The Armor of Spiritual Warfare (Eph. 6:14–17)

What causes the cultural decline we’ve been seeing? For instance, just in recent years, we’ve seen the media use the invented word “trouple” to describe polyamorous relationships. That was reporting from Colorado, and in Utah, where Mormon sects still engage in the practice, state legislators have considered the decriminalization of polygamy. When so-called same-sex marriage was still a point of legal debate across this country, many predicted it opened this very door, but the moral revolutionaries responded that such reasoning was the result of a slippery-slope fallacy; it’s bittersweet to now see vindication.

We began considering what causes this last time. It’s easy to look for scapegoats to blame in our cultural decline. Some Christians have selected some reasonable targets, such as the teaching of naturalism and secular ideology in our schools and the pervasion of pornography. Some have selected less reasonable targets to blame, like role-playing games and certain fiction novels. Things of this nature are symptomatic rather than a cause.

The issue is far deeper and more insidious. Here, in the Book of Ephesians, we’ve already come to understand this battle read that the work of Satan is active in the sons of disobedience (2:2). This world is under the sway of Satan, and we read in 6:11 that he has many schemes or wiles. Christians find themselves engaged in open warfare with the devil, and this conflict covers many fronts, including many intersecting each of your lives.

Thankfully, the war has already been decided at the cross, where Christ “disarmed the rulers and authorities” (Col. 2:15). However, as we considered last week, this doesn’t mean that we still face a dangerous foe; Peter tells us that the devil remains as a roaring lion (1 Pet. 5:8). Moreover, we read that he wants a place, a foothold, within the church (4:27).

As such, we continue to engage in warfare. Scripture says, “For though we walk in the flesh, we do not war according to the flesh, for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ” (2 Cor 10:3–5). In each battle, we must know the proper way to engage the enemy.

Indeed, it is only in the power of God that we can fight. As we read in v. 13 last week, the way we resist the devil is to stand with “full armor of God,” and these four verses mention six pieces of this armor. For the purpose of this sermon, we’ll also consider the participles (the -ing words) and the two main verbs governing the use of these implements — stand (v. 14) and take (v. 17). As such, we are going to consider how we prepare to stand in battle (vv. 14–15) and what we take up in battle (vv. 16–17).

How we prepare to stand in battle (vv. 14–15)

Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace;

The apostle told us to put on the armor to be able to stand in v. 11. In v. 13, he says, “Therefore, 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.” Now, he says, “Stand, therefore.” We know the truth, so let us now apply it!

What is the truth again? First, we have armor, and we’re called to “having girded” ourselves with some of it. That is application: we’re issued what we need for battle, and it’s time to suit up to engage the enemy. Based on the state of this participle, by the way, this is work that we should have already done.

To understand this, we have to understand a bit about the ancient world and fashion. Men typically wore a loose tunic that allowed airflow. However, in battle, such material might become tangled, which was obvious dangerous. It was important for men to take the loose, lower portion of their garments, pull tight them against their waists, and wrap the extra fabric between their legs and back up into a belt. This was the process of girding one’s loins, and it leaves the legs free to move and run as needed in battle.

Just this image is a rich one in Scripture. In doing so, we emulate the Lord (Isa. 11:5). He commanded the Hebrews to eat the Passover so girded (Exod. 12:11). Jesus told His disciples to always be dressed in readiness (Luke 12:35), and similarly, Peter tells us to be sober (1 Pet. 1:13). We must cast away encumbrances (Heb. 12:1) and distractions from our daily affairs (2 Tim. 2:4). Having our loins gird as Christians is a step we need to take now so that we’re able to stand in battle.

Note, though, that this is with a belt. The belt was important for more than holding fabric. As one study notes, it “held the breastplate in place and provided an attachment for the sword.” We’ll talk more about these items later, but in this case, the belt we have is truth. Paul has already mentioned the revelation of truth in the gospel (1:13; 4:15, 21, 24), and they needed truth in the congregation (4:15, 25). The fruit of the light is truth (5:9). So, we need truth as Christians to help free us for battle.

Even so, there’s a question here as to what kind of truth the Lord means — is this truth subjective or objective? Most commentaries hold that this is a subjective truth, or, stated better, the Christian’s own truthfulness. That’s why preachers will often say it’s important for us to operate honestly in this world, which is important, but it may not be the implication here.

This could very well be objective truth. In other words, we need to gird our loins not with our personal truthfulness but with the truth of God. The lack of article here “stresses the quality of the term.” As such, there may be a connection between truth, the gospel of the peace, and the Word of God. That seems to me to be the better option.

A third option modifies the second, adding back in a sense of the subjective. We are to know or be aware of God’s truth (Hodges took this view, for instance). As one commentary notes,

It is not simply integrity or sincerity, but the assured conviction that you believe, and that it is God’s truth you believe. Such a sincere persuasion binds tightly the other pieces of armour; and “trussing up his loins” gives the combatant alertness and buoyancy in the battle, enabling him to “endure hardness as a good soldier of Christ.” He feels supported and braced by his conscious knowledge and reception of the truth.

We need God’s truth, and we must apply it to our lives. Because the belt was so intracule to the armor set, we must conclude that our lack of God’s truth will cause us numerous problems, such as the loosening of the breastplate or the loss of our sword. We must constantly fill our minds with God’s truth so we don’t get tripped up in this world.

Next, we read that we need righteousness, Specifically, we read that we need to “having put on” this righteousness, which is the same form of the participle as before. Righteousness is described here as a breastplate, and this is again something that the Lord has put on before (Isa. 59:17). One commentary describes the breastplate as “a tough, sleeveless piece of leather or heavy material with animal horn or hoof pieces sewn on, covering the soldier’s full torso, protecting his heart and other vital organs.” In this case, righteousness is the material protecting us.

Is this speaking of practical holiness, living out righteousness and thus protecting ourselves (cf. 2 Cor. 7:1)? What a fearful fact this would be, that our protection in battle is a breastplate made with our own hands! However, Calvin held to this view, believing it to be the imparted righteousness of Christ lived out experientially.

Yet, Christ became our righteousness (1 Cor 1:30). We see in Ephesians the command “put on the new self, which in the likeness of God has been created in righteousness” (4:24). We also see the command to imitate God who has this breastplate of righteousness (5:1). If we understand that we have this in Christ at salvation, and that we trust in this by living as if it is true, then our hearts will beat under the covering of the righteousness of God, not sin. This doesn’t negate a subjective experience, however, as one experientially lives this out in the evil day.

Let’s now move on to the next verse and see what we need next for our preparation. If you have your loins gird with truth and your breastplate of righteousness in place, you should also have had your feet shod in preparation.

The peace here is with God. This means we are preparing our feet to fight, but it’s actually the gospel that is preparing us. Understand, though, that we’re not talking about going out and sharing the gospel with unbelievers in this verse; remember, we’re preparing to stand in battle against the enemy! So, the gospel is actually preparing us, giving us the good news we will need in battle so we have sure footing in the Lord. The enemy will try to knock you down with doubts about your salvation and peace with God, so you need to assure yourself of the gospel before you enter the battle!

That completes what we need to prepare for battle. Now, there’s not a big transition here, but Paul does use a different verb for the next couple of verses. The previous implements of armor are what we need to don before we even enter the arena of battle. The following are what we take up as we enter that arena, so let’s consider that now.

What we take up in battle (vv. 16–17)

in 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. And take the helmet of salvation, and the sword of the Spirit, which is the word of God.

This likely means “in addition to” the listed items that came before. Let’s consider the term “taking up.” This is an active participle, something to remember to do on a regular basis. As one study notes, “The previous participles in this sentence have been specific to the way each item of armor is fastened upon the body. But the shield, helmet, and sword have no special fastening; they are simply taken up or assumed, and so they are covered by this general participle and the imperative verb in 6:17, δέξασθε ‘take’ [Ea, LJ].” So, we must remember to move in certain ways in battle, raising our shield, helmet, and sword at appropriate times.

The first of these is “the shield of faith.” This kind of shield is “the large shield (2.5 × 4.5 ft.) that protected the entire body.” Yet, it is metaphorical for faith.

What kind of faith are we talking about? For instance, is this talking about taking up the Apostles’ Creed in the heat of battle? Not necessarily. The truth should have an objective reality, but this is an entirely subjective or personal experience. This is the faith that God grants us to wield, a personal belief or trust in Him. If you forget yourself in battle — or, more accurately, forget that victory is in the Lord — then you will feel the arrows of the enemy.

The devil will volley flaming arrows or darts in our direction. This not only pierces flesh, but sets it and the materials around in on fire. In ancient warfare, the oil-treated leather shield could quench these arrows. When it comes to temptation, we must believe that the Lord can extinguish what the enemy throws at us, oor we may find ourselves engulfed in sin and even destruction.

Personal belief is vital, which brings us to the next item in v. 17, “the helmet of salvation.” One study notes, “The intricately designed Roman helmet protected the soldier’s head and also made him look taller and more impressive.” In the case of spiritual armor, this is again, indicative of the Lord in Isaiah 59:17. Yet, in that case, the Lord doesn’t put this helmet on to protect His head, but uses it as a picture of providing deliverance for His people.

As this is a helmet of salvation, you will need it to protect your head against Satanic doubts and deceptions. In 1 Thessalonians 5:8, we read that the helmet is the “hope of salvation.” We don’t want Satan to be able to discourage us in the heat of battle, cause us to disengage. The hope (expectation) we must have is that we are saved. We know that we will one day be saved, as well, but this is the present belief that we are justified before God, a fact which will protect us against wiles and discouragements of the devil.

Finally, we have to take up “the sword of the Spirit” in battle. This is a common image in Scripture for the Word of God (Is 49:2; Hos 6:5; Hb 4:12). This weapon can be used in defense like the other pieces of armor. Even so, this can also be used offensively (cf. 2 Cor. 10:3–5). This construction seems to mean that the Spirit (the Word of God) is the source of the sword.

This is the Scripture. It may focus on the vocal proclamation of the Word, like resisting temptation with Scripture; in battle with the devil’s temptations, the Lord not only spoke the Scripture back to the temptation, but also applied the teaching of the Word (Mt 4:1–11). It could also refer to the evangelization of the lost or the preaching of the Word.

Conclusion

Look again at the pattern of this passage. V. 10 says that we’re to be strong in the Lord. The next verse tells us to put on the full armor of God, repeated later. Here, we’ve seen every element of armor comes back to God. We need His righteousness, His truth, His gospel. We need to trust in the salvation He provides, believe in His ability to protect us, and use His Word. His might is fighting the battle.

The Lord, the one who’s already overcome the enemy, is the only way we’re going to make it through this battle. Times of doubt and temptation, heartache and sorrow, disappointments and sheer evil all come. We’re in a war, and we must come to grips with that reality.

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