Ephesians Chapter 6

Selah, pause, contemplate, receive, and understand, “The whole armour of God!”

Many debate the intended physical origin of the figurative armour of Ephesians 6. Foolishly they pit Priestly garments against Roman armour in a theological battle over whether this writing of Paul intends to utilize a symbol known to the Greco-Romans in order to convey these Messiah essential Gospel tools of protection, or on the other hand is he attempting to convey a Hebrew paradigm based in the priesthood of Israel. This debate is utter folly! A typically Christian tertiary false choice! And ironically, given that the fiercest proponents of an alternative view are so called “Messianics,” it is entirely out of character for Jewish scholars and thinkers to entertain false choices such as those posed by this unproductive argument.

Ephesians 6 [Author’s Translation]
 
1 Children, you are to listen to/obey the instruction of your parents in the Lord/LORD, for this is right/just. 
2 “Honour/revere your father and mother,” which is the first commandment with promised blessing: 
3 “In order that it may be well with you and you may live long on the land.” [Ex. 20:12; Deut. 5:16; ref. Mark 7:10; Exodus 21:17; Lev. 20:9]
4 And you, fathers, do not provoke your children to rage, but bring them up in the training and exhortation of the Lord/LORD.
5 Servants, be obedient to your human masters, with fear and trembling, in sincerity of heart/core being kardia[G], as to the Messiah; 
6 not only while they’re watching, as men-pleasers, but as servants of Messiah, doing the will of the God from the spirit psuche[G] (ruach[H]), 
7 with kind enthusiasm, doing service as to the Lord/LORD, and not to humans, 
8 knowing that whatever good a person does, he will receive the same from the Lord/LORD, whether servant/slave or free.
9 And you, masters, do the same things to them, letting go of threats, knowing that your own Lord/LORD is in heaven (the highest heaven), and there is no partiality with Him. [Deut. 10:17]  
10 Hereafter, my brothers and sisters, be strong in the Lord/LORD and in the power of His strength. 
11 Put on the whole armour of God, that you may be able to stand (στῆναι stenai: firmly fix your stance) against the schemes of the devil. 
12 Since our wrestling is not against blood and flesh, but against principalities, against authorities, against the world powers of the darkness of this age, against spiritual forces of wickedness in the heaven (first heaven: earth’s atmosphere ref. 2:2). 
13 Therefore (because of what has preceded) take up the complete armour of the God, so that you may be able to withstand (ἀντιστῆναι antistenai[G]) in the day of evil, and having done all, to stand (στῆναι stenai[G]: firmly fix your stance).
14 Stand (στῆτε stete[G]: in the presence of others) therefore (because of what has preceded), having your loins girded about with truth, and be clothed with the breastplate of righteousness, 
15 and your feet bound with the ἑτοιμασίᾳ hetoimasia[G] readiness/foundational understanding of the Gospel of the peace; [Isa. 52:7; Rom. 10:15] 
16 In all, taking the large door shaped shield (θυρεὸν thyreon[G]) of faith with which to extinguish all the fiery arrows of the wicked one. 
17 And take the helmet perikephalaia[G] of the salvation, and the large knife machaira[G] of the Spirit, which is the living spoken word rhema[G] of God; 
18 Praying always with all prayer and supplication in the Spirit, adding to this be watchful with all perseverance and entreating for all the holy ones kedoshim[H] (saints)— 
19 and for me, that word/essence logos[G] may be given to me, that I may open my mouth in boldness to make known the mystery of the Gospel, [Psa. 45:1] 
20 for which I am an ambassador in chains; in order that in it (Word Essence: logos[G] of God) I may speak boldly, that which my bindings insist I speak.
21 So that you also may know my affairs and what I practice, Tychicus, the beloved brother and faithful servant in the Lord/LORD, will make all things known to you; 
22 I’ve sent him to you for this purpose, in order that you may know how we are, and that he may comfort your hearts/core being kardia[G].
23 Peace/wholeness/well-being to the brothers and sisters, and all-encompassing love agape[G]  with faith, from God, Father and Lord/LORD Yeshua the Messiah. 
24 Grace be with all those who personally love agapao [G] the Lord/LORD our Yeshua the Messiah with incorruptible, perpetual, sincerity.
 
Line By Line
 
1 Children, you are to listen to/obey the instruction of your parents in the Lord/LORD, for this is right/just. 
 
This is a continuation of “Submit yourselves one to another, husbands love your wives, wives submit to your husbands.” With the subsequent inclusion of a message to servants and masters the entire first century Greco-Roman household is exhorted with a halakhah[H] (a way of practicing faith in the midst of changing societal norms: lit. “the walking”).
 
Both the Torah and the very nature of the Biblical family unit demand that children listen to and obey their parents. It is a command of Torah because God understands that children born into a sin affected creation will lean toward the yetzer hara[H] (evil inclination) and rebel according to the fallen nature of humanity. Therefore, while it seems an obvious necessity for a child to obey his or her parents in order to survive at very least the early years, it is nonetheless commanded as an instruction against rebellion. We note that the instruction of the parents is to be “in the Lord.” This command does not obligate children to obey a parental command that contradicts the moral standard set by God’s holiness. To rebel against rebellion is to obey, and to curse a curse is to bless.
 
Both Jewish and Greco-Roman societies of the first century agreed that children should obey parents. This seemed “right and just” in both cultural paradigms. In some cases though the Greco-Roman insistence on obedience leaned toward abusive beatings rather than toward godly discipline and instruction. Biblical Jewish discipline took its direction from Torah. Discerning application of discipline was expected (reasonable corporal punishment but not beatings). However, it should be remembered that in extreme cases of rebellion among adult children the Torah required a death sentence (Deut. 21:18-21). God takes the rebellion of wicked adult children very seriously because left unaccounted for it has the potential to breed an entire generation of rebellious people who tear down society from within.
 
“18 “If a man has a wilfully rebellious and bitterly contentious son who will not listen to and obey the voice of his father or the voice of his mother, and having been chastened, will not heed them, 19 then his father and mother will take hold of him and bring him out to the elders of his city, to the gate of his city. 20 And they will say to the elders of his city, ‘This son of ours is wilfully rebellious and bitterly contentious; he will not listen to or obey our voice; he is a worthless squanderer and a drunkard.’ 21 Then all the men of his city shall stone him to death with stones; so you will put away the evil from among you, and all Israel shall hear and fear.”
 
-D’varim (Deuteronomy) 21:18-21 [Author’s translation]
 
“Anyone who curses his father or mother must surely be put to death: he has cursed his father or mother, his bloodguilt is upon him.”
 
-Vayikra (Leviticus) 20:9 [Author’s translation] (Ex. 21:17)
 
“The eye of the one who mocks his father, who shows contempt for and refuses to obey his mother, the ravens of the valley will pick it out, and the young eagles will eat it.”
 
-Mishlei (Proverbs) 30:17 [Author’s translation]
“Whoever curses his father or mother, his light will be extinguished in a time of deep  darkness.”
 
-Mishlei (Proverbs) 20:20 [Author’s translation]
 
“For God said, ‘Honour your father and your mother,’ and ‘Whoever curses, speaks evil of, mistreats his father or mother shall be put to death.’”
 
-Mattityahu (Matthew) 15:4 [Author’s translation]
 
2 “Honour/revere your father and mother,” which is the first commandment with promised blessing: 
 
“Honour your father and mother: so that your days may be long upon the land which the LORD YHVH your God Elohim (Judge) gives you.”
 
-Shemot (Exodus) 20:12 [Author’s translation] Ref. Matt. 15:4
 
Rav Shaul (Paul) is of course quoting the fifth of the 10 Words (Commandments). It’s worth noting that such is the importance of this commandment, that it is the last of the commandments that reflect the honouring of God. In other words, the father and mother are a foundational representation of the Person of God, expressing both His masculine and feminine attributes and being the head and origin of the family unit. Understanding this sheds light on why the punishment for a wilfully rebellious and unrepentant son is so severe. Such a son is rebelling against perhaps the most significant figurative representation of God Himself. This is also why the figure of marriage is used to convey Messiah’s relationship with the body of faith (5:22-32).
 
We note that Exodus 20:12 gives the positive outcome of long-life while inferring the negative outcome of death, which is explicitly stated in Exodus 21:17.
 
“But if any widow has children or nephews, let them learn first to express worship at home, and to give what is owed to their parents: for that is good and acceptable before God.”
 
-1 Timothy 5:4 [Author’s translation]
 
3 “In order that it may be well with you and you may live long on the land.” [Ex. 20:12; Deut. 5:16; ref. Mark 7:10; Exodus 21:17; Lev. 20:9]
 
In its original context this promise refers specifically to the children of Israel inheriting the land of Israel and in obedience to God the Father, living long lives in that land. This was a commandment received only months after Israel’s escape from Egypt, soon after her sinful rebellion in worship of the golden calf. Therefore, it is both an admonishment and a promise of the reward that will result in and from obedience.
 
Here however, Paul does not quote the entire text but leaves out, “which the LORD YHVH your God Elohim (Judge) gives you.” He does this because he is using the command of Torah as a d’rash (comparative teaching), a principle for all believers in Messiah to follow, both Jew and Gentile. The “land” in the original command is specifically Israel, whereas the “land” here is intended to be understood as the “earth” which is in fact a legitimate alternate translation of both the Greek ge[G] and the Hebrew eretz[H].
 
Therefore, in both cases the principle promise concerning long life is the same, whereas the land in question differs between Jews and Gentiles. Having said that, in reality all believers will gather in Jerusalem in Israel at the descent of the New Jerusalem and the dwelling of God and the Lamb among Israel and all of redeemed humanity (Rev. 21:1-3).
 
“The following are the things for which a man enjoys the fruits in Olam hazeh this world while the principal remains for him in Olam Haba the world to come: Honouring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all.”
 
-Mishnah Peah 1:1
 
4 And you, fathers, do not provoke your children to rage, but bring them up in the training and exhortation of the Lord/LORD.
 
The way a father disciplines must not rely on taunting, provocation or injustice. Where punishment is necessary it must fit the crime. Where instructional conversation is necessary it must align with God’s word and be done in such a way as to respect the child’s worth and identity in God and within the family. A godly father starts with these things in mind and proceeds with the proactive aspects of parenting accordingly.
 
“Initiate, dedicate, train a young child upon the mouth, in the way he should go, also when he is old he will not be turned aside, or be removed from out of it.”
 
-Mishlei (Proverbs) 22:6 [Author’s translation]
 
“On the mouth” means teach through verbal repetition the Instruction (Torah) of the LORD. Repetition is employed throughout the TaNaKh (OT) because God is well familiar with our human propensity for forgetfulness when it comes to right action.
 
“The Way” in question is the Way of God’s redemptive instruction: of moral law, of atonement for sin, of the receipt of Messiah. The early body of believers, both Jewish and Gentile became known as a Jewish sect called “The Way,” הדרך Ha-derekh (Acts 9:2; 16:17; 18:25-26; 19:9, 23; 24:14, 22).
 
From the cherubim who were placed to guard “the Way” to the tree of life in the aftermath of the fall of humanity (Gen. 3:24) to David’s plea to God for clear direction so that he might walk in “the Way” that is everlasting (Psa. 139:23-24), and in the fullness of time the revelation of “The Way,” Himself Yeshua (John 14:6), the LORD God of Israel has established redemption for all who believe and in repentance receive His Son our King Redeemer and Intimate Friend Yeshua the Messiah.
 
“bring them up in the training and exhortation of the Lord/LORD” therefore, means bring them up in the training of the Way of Yeshua Who is Lord/LORD, in God the Father YHVH, LORD.
 
If a child is truly trained in the moral laws of Torah those laws will point him to Messiah (Rom. 10:4), Who in turn will deliver him through atonement from the indictment of Torah unto eternal life.
 
“For the Torah of the Spirit of life in Messiah Yeshua has made me free from the Torah of sin and death (Torah of Moses).”
 
-Romans 8:2 [Author’s translation]  
 
5 Servants, be obedient to your human masters, with fear and trembling, in sincerity of heart/core being kardia[G], as to the Messiah; 
 
There is some debate as to the meaning of the Greek doulos, “Servant, bondservant, slave.” Both paid household servants and slaves in the Greco-Roman context are named using the same word.
 
Rav Shaul is not advocating for slavery but rather giving instruction to Messiah followers in all walks of life for the purpose of furthering the Gospel in the lives of those around them.
 
In the case of the believing slaves and servants of Ephesus and other Roman cities, Paul is asking that they consider their service to be in and unto Messiah, from a sincere heart. This is because in doing so they will have opportunity to share their faith with their pagan masters and, or, honour the households of their believing masters, who, in turn, will elevate them in wages and holdings to the position of equal members of the household according to Paul’s exhortation in verse 9.
 
This instruction is consistent with the meaning of the Hebrew word for a household servant שִׁפְחָה shiphchah, often mistranslated as slave (Gen. 16:1). שִׁפְחָה shiphchah is from the Hebrew root שפה shaphah, “wide sweep,” which forms the Hebrew word for family משפחה mishpachah, which essential means “swept together.” The relationship then between a Hebrew household servant/bond-slave and the blood born family members is one of inclusion into the wider family. This is the principal Rav Shaul is teaching to the Gentile believers of Ephesus.
 
6 not only while they’re watching, as men-pleasers, but as servants of Messiah, doing the will of the God from the spirit psuche[G] (ruach[H]), 7 with kind enthusiasm, doing service as to the Lord/LORD, and not to humans, 
 
There is a lesson here for all believers. Put into today’s context Paul is essentially addressing the equivalent of the employer and employee relationship. As Messiah followers we are to give our best effort in the workplace whether our employer is watching or not. Whether he’s righteous or not. We are to honour our allotted break times and give reasonable notice when making leave requests. We are not to feign sickness in order to take days off etc. Why? Because ultimately we are working in, from, and unto Messiah in all things. We are exhorted to do all this with kind enthusiasm, as service to the LORD.
 
8 knowing that whatever good a person does, he will receive the same from the Lord/LORD, whether servant/slave or free.
 
Good, right action, righteousness, are the fruit of Messiah in us. Whatever good a person does in the LORD he will receive back in kind from the LORD regardless of social standing, position, honorifics, or the lack thereof.
 
When a godless prime minister and a righteous nobody stand at the judgement, the righteous nobody will enter the world to come in Messiah, while the godless prime minister will be thrown into the lake of fire. “God is no respecter of persons.”

“Kefa (Peter) opened his mouth and said: ‘I now understand clearly, that God does not show partiality, but in every nation the person who fears Him and does what is right is accepted by Him.’” 

-Acts 10:34-35 [Author’s translation]
 
9 And you, masters, do the same things to them, letting go of threats, knowing that your own Lord/LORD is in heaven (the highest heaven), and there is no partiality with Him. [Deut. 10:17]
 
This is not a command to those outside the body of believers but specifically to masters who are believers. In most circumstances this refers to masters of servants rather than slaves (in the modern sense). However, where it was the case that believers had come to faith as masters of slaves, they were on a journey toward disregarding the slave practices of the Greco-Roman world and toward offering their slaves freedom and then, if it was best for the once enslaved person, they would offer them a position as a paid household worker. A position many ex-slaves were grateful for in the same way an out of work person today is grateful for a paid house cleaning job.
 
At one time I was out of work and in great need and was grateful to righteous people for their willingness to employee me to do household chores, painting, repairs, even toilet cleaning, in order to support my family. I recall praising God as I cleaned the toilets. I was genuinely grateful and content in Him as I carried out menial tasks.
 
Therefore, we must be careful to properly contextualize Scripture and understand the historical implications of our interpretations so as not to draw a false equivalence between ancient definitions and current norms.
 
Believing masters, be they masters of servants or masters of slaves in the context of first century Roman society, are required to act in a godly way toward their servants/slaves. The believing masters were to put themselves in the shoes of their servants and act accordingly. While it was customary for Roman masters to beat, whip and threaten their servants, it was not an acceptable practice for a soul converted in Messiah.
 
Rav Shaul (Paul) concludes this verse with yet another reference to the Torah:
 
“17 For YHVH the Lord your Elohim God (Judge) is Eloheiy God (Judge) of haelohim  the gods and Adoneiy Lord of haadoniym the lords, HaEl Hagadol the great God (Judge), mighty and terrifying, Who shows no favour based on a person’s status (paniym: faces) nor does He take a bribe.”
 
-D’varim (Deuteronomy) 10:17 [Author’s translation]
 
10 Hereafter, my brothers and sisters, be strong in the Lord/LORD and in the power of His strength. 
 
“Hereafter” means “From now on” find your strength in the LORD in the power of His strength and not in exercising power (via human strength) over those who you deem to be lower in the societal construct.
 
What Paul does here, by the discernment of the Spirit, is profound. He has just addressed parents, children, servants/slaves and masters, all within the faith community and now calls all, “My brothers and sisters.”
 
Paul, their revered teacher, the one who by God’s hand brought the Gospel of Messiah to their city, a man in whom God performed great miracles by the power of His Spirit through Yeshua, is saying to slave and master alike, “In Yeshua, to the glory of God, we are co-heirs, siblings, equals.”
 
Notice Paul does not give credence to position, works, bloodlines, prestige, education, or any other thing esteemed by human society as elevating a person’s status. Rather, He makes God the Father the focus in Messiah, and faith in Him by grace alone the qualifier.
 
11 Put on the whole armour of God, that you may be able to stand (στῆναι stenai: firmly fix your stance) against the schemes of the devil. 
 
Selah, pause, contemplate, receive, and understand, “The whole armour of God!”
 
Many debate the intended physical origin of the figurative armour of Ephesians 6. Foolishly they pit Priestly garments against Roman armour in a theological battle over whether this writing of Paul intends to utilize a symbol known to the Greco-Romans in order to convey these Messiah essential Gospel tools of protection, or on the other hand is he attempting to convey a Hebrew paradigm based in the priesthood of Israel. This debate is utter folly! A typically Christian tertiary false choice! And ironically, given that the fiercest proponents of an alternative view are so called “Messianics,” it is entirely out of character for Jewish scholars and thinkers to entertain false choices such as those posed by this unproductive argument.
 
The godly understanding guided by the Holy Spirit in Messiah accepts that Paul is doing both these things to some degree and neither of these things entirely. Added to this is the fact that armour is used here as a figure only. The armour is not the focus, God is!
 
Therefore, we examine the text carefully in Messiah. Here are some helpful things to consider as you approach understanding this section of Ephesians 6:
 
1.     The armour is “of God” (Eph. 6:11) and not of humanity. Therefore debating what Paul’s figurative language means based on ethnic or religious bias is in fact ungodly

2.     Paul is a Jew. (Rom. 11:1) A well-educated and wise rabbi, a Pharisee, (Acts 23:6) and a passionate Messiah follower, who has encountered Messiah Himself (Acts 9)

3.     Paul is committed to finding ways to effectively minister the Gospel to all ethnicities, cultures and people of a variety of religious backgrounds (1 Cor. 9:19-23)
 
This is the whole armour of God. Therefore, God informs the armour. The prophet Isaiah describes YHVH wearing armour:
 
“For He puts on righteousness as a breastplate,
And a helmet of salvation on His head;
And He puts on the garments of vengeance for clothing,
And was covered with zeal as a cloak.”
 
-Yeshayahu (Isaiah) 59:17 [Author’s translation]
 
Paul, by God’s Spirit is inspired to use figurative language that both conveys a Hebrew paradigm drawing on the priesthood of Israel and a Greco-Roman paradigm drawing on the armour of a first century CE Roman soldier.
 
So does the armour described reflect the priesthood of Israel or the Roman soldier? The answer is yes!
 
“Put on the whole armour of God” God has given every believer armour as a gift of divine clothing. Like any gift of clothing, we must receive it and wear it. Not part of it, but all of it! Why? So that we might, “be able to stand against the schemes of the devil.”
 
The armour in question is essentially incorporeal, spiritual armour.
 
Who wears armour? A soldier of course, and therefore, a Roman soldier, and in one sense the High Priest of Israel wears symbolic armour as a spiritual soldier. Both the High Priest and the Roman soldier are warriors.
 
The Scriptures describe God figuratively as, “A man of war, a warrior.” (Ex. 15:3; Isa. 42:13; Psa. 24:8; Joel 3:9-11 etc.)
 
“YHVH The Lord will go forth like a mighty man (a Hebrew phrase that denotes a warrior of great strength);
He will stir up His zeal like a warrior (man of war).
He will cry out, yes, shout aloud;
He will prevail against His enemies.”
 
-Yeshayahu (Isaiah) 42:13 [Author’s translation]
 
Because the armour is of God it is created and powered by Him. We clothe ourselves with it, but we do not empower it. Rather, we rely on His power at work through the armour.
 
The armour of God is not some mantra recited list that affords us extra power in any given circumstance, but a practiced rhythm of recalling the tools and power already available to us in Messiah. We are not wizards standing alone wielding spells in our armour, rather we are soldiers in an army who clothe ourselves with the armour given us by our Commander.
 
Take careful note, the armour is not only for the individual but is also for the sake of  the soldier standing on either side of us, and those behind and before us. We are together, clothed individually with the armour of God.
 
12 Since our wrestling is not against blood and flesh, but against principalities, against authorities, against the world powers of the darkness of this age, against spiritual forces of wickedness in the heaven (first heaven: earth’s atmosphere ref. 2:2). 
 
Why do we require spiritual armour rather than physical armour? Because the battle we’re in is ultimately a spiritual battle.
 
Yeshua speaks of blessing being manifest in the revelation of His identity to Peter:
 
“Shimon Kefa (Peter) answered and said, ‘You are the Messiah, the Son of the living God.’ And Yeshua answered and said unto him (Peter), Blessed are you, Shimon Bar Yonah (covenant son of Jonah): for flesh and blood has not revealed this to you, but my Father which is in heaven.”
 
-Mattityahu (Matthew) 16:16-17 [Author’s translation]
 
Jacob’s wrestling with the Man/Angel was both physical and spiritual (Gen. 32:22-32; Hosea 12:4).
 
Notice that we, “wrestle.” This denotes close proximity and ongoing struggle rather than a picture of armies facing off in shield walls. Ultimately, in Messiah, the battle is already won (outside of our time trapped perspective). The imagery Paul employees places us past the initial onslaught of battle and into the midst of the one on one struggle with enemy entities. The Satanic forces cannot un-save us, therefore, they attempt instead to make us as fruitless as possible. We are not doing battle for God but in Him and with His armour.
 
“our wrestling is not against blood and flesh,” does not mean it will never involve defending ourselves or our loved ones physically but that the primary forces at work are spiritual. Many pseudo-Christian and Jewish apostate teachers infer that because our battle is spiritual we should never act physically in self-defence, just warfare and so on. This is satanic nonsense that Ironically shows that those teaching it are not adorned with the armour of God, part of which is the belt/girding of Truth! Scripture teaches clearly the God appointed times of just warfare and the obligation of self-defence. Based on Scripture, God is either a pacifist and a hypocrite, or He is not a pacifist!
 
The following is the list of descriptors of the types of forces we wrestle with as believers in Messiah Yeshua:
 
1.     Principalities - … of the darkness of this age (ἀρχάς archas: means origin/beginning, and while it can refer to magistrates and even religious rulers, its ultimate meaning here seems to be “The original fallen angels/spirits who align with Satan.”

2.     Authorities - … of the darkness of this age (ἐξουσίας exousias: means the authority to permit, to do as one pleases. This is not freewill (which is a gift of God) but self-determination (a counterfeit of Satan). It’s ultimate meaning here is “Authorities that promote libertarian or hedonistic freedom as sub demons under the original sin embracing Angels.”

3.     World powers - of the darkness of this age (τοὺς κοσμοκράτορας tous kosmokratoras: means this world’s powers. חשוכי עלמא Choshuchiy olama Darkness of the age (Zohar on Lev. Fol. 19. 3.)That is, the fallen spiritual forces of heaven trapped beneath the first heaven and therefore permitted power in the sin affected world. “World powers” then means “Powers of the sin affected world.” This ultimately refers to “The prince of the permitted power of the lower air (Satan) and its minions.” The sages also call Satan שר של חושך Sar shel choshekh Prince of darkness (Pesikta in Ketoret Hasamim in Targum in Gen. fol. 9. 4.)

4.     Spiritual forces of wickedness in the heaven (first heaven: earth’s atmosphere ref. 2:2). (πνευματικὰ τῆς πονηρίας pneumatika tes ponerias: simple means all the spiritual forces of evil operating in both the lower and upper air of the earth’s atmosphere. This is a summation of the aforementioned distinct descriptors of the entities at work in seeking to advance the Satanic goal (which will never be realised).
 
“Now is the judgment of this world/kosmos: now the prince of this world (Satan) will be cast out.”
 
-John 12:31 [Author’s translation]
 
13 Therefore (because of what has preceded) take up the complete armour of the God, so that you may be able to withstand (ἀντιστῆναι antistenai[G]) in the day of evil, and having done all, to stand (στῆναι stenai[G]: firmly fix your stance).
 
Once again we are exhorted to take up the gift of the full armour of God and remind ourselves of our access to its elements in Messiah. In one sense, “Take up” means, “Don’t neglect what you’ve been given.”
 
Take note again, the armour is of God.
 
“For He puts on righteousness as a breastplate,
And a helmet of salvation on His head;
And He puts on the garments of vengeance for clothing,
And was covered with zeal as a cloak.”
 
-Yeshayahu (Isaiah) 59:17 [Author’s translation]
 
“So that you may be able to stand firm” infers that if we neglect our God given gift of armour we will possess a shaky stance. We may even suffer spiritual injury. This does not mean we can loose our salvation but that we may unnecessarily experience harm that we might have avoided (from our time trapped perspective).
 
“the day of evil” is now and until the permitted conclusion of the sin affected world. And, it is also a specific day of an escalation of evil unto the final battle at the coming of the Messiah.
 
“and having done all, to stand.” Being in Him our doing is from Him and our obedience forms action that when completed leave us with nothing more to do but stand in Him in faith, and thus, in Him we are firmly fixed in eternity regardless of temporal circumstances and perceived losses or victories.
 
14 Stand (στῆτε stete[G]: in the presence of others) therefore (because of what has preceded), having your loins girded about with truth, and be clothed with the breastplate of righteousness, 
 
This is now the third time in quick succession (“stand” is used 4 times in total in this chapter) that we are told to “Stand.” The Greek follows this pattern in verses 13-14:
 
1.     ἀντιστῆναι antistenai: withstand, stand against, stand firmly against
2.     στῆναι stenai: stand, firmly fix your stance, establish, set in place
3.     στῆτε stete: stand in the presence of others
 
Therefore, verse 14 essential begins with, “Standing in the presence of others (brothers and sisters in Messiah, godly Angelic beings, the all present Messiah, the Spirit of God, in the Father).”
 
“having your loins girded about with truth” combines the idea of both the priestly undergarment (Ex. 28:42-43) and waste sash (Ex. 39:29), and the first century CE Roman soldier’s belt.
 
The combining of these ideas by Paul is clearly intentional. It bridges the gap between Hebrew and Roman thought in an illuminating figure of spiritual protection.
 
The girding of the loins indicates not only a firm binding of the waste by a belt or sash but also the protecting of the seat of fruitfulness/progeny. A protection of the sexual organs as a symbolic protection of generational faith (received by the individual within a godly family).
 
The predominant Jewish view is that the girded loins are a symbol of atonement for sexual sin, and the belt/sash a symbol of atonement for emotional sin.
 
“and a sash/belt made of fine woven linen of blue, purple, and scarlet, made by a weaver, as YHVH the Lord had commanded Moshe.”
 
-Shemot (Exodus) 39:29 [Author’s translation]
 
We note that so far is it might reflect the priestly sash, the belt of truth combines three symbolic colours.
 
1.     Blue – The heavens, a symbol of God’s dominion over all creation.
2.     Purple – Royalty, a symbol of the King YHVH God.
3.     Scarlet – A symbol of blood atonement.
 
The belt of truth thus denotes the work of God in securing the wearer in God, Who is the All Existing Creator, enthroned in the heavens, King over all things, and the One Who atones for sin by His own essence through the Messiah Yeshua.
 
Truth is defined by Truth Himself, Yeshua. His attributes are seen in every piece of armour/priestly attire.
 
Why is “Truth” represented in the girding of the loins? In part it is to do with the power of the Truth to govern the seat of emotion, which in Biblical Hebrew is the lower stomach. The middle of the body acts as a centre of gravity that helps to enable a firm stance (something the wearer has been exhorted to do three times already). In other words, Truth is the primary tool offered for empowering the firm stance of the believer.
 
What does that look like in practice? For one thing it means that a believer with His eyes firmly fixed on Messiah, Who is the Truth, being familiar with the whole of God’s Word, will not easily be swayed by the lies and distractions of this sin affected world and the dark spiritual forces that have already been alluded to. The believer will choose in Messiah not to allow his or her emotions to govern them or define truth, but will instead look to the Living Word, His Word essence and His written Word as the source for defining and acting on Truth.
 
We note that the Messiah Yeshua, the rod from the stem of Yishai (Jesse) is said to have His loins girded with faithfulness.
 
“Righteousness will gird His hips, and faithfulness will gird His loins.”
 
-Yeshayahu (Isaiah) 11:5 [Author’s translation]
 
Therefore, the armour being of God and of God With Us (Yeshua), is revealed in the meta-narrative of Scripture which shows that faithfulness and truth go hand in hand. The belt of Truth protects and atones. Thus the wearer stands firm in both Truth and Faithfulness.
 
“be clothed with the breastplate of righteousness,” First and foremost this is a breastplate of God Himself.
 
“For He (YHVH) puts on righteousness as a breastplate…”

-Yeshayahu (Isaiah) 59:17 [Author’s translation]
 
Once again there is also a beautiful convergence here between the imagery of the breastplate of the High Priest of Israel (Ex. 28:15-29) and by nature of Messiah’s Priesthood, a picture of His breastplate.
 
The breastplate of the High Priest atones for sins of error in judgement and carries the embedded stones representing the twelve tribes of Israel. It denotes a practice of coming before God with atoning sacrifice and with the 12 tribes of Israel represented over the High Priest’s heart/core being in a petition for blotting out sin and atoning those the High Priest represents. In the case of Yeshua as High Priest over all peoples, He atones and represents both Jewish and Gentile believers before God, interceding for us in every moment.
 
Therefore, the breastplate of righteousness, so far as it reflects the priesthood, represents both an individual and corporate responsibility to stand before God atoned and with right action, which is righteousness. There is no such things as righteousness devoid of right action.
 
We further note that the אורים Urim (lights) and תמים Tumim (completions/perfecting) are kept in the breastplate (Ex. 28:30). These are used to determine answers from the LORD concerning direction. They were not used as many suppose. They are not like runes or dice or some other pagan occult technic for determining the future or seeking counsel from spiritual beings. To the contrary, the Urim (lights) would light up when the High Priest sought God’s council on a matter, and if the answer was affirmative the Tumim (complete/perfect) would light up as an indication that this was the right course of action.
 
Therefore, the breastplate of righteousness also concerns God’s direction imparted to the believer.
 
On the other hand, in reflection of the Roman armour the breastplate of righteousness is a figurative protection. It guards the heart (Hebrew seat of core being, where all aspects of soul converge), that is the centre of soul being, from a potentially deadly piercing blow in the midst of battle.
 
In summation, the breast plate of righteousness conveys a sense of both protection (Roman armour) and ongoing sanctification (Priestly breastplate).
 
15 and your feet bound with the ἑτοιμασίᾳ hetoimasia[G] readiness/foundational understanding of the Gospel of the peace; [Isa. 52:7; Rom. 10:15]  
 
Let’s repeat to ourselves again, “This is the armour of God, God the Father, God the Son, God the Spirit!”
 
“What beauty upon the mountains the feet of him who brings news (Gospel), who publishes shalom peace, wholeness, wellbeing, who brings good news (Gospel) of happiness, who publishes yeshuah salvation, saying to Zion, ‘Your God reigns.’”
 
-Yeshayahu (Isaiah) 52:7 [Author’s translation]
 
Feet bound with the readiness of the Gospel of peace are feet that reflect the feet of the Messiah as described in Isaiah 52:7.
 
Therefore, the clothing and footwear of Messiah (God with us) are the ultimate figure from which Rav Shaul gleans the illumination of the armour of God.
 
The High Priests of Israel ministered before the LORD barefoot (Ex. 3:5; 28; 39; Lev. 8; Josh. 5:15). It is likely, given the lack of Biblical and extra-biblical evidence to show otherwise, that the Priests of Israel who ministered before the LORD simply did not don footwear, probably not even while journeying from one camp location to the next. Why? Because the removal of footwear in the presence of the LORD was an established precedent (Ex. 3:5; Josh. 5:15), and the priests were essentially always in the presence of the LORD, even when carrying the articles and elements of the Tent of meeting from location to location during Israel’s wandering.
 
Priests ministering barefoot continued through the second Temple period:
 
“One should not enter the Temple Mount with a staff, or with shoes on, or with a money belt, or with dusty feet.”
 
-Mishnah Berakhot 9:5
 
“The Sages say that the importance of showing respect for the congregation is derived from here: The halakha is that the priests are not permitted to ascend the platform to recite the benediction in their sandals, as is taught in a baraita. And this halakha is one of nine ordinances that Rabban Yoḥanan ben Zakkai instituted.”
 
-Mishnah Sotah 40a:15
 
With this in mind it must be pointed out that those desperate to push a one sided view of the armour of God in favour of the Priestly garments alone, are left without a foot to stand on (pun intended). If priests of Israel did don footwear at all, it was not while ministering to the LORD. Priestly footwear therefore, can only be surmised through conjecture. This is not firm ground for an interpretive argument. We are called to be teachers of truth, and not of conjecture. Conjecture that refuses to submit to the right division of the Word of truth is error.
 
The Roman soldier of the first century CE wore a hobnailed military sandal that was bound to the foot leaving room for aeration on long marches and provided a reasonable amount of protection from blows while leaving the soldier agile enough to maneuver quickly in battle. The hobnails driven into the sole of the shoe gave firm grip in battles on various types of terrain (with the exception of stone streets within ancient cities) and added to the durability of the sandal throughout long campaigns.
 
In the case of God’s armour the feet are bound with the readiness of the Gospel of peace. An ironic phrasing given that armour is understood as being of use in war time and is then discarded in peace time. However, so far as it concerns the struggle against the evil forces at work in the sin affected world, peace establishes the steps of the believer just as truth strengthens the stance. As far as the armour of God is concerned, peace is a weapon of war. This affirms the fact that being a peacemaker requires action. In the entire history of this sin affected world there has never been a peace that has not resulted from a war fought against tyranny.
 
More specifically, the binding of the feet concerns readiness. It is reminiscent of the exhortation to “be ready to give and account of what you believe to all who ask…” (1 Peter 3:15)
 
The Greek ετοιμασια hetoimasia translated “readiness” conveys the sense of a “base”, or “foundation.” It’s used this way in the Septuagint translation of Zechariah 5:11. Here it represents a foundational knowledge of the Gospel.
 
To don the shoes of the readiness of the Gospel of peace means to intentionally rise and bind our feet with an eager preparedness to carry the Gospel of peace into the spiritual struggle of each day. This is to be done from a firm foundation of knowledge of the Gospel in Messiah.
 
It is in one sense an expression of our first response to Messiah’s love for us. Love God, love neighbour is seen here. When we arise from slumber in Messiah’s love the first part of the armour of God that we put on is the underwear/belt of loins girded in truth, the second, the breastplate of righteousness (Messiah’s righteousness in and over our hearts), and the third, are the bound feet of the readiness of the Gospel of Peace. “The feet of Him Who brings good news.”
 
16 In all, taking the large door shaped shield (θυρεὸν thyreon[G]) of faith with which to extinguish all the fiery arrows of the wicked one. 
 
Again, first and foremost this armour is of God. God Himself is a shield to the righteous.
 
“After these things הדבר Ha-davar the Word of YHVH the LORD came unto Avram in a vision, saying, No fear Avram! I Am your shield, your exceedingly great reward.”
 
-Bereishit (Genesis) 15:1 [Author’s translation]
 
“Every Word of God is pure: He is a shield to those who place their trust in Him.”
 
-Mishlei (Proverbs) 30:5 [Author’s translation]
 
“For You, YHVH LORD, will bless the righteous; with favour You will encompass him like a shield.”
 
-Tehilim (Psalms) 5:12 [Author’s translation]
 
“For YHVH the LORD Elohim God (Judge) is a sun and shield: YHVH the LORD will give grace and glory: no good will He withhold from those who walk uprightly.”
 
-Tehilim (Psalms) 84:11 [Author’s translation]
 
The shield described here doesn’t represent a physical shield associated with the High Priest. It can’t, because the particular Greek word for shield here describes a large almost door size battle shield used in the Roman shield wall and in other defensive applications as a means of shielding above the heads of an army unit while other shields interlocked around the century (approx.. 80 men) or contubernium (8 men).
 
Because this imagery essentially means that the shield/shields protect the entire length of the body and in combination, the heads of the soldiers as well, there is a place for pointing to the Gold shield/plate that adorns the High Priest’s turban/kippah (Ex. 28:36-39). That gold shield/plate is placed over the forehead and has the words קֹדֶשׁ לַיהוָה Kadosh l’Adonay (Holy unto the LORD) engraved on it. This is done so that the High Priest bears the iniquity for the defiling of holy things on behalf of the children of Israel. This plate is always on the High Priest’s head so that Israel might have favour before HaShem (YHVH).
 
“So it will adorn Aaron’s (High Priest) forehead, that he may bear the iniquity committed regarding the holy things, which the children of Israel set apart as all their holy gifts. It is always to be on his forehead, so that they may have favour before YHVH the LORD (Mercy).”
 
-Shemot (Exodus) 28:38 [Author’s translation]
 
Therefore, like the large Roman shield, the gold plate over the forehead protects the High Priest before the LORD as one who is atoned for and set apart unto the LORD. The positioning over the forehead denotes authority over the entire body and thus reflects the same figurative meaning as the large Roman shield, which protects the entire body of the soldier.
 
In the case of the Roman shield, which was made from wood and often covered in animal hide, soldiers would soak their shields in water prior to attacking an enemy like the Parthians, who relied heavily on their bows, and when laying siege to fortresses. This of course fits the imagery of extinguishing the fire darts of the enemy.
 
In the case of the High Priests gold plate/shield, which resided over the forehead, His identity in belonging to God also spiritually quenched the fire darts/lies of the enemy.
 
In both representations the entire being is protected and the identity of the believer established in the priesthood and army he or she belong to. The Master of which is YHVH.
 
17 And take the helmet of the salvation, and the large knife machaira[G] of the Spirit, which is the living spoken word rhema[G] of God; 
 
“And a helmet of salvation on His (YHVH) head…”
 
-Yeshayahu (Isaiah) 59:17 [Author’s translation]
 
First, this helmet of salvation is representative of the headship of God the Creator and His Salvation in the Person of the Son Yeshua who’s name means Salvation. This is enough of an interpretation, and one established by Scripture.
 
As we have established, this is spiritual armour. Therefore, the High Priests Turban (Ex. 28:4), which represents kaparah atonement over His head (just as the modern Jewish kippah/yarmulke does today for all observant Jews), is like a helmet of protection of the assurance of salvation. Both as mental assurance, and as security of atonement over the whole being, represented in the head.
 
Likewise the Roman helmet protects the brain and the intellectual understanding of faith.
 
This should not be confused with consciousness, which in the Biblical Hebrew context resides at the centre of being and not in the intellect. Nor is the consciousness subject to physical death, though for the wicked it will be subject to the second death following the judgement.
 
“The large knife” reflects both the knife the priests of Israel used for sacrifice (מאכלת ma’akelet Gen. 22:6, מחלף machalaph Ezra 1:9, חרב chereb Eze. 5:2) and the short sword used by Roman soldiers in the midst of battle from behind the shield wall. We note that this knife/sword is of the Spirit, which is the living word Rhema[G] of God. As distinct from the written word כתבי ketvi[H] and the Word Essence דבר davar[H]/Logos[G]. The Rhema[G] is the present participatory Word of the Spirit of the Father and the Son.
 
The Jewish sages consider the Torah to be a sword חרב תורה chereb Torah (Bereishit Rabbah, sect. 21. fol. 19. 1.
 
We should remember that this spiritual armour is gifted us unto the culmination of all that is to be done (“and having done all, to stand.” 6:13), and thereafter we will have no need of armour. We will not be wrestling with evil in the Olam Haba world to come. This is why the helmet of salvation is over the head, the seat of intellect, because the fallen intellect is prone to disbelief and thus needs the protection of the helmet of salvation so as to maintain the certain hope of eternal life and the assurance of security in Messiah.
 
18 Praying always with all prayer and supplication in the Spirit, adding to this be watchful with all perseverance and entreating for all the holy ones kedoshim[H] (saints)— 
 
“Praying always with all prayer and supplication in the Spirit,” includes but is not limited to intellectual prayer, emotional groanings, recited Scripture as prayer, and so on.
 
Notice “all prayer,” meaning that there are many ways to pray: sing, speak, think, know, look, receive, understand, to name a few. Added to this is “supplication,” which is seeking God and entreating Him for the sake of others. This reflects the role of a priest. We are all priests in Messiah under His Priesthood, which is over all people (Heb. 4:14-16; Rev. 1:6, 5:10, 20:6).
 
“adding to this be watchful with all perseverance and entreating for all the holy ones kedoshim[H] (saints)” In all our conversation in and with God we are to be diligent, to practice kavanah (intention) and be watchful. We are to persevere even when things are difficult or seem hopeless, being honest with ourselves before God Who knows our prayers before we pray them (Psa. 139:4). This is for our good. We are also to specifically entreat God for the good of all our fellow holy ones (saints). Once again, this is an act of priesthood.
 
19 and for me, that word/essence logos[G] may be given to me, that I may open my mouth in boldness to make known the mystery of the Gospel, [Psa. 45:1] 
 
Paul asks that the Ephesian community add to their prayers, prayers that specially uplift him before God.
 
Paul specifically asks that the Ephesian community pray in affirmation with the Spirit of God, the prayerful Psalm of the sons of Korah:
 
“To the Chief Musician. Set to the shoshanim, tune of ‘The Lilies.’ A maschil contemplation/meditation of the sons of Korah. A Song of Love. My heart/core stirs with a good davar word; I speak of my work concerning the King; My tongue is the pen of a skilled Writer.”
 
-Tehillim (Psalms) 45:1 [Author’s translation]
 
Paul is desiring that the Word Essence Himself (Davar[H], Logos[G], Yeshua: John 1) be given to him and upon his tongue in a manifest and powerful way in order that he might speak and make known the mystery of the Gospel with boldness. Note Paul’s selfless motivation and the fact that the Gospel mystery is not being hidden but is being made known.
 
The phrase, “that I may open my mouth” is rabbinical.
Our rabbis say, “When Moshe wrote the scripture, ‘let us make man in our image,’ (Gen. 1:26) he said before the Master of the worlds, ‘Why do You give פתחון פה, (pitchon pei: opening of the mouth), to heretics?’ That is, giving them occasion to object to us, and try to convince us of a plurality of persons in the Deity… The response is, ‘wherever you find פתחון פה, an opening of the mouth to heretics, you will find an answer by its side, or along with it.’” (Bereishit Rabbah, sect. 8. fol. 7. 1. & Vayikra Rabbah, sect. 21. fol. 163. 1. Megillat Esther, fol. 94. 1, 3.)

Therefore, Paul is asking that the Ephesian community join him in prayer that he might be given Holy Spirit appointed words with which to refute the heretics who seek to pollute the Gospel message of God in Yeshua, just as heretics in the past had attempted to defile the Torah message in regard to the creation account and the identity and character of God.
 
20 for which I am an ambassador in chains; in order that in it (Word Essence: logos[G] of God) I may speak boldly, that which my bindings insist I speak.
 
Paul considers himself called to be a messenger of God dressed in the chains of earthly imprisonment for the sake of the Gospel. He notes that his bindings insist that he speak the Gospel boldly to those who otherwise would never have heard it.
 
Paul considers his chains to be employees of God, the King Messiah and even of Paul.
 
21 So that you also may know my affairs and what I practice, Tychicus, the beloved brother and faithful servant in the Lord/LORD, will make all things known to you;
 
Paul, being considerate of those in the Ephesian community who are concerned for his wellbeing, lets them know that his trusted fellow worker Tychicus will give them the necessary details and updates concerning Paul’s wellbeing, suffering, and ongoing “criminal proceedings.”
 
Tychicus was a fellow believer from Asia Minor who accompanied Paul/Shaul to Jerusalem (Acts 20:4). Paul sent him to the Ephesian believers with this letter (1 Timothy 4:12), and to the believers in Colossae with a letter addressed to them (Colossians 4:7).
 
22 I’ve sent him to you for this purpose, in order that you may know how we are, and that he may comfort your hearts/core being kardia[G].
 
Once again, Paul’s concern is not with promoting his pious suffering but with the comfort of those who care about him.
 
23 Peace/wholeness/well-being to the brothers and sisters, and all-encompassing love agape[G]  with faith, from God, Father and Lord/LORD Yeshua the Messiah. 
 
Paul concludes with a familiar Jewish blessing, adding the Messianic illumination that will one day be on the tongues of all Jews:
 
שלום עליכם אחים ואהבה עם אמונה מאלוהים אב ואדון ישוע המשיח
 
“Shalom aleichim achim, v’ahavah im Emunah m’Elohim, Av v’Adon, Yeshua haMashiach.”
 
24 Grace be with all those who personally love agapao [G] the Lord/LORD our Yeshua the Messiah with incorruptible, perpetual, sincerity.
 
Paul is careful to specifiy that his blessing is upon those who genuinely and “personally love the YHVH Yeshua, the Messiah,” those who bear fruit, “with incorruptible and continuing sincerity.”
 
Copyright 2025 Yaakov (Brown) Ben Yehoshua