The more I understand God’s Word and the further I advance in my walk with the Lord, the more I realize the Christian life is a disciplined life. Discipline is doing what I ought to do, whether I want to do it or not, because it’s right. Christian discipline is living as God wants me to live, as an obedient-to-the-Word believer who walks by faith and not feelings. The proper Christian life glorifies the Lord, edifies others, and creates in me a personal sense of destiny that is connected with the God who called me into service.
Paul, when writing to his young friend, Timothy, says, “discipline yourself for the purpose of godliness” (1 Tim 4:7).[1] Paul does not deny the benefit of bodily discipline, but, when compared to godly discipline, says it “is only of little profit” (1 Tim 4:8a). Godliness (εὐσέβεια eusebeia) denotes devotion to God and a life that is pleasing to Him. Paul prioritizes godliness, declaring it “is profitable for all things, since it holds promise for the present life and also for the life to come” (1 Tim 4:8b). The word discipline in 1 Timothy 4:7 translates the Greek verb γυμνάζω gumnazo, which we bring into the English as gymnasium. In secular use, the word originally meant “gymnastic exercises in the nude: to exercise naked, train.”[2] It referred to how athletes trained in the ancient world. However, in the New Testament, the word was used figuratively “of mental and spiritual powers: to train, undergo discipline.”[3] The focus is on inward development of mind and character rather than the outward discipline of the body. And the discipline is to be ongoing (present tense), carried out by each believer (active voice), and executed as a directive by the Lord (imperative mood). The training is for godliness. According to Wiersbe, “Paul challenged Timothy to be as devoted to godliness as an athlete is to his sport. We are living and laboring for eternity.”[4] For Paul, godliness does not happen accidentally, but is connected with “the teaching that promotes godliness” (1 Tim 6:3 CSB). It is learned and lived on a daily basis.
The disciplined Christian develops over time, as biblical thinking leads to wise actions, and wise actions develop into godly habits, and godly habits produce godly character. This brings us to the place of spiritual maturity, which is God’s desire for us (Heb 6:1). The writer to the Hebrews references mature believers, saying, “solid food is for the mature, who because of practice have their senses trained to discern good and evil” (Heb 5:14). Maturity (τέλειος teleios) in this passage denotes one who has attained a level of spiritual growth, which glorifies God, edifies others, and is witnessed in the one who daily learns and lives God’s Word. Concerning maturity, Thomas Constables states, “A person becomes a mature Christian, not only by gaining information, though that is foundational, but by using that information to make decisions that are in harmony with God’s will.”[5] According to Wiersbe, “As we grow in the Word, we learn to use it in daily life. As we apply the Word, we exercise our “spiritual senses” and develop spiritual discernment. It is a characteristic of little children that they lack discernment. A baby will put anything into its mouth. An immature believer will listen to any preacher on the radio or television and not be able to identify whether or not he is true to the Scriptures.”[6]
A baby believer may be spiritual because he is rightly related to the Holy Spirit and operating by God’s Word to the degree he knows it. Because of limited knowledge of God’s Word, he often defaults to human viewpoint in many situations and falls under the control of his sin nature, thus making him a carnal Christian (1 Cor 3:1-4). In contrast, the mature believer has a greater depth of knowledge concerning God’s Word and utilizes it often as the Spirit leads. The word practice (ἕξις hexis) refers to “a repeated activity—practice, doing again and again, doing repeatedly.”[7] The daily practice of learning and living God’s Word will train believers to discern good and evil, which allows them to make good choices. God’s Word is the standard for right thinking and conduct, and learning and living His Word by faith is the key to spiritual advancement.[8]
As a growing Christian I want to be wise in the ways of God and His Word. But this requires commitment and many choices throughout my life. I realize the wise are wise by choice and never by chance. That is, no one is accidentally wise. This is also true for being just, loving, gracious, kind, and merciful, for these and other godly virtues are the product of many good choices over the years. Some of our spiritual disciplines include:
Bible study – “Study to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Tim 2:15). “Like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation” (1 Pet 2:2; 2 Tim 3:16-17; 2 Pet 3:18).
Meditation on God’s Word – “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success” (Josh 1:8). “His delight is in the law of the LORD, And in His law he meditates day and night” (Psa 1:2; cf. Phil 4:8-13).
Managing our thoughts – “You keep him in perfect peace whose mind is stayed on you, because he trusts in you” (Isa 26:3). “We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ (2 Cor 10:5; cf. Col 3:1-2).
Living by faith – “Trust in the LORD with all your heart and do not lean on your own understanding. In all your ways acknowledge Him, and He will make your paths straight” (Prov 3:5-6). “For we walk by faith, not by sight” (2 Cor 5:7). “My righteous one shall live by faith” (Heb 10:38a; cf. 11:6).
Devotion to prayer – “Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving” (Col 4:2; cf. 1 Th 5:17).
Controlling our speech – “He who restrains his words has knowledge, and he who has a cool spirit is a man of understanding” (Prov 17:27). “Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person” Col 4:6; CF. Jam 1:19).
Encouraging others to love and good deeds – “Let us consider how to stimulate one another to love and good deeds” (Heb 10:24).
Committing ourselves to Christian fellowship – “They were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer” (Acts 2:42). “Not forsaking our own assembling together, as is the habit of some, but encouraging one another” (Heb 10:25).
Serving others – “As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God” (1 Pet 4:10).
Worshipping God – “Let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Heb 13:15).
Doing good – “While we have opportunity, let us do good to all people, and especially to those who are of the household of the faith” (Gal 6:10). “Do not neglect doing good and sharing, for with such sacrifices God is pleased” (Heb 13:16).
Expressing gratitude – “Rejoice always; pray without ceasing; in everything give thanks; for this is God’s will for you in Christ Jesus” (1 Th 5:16-18).
Living a simple life – “Be on guard that your hearts will not be weighted down with dissipation and drunkenness and the worries of life” (Luke 21:34a). “No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier” (2 Tim 2:4).
Making time for rest – “One hand full of rest is better than two fists full of labor and striving after wind” (Eccl 4:6). Jesus said to His disciples, “Come away by yourselves to a secluded place and rest a while.” (For there were many people coming and going, and they did not even have time to eat.) (Mark 6:31).
[1] Unless otherwise stated, all Scripture quotes are taken from the New American Standard Bible, 1995 Update, published by the Lockman Foundation.
[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 208.
[4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 226.
[5] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Heb 5:14.
[6] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 295.
[7] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 511.
[8] The Bible is a special book, as it gives me insights into realities I could never know, except that God has spoken; and what He has spoken has been inscripturated and is available for personal study. Furthermore, I have God the Holy Spirit as my teacher, who helps me to understand biblical truths, and recalls it to my mind when I need it (John 14:26; cf. John 14:16-17; 16:13; 1 Cor 2:10-15). Sometimes the Spirit illumines my mind immediately when I’m reading the Bible. At other times, He works through the agency of gifted teachers He’s placed in my life.
In his letter to the church at Ephesus, the apostle Paul set forth the Christian armor which, in many ways, is a picture of the healthy Christian life. It is something we intentionally put on and use to defend ourselves when we come under attack. The assaults ultimately come from Satan who has well developed strategies of warfare and demonic soldiers to command. Satan and his fallen angels knowingly and intentionally attack. They are behind every act of terror the world has ever known, they do not relent of their activities, and they are not reformable. In addition to these fallen angels, Satan also has useful idiots—unbelievers and carnal Christians—who assist him in his efforts. These people help make up Satan’s world-system that seeks to envelop and enslave everyone it can. Satan’s system is philosophical, social, political, economic, religious, and cultural. These are all things external to us, but which are intended to penetrate our thoughts and impact our values, speech and practices. Furthermore, Satan has an inside agent within every person, which is the sinful nature which naturally resonates with all that is sinful and prideful. Warren Wiersbe writes:
As Christians, we face three enemies: the world, the flesh, and the devil (Eph 2:1–3). “The world” refers to the system around us that is opposed to God, that caters to “the lust of the flesh, and the lust of the eyes, and the pride of life” (1 John 2:15–17). “Society apart from God” is a simple, but accurate, definition of “the world.” “The flesh” is the old nature that we inherited from Adam, a nature that is opposed to God and can do nothing spiritual to please God. By His death and resurrection, Christ overcame the world (John 16:33; Gal 6:14), and the flesh (Rom 6:1–6; Gal 2:20), and the devil (Eph 1:19–23). In other words, as believers, we do not fight for victory—we fight from victory! The Spirit of God enables us, by faith, to appropriate Christ’s victory for ourselves.[1]
The apostle Paul addressed the subject of spiritual forces throughout his letter to the Christians living in Ephesus (Eph 1:21; 2:2; 3:10; 4:27).[2] He then mentions the armor available to them—and us—toward the close of his epistle (Eph 6:10-17). Paul opens his section about our spiritual armor, writing, “Finally, be strong in the Lord and in the strength of His might” (Eph 6:10). The word Finally (Τοῦ λοιποῦ) pertains to closing matters about how to live consistently concerning their new life in Christ. There are dangers that will threaten their walk with the Lord, and these believers need a divine perspective of the world and a divine strength to live successfully in it. Harold Hoehner writes:
From Eph 4:1 to 6:9 Paul gives practical applications for the believers concerning how to live out their new position in Christ before both believers and unbelievers. Now, in his final section (6:10-20), he describes the continual warfare of wicked forces against believers and accordingly exhorts them to be strengthened in the Lord in order to be able to stand against the wicked schemes of the devil. The struggle of believers ultimately is not a human conflict but is a battle against wicked spiritual forces.[3]
The Greek verb ἐνδυναμόω endunamoo, translated “be strong”, is a present passive imperative. The present tense relates to ongoing action, the passive voice means the subject receives what is provided, and the imperative mood means we are commanded to accept it. The prepositional phrase ἐν κυρίῳ en kurio, translated “in the Lord”, means that Jesus Himself is the sphere within which our strength is found. The strength is not in us. We are weak. It’s Him and His strength we need. We are to be strong “in the strength of His might” (Eph 6:10b). William MacDonald states:
Every true child of God soon learns that the Christian life is a warfare. The hosts of Satan are committed to hinder and obstruct the work of Christ and to knock the individual soldier out of combat. The more effective a believer is for the Lord, the more he will experience the savage attacks of the enemy: the devil does not waste his ammunition on nominal Christians. In our own strength we are no match for the devil. So the first preparatory command is that we should be continually strengthened in the Lord and in the boundless resources of His might. God’s best soldiers are those who are conscious of their own weakness and ineffectiveness, and who rely solely on Him. “God has chosen the weak things of the world to put to shame the things which are mighty” (1 Cor. 1:27b). Our weakness commends itself to the power of His might.[4]
Paul continues, saying, “Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil” (Eph 6:11). Put on translates the Greek verb ἐνδύω enduo which is an aorist middle imperative. The middle voice means we are to dress ourselves, thus acting in our own self-interest. The imperative mood means it’s a command that we can and should obey. The armor Paul described could refer to the armor God Himself wore as a warrior (Isa 11:5; 59:17); however, it was more likely drawn from the Roman guard that supervised his house arrest (Acts 26:29; 28:17; cf., Eph 3:1; 4:1; 6:20; Phil 1:7, 13; 2 Tim 1:8). Roman soldiers were seen most everywhere, so their attire would have been familiar to Paul’s audience. And just as a Roman soldier would not go into battle wearing only part of his armor, so the Christian must put on the full armor (πανοπλία panoplia) provided to him by God. Our enemy, the devil, is a brilliant commander who has manufactured schemes or strategies (μεθοδεία methodeia) he employs against the human race, and God’s people in particular. The same term—μεθοδεία methodeia—is used of false teachers who engage “in deceitful scheming” (Eph 4:14), in order to trap immature Christians with false doctrine. “The devil has various stratagems—discouragement, frustration, confusion, moral failure, and doctrinal error. He knows our weakest point and aims for it. If he cannot disable us by one method, he will try for another.”[5] Satan has many demons and carnally minded people on his side, and he fights dirty. As Christians, we don’t go hunting for the devil; rather, we stand firm (ἵστημι histemi) against his attacks when he comes against us. This is accomplished by following God’s will. Thomas Constable writes:
From other Scripture we know that Satan is behind all of our temptations having received permission to assail us from God (e.g., Job 1–2). He uses the world system and our flesh (sinful nature) as his tools. He also attacks us directly himself and through his angelic emissaries. God has given us specific instruction in Scripture about how to combat these attacks. We are to resist the devil (1 Peter 5:8–9), flee the temptations of the world system (the lust of the flesh, the lust of the eyes, and the pride of life; 1 John 2:15–17; 1 Tim 6:11; 2 Tim 2:22), and deny the flesh (Rom 6:12–13; 7:18–24; 8:13). How do we know the source of a given temptation so we can respond to it appropriately? Satan has consistently aimed his personal attacks at getting people to doubt, to deny, to disregard, and to disobey the revealed will of God (cf. Gen 3; Matt 4). The world system seeks to get people to believe that they do not need God but can get along very well without Him (1 John 2). The flesh tempts us to think that we can find satisfaction, joy, and fulfillment on the physical, material level of life alone (Rom 7).[6]
Paul continues, saying, “For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places” (Eph 6:12). Though we live in a physical world and interact with other people—both saved and lost—our ultimate struggle is against unseen spiritual forces. In this verse, Paul ransacks the Greek vocabulary for power-words to describe a definite group of demonic forces he calls “rulers…powers…world forces of this darkness…[and] spiritual forces of wickedness.” Warren Wiersbe writes:
This suggests a definite army of demonic creatures that assist Satan in his attacks against believers. The Apostle John hinted that one third of the angels fell with Satan when he rebelled against God (Rev 12:4), and Daniel wrote that Satan’s angels struggle against God’s angels for control of the affairs of nations (Dan 10:13–20). A spiritual battle is going on in this world, and in the sphere of “the heavenlies,” and you and I are a part of this battle. Knowing this makes “walking in victory” a vitally important thing to us—and to God.[7]
It could be Paul’s classifications refer to ruling demonic forces with various degrees of authority over the world, such as Generals, Colonels, Majors, and so on, right down to frontline troops. The scope of their influence is global, and their general character is wicked. I think it can be said with certainty that these fallen angels are behind all sinful pleasures and pressures that entice or push people into conformity with Satan’s world-system. We are not able to identify these unseen forces except by their activities. When someone lies, hates, steals, murders, or is enticed or pressured to commit any sin, we know the ultimate source is from Satan, his demons, his world-system, and/or the sinful nature within each of us. A person’s words and actions reveal the ultimate source of influence.[8] To stand in opposition to these forces means we’re in for a fight. Thomas Constable writes:
If we want to obey God and resist the devil, we are in for a struggle. It is not easy to become a mature Christian nor is it automatic. It takes diligent, sustained effort. This is part of our human responsibility in progressive sanctification. This struggle does not take place on the physical level primarily, though saying no to certain temptations may involve certain physical behavior. It is essentially warfare on the spiritual level with an enemy that we cannot see. This enemy is Satan and his hosts as well as the philosophies he promotes that people implement.[9]
God has not left us defenseless against this unseen enemy. He has provided armor for our protection. Paul writes, “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” (Eph 6:13). As the Son of God, Jesus had the authority to deal with Satan directly (Matt 4:1-11), and we know He interacted with demons and cast them out of men (Matt 8:16). Later, Jesus delegated authority to His disciples so they could cast out demons (Matt 10:1, 8). And, the apostle Paul also cast out demons during his missionary journeys (Acts 16:16-18; 19:11-12). But we are not commanded to engage Satan and/or his demons directly; rather, we appeal to God, who handles them Himself, or sends His holy angels to do the work. The command given to us as Christians is to be aware that we have an enemy that seeks our harm (1 Pet 5:8), and that he has demonic forces that war against us (Eph 6:12).[10] We stand against Satan and his demonic forces by wearing God’s armor so that when we are attacked, we will be able to resist the assault. The word resist translates the Greek word ἀνθίστημι anthistemi, which means to stand against. We don’t search out the fight; rather, we stand against the enemy when he comes. And, as we seek to live in God’s will, the attacks will come. Paul speaks of the evil day, which is the day when evil forces attack us, trying to get us to give up ground we’ve taken for Christ. And having done everything in preparation of that day, we simply stand firm. Grant Osborne writes:
The battle has been joined, and the forces of the enemy are in attack mode, coming at us fast and furiously. Paul changes his imperative from “put on” (clothing imagery) to “take up” (weapon imagery). This is a stronger verb, often used in a military setting, that speaks of an emergency situation in a battle that is already in process. The soldiers are arming themselves one piece at a time, but they are in a hurry lest the encroaching hostile forces catch them unprepared.[11]
As Christians, we realize dark spiritual forces are at work in the world and against us. Though we live in this reality, our sphere of influence is more directly related to people around us who have been manipulated by Satan and his forces. Ours is a battle of the mind, as we pray for others and speak God’s truth in love, hoping they will turn to God and be rescued from Satan’s kingdom of darkness (Acts 26:18; Col 1:13-14). As we engage in Christian ministry, sharing the gospel and teaching God’s Word, it is our hope that “they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will” (2 Tim 2:26). When people do not turn to God, but choose to follow Satan and embrace his world-system, we then focus our efforts on others, seeking their liberation from the enemy captor.
Paul describes the weapons of our armor, saying, “Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness” (Eph 6:14). Stand firm translates the Greek verb ἵστημι histemi which is an aorist active imperative. This implies a sense of urgency. The active voice means the subject produces the action of the verb. It’s our responsibility to stand against Satan and his forces. The imperative mood makes this a command. The armor is put on in order of priority. After putting on a tunic, a Roman soldier would put on a thick leather belt. This belt was used to tuck his tunic in so that his legs would be free to move about. It also helped keep the breastplate in place and held his sword. The belt of truth refers to the truth of God’s Word. The palmist wrote, “The sum of Your word is truth, and every one of Your righteous ordinances is everlasting” (Psa 119:160). And Jesus prayed to the Father, saying, “Sanctify them in the truth; Your word is truth (John 17:17). Biblical truth is what should govern our lives. This is the truth of God’s Word lived out daily in our thoughts, words, and actions. As we live out God’s Word, this produces Christian integrity and a life of faithfulness to the Lord and others. Warren Wiersbe states:
The girdle holds the other parts of the armor together, and truth is the integrating force in the life of the victorious Christian. A man of integrity, with a clear conscience, can face the enemy without fear. The girdle also held the sword. Unless we practice the truth, we cannot use the Word of truth. Once a lie gets into the life of a believer, everything begins to fall apart.[12]
In addition to the belt of truth, we are told to “put on the breastplate of righteousness.” The breastplate of righteousness refers to the righteous life we live in conformity to God’s truth. Objectively, it is true that we are positionally righteous before God because the righteousness of Christ has been imputed to us at the moment of salvation (Rom 3:21-26; 5:17; 2 Cor 5:21; Phil 3:9); however, Paul seems to be referring to our subjective righteousness; that is, our righteous lifestyle. Harold Hoehner writes:
Like the belt of truth, the breastplate of righteousness is likely a subjective genitive. This means it refers to the believer’s righteous lifestyle, of which the Christian has a part to play, as we make choices to live by God’s Word. As a soldier’s breastplate protected his chest from an enemy’s attacks, so sanctifying, righteous living (Rom 6:13; 14:17) guards a believer’s heart against the assaults of the devil (cf. Isa 59:17; James 4:7).[13]
And Warren Wiersbe adds:
This piece of armor, made of metal plates or chains, covered the body from the neck to the waist, both front and back. It symbolizes the believer’s righteousness in Christ (2 Cor. 5:21) as well as his righteous life in Christ (Eph. 4:24). Satan is the accuser, but he cannot accuse the believer who is living a godly life in the power of the Spirit. The life we live either fortifies us against Satan’s attacks or makes it easier for him to defeat us (2 Cor. 6:1–10). When Satan accuses the Christian, it is the righteousness of Christ that assures the believer of his salvation. But our positional righteousness in Christ, without practical righteousness in the daily life, only gives Satan opportunity to attack us.[14]
Moving on to the next piece of armor, Paul states, “and having shod your feet with the preparation of the gospel of peace” (Eph 6:15). Roman soldiers had some of the best footwear in the ancient world. Their shoes were comparable to cleats that gripped the terrain. Scripture teaches the gospel that brought us peace with God (Rom 5:1-2) is to be shared with others that they might know peace with Him and peace with other people. Because Paul presents the Christian as standing against an attack (verses 11-16), it’s probably best to take his meaning as the surefootedness that comes to us in battle, knowing we have peace with God. However, it’s possible Paul also envisions this as the gospel that we bring to others as we advance in the devil’s world. Thomas Constable writes:
The gospel that has brought peace to the Christian enables him or her to stand firmly against temptation. Likewise the gospel is what enables us to move forward against our enemies (cf. Isa. 52:7). The preparation of the gospel of peace probably refers to the gospel the Christian soldier has believed that enables him to stand his ground when attacked. We must be so familiar with the gospel that we can share it with others (cf. 1 Pet. 3:15).[15]
Paul continues, saying, “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” (Eph 6:16). The Roman shield was large, approximately 2 ½ feet wide and 4 feet long. It was commonly overlaid with leather, and soldiers would wet their shields during times of battle in order to help extinguish the fiery arrows their enemy would shoot at them. And, when in battle, Roman soldiers would stand side by side with their shields, like a wall of defense, making them practically impenetrable to attacks. The phrase of faith is likely a genitive of content, meaning the shield consists of faith. When we live by faith, we are able to extinguish the fiery darts that Satan throws at us, which would certainly cause damage if they got through. This faith is trust in God, His promises and commands. William MacDonald writes:
In addition, the soldier must take the shield of faith so that when the fiery darts of the wicked one come zooming at him, they will hit the shield and fall harmlessly to the ground. Faith here is firm confidence in the Lord and in His word. When temptations burn, when circumstances are adverse, when doubts assail, when shipwreck threatens, faith looks up and says, “I believe God.”[16]
Paul adds, saying, “And take the helmet of salvation, and the sword of the Spirit, which is the word of God” (Eph 6:17). The helmet obviously protects the head. Here, I believe it is designed to protect our thinking. The helmet of salvation is the confidence of present and future salvation we have in the Lord (John 10:28; 1 Th 5:8-9). At salvation, the believer is forgiven all sins (Eph 1:7), given eternal life (John 10:28), has peace with God (Rom 5:1), and will never face condemnation from the Lord (Rom 8:1). We know God is for us (Rom 8:29-36), and that “we overwhelmingly conquer through Him who loved us” (Rom 8:37). Thomas Constable writes:
Since Christians are to put this salvation on, the salvation or deliverance in view seems to refer to the present and future deliverance we need when under attack by Satan (cf. 1 Thess. 5:8). We have already received salvation from condemnation. We receive this present salvation (deliverance) as we receive all salvation, namely by calling on God and requesting it (cf. 1:15–23; Joel 2:32; Acts 2:21; Rom. 10:13). This salvation is evidently similar to a helmet because deliverance involves a mental choice, namely trust in God rather than self, and obedience to Him. Confidence in God becomes our salvation and so protects our thinking when we are under attack.[17]
The sword (μάχαιρα machaira) was the Roman offensive weapon. It was a short double-edged sword. Romans also carried spears, but Paul did not include that in his list of armor. Unlike the other pieces of armor, Paul tells us the sword of the Spirit is the word of God. The word (ῥῆμα rhema) refers to “that which is said, word, saying, expression, or statement of any kind.”[18] The sword of the Spirit refers to the revealed word of Scripture we use to fight back when under attack. Jesus, when under assault by Satan, cited specific passages of God’s Word which were appropriate to the specific temptations (see Matt 4:4, 7, 10). William MacDonald writes:
Finally, the soldier takes the sword of the Spirit, which is the word of God. The classic illustration of this is our Lord’s use of this sword in His encounter with Satan. Three times He quoted the word of God—not just random verses but the appropriate verses which the Holy Spirit gave Him for that occasion (Luke 4:1–13). The word of God here does not mean the whole Bible, but the particular portion of the Bible which best suits the occasion.[19]
Paul closes, saying, “With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints” (Eph 6:18). Prayer is important to the Christian life, as it is the communication channel between us and God. It’s important that we know to call out to the Lord, Who is the source of all our logistical support. Praying in the Spirit means praying in the power of the Spirit. We pray for ourselves, and we pray for God’s people, who are also under spiritual attack. Harold Hoehner states:
The manner in which a soldier takes up these last two pieces of armor is suggested by two Greek participles: “praying” and “being alert.” When the enemy attacks—and on all occasions—Christians are to pray continually in the Spirit (i.e., in the power and sphere of the Spirit; cf. Jude 20). With all kinds of prayers and requests suggests the thoroughness and intensity of their praying. And like reliable soldiers, they are to be keeping alert, literally, “in all persistence” (en pasē proskarterēsei; the noun is used only here in the NT). Their requests are to be for all the saints because of Satan’s spiritual warfare against Christ and the church.[20]
The battles we face are part of an ongoing war that will not end until Christ returns and suppresses all rebellion against Him, both demonic and human. Fighting effectively against Satan and his demonic forces requires a deep knowledge of God and His Word. Jesus had a well-developed knowledge of OT Scripture and this is what He used to defend Himself when attacked by the devil (Matt 4:1-11).
[1] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 56–57.
[2] In the first half of his letter, he wrote about the believer’s union with Christ (Eph 1:12; 2:6-7, 13; 3:6), the spiritual assets available (Eph 1:3), and the unity of Jewish and Gentile believers (Eph 2:11-22). In Ephesians 4:1 through 6:9 Paul provides practical application to his readers, telling them to walk in a manner worthy of their calling (Eph 4:1), to walk in love (Eph 5:2), to walk as children of light (Eph 5:8), and to walk as wise men (Eph 5:15). The subject of love is also important to Paul and he addresses it in Ephesians more than any of his other letters, using both the noun (ἀγάπη) and verb (ἀγαπάω) a total of 19 times (out of a total of 107 times throughout all his letters).
[3] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, Mich. Baker Academic, 2002), 820.
[4] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1951.
[6] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Eph 6:11.
[7] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 57.
[8] Examples of this are found throughout Scripture. When the Pharisees attacked Jesus, He knew the ultimate source of their words and actions, saying, “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies” (John 8:44). Later, when Jesus revealed to His disciples that He would go to the cross and die (Matt 16:21), this did not set well with Peter. Matthew records, “Peter took Him aside and began to rebuke Him, saying, ‘God forbid it, Lord! This shall never happen to You’” (Matt 16:22). For a brief moment, Peter—a believer—became an enemy of the cross. Satan was behind Peter, motivating him to defy the Lord. Matthew records Jesus’ rebuke, saying “But He turned and said to Peter, ‘Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.’” (Matt 16:23). Here, Jesus rebuked Peter for being Satan’s mouthpiece. When Paul and Barnabas were on the island of Paphos and sharing the gospel with a proconsul by the name of Sergius Paulus (Acts 13:6-7), there was a Jewish false prophet who opposed them. Luke records, “Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith” (Acts 13:8). Paul identified this man by his words and actions and rebuked him, saying, “You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord?” (Acts 13:10). The apostle John wrote, “By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother” (1 John 3:10). Again, words and actions reveal the source of influence.
[9] Tom Constable, Tom Constable’s Expository Notes on the Bible, Eph 6:12.
[10] To this, we can also add that we live in a world that is systemically hostile to God (1 John 2:15-17), and that we have a sinful nature that influences us to walk independently of the Lord (Rom 7:18, 21; 8:5-7; Gal 5:17).
[11] Grant R. Osborne, Ephesians: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2017), 227.
[12] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 58.
[13] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 643.
[14] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 58.
[15] Tom Constable, Tom Constable’s Expository Notes on the Bible, Eph 6:15.
[16] William MacDonald, Believer’s Bible Commentary, 1952.
[17] Tom Constable, Tom Constable’s Expository Notes on the Bible, Eph 6:17.
[18] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 905.
[19] William MacDonald, Believer’s Bible Commentary, 1953.
[20] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary, 644.
The noetic effects of sin refers to the affect sin has on the mind of every person. Sin impacts our ability to think rationally, especially about God, Who has made Himself known through general revelation (Ps. 19:1-2; Rom. 1:18-20) and special revelation (1 Cor. 14:37; 1 Tim. 5:18; 1 Thess. 2:13; 2 Tim. 3:16-17).[1] God’s revelation disrupts the mind of man, confronting wrong thoughts and inviting conformity to the mind of God. Though God’s revelation is clear, rebellious people “suppress the truth in unrighteousness” (Rom. 1:18), and their foolish heart is “darkened” (Rom. 1:21). When confronted with God’s revelation, the person who is negative to God either denies His existence (Ps. 14:1), or reduces Him to the status of a creature (Rom. 1:22-25).
The biblical record of mankind is dark. It reveals that the majority of people throughout history think evil thoughts and are consumed with themselves and their own agendas rather than God’s will. Moses wrote of Noah’s contemporaries, saying, “The LORD saw that the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually” (Gen. 6:5). Later, Solomon declared, “the hearts of the sons of men are full of evil and insanity is in their hearts throughout their lives” (Eccl. 9:3). And Jeremiah wrote, “The heart is more deceitful than all else and is desperately sick; who can understand it?” (Jer. 17:9). One would think that when Jesus came into the world that mankind would rejoice in His light. However, the Scripture provides a different picture, telling us, “This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil” (John 3:19; cf. 1:4-5). And Jesus Himself spoke of the human condition, saying, “for out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders” (Matt. 15:19).
Sin permeates every aspect of our being, corrupting the mind and will, so that the natural tendency of our heart is to think according to the ways of the world. A hostile heart may search the Scriptures to know God’s Word and yet be completely closed to accepting its message. This was the case with the religious Jewish leaders of Jesus’ day (John 5:39-40). When talking to religious Pharisees, Jesus declared, “Why do you not understand what I am saying? It is because you cannot hear My word” (John 8:43). This is true of all unbelievers, for “the natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised” (1 Cor. 2:14). Even something as simple as the Gospel message is “foolishness to those who are perishing” (1 Cor. 1:18), in whose case “the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God” (2 Cor. 4:3-4).
God Has a Solution
Sin infects us all. We can’t control it and within ourselves we don’t have the cure. Without God, we are helpless. But God has a solution for a mind damaged by sin. First, one must be born again as a Christian and given a new heart (1 Pet. 1:3, 23) before the mind can be renewed to think as God intends (Rom. 12:2; Eph. 4:23). The new heart means we have the ability to accept what God says and the power to obey (Rom. 6:8-14). Second, is having a heart that fears the Lord. Solomon writes, “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction” (Prov. 1:7). There is both a healthy and unhealthy fear. To fear the Lord means we reverence and obey Him, turning away from evil (Prov. 8:13; 16:6), and fear His loving discipline when we sin (Heb. 12:5-11). Third, there must be a desire to do God’s will. Jesus said, “If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself” (John 7:17). God’s revelation is understandable to the willing heart. Fourth, there must be a humble submission to the Lord (Jam. 4:7). Submission means we surrender our lives to God “a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom. 12:1). This is a commitment to the Lord that lasts for a lifetime. At times, the Christian may fail; but relapse does not have to mean collapse, as the Christian can confess his sin and be restored to fellowship with God (1 John 1:9) and resume a life of obedience (Rom. 6:16-18; 2 Cor. 10:5; 1 Pet. 1:22-23). Fifth, the Christian must embark on a lifetime of learning God’s Word. This is a daily choice to study Scripture (2 Tim. 2:16) and to apply God’s Word in order to advance spiritually (2 Tim. 3:16-17; 1 Pet. 2:2). Sixth, one must endure trials throughout life, seeing them as opportunities to apply God’s Word by faith to each and every situation (Heb. 11:6; Jam. 1:2-4).
Lastly, there is a warning to Christians, for we are all born on a spiritual battlefield and throughout our lives we will face opposition to the work of God. The enemy will use pleasure and pain, success and failure, friends and enemies, to pull us away from God in order to stifle our walk. We will experience opposition from out sin nature (Gal. 5:17, 19-21a; Rom. 6:6; Col. 3:9), the devil (2 Cor. 11:3; Jam. 4:7; 1 Pet. 5:8), and the world-system that is all around (Col. 2:8; Jam. 1:27; 4:4; 1 John 2:15-16). These three can work together or by themselves to stunt our spiritual walk and we must always be on guard against attack. Our spiritual success depends on a surrendered life to God, as we bring our thoughts and actions into conformity to the Word and character of God.
[1] At times God spoke directly to people (Ex. 19:9; 1 Sam. 3:1-14; Isa. 6:9-10), and at other times He revealed Himself through dreams (Gen. 28:12; 31:11; Dan. 7:1; 12:8-9), visions (Isa. 6:1; 1 Ki. 22:19), and angels (Dan. 10:10-21; Acts 27:23-24). Most specifically and clearly, He revealed Himself through His Son, Jesus Christ (John 1:1, 14, 18; 14:7; Heb. 1:1-3), and in the written Word (1 Cor. 14:37; 1 Tim. 5:18; 2 Tim. 3:16-17; 2 Pet. 3:14-16). Jesus Christ is now in heaven and therefore not subject to observation such as when He was on the earth. Though God continues to reveal Himself through nature and acts of providence, it is Scripture alone that informs and guides the Christian concerning faith and conduct.
The testimony of Scripture is that God is righteous (Ps. 11:7; 129:4; 145:17; Lam. 1:18; John 17:25; 1 John 2:1). He is essentially righteous in character. It follows that since God is righteous, He will promote righteousness and approve of those who do. David writes of God, saying, “The LORD is righteous, He loves righteousness; the upright will behold His face” (Ps. 11:7). The verse speaks of what God is as well as what God loves. He is righteous and He loves righteousness. David here—and in Psalm 33:5—uses the Hebrew verb אָהֵב aheb to speak of the affection God has for righteousness and those who pursue it. The “upright” refers to those who conform to God’s character and commands, and to “behold His face” means one is welcome into His presence with favor (cf. Ps. 17:5; 140:13). In another place David states, “O LORD, who may abide in Your tent? Who may dwell on Your holy hill? 2 He who walks with integrity, and works righteousness, and speaks truth in his heart” (Ps. 15:1-2). Solomon adds, “The way of the wicked is an abomination to the LORD, but He loves one who pursues righteousness” (Prov. 15:9), and “to do righteousness and justice is desired by the LORD more than sacrifice” (Prov. 21:3). Isaiah states, “Thus says the LORD, ‘Preserve justice and do righteousness, for My salvation is about to come and My righteousness to be revealed’” (Isa. 56:1), Jeremiah adds, “Thus says the LORD, ‘Do justice and righteousness, and deliver the one who has been robbed from the power of his oppressor. Also do not mistreat or do violence to the stranger, the orphan, or the widow; and do not shed innocent blood in this place’” (Jer. 22:3; Hos. 14:9; 10:12). Paul writes, “present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God” (Rom. 6:13; cf. 6:19), “Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart” (2 Tim. 2:22), and Peter states, “and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed” (1 Pet. 2:24; cf. Eph. 4:24; 5:8-10; 1 Tim. 6:11; Tit. 2:11-12; Heb. 10:38).
God Works to Produce His Righteousness in the Believer
God is working to produce His righteousness in us from the moment of salvation onward. Paul writes, “He who began a good work in you will perfect it until the day of Christ Jesus” (Phil. 1:6). God produces His righteousness in us to justify, sanctify, and ultimately glorify us. First, at the moment of salvation, God imputes His righteousness to us, and this is the basis for our justification. By imputed righteousness He is dealing with the guilt of our sin. Of the believer, Paul states, “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 Cor. 5:21; cf. Rom. 5:17-18; 8:1; Phil. 3:9). Second, by crippling the sin nature He is dealing with the power of sin in our lives (Rom. 6:1-14; 8:2; 2 Cor. 3:18; Gal. 2:20; Col. 3:5). Paul writes, “do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God “(Rom 6:13). Third, by removing our sin nature after death He is dealing with sin for eternity (Heb. 9:28; 1 Pet. 1:3-5; 1 John 3:2, 5). Paul writes, “For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; 21 who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil. 3:20-21), and Peter writes, “according to His promise we are looking for new heavens and a new earth, in which righteousness dwells” (2 Pet. 3:13). Such a righteousness as that which will exist in the new heavens and earth means there will be no sin of any kind. God alone, without human aid, produces the first and third aspects of our salvation (i.e. our justification and glorification), and the believer simply benefits from His action. However, the second aspect of our salvation is not automatic (i.e. our sanctification), as God chooses to involve the believer to produce His righteousness. That is, there is a volitional aspect to a life of righteousness, as the believer must choose to obey God’s commands and rely on the His divine enablement to carry them out. God has blessed us with every spiritual blessing necessary to grow spiritually (Eph. 1:3), but we must lay hold of that provision and make good choices that conform to His will and character.
How to Achieve Experiential Righteousness
But how is the life of righteousness achieved? What is it that each believer must do in order to be the righteous person God expects? It does not help the believer to say he/she must be righteous if we do not also provide the necessary Biblical information to accomplish the task. Once saved, God provides each believer a portfolio of spiritual assets that enable him/her to walk in obedience to His commands. Those who utilize God’s provisions and obey His commands will walk in conformity to His will. This is experiential righteousness. For the Christian living in the dispensation of the church age, there are at least six things he/she must follow in order to produce a life of righteousness.
First, the Christian must be in daily submission to God. This begins with a decision to dedicate one’s life to God. Paul writes, “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Rom. 12:1). Paul then goes on to say, “And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom. 12:2).
Paul has shown that the gospel he preaches has the power to transfer Christians from the realm of sin and death into the realm of righteousness and life. But this transfer, as Paul has noted (6:11–23; 8:12–13), does not absolve the Christian from the responsibility to live out the righteousness so graciously granted in the gospel. God is working to transform us into the image of his Son (8:29), but we are to take part in this process as we work to make this transformation real in our daily lives.[1]
The Christian is to participate in the life of righteousness to which he/she is called. Positively it begins when we present our bodies as “a living and holy sacrifice” to God. This presentation begins at a moment in time, in which the believer decides to follow God and not the world. To surrender his/her life to whatever God has planned. This is a dedicated life to God. Concerning the believer’s dedication to God, Charles Ryrie states:
What is it that the Christian is to dedicate? The answer is himself. “Present yourselves to God” (Rom. 6:13), “present your bodies” (Rom. 12:1), “glorify God in your body” (1 Cor. 6:20), “submit yourselves…to God” (James 4:7)—this is the uniform appeal of Scripture, and it concerns our bodies. If this is so, then it follows that dedication concerns the years of one’s life, since that is the only period in which the body functions. Dedication concerns the present life, not the life hereafter.[2]
This is a surrendered life, a yielded life, in which the believer seeks the will of God above his/her own wishes or desires. The desires of self, no matter how noble, are sacrificed in order to do God’s will above all. This can be challenging, for the believer lives in a world that calls us to live for self, to do as we please, to live our way. But Paul says, “do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect” (Rom. 12:2).
Second, the believer must be in continual study of Scripture, applying it to every aspect of his/her life (2 Tim. 2:15; 3:16-17; 1 Pet. 2:2; 2 Pet. 3:18). Regeneration does not, in itself, remove a lifetime of worldly viewpoint. The Christian must look to Scripture in order to unseat the worldly mind, for in its pages we learn about God and what He values in life. This requires learning. Paul writes, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, accurately handling the word of truth” (2 Tim. 2:15). Later he states, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17 so that the man of God may be adequate, equipped for every good work” (2 Tim. 3:16-17). The Christian cannot live what he does not know, and learning Scripture necessarily precedes living in God’s will. It is only by Scripture that the believer receives “training in righteousness.”
Third, the Christian must learn to be filled with the Spirit (Eph. 5:18). The Christian may be submitted to God and learning His word, but he/she must also be empowered to live as God intends. Paul commands Christians, “And do not be drunk with wine, for that is dissipation, but be filled with the Spirit” (Eph. 5:18). When a person consumes alcohol and gets drunk, eventually it influences his thinking, words, and behavior in an obvious and often negative way. The Bible does not condemn drinking wine, but it does condemn drunkenness, in which the believer loses control of his/her thoughts, words and actions. Drunkenness is sin. In contrast to being drunk, the Bible commands the believer to “be filled with the Spirit.”
“Be filled with the Spirit” is God’s command, and He expects us to obey. The command is plural, so it applies to all Christians and not just to a select few. The verb is in the present tense—“keep on being filled”—so it is an experience we should enjoy constantly and not just on special occasions. And the verb is passive. We do not fill ourselves but permit the Spirit to fill us. The verb “fill” has nothing to do with contents or quantity, as though we are empty vessels that need a required amount of spiritual fuel to keep going. In the Bible, filled means “controlled by.” “They… were filled with wrath” (Luke 4:28) means “they were controlled by wrath” and for that reason tried to kill Jesus. “The Jews were filled with envy” (Acts 13:45) means that the Jews were controlled by envy and opposed the ministry of Paul and Barnabas. To be “filled with the Spirit” means to be constantly controlled by the Spirit in our mind, emotions, and will…But how can a person tell whether or not he is filled with the Spirit? Paul stated that there are three evidences of the fullness of the Spirit in the life of the believer: he is joyful (Eph. 5:19), thankful (Eph. 5:20), and submissive (Eph. 5:21–33). Paul said nothing about miracles or tongues, or other special manifestations.[3]
Lewis S. Chafer adds:
To be filled with the Spirit is to have the Spirit fulfilling in us all that God intended Him to do when he placed Him there. To be filled is not the problem of getting more of the Spirit: it is rather the problem of the Spirit getting more of us. We shall never have more of the Spirit than the anointing which every true Christian has received. On the other hand, the Spirit may have all of the believer and thus be able to manifest in him the life and character of Christ. A spiritual person, then, is one who experiences the divine purpose and plan in his daily life through the power of the indwelling Spirit. The character of that life will be the out-lived Christ. The cause of that life will be the unhindered indwelling Spirit (Ephesians 3:16-21; II Corinthians 3:18).[4]
And Charles Ryrie states:
To be filled with the Spirit means to be controlled by the Spirit. The clue to this definition is found in Ephesians 5:18 where there is contrast and comparison between drunkenness and Spirit-filling. It is the comparison which gives the clue, for just as a drunken person is controlled by the liquor which he consumes, so a Spirit-filled Christian is controlled by the Spirit. This will cause him to act in ways which are unnatural to him, not implying that such ways will be erratic or abnormal, but asserting that they will not be the ways of the old life. Control by the Spirit is a necessary part of spirituality.[5]
Fourth, the Christian must learn to walk in daily dependence on the Holy Spirit. Paul writes, “But I say, walk by the Spirit, and you will not carry out the desire of the flesh” and “If we live by the Spirit, let us also walk by the Spirit” (Gal 5:16, 25). Walking by the Spirit means we are walking in dependence on Him and not relying on our own resources, experiences, or human wisdom. It means we are walking in the same direction He is going, and like a friend, we are glad to be in fellowship with Him. It means God is regularly in our thoughts, and we live every day conscious of Him and His will for our lives (Rom. 12:1-2; Col. 3:16-17). It means being sensitive to what may offend Him, and making every effort to please Him through a life of faith (2 Cor. 5:9; Heb. 11:6). Sin will break fellowship with God; however, the Christian can restore that fellowship by means of confession (1 John 1:8-10). When we walk by the Spirit, we live as He directs and our lives will manifest His work (Gal. 5:22-23; Eph. 4:1-3). It is important to understand that the Spirit guides us Biblically and never by vague impressions. Walking is a learned behavior, and it gets easier with practice.
Constant dependence on the power of the indwelling Spirit of God is essential to spiritual growth and victory. By its very nature, walking is a succession of dependent acts. When one foot is lifted in order to place it front of the other one, it is done in faith—faith that the foot that remains on the ground will support the full weight of the body. You can only walk by the exercise of faith. You can live the Christian life only by dependence on the Holy Spirit. Such dependence will result in the Spirit’s control over the deeds of the flesh (Gal. 5:17-21) and the Spirit’s production of the fruit of the Spirit (vv. 22-23). Dependence on the power of God and effort on the part of the believer are not mutually exclusive. Self-discipline and Spirit-dependence can and must be practiced at the same time in a balanced spiritual life. Dependence itself is an attitude, but that attitude does not come automatically; it usually requires cultivation. How many genuine Christians there are who live day after day without even sensing their need of dependence on Him. Experience, routine, pride, self-confidence all tend to drag all of us away from that conscious dependence on God which we must have in order to live and act righteously.[6]
Fifth, the Christian must restore broken fellowship with God through confession of personal sin (1 John 1:5-9). “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). It is never the will of God that we sin (1 John 2:1); however, when we do sin, we break fellowship with God and grieve and/or quench the Holy Spirit’s work in our lives. Sin hinders our walk with God and halts our life of righteousness. Paul writes in two places, commanding the Christian, “Do not grieve the Holy Spirit of God” (Eph. 4:30a) and “Do not quench the Spirit” (1 Thess. 5:19). The Spirit is a Person, and He is grieved when we sin and act contrary to His righteous character. Grieving the Spirit occurs when we knowingly commit sin contrary to His guidance. When the Christian commits sin, then the Spirit is grieved and His ministry is diminished, and He must then begin to work on the heart of the Christian to bring him/her back into fellowship. “Sin destroys spirituality. It is necessarily so; for where sin is tolerated in the believer’s daily life, the Spirit, who indwells him, must then turn from His blessed ministry through him, to a pleading ministry to him.”[7]
To “quench the Spirit” is to resist His will as He seeks to guide according to divine revelation. In the early church, God provided special revelation both through His written word (Rom. 15:4), as well as through prophetic utterance (1 Thess. 5:20). “Today, we have a completed revelation in the Word of God and there is no need for prophets. The Apostles and prophets helped lay the foundation of the church (Eph. 2:20) and have now passed from the scene. The only ‘prophetic ministry’ we have is in the preaching and teaching of the Word of God.”[8] It is only through Scripture that we possess special revelation about God, Jesus, the Holy Spirit, and what they have provided for us and expect from us. Scripture is our guiding light (Ps. 119:105, 130; 2 Tim. 2:15; 3:16-17), and “refusal to submit to the Word of God is quenching the Spirit, making the fullness of the Spirit impossible.”[9]
Fellowship with God is always on His terms, not ours. He establishes the guidelines for our relationship with Him and if we are to walk with Him, we must follow His commands. God never follows us in our sin, but always calls us back to walk with Him in righteousness. When the believer breaks fellowship with God through personal sin, the only solution is to seek forgiveness through confession. Confession of sin is a common theme throughout all of Scripture (Lev. 5:5; Ps. 32:3-5; 38:18; 51:4; 2 Sam. 12:13; Neh. 9:2; Dan. 9:1-16; Luke 15:18-21; 1 John 1:9), and it is by confession that sin is forgiven. Scripture states, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9).
According to 1 John 1:9, “If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness.” This passage, standing as it does in the center of a revelation of the basis of fellowship with God (1 John 1:5—2:2), is a message to Christians. It avails not to the unsaved to confess their sins, as they have not accepted the Savior who was the sacrifice for sins. For the unsaved the exhortation is likewise summed up in one word, believe. For the Christian who stands in all the blessed relationship to God wrought by saving faith in Christ there remains the issue of maintaining fellowship. It is this issue that is in the foreground in 1 John…The presence of sin in the life of the Christian, however, constitutes a barrier to fellowship. While the Christian’s sonship is in no wise affected, the happy family relationship is disturbed. On the human side, confession must come before restoration into fellowship is possible. The cause for grieving the Spirit must be judged as sin and confessed.[10]
Because sin is easy to produce and because most men are simple in the way they think, God had to make restoration of fellowship as simple as confession. Just as believing the simple message of the gospel saves (1 Cor. 15:3-4), so the simple act of confessing one’s sins leads to forgiveness and restoration of fellowship with God (1 John 1:9). There’s no need for penance, guilty feelings, or any payment on our part. Forgiveness, like salvation, is provided to the believer because of the work of Jesus Christ on the cross. The simple act of confession as taught in 1 John 1:9 guarantees God’s forgiveness and restoration of fellowship.
Complete assurance is given that this approach to the sin problem is acceptable to God. It is not a question of doing penance nor of inflicting chastening punishments upon oneself. Nor is it a matter of leniency with the Father when He accepts the confession. The whole act is based upon the finished work of Christ, and the question of penalty is not in view. The price for restoration has already been paid. Accordingly, the Father is faithful and righteous in forgiving, not merely lenient and merciful. The Father could not do otherwise than forgive the Christian seeking forgiveness, for His own Son has already provided a complete satisfaction for sin. The process from the human side is, accordingly, amazingly simple.[11]
Sixth, the Christian must take advantage of the time God gives to learn and grow spiritually. The believer does not reach spiritual maturity overnight, and since each believer has only a measure of time allotted by God (Ps. 139:16), his/her days must not be wasted on worldly pursuits, but on learning Scripture and living in God’s will. The growing Christian, who is in pursuit of righteousness, will maximize his/her time and live wisely. As Christians, we all start off as babes who need to feed on the milk of the word (1 Pet. 2:2; cf. Heb. 5:12), and as we grow spiritually, over time, we develop a taste for solid foods (Heb. 5:13-14). As we grow spiritually, we will maximize our time wisely. Paul exhorts Christians, “be careful how you walk, not as unwise men but as wise, 16making the most of your time, because the days are evil” (Eph. 5:15-16). To live wisely, according to Scripture, means knowing God’s will and having the skill to execute it. Making the most of our time means living in God’s will and acting in accordance with His expectations.
Three Obstacles to a Righteous Life
There are obstacles to the Christian life; satanic impediments that hinder our walk of righteousness. Every Christian is born on a spiritual battlefield and throughout his life will face opposition to the work of God. The opposition will use both pleasure and pain to pull the Christian away from God in order to stifle our walk. The believer experiences opposition from his sin nature (Gal. 5:17, 19-21a; Rom. 6:6; Col. 3:9), the devil (2 Cor. 11:3; Jam. 4:7; 1 Pet. 5:8), and the world system that is all around (Col. 2:8; Jas. 1:27; 4:4; 1 John 2:15-16).
The first obstacle is the sin nature, sometimes called “the flesh” (Gal. 5:17, 19) or “old self” (Rom. 6:6; Col. 3:9), which has a natural affinity for Satan’s values and his world-system. Paul writes, “For the flesh [sin nature] sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you [the Christian] may not do the things that you please” (Gal. 5:17). The sin nature is resident in every person; both saved and unsaved, and is the source of internal temptation. “The flesh refers to that fallen nature that we were born with, that wants to control the body and the mind and make us disobey God.”[12] Since the fall of Adam, every person is born with a sin nature, and it is this nature that internally motivates men to rebel against all legitimate forms of authority, both human and divine. At the moment of salvation, God the Holy Spirit indwells us and gives us a new nature that, for the first time in our lives, has the capacity and desire to obey God (Eph. 4:24; Col. 3:10). Because the sin nature is not removed from the believer after salvation, the believer begins to experience conflict within. “The presence of two opposing natures (not two personalities) in one individual results in conflict.”[13]
The old nature (which has its origin in our physical birth) fights against the new nature which we receive when we are born again (Gal. 5:16–26). No amount of self-discipline, no set of man-made rules and regulations, can control this old nature. Only the Holy Spirit of God can enable us to “put to death” the old nature (Rom. 8:12–13) and produce the Spirit’s fruit (Gal. 5:22–23) in us through the new nature.[14]
The second obstacle is the devil. Before his self-induced fall, Lucifer was a wise and beautiful creature, having “the seal of perfection, full of wisdom and perfect in beauty” (Ezek. 28:12). He was an angel, called an “anointed cherub” (Ezek. 28:14). However, this perfect angelic creature produced sin from the source of his own volition, and the Scripture states, “You were blameless in your ways from the day you were created until unrighteousness was found in you…and you sinned” (Ezek. 28:15-16a). Concerning Lucifer’s sin, the Lord says, “Your heart was lifted up because of your beauty; you corrupted your wisdom by reason of your splendor” (Ezek. 28:17a). Self-centered pride turned Lucifer’s wisdom into foolishness, and in his madness he sought to usurp God’s throne and rule over His creation. Lucifer became Satan (a term meaning “the adversary”) at the time of his rebellion (Isa. 14:13-14).
The devil is a real, personal being who opposes the Christian and seeks to make him ineffective in his Christian life. He is a formidable enemy of the Christian since he is intent on devouring Christians (1 Pet. 5:8); hence, the Christian is called on to resist the devil (James 4:7). This can be accomplished through putting on the armor for a spiritual battle (Eph. 6:10–17).[15]
The third obstacle is the world. Since the Fall of Adam, God has temporarily granted Satan permission to govern this world (Matt. 4:8-9; John 12:31; 14:30; 16:11; 2 Cor. 4:4; Eph. 6:12; 1 John 5:19). Satan, and those who follow him (both demons and people), are ultimately under God’s sovereign control, and even their evil plans and actions are used for His good purposes (Gen. 50:20; Ps. 76:10; Job 1:6-12; Acts 2:22-23; 4:27-28; Rom. 8:28; 2 Cor. 12:7-10). Satan governs by means of a system he’s created, which Scripture calls the κόσμος kosmos. The κόσμος kosmos “and everything that belongs to it, appears as that which is hostile to God, i.e. lost in sin, wholly at odds with anything divine, ruined and depraved.”[16] Satan’s world-system consists of those philosophies, values and practices that influence humanity to think and behave contrary to God and His Word. John writes, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. 16 For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world” (1 John 2:15-16). Lewis Chafer provides an apt description of the kosmos:
The kosmos is a vast order or system that Satan has promoted which conforms to his ideals, aims, and methods. It is civilization now functioning apart from God-a civilization in which none of its promoters really expect God to share; who assign to God no consideration in respect to their projects, nor do they ascribe any causality to Him. This system embraces its godless governments, conflicts, armaments, jealousies; its education, culture, religions of morality, and pride. It is that sphere in which man lives. It is what he sees, what he employs. To the uncounted multitude it is all they ever know so long as they live on this earth. It is properly styled “The Satanic System” which phrase is in many instances a justified interpretation of the so-meaningful word, kosmos.[17]
Satan’s world-system is not changeable and cannot be modified to conform to God’s will. At the core of Satan’s world-system is a directive for mankind to function apart from God, and when obeyed, people produce all forms of evil. Worldly-minded persons embrace Satan’s system and love their own because they share the same values of selfishness that exclude God. By promoting the gospel and Biblical teaching, Christians disrupt Satan’s kingdom by calling out of it a people for God. When a person comes to Christ for salvation, they are transferred from Satan’s kingdom of darkness to the kingdom of God’s Son (Acts 26:18; Col. 1:13-14), and become ambassadors for Christ (2 Cor. 5:20). The lifetime of worldly thinking that shaped our values and behaviors are not suddenly eradicated at the moment of salvation. Rather, God calls us to be transformed in our thinking by renewing our minds and living by faith in His Word (Rom. 12:1-2). Though Christians have the capacity, we are not to love the world (John 16:33; 17:14-16; 1 John 2:15). To love the world is to turn from righteousness, and the Christian who loves the world makes himself the enemy of God (Jam. 4:4). Those who love God and His Word share a mutual love for each other. By learning God’s Word, Christians can identify worldly conversations and either avoid them or disrupt them by interjecting Biblical truth. The life of righteousness means we will invade the lives, thoughts and discussions of others with Biblical truth. Of course, this should be done in love and grace (Eph. 4:15; Col. 4:6), not by argumentation (2 Tim. 2:24-26). When we learn God’s Word, obey His commands, and show love to others, we are rebelling against Satan’s world-system and sowing the seeds of spiritual insurrection in the lives of those who live and walk in Satan’s kingdom.
These three obstacles can wreck the Christian as he/she advances toward spiritual maturity and a life of righteousness. The sin nature is not removed during our time on earth, the devil never ceases in his efforts to attack us, and the world-system can never be reformed. The Christian must not only be aware of these obstacles, but must always be clinging to God and His word to guide and sustain.
Summary
God is righteous and He calls believers to live righteously in conformity to His character and commands. Once saved, the believer is positionally sanctified in union with Christ, and this status will never change. However, positional sanctification does not guarantee experiential sanctification, as the believer must choose to comply with God’s righteous expectations and advance to spiritual maturity. God has provided the believer all that is needed to live a righteous life. The advance to such a life involves committing oneself to God for service, continual study of Scripture, learning to be filled with the Spirit and to walk in the Spirit, regular confession of sin, and time to grow. The believer who is living the righteous life as God expects will face obstacles, which include the old sin nature, the devil, and his world-system. The believer who keeps advancing spiritually will attain Christian maturity and prove effective for God.
[1] Douglas J. Moo, “Romans,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 1150.
[2] Charles C. Ryrie, Balancing the Christian Life (Chicago, Ill., Moody Bible Institute, 1994), 80.
[3] Warren Wiersbe, The Bible Exposition Commentary: New Testament, Vol. 2, 48.
[4] Lewis S. Chafer, He that is Spiritual (Grand Rapids, Mich. Zondervan Publishing, 1967), 43-44.
[5] Charles C. Ryrie, “What is Spirituality?” Bibliotheca Sacra 126 (1969): 206.
[6] Charles Ryrie, Balancing the Christian Life, 198.
Paul, when writing to his young friend, Timothy, says, “discipline yourself for the purpose of godliness” (1 Tim 4:7).[1] Paul does not deny the benefit of bodily discipline, but, when compared to godly discipline, says it “is only of little profit” (1 Tim 4:8a). Godliness (εὐσέβεια eusebeia) denotes devotion to God and a life that is pleasing to Him. Paul prioritizes godliness, declaring it “is profitable for all things, since it holds promise for the present life and also for the life to come” (1 Tim 4:8b). The word discipline in 1 Timothy 4:7 translates the Greek verb γυμνάζω gumnazo, which we bring into the English as gymnasium. In secular use, the word originally meant “gymnastic exercises in the nude: to exercise naked, train.”[2] It referred to how athletes trained in the ancient world. However, in the New Testament, the word was used figuratively “of mental and spiritual powers: to train, undergo discipline.”[3] The focus is on inward development of mind and character rather than the outward discipline of the body. And the discipline is to be ongoing (present tense), carried out by each believer (active voice), and executed as a directive by the Lord (imperative mood). The training is for godliness. According to Wiersbe, “Paul challenged Timothy to be as devoted to godliness as an athlete is to his sport. We are living and laboring for eternity.”[4] For Paul, godliness does not happen accidentally, but is connected with “the teaching that promotes godliness” (1 Tim 6:3 CSB). It is learned and lived on a daily basis.
A baby believer may be spiritual because he is rightly related to the Holy Spirit and operating by God’s Word to the degree he knows it. Because of limited knowledge of God’s Word, he often defaults to human viewpoint in many situations and falls under the control of his sin nature, thus making him a carnal Christian (1 Cor 3:1-4). In contrast, the mature believer has a greater depth of knowledge concerning God’s Word and utilizes it often as the Spirit leads. The word practice (ἕξις hexis) refers to “a repeated activity—practice, doing again and again, doing repeatedly.”[7] The daily practice of learning and living God’s Word will train believers to discern good and evil, which allows them to make good choices. God’s Word is the standard for right thinking and conduct, and learning and living His Word by faith is the key to spiritual advancement.[8]
As a growing Christian I want to be wise in the ways of God and His Word. But this requires commitment and many choices throughout my life. I realize the wise are wise by choice and never by chance. That is, no one is accidentally wise. This is also true for being just, loving, gracious, kind, and merciful, for these and other godly virtues are the product of many good choices over the years. Some of our spiritual disciplines include:
The noetic effects of sin refers to the affect sin has on the mind of every person. Sin impacts our ability to think rationally, especially about God, Who has made Himself known through general revelation (Ps. 19:1-2; Rom. 1:18-20) and special revelation (1 Cor. 14:37; 1 Tim. 5:18; 1 Thess. 2:13; 2 Tim. 3:16-17).
The testimony of Scripture is that God is righteous (Ps. 11:7; 129:4; 145:17; Lam. 1:18; John 17:25; 1 John 2:1). He is essentially righteous in character. It follows that since God is righteous, He will promote righteousness and approve of those who do. David writes of God, saying, “The LORD is righteous, He loves righteousness; the upright will behold His face” (Ps. 11:7). The verse speaks of what God is as well as what God loves. He is righteous and He loves righteousness. David here—and in Psalm 33:5—uses the Hebrew verb אָהֵב aheb to speak of the affection God has for righteousness and those who pursue it. The “upright” refers to those who conform to God’s character and commands, and to “behold His face” means one is welcome into His presence with favor (cf. Ps. 17:5; 140:13). In another place David states, “O LORD, who may abide in Your tent? Who may dwell on Your holy hill? 2 He who walks with integrity, and works righteousness, and speaks truth in his heart” (Ps. 15:1-2). Solomon adds, “The way of the wicked is an abomination to the LORD, but He loves one who pursues righteousness” (Prov. 15:9), and “to do righteousness and justice is desired by the LORD more than sacrifice” (Prov. 21:3). Isaiah states, “Thus says the LORD, ‘Preserve justice and do righteousness, for My salvation is about to come and My righteousness to be revealed’” (Isa. 56:1), Jeremiah adds, “Thus says the LORD, ‘Do justice and righteousness, and deliver the one who has been robbed from the power of his oppressor. Also do not mistreat or do violence to the stranger, the orphan, or the widow; and do not shed innocent blood in this place’” (Jer. 22:3; Hos. 14:9; 10:12). Paul writes, “present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God” (Rom. 6:13; cf. 6:19), “Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart” (2 Tim. 2:22), and Peter states, “and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed” (1 Pet. 2:24; cf. Eph. 4:24; 5:8-10; 1 Tim. 6:11; Tit. 2:11-12; Heb. 10:38).