one another the title brethren more than in the field of battle.-, be strong) Those, and those only, who are strong in themselves, are fitted for putting on the whole armour [the panoply].-) a Hendiadys.- , by the power of His might) This is said of Christ, as Eph 1:19 of the Father.

[98] By some accident or other, the pronoun , the omission of which is countenanced by both Ed., has crept into the Germ. Vers.-E. B.

Gg Vulg., later Syr., read , but omit , which Rec. Text adds. BD() Lucif. omit both words. A adds after , instead of before it. The fact of this being the only place where the is read, and also this being an encyclical letter, make it probable, is an interpolation.-ED.

Fuente: Gnomon of the New Testament

Eph 6:10

Eph 6:10

Finally,-In this section Paul draws his epistle to a conclusion, and by this word quickens the attention of his readers, and prepares them for a counsel eminently mighty in itself of what had already been said.

be strong in the Lord,-He now gives admonition as to their general deportment We become strong in the Lord by drawing near to God in a more faithful and trusting obedience to him, a closer walk in the footsteps of Jesus Christ

and in the strength of his might-[Though the redemption in Christ is complete and free, yet between the beginning and the final consummation there is a continual conflict-it is something real and arduous. It is not only real, but is difficult It is one in which true believers are often grievously tried; and multitudes of weak believers utterly fail. He knew that to meet these mighty foes they needed to be fully armed for the conflict To be strong in the Lord indicates the relation to Christ in which alone the strength can be experienced. (2Co 12:9). The might is Christs, but by faith it becomes our strength. Strong trust courage, endurance, hope, love may all be had from him, if our fellowship be maintained in uninterrupted vigor.]

Fuente: Old and New Testaments Restoration Commentary

The Christians Conflict (Eph 6:10-12)

As we turn from the beautiful description of the Christian household we immediately find ourselves in an altogether different atmosphere. The apostle has barely concluded his admonition to husband and wife, parents and children, masters and servants, before he speaks of warfare and conflict, for we cannot always enjoy the sweetness and quietness of a Christian home. We have to go out into the world. We have to go out into a life where cruel enemies seek to disrupt and destroy our Christian experience and endeavor in every possible way to lead us to do or say things that will bring dishonor to the name of our Lord. We go from the home to the battlefield.

Earlier in our study we noted the correlation between the letter to the Ephesians and the Old Testament book of Joshua (see Introduction). In the book of Joshua we have the Israelites, a redeemed people, entering their possession, the land of Canaan. In the Epistle to the Ephesians we have believers, moved by the Spirit of God, entering in to possess their heavenly inheritance in Christ. This inheritance is not merely something which is to be ours when we die and leave this world or when our Lord returns, but we are told that here and now we have been blessed with all spiritual blessings in heavenly places in Christ. There is a grand and wonderful sphere of blessing, which God would have us enter in spirit while we are yet in this physical world.

Many people are accustomed to think of Canaan as representing Heaven after death, and therefore they think of the river Jordan as always representing death itself. If you will stop and think for a moment, you will realize that there is a sense in which Canaan could scarcely represent Heaven, because it was after the people of Israel entered that land that their real conflict began. They found it was already occupied by hostile nations who immediately rushed against them and sought to keep them from the enjoyment of that land which God had given them. When you and I who are saved are finally called away from this world, we are not going to the other side for conflict – we will not find ourselves engaged in battle with evil spirits in Heaven. But as believers in the Lord Jesus Christ, when we seek here on earth to appropriate the blessings that are already ours in Him, we find at once that there is a host of evil powers seeking to prevent us from enjoying the victory that is ours by right of our relationship to the Lord Jesus Christ. Therefore, we can see how Canaan represents primarily our present place of blessing in the heavenlies. The armies of Canaan, disputing Israels possession, represent what we have in Eph 6:12 – the principalities and powers, the world rulers of this darkness, who are doing their utmost to keep Christians living on a low, worldly level.

As the apostle closed his letter to the Ephesians we are reminded that we are not yet in Heaven. We have not reached the rest that remains for the people of God, and therefore he wrote, Finally, my brethren, be strong in the Lord, and in the power of his might. Perhaps it might be translated, My brethren, be daily strengthened, for it is in the continuous tense; that is, be constantly receiving strength from the Lord and go forth in the power of His might. It is important to realize that even after we have been converted for many years we have no more power in ourselves to ensure victory over the foe than we had when first saved. The power is not in us but in God, and therefore we need to live in constant communion with Him. The preacher and the choir cannot do their work effectively unless in communion with God. The Christian laborer, secretary, salesman, or farmer cannot defeat the enemy unless they are in communion with God. We all need His mighty quickening power to enable us to triumph in our respective spheres just as much as any missionary going to a foreign field to carry the gospel to lost men and women. Here is a challenge each of us must face, for we cannot overcome in our own strength. Therefore we are reminded of the importance of living near to the Lord, being strengthened in the Lord and in the power of His might.

Put on the whole armour of God, that ye may be able to stand against the wiles of the devil (Eph 6:11). This is the armor that we have delineated for us piece by piece in the next section of the Epistle. The armor is from God; it is nothing of ourselves, for we have nothing in ourselves whereby we can meet the foe. Not only in Ephesians but in other Scriptures as well, the apostle by the Spirit insists that we dress appropriately for battle. In Rom 13:11-14 we read:

And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.

How many a Christian has forgotten these words and found himself absolutely powerless in the hour of temptation, unarmed, exposed to every imagination of a cruel enemy. Put on the whole armour of God.

Then again, in 2 Corinthians chapter 10, the apostle wrote of this same warfare. We read that it is not a conflict with the flesh. We are not told to fight the flesh but to reckon ourselves dead to sin in the flesh. Our conflict is with the fallen spirits that dominate this present age of evil. These spirits, of course, cannot indwell believers, but they can do a great deal in the way of alluring believers into paths where they tarnish the name of the Lord. In verses 2Co 10:3-5 we read:

For though we walk in the flesh, we do not war [against] the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds;) Casting down imaginations [or human reason, for Satan works through the mind, getting men to question rather than to believe what God has revealed in His holy Word], and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

Here, then, is our conflict. We are exposed to these evil spirits who are haters of God and our Savior. Therefore they seek to disgrace that holy name whereby we are called, by leading us off into things that grieve the Holy Spirit and discredit our testimony. How necessary then is the admonition, Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

It would be a very simple thing if the adversary of our souls came to us honestly and said, Good morning. I am the devil, and I want you to get into something that is going to cause you a lot of misery and wretchedness, and which will dishonor your Savior. If you will only listen to me and obey me, I will be able to accomplish this. We would have no difficulty in saying to him, Get thee behind me, Satan: for thou savourest not the things that be of God, but the things that be of men (Mar 8:33). But he does not come that way. He is transformed into an angel of light, and he seeks to deceive us. Paul wrote of the wiles of the devil. The word wile is the same one from which we get our English word method, but it implies a subtle method or craftiness. Satan is an old campaigner; he has been at the business of deceiving men and women for at least six millenniums, and he knows exactly how to approach every individual soul as he comes with his crafty method. In every conceivable manner he will seek to hinder us from making progress in our Christian lives and experience, and therefore we need to be constantly on the watch. We are given an illustration of that in Joshua chapter 9.

God had told Joshua to cross over Jordan and that he would find there the seven nations of Canaan. They were corrupt and abominable, given to all kinds of vileness and idolatry, and the Israelites were commanded not to enter into any leagues or marriages with them, but to completely destroy them. The words were plain, and for a time Joshua and the people carried them out implicitly. But one day a strange-looking group of men, dressed in rags, limped up the highway. Their sandals were worn out, and they carried old sacks that contained moldy bread. Their goatskin water bottles were cracked and dried up. Some of Joshuas scouts went out to see them and asked, Who are you, and what do you want?

We would like to see your general, they said.

And so they were led into the presence of Joshua, who inquired, Well, what is it you want with us? Where do you come from?

From a very far country, they said. You see these clothes of ours. They were brand-new the day we left home and you can realize that we have come a long way. These sandals were bought from the shoe dealer the day we left. This bread was brought fresh from the oven, but now it is all moldy. We have come a long distance because we have heard of you and of how God is with you. We would like to make an alliance with you. Let us be friends. We would be very proud to be linked up with you, and we hope that you will be willing to make an alliance with us.

This is most interesting, said Joshua; you say you are from a long way off. How did you hear about us?

Oh, the word is going all through the land. We heard of the victory as you entered the land, how Jericho and Ai fell before you. Let us get together and make an alliance.

And we read that the Israelites made an alliance with them and asked not counsel of the Lord. Thus they were deceived by the wiles of the Gibeonites. A day or two after they had made the league, when there was no chance to break it, they found out that these men came from a nearby village and were anxious to join them in order to save their own lives.

How the devil has deceived Gods people through the years! One of his first attempts to corrupt the church of God is by getting unconverted people into its fellowship. Today church membership is often largely made up of unsaved men and women. When it comes to public service for the Lord, a great corruption in the church today is that of unconverted people joining together in a choir to professedly sing the praises of the Lord. Choir members who are flirting with the world are just as truly a hindrance to the work of God as the preacher flirting with the world. It is one of the wiles of the devil to try to mix the saved and the unsaved together. Of course there is no blessing when such a condition exists. Oh, that churches today were totally committed to God!

We are to recognize that we are not wrestling against flesh and blood. We have no quarrel with our fellowman, but we are wrestling against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (Eph 6:12). It might be translated, Against the world rulers of this darkness. These are the principalities of fallen angels who are marshaled under the skull and crossbones banner of Satan himself. They are the great evil powers-evil angels who are seeking to control the hearts of world leaders, to hinder men and women from submitting to the truth of God. For example, look at the leadership during World War I. Who were the rulers of the world at that time? There was President Wilson, King George of England, Kaiser Wilhelm of Germany, King Victor Emmanuel of Italy. However, they were not the actual rulers of the world; they were simply like the pawns on the chessboard. The world rulers were the wicked spirits endeavoring to influence the hearts of men in an attempt to destroy the human race. So malignant is the spirit of these evil beings spoken of here in the Word of God that we are not competent to meet them until we put on the whole armor of God. We cannot face this enemy and win the battle unless we draw our strength day by day from our Lord Himself, and use the sword of the Spirit which is the Word of God.

When we get home to Heaven our conflict will be over. In Revelation chapter 12 we read of a conflict in Heaven between Michael and his hosts and the dragon and his hosts. But when we go up to Heaven, the mighty foe who throughout the centuries has been the accuser of the people of God, will be cast down to earth. Our conflict is while we are still in this world. I am afraid a great many Christians never realize this. They never stop to think that day by day Satan and his hosts are doing their very best to keep them from honoring the Lord Jesus. He is waging a war to keep Christians from prayer and Bible study so that they will fall and bring shame on the Saviors name. Consequently we see today a largely divided church simply because believers do not know what the real conflict is.

Note that last phrase in verse Eph 6:12, Against spiritual wickedness in high places. It seems as though the translators of our beautiful King James version hardly dared accept what this passage really teaches. A clearer translation is, Against wicked spirits in heavenly places. It is wrong to think that Satan and his hosts are already confined in Hell. Quite the contrary is true; they are still in the heavenly places. That does not mean that they are in the immediate presence of God. Scripture speaks of three heavens: the heaven where the birds fly or the atmosphere, and then the stellar heaven, and beyond all that the Heaven of heavens-the third heaven, the immediate presence of God. Satan and his hosts are represented in Scripture as in the lower heavens. The devil is the prince of the power of the air. And inasmuch as the eyes of the Lord are everywhere, he is pictured as in the very presence of God as the accuser of the brethren (Rev 12:10). Our conflict is with these wicked spirits.

We may well sing:

A charge to keep I have,

A God to glorify,

A never-dying soul to save,

And fit it for the sky.

Charles Wesley

We have been saved as far as deliverance from the guilt of our sin is concerned, but we are now to be saved practically by conformity to Christ and obedience to the Word of God. In this way we will be prepared in the fullest possible sense for fellowship with Him. May God enable us to be on our guard, to remember that we cannot put the sword out of our hand or rest on past victories as long as we are in this world. Let him that thinketh he standeth take heed lest he fall (1Co 10:12). And yet there is no reason for discouragement because, as our faith and trust are centered in Christ, we may know that greater is he that is in you, than he that is in the world.

Fuente: Commentaries on the New Testament and Prophets

6. The Warfare and the Panoply of God

CHAPTER 6:10-20

1. The warfare (Eph 6:10-12)

2. The panoply of God (Eph 6:13-20)

Christian warfare or conflict is with the devil and his wiles, with the principalities, the powers, the rulers of the darkness of this world, and with the spiritual armies of wickedness in the heavenly places (literal translation).

This revelation given here concerning the powers of darkness, the principalities, the rulers of the darkness of this world and the wicked spirits in the heavenly places, is important and demands a closer attention. The Scriptures clearly teach that there is a vast dominion of darkness over which Satan is the head and that, as the god of this present age, he has rulers over this world and a large army of wicked spirits in the heavenlies. He is the prince of the power in the air. The sphere above the earth, the aerial heavens and beyond are tenanted by these wicked spirits, which under the headship of Satan form with principalities and powers, his kingdom. How mighty this being is, what powers are at his disposal, how vast his dominion, how numerous the fallen angels, the wicked spirits which possess the heavenly places, no Saint has ever fully realized, nor can it be all known, till the day comes in which the God of peace shall bruise Satan completely under our feet. Satan has even access into heaven itself The first two chapters of the book of Job acquaint us with this fact. See also 1Ki 22:19-23.

But a day is coming when the old serpent, called the devil and Satan, will be cast out into the earth and his angels with him. This will happen according to the Apocalypse (Rev 12:1-17), when the saints of God are taken into glory and Michael begins his great war against Satan. Then the heavenlies will be cleared of their wicked and unlawful occupants. They will be forced to the earth, where Satan for a brief period will exhibit his great wrath and institute the great tribulation. The devil and his angels will finally be cast into the lake of fire prepared for them (Mat 25:41). All this we know from Gods revelation, and it is a solemn revelation.

In our days the masses of professing Christendom are wholly indifferent to these truths. Others openly oppose them, sneer at them and reject them as superstitions. Well has it been said, No one but an unbeliever can overlook and despise them. Behind all these denials and sneers, coming from the camps of higher criticism and the new theology stands the dark shadow of Satan. The rulers of darkness of this world, the wicked spirits, do all in their power to keep a lost world, with its supposed progress and scientific discoveries, in ignorance and darkness about themselves. And occultism, known by the names of spiritualism and Psychical research, tries to establish communion with departed spirits. In reality it is communion with the wicked spirits in the heavenlies, who use this unlawful intrusion to delude their victims and make them doubly secure for the impending doom.

And these wicked spirits are against the masterpiece of God. Those who are in Christ and lay hold in the power of His Spirit of the great and ever blessed truths revealed in this epistle, who know the hope of His calling, who rejoice in God and the glory to come, who walk worthy of the calling, come face to face with these powers of darkness. They hate us as they hate Christ.

The wiles of the devil, not his power, we are exhorted to stand against. His wiles are all aimed at getting us away from the enjoyment of the fellowship into which God has called us, the fellowship of His Son Jesus Christ our Lord. If he succeeds in that he has dislodged us from our stronghold and then is able to attack us. The world over which he rules is at his disposal and he uses it to accomplish his sinister purpose. Many pages could be written on his tactics and not the half would be told. It is not so much by the gross things of the flesh and the world he works, though he also uses them; errors of all descriptions becoming more subtle and more cunning, are the chiefest wiles of this great being and the wicked spirits under his control. And how well he succeeds in our present time!

And we must put on the whole armor of God, the panoply of God. It is the only way that we can get the victory and stand and withstand. First, the loins are to be girt about with truth. Even so our Lord exhorted, Let your loins be girded about (Luk 12:35).

It is the girdle around the loins, which holds all things together. The girdle is the truth. What truth? The truth of heavenly things, heavenly blessings, acceptance in Christ, oneness with Him, the truth so fully revealed in this Epistle. This we need as a girdle to hold up our garments, our habits, so that in the warfare and conflict we may not be entangled with the affairs of this life (2Ti 2:4). The truth is to govern our conduct, our affections.

The breastplate of righteousness. This covers the heart. It means having a good conscience. Not merely knowing that we are the righteousness of God in Christ, that we are righteous because we believe on Him, but it means a consistent walk with our position in Christ and the relationship into which the grace of God has brought us. It is again the walk, worthy of our vocation, obedience to the exhortations of the preceding chapters. Covered by this the devil cannot touch us. Such practical righteousness love out of a pure heart and of a good conscience and of faith unfeigned keeps us in the realization and enjoyment of our relationship to God, in the fellowship with the Father and the Son. How often we fail in having on the breastplate of righteousness. Then we must seek restoration by confessing our sins (1Jn 1:9).

The feet shod with the preparation of the gospel of peace. This does not mean the preaching of the gospel to others, Christian service or soul winning. We have through the gospel perfect peace with God. We know that God is for us, who then can be against us? This perfect peace we have, in which we stand is our preparation. And we have the peace of God as well, yea, the legacy our Lord left unto us, My peace I give unto you. Therefore we are not terrified by our adversaries (Php 1:28). Israel wandered over the desert rocks and desert sands for forty years with shoes, which did not wear out. We too wander through the wilderness, the feet shod with the preparation of the gospel of peace, a peace which will last as long as God Himself. Knowing this Peace, knowing we are in Gods hands, knowing that we are Christs and Christ is Gods, knowing that all things are ours, we can stand and withstand the wiles of the devil. He cannot touch one who rests in the peace of God and who trusts in the God of peace.

The shield of faith. This is to be over all (not above all as in the Authorized Version). Faith in God, faith in His promises, faith in His Word, simple child-like faith is to cover the head and the body like a great shield. It is the exercise of an unwavering confidence in God. The fiery darts will thus be quenched. These fiery darts are indeed terrible weapons. The fire speaks of the wrath of God, of judgment, at least, from Him, and it is with this that the enemy would assail us. He is, we must remember, the accuser. His aim, as already said, is to bring distance in some sense between our souls and God. How great a necessity, therefore, to maintain this happy confidence in Him, which, while it does not excuse failure in the least, yet, in utter weakness, finds all its confidence in Him who has undertaken for us. All the fiery darts of the wicked one can thus be quenched by the shield of faith (F. W. Grant).

The helmet of salvation. The helmet rests upon the head. it covers the head, the seat of intelligence. Assurance of salvation past, present and future is this helmet. As we wear it and as it governs our mind and heart as well, the wiles of the devil cannot fall upon us. We are in possession of a salvation which is secure. No power in earth or heaven, the devil with all his demon powers, cannot spoil us of it. This gives not alone confidence, but boldness in the conflict. Sad it is to see the thousands of believers without the helmet of salvation, destitute of the assurance of salvation and therefore the easy prey of the devils wiles, driven about by every wind of doctrine. Well has it been said: Girded by the truth applies to the judgment of the inner man. Practical righteousness guards the conscience from the assaults of the enemy; the power of peace gives a character to our walk; confidence in the love of God quenches the poisoned arrows of doubt; the assurance of salvation gives us boldness to go onward.

The sword of the Spirit. It is the word of God, the only offensive weapon mentioned in the armor of God. It is to meet the devil and to make him flee from us. How our blessed Lord wielded this sword in the wilderness, how He met the devil by a It is written is well known to every Christian. Was there ever a time when Gods people had greater need of laying hold with a firm grasp of the sword of the Spirit? Satan has succeeded by his wiles to dull the edge of that sword. The enemy also perverts and counterfeits the Word. What need then that as never before we go to the law and to the testimonies. We must search the Word and have the Word search us. We must have the Word in our hearts and our hearts in the Word, and thus alone can we meet the enemy.

Praying always. We do not detach this from the armor of God. It belongs to it. Prayer always with all prayer and supplication in the Spirit, is next to the sword of the Spirit the most powerful weapon against the devil and his wicked hosts. We must read the Word and pray. Prayer and the Word cannot be separated. The searching of the Word must be done with prayer and prayer will be effectual through knowing the Word. Prayer is dependence on God; we lean on Him. And as we pray in the Spirit (not for the Spirit) we are to watch also and remember all the saints of God, the blessed members of the body of Christ, the masterpiece of God.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Finally: 2Co 13:11, Phi 3:1, Phi 4:8, 1Pe 3:8

be: Eph 1:19, Eph 3:16, Deu 20:3, Deu 20:4, Deu 31:23, Jos 1:6, Jos 1:7, Jos 1:9, 1Sa 23:16, 1Ch 28:10, 1Ch 28:20, 2Ch 15:7, Psa 138:3, Isa 35:3, Isa 35:4, Isa 40:28, Isa 40:31, Hag 2:4, Zec 8:9, Zec 8:13, 1Co 16:13, 2Co 12:9, 2Co 12:10, Phi 4:13, Col 1:11, 2Ti 2:1, 2Ti 4:17, 1Pe 5:10

Reciprocal: Gen 48:2 – strengthened Num 4:3 – enter Num 4:23 – to perform the service Num 32:27 – armed Deu 11:8 – that ye may Deu 31:6 – Be strong Deu 31:7 – Be strong Deu 33:25 – and as thy Jos 1:18 – only be Jos 10:25 – be strong Jos 17:13 – waxen strong Jos 23:6 – very Jdg 7:11 – thine hands Rth 1:18 – was stedfastly minded 1Sa 4:9 – Be strong 1Sa 25:28 – fighteth 2Sa 2:7 – let your 2Sa 22:33 – strength 2Sa 23:10 – the Lord 1Ki 2:2 – be thou 1Ki 20:22 – strengthen 1Ch 22:13 – be strong 2Ch 17:1 – and strengthened 2Ch 32:7 – strong Neh 2:18 – So they strengthened Neh 6:9 – Now therefore Job 12:21 – weakeneth the strength of the mighty Psa 18:17 – they were Psa 18:29 – by thee Psa 27:14 – and Psa 28:7 – strength Psa 43:2 – the God Psa 71:16 – I will go Psa 86:16 – give Psa 108:13 – Through Psa 119:173 – Let Psa 144:1 – teacheth Pro 24:6 – by Pro 31:17 – girdeth Son 6:13 – two armies Isa 45:24 – even Dan 10:19 – be strong Zec 10:4 – of him came forth Zec 10:12 – I will Mar 3:27 – General Luk 2:40 – strong Luk 22:38 – It Rom 4:20 – but was Rom 15:1 – strong 1Ti 6:12 – Fight 1Jo 2:13 – because 1Jo 2:14 – because ye are 1Jo 4:4 – and have

Fuente: The Treasury of Scripture Knowledge

(Eph 6:10.) , -In conclusion, my brethren-a reading of far higher authority than , adopted by Lachmann after A and B, and meaning-henceforward. Madvig, 66. It is as if he said, What remains for me to tell you but this? The address, , of the Received Text is omitted by Tischendorf and Lachmann-an omission which the majority of modern expositors approve. The words are not found in B, D, E, and several of the patristic writers. They seem to have been introduced from other passages where they occur in connection with . 2Co 13:11; Php 3:1; Php 4:8; 1Th 4:1; 2Th 3:1. Olshausen says, that the apostle never in this epistle addresses his reader by such an appellation as , though as an epithet it occurs in the 23rd verse of this chapter.

The apostle now represents the church as engaged in an active warfare with the powers and principles of evil. Olshausen suggests that his residence in the Praetorium at Rome, where the equipment and discipline of soldiers were a daily spectacle, may have originated the allegory. Similar allusions are found in Isa 11:5; Isa 59:17; Psalms 18, 144; 2Co 10:4; 1Th 5:8. The primary charge to the spiritual militia is-

-be strengthened in the Lord and in the power of His might. The verb is passive, not middle, as some suppose. It is a word peculiar to the Alexandrian Greek, and occurs in the Septuagint, Psa 52:7, and in Act 9:22; Rom 4:20; 2Ti 2:1; Heb 11:34. In the Lord, or in union with Him, is this strengthening to be enjoyed. The nouns of the last clause have been explained under Eph 1:19. Comp. Php 2:13; Php 4:13. The second clause–further points out or explains the special blessings which result to the Christian warrior from his union with Jesus-he is strengthened in the power of His might. This command is one of primary necessity. No matter what armour is provided, how finely tempered, how highly polished, or how closely fitted it may be, if there be no strength in the heart-if the man have merely the dress of a soldier, with the spirit of a poltroon. And the valour is spiritual, as is the armour; for physical courage and intellectual prowess are often, alas! allied to spiritual cowardice. Moreover, soldiers have an invincible courage when they have confidence in the skill and bravery of their leader; and the power of His might, in which they are strong, has proved its vigour in routing the same foes which they are summoned to encounter. As the Captain of salvation, He spoiled principalities and powers, and triumphed over them. The order to the spiritual host is now given, as if with the stirring peal of a trumpet-

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Eph 6:10. Finally. In this and the preceding chapter Paul gives special instruction to husbands and wives, parents and children, masters and servants. He now addresses his words to them all as his brethren, and the instructions he is about to deliver will apply to them all, as well as to other disciples of Christ. Be strong in the Lord. The apostle is about to introduce an illustration from a soldier in the Roman army. One of the first things to be considered when a war is being planned or expected, is to make sure that every possible preparation has been made to strengthen the forces soon to engage in battle. Accordingly, Paul tells his brethren to obtain such a strength from the Lord. Power and might mean virtually the same thing, being items added to the general instruction to obtain strength from the Lord. It is as if the apostle had said, “equip yourselves for the war by calling upon the Lord, for he is powerful and mighty.”

Fuente: Combined Bible Commentary

Eph 6:10. Henceforth. So the oldest authorities read; this suggests an inference. The words my brethren must be rejected. Singularly enough the Apostle does not thus address his readers throughout this Epistle.

Be strengthened; the verb is passive. It is God who strengthens (Php 4:13; 1Ti 1:12; 2Ti 4:17); we are strengthened, and thus become strong, but we are not exhorted to be strong. The internal fitness for the fight is from God, as the armor is from Him.

In the Lord, i.e., Christ, in whom is our life and strength; in fellowship with Him, out of weakness we are made strong (Heb 11:34)-

And in the might of his strength. Here, as chap. Eph 1:19, the latter word refers to inherent strength, the former to the manifestation of it. The clause explains where our strength resides; until thus strengthened the armor is useless, and the foes too powerful for us. Here our sense of weakness is essential to our strength. Notice, this expression is applied to Christ, as it is to God in chap. Eph 1:19.

Fuente: A Popular Commentary on the New Testament

Division 6. (Eph 6:10-24.)

Conflict and the way of victory.

We have now, in closing, a look at the hindrances that there will surely be to the filling just such a position as the epistle gives us. The highest position is that which will be most strongly contested. That in which we are most distinctly Christian, the enemy will oppose with all his power. The conflict in Ephesians is not conflict with the flesh. There is no question that Satan must work upon the flesh if he is to succeed in it. That is true, but we are never exactly called to conflict with the flesh. The lusts of the flesh war against the soul. We are not to war with them, but to abstain from them. If we are “dead to sin” and to reckon ourselves dead, that is not fighting. If there be conflict, it is the result of not having reckoned ourselves dead. Here, however, it is an enemy who is contemplated, and we must not think that the height of our position and the blessedness of the things which are set before us here will bring us upon ground unassailable to the enemy. When Israel got to Canaan, it was just there that they had to fight, and fight for the possession of that which God made their own. We have to remember what is the great point of the conflict here therefore, a conflict which we shall little feel if we are not bent upon possessing ourselves of what is our own. On the other hand, if to lay hold of these heavenly things is the earnest desire of our souls, we shall find, nevertheless, that we need all the strength which is ours and all the resources of God for us, in order to prevail in the conflict. The very first point here is that strength is to be “in the Lord.” We are to fight “in the power of His might.” How comforting is that title which is given to Christ here! He is, in fact, the Lord of all, and though Satan may seem to have things here entirely under his sway, yet after all, he is a beaten foe, and only part of the “all things” that “work together for good to those that love God.”

That does not mean that we can afford to be careless in the least with regard to it. On the contrary, we must “put on the whole armor of God that we may be able to stand.” It will not do to have part of it firmly on and some other part wanting. Satan will be keen to observe the deficiency, and we cannot be rightly for God if we are not for Him in every way. It is, in fact, -as we shall see directly, -this being for Him in every respect, that is our armor to withstand the enemy. Let us notice that it is “against the wiles of the devil” that we have to stand, not against his power, for he has none in the presence of God, but his “wiles” are things that test us. We must have the wisdom of God to meet them with. We must be able to discern “things that differ;” error in its nicest shades and its closest approximation to the truth. It is the devil we are meeting, and that gives character to his assaults. He is the accuser, the accuser of the brethren, the accuser of God, surely, to the brethren. His whole aim is to put distance between the soul and God. If he cannot do that, we are safe. But the struggle then is not against flesh and blood; it is not such a struggle, after all, as Israel under Joshua had. Kings seemed to swarm in Canaan. There were abundance of principalities with which they had to deal, all of which have a correspondence in our case. Against us are principalities and powers, “the rulers of the darkness of this world.” Here is a hint, -more than that, -of the method of attack. The darkness is the “darkness of this world.” It is the world which Satan knows how to use and which he will bring in to cloud our perception as Christians, our realization of the things that are our own.

Thus, in the book of Joshua, we find that while the Canaanite leaders answer to these evil spirits in the heavenly places, yet, in fact, as soon as ever Israel got into the land, Jericho had to fall, and Jericho is the world itself. Yet, that same world judged in the mass, may in detail spring up again, and thus Ai, in opposition against which they failed, reminds us at once of Jericho, even in its ashes.

Then follows the deceit of Gibeon, and all through, it is the power of the world in some shape that is pictured in what they have to meet. In fact, Satan’s aim will be surely, with the heavenly man, to bring in the things of earth through which he has of necessity to pass, to cloud the brightness of that heavenly blessing. Here, of necessity, is a strife for us from which we cannot escape, for one’s sphere of duty is in the world, in which we have to serve God. Our occupation is in it, and thus we are brought face to face with that in which the power of Satan easily displays itself. Sight and sense will seek to prevail against faith, not so much by what is open attack as by simply the crowding out of that which is the joy and power of the soul. We need, therefore, to take “the whole armor of God,” in order to be “able to withstand in the evil day, and having done all, to stand.” There are special evil days, that we shall all recognize. There are times when the power of the enemy is gathered against us in a very unmistakable way, -after all, perhaps, not the times in which we are in the greatest danger. After success has been obtained in some sore strife, and we are in the joy of victory, then there may be, on the other hand, a carelessness brought in by the very victory itself, which may allow us to fall, as it might seem, without a battle. Gideon defeats the hosts of the Midianites and Amalekites, a host without number. When he has gained the victory, he falls without a battle at all, as we realize in the ephod which he makes, which is, in fact, a thing bred of the very place which God has given him. He has offered sacrifices before at God’s command. This entitles him, as it seems to him, to intrude upon the functions of the regular priesthood, and this connects, no doubt, with the further and worse failure in his family afterwards. When he has refused the kingship in Israel for himself, his son Abimelech grasps it in a more open manner. Thus, when we have done all, we have to stand. Nothing but humility, the constant sense of our dependence upon Another, the watchfulness which comes from this consciousness of inherent weakness, will enable us to find constant success.

The details of the armor are now presented to us. First of all, our loins are to be “girt about with truth.” “Truth,” notice, comes here first, -the action of the Word; and what does it do for us? It girds the loins. It prevents our garments, our habits, as we may interpret it, hindering us. The power of heavenly truth upon our souls will make us, in our whole character here, simply as those who are passing through and not settling down. Our garments in that way will never be loose about us. The strife is constant. As far as it goes, we must not expect rest. We have a rest, indeed, in Christ at all times, but that is another thing. The time of rest has not come. We are to be as soldiers of Christ, who, as the apostle says, are not to entangle themselves with the things of this world. When the enemy is meeting us with the darkness of this world, how important for us, first of all, this girdle about the loins! Next comes the “breastplate of righteousness.” The breastplate covers a vital part. If indeed there is not righteousness with us, the accuser has a fair means of attack. He is Adonizedek, the lord of righteousness. Righteousness is his constant plea before God when he would sift us, as he sifted Job or as he sifted. Peter. If we are God’s wheat, we must expect such sifting, which accomplishes, after all, as we know already, both in Job’s case and in Peter’s, that which is blessing for us; but at the same time it puts us to the test. Righteousness, let us remember, is practical consistency with our position and relationships, and thus if we are indeed heavenly men, this righteousness will be a very different thing from what the world would call such. The only righteous thing for us is to be practically what we are professedly in every thing, and even the showing of mercy is only righteousness for those who have had mercy shown them, nor can righteousness exist apart from the love which we owe men at all times. Thus, the “breastplate of righteousness” is indeed important, and we see how the truth must have gone before it, to put us in the place which defines for us what practical righteousness must be with us.

Next, we have the feet shod for the way. We remember, as to Israel, how perfectly their feet were shod, how their shoes never wore out, spite of the flinty desert they were traversing all the forty years of their journey through. Our feet are shod differently, but, of course, in a higher way. Our “preparation” is that which is wrought by the effect of “the gospel of peace.” It is not a question of carrying the gospel to others. It is our feet that are shod with this “preparation;” it is a peace which God has preached to us in it, the peace with Himself, which gives peace, therefore, as to all things: “For, if God be for us, who can be against us?” It is this peace that arms the feet, then, for all the difficulties of the way. What circumstances are there which are not in His hand? What difficulties can be too much for Him? The wilderness is still the wilderness. The trials and difficulties are there. They are best met in the consciousness of our being unable to meet them, but they must be met also with the faith that the God of peace Himself is with us and that He will give us peace always, by all means. That is the Lord’s word for His people. “In the world ye shall have tribulation, but in Me ye shall have peace.” Here are shoes that never wear out. How blessed the experience of the way in which God has furnished us thus!

The body is thus perfectly provided for, but still we have need of the shield of faith “over all,” as we should read. This is that practical confidence in God which should never fail us at all times, even in the midst of the sense of failure and the need of self-judgment. Let the armor be fitted to us as it may, there is always room for some apprehension, if we simply think about ourselves, that after all, somewhere we may have left opportunity for the enemy; but the shield of faith covers all the armor. Whatever we may imagine with regard to this, and with the consciousness of our feebleness at all times, the confidence in God, which should never slacken with us, is our security and rest; only we must remember that the putting on of the armor comes first. There must be honest endeavor to have all right in this way. We must not try to shield a body evidently exposed, with a cover of this kind, but when we have all apparently right, we have need still of that practical confidence which, let us notice here, has for its object specially to “quench all the fiery darts of the wicked one.” These “fiery darts” are indeed terrible weapons. The fire speaks of the wrath of God, of judgment, at least, from Him, and it is with this that the enemy would assail us. He is, we must remember, the accuser. His aim, as already said, is to bring distance in some sense between our souls and God. How great a necessity, therefore, to maintain this happy confidence in Him, which, while it does not excuse failure in the least, yet, in utter weakness, finds all its confidence in Him who has undertaken for us. “All the fiery darts of the wicked one” can thus be “quenched” by the “shield of faith.” Besides this, we are to have the “helmet of salvation,” not, as in Thessalonians, the “hope of salvation.” There it is the world with which we are in conflict. Here it is the consciousness of a salvation already attained, which sustains us against the enemy. This is not a hope. It is a realized certainty. This may well give us complete possession of ourselves in the peril of conflict. The helmet covers the head. We are preserved by it from blows which would rob us of what we rightly call “presence of mind.” It is this presence of mind in the midst of perils which is the best kind of courage, and the salvation of God is that which may well secure it for us.

Then we have one and only one offensive weapon, “the sword of the Spirit,” the word of God, as that which enables us to penetrate all the wiles of the enemy, to expose and baffle him. How impossible it will be to oppose that of which we are not positively sure whether it be his voice or the voice of God Himself! If there is any confusion as to this, -and the great work of the enemy is to promote this confusion, -of necessity we have no right to dismiss from our mind the very thing which may be, nevertheless, merely his temptation. How much we want to be armed, therefore, by “the sword of the Spirit”! How we must have God’s word furnishing us at all points if we are to be ready for every form of assault! But let us notice here that it is not exactly “the sword of the Spirit which is the word of God.” It is “the saying” rather than the “Word;” that is to say, if we think of the Word of God, it is the whole book which He has put into our hands. What we want, in fact, for the conflict, is the special word, the text which suits the occasion, and that is what “the sword of the Spirit” really is. It is the word of God as applied by the Spirit of God, used therefore, with the wisdom of God, as with our Lord in the wilderness, where always the special text is brought forward which decides what is before Him. So it must be for us; but for this, let us remind ourselves again, we must be in the energy of the Spirit. The use of the sword requires practice and to be on the alert and watchful.

All this is closed with what John Bunyan numbers amongst the weapons. It is the weapon “all prayer,” and it is very striking as coming in here, after all the high and blessed truth into which the apostle has been leading us through all the epistle. There is no text, perhaps, which insists so fully upon the necessity of prayer as that which we have here. “Praying at all times, with all prayer,” and not mere prayer, but “supplication,” that is, earnest beseeching, the soul thoroughly conscious of its need and that in the Spirit, guided by the Spirit in that which we seek. How much prayer is there which is merely the contention of our own wills with God, which, however earnestly we may pour it out, leaves us rather exhausted with the contention than at rest in having made known our wants to Him!

But this is not enough. We are to “watch unto prayer.” We are to watch with all perseverance” and not merely as burdened with our own individual needs. Our needs, surely, must remind us of the needs of others. Our needs are the needs of others, and God, in making us realize the one, would make us realize the other. Therefore the apostle adds: “And supplication for all saints.” If we think of Israel in the land, we can realize the common cause which united them, and for ourselves there is the same common cause that unites us, and how much the defeat of others by the power of the enemy, the entanglement of others with his wiles, must add to the strife for ourselves also; yet it will not do, of course, to pray for others as realizing simply our need of others. Others too, need us, and the heart of a saint, if he be a saint at all, must respond to such an appeal for others as the consciousness of his own need makes to him. The apostle puts himself here along with the rest, as one who is in need of the prayers of the saints, and his cause is indeed the cause of all. It is Christ for whom he labors. It is the saints, therefore, whom he is serving, and the desire of his heart is that utterance may be given him to open his mouth that he may make known with boldness the mystery of the gospel for which he is an ambassador in bonds, that he may have that boldness with regard to it that he ought to have. How thoroughly he himself had the consciousness of his weakness, so that he not only seeks God for himself, but would unite others in seeking God for him. We think of such a man as the apostle as almost beyond the need of this; but, in fact, there is no one beyond it, and the success of that for which he stood is indeed the common concern of all. How our hearts should at all times be engaged with it!

This ends in substance the epistle. A few words simply are added with regard to himself, his own affairs which he counts upon the saints being interested in. Tychicus therefore, a beloved brother and faithful minister in the Lord, will make all things of this sort known to them, while, on his part, he has sent him, not simply that they might know of his affairs, but that their own hearts might be encouraged. He concludes with the salutation: “Peace be to the brethren, and love with faith from God the Father and the Lord Jesus Christ,” and widens this according to the character of the epistle here, which is scarcely a local one; “Grace be with all them that love our Lord Jesus Christ in incorruption.”

Fuente: Grant’s Numerical Bible Notes and Commentary

Our apostle, calling us here forth to the Christian warfare, gives forth the first word of encouragement to battle: Be strong in the Lord and in his mighty power.

A Christian, above all men, needs resolution, and a daring courage: if he be possessed with fear, he is unfit to go into the field; if dispirited with strong impressions of danger, how unready for the encounter! Cowards win neither earth nor heaven. But where lies the Christian’s strength? Verily, on the Lord, and not in himself; the strength of the whole host of saints lies in the Lord of hosts, and accordingly it ought to be the Christian’s great care, in all difficulties and dangers, to strengthen his faith in the almighty power of God.

Observe, 2. A direction given how a saint may come to be strong in the Lord; namely, by putting on the whole armour of God; that is, by being clothed with the following graces, which are hereafter mentioned in this chapter; as, the shield of faith, the breastplate of righteousness, the sword of the Spirit, & c.

Now these are called armour of God, because they are of his appointment and institution; and of his make and constitution; and this armour must be put on, that is, our grace kept in continual exercise. It is one thing to have armour in the house, and another to have it buckled on in the field; it is not sufficient to have grace in the habit and principle, but it is grace in act and exercise that must conquer spiritual enemies.

Observe, 3. A reason assigned why the Christian is to be thus completely armed: That he may be able to stand against the wiles of the devil; intimating that the devil is one chief enemy we have to combat with in the Christian warfare, and that this enemy is a wily, subtle enemy, discovering his dangerous policy, first by tempting and alluring into sin, and them by vexing and tormenting for sin. But Satan, with all his wits and wiles, shall never finally vanquish (though he may, in a particular battle, overcome) a soul clad with spiritual armour; nay, he that hath this armour of God on, shall certainly vanquish and overcome him: Put on the whole armour of God, that ye may be able to stand against, & c.

Fuente: Expository Notes with Practical Observations on the New Testament

The Christian’s Battle

At the conclusion of this letter, Paul wanted to remind the brethren of the battle they were fighting. He also stressed the importance of being prepared for it. A Christian’s true strength is in the Lord. His power comes from the Lord’s great might (6:10; Php 4:13 ). Again, to win this battle, Christians are told by Paul to put on the Lord’s armor, not some of our own making. The devil, like any enemy commander, has a strategy for victory. He seeks out areas of weakness and tries to exploit them to the destruction of the Lord’s followers (6:11; 1Co 7:5 ; 2Co 11:14 ; 2Co 11:11-15 ).

Of the term translated “wrestle,” Summers says, “was the word for ‘hand-to-hand encounter.’ It might be used of two wrestlers in hand-to-hand struggle or of two soldiers who in the midst of battle faced off one against the other for a very personal hand-to-hand combat.” In either case, Paul is stressing the very personal nature of this battle for every Christian. The gravity of the battle should be seen in the nature of the opponent, who is not a man. Christians are fighting the devil and his whole organization of darkness ( Joh 12:31 ; Joh 14:30 ; Joh 16:11 ; 2 Corinthians 4:34 ). Wickedness is organized in its fight to overthrow Christ’s army. The “heavenly places” would describe things beyond the ordinary or natural battlegrounds of which we might think.

Satan and his forces cannot challenge God in heaven because they have been cast down but they will fight in every other place including the church ( 2Pe 2:4 ; Jud 1:6 ; Act 20:29-31 ). It is vital that Christians take all of this personally since it is hand-to-hand combat. The devil is trying to capture anyone he can, including the individual Christian (6:12; 1Pe 5:8 ; 2Ti 2:23-26 ; 2Ti 2:16-18 ; 2Pe 2:17-22 ).

Fuente: Gary Hampton Commentary on Selected Books

Eph 6:10-11. The apostle having delivered the preceding precepts respecting relative duties, now adds a general exhortation to the believing Ephesians, to be hearty and zealous in the performance of all their duties, which he enforces by the discovery of another deep article of the mystery of God; namely, that evil angels are leagued together against men, and are continually occupied in tempting them to sin. Finally , as to what remains; my brethren This is the only place in this epistle where he uses this compellation. Soldiers frequently use it to each other in the field. Be strong in the Lord Since every relation in life brings along with it corresponding duties, and requires vigour and resolution in the discharge of them, whatever therefore the circumstance or situation may be which you are in, see that you do not rely on your own strength, but apply to the Lord, for his strength, and arm yourselves with the power of his might

Confiding therein by faith, persuaded that nothing else will suffice to enable you to withstand the assaults of your spiritual enemies, and to do and suffer the will of God concerning you. Remember, that to be weak and remain so, is the way to be overcome and perish. Put on the whole armour of God The Greek word here used, , means a complete suit of armour, offensive as well as defensive; consisting in the exercise of all those Christian graces with which we are furnished by God, to be used in his strength, as well to annoy the enemy, as to defend ourselves: and it appears, by the particular description which the apostle here gives of it, that it includes every sort of armour, and is adapted to the defence of every part liable to be attacked. He says, not armour, but whole armour; and the expression is repeated Eph 6:13, because of the strength and subtlety of our enemies, and because of an evil day of sore trial being at hand. Macknight thinks the apostle contrasts the graces and virtues which he mentions, with the complete armour fabled by the heathen poets to have been fabricated by the gods, and bestowed on their favourite heroes. That armour was vastly inferior to the complete armour of God. For, 1st, The Christians complete armour is really of divine workmanship, and is actually bestowed on the Christian soldier; whereas the other is mere fiction. 2d, The armour said to have been given by the heathen gods, consisting of brass and steel, could only defend the body of the hero who was covered with it; but the complete armour given by the true God, consisting of the Christian virtues, is useful for defending the minds of the faithful against all the temptations with which their enemies attack them. 3d, The complete armour of God gives strength to the Christian soldier in the battle; and therefore is far preferable to any armour made of metals, which may defend, but cannot strengthen the body of the warrior. That ye may be able to stand against the wiles of the devil Against all his artifices and subtle methods, against all the snares he may lay for you, and all the rage and fury with which he may attack you. The original expression, , signifies crafty ways. The apostle does not simply intend the temptations which arise from the motions of the flesh, the love of pleasure, the fear of persecution, the contagion of evil example, the solicitations of the wicked, the sophisms of the philosophers and the unbelieving Jews, and the false glosses of heretical teachers in the church itself; but all these temptations as prepared and pointed against men, by such skilful, experienced, and malicious enemies as the devil and his angels. See the next verse.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ARGUMENT 25

THE CHRISTIANS PANOPLY

10. Finally, be filled up with dynamite. Heaven is full of dynamite. We have but to tap the ocean by faith and we get full. When a teacher in college, I use to charge a galvanic battery with electricity, have a student stand on an insulating stool, put his hand on the pole, and get so full of electricity, that every hair on his head would stand out straight. If a person would come near him, a spark of fire would leap out of him, and burn him.

So we all ought to be full of Gods dynamite, transmitting the sin-consuming fire to all who come about us. This is the way we are to conquer the world for Christ.

11. Put on the panoply of God, that you may stand against the methods of the devil. When John and Charles Wesley, Thomas Maxfield, and John Fletcher organized the Holy Club at Oxford, in 1724, the Churches were so dead and the clergy so unspiritual, that they had 110 methods for the conversion of sinners and the sanctification of believers. So, when John Wesley organized the class-meeting for the conversion of penitents, the holiness bands for the sanctification of Christians, and the select societies for the edification of the sanctified, and they saw them working hard day and night to get sinners converted and Christians sanctified, the proud clergymen and carnal members raised a critical howl, See how these fellows have methods of doing Gods work, considering it a matter of ridicule that any one would presume to adopt methods for the salvation of souls, as that was Gods work, and he would attend to it in his own time and way. Hence, they called John Wesley and his comrades Methodists, simply because they had methods of saving souls. Here we see Paul alludes to the methods of the devil; therefore, the devil is a great Methodist, having an infinite diversity of methods for the damnation of souls. Hence, if we would compete with him, we must have methods, too. The fallen Churches are full of methods for money-raising and everything else except salvation, of which they are utterly destitute. Hence, Satan, with a gusto, dumps them into hell by wholesale, as he has an abundance of most successful methods for damnation, and they none for salvation.

12. There is not to us fighting against blood and flesh, but against governments, against authorities, against the world-rulers of this darkness, against spirits of wickedness in the heavenlies. Satan utilizes his paradoxical intelligence as an organizer of his diabolical forces in earth and hell for the damnation of each revolving generation. His war is not haphazardous, but wisely planned and cunningly executed. His strategic movements against humanity are marvelous, and infinitely beyond human conception. Could you see the tall peers of the pit, commanding the vast demoniacal battalions, and manipulating their adroit military evolutions through our populous cities, even drawing the chloroformed Churches into their cooperation to fight holiness and join the world, you would fall in line with the holiness movement, and stir us all up into a Balaklava charge against the combined armies of earth and hell. High places here is the same Greek as heavenly places in every preceding chapter. Places in the original should not occur; the proper reading, simply the heavenlies i.e., heavenly experiences which we must have preparatory to our enjoyment of heaven.

Hence, we see that the big fight with the devil, in which he marshals all the hierarchies of hell, is pitched against the people in the heavenlies. Satan doesnt waste his ammunition on sinners, as they are already secure in his black clutches. Neither does he expend much on unsanctified Christians, as the depravity in them is hells lasso around their necks, sure to drive out their religion, and drag them into the pit, if they dont get it burnt off with sanctifying fire. But when you get truly sanctified, saved to the uttermost in the enjoyment of the heavenly state, and robed and ready for the bright upper world, Satan knows he is fighting in his last ditch; he must get you now, or give you up forever. Hence, he lays under contribution all the armies of earth and hell for your apostasy and damnation.

13. Therefore take the panoply of God, that you may be able to stand in the evil day, and, having done all, to stand. We awfully jeopardize our immortal interest, if we neglect a solitary item of the Christians panoply. We most imperatively need it all, and terribly imperil our souls if we take chances on the devils battlefield with inadequate armor. Mans extremity is Gods opportunity. When we have done all, and reached utter despair, God takes the work into hand; the sinner gets converted at the end of all human resources. In a similar manner must the Christian who would receive the sanctifying baptism of the Holy Ghost and fire leave John at the Jordan, and see Jesus only. It is equally true in all our Christian warfare, the victory comes when we have done all. On a ship in mid- ocean the alarm roars, A man overboard! Who will save him? A stalwart youth volunteers. All eyes are fixed on him, and all wonder that he does not leap in, for he stands like a statue gazing on the deep. The man appears amid the billows, struggling terrifically; all shout, Now, now is your chance! The volunteer heeds them not, but stands still. Two minutes have flown; the drowning man again rises to the surface, struggling for life, but not half so violently as before. Again all shout to the volunteer to leap to his rescue, who, to their surprise, looks on the scene with apparent indifference. Five minutes have flown, the drowning man again comes in sight. The struggle is over, for he is dead. Now the athlete leaps overboard, and soon brings him up by the hair of the head. Erelong he is recuperated and running like a racehorse all over the deck, so glad he is alive. They now ask the swimmer, Why did you not save him the first time? Too strong; he would have drowned me as well as himself. Why did you not save him the second time? Still too strong; he would have drowned us both. I waited till his strength was gone. So Jacob wrestled all night till his hip was out of joint, and his strength gone.

14. Therefore stand girded about your loins with truth, and having on the breastplate of righteousness. Loins symbolize strength, and the girdle the powerful auxiliary. Hence, we see that Gods revealed truth Is our power. A sermon may be eloquent and intellectually edifying, but it is potent for good only as it is freighted with the Word of God. This is the melancholy secret of the lamentable loss of power in the Churches. The Word of God is substituted by human learning, which is utterly powerless to save souls. Hence, the cultured, eloquent preacher just lets the people drop through his fingers into hell. In the breast are located the important vital organs of the physical organism; i.e., the heart, lungs, liver, stomach. If they are not protected you will soon die. Your own righteousness, arising from your good works, is filthy rags in the sight of God. It is the fond trick of the devil to so fool you as to get you to insult God by poking off on him your own righteousness, a pile of stenchy rags. This breastplate of righteousness, so indispensable to your fortification against Satans missiles of death, is none other than the righteousness of God in Christ, imputed unto you when in radical abandonment of all sin and eternal submission to the Divine Will in the profound realization of your fitness only for hell, by faith alone, you cast yourself on the mercy of God in Christ.

15. Having your feet shod with the preparation of the gospel of peace. It is distressing to see the sore footed pilgrims limping around; and no wonder, for they are barefoot, and the road is both flinty and thorny. What a pity they do not all supply themselves with a pair of good, substantial gospel shoes! Then they would delight to run, like Sampsons foxes, throughout the whole community, everywhere bankrupting the devil by burning down Philistines cornfields, and taking the land for King Jesus.

16. In all things taking the shield of faith, by which you shall be able to quench all the fiery darts of the wicked one. The Stygian soldiers of Satans army are constantly shooting at the saints of God red-hot arrows, flaming with hellfire. The shield of faith is more than a match for all of the devils artillery, quenching or putting out all of the fire, so they are perfectly harmless falling at your feet. Thus you receive no damage. Meanwhile hell is robbed of her ammunition. This is not the faith by which a penitent sinner is justified. Neither is it the faith by which a consecrated Christian is sanctified. But it is the Christian warriors faith. Hence, when you go out to fight the devil, be sure you wear your shield; i.e., have faith in Jesus to give you constant victory, and it will be according to your faith every time. When the soldier-boy left home for the field, the Grecian mother always delivered to him his shield, with the words, My son, with this; or upon it. When the soldier fled before the enemy, he always threw away his shield for expedition. When he was slain in battle, they carried home his dead body on his shield. Hence, the charge of the Grecian mother to her soldier boy to conquer or die on the battlefield.

17. And receive the helmet of salvation and the sword of the Spirit, which is the Word of God. The helmet protects the head, the location of the brain, the most important and vital organ. This helmet of salvation is the genuine salvation of the Lord, which is the infallible protection against all the assaults of Satan. When I was in the Tower of London, I saw the medieval knights mounted on their gallant war steeds, invested with a panoply of shining steel from the crown of the head to the soles of their feet, their war-horses also covered with the same impregnable armor. Amid all this stupendous panoply, so vividly described by Paul, every weapon is defensive, except the sword, which is the Word of God. Hence, you seethe Christian warrior goes forth to meet the foe so thoroughly fortified by his protective armor, as to be utterly invincible, simultaneously lifting high his glittering two-edged sword, by which he cuts down the enemy right and left, without distinction or mercy. During the conquest of Mexico by the Spaniards in the sixteenth century, amid an awful battle on the Heights of Chepultepec, two young Aztecs flew at General Cortez, like lions in desperation, to precipitate him from the heights, thus killing him and themselves to save their country; but the heroic Spaniard very adroitly met and slew them both with his sword. O how few Christians are experts in gladiatorial combat! This wonderful sword has two edges. If you receive the salvation edge, it will cut all sin out of you, sanctify you wholly, and save you forever. If you are too cowardly and mean to hug the salvation edge, you are destined to receive the damnation edge, which will cut out all your hopes of heaven, consigning you to an eternity of woe.

18. You can not always be in the meditation of prayer, but you can incessantly abide in the spirit of prayer, which is your needed fortification against demoniacal surprises, to which you are constantly liable, and in danger of disconcertment. When Bunyans Pilgrim met Apollyon in the Valley of Humiliation, and fought him six solid hours in a terrible hand to hand combat, the latter roaring like a lion and fighting with desperation, in the midst of the deadly conflict at one time Pilgrim lost his sword. Meanwhile it seemed that his doom was sealed. Bunyan says that he had another weapon called All-prayer, which he used with his utmost ability during this awful crisis. Suddenly, to his joyful surprise, his hand lights on the hilt of his sword, which he wields with unprecedented energy, stampeding his hellish foe from the field, and raising the mighty shout of victory.

19,20. Here Paul reminds the Ephesian saints fifteen hundred miles away, to incessantly pray for him, not that he may be released from bonds and imprisonment, but tat he may have the power and liberty of to Holy Ghost, boldly to make known the mystery of the gospel. Nearly all the preachers lack boldness and clearness. Indifferentism withers and chills all gospel effort. The remedy for all this is prayer. The preacher ought to have a score of red-hot public prayers before he opens his mouth to preach the living Word, as it is a mystery which none but the Holy Ghost can reveal.

21,22. Tychichus and Onesimus traveled together from Rome to Asia, carrying this epistle and that of Colossians and Philemon, all of which Paul wrote, occupying his rented mission-hall the first two years of his Roman imprisonment.

Fuente: William Godbey’s Commentary on the New Testament

Eph 6:10-20. The Spiritual Warrior and the Armour of God.For the rest, the Christian must be strong in the Lord, equipped with Gods armour, in face of the devils wiles. He wrestles, not against mere human foes, but against the dmonic powers and principalities who are the rulers of this dark and wicked world; against the evil spiritual agencies in the heavenly sphere. Against such, if he is to stand in the day of evil, his armour must indeed be the armour of Godhis girdle truth, his breastplate righteousness, his sandals the preparedness begotten of the peace the gospel brings; in all circumstances he must take trust in God as shieldso shall he be able to quench all the Evil Ones flaming darts; he must take the helmet which consists of salvation, and the Spirits sword, i.e. the utterance of God; with constancy, moreover, of ceaseless prayer and intercession in the Spirit at every moment, keeping vigil thereunto with perseverance. Let him pray for all Gods people; and in particular, let him pray for the writer, that he may have utterancefree speech and fearlessto make known the revealed secret of that gospel, on whose behalf he is an ambassadorin chains!

Eph 6:11. whole armour: an unfortunate attempt to render literally the Gr. panoplia (panoply). Not the completeness of the armour but its Divine character is the writers point.

Eph 6:12. Cf. Eph 2:2, 1Co 2:6*, 2Co 4:4, Col 2:15. The idea that the powers occupying the heavens are in some cases evil finds several parallels in Jewish apocalyptic literature; cf. also Rev 12:7, 1Co 6:3. [In his Early Zoroastrianism, pp. 392f., J. H. Moulton says, A conflict in the upper air between the powers of light and darkness is a thoroughly Iranian notion. It may even have contributed to popular beliefs outside Iran, for when Paul uses it (Eph 6:12) as an idea familiar to the people of the Lycus valley, it will probably be as a native folklore which he could apply, without doing harm, when the infinite transcendence of Christ was held fast. There is a further parallel in Rev 12:9 supposed to be adapted from Jewish apocalyptic. Both passages may be fairly added to the tale of possible Iranian contacts with Judaism.A. S. P.]

Eph 6:14-17. This is based on the descriptions of the Divine Warrior in OT (cf. Isa 59:17; Isa 11:4, Wis 5:17 ff.), rather than on the armour of the Roman legionary.

Eph 6:15. preparation (hetoimasia): the word possibly denotes footgear, but more probably preparednesseither the readiness of the messenger who conveys the good news of peace, or the preparedness which results from being at peace with God.

Eph 6:16. In ancient warfare arrows were sometimes tipped with inflammable material and set on fire before being discharged.

Eph 6:17. word of God: either the gospel as preached, or OT Scriptures.

Fuente: Peake’s Commentary on the Bible

SECTION 15. THE CHRISTIAN WARFARE.

CH. 6:10-17.

Henceforth, be powerful in the Lord, and in the might of His strength. Put on the panoply of God, that ye may be able to stand against the wiles of the devil. Because to us the wrestling is not with blood and flesh, but with the principalities, with the authorities, with the world-rulers of this darkness, with the spiritual things of wickedness in the heavenly places. Because of this take up the panoply of God, in order that ye may be able to withstand in the evil day, and having accomplished all things to stand. Stand then, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with a preparation of the Gospel of peace; amid all taking up the shield of faith, with which ye will be able to quench all the burning darts of the wicked one: and take the helmet of salvation; and the sword of the Spirit, which is Gods word.

Eph 6:10. Henceforth or the rest, i.e. all that remains to be said. Same words, in another case, in Gal 6:17, introducing as here a final exhortation.

Be made powerful: i.e. day by day, for each days work and fight. Same word in Php 4:13, a close parallel.

In the Lord: in Christ our Master, the encompassing element from which we daily draw power. Apart from Him we can do nothing: Joh 15:5. Paul bids his readers accept the power which dwells in Christ and is obtained by inward union with Him.

The might of His strength: same words in Eph 1:19, (where see note,) describing the might of God. While bidding his readers receive power in Christ, Paul remembers the infinite strength of Christ, capable of controlling and crushing all hostile power; and points to this omnipotence as the source of the needed power. Cp. Eph 3:16, be strengthened with power. Both the personality of Christ and His infinite might are the surrounding element of Christian strength. Cp. 1Jn 4:16, He that dwells in love dwells in God.

Eph 6:11. A second exhortation, pointing to a means of strength and giving a motive for using it.

Put-on: same word and sense in Rom 13:14, in the same sense of putting on weapons.

Panoply: an English form of the Greek word here used, which denotes an entire and full suit of armour and weapons. Same word in Wisdom Eph 6:18, He shall take His zeal as a panoply; Judith xiv. 3, having taken up their panoplies; 2 Macc. iii. 25, a golden panoply. This panoply is described in detail in Eph 6:14-17. It is the entire provision of God to protect His servants and to arm them for the battle of life. All this, Paul bids his readers appropriate to themselves.

That ye may etc.: purpose of, and motive for, putting on the panoply of God.

Stand: maintain your Christian position. It is the opposite of falling or fleeing. Same word and sense in Rom 5:2; Rom 11:20; 1Co 10:12; 1Co 15:1; 2Co 1:24.

Able to stand; suggests the difficulty of holding our own in the Christian fight.

Wiles: same word and sense in Eph 4:14, wiles of error.

The devil: an English form of a Greek word meaning slanderer, and so used in 1Ti 3:11; 2Ti 3:3; Tit 2:3. The same word is used by the LXX, e.g. 1Ch 21:1; Job 1:6-7; Job 1:9; Job 1:12, as a rendering of Satan, a Hebrew word meaning opponent. In other places, the LXX. merely reproduces the Hebrew word Satan, as in 1Ki 11:14; 1Ki 11:23, where it is simply a human opponent. The Hebrew form is found in Rom 16:20; 1Co 5:5; 1Co 7:5; 2Co 2:11; 2Co 11:14. In the N.T. the two words are practically equivalent as a proper name of the great enemy of God and man. His weapon is deception; and with this he seeks to overthrow and put to flight the soldiers of the cross. In order that we may maintain our ground, Paul bids us put on the panoply of God.

Eph 6:12. A tremendous fact supporting the motive just given. As usual with Paul, the fact is stated, first negatively, then positively: not with but with.

Wrestling: a technical term of the Greek athletic contests. So Homer Iliad bk. xxiii. 635. It was probably suggested here by the word stand. For the wrestlers work is to maintain his position and to throw down his adversary. And it is a most graphic picture of the Christian life. For, unlike military conflict, in wrestling each one contends alone against a personal antagonist, and can gain the victory only by intense personal effort and watchfulness. This suitability of the word led Paul to forsake for a moment the military metaphor involved in the word panoply, to which he returns in Eph 6:13, and to borrow another metaphor from the Greek athletic festivals.

With blood and flesh: so flesh and blood in 1Co 15:50; Gal 1:16. It denotes mankind as limited by the constitution of the human body. The Christian struggle is not against persons so limited. This is true even when we have resolute human opponents. For these are but instruments of unseen and more tremendous foes.

But with with with with: graphic description of the real enemies.

The principalities the authorities: same words in same order in Eph 1:21; Eph 3:10; Col 1:16; Col 2:10; Col 2:15, denoting in each case ranks of superhuman beings. Here the context implies various ranks of fallen angels. Possibly, as suggested under Col 1:16, the principalities were the highest rank; and the authorities an order exercising sway over men or angels or natural forces. This last is also suggested by the term world-rulers which describes the realm over which they rule.

Throughout the world they reign supreme. And they belong to this darkness, to the present state of ignorance, the moral and intellectual night which hides from the view of the children of this world their impurity and their peril. The spiritual-things or powers: the Greek neuter including persons and things, as in Col 1:16 and elsewhere frequently.

Of evil or wickedness: a characterizing quality of these spiritual enemies.

In the heavenly places: same words in Eph 1:3; Eph 1:20; Eph 2:6; Eph 3:10; in each case in a local sense, denoting superhuman abodes. And so probably here. It describes the superhuman abode of the fallen angels, already described in Eph 2:2 as the air. This locality agrees with their nature. They are above men and below the throne of God. It forms a climax in Pauls description of his readers enemies. They have to struggle not against men like themselves limited by the weakness of bodily life, but against the various ranks of angels, against the lords who rule over the darkness which envelops the present world, against spiritual beings whose nature is bad and whose home is in realms far above the abodes of men. The frequent use of the first two terms of this series and in the order here given suggests that they denote definite classes of angels. All else is uncertain. Possibly the term world-rulers is a fuller description of the principalities and authorities. And the last term is evidently a description of all the spiritual foes with which the Christian has to contend. If therefore we take the first two terms as describing two classes, the third and fourth terms are probably further descriptions of the same superhuman antagonists.

Although Paul often speaks of the Christian life as a conflict, only here does he name the opponent. In 1Jn 5:4-5, the enemy to be conquered is called the world. This calls attention to the outward and visible form, and the multiplicity, of the foes arrayed against us. In 1Jn 4:4, the power of this multiform antagonist is traced to one animating and personal principle. In 2Co 4:4, the God of this age proves his hostility by blinding those who believe not. And the passage before us speaks of various superhuman powers acting under direction of one supreme foe.

Eph 6:13. After the reason given in Eph 6:12, Paul repeats the exhortation of Eph 6:11. He then adds, in the form of a purpose, a motive: that ye may be able etc. It is parallel to a similar purpose in Eph 6:11. The repetition emphasises our need for weapons and armour in order to maintain our position.

Withstand: to hold ones own against another: same word in Gal 2:11; Jas 4:7; 1Pe 5:9.

Evil: as in Eph 5:16, because the days are evil. But here the evil day is spoken of as future. Yet there is nothing to suggest the revelation of the lawless one mentioned in 2Th 2:8. Probably Paul thinks of the day of severe trial which comes sooner or later to every soldier of Christ. So certain is this trial that to his thought it becomes definite as the evil day. These words correspond to against the wiles of the devil in Eph 6:11. But here Paul mentions the day of battle; there, the enemy with whom we fight.

Having-accomplished or worked-out: same word in Php 2:12; Rom 7:18; Rom 15:18.

All things: i.e. needful for victory.

Eph 6:14-17. Specification of armour and weapons included in the panoply of God.

Stand then: an exhortation summing up the foregoing. It keeps before us an idea prominent in Eph 6:11, and still more so in Eph 6:13, viz. the need for immoveable firmness in face of foes who would put us to flight or trample us under foot. Notice that the word stand at the end of Eph 6:13 notes a position still held when the battle is over. It is therefore represented as a goal kept in view. The same word here refers to a position to be maintained now. We must stand now in order that we may stand then.

The Christian armament. Having-girded having-put-on having-shod: preliminaries needful in order to maintain our position. Cp. Isa 11:5, having girded his loins with righteousness. To gird himself, was the soldiers first preparation for battle. Only then could he put on his weapons. The Christians girdle is truth: i.e. a subjective conception corresponding with the eternal realities. See under Rom 1:18. It is the absolute opposite of the error of heathenism. Without such hold of eternal truth, the Christian lacks all compactness of character and is like a soldier going into battle with ungirt loins.

Breastplate: covering the vital parts of the body.

Righteousness: as in Eph 4:24; Eph 5:9 Same words in Isa 59:17 He put on righteousness as a breastplate. Without strict uprightness, the Christian is like a soldier whose breast is unprotected. His conceptions must agree with the eternal realities, and his conduct with the eternal law of right.

The Gospel of peace: cp. Isa 52:7 How beautiful the feet of him that brings good tidings, that publishes peace.

Readiness: ever prepared for the Christian fight. This readiness comes from the Gospel of peace, i.e. from the announcement as good news that to us in midst of conflict there is peace. Just as the shod foot is ready at once to meet the enemy, so they who have heard and grasped the Gospel of peace are in readiness for any conflict which may await them. That they are ready and eager to proclaim the Gospel, is only a part of the more general readiness mentioned here.

Eph 6:16. Another participial clause somewhat separated from those foregoing and noting a fourth preliminary needful for Christian stability.

Having taken up: parallel with having-girded etc. Same word in Eph 6:13.

Shield: large Roman shield some four feet by two and a half, used by heavily armed troops. It was usually of wood covered with leather.

Faith: belief of the Gospel, the unique condition of salvation. It saves us from both the guilt and power of sin, as being the one condition of union with Christ.

Burning darts: arrows with affixed torches, used to set fire to ships or towns. So Octavius used against the ships of Antony fire-bearing darts: Dio Cassius bk. 1. 34.

The evil one: same word as in Eph 6:12-13. Close parallels in 2Th 3:3; Mat 13:19; 1Jn 2:13 f; 1Jn 5:18 f. It is equivalent here to the devil in Eph 6:11. The evil thoughts which he suggests are like burning darts: for they tend to kindle strange fire in the hearts of men. But they cannot injure those guarded in the power of God through faith: 1Pe 1:5. Since faith is thus a complete protection, it is here called a shield able to quench all the burning darts cast against it. Paul thus teaches the absolute safety of those who believe.

Ye shall be able: in every future attack.

Eph 6:17. Two more details of the Christian armour. But, instead of participles as before, these are added in the imperative mood as separate exhortations.

Helmet of salvation: same words in Isa 59:17. [This accounts probably for the peculiar form of the word salvation, a form not used elsewhere by Paul but found in Luk 2:30; Luk 3:6.]

Salvation: in its widest sense, viz. present deliverance from sin to be consummated in eternity by complete deliverance from every kind of evil.

Such salvation is a helmet covering our heads from what would otherwise be fatal blows. Cp. 1Th 5:8, put on as a helmet, hope of salvation.

Sword: as in Rom 8:35; Rom 13:4; Act 16:27. The one weapon of attack here mentioned.

Of the Spirit: either as given by the Spirit, like panoply of God; or used by the Spirit. These senses here almost coincide.

Word of God: same words in Heb 11:3. Cp. word of Christ in Rom 10:17. It can be no other than the Gospel, the mighty voice of God raising into new life those who were spiritually dead. The word preached is a sword: for, armed with it, the servants of Christ attack and over turn the kingdom of darkness and set free its captives. It is put into their hands by the Spirit of God. For, under His influence were spoken (Act 1:2) even the words of Jesus. And He is with the preacher making His word to be a sharp sword in the hearts of those who hear.

Such is Pauls description of the enemy with whom the Christian has to fight and of the armament needed for victory. Our foes are both one and many; and our real foes are unseen and superhuman. They consist of successive ranks of evil angels ruling from their lofty abode the material world around us, and acting under direction of one guileful chief. Well may the time of their most severe attack be called the evil day. Paul bids his readers hold their own in face of these tremendous foes. And, that they may do this, he bids them appropriate the whole equipment provided for them by God. First of all, the soldier must gird himself, for attack or defence; then put on his breastplate covering the chief part of his body, and his sandals so as to be ready at a moments notice to march against the enemy. For still further protection, he must take up and carry the great shield; and with his right hand put on the helmet and grasp his sword.

Paul mentions only one weapon of attack but several pieces of defensive armour, because his chief thought is to encourage his readers to maintain their position against the onslaught of tremendous foes. To this end they need knowledge of the eternal realities, strict integrity, a readiness for every emergency prompted by the glad tidings of peace, firm faith, actual experience of salvation borne triumphantly aloft, and in their lips the recorded words of God to man.

Fuente: Beet’s Commentary on Selected Books of the New Testament

Finally, my brethren, be strong in the Lord, and in the power of his might.

Be strong is an imperative or command, yet the mood of the verb is passive which shows something is acting upon the subject. This would be of interest for how can we be expected to do something if the action is dependant on something out side of us – the Holy Spirit is the only answer that really fits the construction. Be strong in the Lord, by allowing the Spirit to work through you.

There are three different words used here. “Strong,” “power,” and “might.” They are three different words and we should look at them briefly.

Strong: This has to do with the strength one has. It may relate to increasing in that strength. It may be strength that you do not necessarily have, but strength that can be gained or brought into being.

Power: Seems to indicate the power one has, that which one can exercise. Strength would be the muscle strength to lift weights, while power might relate better to the power of a president or of a political leader.

Might: This word is usually used of people like a judges, magistrates or even God. It relates to the whole realm of power and might that one has at his disposal.

In light of the verse, we are to gather strength, or increase our strength by standing in the power of His might. In other words we should become strengthened by the power that He makes available to us through His might or being.

Now, I won’t draw any real conclusions, but in a context of wives submitting to husbands, children obeying their parents, servants obeying their masters and masters treating servants correctly, we have this call to be strong. Hummmmmm. Do you suppose there is a relationship? I suspect that there is.

Not only this, the next verse calls us to put on armor – not to fight with our spouses, parents and masters, but to confront the Devil, the one that causes so much trouble in these precious relationships.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

6:10 {12} Finally, my brethren, be strong in the Lord, and in the power of his might.

(12) He concludes the other part of this epistle with a grave exhortation, that all are ready and fight constantly, trusting in spiritual weapons, until their enemies are completely put to flight. And first of all he warns us to take up the armour of God, for with it alone may our enemy be dispatched.

Fuente: Geneva Bible Notes

B. Spiritual warfare 6:10-20

That this section is distinct from the five that precede it is evident from two facts. Paul introduced it differently, and the emphasis in it is on God’s resources. Earlier Paul urged the strengthening and growth of the body of Christ (Eph 4:12; Eph 4:16). Now he explained the need for this. The body is at war with a spiritual enemy. We do not just walk, but we also war.

"These two responsibilities (home and work on the one hand, and spiritual combat on the other) are quite different from each other. Husband and wife, parents and children, masters and servants are visible, tangible human beings, while the ’principalities and powers’ arrayed against us are invisible, intangible demonic beings." [Note: Stott, p. 213.]

"Sooner or later every believer discovers that the Christian life is a battleground, not a playground, and that he faces an enemy who is much stronger than he is-apart from the Lord." [Note: Wiersbe, 2:56.]

"The image of the cosmic struggle or confrontation with evil is frequent in the book, but it hits its high point here (Eph 1:19-23; Eph 2:1-7; Eph 4:7-10; Eph 5:7-14; Eph 5:17)." [Note: Bock, "A Theology . . .," p. 318.]

According to the Book of Acts and other sources, there was an unusual amount of demonic activity in Ephesus, and Paul encountered it when he ministered there (cf. Act 19:13-20). [Note: See The New Bible Dictionary, 1962 ed., s.v. "Ephesus," by E. M. B. Green.] It was, therefore, appropriate that he addressed this subject at some length in this letter to the Ephesians.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

"Finally" means "For the rest" and introduces what remains for the readers to do. "Be strong" is a passive or middle imperative in the Greek text. It probably meant both "allow the Lord to strengthen you" (passive) and "strengthen yourself in the Lord" (middle; cf. 1Sa 30:6). It is the Lord who provides the power in both cases. The theme of power introduced earlier in this epistle recurs here (cf. Eph 1:19-20; Eph 2:1; Eph 3:16-21). Three different words for power in this verse, all of which appear in Eph 1:19, remind us that the Lord’s might is available to us in our spiritual warfare.

"’The strength of his power’ is a striking use of two words for might. There is probably no great difference in meaning here, but the combination puts emphasis on the importance of the divine power at work in believers." [Note: Morris, p. 201.]

This may be a figure of speech meaning powerful strength. A hendiadys is the expression of a single complex idea by joining two substantives with "and" rather than by using an adjective and a substantive. Another example of this figure is "the sacrifice and service of your faith" (Php 2:17), which means the sacrificial service of your faith.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 28

ON THE APPROACHING CONFLICT

Eph 6:10-20.

THE FOES OF THE CHURCH

Eph 6:10-12

We follow the Revised reading of the opening word of this paragraph, and the preferable rendering given by the Revisers in their margin. The adverb is the same that is found in Gal 6:17 (“Henceforth let no man trouble me”); not that used in Php 3:1 and elsewhere (“Finally, my brethren,” etc.). The copyists have conformed our text, seemingly, to the latter passage. We are recalled to the circumstances and occasion of the epistle. High as St. Paul soars in meditation, he does not forget the situation of his readers. The words of Eph 4:14 showed us how well aware he is of the dangers looming before the Asian Churches.

The epistle to the Colossians is altogether a letter of conflict. {see Col 2:1 ff.} In writing that letter St. Paul was wrestling with spiritual powers, mighty for evil, which had commenced their attack upon this outlying post of the Ephesian province. He sees in the sky the cloud portending a desolating storm. The clash of hostile arms is heard approaching. This is no time for sloth or fear, for a faith half-hearted or half-equipped. “You have need of your best manhood and of all the weapons of the spiritual armoury, to hold your ground in the conflict that is coming upon you. Henceforth be strong in the Lord, and in the might of His strength.”

It is the apostles call to arms!-“Be strengthened in the Lord,” he says (to render the imperative literally: so in 2Ti 2:1). Make His strength your own. The strength he bids them assume is power, ability, strength adequate to its end. “The might of His strength” repeats the combination of terms we found in Eph 1:19. That sovereign power of the Almighty which raised Jesus our Lord from the dead, belongs to the Lord Christ Himself. From its resources He will clothe and arm His people. “In the Lord,” says Israel evermore, “is righteousness and strength. The rock of my salvation and my refuge is in God.” The Churchs strength lies in the almightiness of her risen Lord, the Captain of her warfare.

“The panoply of God” (Eph 6:2) reminds us of the saying of Jesus in reference to His casting out of demons, recorded in Luk 11:21-22 -the only other instance in the New Testament of this somewhat rare Greek word. The Lord Jesus describes Himself in conflict with Satan, who as “the strong one armed keeps his possessions in peace,”-until there “come upon him the stronger than he,” who conquers him and takes away his panoply wherein he trusted, and divides his spoils. In this text the situation is reversed; and the “full armour” belongs to Christs servants, who are equipped to meet the counter-attack of Satan and the powers of evil. There is a Divine and a Satanic panoply-arms tempered in heaven and in hell, to be wielded by the sons of light and of darkness respectively. {comp. Rom 13:12} The weapons of warfare on the two sides are even as the two leaders that furnish them-“the strong one armed” and the “Stronger than he.” Mightier are faith and love than unbelief and hate; “greater is He that is in you than he that is in the world.” Let us review the forces marshalled against us, -their nature, their mode of assault, and the arena of the contest.

I. The Asian Christians had to “stand against the wiles [schemes, or methods] of the devil.” Unquestionably, the New Testament assumes the personality of Satan. This belief runs counter to modern thought, governed as it is by the tendency to depersonalise existence. The conception of evil spirits given us in the Bible is treated as an obsolete superstition; and the name of the Evil One, with multitudes serves only to point a profane or careless jest. To Jesus Christ, it is very certain, Satan was no figure of speech; but a thinking and active being, of whose presence and influence He saw tokens everywhere in this evil world. {comp. Eph 2:2} If the Lord Jesus speaks what He knows, and testifies what He has seen concerning the mysteries of the other world, there can be no question of the existence of a personal devil. If in any matter He was bound, as a teacher of spiritual truth, to disavow Jewish superstition, surely Christ was so bound in this matter. Yet instead of repudiating the current belief in Satan and the demons, He earnestly accepts it; and it entered into His own deepest experiences. In the visible forms of sin Jesus saw the shadow of His great antagonist. “From the Evil One” He taught His disciples to pray that they might be delivered. The victims of disease and madness whom He healed, were so many captives rescued from the malignant power of Satan. And when Jesus went to meet His death, He viewed it as the supreme conflict with the usurper and oppressor who claimed to be “the prince of this world.”

Satan is the consummate form of depraved and untruthful intellect. We read of his “thoughts,” his “schemes,” his subtlety and deceit and impostures; of his slanders against God and man, from which, indeed, the name devil (diabolus) is given him. Falsehood and hatred are his chief qualities. Hence Jesus called him “the manslayer” and “the father of falsehood”. {Joh 8:44} He was the first sinner, and the fountain of sin. {1Jn 3:8} All who do unrighteousness or hate their brethren are, so far, his offspring. {1Jn 3:10} With a realm so wide, Satan might well be called not only “the prince,” but very “god of this world”. {2Co 4:4} Plausibly he said to Jesus, in showing Him the kingdoms of the world, at the time when Tiberius Caesar occupied the imperial throne: “All this authority and glory are delivered unto me. To whomsoever I will, I give it.” His power is exercised with an intelligence perhaps as great as any can be that is morally corrupt; but it is limited on all sides. In dealing with Jesus Christ he showed conspicuous ignorance. Chief amongst the wiles of the devil at this time was the “scheme of error,” the cunningly woven net of the Gnostical delusion, in which the apostle feared that the Asian Churches would be entangled. Satans empire is ruled with a settled policy, and his warfare carried on with a system of strategy which takes advantage of every opening for attack. The manifold combinations of error, the various arts of seduction and temptation, the ten thousand forms of the deceit of unrighteousness constitute “the wiles of the devil.”

Such is the gigantic opponent with whom Christ and the Church have been in conflict through all ages. But Satan does not stand alone. In Eph 6:12 there is called up before us an imposing array of spiritual powers. They are “the angels of the devil,” whom Jesus set in contrast with the angels of God that surround and serve the Son of man. {Mat 25:41} These unhappy beings are, again, identified with the “demons,” or “unclean spirits,” having Satan for their “prince,” whom our Lord expelled wherever He found them infesting the bodies of men. They are represented in the New Testament as fallen beings, expelled from a “principality” and “habitation of their own” {Jud 1:6} which they once enjoyed, and reserved for the dreadful punishment which Christ calls “the eternal fire prepared for the devil and his angels.” They are here entitled principalities and powers- (or dominions), after the same style as the angels of God, to whose ranks, as we are almost compelled to suppose, these apostates once belonged.

In contrast with the “angels of light” {2Co 11:14} and “ministering spirits” of the kingdom of God, {Heb 1:14} the angels of Satan have constituted themselves the world-rulers of this darkness. We find the compound expression cosmo-krator (world-ruler) in later rabbinical usage, borrowed from the Greek and applied to “the angel of death,” before whom all mortal things must bow. Possibly, St. Paul brought the term with him from the school of Gamaliel. Satan being the god of this world and swaying “the dominion of darkness,” according to the same vocabulary his angels are “the rulers of the worlds darkness”; and the provinces of the empire of evil fall under their direction.

The darkness surrounding the apostle in Rome and the Churches in Asia-“this darkness,” he says -was dense and foul. With Nero and his satellites the masters of empire, the world seemed to be ruled by demons rather than by men. The frightful wish of one of the Psalmists was fulfilled for the heathen world: “Set the wicked man over him, and let Satan stand at his right hand.” The last of St. Pauls synonyms for the satanic forces, “the spiritual [powers] of wickedness,” may have served to warn the Church against reading a political sense into the passage and regarding the civil constitution of society and the visible world-rulers as objects for their hatred. Pilate was a specimen, by no means amongst the worst, of the men in power. Jesus regarded him with pity. His real antagonist lurked behind these human instruments. The above phrase, “spirituals of wickedness,” is Hebraistic, like “judge” and “steward of unrighteousness,” and is equivalent to “wicked spirits.” The adjective “spiritual,” which does duty for a substantive-“the spiritual [forces, or elements] of wickedness”-brings out the collective character of these hostile powers.

St. Pauls demonology is identical with that of Jesus Christ. The two doctrines stand or fall together. The advent of Christ appears to have stirred to extraordinary activity the satanic powers. They asserted themselves in Palestine at this particular time in the most open and terrifying manner. In an age of scepticism and science like our own, it belongs to “the wiles of the devil” to work obscurely. This is dictated by obvious policy. Moreover, his power is greatly reduced. Satan is no longer the god of this world, since Christianity rose to its ascendant. The manifestations of demonism are, at least in Christian lands, vastly less conspicuous than in the first age of the Church. But those are more bold than wise who deny their existence, and who profess to explain all occult phenomena and phrenetic moral aberrations by physical causes. The popular idolatries of his own day, with their horrible rites and inhuman orgies, St. Paul ascribed to devilry. He declared that those who sat at the feast of the idol and gave sanction to its worship, were partaking of “the cup and the table of demons”. {1Co 10:20-21} Heathen idolatries at the present time are, in many instances, equally diabolical; and those who witness them cannot easily doubt the truth of the representations of Scripture upon this subject.

II. The conflict against these spiritual enemies is essentially a spiritual conflict. “Our struggle is not against blood and flesh.”

They are not human antagonists whom the Church has to fear, -mortal men whom we can look in the face and meet with equal courage, in the contest where hot blood and straining muscle do their part. The fight needs mettle of another kind. The foes of our faith are untouched by carnal weapons. They come upon us without sound or footfall. They assail the will and conscience; they follow us into the regions of spiritual thought, of prayer and meditation. Hence the weapons of our warfare, like those which the apostle wielded, {2Co 10:2-5} “are not carnal, but spiritual and mighty toward God.”

It is true that the Asian Churches had visible enemies arrayed against them. There were the “wild beasts” with whom St. Paul “fought at Ephesus,” the heathen mob of the city, sworn foes of every despiser of their great goddess Artemis. There was Alexander the coppersmith, ready to do the apostle evil, and “the Jews from Asia,” a party of whom all but murdered him in Jerusalem; {Act 21:27-36} there was Demetrius the silversmith, instigator of the tumult which drove him from Ephesus, and “the craftsmen of like occupation,” whose trade was damaged by the progress of the new religion. These were formidable opponents, strong in everything that brings terror to flesh and blood. But after all, these were of small account in St. Pauls view; and the Church need never dread material antagonism. The centre of the struggle lies elsewhere. The apostle looks beyond the ranks of his earthly foes to the power of Satan by which they are animated and directed, -“impotent pieces of the game he plays.” From this hidden region he sees impending an attack more perilous than all the violence of persecution, a conflict urged with weapons of finer proof than the sharp steel of sword and axe, and with darts tipped with a fiercer fire than that which burns the flesh or devours the goods.

Even in outward struggles against worldly power, our wrestling is not simply against blood and flesh. Calvin makes a bold application of the passage when he says: “This sentence we should remember so often as we are tempted to revengefulness, under the smart of injuries from men. For when nature prompts us to fling ourselves upon them with all our might, this unreasonable passion will be checked and reined in suddenly, when we consider that these men who trouble us are nothing more than darts cast by the hand of Satan; and that while we stoop to pick up these, we shall expose ourselves to the full force of his blows.” Vasa sunt, says Augustine of human troublers, alius utitur; organa sunt, alius tangit.

The crucial assaults of evil, in many instances, come in no outward and palpable guise. There are sinister influences that affect the spirit more directly, fires that search its inmost fibres, a darkness that sweeps down upon the very light that is in us, threatening its extinction. “Doubts, the spectres of the mind,” haunt it; clouds brood over the interior sky and fierce storms sweep down on the soul, that rise from beyond the seen horizon. “Jesus was led of the Spirit into the wilderness, to be tempted of the devil.” Away from the tracks of men and the seductions of flesh and blood the choicest spirits have been tested and schooled. So they are tempered in the spiritual furnace to a fineness which turns the edge of the sharpest weapons the world may use against them.

Some men are constitutionally more exposed than others to these interior assaults. There are conditions of the brain and nerves, tendencies lying deep in the organism, that give points of vantage to the enemy of souls. These are the opportunities of the tempter; they do not constitute the temptation itself, which comes from a hidden and objective source. Similarly in the trials of the Church, in the great assaults made upon her vital truths, historical conditions and the external movements of the age furnish the material for the conflicts through which it has to pass; but the spring and moving agent, the master will that dominates these hostile forces is that of Satan. The Church was engaged in a double conflict-of the flesh and of the spirit. On the one hand, it was assailed by the material seductions of heathenism and the terrors of ruthless persecution. On the other hand, it underwent a severe intellectual conflict with the systems of error that were rooted in the mind of the age. These forces opposed the Christian truth from without; but they became much more dangerous when they found their way within the Church, vitiating her teaching and practice, and growing like tares among the wheat. It is of heresy more than persecution that the apostle is thinking, when he writes these ominous words. Not blood and flesh, but the mind and spirit of the Asian believers will bear the brunt of the attack that the craft of the devil is preparing for the apostolic Church.

III. The last clause of Eph 6:12, in the heavenly places, refuses to combine with the above description of the powers hostile to the Church. The heavenly places are the abode of God and the blessed angels. This is the region where the Father has blessed us in Christ; {Eph 1:3} where He seated the Christ at His own right hand, {Eph 1:20} and has in some sense seated us with Christ; {Eph 2:6} and where the angelic princedoms dwell who follow with keen and studious sympathy the Churchs fortunes. {Eph 3:10} To locate the devil and his angels there seems to us highly incongruous; the juxtaposition is out of the question with St. Paul. Eph 2:2 gives no real support to this view: supposing “the air” to be literally intended in that passage, it belongs to earth and not to heaven. Nor do the parallels from other Scriptures adduced supply any but the most precarious basis for an interpretation against which the use of the exalted phrase in our epistle revolts.

No; Satan and his hosts do not dwell with Christ and the holy angels “in the heavenly places.” But the Church dwells there already, by her faith; and it is in the heavenly places of her faith and hope that she is assailed by the powers of hell. This final prepositional clause should be separated by a comma from the words immediately foregoing; it forms a distinct predicate to the sentence contained in Eph 6:12. It specifies the locality of the struggle; it marks out the battlefield. “Our wrestling is in the heavenly places.” So we construe the sentence, following the ancient Greek commentators.

The life of the Church “is hid with Christ in God”; her treasure is laid up in heaven. She is assailed by a philosophy and vain deceit that perverts her highest doctrines, that clouds her vision of Christ and limits His glory, and threatens to drag her down from the high places where she sits with her ascended Lord. Such was, in effect, the aim of the Colossian heresy, and of the great Gnostical movement to which this speculation was a prelude, that for a century and more entangled Christian faith in its metaphysical subtleties and false mysticism. The epistles to the Colossians and Ephesians strike the leading note of the controversies of the Church in this region during its first ages. Their character was thoroughly transcendental. “The heavenly things” were the subject-matter of the great conflicts of this epoch.

The questions of religious controversy characteristic of our own times, though not identical with those of Colossae or Ephesus, concern matters equally high and vital. It is not this or that doctrine that is now at stake-the nature or extent of the atonement, the procession of the Holy Spirit from the Son with the Father, the verbal or plenary inspiration of Scripture; but the personal being of God, the historical truth of Christianity, the reality of the supernatural, -these and the like questions, which formed the accepted basis and the common assumptions of former theological discussions, are now brought into dispute. Religion has to justify its very existence. Christianity must answer for its life, as at the beginning. God is denied. Worship is openly renounced. Our treasures in heaven are proclaimed to be worthless and illusive. The entire spiritual and celestial order of things is relegated to the region of obsolete fable and fairy tales. The difficulties of modern religious thought lie at the foundation of things, and touch the core of the spiritual life. Unbelief appears, in some quarters, to be more serious and earnest than faith. While we quarrel over rubrics and ritual, thoughtful men are despairing of God and immortality. The Churches are engaged in trivial contentions with each other, while the enemy pushes his way through our broken ranks to seize the citadel.

“The apostle incites the readers,” says Chrysostom, “by the thought of the prize at stake. When he has said that our enemies are powerful, he adds thereto that these are great possessions which they seek to wrest from us. When he says in the heavenly places, this implies for the heavenly things. How it must rouse and sober us to know that the hazard is for great things, and great will be the prize of victory. Our foe strives to take heaven from us.” Let the Church be stripped of all her temporalities, and driven naked as at first into the wilderness. She carries with her the crown jewels; and her treasure is unimpaired, so long as faith in Christ and the hope of heaven remain firm in her heart. But let these be lost; let heaven and the Father in heaven fade with our childhoods dreams; let Christ go back to His grave-then we are utterly undone. We have lost our all in all!

Fuente: Expositors Bible Commentary