Armor for Eternal Warfare

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God has graciously provided the distinct church of the New Testament with impenetrable armor to “stand firm” against every scheme of the devil. Characterized by incomparable power, it is manifested within by the presence of the living (zoe) Christ.

Armor of God: Descriptive and Cooperative

The command for the New Testament church to “…be strong in the Lord and in the strength of His might” is fulfilled by putting on the “full armor of God” (Ephesians 6:11, 13). Jesus Christ is the armor of God. He is the source of divine power within the ecclesia and the sole means by which it is privileged to “stand firm” and “resist” every scheme of the devil in spiritual battle.

“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 (Ephesians 6:13). By context, the “evil day” is referent to a period of time characterized by intense spiritual battle. It is reflective of a day in which the spiritual forces of wickedness are especially active against the New Testament church.

As revealed by the Apostle Paul, the armor of God is both descriptive and cooperative in nature. It is characterized by six components. The first three are descriptive and the final three cooperative.

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; 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” (Ephesians 6:14-17).

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Descriptive

The first three components of the armor of God are truth, righteousness and peace. They are attributes of the nature of divine life (zoe). Relative to the New Testament church, the first three components are descriptive of its union with the indwelling life (zoe) of Christ (Ephesians 6:14-15). Of all the attributes of divine life (zoe), truth, righteousness and peace were mentioned specifically because they are relevant to the immediate context of the writing; spiritual warfare.

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Belt of Truth (Ephesians 6:14):

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“Stand firm therefore, having girded your loins with truth….” (Ephesians 6:14).

The “belt” or armor of truth is not reflective of general biblical truth. It is specifically descriptive of the person of Jesus Christ.

"I am the way, and the truth, and the life; no one comes to the Father but through Me” (John 14:6).

Jesus Christ is the living (zoe) truth of God within the New Testament church (John 1:14; 8:32; 14:6; Ephesians 1:13; 4:21; Colossians 1:5). He is the source and embodiment of all truth. Characterized by the attribute of truth, His indwelling presence is more than able to protect His body, the New Testament church, from the schemes of the devil characterized by falsehood.

The Apostle Paul commands the New Testament church to “put on” the “belt” or armor of truth. However, it does not put it on by the pursuit of what is presumed to be factual. Instead, sharing life with Christ, it is already clothed with His indwelling life (zoe) and, therefore, His living (zoe) truth (Galatians 3:27). The New Testament church put on the “belt” or armor of truth in the past when it was first joined with Christ in a union of shared life (past tense: “having girded”).

Legally positioned and organically joined with Christ, the New Testament church shares His living (zoe) presence, characterized by the attribute of truth. It is indwelt by His Spirit of truth; has “been established in the truth”, is “of the truth” and has the truth abiding in it (John 14:17; 15:26; 16:13; 2 Peter 1:12; 1 John 3:19; 2 John 2).

Referent to an attribute of His nature, the “belt” or armor of truth is descriptive of Jesus Christ. It is evidential of His immediate, victorious, living (zoe) presence within the New Testament ecclesia. The indwelling Christ provides the only means by which it can “stand firm” and “resist” the schemes of the devil characterized by falsehood.

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Breastplate of Righteousness (Ephesians 6:14):

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“Stand firm therefore….having put on the breastplate of righteousness” (Ephesians 6:14).

“But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption” (1 Corinthians 1:30).

Like the “belt” or armor of truth, the “breastplate of righteousness” is descriptive of the person of Jesus Christ. He is the living (zoe) righteousness of God within the New Testament church (Jeremiah 23:5-6; Acts 3:14; 7:52; 22:14; Philippians 3:9; 1 John 2:1; 29).

Jesus is the source and embodiment of all righteousness. Characterized by the attribute of righteousness, His indwelling presence is more than able to protect His body, the New Testament church, from the schemes of the devil characterized by accusation of unrighteousness.

The “breastplate” or armor of righteousness is not reflective of righteousness derived from good works. Any argument that attempts to defend the “breastplate” or armor of righteousness as self-righteousness derived from good works radically misunderstands both the fallen nature of man and the amazing grace of God. Not only can human works not contribute to the righteousness of the ecclesia, they constitute the very means used by the devil to accuse the New Testament church of unrighteousness.

“Now that no one is justified by the law before God is evident; for, ‘The righteous man shall live by faith’” (Galatians 3:11).

The Apostle Paul commands the New Testament church to “put on” the “breastplate” or armor of righteousness. However, it does not put it on by the performance of good works. Instead, sharing life with Christ, it is already clothed with His indwelling life (zoe) and, therefore, His living (zoe) righteousness (Galatians 3:27). The New Testament church put on the “breastplate” or armor of righteousness in the past when it was first joined with Christ in a union of shared life (past tense: “having put on”).

Legally positioned and organically joined with Christ, the New Testament church shares His living (zoe) presence, characterized by the attribute of righteousness. “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him” (2 Corinthians 5:21).

Referent to an attribute of His nature, the “breastplate” or armor of righteousness is descriptive of Jesus Christ. It is evidential of His immediate, victorious, living (zoe) presence within the New Testament ecclesia.

The righteousness of the indwelling Christ provides the only means by which it can “stand firm” and “resist” the schemes of the devil characterized by accusation of unrighteousness. Positioned “in Christ”, it is “holy and blameless and beyond reproach” (Colossians 1:5). Therefore, the means for the devil and his angels to accuse the ecclesia of unrighteousness was made ineffectual.

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Shoes of Peace (Ephesians 6:15):

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“Stand firm therefore….having shod your feet with the preparation of the Gospel of peace” (Ephesians 6:15).

The “shoes” or armor of peace is not reflective of sharing the Gospel with the unbelieving world. Like the “belt of truth” and “breastplate of righteousness”, it is specifically descriptive of the person of Jesus Christ.

“For He Himself is our peace” (Ephesians 2:14).

While evangelism is an important activity of the New Testament church, it has no relationship to the context of Paul’s writing about spiritual warfare. Moreover, it is not effective for enabling the church to stand firm against the schemes of the devil.

Jesus Christ is the living (zoe) peace of God within the New Testament church (Romans 1:7; 5:1, 11; 8:6; 14:17; 16:20; 1 Corinthians 1:3; 14:33; etc.). He is the source and embodiment of all peace. Characterized by the attribute of peace, His indwelling presence is more than able to protect His body, the New Testament church, from the schemes of the devil that attempt to identify God as the source of conflict, difficulty and suffering.

The Apostle Paul commands the New Testament church to “put on” the “shoes” or armor of peace. It does not put them on by either the presentation of the Gospel to the unbelieving world or the pursuit of peace with others. Instead, sharing life with Christ, it is already clothed with Him and, therefore, His living (zoe) peace (Galatians 3:27). The New Testament church put on the “shoes” or armor of peace in the past when it was first joined with Christ in a union of shared life (past tense: “having shod”).

By His redemptive work, the indwelling Christ established unconditional peace between God and the New Testament church. Legally positioned and organically joined with Christ, it shares His living (zoe) presence, characterized by the attribute of peace. “…having been justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1). As a consequence, God is never angry with His children and never the source of their conflict, difficulty and suffering.

Nevertheless, it is a common scheme of the devil to try and turn the ecclesia from a walk of dependence on God. He does so by attempting to identify God as the source of the believer’s trials and tribulations. His ultimate motive is to influence the New Testament church to blame God and, consequently, turn from dependence on its sole source of protection and deliverance in the “evil day”.

Referent to an attribute of His nature, the “shoes” or armor of peace is descriptive of Jesus Christ. It is evidential of His immediate, victorious, living (zoe) presence within the New Testament ecclesia. The indwelling Christ provides the only means by which it can “stand firm” and “resist” the schemes of the devil that attempt to identify God as the source of conflict, difficulty and suffering.

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Cooperative

The final three components of armor are faith, hope and the word of God. They provide the New Testament church with the gracious means of cooperating with the incomparable power of the indwelling life (zoe) of Christ (Ephesians 6:16-17). Faith, hope and the word of God are to be taken up prayerfully and consistently during the “evil day”.

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Shield of Faith (Ephesians 6:16):

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“…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” (Ephesians 6:16).

The “shield of faith” is referent to faith in the immediate presence of Jesus Christ and the incomparable power of His indwelling life (zoe). It is an instrument of cooperation graciously allotted by God (Romans 12:3; Ephesians 2:8-9). The “shield of faith” allows the New Testament church to cooperate with the incomparable power of indwelling life (zoe) against schemes of the devil characterized by falsehood, accusation and blame.

“…for we walk by faith, not by sight” (2 Corinthians 5:7).

“Therefore as you have received Christ Jesus the Lord, so walk in Him, having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude” (Colossians 2:6-7).

As indicated, the distinct church of the New Testament is already clothed with Jesus Christ. The shared attributes of His indwelling life (zoe), inclusive of but not limited to truth, righteousness and peace, were put on in the past when the ecclesia was first joined with Christ in a union of shared life (past tense: “having girded”, “having put on”, “having shod”).

In contrast, the “shield of faith” is not an attribute of divine life (zoe) that was received in the past. It is a gift of God that allows the ecclesia to cooperate with Him in the midst of spiritual battle. It is to be taken up by faith in the person and work of God in Christ in the immediate present (present tense: “take up”).

Active, dependent faith in the immediate presence of the indwelling life (zoe) of Christ and His incomparable power provides an ever present “shield” of protection for the New Testament church. It is to be taken up and exercised continually during the “evil day”. The shield is more than powerful enough to “extinguish all of the flaming arrows of the evil one”. Thus, it is able to terminate the burning, fearful lies, accusations and resultant conflict promoted by the devil and his angels.

The New Testament church is seated with Jesus Christ in heaven at the right hand of the Father. Under His sovereign authority it exists in a position of perfect victory and eternal security. From its lofty position it is privileged to look down from above and by faith alone, count on His unconditional victory in the past and witness the manifestation of the incomparable power of His indwelling life (zoe) in the immediate present.

The distinct church of the New Testament is intimately joined to Christ in a union of shared life. By the “shield of faith”, God has chosen to allow His ecclesia to cooperate with the incomparable power of His indwelling life (zoe) against the schemes of the devil during the “evil day”.

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Helmet of Salvation (Ephesians 6:17):

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“And take the helmet of salvation….” (Ephesians 6:17).

The “helmet of salvation” is the hope of deliverance from the schemes of the devil in the “evil day”. The “helmet” of hope is graciously gifted by God (Ephesians 4:4; 1 Thessalonians 5:8; 1 Peter 1:3). It is a divinely provided instrument that allows the New Testament church to cooperate with the incomparable power of indwelling life (zoe). Thus, it provides protection against the hopelessness and despair associated with prolonged schemes of the devil characterized by falsehood, accusation and blame.

“…Christ Jesus, who is our hope” (1 Timothy 1:1).

In the New Testament, the Greek word translated into the English word “salvation” is soteria (so-tay-ree'-ah). In and of itself, the word does not specify whether salvation is eternal or temporal. Therefore, the type of salvation intended is understood by the context in which it is used.

The immediate context of Ephesians 6:10-18 is the manifestation of the incomparable power of the indwelling life (zoe) of Christ to combat the schemes of the devil during an “evil day”. Thus, the “helmet of salvation” is not a reference to eternal salvation, but temporal deliverance from the schemes of the devil.

The near context of 1 Thessalonians serves to corroborate. In 1 Thessalonians 5:8, Paul speaks of putting on a helmet of the “hope of salvation”. According to context immediate and near, the “helmet of salvation” is not a reference to eternal salvation, but hope in the incomparable power of indwelling life (zoe) for temporal salvation or deliverance from the schemes of the devil in the “evil day”.

Hope is faith looking forward to the satisfaction of unfulfilled promises. It recognizes that deliverance by the incomparable power of indwelling life (zoe) is an eventual certainty in the “evil day”. Thus, taking up the helmet of the “hope of salvation” allows the New Testament church to “stand firm” and “resist” the schemes of the devil without losing hope, regardless of how long they are allowed to persist.

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Sword of the Spirit (Ephesians 6:17):

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“And take….the sword of the Spirit, which is the word of God” (Ephesians 6:17).

As indicated, the “sword of the Spirit” is the word of God. Its usage in the manner prescribed by the apostle allows the New Testament church the privilege of cooperating with the incomparable power of indwelling life (zoe).

“So will My word (rhema) be which goes forth from My mouth; it will not return to Me empty, without accomplishing what I desire, and without succeeding in the matter for which I sent it” (Isaiah 55:10).

“For the word (logos) of God is living and active and sharper than any two-edged sword” (Hebrews 4:12).

Two different Greek words are translated in the English New Testament as “word”. The most common is logos (log'-os) (326x). Somewhat more general in
meaning, it is sometimes inclusive of the “entire Christian message and often used in technical theological senses”.[] The second Greek word translated in the English New Testament into “word” is rhema (hray'-mah) (67x). It “usually relates to individual words and utterances” (Matthew 12:36; 27:14; 2 Corinthians 12:4).[]

While logos and rhema are often used interchangeably in the New Testament, the context in which they are used can dictate particular meaning. For example, Jesus Christ is the “logos”, the “logos of God” and the “logos of Life” (John 1:1; 14; 1 John 1:1; Revelation 19:13). The Gospel of Jesus Christ is the “logos of life”, the “logos of truth”, and the “logos of righteousness” (Philippians 2:16; Colossians 1:5; 5:13; James 1:18). In addition, the logos of God is “living”, “active” and “enduring” (Hebrews 4:12; 1 Peter 1:23). By the logos of God the renovated heavens and earth were brought into existence and the present heavens and earth are reserved for judgment (2 Peter 3:5, 7).

In contrast to logos, the “individual words and utterances” spoken by Christ are rhema. For example, the Gospel is the “rhema of faith”, “faith comes from hearing…the rhema of Christ”, Christ Jesus “upholds all things by the rhema of His power”, “the worlds were prepared by the rhema of God” and the “rhema of God endures forever” (John 6:63; 14:10; Romans 10:8, 17; Hebrews 1:3; 11:3; 1 Peter 1:25).

The “sword of the Spirit” is not the logos of God, but the rhema of God. By context of usage, it is a specific word or utterance “of the Spirit” or given by the Spirit. Thus, the “sword of the Spirit” is the Spirit illuminated word of God relevant to the particular scheme of the devil.

Jesus provided a perfect example of cooperation with the indwelling life (zoe) of the Father by the wielding the sword of the Spirit in the “evil day” (Matthew 4:1-11; Luke 4:1-13). When He was tempted by the devil in the wilderness He answered, “It is written, ‘Man shall not live on bread alone, but on every rhema that proceeds out of the mouth of God’” (Deuteronomy 8:3). When the devil
prompted Jesus to test the Father he responded with, “You shall not put the Lord your God to the test” (Deuteronomy 6:16). In addition, when the devil tempted Jesus to submit to him and, thereby, receive the kingdoms of the world and their glory He replied, “…it is written, ‘you shall worship the Lord your God, and serve Him only’” (Deuteronomy 6:13). Jesus stood firm and resisted in accordance with the rhema of God. Therefore, “the devil left Him” (Matthew 4:11).

“Submit therefore to God. Resist the devil and he will flee from you” (James 4:7).

Along with faith and hope, the sword of the Spirit allows the New Testament church to cooperate with the incomparable power of indwelling life (zoe). It provides specific direction for the exercise of faith and hope in Christ against the particular schemes of the devil in the “evil day”.

The effective wielding of the “sword of the Spirit” necessitates knowing the word of God. Consequently, there comes a time in the life-long process of spiritual maturation where the believer should recognize the surpassing value of knowing the word of God rather than learning about the word of God. Generally speaking, therefore, books about the word of God should be set aside. Contrary to the wishes of the devil, the Bible should be regularly picked up, read, studied, learned and memorized dependently and prayerfully.

Wielding the “sword of the Spirit” in spiritual battle requires the believer to apply the divine truth contained in the word of God. Jesus said, “If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free” (John 8:31-32). The “word of truth” has the capacity to set the believer free from the schemes of the devil.

The word of God is spiritual and must be illuminated by the Spirit of God (1 Corinthians 1:18; 2:1-16; 3:1-4; 2 Corinthians 4:3). The Apostle Paul clarified, “Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God, which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words” (1 Corinthians 2:12-13). Paul followed by explaining that the natural mind of man cannot sufficiently understand the “things of the Spirit”, inclusive of the word of God, because they must be “spiritually appraised”. Without spiritual appraisement they appear as foolish to the natural man (cf. 1 Corinthians 2:13-14).

For the believer, spiritual appraisement is a gift from the Spirit of God. The living (zoe), indwelling Spirit provides illumination of the “living (zoe) and active” word of God. Therefore, rather than relying on his natural mind to study and understand the word of God, the believer must faithfully, dependently and prayerfully allow the Spirit of God to teach him the word of God.

The Spirit of God is the “Spirit of truth” (John 14:17; 15:26; 16:13; cf. 1 John 4:6). He guides the believer “into all truth” (John 16:13). His teaching of truth is a New Testament promise. “As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him” (1 John 2:27). “Accurately handling the word of truth” demands that the believer must respond to the indwelling Spirit by dependent faith, fervent prayer and a willingness to receive the confirmation of the counsel of his brothers and sisters in the Lord (cf. Proverbs 11:14).

The New Testament ecclesia that does not know the word of God is at a distinct disadvantage in spiritual battle. It cannot effectively wield the “sword” of the Spirit”.

“Is not My word (logos, LXX) like fire?" declares the Lord, "and like a hammer which shatters a rock?” (Jeremiah 23:29).

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Armor of God

The full armor of God can be summarized as follows:

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