The Meaning of Ephesians 6:14 Explained

Ephesians 6:14

KJV: Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;

YLT: Stand, therefore, having your loins girt about in truth, and having put on the breastplate of the righteousness,

Darby: Stand therefore, having girt about your loins with truth, and having put on the breastplate of righteousness,

ASV: Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness,

KJV Reverse Interlinear

Stand  therefore,  having  your  loins  girt about  with  truth,  and  having on  the breastplate  of righteousness; 

What does Ephesians 6:14 Mean?

Verse Meaning

This verse begins the eighth long sentence in this epistle, and it runs through Ephesians 6:20 (cf. Ephesians 1:3-23; Ephesians 2:1-7; Ephesians 3:1-19; Ephesians 4:1-7; Ephesians 4:11-16). The main verbs in this sentence are "stand" ( Ephesians 6:14) and "take" ( Ephesians 6:17). They are imperatives denoting urgency (cf. Ephesians 6:11; Ephesians 6:13). Four participles follow in Ephesians 6:14-16 that describe how to stand.
Isaiah described God as a soldier (cf. Isaiah 11:5; Isaiah 59:17; Isaiah 52:7; Isaiah 49:2). Paul may have had these descriptions in mind, but he probably used this figure to describe God"s protection because armored Roman infantrymen were commonplace throughout the empire. One may have been guarding Paul when he wrote this epistle (cf. Acts 28:16). Everyone knew what they looked like.
Paul described the items that the Roman infantryman wore in the order in which he would have put them on. He first put on, over his short tunic (shirt), a belt that would hold both the breastplate and scabbard in place. The "truth" could refer to both God"s revealed truth that the Christian has believed and the Christian"s own truthfulness, specifically a lifestyle that reflects the truth. Full truth is the only adequate basis for a defense against Satan (cf. Ephesians 4:25).
"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. For over a year, King David lied about his sin with Bathsheba, and nothing went right." [1]
"People of that time did not normally wear a belt in the house, but when they faced some vigorous action such as running, or when a soldier was preparing for battle, they raised their loose robes above the knees and fastened them in place with a belt ... Thus the "girding" of the loins meant preparation for physical activity or, as here, for engaging in conflict." [2]
Likewise righteous conduct seems to be in view as well as the righteousness of Christ that becomes ours at regeneration. The breastplate covered the soldier"s body from the neck to the thighs. It was usually bronze or chain mail. [3] It had a back piece, but it was the front part that gave it its name.

Context Summary

Ephesians 6:13-24 - "finally, Be Strong In The Lord"
Many would be strong, but fail because they forget that they can be effectively so only "in the Lord, and in the strength of His might." Paul had a very vivid conception of the powerful forces that are arrayed against the Church. He is not dealing here especially with our personal temptations, but with those hosts of wicked spirits that lie behind the evil of the world. It is probable that the vast systems which oppose the gospel-the philosophies, temples, and priests of false religions; the trade in strong drink, impurity, and like evils; and such iniquitous institutions as the system of indentured slavery-are directly promoted and furthered by the agency of evil spirits in arms against God.
We must be pure and holy, if we are to prevail against evil; and especially must we give ourselves to prayer. To prevail in this warfare we must diligently employ the weapon of all prayer. Tychicus carried this letter. He was faithful to the end, Acts 20:4; 2 Timothy 4:12. The Epistle closes, as it began, with uncorrupted, that is, pure and eternal, love. Alford says, "This is the only truth worthy to be the crown and climax of this glorious Epistle." [source]

Chapter Summary: Ephesians 6

1  The duty of children toward their parents;
5  of servants toward their masters
10  Our life is a warfare, not only against flesh and blood, but also spiritual enemies
13  The complete armor of a Christian;
18  and how it ought to be used
21  Tychicus is commended

Greek Commentary for Ephesians 6:14

Stand therefore [στητε ουν]
Second aorist active imperative of ιστημι — histēmi (intransitive like the others). Ingressive aorist here, “Take your stand therefore” (in view of the arguments made). [source]
Having girded your loins with truth [περιζωσαμενοι την οσπυν υμων εν αλητειαι]
First aorist middle participle (antecedent action) of περιζωννυω — perizōnnuō old verb, to gird around, direct middle (gird yourselves) in Luke 12:37; but indirect here with accusative of the thing, “having girded your own loins.” So ενδυσαμενοι — endusamenoi (having put on) is indirect middle participle. The breast-plate of righteousness (τον τωρακα της δικαιοσυνης — ton thōraka tēs dikaiosunēs). Old word for breast and then for breastplate. Same metaphor of righteousness as breastplate in 1 Thessalonians 5:8. [source]
The breast-plate of righteousness [τον τωρακα της δικαιοσυνης]
Old word for breast and then for breastplate. Same metaphor of righteousness as breastplate in 1 Thessalonians 5:8. [source]
Having your loins girt about [περιζωσάμενοι τὴν ὀσφὺν]
The verb is middle, not passive. Rev., correctly, having girded. Compare Isaiah 11:5. The principal terms in this description of the christian armor are taken from the Septuagint of Isaiah. [source]
Breastplate of righteousness [θώρακα τῆς δικαιοσύνης]
Compare Isaiah 59:17. Righteousness is used here in the sense of moral rectitude. In 1 Thessalonians 5:8, the breastplate is described as of faith and love. Homer speaks of light-armed warriors armed with linen corsets; and these were worn to much later times by Asiatic soldiers, and were occasionally adopted by the Romans. Thus Suetonius says of Galba, that on the day on which he was slain by Otho's soldiers, he put on a linen corset, though aware that it would avail little against the enemy's daggers (“Galba,” 19). Horn was used for this purpose by some of the barbarous nations. It was cut into small pieces, which were fastened like scales upon linen shirts. Later, the corset of metal scales fastened upon leather or linen, or of flexible bands of steel folding over each other, was introduced. They appear on Roman monuments of the times of the emperors. The Roman spearmen wore cuirasses of chain-mail. Virgil mentions those in which the linked rings were of gold (“Aeneid,” iii., 467). The stiff cuirass called στάδιος standingupright, because, when placed upon its lower edge it stood erect, consisted of two parts: the breastplate, made of hard leather, bronze, or iron, and a corresponding plate covering the back. They were connected by leathern straps or metal bands passing over the shoulders and fastened in front, and by hinges on the right side. The breastplate covers the vital parts, as the heart. -DIVIDER-
-DIVIDER-
[source]

Truth [ἀληθείᾳ]
The state of the heart answering to God's truth; inward, practical acknowledgment of the truth as it is in Him: the agreement of our convictions with God's revelation. The loins encircled by the girdle form the central point of the physical system. Hence, in Scripture, the loins are described as the seat of power. “To smite through the loins” is to strike a fatal blow. “To lay affliction upon the loins” is to afflict heavily. Here was the point of junction for the main pieces of the body-armor, so that the girdle formed the common bond of the whole. Truth gives unity to the different virtues, and determinateness and consistency to character. All the virtues are exercised within the sphere of truth. [source]

Reverse Greek Commentary Search for Ephesians 6:14

Romans 1:17 For therein is the righteousness of God revealed [δικαιοσύνη γὰρ Θεοῦ ἐν ἀυτῷ ἀποκαλύπτεται]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER-
-DIVIDER-
Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER-
-DIVIDER-
There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER-
-DIVIDER-
In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER-
-DIVIDER-
Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER-
-DIVIDER-
Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER-
-DIVIDER-
The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER-
-DIVIDER-
It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER-
-DIVIDER-
Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER-
1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER-
-DIVIDER-
2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER-
-DIVIDER-
Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER-
-DIVIDER-
3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER-
-DIVIDER-
Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER-
-DIVIDER-
The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER-
-DIVIDER-
In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]

Galatians 3:27 Did put on Christ [Χριστον ενεδυσαστε]
First aorist middle indicative of ενδυω — enduō As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans 13:14; Colossians 3:9.; Ephesians 4:22-24; Ephesians 6:11, Ephesians 6:14). In 1 Thessalonians 5:8 Paul speaks of “putting on the breastplate of righteousness.” He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier‘s sacramentum, oath of fealty to Christ, taking one‘s stand with Christ, the symbolic picture of the change wrought by faith already (Romans 6:4-6). [source]
1 Thessalonians 5:8 Putting on [ἐνδυσάμενοι]
The son of day clothes himself for the day's work or battle. The same association of ideas as in 1 Thessalonians 5:6, 1 Thessalonians 5:8, is found in Romans 13:12-14; Revelation 16:15; 1 Peter 1:13. Comp. lxx, Ephesians href="/desk/?q=eph+6:14&sr=1">Ephesians 6:14. The figures are not original with Paul. See Isaiah 59:17; Wisd. 5:18,19. Notice that only defensive armor is mentioned, in accordance with the darkness and uncertainty of the last time; and that the fundamental elements of Christian character, faith, hope, and love, are brought forward again as in 1 Thessalonians 1:3; 1 Corinthians 13:13. For the figure of the armed soldier, comp. also Romans 13:12; 2 Corinthians 10:4. [source]
1 Thessalonians 5:8 Putting on the breastplate of faith and love [ενδυσαμενοι τωρακα πιστεως και αγαπης]
First aorist (ingressive) middle participle of ενδυω — enduō The same figure of breastplate in Ephesians 6:14, only there “of righteousness.” The idea of watchfulness brings the figure of a sentry on guard and armed to Paul‘s mind as in Romans 13:12 “the weapons of light.” The word τωραχ — thōrax (breastplate) is common in the lxx. [source]
1 Peter 1:13 Girding up [αναζωσαμενοι]
First aorist middle participle of αναζωννυμι — anazōnnumi late and rare verb (Judges 18:16; Proverbs 31:17), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey.The loins (τας οσπυας — tas osphuas). Old word for the part of the body where the girdle (ζωνη — zōnē) was worn. Metaphor here as in Luke 12:35; Ephesians 6:14.Mind Old word for the faculty of understanding, of seeing through a thing “Being sober” (present active participle of τελειως — nēphō old verb, but in N.T. always as metaphor (1 Thessalonians 5:6, 1 Thessalonians 5:8, etc., and so in 1 Peter 4:7).Perfectly Adverb, old word (here alone in N.T.), from adjective ελπισατε — teleios (perfect), connected with ελπιζω — elpisate (set your hope, first aorist active imperative of νηποντες — elpizō) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter‘s usual custom with the preceding verb, την περομενην — nēphontes (“being perfectly sober,” not “hope perfectly”).That is to be brought (περω — tēn pheromenēn). Present passive articular participle of αποκαλυπσει — pherō picturing the process, “that is being brought.” For “revelation” (apokalupsei) see end of 1 Peter 1:7. [source]
1 Peter 1:13 The loins [τας οσπυας]
Old word for the part of the body where the girdle (ζωνη — zōnē) was worn. Metaphor here as in Luke 12:35; Ephesians 6:14. [source]
Revelation 1:13 A golden girdle []
The girdle is an Old Testament symbol of power, righteousness, truth (Isaiah 22:21; Job 12:18; Isaiah 11:5). Compare Ephesians 6:14, where the girdle of the Christian panoply is truth, which binds together the whole array of graces as the girdle does the upper and lower parts of the armor. The girdle suits equally Christ's kingly and priestly office. The girdle of the High-Priest was not golden, but only inwrought with gold. See Exodus 28:8: “curious girdle:” Rev., “cunningly woven band.” So Exodus 29:5. [source]
Revelation 9:9 As it were breastplates of iron [ως τωρακας σιδερους]
The τωραχ — thōrax was originally the breast (from the neck to the navel), then the breastplate, only N.T. usage (Revelation 9:9, Revelation 9:17; 1 Thessalonians 5:8; Ephesians 6:14). The armour for the breastplate was usually of iron However, the scaly backs and flanks of the locusts do resemble coats of mail. “The locusts of the Abyss may be the memories of the past brought home at times of Divine visitation” (Swete). [source]

What do the individual words in Ephesians 6:14 mean?

Stand therefore having girded the loins of you with truth and having put on the breastplate - of righteousness
στῆτε οὖν περιζωσάμενοι τὴν ὀσφὺν ὑμῶν ἐν ἀληθείᾳ καὶ ἐνδυσάμενοι τὸν θώρακα τῆς δικαιοσύνης

στῆτε  Stand 
Parse: Verb, Aorist Imperative Active, 2nd Person Plural
Root: ἵστημι  
Sense: to cause or make to stand, to place, put, set.
περιζωσάμενοι  having  girded 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural
Root: περιζώννυμι 
Sense: to fasten garments with a girdle or belt.
ὀσφὺν  loins 
Parse: Noun, Accusative Feminine Singular
Root: ὀσφῦς  
Sense: the hip (loin).
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
ἀληθείᾳ  truth 
Parse: Noun, Dative Feminine Singular
Root: ἀλήθεια  
Sense: objectively.
ἐνδυσάμενοι  having  put  on 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural
Root: ἐνδύω  
Sense: to sink into (clothing), put on, clothe one’s self.
θώρακα  breastplate 
Parse: Noun, Accusative Masculine Singular
Root: θώραξ  
Sense: the breast, the part of the body from the neck to the navel, where the ribs end.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
δικαιοσύνης  of  righteousness 
Parse: Noun, Genitive Feminine Singular
Root: δικαιοσύνη  
Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God.