Ephesians 6:10-18: Edit history

Context

Ephesians is traditionally regarded as a letter that Paul sent to the churches while in prison, though some scholars hold that Paul did not write it himself. This passage forms the letter's closing exhortation. After addressing the unity of the church and relationships within the household and between masters and servants (5:21–6:9), the author portrays the whole of the believer's life as a battle. The opening word, rendered "Finally" in the KJV, means "in conclusion" and does not refer to the last days; the older Korean Revised Version renders it with a word (jongmallo) that could suggest the end times, whereas the New Korean Revised Version renders it simply kkeuteuro ("finally"). The individual pieces of armor call to mind the equipment of a Roman soldier. At the same time, "the breastplate of righteousness" and "the helmet of salvation" also appear in Isaiah 59:17 as the armor that God Himself puts on. Immediately afterward, in verse 20, the author calls himself "an ambassador in bonds."

Interpretation

• Reading as spiritual warfare: The Pentecostal and charismatic traditions understand the "principalities" and "powers" of verse 12 as evil spirits that actually exist, and they emphasize resisting them through prayer and the proclamation of the word. They cite this passage as a basis for deliverance ministry (the casting out of demons) and for prayers that directly confront the enemy.
• Reading as putting on what has been received: Reformed and many evangelical commentators hold that the six pieces of armor are not virtues that believers cultivate for themselves but gifts already received through the gospel. The only offensive weapon is the word. These commentators also read the goal of the struggle as "standing" (vv. 13–14)—that is, remaining firm in the faith—rather than conquest.
• Structural reading: Some twentieth-century theologians, such as Walter Wink, interpreted the "principalities" and "powers" as also operating within institutions and social structures that oppress people.

Interpreters differ on whether the prayer of verse 18 should be regarded as part of the armor or as the manner in which one fights while wearing it.

Controversies and Issues

• The emphasis on spiritual warfare has expanded into the concept of "territorial spirits," the idea that demons rule over particular regions. Many Reformed scholars criticize this as an interpretation that goes beyond the text. Related discussion appears in the article on the New Apostolic Reformation.
• Verse 12 states that the struggle is not against "flesh and blood," that is, against human beings. Some therefore point out that using this verse to cast adherents of other religions or political opponents as enemies takes it out of context.
• Translation: The Korean Revised Version's terms for "wiles," "breastplate," "fiery darts," and "always" (gwegye, hyungbae, hwajeon, and musiro) were changed in the New Korean Revised Version to ganggye, hosimgyeong, bulhwasal, and hangsang, respectively. The "word" in verse 17 translates the Greek rhēma. Some charismatic circles distinguish it from logos and interpret it as a special word given to an individual. Many scholars, however, consider it difficult to draw a strict distinction between the two terms.

In the Korean Church

"The whole armor of God" is a phrase commonly used as a sermon title and as a theme for retreats and vacation Bible school. The passage is also frequently read at special early-morning prayer meetings and similar gatherings as a text encouraging spiritual warfare and intercessory prayer.

Related Passages

• Isaiah 59:17
• 1 Thessalonians 5:8
• 2 Corinthians 10:3-5
• 1 Peter 5:8-9
• James 4:7