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 (4:12, 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.
"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."153
"The image of the cosmic struggle or confrontation with evil is frequent in the book, but it hits its high point here (1:19-23; 2:1-7; 4:7-10; 5:7-14, 17)."154
6:10 "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. 1 Sam. 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. 1:19-20; 2:1; 3:16-21). Three different words for power in this verse, all of which appear in 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."155
This may be a figure of speech meaning powerful strength.156
6:11 To be strong in the Lord (v. 10) the Christian must "put on"(cf. 1 Thess. 5:8) the full armor that is God's. He supplies it for the believer (cf. Isa. 11:5; 59:17).
The purpose of accepting the equipment that God provides for waging spiritual warfare is essentially to withstand all of Satan's attacks. In the context of this epistle the aim of Satan in view primarily has been the disunity of the body of Christ. However what Paul said here doubtless applies to all of Satan's aims and attacks. These offensives come to us from a very intelligent and experienced strategist, and they are frequently deceptive (cf. 4:14).
From other Scripture we know that Satan is behind all of our temptations having received permission to assail us from God (e.g., Job 1-2). He uses the world system and our flesh (sinful nature) as his tools. He also attacks us directly himself and through his angelic emissaries. God has given us specific instruction in Scripture about how to combat these attacks. We are to resist the devil (1 Peter 5:8-9), flee the temptations of the world system (the lust of the flesh, the lust of the eyes, and the pride of life; 1 John 2:15-17; 1 Tim. 6:11; 2 Tim. 2:22), and deny the flesh (Rom. 6:12-13; 7:18-24; 8:13). How do we know the source of a given temptation so we can respond to it appropriately?
Satan has consistently aimed his personal attacks at getting people to doubt, to deny, to disregard, and to disobey the revealed will of God (cf. Gen. 3; Matt. 4). The world system seeks to get people to believe that they do not need God but can get along very well without Him (1 John 2). The flesh tempts us to think that we can find satisfaction, joy, and fulfillment on the physical, material level of life alone (Rom. 7).157
6:12 If we want to obey God and resist the devil, we are in for a struggle. It is not easy to become a mature Christian nor is it automatic. It takes diligent, sustained effort. This is part of our human responsibility in progressive sanctification.
This struggle does not take place on the physical level primarily, though saying no to certain temptations may involve certain physical behavior. It is essentially warfare on the spiritual level with an enemy that we cannot see. This enemy is Satan and his hosts as well as the philosophies he promotes that people implement.
Some commentators believe that Paul described four different orders of angelic beings here. Probably the four terms used of our spiritual enemies in this verse do not identify four separate kinds of adversaries as much as they point out four characteristics of all of them. "Rulers"stresses their authority and "powers"or "authorities"their strength. "World forces of this darkness"or "powers of this dark world"point to their wide influence in the world and forces "of wickedness"or "spiritual forces of evil"to their evil character. They operate in the heavenly realms (1:3, 20; 2:6; 3:10). Presently Satan and his hosts have access to God in the sense that they can communicate with Him but not in the sense that they can coexist in fellowship with Him (cf. Job 1-2).
"Nowhere in the NT do we find a territorial view of demons. Jesus never casts out a territorial demon or attributes the resistance of Nazareth or Jerusalem to such entities. Paul never refers to territorial spirits, nor does he attribute power to them--despite the paganism of cities where he established churches."158
"In the face of growing citizen militia groups, committed to arming themselves in order to defend personal freedoms, it seems ironic that the church has forgotten that she is spiritually armed for an entirely different battle. As the church, in response to various culture wars, increasingly turns to numerous battles with flesh and blood' rather than to the primary battle with the spiritual forces of wickedness in the heavenly places' (Eph. 6:12), one must wonder if we have forgotten the teaching of the New Testament itself."159
6:13 This verse summarizes what has just preceded. It does not describe the Christian standing in victory after his or her conflict, as is clear from verses 14-18. Probably Paul repeated himself here because of the urgency of our taking up God's provisions in view of the serious struggle we face.
The evil day in view probably describes any day in which the evil forces attack. A less likely possibility is that it is some day yet future that is more evil than the rest, such as the day of the Lord. Every day of temptation is an evil day in this sense for the Christian.
6:14 This verse begins the eighth long sentence in this epistle, and it runs through verse 20 (cf. 1:3-14, 15-23; 2:1-7; 3:1-13, 14-19; 4:1-7, 11-16). The main verbs in this sentence are "stand"(v. 14) and "take"(v. 17). They are imperatives denoting urgency (cf. vv. 11, 13). Four participles follow in verses 14-16 that describe how to stand.
Isaiah described God as a soldier (cf. Isa. 11:5; 59:17; 52:7; 49:2). Paul may have had these descriptions in mind, but he probably used this figure to describe God's protection because armored Roman infantrymen were commonplace throughout the empire. One was probably guarding Paul when he wrote this epistle (cf. Act 28:16). Everyone knew what they looked like.
Paul described the items that the Roman infantryman wore in the order in which he would have put them on. He first put on, over his short tunic, a belt that would hold both the breastplate and scabbard in place. The "truth"could refer to both God's revealed truth that the Christian has believed and the Christian's own truthfulness, specifically a lifestyle that reflects the truth. Full truth is the only adequate basis for a defense against Satan.
"A man of integrity, with a clear conscience, can face the enemy without fear. The girdle also held the sword. Unless we practice the truth, we cannot use the Word of truth. Once a lie gets into the life of a believer, everything begins to fall apart. For over a year, King David lied about his sin with Bathsheba, and nothing went right."160
"People of that time did not normally wear a belt in the house, but when they faced some vigorous action such as running, or when a soldier was preparing for battle, they raised their loose robes above the knees and fastened them in place with a belt . . . Thus the girding' of the loins meant preparation for physical activity or, as here, for engaging in conflict."161
Likewise righteous conduct seems to be in view as well as the righteousness of Christ that becomes ours at regeneration. The breastplate covered the soldier's body from the neck to the thighs. It was usually bronze or chain mail.162It had a back piece, but it was the front part that gave it its name.
6:15 Roman infantrymen wore tough sandals studded with sharp thick nails on the bottoms to increase traction.163The gospel that has brought peace to the Christian enables him or her to stand firmly against temptation. Likewise the gospel is what enables us to move forward against our enemies (cf. Isa. 52:7). The preparation of the gospel of peace probably refers to the gospel the Christian soldier has believed that enables him to stand his ground when attacked. We must be so familiar with the gospel that we can share it with others (cf. 1 Pet. 3:15). That grip on the gospel will enable us to hold our ground and even advance when tempted.
". . . protection comes from reflecting the unity that the gospel provides within the community (shod your feet with the preparation of the gospel,' 6:16 [sic, 6:15], looks back to 2:11-22; it is not a reference to evangelism)."164
6:16 The Roman soldier's shield was wood covered with leather to make it flame retardant. It was oval in shape and about two and one-half feet wide by four feet long. With it the soldier could protect his whole body. The faith that provides such a defense for the Christian in his or her spiritual warfare is two-fold. It is trust in all that God has revealed and active application of that trust at the moment of spiritual attack.
The first three participles that explain how to stand fast are "having girded"or "buckled"(v. 14), "having put on"or "in place"(v. 14), and "having shod"or "fitted"(v. 15). The fourth participle is "taking up"or "take up"(v. 16).
6:17 The second main verb in this long sentence (vv. 14-20) is "take"or, better, "receive"or "accept"(Gr. dexasthe). In addition to standing firm, having received and having already put on four pieces of armor, we also need to receive and put on two more.
Since Christians are to put this salvation on, the salvation or deliverance in view seems to refer to the present and future deliverance we need when under attack by Satan (cf. 1 Thess. 5:8). We have already received salvation from condemnation. We receive this present salvation (deliverance) as we receive all salvation, namely by calling on God and requesting it (cf. 1:15-23; Joel 2:32; Acts 2:21; Rom. 10:13).
This salvation is evidently similar to a helmet because deliverance involves a mental choice, namely trust in God rather than self, and obedience to Him. Confidence in God becomes our salvation and so protects our thinking when we are under attack.
The sword carried by the Roman infantryman (Gr. machaira) was short and two-edged. Soldiers used it to thrust and to cut in hand-to-hand combat. In Paul's description it is the soldier's only offensive weapon. Infantrymen usually also carried a long spear, but Paul did not mention that in his analogy. The word of God is similar to this short sword for the Christian. "Word"(Gr. rhema) refers to the utterance of God rather than to the written Word or the living Word of God (Gr. logos). It seems most likely to refer to the words of Scripture that we use to counteract the particular temptation we face. It is the appropriate Scripture spoken or put to use by the Christian in a given instance of temptation that is in view (e.g., Matt. 4:4, 6, 10).
"As Jesus used the words of Scripture to repulse the tempter, so must the Christian the words the Spirit has inspired to drive away Satan."165
The Holy Spirit both gives the word and empowers it as we use it. It is His sword (cf. Isa. 49:2).
6:18 Prayer and alertness (two participles in the Greek text) describe how we should "receive"present salvation and the word appropriate to our trial. We should be in constant prayer in preparation for our spiritual battles and as we engage our enemy. The Spirit prays for us (Rom. 8:26) and enables us to pray, as He enables us to do everything else.
"Prayer"refers to our communication with God generally and "petition"to our supplications specifically. The antecedent of "this"is the first clause of the verse ("With . . . Spirit"). In addition to praying for our own needs we should also, as good soldiers, keep alert to the needs of other fellow soldiers, namely all the saints. We must not fail them but pray for them persistently. The great need for prayer that exists is obvious in Paul's use of the word "all"four times in this verse (cf. 1 Tim. 2:1).
"Prayer is an engine wieldable by every believer, mightier than all the embattled artillery of hell."166
6:19-20 Paul sensed his own great need for the prayer support of his readers. It was incongruous that an ambassador of Christ should be in chains. He was in heavenly places, but he was also in an earthly dungeon. An encounter with spiritual enemies awaited him when he would make his defense before Caesar. He needed bold utterance in all of his ministry opportunities but especially in the defense he anticipated in the imperial court (cf. Acts 28:30-31).167
"The word for boldness' is made up of two words meaning all' and speech.' It signifies the attitude when one is completely at home and the words flow freely. Thus it may mean outspokenness,' or frankness.' When a person is speaking in this way, he or she is not in the least afraid, and thus the expression comes to signify boldly.'"168
"Note that Paul did not ask them to pray for his comfort or safety, but for the effectiveness of his witness and ministry."169
The mystery of the gospel (i.e., the uniqueness of the church, 2:11-3:11) needed defending in Rome because the Romans viewed Christianity as simply a sect within Judaism (cf. Acts 18:12-17). The Jews saw it as a heretical religion (cf. Acts 21:27-28).
