“The Devil’s Schemes”

Ephesians 6 introduces us to the phrase. “Put on the full armor of God, so that you can take your stand against the devil’s schemes.” I like that word, schemes, although we might translate the original as Satan’s “tactics” or “strategies.” We need that “full armor,” Paul goes on to say, because “our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 5:11,12). Now, that sounds scary. And it is.

But the devil’s schemes aren’t what most of us, familiar with the Gospel accounts of demons and evil spirits, might think. In fact, if we page through the epistles and stop at every reference to Satan or to the devil, or at references to those “powers” that served as the names of demons in the Hellenistic world and thus in Paul’s epistles, we get a rather surprising insight into just what the devil’s schemes are.

Gospel Impressions

If we limit ourselves to the Gospels we get the distinct impression that demons spend all their time crippling people mentally or physically. The people Jesus cast demons from were typically blind or deaf or mute, or were as openly hostile and mentally disturbed as the man called Legion. I suspect that one reason preachers hesitate to mention demons in their teaching is that Christians think anyone who is demonized must act or be really weird.

But when we look through the Epistles, we get a very different impression of Satan’s efforts to trouble believers. In fact, the picture drawn in the epistles is so dramatically different we wonder if Gospels and epistles are dealing with the same phenomenon.

There’s A Reason

There have been three periods in history when the warfare between God and Satan broke into the open. The first period was that of the Exodus, when God performed his miracle judgments on Egypt. Those miracles had specific purposes: they authenticated the revelation given through Moses, they served as judgment on the demon-gods of Egypt, and they confirmed to the Egyptians as well as the Israelites that the Lord is God. Miracles continued to be the norm for the generation that left Egypt to travel to the Holy Land. But then miracles became less and less common.

The next period of open warfare took place in the 8th century B.C. Through the efforts of King Ahab and his pagan queen, Jezebel, the people of Israel wavered between allegiance to the Lord or to Baal. Then God sent Elijah and Elisha, and their combined 21 recorded miracles convinced Israel that the Lord, he is God. Afterward miracles again became uncommon.

The third period of open warfare took place when Jesus began to preach and teach. Jesus’ miracles and the casting out of demons whose presence was obvious to the nation, again served unique purposes. The miracles confirmed Jesus as the Messiah, they authenticated the new revelation which he brought, and they served to judge the evil forces that operated among God’s people. Infrequent miracles continued to mark the ministry of Jesus disciples as the church became established. But then again the miraculous became less and less common.

These periods of miracle and open conflict with the powers of evil were not normative, For most of the Old Testament era and in most times and places during the age of the New Testament, open and obvious conflict simply has not taken place. Satan and his demons have continued their work, but quietly. Satan’s strategies as described in the Epistles are not designed to provoke open conflict, but to cripple, hinder and sabotage what God is seeking to do through his people, without bringing undue attention to Satan or his demons.

A Strategy Survey

Some demonic activity referred to in the Epistles is as crude as that described in the Gospels. Paul was given a “thorn in the flesh” by Satan, a debilitating illness which God permitted for his own purposes (2 Cor. 12:7). It also seems that the Apostle recognized demonic involvement in the hardships, persecutions and dangers he suffered; hardships intended to drive a wedge between believers and their awareness of the love of God (Romans 8:36). Satan’s followers also stopped Paul us from pursuing godly goals (1 Thes 2:18). And 2 Thes. 2:9 speaks of “counterfeit miracles.” While the reference is to a future spate of counterfeit miracles as the end draws near, we should recognize the fact that demons have the ability to enable feign true miracles, something we should remember when dealing with the occult.

Still, overall, Satan’s schemes are far more subtle. The context of verses in the epistles shows that the devil presents temptations to those who lack self-control (1 Cor. 7:5). He encourages believers to punish straying brothers too severely, and to withhold forgiveness (2 Cor 2:11). Satan’s demons masquerade as servants of righteousness, causing confusion between good and evil (2 Cor. 11:14). The devil encourages believers to hold on to anger (Eph. 4:27). He confuses believers so that they take following lists of “dos and don’ts,” legalism, with true spirituality (Col.2:15), and confusing human traditions with unchanging truth (Col. 2:8). The devil seeks to weaken faith and encourage those with weak consciences to violate their own standards of right and wrong (1` Tim. 1:20). Satan encourages conceit and pride in leaders, especially in those who are relatively new believers (1 Tim 3:5). The devil corrupts biblical truth by promoting asceticism (1 Tim. 4:1), and tempts sexually those who are single or re-singled (1 Tim. 5:15). Satan promotes a “wisdom” that’s rooted in envy and selfish ambition, and works to promote failings that ruin a Christian’s reputation with unbelievers. Satan blinds the eyes of unbelievers to the Gospel, and no doubt uses the same ability to blind believers to other realities (2 Cor 4:4). Certainly getting a believer innocently involved in the occult is one of his most effective strategies (1 Cor. 10:20-21).

What is perhaps surprising about this list of what I’ve called the subtle strategies is that they seem so ordinary.

There seems to be nothing supernatural about a person holding on to anger, or acting out of selfish ambition. There’s nothing obviously demonic about a believer’s conviction that a sinning brother should suffer for his failings, or about our unwillingness to truly forgive someone who sins against us. There is nothing obviously demonic about a person taking pride in the things he does or does not do because he or she is a Christian. Yet each of these things is identified in the New Testament epistles with Satan’s efforts to make our lives miserable and ineffective. And it seems likely that what the Epistles identify as a focus of demonic activity is a representative rather than an exhaustive listing!

Each of these so obviously “human” issues, is, however, a focus of demonic efforts to accomplish Satan’s purposes and to thwart the purposes of God.

Re-imaging Demonization

We can understand demonization as the activity of demons by which they seek to influence or control human beings with a view to keeping a nonChristian from becoming a believer, or with a view to making a believer ineffective in his or her calling as one of Jesus’ people.

At this point it’s important to make a few observations.

1. Each of the things identified above may be manipulated by demons. If we continue to give demons access by persisting in the anger, or pride, or legalism, etc., demons use our behavior to establish a presence in in our lives, and may then exacerbate the problem.

2. In some cases a trait such as anger or unforgiveness may provide a basis on which demons can cause physical illness or other serious problems.

3. In a few cases persistent commitment to one of these behaviors may provide a basis for demons to gain additional control over our thoughts, feelings, and behavior.

The symptoms we observe in the Gospels need not be present at all for an individual be demonized. In fact, it’s far more common for demons to work through the ordinary sins and failings to which the Epistles relate them when describing Satan’s strategies!

Dealing with the Demons

In some cases an exorcism . . . a power confrontation in which one or more demons is cast out in the name of Jesus . . . may be required. But it is much more likely that demonic efforts can be thwarted by becoming aware of the avenue though which demons entered, and dealing directly with that issue. Take anger as an example.

Some tend to react to frustration or conflict with anger. Scripture recognizes this, and encourages the angry person not to sin. The prescription, don’t let the sun go down on your anger, emphasizes the need to deal with anger immediately and in a healthy way. The anger response can’t be excused with a “that’s just the way I am” remark. We need to acknowledge that fits of rage are rooted in the flesh, and are ungodly. We need to look for the root of our anger and seek the Spirit’s help in dealing with it. Often a person with an anger issue will need the prayers and support of others. What’s significant is that in the process of dealing with anger we remove the foothold gained by any demons, and the may demons leave without the need of exorcism.

In other cases anger may have escalated and led to significant sins. For instance, an angry husband may have beaten his wife or a child. If this pattern is deeply engrained, it’s likely that demons will have established a stronghold in that husband’s life. In such cases its still necessary to deal with the root of the anger and also the impact on the husband’s relationship with his wife, family, and all others involved. But generally when anger has established this strong a grip on a person, the associated demons will need to be cast out.

While dealing with such issues and any demons who have used them to gain entrance to one’s life is often necessary, there is a much better way.

Block Entry Points Early

I do believe that Scripture’s description of the Christian as involved in a struggle against supernatural powers that rule this “dark world” is accurate. I have no hesitation in believing the accounts of those in deliverance ministry of confrontations with demons, in which the demons were cast out of a victim by the power of Jesus. I do not doubt that demons can and do cause or exacerbate physical and metal problems, and that we must be aware of the spiritual dimension if we are to help such individuals.

At the same time, I’ve come to believe that rather than deal with demons after they have established a foothold in a Christian’s life, it’s far better to equip Christians with what Paul calls the “whole armor of God,” so that we can take our “stand against the devil’s schemes.”

What’s been exciting for me is to realize that the Book of Ephesians is written specifically to prepare Christians for this spiritual warfare and enable them to block those vulnerable points at which Satan and his demons might gain a foothold their lives.

On a personal note, let me add that this is why I’m so excited to offer my FREEDOM WORKSHOP, which takes participants through the Book of Ephesians, not only explaining each piece of God’s armor, but helping each person actually put that piece of armor on. I’m so enthusiastic about Ephesians and its vital contribution to Christians that I plan to offer this Friday evening/Saturday workshop, free, to churches or groups that wish to sponsor it.

Oops. I didn’t intend this post to end up promoting my FREEDOM WORKSHOP.

I began simply intending to review what the epistles reveals about Satan’s schemes. But the more I learned, the more I realized how key the Book of Ephesians is to building a defense against demonic influence in our lives. And the more thankful I am to have had the privilege of studying this great epistle against the background of the New Testament’s teaching on spiritual warfare.

May you be blessed too.

Lost in Translation

How does it happen there are so few references to demons in the New Testament epistles? It seems as if after the Gospels and Acts, demons just disappear from the Scripture’s radar.

It’s a common notion. But its wrong. And the answer is found in NT terms that are lost in translation. The Book of Ephesians is a classic example.

In the Book of Ephesians, the Apostle Paul uses a number of terms that are intimately linked to the practice of magic and sorcery in Asia Minor, and particularly in Ephesus, the leading city of the area. These terms are also associated with the worship of the goddess Diana (Artimis). Interestingly, in the NT and in the written material from the first two centuries AD, these spirits’ titles are derived from several terms for “power” in the Greek language. Thus when Paul writes that Christ as been raised up “far above all rule and authority, power and dominion, and every title that can be given,” Paul isn’t using these terms in any abstract way. In first century Ephesus, “rulers,” “authorities,” “powers” and “dominions” were understood to be evil spirits; demons who controlled the destines of  individuals, and who must be placated or influenced for a human to have a minimum of safety. And Diana—a goddess of the underworld and intimately linked to magical practices, the “great goddess” of the Ephesians– was generally believed to be most potent of these “powers.” And so this demon goddess was worshipped throughout Asia.

Rather than failing to mention demons in Ephesians, Paul frequently refers to these “powers,” who first century readers understood to be demons. In fact, Paul uses 13 Greek power words in his writings, which research contemporary documents show are references to supernatural beings! In Ephesians these terms are used to refer to spirit beings (demons, evil spirits)  in Ephesians 1:10,21; 2:2; 3 ;10,15; 4:8,27; 6:11,12, and 16.

The notion that the New Testament letters are silent about demons is false, simply because references to supernatural beings using the “power” vocabulary is lost in translation. Today we simply do not this language in speaking of demons. Other letter of Paul which refer to demons using such terms are:  Romans (8:38), 1 Corinthians (2:6-8; 10:19-21; 15:24-26), Galatians (4:3,9), and Philippians (2:10).

Hellenistic [Greek cultural] magick was based on the notion that through spells featuring the names of various supernatural powers the witch or sorcerer could enlist the aid of a supernatural being. This magick was used in attempts to gain the love of a desired person, to succeed in business, to maintain health or wealth, to heal, etc.. In a culture were every turn of fortune or any illness was thought to be caused by some spirit being, people were highly motivated to turn to magick. By magick one might gain the support of a powerful spirit being, who might casting out a less powerful demon that caused sickness, or turn the curse of a less powerful spirit being into a blessing.

In the book of Ephesians Paul shows that Jesus is supreme in the spirit world. And because the same power that raised Jesus from the dead now flows in us who believe, we need not fear the demons who terrorize the rest of humankind. In fact, equipped with the full armor of God, we are able to stand against all the strategies of Satan himself. 

Jesus vs Demons, #2

Studies of events reported in the Gospels

Each of the synoptic gospels contain stories of Jesus “driving out” demons from individuals. Luke also uses a passive construction, “demons came out of” this or that individual. In this series we take a look at specific incidents described in the Gospels.

The Case of the Easy Cure

“When evening came, many who were demon-possessed were brought to him, and he drove out the spirits with a word and healed the sick” (Matthew 8:16).

Observations

1. The translation “demon-possessed” is unfortunate. The Greek simply means “demonized,” or “has a demon.” The English translation is unfortunate because it implies demonic control or ownership, when the fact is that while demons may be present in a person’s life they are seldom in control of the person’s choices or actions.

2. This individual was “brought to” Jesus. It’s interesting that most who suffered physical illnesses “came to” Jesus on their own. Yet in the incidents recorded in the Gospels, demonized individuals were either “brought to” Jesus, or “were there” when Jesus was. This shouldn’t be taken as evidence that no one who is demonized will come to Christ or one of his people for help. But “brought to” here and in other passages does indicate that there’s a significant role for family and friends in recognizing and seeking help for a person who’s under demonic attack. Often its necessary for family members or friends to take the initiative and “bring” an individual to receive help. What I’d suggest if you suspect demonization is to first talk with someone who understands deliverance ministry. Then if the friend or relative is willing, bring him or her to talk with the same person or whoever he or she recommends. Then, if the demonized person consents, the deliverance process can take place.

3. When the demonized individual of Matthew 8:16 was brought to Jesus, Christ “drove out” the spirits. Again, it’s clear from the fact that evil spirits were driven out of those Christ freed that \ spirits were in some sense “inside” the individual. Charles Kraft makes an important distinction in discussing this phenomenon, and especially addressing the question of whether a Christian can be demonized. The argument generally raised against the demonization of believers is that the Holy Spirit indwells believers, and no evil spirit can keep company with the Holy Spirit. This argument is flawed, however. The fact is that, as Paul notes in Ephesians, believers are to “put on the new man” and “take off the old man.” That is, the believer has two natures, the natural and the born again. Conversion to Christ does not eradicate the old nature which is characterized by sinful motives and desires. Why should we be surprised that while the new nature is energized by the Holy Spirit, evil spirits may be present in and energize the old nature? If evil spirits are present with and working through our old nature [the "old man"], its important that they be expelled and that the grip our old nature has on us be loosened.

4. The text uses the plural, “spirits.” We’re reminded that demons generally work in concert and that most exorcisms involve driving out more than one evil spirit. In view of the legion of spirits Jesus expelled from a single individual–and a Roman legion was made up of about 2,000 men–we shouldn’t be surprised if a half-dozen or more evil spirits are found in the typical demonized individual. Those who do deliverance ministry agree that in nearly every case those who are demonized are infested by several rather than a single demon.

5. Jesus drove out the spirits “with a word.” One of the most fascinating elements in the accounts of Jesus’ confrontations with demons is the apparent ordinary-ness of the event. That is, there was no ranting or shouting. No posturing. No striking a person on the forehead to “slay in the Spirit.” Instead, as this verse specifically states, Jesus simply spokw. He “drove out the spirits with a word.”

It’s important to remember the significance of words. God spoke, and with a word he created the universe. Jesus speaks, and with a word drove out evil spirits. As Hebrews reminds us, “the Word of God is living and active.” As Jesus spoke, his words were infused with power by the Holy Spirit, and no evil spirit could resist that power. In deliverance ministry we speak to demons in the name of the Lord Jesus, relying not on ourselves but on the authority Christ gives to his followers who rely on his cross and resurrection not only for salvation but also for that resurrection power that gives life to our moral bodies. Thus deliverance ministry is a matter of prayer and of words: prayer led by the Spirit, and words empowered by the Spirit. Don’t expect fireworks when demons are exorcised. They are driven out by words, and generally they go quietly.

Conclusions

Even a brief verse like the one we’ve been looking at is packed with significance. It’s important to give each word and each phrase its due as we study, for “unpacking” a verse can reveal many important truths. To me, the most significant thing in this verse is the last one I commented on. Jesus drove out the spirits “with a word.”  It’s on the basis of the Word of God that we are qualified for a deliverance ministry, as we’ll see in future studies. And it’s the words we speak in Jesus’ name that no demon can resist, for simple words can be, and are, empowered by the Holy Spirit, who works through us to release the captive, and set the prisoners free.

Spiritual Warfare #14, The Belt of Truth

We’re finally at the last piece of the Armor of God believers are to “put on” to be able to take a stand against the strategies of the devil. Actually, as far as the Chapter 6 listing of the “armor” is concerned, it’s the first piece to be arranged by the Roman soldier as he donned his defensive gear. But, as I’ve noted in the earlier studies, the structure of Ephesians treats the spiritual reality each piece of armor symbolizes in reverse order. Thus the first to be “put on,” which is “the belt of truth,” is treated last in Ephesians, in chapter 5:8 through 6:9. That’s the passage we must focus on if we are to understand the role of “truth” in protecting us from Satan’s strategies.

The “belt”

The “belt” worn by the Roman legionnaire wasn’t that thin strap of leather moderns wear to hold up a man’s trousers or shape a woman’s waist. And it wasn’t a tool belt, designed to store a foot solders weapons or hold his canteen. The military belt was more like a thick leather apron. It hung down to the knees, providing some protection for the thighs. But more importantly, it was strapped tightly around the abdomen and the muscle of the lower back, much like a belt worn by weight lifters or construction workers who must lift heavy objects. It was designed to strengthen the soldier core, greatly increasing the the ability of the legionnaire to remain steady as the enemy pressed against him. The first item of armor to be put on as a Roman soldier prepared for battle, it was vital to his ability to “stand” under enemy attacks.

“Truth”

Paul’s titling of each piece of armor defines what it symbolizes. Ephesians 6:14 tells us that the belt represents “truth.” This leaves us with another question. What does the Apostle mean by “truth?”

The first paragraph in this section, Ephesians 5:8-14, makes Paul’s thought very clear. That paragraph links “truth” and “light.” This linkage is not unique with Paul. It’s found also in the writings of the Apostle john (See 1 John 1:5-7 especially), and in Jesus’ own teaching, which frequently contrasts light with darkness.

One of the roots of the Greek word for “truth” is “in harmony with reality.” A thing is true not simply because God says it, but because what God says is in complete harmony with reality as God knows and shaped reality to be. The Bible portrays lost humanity as wandering blindly in a moral world of illusion, never able to see reality because of the darkness that is in them. only the touch of the Holy Spirit illuminating the Word can enable a human being not only to see reality but to live in harmony with it, and thus to “know the truth” in the sense of experiencing it.

In Stevenson’s book Kidnapped the young hero comes to his uncles dark castle after his father dies. The uncle, fearful the young man is there to claim a share of the estate, offers him a room at the top of a flight of stone stairs. Refusing to give our hero a candle, the uncle tells him to guide himself by placing a hand against the wall till he comes to the doorway of his room. The lad stumbles up the stairs in total darkness, feeling his way. Then, suddenly, after he’s climbed up many steps, a flash of lightening suddenly illumines the scene. And the boy sees to his horror that the steps simply end in space, and down below are jagged rocks on which the uncle intended the boy to fall to his death. Only the flash of light revealed the reality. The darkness obscured it, and promoted the illusion of safety at the top of the stairs.

in a sense each of us is born into a dark world, and we stumble up hidden steps seeking safety. But with reality hidden from us we are destined to fall. But then comes the Gospel, and the Holy Spirit shines God’s light on our life. We see life as it really is. And seeing the truth, we have the opportunity to choose a path that is in harmony with reality; a path that is safe, though at times challenging; a path that as Jesus announced, can set us free (John 8:32).

Truth applied

Many commentators on Ephesians tend to treat Eph.5:8-13 with what comes before it rather than what follows. It’s easy to see the reason for this. Righteousness, the theme of Eph.4:13-5:7, is intimately related to both truth and light. However I see this paragraph as the introduction to Paul’s discussion of truth as a soldier’s belt which supports the core of the individual, providing the strength and stability required for standing firm under Satan’s attack.

If I’m correct, this paragraph provides Paul’s definition of truth and enables him to go on to focus our attention on the contexts in which living the truth strengthens our core. We are not to be foolish, Paul says. We’re to understand what the will of the Lord is, and rather than getting our thrills from alcohol we’re to get a true “high” by being filled with the Spirit, and helping each other be filled by providing spiritual support (5:17-20). Then we’re to live out the truth in every relationship we have.

Husbands are to live the truth with wives, wives with husbands. Parents are to live the truth with children, children with parents. Even in the relationship a master has with a slave and a slave with a master there is truth to be lived. And as our daily lives and most intimate relationships are shaped by God’s truth, our core is strengthened. And we are better prepared to stand against Satan’s attacks.

Much more

There is much more to be said about each paragraph in this section. But here our goal isn’t to provide a thorough exposition of each paragraph. Here our goal is simple to gain insight into the armor God provides us as believers. And this “first on” piece of armor is vital.

God has revealed the truth to us in his word. He has shown us how to live our lives with others in view of moral and interpersonal realities. As we belt this truth on tightly we are strengthened in our very core, our “inner man,” and thus prepare ourselves to stand against all that Satan and his demons can throw at us.

Spiritual Warfare #13: Armor of God

Ephesians is a book that teaches believers how to “stand our ground” against the devil and his schemes. Paul sums up his teaching using the analogy of the Roman legionaries panoply, his “full armor.” Each piece of armor reprises a theme Paul has developed in his letter to the Ephesians. As I’ve noted in earlier “armor of God” posts, Paul lists the piece of equipment in the order in which they were put on, but in reverse order of the treatment given the teaching in the body of the book. Thus the theme of righteousness which is represented by the “breastpiece” is treated late in the book, in 4:17-5:7.

There’s one more thing that’s important to recognize. This and the other pieces of armor are defensive in character. Only the sword, which Paul identifies as the Word of God and actually does not discuss in Ephesians, is offensive. Thus each theme in Ephesians is teaching us how to defend ourselves against Satanic attacks while we attack the devil and his followers with the living Word of God. This is clearly the case with the breastpiece, made of molded metal and strapped on over the the chest to protect the vital organs from the enemy’s more deadly thrusts.

Righteousness

Paul is saying that “righteousness” is invaluable defending ourselves from the enemy’s more deadly thrusts. This of course raises a question. What does he mean by “righteousness”? The problem is that “righteousness” is a complex term. I sum up the different ways this term is used in Scripture in my Richards Complete Bible Dictionary (World Bible Publishers, p. 865).

OT. (1) An absolute quality of God, who always acts in harmony with his moral nature. God’s character is the standard by which righteousness is measure. (2) Conformity to the moral and ethical norms revealed in God’s Law. In the OT righteousness is not an abstract quality or sinlessness but rather acting in line with one’s obligation to God and to other persons. In this limited sense, individuals in the OT are called ‘righteous.’ This sense of righteous is sometimes found in the Gospels. NT (3) Imputed righteousness: the declaration by God that a person is righteous in God’s sight, not by virtue of that person’s acts but in virtue of his faith in Jesus.(4)Actual righteousness: inner moral conformity of one’s character to the character of God, and the acts that flow from a righteous moral character.

To determine what aspect of righteousness serves us as a breastpiece and guards us against the more deadly thrusts of the enemy, we need to take a look at what Paul is saying in Ephesians 4:17-5:7.

Paul begins by characterizing the lifestyle of those who are separated from the life of God, ignorant of his character and standards, and have “given themselves over the sensuality so as to indulge in ever kink of impurity” (4:17-19). In contrast, those of us who have been “made new” are to put on a new self, which has been “created to be like God in true righteousness and holiness” (4:20-24). Paul then goes on to describe the way of life which is appropriate for those who have been created to be like God. There must be a rejection of sin, lest, Paul says, we give the devil a foothold (4:27), Paul continues his ‘before and after’ theme writing, “Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (4:31,32). And the theme continues into chapter 5. We are to be imitators of God as his “dearly loved children” and are to “live a life of love,” totally refusing to be involved in such things as “sexual immorality or any other kind of impurity, or of greed, because these are improper for God’s holy people” (5:1-7).

It is clear from scanning these verses in Ephesians that Paul is not talking about imputed righteousness. It’s also clear that he is not talking about an abstract quality or sinlessness. He is focusing on maintaining a righteous lifestyle; of doing what is in harmony with God’s own character and decisively rejecting behaviors that conflict with godliness.

It is also clear that Paul does not expect a righteous way of life to be rooted in any human effort to change. Instead he argues that, just as God’s actions flow from and express his character, so the Christians way of life is to flow from and express the fact that we have experienced a spiritual rebirth: in Christ we have been created anew, “created to be like God in true righteousness and holiness.”

Implications of the exhortation

Paul bases his argument in this section on the fact that believers are “dearly loved children.” As children of God, participants in the restore image of God, we are to live out who we truly are. At the same time Paul reminds us that adopting a godly lifestyle isn’t automatic. It involves choice. So he challenges us, “put off your old self.” “Put on the new self.” In a series of exhortations Paul makes it clear that we do have a choice, and he urges us to make the right choice. Constructions such as “Do not let . . .” and “get rid of” are indelible markers of the fact that we are responsible to choose the life we live, and that opportunities to choose arise again and again every day.

We can choose to live the new life God has given us in Christ.
We can choose to live the old life from which we’ve been redeemed.
And we do choose. Daily. Hourly. Minute by minute.

Back to the breastpiece

Looking back into Ephesians its clear what Paul is saying when he tells us to put on the breastpiece of righteousness. He’s not talking about imputed righteousness. He’s talking about living righteously. He’s talking about the choices we make, the way we opt to live our lives. And Paul is warning us. If we’re to stand against the devil and thwart his schemes to make us ineffective in this war that’s going on between God and Satan, we must choose to live godly lives. When we chose wrong over right, evil over good, the selfish over the selfless, we become vulnerable to Satan’s more deadly thrusts.

I don’t believe that Paul is speaking here about the ways any of us may stumble at times. He’s not asking us to focus on that time we got angry three weeks ago, but rather on a temper that erupts again and again at work or at home. He’s not asks us to focus on the random thought that may flash through our heads when we see a person in a seductive pose, but on the perverse fascination with pornography that drives us to Internet again and again. He’s not asking us to focus on the little “white” lie that slips out spontaneously, but on the pattern of deceit that leads us to hide our flaws from our spouse or closest Christian friends. What Paul is talking about are the patterns of behavior that reflect God’s character, or that reflect the character of fallen human beings and the deceiver himself. AQnd Paul is warning us that repeated evil provides an entry point for demons who would spoil our lives and render us ineffective for God’s purposes.

What Paul is saying is that we are to choose those ways of life that are godly, and reject those that are stained by sin. For to survive this spiritual warfare in which we are engaged–whether we’re aware of it or not–we must chose to live righteous lives.

We must live in accord with who we truly are.

Spiritual Warfare #12: The shield of faith

We’re looking in this series on spiritual warfare against the devil at the armor the Apostle Paul says God has provided to enable us to “take our stand” against Satan. This “full armor” or panoply is the equipment provided to the Roman legionnaire, a member of the military machine that in Paul’s time dominates the known world. In this post we’re looking a the shield, which Paul defines as “the shield of faith” which equips us to deal with the ‘fiery darts” of the enemy.

The “darts”
One of the Roman legionnaires most important pieces of armor was his shield. As the legions approached an enemy would hurl plumbata, lead weighted “darts” or “javelins.”  In some cases these darts would be tipped with poison, earning the description “fiery.” While the darts of the enemy might not kill outright, they could and did incapacitate those they struck.

Roman soldiers carried five of these plumbata fastened to the inner curve of their shields. The Roman darts were more effective, as for much of the period of the Republic the legions confronted unarmored tribesmen. But Paul ignores the offensive use of darts, limiting his description of offensive equipment to “the sword of the spirit, which is the word of God” (Eph 8:17). As noted in an earlier post in this series, the sword was used in close combat, where the legions had their greatest advantage. A solid wall of shields protected the Roman lines as they pressed, side by side, against the enemy, their swords making deadly thrusts from behind the barrier. No ancient army could stand against them, as Satan himself cannot stand against the living Word of God.

But back to Paul’s analogy. The first century reader familiar with the Roman legions would recognize the enemies’ darts as long-distance weapons. As fiery darts they are designed to incapacitate us; to take us out of the battle, and render us unable to join our companions in the fierce hand-to-hand struggle where the outcome of the battle is ultimately determined. But the impact of the darts on the battle could be neutralized. Maintaining their tight formation, the Roman troops would raise their shields, forming a impenetrable ‘roof” over their heads.

What are the enemy’s “fiery darts”?

Commentators have made various suggestions as to what these fiery darts are. Some have identified them as lies and accusations. Others have identified them as doubts and fears, still others as trials and troubles that distract us from our commitment to God’s priorities and his will.

It seems to me that rather than trying to define the darts themselves we  should focus on their function. Military darts were designed to incapacitate enemy soldiers. To keep them from taking an effective role in the struggle. Satan may use a variety of strategies to accomplish this purpose in our lives. But whatever strategy he adopts with an individual, thee “long distance” weapons of our enemy, his fiery darts, can be extinguished by “faith.”

Faith

It’s here that understanding Paul’s use of the armor analogy as a summary of what he has been teaching in the letter to the Ephesians is so important. Too often commentators range through all of Scripture picking and choosing various aspects of “faith” to glean Paul’s meaning. If we see the armor analogy as a literary devise Paul uses to sum up what he has been teaching in Ephesians, then we’ll seek to understand the “shield of faith” by what he has written earlier in this book.

And Paul does discuss “faith” in Ephesians 2:1-10. It is to this passage that we need to look to define that aspect of faith which Paul says is to be our shield against the attempts of the enemy to incapacitate us for spiritual battles.

Ephesians 2:1-10 is one of the most theologically significant passages in the New Testament. It portrays human beings as so totally lost and separated from God that we can only be described as “dead,” without any capacity to respond to or to please God. In fact we are by nature followers of “the ruler of the kingdom of the air,” a phrase that designates Satan and his realm, and we live as citizens of the dark kingdom, “gratifying the cravings of our sinful natures and following its desires and thoughts.” In this state we are “by nature objects of wrath.”

But God loved us in spite of ourselves. He acted to “make us alive in Christ even when we were dead in transgressions.” In Christ we’ve been lifted out of the kingdom of Satan, raised up and seated with Christ “in the heavenly realms.”

Paul emphasizes the fact that this transfer from the kingdom of darkness to the kingdom of light is an expression of pure grace. It has nothing to do with us or with anything that we do or fail to do. And the transmutation from death to life is effected by faith.

Here Paul is careful to make sure we do not mistake faith as a work. He says, “it is by grace that you have been saved through faith–and that not of yourselves, it is the gift of God–not of works, so that no one can boast.”

Notice the careful limitations Paul places on our understanding of “faith.” Faith is not something that is “of yourselves.” It’s a gift, not “of works.” Too often we treat faith as a work, supposing that it is up to us to have “more faith” or “greater faith.” As if we could turn up the volume of faith as one turns up the volume on a radio or TV. Faith as nothing to do with quantity or quality. Faith has to do with it’s object. The person who has received the gift of faith understands that God’s promises in Christ are worthy of trust, and simply rests in those promises.

Resting in God’s promises to us in Christ has transforming, resurrection power. It raises the dead to life, frees us from the kingdom of Satan and makes us citizens of the kingdom of the Son God loves. Resting in God’s promises of commitment to us is a far more accurate picture of faith as Paul depicts it in Ephesians than is depicting faith as our “commitment to Jesus” or “asking Jesus to be our savior.” The Gospel is the proclamation that God has acted to save us, and all we can do is to rest in the Gospel’s promise. To depict faith as “committing ourselves” or “asking” is to distort it as though “faith” had an element of work.

Applying this kind of faith

What Paul is telling us in Ephesians is that Satan will cast many fiery darts at us as we live our lives in this world. And all of them, whatever their nature, will be designed to incapacitate us and make us unfit for the spiritual battles that God intends us to wage. But every one of those fiery darts can be extinguished by faith.

Not by faith as something we “have,” or as something we “exercise.” But faith as simply resting in the promises God gives us in Christ; promises to be with us always, to love us always, and whatever happens to turn every threat into a triumph of his grace.

The nature of “authority”

The other day I gave an initial review of Charles H. Kraft’s book, I Give You Authority. The basis for the book is found in Jesus’ statement, “All authority in heaven and on earth is given to me (Matthew 28:18) and on verses such as Luke 19:18 where Jesus says to 72 representatives he sends out to preach and teach, “I have given you authority…to overcome all the power of the enemy.”

Contemporary and ancient teaching on healing and exorcism depend significantly on such statements by Jesus about delegated authority. While some argue that these passages do not apply today, its important to ask just what “authority” means and/or implies. To answer that question, I turn to my NIV International Encyclopedia of Bible Words (Zondervan) Because of the length of the article there, I can only quote part of the article.

  “With few exceptions, the word “authority” in the NIV and NASB is a translation of the Greek word exousia. Unlike the OT terms with their wide range of meaning, this Greek word conveys a basic concept that has important connotations for the understanding of the nature of authority.
  “The basic idea in the word exousia is freedom of action. The greater the exousia, the greater the possibility of unrestricted freedom of action. A person without exousia has little freedom of action, for others maintain a right to control him and determine what he does. A person with maximum exousia will have total freedom of action and thus the right to control the actions of others. It is easy to see why, when used of secular authorities, this word commonly means “the power to give orders” (Matt. 8:9; Lk 7:8; 19:17;20:20; Acts 9:11;26:10,12; 1 Pe 2:13).
  ” When used of God’s overarching authority, exousia makes no claims about his inherent strength or nature as God. But it does claim for God ultimate freedom of action that cannot be frustrated by any natural or personal power in the universe.” (p.92)

In some English versions the Greek word for power, dunamis, is also translated “authority.” It’s important however not to confuse the underlying concepts. Dunamis emphasizes the inherent strength or power, the might of an individual or God. While a human’s freedom of action might be based on his strength or power or might, the emphasis of dunamis is distinct from that of exousia.

When Jesus speaks of his follower’s being given authority over demons, he is saying that believers are free to limit the freedom demons have to operate in other’s lives. This does not mean that humans are more powerful than angels or demons. It does mean that in certain areas Christians have been granted by Jesus the authority to limit what demons can do.

In future posts we’ll examine this issue more thoroughly, and try to identify what demons can do to harm humans, and where believers have been given authority …freedom of action…to limit demonic activities.

Our Authority

It’s not easy to find trustworthy authors in the area of spiritual warfare, especially as it relates to dealing with the Devil and his demons. One of the authors I respect and can count on is Charles H. Kraft.

Kraft as a missionary in Nigeria was asked by the locals for help in dealing with demons. As a conservative, non-charismatic evangelical he was trained in the Scriptures and was fully committed to Jesus. But he’d never had a course in demonology, and the basic attitude of his brand of Christianity toward those who tended toward the charismatic was one of mild contempt. Later, after he’d been teaching missions at Fuller Theological Seminary for a decade, he was exposed to a class by John Wimber on physical healing. And he remembered the question his African brethren had asked years before; a question for which he’d had no answer. Kraft relates,

“I soon discovered that God has gifted me in dealing with the deeper emotional spiritual areas that often underlie physical problems. For twelve years I have been involved in what I call deep-level or inner healing. This ministry frequently brings me face to face with demons. Probably at least half of the thousand or more ministry sessions I have led have involved demons.”

Wimber’s class drove Kraft back to the scriptures, and he began to take seriously teachings of Jesus and the New Testament epistles that he had previously ignored. And he began to share truths that he not only found in the Bible but truths that reshaped his experience with the Lord.

Charles H. Kraft has written a number of books. But the one that I would recommend most highly is “I Give You Authority,” published in 1997 by Chosen Books. It’s available on Amazon.com as well as in the “spiritual warfare” section of many Christian bookstores.

What is “authority”

The simplest definition of authority as used in Kraft’s context is “delegated divine power.” Kraft argues that after his resurrection Jesus delegated power to his followers. In the book Kraft explores the nature of our authority, how and when it is to be exercised, its use and misuse. The approach is valuable for it helps us put the limited powers of Satan and his demons in perspective. While we are not to underestimate Satan’s powers, neither are we to overestimate them or fear them. In fact, as Kraft demonstrates, with the authority delegated to us by Jesus we are well able to confront and defeat the devil and his demons.

You won’t want to accept all of Kraft’s views uncritically, however. His view of hierarchy in human relationships harkens back to the “Great Chain of Being” that characterized medieval and early modern societies. But the value of this book is to be found in its exposition of the believer’s authority relationships with spirit beings, and especially with evil spirits. In this area Kraft has made an important contribution.

More on Feet Shod with Peace

We’re in the middle of a study of Ephesians, approaching it as a manual for spiritual warfare. Taking our clue from Paul’s description of the armor God provides believers to “take a stand” against the devil, we’re looking through Ephesians to understand what each piece of armor represents.

So far I’ve posted two studies, one on the Helmet of Salvation, and the other on The Breastpiece of Righteousness. Naturally, I got overenthusiastic and took them out of order.

The correct order is seen in the fact that in Ephesians 6, the armor is listed in the order in which pieces were put on by Roman legionaries. This turns out to be the reverse of the order in which Paul deals with each topic in the book.

We can chart the relationship as follows:

     The order put on          The order discussed

   6:14  The belt of Truth           Eph. 5:8-6:9
   6:14  The breaspiece of           Eph. 4:17-5:7
         righteousness
   5:15  Feet fitted…peace         Eph. 2:11-19,
                                          [related digression 3:1-13]
                                          [related prayer 3:14-21]
                                          [related exhortation] 4:1-16
   5:16  Shield of faith             Eph. 2:1-10
   5:17  Helmet of salvation         Eph  1:1-14
                                          [related prayer, Eph. 1:13-23]
   5:17  Sword of the Spirit      Not mentioned in Ephesians,
                                               defined in v. 17
                                  
                                  
More on Peace         

In the last post (on feed shod with the preparation of the gospel of peace) I noted that the “peace” in view is interpersonal, the unity and harmony that is to characterize relationships between Christians (see previous post). This is illustrated by the joining of Jew and Gentile in one body. The two groups, which were hostile to each other because of their contrasting views of and response to Law, can now become one, for in the cross Jesus made Law irrelevant as a divisive factor. It follows that all lessor factors by which humans define themselves [race,wealth,education,etc.] are also irrelevant in view of what Christ has done to make us one.

In the earlier post I left the discussion there, even though the topic is continued as  “related digressions” in Ephesians itself.

First related digression: making peace revealed God’s wisdom to man (3:1-13)

The bonding of Jew and Gentile one body was stunning to both Jew and Gentile. The Jews were God’s chosen people, the avenue through which he revealed himself to humanity, and we laden down with promises of a magnificent racial future.The Gentiles were outsiders, strangers to the covenants and promises of the Old Testament and without hope in the world. Then Jesus came and each people was given access to the same standing in Christ. No longer separated, Gentiles became fellow citizens of God’s kingdom with the Jews, and even more, believing Gentiles were welcomed with believing Jews as sons and heirs of God.

Paul points out that this revelation is a “mystery.” In the NT, “mystery” is a technical theological term referring to an aspect of God’s plan which was unrevealed in the older testament. And now, suddenly, in the church that unifies the separated and hostile, God’s wisdom is seen to be far more complex and his plan far more intricate that Jews or Gentiles had imagined. How amazing that through faith in Jesus all humans now are provided with access to God, and through Christ may approach him with “freedom and confidence.”

Second related digression: experiencing peace reveals Jesus to believers (3;14-21).

At this point Paul shares a prayer he offers for the Ephesians. The prayer is addressed to the Father, “from whom the whole family in heaven and on earth takes its name.” Paul’s point is self-defined. Since God is Father, and believers are God’s children, we believers are named “family.” Paul prays daily for that the believers Christ might be at home in our hearts, and explains that you “being rooted and grounded in love” may have the ability [power] “together with all the saints” to “know the love of Christ” and so become filled with all the fullness of God.

In this context the love in which we are to “rooted and grounded” is love for one another. Since Christ has made peace between us, we are to love one another, and through love for each other not only experience the reality of Christ’s love, but also to open ourselves up to his Spirit and the transformation the Spirit brings.

Third related digression: keep the unity of the Spirit (4:1-16).

Paul has shown us that the cross of Christ makes the differences that divide human beings irrelevant. God has displayed his wisdom by designing a body in which differences are submerged in the reality of oneness. What’s more, in making peace and uniting us in a single family, God has made it possible to experience Jesus now and to grow in him. Through the love of brothers and sisters we experience Christ’s love, and open ourselves up to the transforming power of the Spirit.

Now Paul provides practical guidance for the expression of peace within the body. Read the verses yourself, and you’ll not such guidelines as “be completely humble and gentle . . . bearing with one another in love.” In this context those will spiritual gifts for building the body toward maturity will function. ‘Speaking the truth in love’ each of us will contribute to the growth of others and we “will in all things grow up into him who is the Head, that is, Christ.”

Putting it all together

In the earlier post on peace I noted that the Roman legions won primarily because they were a disciplined force, trained to fight side by side in close formation. There were no “lone rangers” in the Roman armies, dashing off alone to perform heroics. The legions marched in unison, camped each night in a fortified camp they constructed after the day’s march, and fought is close formation. Unity was essential.

Paul portrays peace, peace as unity and harmony in the body of Christ, as essential equipment for spiritual warfare. Christ blood provides the basis for peace, love provides the context, and commitment to keeping building unity within the body provides direction.

If Christians are truly to stand against the schemes of the devil we must stand together, our feet shod with the preparation that makes for peace. How important this element of the full armor of God is can be seen in the space Paul gives to this theme in Ephesians.

Spiritual Warfare vs the Devil (11)

We’re in the middle of a study of Ephesians, approaching it as a manual for spiritual warfare. Taking our clue from Paul’s description of the armor God provides believers to “take a stand” against the devil, we’re looking through Ephesians to understand what each piece of armor represents.

So far I’ve posted two studies, one on the Helmet of Salvation, and the other on The Breastpiece of Righteousness. Naturally, I got overenthusiastic and took them out of order.

The correct order is seen in the fact that in Ephesians 6, the armor is listed in the order in which pieces were put on by Roman legionaries. This turns out to be the reverse of the order in which Paul deals with each topic in the book.

We can chart the relationship as follows:

     The order put on                The order discussed

   6:14  The belt of Truth               Eph. 5:8-6:9
   6:14  The breaspiece of              Eph. 4:17-5:7
         righteousness
  5:15  Feet fitted…peace               Eph. 2:11-19,

                                                       [related digression 3:1-13]
                                                       [related prayer 3:14-21]
                                                       [related exhortation] 4:1-16

   5:16  Shield of faith                     Eph. 2:1-10
   5:17  Helmet of salvation            Eph  1:1-14
                                                      [related prayer, Eph. 1:13-23]
   5:17  Sword of the Spirit             Not mentioned in Ephesians,
                                                      defined in v. 17
                                  
                                  
More on Peace         

In the last post (on feed shod with the preparation of the gospel of peace) I noted that the “peace” in view is interpersonal, the unity and harmony that is to characterize relationships between Christians (see previous post). This is illustrated by the joining of Jew and Gentile in one body. The two groups, which were hostile to each other because of their contrasting views of and response to Law, can now become one, for in the cross Jesus made Law irrelevant as a divisive factor. It follows that all lessor factors by which humans define themselves [race,wealth,education,etc.] are also irrelevant in view of what Christ has done to make us one.

In the earlier post I left the discussion there, even though the topic is continued as a “related digression” in Ephesians itself.

First related digression: making peace revealed God’s wisdom to man (3:1-13)

The bonding of Jew and Gentile one body was stunning to both Jew and Gentile. The Jews were God’s chosen people, the avenue through which he revealed himself to humanity, and we laden down with promises of a magnificent racial future.The Gentiles were outsiders, strangers to the covenants and promises of the Old Testament and without hope in the world. Then Jesus came and each people was given access to the same standing in Christ. No longer separated, Gentiles became fellow citizens of God’s kingdom with the Jews, and even more, believing Gentiles were welcomed with believing Jews as sons and heirs of God.

Paul points out that this revelation is a “mystery.” In the NT, “mystery” is a technical theological term referring to an aspect of God’s plan which was unrevealed in the older testament. And now, suddenly, in the church that unifies the separated and hostile, God’s wisdom is seen to be far more complex and his plan far more intricate that Jews or Gentiles had imagined. How amazing that through faith in Jesus all humans now are provided with access to God, and through Christ may approach him with “freedom and confidence.”

Second related digression: experiencing peace reveals Jesus to believers (3;14-21).

At this point Paul shares a prayer he offers for the Ephesians. The prayer is addressed to the Father, “from whom the whole family in heaven and on earth takes its name.” Paul’s point is self-defined. Since God is Father, and believers are God’s children, we believers are “family.” Paul prays daily for that the believers Christ might be at home in our hearts, and explains that you “being rooted and grounded in love” may have the ability [power] “together with all the saints” to “know the love of Christ” and so become filled with all the fullness of God.

In this context the love in which we are to “rooted and grounded” is love for one another. Since Christ has made peace between us, we are to love one another, and through love for each other not only to experience the reality of Christ’s love, but also to open ourselves up to his Spirit and the transformation the Spirit brings.

Third related digression: keep the unity of the Spirit (4:1-16).

Paul has shown us that the cross of Christ makes the differences that divide human beings irrelevant. God has displayed his wisdom by designing a body in which differences are submerged in the reality of oneness. What’s more, in making peace and uniting us in a single family, God has made it possible to experience Jesus now and to grow in him. Through the love of brothers and sisters we experience Christ’s love, and open ourselves up to the transforming power of the Spirit.

Now Paul provides practical guidance for the expression of peace within the body. Read the verses yourself, and you’ll not such guidelines as “be completely humble and gentle . . . bearing with one another in love.” In this context those will spiritual gifts for building the body toward maturity will function. ‘Speaking the truth in love’ each of us will contribute to the growth of others and we “will in all things grow up into him who is the Head, that is, Christ.”

Putting it all together

In the earlier post on peace I noted that the Roman legions won primarily because they were a disciplined force, trained to fight side by side in close formation. There were no “lone rangers” in the Roman armies, dashing off alone to perform heroics. The legions marched in unison, camped each night in a fortified camp they constructed after the day’s march, and fought is close formation. Unity was essential.

Paul portrays peace, peace as unity and harmony in the body of Christ, as essential equipment for spiritual warfare. Christ blood provides the basis for peace, love provides the context, and commitment to keeping building unity within the body provides direction.

If Christians are truly to stand against the schemes of the devil we must stand together, our feet shod with the preparation that makes for peace.