Putting on God’s Whole Armor …. in Context

     In 21st-century western societies we tend to take for granted that God’s word is so readily available. Most of us own at least one copy of the Bible, and many have access to multiple copies. We can read and study and learn from the scriptures whenever we want!

     But what if we lived at a time and place where the written word of God was not as easily accessible? What would it have been like to be part of a Christian community in the 1st-century Greco-Roman world, receiving for the first time an inspired document from an apostolic representative of Jesus Christ? What if we were among the disciples living in the ancient city of Ephesus? Would the NT epistle Paul sends to this church be viewed, understood, and applied any differently than it is today?

Historical Background¹

     It was around spring of the year 50 that Paul and his companions planned to take the gospel into the Roman province of Asia (modern-day western Turkey), but the Holy Spirit didn’t allow it at this time (Acts 16:6). Two years later (ca. spring 52) the apostle makes a brief visit to Asia, to the principal city of Ephesus, leaving Aquila and Priscilla to initiate the work while he promises, “I will return again to you, God willing” (Acts 18:19-21 NKJV).    

     Several months afterwards (late spring/early summer 53) he does return to Ephesus and spends the next three years helping to establish the Lord’s church in this great city (Acts 19:1, 8, 10; 20:31). From here Paul composes 1 Corinthians (cf. 16:8), wherein he writes: “The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house” (16:19).

     Paul departs from Ephesus in early summer 56 (cf. 1 Cor. 4:19; 16:3-8), and several months later (spring 57) he meets with the elders of the Ephesus church in Miletus (Acts 20:17-38). Here he reminds them of his recent labors and teachings (vv. 18-27) and issues stern warnings and exhortations (vv. 28-35), followed by an emotional scene of praying, embracing, tears, and goodbyes (vv. 36-38). In the biblical record they have no more communication with each other until Paul’s letter to the Ephesians is delivered via Tychicus about five years later.

The Epistle of Paul to the Ephesians²

     At the time of writing Paul is incarcerated (Eph. 3:1, 13; 4:1; 6:20). Since his last face-to-face meeting with these disciples, he has endured multiple near-death experiences, imprisonment in Caesarea for a couple of years, and has been taken to Rome where he spends another two years confined to house arrest (Acts 21:1–28:30). 
     The apostle addresses his correspondence to “the saints who are in Ephesus, and faithful in Christ Jesus” (Eph. 1:1).³ His letter is intended for all the Ephesian saints [sanctified ones] as a whole, presumably comprising a small house church (as in 1 Cor. 16:19). Each member did not possess his/her own exclusive copy of the manuscript; rather it would have been read publicly (no doubt multiple times) to the entire assembly.

     Let me challenge us for a moment to remove ourselves from the modern, westernized mentality of reading our own private copy of the letter in English translation during a quiet time of devotion or study. While it has become customary for us to interpret the message as individuals and then make personal application, in all likelihood this is not what Paul had in mind when he first penned the document, and it is certainly not how the original audience would have received it.

     Note the 1st person plurals (“we,” “us,” “our”), applicable to all the readers collectively (Eph. 1:3-14, 19; 2:3-7, 10, 14, 18; 3:12, 20; 4:13-14, 25; 5:2, 20, 30; 6:12, 24). Moreover, the 2nd person pronoun “you” in reference to the reading audience is plural throughout. The epistle places much emphasis on “the church” as a whole (1:18, 22-23; 2:16, 19-22; 3:6, 10, 15, 18, 21; 4:4, 12, 16; 5:3, 23-32; 6:18), as well as “one another” (4:2, 25, 32; 5:19, 21). Even the directives to husbands, wives, children, bondservants, and masters (5:22–6:9) are in the context of a communal house church.

Putting on the Whole Armor of God

     The message of Eph. 6:10-18 was unambiguous when it was first communicated in koinē Greek in its original setting. Nevertheless, it has the potential of being obscured when read in English translation in the context of a modern, individualistic society. Ambiguity occurs because the 2nd-person pronoun “you” in English can either be singular or plural, depending on whether an individual or multiple persons are in view. When one reads this paragraph as a 21st-century, English-speaking westerner, one is inclined to ask, “What is this text saying to me, and how does it apply to my life?” In other words, the “you” tends to be interpreted as a singular (= “me”), but in so doing the point is obscured.

     Paul actually uses the 2nd-person plural form of address as he directs this admonition to a collectivity of believers. Here is how it would have sounded to those who first heard it:⁴

Finally, my brethren, [you all] be strong in the Lord and in the power of His might. [You all] Put on the whole armor of God, that you [all] may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. Therefore [you all] take up the whole armor of God, that you [all] may be able to withstand in the evil day, and having done all, to stand. [You all] Stand therefore, having girded [you all’s] waist with truth, having put on the breastplate of righteousness, and having shod [the] feet with the preparation of the gospel of peace; above all, taking the shield of faith with which you [all] will be able to quench all the fiery darts of the wicked one. And [you all] 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, being watchful to this end with all perseverance and supplication for all the saints—

     While each of us faces his/her own spiritual battles, this passage is talking about the spiritual warfare we all face together (cf. 2 Cor. 10:4-6; 1 Thess. 5:8-11). Everyone is to prepare, participate, and fight, but we do so in a collaborative effort. Notice that when the “whole armor of God” is itemized, there is no protective gear for the back. Apparently we are to watch one another’s backs, understanding that no provision has been made for surrender or retreat.

     If I am a young or weak Christian and my shield of faith is the size of a postage stamp, I need to stand alongside the sound, mature, faithful brothers and sisters whose shields are bigger and stronger. If I have been dutifully engaged in Christ’s service for an extended period of time, I ought to be looking out for my fellow soldiers who may be struggling more than I. Christianity is not designed as a personal religion to be experienced independently and privately (cf. Eph. 4:2, 25, 32; 5:19, 21). We are part of a spiritual family, members of one body, joint-citizens of a heavenly kingdom, and fellow-soldiers fighting side-by-side in a spiritual conflict as the cohesive army of God.

     Very few in this world have a legitimate excuse for not being actively involved in a local congregation of the Lord’s people. Instead of sitting back waiting to be asked to serve or waiting to be served, everyone needs to be looking for opportunities of service, to volunteer, and to take initiative. Together we can be strong in the Lord as we take up and put on God’s whole armor, standing in truth, righteousness, the gospel of peace, faith, and salvation, collectively wielding the Spirit’s sword as we pray and persevere for (and with) all the saints.

--Kevin L. Moore

Endnotes:

     ¹ For chronological details, see K. L. Moore, A Critical Introduction to the NT 42-44, 154-74.

     ² On questions of authorship and destination, see Authorship of Ephesians, and Ephesians: Why So Impersonal? 

     ³ Ephesus at this time was the third largest city in Roman Asia Minor, a prosperous commercial center, and the home of the magnificent temple of the goddess Diana/Artemis (cf. Acts 19:24-35).

     ⁴ This is my own New King James Southern USA Revised version. Words added for clarification are in [square brackets], with emphasis added in bold type.

Related Posts: Paul's Prison Epistles

Related articles: Art Heinz's Selfishness of Skipping Church; Wayne Holland's What am I Worth to the Church?

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When Jesus Wants Silence

      A consistent theme in the Gospel of Mark is the repeated accounts of Jesus ordering certain ones to keep quiet about his identity or what they have witnessed him doing (1:25, 34, 43-44; 3:12; 5:43; 7:36; 8:26, 30; 9:9, 30): the so-called "messianic secret." While the reasons are not explicitly given, there are at least four possibilities along with practical applications for our lives today.
      First of all, Jesus was no doubt concerned about the source of the prospective testimonials (cf. Mark 1:25, 34; 3:12). Certain ones (e.g. demons or unclean spirits), even though they may have spoken the truth about the Lord, would not have been reputable advocates. The lesson is simple. If we are not living for Christ or behaving in a Christlike manner, we have no legitimate right to wear his name or speak on his behalf. Paul issues a scathing rebuke against a number of Jews who claimed to be God’s children while living like sons of the devil. He observes: "You who make your boast in the law, do you dishonor God through breaking the law? For ‘the name of God is blasphemed among the Gentiles because of you,’ as it is written" (Romans 2:23-24 NKJV). May we never bring shame and reproach upon the precious name of our Lord or of his church by claiming allegiance to him without the requisite lifestyle. "Let your light so shine before men, that they may see your good works and glorify your Father in heaven" (Matthew 5:16).
      A second factor that may have prompted the Lord’s calls for silence is the likelihood that his ministry would have been impeded (cf. Mark 1:43-45; 5:43; 9:30). Whenever the word spread about his mighty deeds, he was thronged by multitudes who wanted to see him, touch him, receive healing, and/or observe a miracle. The more crowds demanded his time and attention, the more he was hindered from moving on to other areas where people needed him. Do our lives ever get so busy that we don’t have enough time or energy to accomplish all that needs to be done? Are our priorities sometimes misplaced and our schedules filled with time-wasting activities, while our service to God, to our family, to the church and to our community gets neglected? "See then that you walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil. Therefore do not be unwise, but understand what the will of the Lord is" (Ephesians 5:15-17). The word "redeem" means to exchange one thing for another. What are the things we regard as so important that we are willing to exchange for them the limited time that has been entrusted to us?
      There is a third possibility for the Lord’s pleas for silence. Publicizing his identity and works too quickly could have led to his premature death and thus kept him from accomplishing all that needed to be done in his earthly ministry (cf. Mark 8:30; 9:9). When we get in too much of a hurry and end up rushing through important tasks (e.g. worship, Bible study, prayer, family time, etc.), we seldom get the desired result. If God and his kingdom truly have first place in our lives (Matthew 6:33), we will make the time and expend the effort to fulfill his expectations to the very best of our abilities. He deserves no less!
      A final reason that Jesus may have ordered certain ones to keep quiet was the potential of his message being distorted (cf. Mark 7:36; 8:26). A number of popular misconceptions about the Christ were circulating, and most who encountered Jesus for the first time were not sufficiently taught. There was a real danger of inadvertently spreading falsehoods about him and his teachings. The same can happen today. There is a reason the Lord’s brother penned the words of James 3:1. "My brethren, let not many of you become teachers, knowing that we shall receive a stricter judgment." Now this is certainly no excuse for refusing to teach others about Christ (cf. Hebrews 5:12), but it reminds us of how important it is to know the message we are propagating. This should be a strong incentive for diligently studying the scriptures in preparation for our God-given ministry of reconciliation (2 Corinthians 5:17-21).
      When Jesus wanted silence, the lessons seem to be clear. (1) To genuinely represent Christ, we must ensure that we are walking the walk and talking the talk. "Take heed to yourself and to the doctrine. Continue in them, for in doing this you will save both yourself and those who hear you" (1 Timothy 4:16). (2) Let’s not get so busy with trivial matters that we neglect what is really important in this life in view of eternity. "Set your mind on things above, not on things on the earth" (Colossians 3:2). (3) If something is worth doing (especially for the Lord), it is worth doing right. "And whatever you do, do it heartily, as to the Lord and not to men" (Colossians 3:23). (4) Before we speak for Jesus, we need to make sure that we are adequately prepared and know what we are talking about. "But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts" (1 Thessalonians 2:4).
--Kevin L. Moore

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The Beatitudes Beyond the Sermon on the Mount

      The Greek word makarios ("blessed") appears thirteen times in the Gospel according to Matthew, all employed in the teachings of Jesus. Nine of these are found in the opening words of the Sermon on the Mount, commonly known as "the Beatitudes" (5:3-11). The Latin beatus, from which this designation is derived, means "fortunate," "blissful," or "happy." However, "blessed" is probably the better rendering of the Greek term since it directs our focus upward and implicitly acknowledges God from whom these blessings proceed (cf. James 1:17). The word occurs four more times in Matthew’s Gospel beyond chapter 5, the subject of our current study.

BLESSED ARE THE FAITHFUL:

      In chapter 11, as the imprisoned John the baptist was seeking words of reassurance, Jesus summarizes the results of his ministry (vv. 2-5) and affirms in v. 6, "And blessed is he who is not offended because of Me" (NKJV). To be a follower of Christ at this time was clearly not easy, and the difficulties would only intensify in the weeks, months, and years to come (cf. 10:16-25; John 15:20-21; 16:1-4, 33). Today being a Christian is still not without its challenges. The world in which we live is consumed with religious turmoil, injustice, unbelief, and sin. God’s people regularly find themselves in the unpopular minority and at times may feel intimidated, discouraged, and overwhelmed. But let us never forget that we are the ones who are truly blessed, ever mindful of the Lord’s exhortation: "And blessed is he who is not offended because of Me."

BLESSED ARE THE ATTENTIVE:

      In Matthew’s 13th chapter the word "blessed" is used again, this time as Jesus explains the reason he taught in parables. Comparing spiritual perception with the physical ability to see and hear, the Lord observes that many have the latter while lacking the former (vv. 10-15). He then says to his faithful followers, "But blessed are your eyes for they see, and your ears for they hear" (v. 16). When people do not "see" and "hear" the truth, even when it is plainly communicated, it is essentially because their minds are closed and their hearts are hardened. Since the will of God is readily available and understandable to all who genuinely seek it (Matthew 7:7; John 7:17; Ephesians 5:17), may we be among those who are blessed because of eyes that see and ears that hear.

BLESSED ARE THE RECEPTIVE:

      In chapter 16 the Lord asks his disciples what others were saying about him, and various responses are given. When he then enquires about their own convictions, Simon Peter confidently declares: "You are the Christ, the Son of the living God" (v. 16). Jesus then pronounces a blessing and makes an intriguing observation: "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven" (v. 17). Exactly how the heavenly Father revealed this information to Peter is not disclosed, but to be on the receiving end of divine revelation is obviously a blessing. Today the will of God is conveyed through his written word (Ephesians 3:1-5; 2 Timothy 3:16-17). As we therefore read, study, and learn from the sacred scriptures, how blessed we are! Alternatively, if the revealed word is neglected and our Bibles collect dust and cobwebs as they remain unused for extended periods of time, let’s appreciate the converse reality of what we’re missing! Only when the Lord’s directives are wholeheartedly welcomed into our lives can it rightfully be said, "Blessed are you . . ."

BLESSED ARE THE PREPARED:

      In view of the unexpectedness of Christ’s second coming, emphasis is given in chapter 24 to the importance of spiritual readiness (vv. 36-44). Accordingly, to be considered "a faithful and wise servant" (v. 45), there are delegated responsibilities that must be fulfilled. Thus Jesus observes, "Blessed is that servant whom his master, when he comes, will find so doing" (v. 46). The rest of the chapter describes the tragedy of unpreparedness, so there can be no excuse for being caught off guard and foolishly ignoring the certainty of divine judgment. To persevere in active, loyal, obedient service to the Lord is to enjoy heaven’s richest blessings.
      Blessed are the faithful, whose allegiance to Christ is without reservation. Blessed are the attentive, whose minds are set on things above. Blessed are the receptive, who eagerly embrace the word of God. And blessed are the prepared, who dutifully anticipate the Lord’s return.
–Kevin L. Moore