Put on the whole armor of God

Put on the whole armor...

Eph. 10-20, 10 Finally, be strong in the Lord and in the strength of his might.11 Put on the whole armor of God, that you may be able to stand against the schemes of the devil. 12 For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. 13Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. 14 Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, 15 and, as shoes for your feet, having put on the readiness given by the gospel of peace. 16 In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; 17 and take the helmet of salvation, and the sword of the Spirit, which is the word of God, 18 praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints, 19 and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, 20 for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak.

14 Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, 15 and, as shoes for your feet, having put on the readiness given by the gospel of peace. 16 In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; 17 and take the helmet of salvation, and the sword of the Spirit, which is the word of God, 18 praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints, 19 and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, 20 for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak.

The passage this morning falls into three sections: (a) vv. 10–13 teaches us that we must put on the whole armor of God to be strong in the Lord and in the power of His might, (b) In vv. 14–17 teaches us necessary requirement which, is to put on the whole armor and Stand firm, (c) Finally, vv. 18–20 focus on our need to put on the whole armor of prayer, praying constantly standing for all believers, especially for those who fearlessly proclaim the mystery of the gospel.

Let us pray…

1. Put on the whole armor of God … be strong in the Lord and in the power of His might, 6:10–13

Now we see Paul, having concluded his instructions to the various groups within the Christian household, now he addresses all them and all of us and exhorts us to be strong in the Lord and in his mighty power. The reason for this call to arms is that they as well as us as well are engaged in an ongoing spiritual battle with the powers of darkness. Paul sets the tone for his transition with the one word ‘finally,’ which introduces v.10. Now he gives the first command, ‘be strong’, which is best understood as a passive, meaning ‘be made strong, be strengthened’. This command fits with the corresponding passive in the prayer of 3:16, ‘that may grant you to be strengthened with power through this Spirit in your inner being.’ Indicating that we believers cannot empower ourselves! Rather, our inner strengthening comes from an external source, which is the Lord Jesus Christ. Christ is the person with whom believers have been brought into union.

, So as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God; being strengthened with all power, according to his glorious might, for all endurance and patience with joy.”

It is Christ alone who gave them their strength! They are no longer under the tyranny of the prince of the power of the air, but have now come under Christ’s loving rule and headship. For this reason the call is to ‘be strengthened in him’: For Christ supplies all they need for their spiritual warfare.

The call to be ‘strong’ in the midst of a battle has a number of Old Testament precedents, Joshua, was told to ‘be strong and of good courage.’ David, also, ‘found strength in the Lord’ (), then later when God’s people were gathered home from exile, God said ‘I will make them strong in the Lord’ (). Our strength is only found in God, Jesus or the Holy Spirit.

The source of this strengthening is described more specifically as ‘in the power of His might.’ This dynamic phrase has already been used in relation to God’s all-powerful strength, which raised Christ from the dead and exalted him to the place of honor, far above all rule and authority. The apostle prayed that they might understand and experience the extraordinary power of God working on their behalf, that they know, ‘what is the immeasurable greatness of his power toward us who believe, according to his great might’. Now he calls upon them to appropriate this might, that Jesus has already given them to overcome powerful, diabolical opposition.

11 Paul now explains why believers need to be strong in the Lord, and how his mighty power is to be appropriated: they are engaged in a deadly spiritual warfare on the side of God against the devil, and if they are to prevail they must put on God’s full armor.

The imperative here, is to put on the full armor of God which explains the warning of v. 10, Be strong in the Lord, is to be carried out. It is only by putting on the armor that believers can be properly equipped against the devil’s attacks. This call to put on God’s armor recalls the earlier instruction about ‘putting on the new self’, which was ‘created after the likeness of God in true righteousness and holiness’ (4:24).

Paul wants us to put off our old humanity, and now by detailing the armor to be worn, he is telling us how to put on the new. Essentially, then, to ‘put on the new self’ is the same as putting the armor of God.

This phrase ‘full armor’ refers to ‘a complete set of weapons to be used in defensive or offensive warfare.’ This armor was worn by heavily armed foot soldiers. Though not all the weapons are mentioned here, Paul suggests the ‘whole armour’ be used to protected us fully in this spiritual warfare.

, by truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 8 through honor and dishonor, through slander and praise. We are treated as impostors, and yet are true; 9 as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything.”

The ‘armor of God’ is the armor that God supplies, God’s armor, which he wears, the armor that is God himself. It is God who provides this weaponry for believers. Look at the description of the armor of Yahweh and his Messiah in

, Righteousness shall be the belt of his waist, and faithfulness the belt of his loins.” Isaiah’s references depict the Lord of hosts as a warrior fighting with his own armor in order to vindicate his people. The weapons we believers are to wear, are namely, truth, righteousness, and salvation, suggest that we put on God himself, or at least his characteristics. , ‘Be imitators of God…’.

The reason for which believers are to be clothed with the armor is so that they ‘might be able to stand against the schemes of the devil’. Four times over (vv. 11, 13 [twice], and 14) the apostle uses the language of standing, standing firm, or withstanding. The first reference to ‘standing’ involves resisting or holding their position against the devil’s ‘schemes.’ We are not to surrender to his evil opposition, but prevail against it. This phrase ‘schemes of the devil’ here used in the plural suggests attacks that are constantly repeated and of great variety. The varied natures of these diabolic attacks come out again in v. 16, in slightly different language: the ‘evil one’ launches his ‘flaming arrows’ against the saints. This suggest not only inner temptations to evil but also ‘every kind of attack and assault of the “evil one.”

According to 4:27, Satan tries to gain a foothold and exert his influence over the lives of Christians through uncontrolled anger (v. 26) as well as falsehood (4:25), stealing (v. 28), unwholesome talk (v. 29), indeed any conduct that is characteristic of the ‘old way of life’ (v. 22). Further, the evil one is committed to hindering the progress of the gospel and the fulfillment of the divine plan of summing up all things in Christ. He will attempt by his ‘schemes’ to turn believers aside from pursuing the cause of Christ and achieving this goal.

Snodgrass’s is worth quoting here in full:

The mention of the “schemes” of the devil reminds us of the trickery and subterfuge by which evil and temptation present themselves in our lives. Evil rarely looks evil until it accomplishes its goal; it gains entrance by appearing attractive, desirable, and perfectly legitimate. It is a baited and camouflaged trap.

The apostle’s intention, however, in urging these Christians to put on God’s armor is that they might prevail against the stratagems and tactics of this evil enemy. Paul wants Christians who are strong, stable, and robust so that they remain firm against the devil’s schemes. The notion of doing battle with Satan and the powers of darkness ‘may seem a frightening prospect’, and indeed to take on such formidable foes simply with ‘one’s own resources would be to court disaster. But this passage does not foster an attitude of fear. The entire passage is suffused with a spirit of confidence and hope and we are left, not with a feeling of despair, but with the sense that Satan can and will be defeated.

As believers we must not be fatally unprotected and exposed, that why we must put on the whole armor of God!

Our reason for this confidence is that God in Christ has already won the decisive victory over the evil powers.

,“That he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church.”

Not only has the authority of the powers been broken, but also their final defeat is imminent. This is seen through the very existence of the church, comprising Jews and Gentiles being reconciled through the death of Christ to God and to one another in the same body. This is clear evidence that the purposes of God are moving triumphantly to their climax. The evil powers cannot finally hinder the progress of the gospel, and all things will ultimately be subject to Christ. It is because of God’s victory in his Son that believers are in the battle at all.

We are not urged to win the victory; rather, to stand and withstand the devil’s schemes and to stand firm, a posture that will involve both defensive and offensive positions.

Believers live in the overlap of the ages, between the ‘already’ and the ‘not yet’. Think about it, Christ is already seated in the heavenly places far above every rule and authority; God has placed all things under his feet (1:21, 22), and we have been raised and made to sit with him (2:5, 6). But Christians need live what has been won for them, and in the present context this means putting on the armor of God and standing firm in the midst of the battle.

12 Paul explains further why believers need God’s mighty armor if they are going to stand firm. It is because the battle being waged is not against human flesh and blood but against evil spiritual powers of great authority (v. 12). The supernatural, powerful, and cunning nature of the opposition makes the use of God’s armor absolutely necessary.

The word used to describe this struggle is a term found nowhere else in the Greek Bible. The word is “palay” and it means to wrestle, which is a contest between two men in which each endeavors to throw the other and which is decided when the victor is able to hold his opponent down with his hand upon his neck. Paul uses this word particularly because he intends to ‘heighten the closeness of the struggle with the powers of evil.’ In contrast to flesh-and-blood wrestling with which these Christians would have been familiar, the apostle asserts that ‘the true struggle of believers is a spiritual power encounter which requires spiritual weaponry’. In this close struggle, hand-to-hand combat is in view, not the firing of computer-guided missiles from a distance! By speaking of the battle as wresting or a struggle, Paul identifies with all Christians that we are in this spiritual conflict.

The apostle declares that this spiritual warfare is not against human opposition (lit. ‘blood and flesh’), but against far more deadly foes that can only be resisted through divine empowering. Furthermore, believers need to be careful not to fall into the sins mentioned in 4:25–31. They must not become objects of bitterness, rage, anger, brawling, and the like. But Paul’s clear point here is that the Christian life as a whole is a profound spiritual warfare of cosmic proportions in which the ultimate opposition to the advance of the gospel and moral integrity springs from evil, supernatural powers under the control of the god of this world.

At v. 11 the ‘devil’ (‘the evil one’, v. 16) is the opponent of believers. Here in v. 12, the only place in the Pauline writings, the enemies against whom Christians must contend in this spiritual warfare are a plurality of powers: we wrestle … ‘against the rulers, against the authorities, against the cosmic powers over this present darkness, against spiritual forces of evil in the heavenly places.’ The first two terms, ‘rulers and authorities’, have already been mentioned as those over whom Christ rules, both in this age and that to come. The third designation, ‘the cosmic power or world-rulers of this present darkness’, does not appear elsewhere in the New Testament. The term ‘cosmic powers’ refers to deities such as Artemis, who claimed to speak of evil spirit powers as ‘world-rulers’ is akin to Paul’s notion that pagan gods are closely connected with demonic forces.

, “No, I imply that what pagans sacrifice they offer to demons and not to God. I do not want you to be participants with demons.” The qualifying phrase ‘of this present darkness’ indicates that these evil emperors belong to this present evil age of darkness, a darkness from which believers have been delivered through Christ. The final description, ‘the spiritual forces of evil’, is a comprehensive term covering all classes of hostile spirits, while the additional phrase in the heavenly places indicates their locality. These demons are not earthly figures but supernatural beings whose essential character is wickedness. Although they are powerful, and are described as in the heavenly places, this ought not to frighten believers: we have been given every spiritual gift in Christ in the heavenly places (1:3), made alive and seated with him in this domain (2:6), so that our struggle is against subjected powers. They may rule the realm of darkness and evil, but Christians have been transferred out of this realm.

The relationship of these powers to the devil is not specifically spelled out, but they are allies with him: they belong to ‘this present darkness’ and are called ‘spiritual forces of evil’. They are under the power of the evil one and form a united front. These spiritual authorities are not represented as acting independently of the devil, but as his agents they share with him common objectives and strategies. The assumption is that they have ‘a common nature, objective, and method of attack, which necessitates the believer to depend on the power of God to resist them’.

The devil and his minions are able to rule the lives of men and women who belong to his ‘tyranny of darkness’ ()—they are called ‘children of disobedience’ at —and the powers exploit culture and social systems in their attempts to wreck the creative and saving work of God. We need to understand the spiritual dimension of this struggle, the supernatural, evil nature of the opposition, and the necessity of putting on God’s armour for the battle. If we think that the Christian life is simply a matter of human effort or exertion, then we have misread the nature of the campaign and will not be able to resist the evil one’s fiery darts.

We should never deny that these supernatural intelligences work through human and governmental agencies; after all, the New Testament speaks of the whole world lying in the power of the evil one. Satan and his hosts exist for the purpose of bringing their evil and destructive influences to bear on the world and humanity at every level.

The apostles’ clarion call, then, in to believers is to recognize the nature and dimension of the spiritual conflict in which we are engaged, and to resist vigorously the onslaughts of the evil one. Many contemporary Christians seem to be unaware that there is a war in progress, or if they are, they consider it to be fought at a purely human level. V. 12 warns us that we are engaged in a deadly warfare against the god of this world and his minions, and that our struggle is not against flesh and blood, but against spiritual forces of evil headed up by Satan himself.

2 Put on the whole armor and Stand firm

13 The call for putting on the whole armour of God has been given in vv. 11 (‘so that you can take your stand against the devil’s schemes’) and 12 (because our battle is against evil spiritual powers of great authority). Now this call now serves as the basis (‘therefore’) for repeating the command of v. 11 in a different form, take up the full armour of God (v. 13). Once again the purpose is that we might be able to stand. Here in v. 13, two forms of the verb are repeated for emphasis: ‘in order that you may be able to withstand and … to stand’. God’s almighty power is required for a specific purpose, namely, that a believer, both individually and together in unity, might stand against the powers of darkness and successfully resist them. The three exhortations of vv. 10, 11, and 13, which are similar in meaning and stress the need for divine empowering, at the same time they remind us that the devil can be resisted since God has provided all the necessary resources for the battle.

The time when believers are to withstand the devil and his hosts is ‘on the evil day’. This phrase occurs nowhere else in Paul writings, The exact phrase, ‘the evil day’, turns up in three prophetic passages of the Old Testament (, ; ; cf. ), and has an ominous ring to it. Both Old Testament and Jewish apocalyptic thought, distinguish two ages: ‘the present age’, which is characterized by evil and dominated by rulers or demonic powers which were doomed to pass away (, ); and ‘the coming age’, which is the time of salvation.

Many teachers understand the phrase ‘the evil day’ as: (1) synonymous with the ‘evil days’ of and thus referring to the whole of this present age between the two comings of Jesus. In the final view, which we prefer, the apostle is not only speaking of this present time between the two comings of Jesus, but is also alerting believers to the dangers of the devil’s schemes on critical occasions in this present evil age. There may appear to be times of reprieve for Christians, but they must not be lulled into a false sense of security, thinking that the battle is over or that it is not especially difficult. They must always be prepared and put on the full armour of God, for the devil will attack when least expected.

Finally, it is crucial that when believers have done everything they stand firm. The Roman centurion, according to Polybius, was to be the kind of person who could be relied upon, when under pressure, to stand fast and not to give way. The same determination is necessary in the spiritual warfare. When they have done everything, that is, made all the necessary preparations for the battle and are fully armed, Christians are to stand firm against the onslaughts of the evil powers. In all twenty-one of its occurrences in the New Testament this verb means to ‘achieve, accomplish, do’, and this makes good sense here. The devil and his angels are strong but not omnipotent. After the Christian is strengthened in the Lord by putting on the full armour of God, then he or she is able to stand fast against the evil powers.

14 When believers have made all the necessary preparations for the battle with the appropriate goal in mind, then they are to ‘stand firm’. This exhortation, which has been mentioned three times before (vv. 11, 13 [twice]), is repeated, but this time it is expressed as an imperative. It is the chief admonition of the passage, and in the light of the battle imagery used throughout points to the stance of a soldier in combat, one who resolutely opposes the enemy. Clearly for Paul the idea of believers standing firm in their Christian lives is vital.

Now here each piece of armour being identified with some divine virtue or gift. Now Paul illustrates his main point about being equipped with God’s full armour. He uses the four participles which follow the imperative ‘stand’, namely, ‘having fastened the belt of truth’, ‘having put on the breastplate of righteousness’ (v. 14), ‘having fitted your feet’ (v. 15), and ‘having taken up the shield of faith’ (v. 16), spell out the actions believers need to have taken if they are to stand firm.

First, they are urged to fasten ‘the belt of truth around your waist’. For a Roman soldier this belt probably refers to the leather apron, which hung under the armor and protected the thighs, rather than the sword belt or the protective girdle worn over the armour. The idea of fastening clothing securely around one’s waist signifies preparation for vigorous activity, readiness for battle.

, ‘Righteousness shall be the belt of his waist, and faithfulness the belt of his loins’.

Within its Old Testament context the rule of God’s Anointed One in the divine kingdom will be characterized by righteousness and truth. The armor, which the Messiah wears in battle, is now provided for his people as they engage in spiritual warfare. ‘Truth’, occupies a prominent place in Ephesians, here it refers to the truth of God revealed in the gospel, which should be seen in the lives of believers who are members of the new humanity. As believers buckle on this piece of the Messiah’s armour, they will be strengthened by God’s truth revealed in the gospel, as a consequence of which they will display the characteristics of the Anointed One in their attitudes, language, and behavior. In this way they resist the devil, giving him no opportunity to gain an advantage over them.

Next, Christians need to take up ‘the breastplate of righteousness’ if they are to stand firm against the forces of darkness. For the Roman soldier, the breastplate was ‘a piece of armor covering the chest to protect it against blows and arrows.’ Paul’s language here is drawn from

, “He put on righteousness as a breastplate, and a helmet of salvation on his head; he put on garments of vengeance for clothing, and wrapped himself in zeal as a cloak.” Christ comes to deliver his people and to punish the nation’s enemies. According to believers need to be armed with God’s own righteousness if they are to be protected against the blows and arrows of their spiritual enemies. This righteousness refers to God’s justifying, forensic righteousness, which results in our right standing before him. God’s sovereign verdict of acquittal through Christ’s death provides the basis for believers standing firm in their spiritual struggle. By putting on God’s righteousness believers are committed to being imitators of him and acting righteously in all their dealings.

15 The Christian also needs to be outfitted with proper footwear in order to be ready for battle. The Roman soldier frequently wore caliga, a half boot, which was not strictly a weapon but part of his equipment that was used especially in long marches. Paul does not refer directly to believers’ footwear here; instead, he employs an unusual expression that speaks of ‘having [their] feet fitted with the readiness of the gospel of peace’.

The language has obviously been borrowed from , ‘How beautiful upon the mountains are the feet of him who brings good tidings, who publishes peace’—words which, in a shortened form, are applied by the apostle to those sent to preach the Christian gospel. In the picture is painted of a lone messenger whose beautiful feet are drumming across the mountaintops with all the swiftness of a gazelle, bringing good news to Jerusalem.

This word ‘readiness,’ appears nowhere else in the New Testament, and it is not used in . It does occur, however, a dozen times in the LXX, where it often has connotations of a prepared or solid foundation. Accordingly, some understand it here to signify a ‘firm footing’ or ‘steadfastness’, and connect it with the overall exhortation to ‘stand’. The language is used metaphorically to signify that those who are properly equipped with God’s armour have their feet fitted, prepared, and ready in their spiritual warfare.

Because all engaged in the spiritual warfare all are urged to have their feet fitted with this preparation of the gospel.

The significance of ‘the gospel of peace.’

Those who have appropriated that peace for themselves have their feet fitted with this ‘readiness’, a preparedness to announce the gospel of peace. Paradoxically, they are prepared to announce the gospel of peace as they engage in a spiritual warfare!

16 In addition to the pieces of armor that believers need to wear, they are to take up the ‘shield of faith’, for by it they will be fully protected against every kind of assault rained upon them by the evil one. The shield referred to is not the small round one, which left most of, the body unprotected, but the large shield carried by Roman soldiers, which covered the whole person. In the Old Testament the shield was used as an image of God’s protection of his people. God is ‘a shield to those who take refuge in him’ (). Here the shield that believers are to take up is ‘the shield of faith’; this best understood as a phrase of apposition, meaning that faith itself is the shield. ‘Faith’ has appeared at key points throughout Ephesians, particularly as the means of acquiring divine strength. To take the shield of faith, then, is to receive the promises of God on our behalf, confident that he will protect us in the midst of the battle. According to

, “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.”

By responding in this way believers ‘will be able to extinguish all the burning arrows of the evil one’. The large shield used by Roman soldiers was specially designed to quench dangerous missiles, particularly arrows that were dipped in pitch and lit before being fired. These flaming missiles often inflicted deadly wounds, or caused havoc among soldiers, unless the shields had been soaked with water and were able to quench them. Here the burning arrows depict, every kind of attack launched by the devil and his hosts against the people of God. They include every kind of temptation to ungodly behavior (cf. 4:26–27), doubt, and despair, but also external assaults, such as persecution or false teaching. Paul’s expression conveys the sense of extreme danger. The forces of ‘the evil one’ are incredibly powerful, and left to our own devices we would certainly fail. But these flaming arrows cannot harm those whose trust and confidence are ‘in the Lord and in his mighty power’ (v. 10). They are able to resist and overcome these satanic attacks.

17 The last two pieces of armor to be received are the helmet of salvation and the sword of the Spirit, which is identified as the word of God. The helmet used by the Roman soldier was made of bronze and had cheek pieces so as to give protection to the head. Here Paul’s language is once again drawn from , where Yahweh the victorious warrior wears ‘the helmet of salvation’ (v. 17) as he saves his people and judges their enemies. Now, according to Ephesians, he gives his helmet to believers for their protection. This helmet is salvation itself, and believers are urged to lay hold of it as they engage in the spiritual warfare.

Earlier Paul teaches us that we have been made alive with Christ, raised up, and seated with Christ in the heavenly places! The present aspect of salvation is emphatically stressed: God has rescued them from death, wrath, and bondage, and transferred them into a new dominion where Christ rules. The position of power and authority with Christ to which they have been raised is greater ‘than that possessed by their mighty supernatural enemies.’ ‘Greater is He who is in me, than He who is in the world.’

The final piece of equipment in the believers’ amour, which Paul urges them to take up, is ‘the sword of the Spirit’. They must not only withstand the devil’s fiery missiles; they must also take the offensive against the powers of darkness. This term refers to the short-handled sword, which was an important offensive weapon in close combat. The phrase ‘the sword of the Spirit,’ these words are indicating that it is the Spirit makes the sword powerful and effective. It is the Spirit that gives it, its cutting edge. , “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.” This sword of the Spirit is ‘the word of God’, and signifies the gospel. Paul’s emphasis is that when the Word is preached its penetration and power comes by the Spirit.

It is the faithful speaking forth of the gospel in the realm of darkness, so that men and women held by Satan might hear this liberating and life-giving word and be freed from his grasp.

3. Put on the whole armor of God, praying, standing, and proclaiming the mystery of the gospel. 6:18–20

This third section of the passage on spiritual warfare focuses on the need for constant prayer, for standing in faith and proclaiming the mystery of the gospel.

18 Prayer is given greater prominence within the battle with the powers of darkness than any of the weapons listed in vv. 14–17. This is evident because, first, v. 18 is closely related to what has preceded through two participles, which stress the need for continual ‘praying’ in the Spirit and for ‘keeping alert’ with perseverance and petition. These participles are best connected with the main exhortation, ‘stand’ (v. 14), the point here is that standing firm and praying always belong together. Secondly, prayer itself is not identified with any other weapon; prayer is a weapon. Thirdly, Paul elaborates on the theme of prayer by using clear words and synonyms to describe the activity, and underscores its importance by employing the word ‘all’ four times in v. 18. Believers are urged to ‘praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints’. Finally, this emphasis on prayer is extended further in v. 19, where Paul requests intercession for himself that he might effectively use the spiritual weapon of the sword of the Spirit, through the gospel. Paul wants his all of us to understand that prayer is ‘foundational for the deployment of all the other weapons’, it is crucial if we are to stand firm in our spiritual struggle. First the believers are encouraged to stand firm, ‘praying at all time’. Paul wants us to pray without ceasing and a means of ‘petition’ making a request to God. as intercession for others.

The second word, ‘supplication’, asking God through a humble prayer to intercede and come to the rescue.’

Believers are to pray continually because their struggle with the powers of darkness is never ending. And their prayers are to be ‘in or by the Spirit’, inspired and guided by the same Holy Spirit through whom they have confident access to the Father. As those who have been built into God’s dwelling place in the Spirit and who are being filled by the Spirit, they are to pray to the Father, prompted and guided by the Spirit. Even when we do not know what to pray as we ought, the Spirit comes to our assistance and intercedes for us with unspoken groaning that are perfectly in line with the will of God.

To be committed to this kind of prayer believers need to stay alert. Such vigilance is to be partnered by perseverance and prayer for all the saints. As believers we are to ‘be alert, vigilant’, to ‘stay awake, be watchful’. Perseverance and prayer are go together. Here believers are to persevere so as to overcome fatigue and discouragement.

They are to intercede ‘for all the saints’, that is, for those with whom they have been joined in the new community of God’s people. The spiritual warfare about which the apostle has been speaking is one in which all believers, both individually and corporately, are engaged; they need the intercession of fellow Christians if they are to stand firm in the thick of battle.

The fourfold ‘all’ in this verse, ‘praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints’, underscores in a most emphatic way the significance which the apostle gave to such mutual intercession.

19 In addition to encouraging Christians to offer petitions for all God’s people, Paul specially requests them to intercede for himself. He desires that, in the midst of his imprisonment, he may be given utterance to proclaim the mystery of the gospel boldly and clearly. He was aware that divine resources were needed in the spiritual warfare for this ministry that sought to rescue men and women from the devil’s control.

Petitionary prayer is now requested for Paul’s ministry of ‘making known’ the mystery of the gospel. God has graciously ‘made known’ to all believers the mystery of his will, particularly his intention to sum up all things in Christ. This mystery was also ‘disclosed’ by revelation to the apostle, and his task is now to enlighten all about it. Central to this mystery is the reconciliation of Jews and Gentiles in the one body of Christ, a feature that appears to be significant for the specific circumstances apparently alluded to in v. 20.

If the apostle’s own grasp of the mystery is due to God’s grace, it is no less true that he needs divine assistance in its proclamation. So he asks his Christian readers to pray ‘that a word may be given to me when I open my mouth’. The passive ‘may be given’ indicates that this ‘word’ will be graciously provided by God, while the term here means ‘utterance’, that is, the right word for him to speak when he opens his mouth to declare the mystery of the gospel.

The result of God’s giving the apostle the ‘right word’ to speak is that he will make known the mystery of the gospel ‘freely’. This term denotes the freedom to speak without restraint, that is, clearly or boldly. Perhaps it is in anticipation of facing the imperial tribune that Paul wants to present the mystery of the gospel with courage and clarity. The word of the gospel proclaims the mystery, which is the body of Christ, comprised of Jews and Gentiles united in him ‘The mystery in itself signifies the hidden nature of the divine plan; the gospel is the external manifestation of that plan to the people affected by it’. Colossians and Ephesians show clearly that this gospel is for everyone. It has been revealed openly, and it is to be proclaimed openly.

20 Paul has become an ambassador for the mystery of the gospel. Paul stands here as Christ’s ambassador through whom God has announced his message of reconciliation; even an ambassador in chains. He is an ambassador on behalf of God, who has entrusted him with a commission to make known the mystery to the Gentiles

, “This mystery is that the Gentiles are fellow heirs, members of the same body, and partakes of the promise in Christ Jesus through the gospel. Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. To me, though I am the least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things, so that the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. His task is to proclaim to them the unsearchable riches of Christ and to make plain to everyone the administration of this mystery.”

Paul’s ministry to them was a gift of God’s grace (), and his desire to speak with boldness and clarity, which he mentions again (cf. v. 19), is appropriate for one who is an ambassador.

His life was wholly under God’s control and direction, even to the extent of his imprisonment as Christ’s accredited representative. Divine necessity is laid upon him to proclaim the gospel (). Let him announce the mystery of the gospel freely and boldly, for that is how he ought to make it known.