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Spiritual Warfare: Part 2 | An Exegetical Exposition of Eph. 6:10-20
Dr. Alexander Kurian
Paul concludes his letter to Ephesians by identifying the Christian life as spiritual warfare. In Part 1 of our study, we called attention to the importance of this topic, briefly surveyed the nature of this cosmic conflict, and looked at the armor of God provided for our victory.
The second part of our study will focus on a detailed exposition of Eph.6:10-20 with exegetical insights to interpret and understand the passage accurately.
Put on the Armor of God (6:10-13)
(Unless otherwise noted, Scripture quotations are taken from the New American Standard Bible).
6:10: Verse 10 begins with the exhortation to “be strong in the Lord.” This is the final portion of the letter and introduced by “finally,” literally translates as “for the rest,” or “what remains.” We can take it to mean “in conclusion.”
“Be strong in the Lord, and in the strength of His might.” We are to strengthen ourselves in the Lord. Strength is needed for the spiritual battle. We have to be spiritually fortified to face the enemy. The implication is that weak and anemic believers will be utterly defeated by the enemy. The present imperative passive verb is best translated as “be strengthened” (from dunamis, power or ability). The passive voice indicates that the strength does not come from the believer, but from an external source, i.e. from God Himself. His strength is our strength. It is not the amount of strength that is important; but its source. Similar expression is found in Paul’s prayer in Eph. 3:16: “to be strengthened with power.” Both the noun dunamis and the verb dunamai (to be able, capable) appear five times each in this epistle (1:19,,21; 3:7 ,16, 20; 3:4, 20, 6:11, 13, 16). Paul uses three different Greek synonyms to emphasize the greatness of the power available to us. In the NASB translation it is
1. “Strong” (dunamis, capability, potential, power).
2. “Strength” (kratos, supernatural power or dominion, mastery).
3. “Might” (ischus, possessed power, or endowed power).
Eph.1:19 uses four synonyms for power, the three which we have already seen in 6:10 and “working” (energeia, active energy, actual power in contrast to potential power).
Ephesians is an epistle of power. The letter calls attention to the surpassing greatness of the supernatural power of God available to us for life, godliness, and warfare.
6:11: “Put on the full armor of God.” We must put on the full armor of God which God supplies. The phrase “put on” is used 13 times by Paul and three times in Ephesians (4:24; 6:11, 13). The tense aorist imperative suggests a sense of urgency and the middle voice indicates that we are responsible for putting it on by ourselves (in the Greek middle voice, the subject of the sentence is the agent of the action. The subject acts himself/herself for his/her own benefit).
The armor (panoplia) protects the soldier from head to foot and it is made up of all the various pieces of armor (which will be described in detail from verse 14). Paul may have drawn the picture of the armor from the soldier he was chained to in his house arrest, while writing this letter (Acts 28:16, 20, 30). The armor is the armor “of God” (genitive of source or origin), the armor that belongs to God and provided by God.
“That you may be able to stand firm against the schemes of the devil”. “Stand” (stete) is a key word in this passage (13, 14). It is a military term for holding on to a position. A battle-ready soldier first of all maintains his own ground and hold out in a critical position. The repeated use of “against” (pros) again in verse 12 stresses the reality of the hostility confronting the Christian soldier. The preposition pros refers to a close or face-to-face combat. The preposition has the idea of “with” in English as in “walk with” or “fight with.” The enemy is the devil (diabolos) himself (see 4:27 also). The devil, the slanderous accuser is the commander-in-chief of the opposing forces. He is a master of strategies (“schemes” or “wiles” as in KJV & NKJV). The original word is methodeias (methods, or procedures). The plural form of the word indicates many different schemes or tactics he will employ against us. He uses clever and craft methods to deceive us. The word was already used in 4:14.
We are not told to attack the devil, or bind him. We are only told to “stand” against him, to hold the territory which Christ has already won for us. James reminds us to “resist the devil.” Then he will flee from us (James 4:7). The battle belongs to the Lord. He is the Captain of the Lord’s army (Joshua 5:13-15). We are under His protection.
6:12: Paul now explains the nature of the warfare and gives a further reason to put on the full armor of God.
“For our struggle is not against flesh and blood.” The “struggle” (pale) literally means “wrestling.” It signifies hand to hand combat. The preposition pros (against) as in verse 11 also refers to a face-to-face encounter. That may be the reason Paul did not use the normal term mache (a fight, a battle, or a combat). “Flesh and blood” is actually “blood and flesh.” The words appear in this order only here. Flesh was considered inherently evil by the Gnostic heresy. We do not know whether this was the reason Paul preferred this order here. Our greatest enemy is not the corrupt and wicked world we see. It is not a physical wrestling match or human struggle. Our struggle is against the rulers, against the powers, against the world forces of wickedness in the heavenly places.” We are engaged in a cosmic spiritual struggle against evil supernatural powers.
The particular terms of the enemy is introduced with the preposition pros (“against”). These terms indicate evil and sinister powers. These demonic, supernatural forces are highly organized and structured for the most destructive warfare against God’s kingdom and citizens. “Rulers” (archoi) denotes a higher rank in the demonic order (NEB: “cosmic powers;” KJV: “Principalities,”).
“Powers” (exousias) exercises limited authority (“authorities”, NIV) against God’s purposes. The plural indicates several leaders sharing this authority. They are evil angelic leaders. One commentator labels them as “cosmic or celestial potentates.”
“World forces” (kosmokratoroi), or “cosmic powers (ESV).” They are the cosmic rulers of this darkness and perhaps refers to demons who have infiltrated into the religious, political and other institutional systems of this world. The title kosmokrator (potentate) denotes one who aspires to world control. This is the ultimate aspiration of Satan. This particular term occurs only here in the New Testament. This was a term commonly used in the magical and astrological traditions. It was used of the sun (Helios) as master of all planets in the universe. “Darkness” is the realm of Satan and sin. The rulers of darkness are in conflict with the God of light. “God is light, and in Him there is no darkness at all” (1 John 1:5).
The place or seat of these evil spirits is in the “heavenly places.” It primarily refers to their realm, not to the place of the believers’ struggle. It is true that we have a two-level existence – a dual citizenship, both on earth and in the heavenlies. Our true life is in the supernatural, in the heavenly realm (1:3, 20; 2:6; 3:10). Our blessings are there, our Father is there, our Savior is there, and our eternal dwelling place is there. It is the entire supernatural realm of God; His domain, and throne. The heavenly realm assumed to be the habitat of these evil forces may be best understood as the unseen world in general, including both good and evil spirits.
6:13: “Therefore, Take up (put on) the full armor of God, that you may be able to resist in the evil day, and having done everything, to stand firm.”
In view of the magnitude of the warfare described in verse 12, the command to take the full armor of God is reiterated from verse 11. The purpose of the armor of God is to enable believers to withstand the evil cosmic powers. In verse 13, Paul again gives the purpose, introduced with a purpose clause, “in order that,” you may be able or capable of (the verb dunamai as in 3:4, 20, and 6:11). “Resist” means to stand against or withstand especially in battle. We are reminded of the words of Martin Luther when he was accused of heresy, and stood before the Diet of Worms: “My conscience is captive to the word of God……..Here I stand, I cannot do otherwise.” Remember, in this great battle, we are called to resist, to stand firm. The battle is the Lord’s. We fight not for victory, but from His victory. Peter echoes these words, when he wrote: “Be of sober spirit, be on the alert. Your adversary the devil, prowls about like a roaring lion, seeking someone to devour. But resist him, firm in your faith…..” (1 Peter 5:8-9).
“In the evil day.” Which is this evil day? Though interpreters are not agreed on its precise meaning, it is best to take this prepositional phrase to mean the present age with critical periods of intense satanic hostilities against believers. The perilous times will become more and more intense and frequent as the days go by (2 Tim.3:1). Since Paul did not use the phrase “in the coming evil day or age” he does not appear to be referring to a future day. The context does not speak of a coming battle in a future day, but of the present conflict of the believers.
The final portion of verse 13 reinforces what Paul has just stated. - “Having done everything to stand firm.” Everything has been done, to enable them to stand. Since all the necessary preparations are complete, and all the armor is put on, believers are to stand or hold their ground against the attack of the evil forces. The verb katergasazomai has the idea of achievement or accomplishment of something - having done everything which the crisis demands (Darby: “having accomplished all things”).
The Description of the Armor of God (6:14-17)
The command “to stand” is repeated here as in verses 11, and 13. The description of the several items in the armor begins in this verse. These items appear in the order in which they would be put on. All these items together comprises the armor (panoplia).
(For an exposition of the various pieces of the armor, please refer to Part 1 of the article on Spiritual Warfare).
Prayer and Warfare (6:18-20)
These verses mark the concluding remarks regarding the spiritual warfare. Paul does not mention any specific piece of armor representing prayer. But the call to “prayer and petition” and the need to “be alert” (verse 18) is in keeping with the preceding theme of Christian combat. “At all times” (NIV: “on all occasions”) suggests that the believer will be constantly in an attitude of prayer and preparation for the battle as well as the engagement itself. “Prayer” (proseuche) is the comprehensive word for prayer highlighting the fact of our approach to God. It refers to general requests and “petition” (deesis) refers to those that are specific.
“In the Spirit” (en Pneumati) means in communion with the Spirit or in the power of the Spirit. Prayer in the midst of the spiritual battle is to be energized by the Spirit. “Let the Spirit be the atmosphere in which you pray” (William Barclay).
All the saints have to be enveloped in prayer. The greatest problems we face are spiritual. So our greatest prayer concern and concentration should be spiritual protection. That is the priority need for all of us. It is certainly appropriate to pray for our physical needs, but the whole teaching of the New Testament calls us to place our priority on our spiritual needs. Just consider for a moment the shallowness of our prayers and prayer meetings; just following a routine and tradition without ever evaluating its theology or method (this may be true of several other ministries also). The awareness of a combat situation should revolutionize our prayer life. The more we are aware of the spiritual warfare, it will create an alertness to prayer, and alertness in turn will continue to keep us in prayer. This will impart a new understanding of the need of prayer.
The focus of prayer here is “all the saints.” Reference to “all the saints” occurs twice previously in this epistle (1:15; 3:18). They are involved with us in the spiritual warfare. They need our prayers. This is a call for us to pray for others, other than ourselves. We sin against God when we fail to pray for our fellow saints (1 Samuel 12:23). We should keep on praying “with all perseverance and petition.” We should be devoted and dedicated to prayer, watching out and vigilant, holding out and waiting. “Perseverance” (proskarteresis) has the idea of continuing to do something with intense effort or to persist obstinately in something. Our prayer is accompanied by perseverance. Jesus had instructed His disciples this very same truth – Keep on the alert at all times and pray (Mark 13:33; Luke 21:36).
In verses 19-20 Paul requested prayer on his behalf – not for his release and freedom, but to be bold and faithful in the proclamation of the gospel. This is not a prosperity theology prayer. Most of us do not subscribe to prosperity theology, but our prayer betrays us; it reflects our hidden prosperity motifs. Our prayer meetings also are no different. No motivation from elders and pastoral leaders to concentrate on praying for spiritual blessings. The call to prayer is always for material and mundane things. This may be the reason that many are materially prosperous and spiritually bankrupt. The disciples’ prayer which the Lord taught His disciples is a “Kingdom Priority Payer” (Matt. 6:9-13). Since Paul is requesting prayer in the context of spiritual warfare, his prayer focus also is on the bold proclamation of the gospel. He wanted help in his own battle against Satan. That is where we all need help and our prayer for one another should focus on our spiritual warfare. What profound teaching on prayer!
“Utterance may be given to me” Paul, the ambassador in chains seeks an opportunity to testify even before the imperial court. The utterance or speech was to be graciously given (passive voice) to him by God. It is not as KJV renders it, “that I may open my mouth,” but rather that “God may open my mouth to make known with boldness the mystery of the gospel.” The prayer request is for this purpose. The utterance or a speech (logos) implies the use of words. Lenski thought that Paul’s vocabulary reflects the formal language of diplomatic procedure (see Acts 26:1).
Paul’s passionate desire was to make known “the mystery of the gospel.” On grammatical basis, three interpretations are possible for the usage “mystery of the gospel.”
1. The mystery about the gospel.
2. Mystery contained in the gospel.
3. The mystery, namely the gospel.
In the context of the passage mystery contained in the Gospel as explained in Eph.3, seems to be the best option. Paul’s desire is not simply to preach the gospel, but to declare the mystery, that is the union of believing Jews and gentiles into one body, the church. In view of his trial before Nero, and the false accusations against him, he needed to make clear that Christians are not a sect, a heretical group, or a rebellious political entity, but a new spiritual society, called out by God, composed of Jewish and gentile believers, in the body of Christ, the church. He was constantly attacked by the forces of the evil one. The Roman government and all his opponents, and accusers were trying to oppose his ministry. The prayer request is in the context of such powerful spiritual warfare in his life.
Paul is to boldly make known the mystery of the gospel. “Boldness” (parrhesia) denotes freedom to speak with no restraints, hence to speak freely, frankly and boldly. The same word is used in its verbal form (“boldly;” NIV: “fearlessly”) in verse 20. No doubt the apostle is thinking especially of his appearance before the imperial court.
Paul is an ambassador (of Christ, an official representative), yet paradoxically he is in chains. “An ambassador in chains” is one of the most beautiful, heart-touching expressions in the New Testament. It speaks volumes about the man and his mission. The position of ambassadors command respect and enjoy diplomatic immunity. Paul, the ambassador of Christ is in chains; a prisoner because of his faithfulness in preaching the gospel. “In chains” is actually “in a chain” (en halysei). The word is a collective singular and does refer to a specific chain. Paul as a prisoner was handcuffed to one soldier.
Paul himself was in spiritual warfare about which he graphically wrote. He humbly acknowledged that as he is in the front battle lines, and confronts the enemy, he was counting on the prayers of the church. Paul was probably the most gifted apostle. Yet he greatly needed the help of God and the help of fellow-Christians in his spiritual warfare. Paul challenges us to “warfare prayer.” Even when he requested prayer for himself, it was from a selfless motive to preach the gospel and to glorify his Savior. “Soli deo Gloria” (glory to God alone) was the ultimate goal of this great hero of faith, “Saul of Tarsus,” and later, “Paul an apostle of Jesus Christ by the will of God,” and finally “an ambassador in chains.”
Questions & Suggestions for Application, Personal & Group Study
1. Trace the history of spiritual warfare in the Bible, make your own observations. Suggested Bible passages: Isa. 14:12-21; Genesis 3; Daniel 10; Rev.12: 7-17; 19:11-21; 20:7-10.
2. Trace demonic activity during the public ministry of our Lord (Matt.4;1-11; 8:28-34; 9:32-34; Mark 1;21-28; 3:7-12; Luke 4:31-37, 41; 8:26-39) and in the missionary activities of the apostles (Acts 8:9-24; 16:16-24; 19:13-19). You may also consider the persecutions against the apostolic church, and the church in the 21st century.
3. What kind of spiritual warfare are you experiencing in your life and ministry? Remember, temptations are also a part of the spiritual battle? Are you victorious in the areas of your temptations? What specific steps will you take to counter Satan’s strategies? Have you given Satan any handles in your life? Ask God to cleanse your heart and mind and give you complete victory over the forces of evil. How our study has helped you in this battle?
4. Prepare an expository sermon outline on spiritual warfare from Ephe.6:10-20. Prayerfully preach this sermon.
5. Another passage to seriously consider in your study on spiritual warfare is 2 Cor.10:3-6.
6. Plan for an interactive study on spiritual warfare, its relevance and discuss its implications in your group. Discuss how this cosmic battle affects our life, churches, marriages, families, institutions, society, educational system, politics, and government. How can we counter this threat?
7. Discuss the importance and need of spiritual warfare prayer. Teach more on warfare prayer from what we have learned in Eph.6:19-20. Mobilize a group to gather regularly for praying with this specific goal.
8. Do you think it is important for churches to adopt spiritual warfare prayer strategies? How can this concept revolutionize our prayer life and prayer meetings?
9. What are the great principles of prayer we can learn from Eph.6:18-20 (Paul’s request for prayer on his behalf)?
10. Be encouraged and comforted by the fact that our God is Sovereign Lord of the universe, and all cosmic forces are always under His authority and control. Satan is a defeated foe. We are fighting form Christ’s victory on the cross. We are destined to celebrate the ultimate victory with our Lord.