The Meaning of Ephesians 6:11 Explained

Ephesians 6:11

KJV: Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.

YLT: put on the whole armour of God, for your being able to stand against the wiles of the devil,

Darby: Put on the panoply of God, that ye may be able to stand against the artifices of the devil:

ASV: Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.

KJV Reverse Interlinear

Put on  the whole armour  of God,  that  ye  may be able  to stand  against  the wiles  of the devil. 

What does Ephesians 6:11 Mean?

Verse Meaning

To be strong in the Lord ( Ephesians 6:10) the Christian must "put on" (cf. 1 Thessalonians 5:8) the full armor that is God"s. He supplies it for the believer (cf. Isaiah 11:5; Isaiah 59:17).
"Both commands are conspicuous examples of the balanced teaching of Scripture. Some Christians are so self-confident that they think they can manage by themselves without the Lord"s strength and armour. Others are so self-distrustful that they imagine they have nothing to contribute to their victory in spiritual warfare. Both are mistaken. Paul expresses the proper combination of divine ennabling [1] and human co-operation." [2]
The purpose of accepting the equipment that God provides for waging spiritual warfare is essentially to withstand all of Satan"s attacks. In the context of this epistle the aim of Satan in view primarily has been the disunity of the body of Christ. However what Paul said here doubtless applies to all of Satan"s aims and attacks. These offensives come to us from a very intelligent and experienced strategist, and they are frequently deceptive (cf. Ephesians 4:14).
From other Scripture we know that Satan is behind many 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 Timothy 6:11; 2 Timothy 2:22), and deny the flesh ( Romans 6:12-13; Romans 7:18-24; Romans 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. Genesis 3; Matthew 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 ( Romans 7). [3]
"A thorough knowledge of the enemy and a healthy respect for his prowess are a necessary preliminary to victory in war. Similarly, if we underestimate our spiritual enemy, we shall see no need for God"s armour, we shall go out to the battle unarmed, with no weapons but our own puny strength, and we shall be quickly and ignominiously defeated." [4]

Context Summary

Ephesians 6:1-12 - Children And Parents Servants And Masters
Where our religion is true, it will affect every relationship in life. The love of Christ must find its manifestation in nursery and in kitchen, in workshop and in municipal chamber. But notice that its duties are reciprocal. We must give on our side, just as we expect others to give on theirs.
The first duty of children is obedience. They must be taught to obey because it is right, and their conscience bears witness to the rightness. Never plead with a child to do what is right, nor bribe it by a reward. Take your stand on that primeval sense of right and wrong, which is the foundation of morals and will be the stay of the child's whole after-life, when once its supremacy is established. But parents should help their children by removing irritation or passion from their own speech. Slaves formed a large proportion of the early Church. Their obedience must be explicit, and they were taught to believe that Christ took their faithful service to their earthly owner as service to Himself. But masters must ever deal with their servants as liable to be called to account by the great Master of all. The center of all authority is Christ, and He will demand an account of our treatment of every servant He has sent into our homes. [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 6:11

Put on [ενδυσαστε]
Like Ephesians 3:12. See also Ephesians 4:24. [source]
The whole armour [την πανοπλιαν]
Old word from πανοπλος — panoplos (wholly armed, from παν οπλον — panπρος το δυνασται υμας στηναι — hoplon). In N.T. only Luke 11:22; Ephesians 6:11, Ephesians 6:13. Complete armour in this period included “shield, sword, lance, helmet, greaves, and breastplate” (Thayer). Our “panoply.” Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier‘s armour, being chained to one for some three years. That ye may be able to stand (προς το — pros to dunasthai humās stēnai). Purpose clause with δυνασται — pros to and the infinitive (υμας — dunasthai) with the accusative of general reference (στηναι — humās) and the second aorist active infinitive ιστημι — stēnai (from δυνασται — histēmi) dependent on προς — dunasthai Against (προς — pros). Facing. Another instance of τας μετοδιας του διαβολου — pros meaning “against” (Colossians 2:23). The wiles of the devil See already Ephesians 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian‘s armour. [source]
That ye may be able to stand [προς το]
Purpose clause with δυνασται — pros to and the infinitive Facing. Another instance of τας μετοδιας του διαβολου — pros meaning “against” (Colossians 2:23). [source]
The wiles of the devil [tas methodias tou diabolou)]
See already Ephesians 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian‘s armour. [source]
Whole armor [πανοπλίαν]
Panoply is a transcript of the Greek word. Only here, Ephesians 6:13, and Luke 11:22, see note. In classical Greek of the full armor of a heavy-armed soldier. The student may compare the description of the forging of Aeneas' armor by Vulcan (Virgil, “Aeneid,” viii., 415-459), and of the armor itself as displayed to Aeneas by Venus (“Aeneid,” viii., 616-730). Also of the armor of Achilles (Homer, “Iliad,” xviii., 468-617). [source]
Wiles [μεθοδείας]
See on Ephesians 4:14. The armor is a defense against strategy as well as assault. [source]
The devil [τοῦ διαβόλου]
See on Matthew 4:1; see on John 6:70. In Job and Zechariah used as the equivalent of Satan (hater or accuser, see on Luke 10:18), of a single person, the enemy of mankind. In the other Old-Testament passages in which it occurs, it is used to translate either Satan or its equivalent in meaning, tsar (adversary, distresser ), but without the same reference to that single person. See Sept., 1 Chronicles 21:1; Esther 7:4; Esther 8:1; Psalm 108:6; Numbers 22:32. The Septuagint usage implies enmity in general, without accusation either true or false. In the New Testament invariably as a proper name, except in the Pastoral Epistles, where it has its ordinary meaning slanderous. See 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3. As a proper name it is used in the Septuagint sense as the equivalent of Satan, and meaning enemy. [source]

Reverse Greek Commentary Search for Ephesians 6:11

Luke 11:22 Stronger than he [ισχυροτερος αυτου]
Comparative of ισχυρος — ischuros followed by the ablative.Come upon him and overcome him (επελτων νικησηι αυτον — epelthōn nikēsēi auton). Second aorist active participle of επερχομαι — eperchomai and first aorist active subjunctive of νικαω — nikaō Aorist tense here because a single onset while in Luke 11:22 the guarding (πυλασσηι — phulassēi present active subjunctive) is continuous.His whole armour An old and common word for all the soldier‘s outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it “his harness.” In the N.T. only here and Ephesians 6:11, Ephesians 6:13 where the items are given.Wherein he trusted (επ ηι επεποιτει — eph' hēi epepoithei). Second past perfect active of πειτω — peithō to persuade. The second perfect πεποιτα — pepoitha is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious.His spoils It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In Colossians 2:15 Christ is pictured as triumphing openly over the powers of evil by the Cross. [source]
Luke 11:22 His whole armour [την πανοπλιαν αυτου]
An old and common word for all the soldier‘s outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it “his harness.” In the N.T. only here and Ephesians 6:11, Ephesians 6:13 where the items are given.Wherein he trusted (επ ηι επεποιτει — eph' hēi epepoithei). Second past perfect active of πειτω — peithō to persuade. The second perfect πεποιτα — pepoitha is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious.His spoils It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In Colossians 2:15 Christ is pictured as triumphing openly over the powers of evil by the Cross. [source]
2 Corinthians 6:7 On the right hand and on the left [των δεχιων και αριστερων]
Offensive weapons (οπλων — hoplōn) on the right, defensive on the left. See note on 1 Thessalonians 5:8; note on Ephesians 6:11 for Paul‘s description of the panoply of God and Romans 6:13 for the phrase “weapons of righteousness,” the only kind that will stand the strain. See also Book of Wisdom 5:18ff. [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]
Ephesians 4:14 By the sleight [εν τηι κυβιαι]
“In the deceit,” “in the throw of the dice” Old word from πανουργος — panourgos (παν εργον — panπρος την μετοδιαν της πλανης — ergon any deed, every deed), cleverness, trickiness. After the wiles of error μετοδευω — Methodia is from μετα οδος — methodeuō (πλανης — metahodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error. [source]
Ephesians 4:14 After the wiles of error [Μετοδια]
μετοδευω — Methodia is from μετα οδος — methodeuō (πλανης — metahodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error. [source]
Ephesians 4:14 Tossed to and fro [κλυδωνιζομενοι]
Present passive participle of κλυδωνιζομαι — kludōnizomai late verb from κλυδων — kludōn (wave, James 1:6), to be agitated by the waves, in lxx, only here in N.T. One example in Vettius Valens. Carried about (περιπερομενοι — peripheromenoi). Present passive participle of περιπερω — peripherō old verb, to carry round, whirled round “by every wind (ανεμωι — anemōi instrumental case) of teaching.” In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls. By the sleight “In the deceit,” “in the throw of the dice” Old word from πανουργος — panourgos (παν εργον — panπρος την μετοδιαν της πλανης — ergon any deed, every deed), cleverness, trickiness. After the wiles of error μετοδευω — Methodia is from μετα οδος — methodeuō (πλανης — metahodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error. [source]
Ephesians 6:11 The whole armour [την πανοπλιαν]
Old word from πανοπλος — panoplos (wholly armed, from παν οπλον — panπρος το δυνασται υμας στηναι — hoplon). In N.T. only Luke 11:22; Ephesians 6:11, Ephesians 6:13. Complete armour in this period included “shield, sword, lance, helmet, greaves, and breastplate” (Thayer). Our “panoply.” Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier‘s armour, being chained to one for some three years. That ye may be able to stand (προς το — pros to dunasthai humās stēnai). Purpose clause with δυνασται — pros to and the infinitive (υμας — dunasthai) with the accusative of general reference (στηναι — humās) and the second aorist active infinitive ιστημι — stēnai (from δυνασται — histēmi) dependent on προς — dunasthai Against (προς — pros). Facing. Another instance of τας μετοδιας του διαβολου — pros meaning “against” (Colossians 2:23). The wiles of the devil See already Ephesians 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian‘s armour. [source]
Colossians 2:23 Have indeed a show of wisdom [εστιν λογον μεν εχοντα σοπιας]
Periphrastic present indicative with εστιν — estin in the singular, but present indicative εχοντα — echonta in the plural Λογον σοπιας — Logon sophias is probably “the repute of wisdom” (Abbott) like Plato and Herodotus. Μεν — Men (in deed) has no corresponding δε — de In will-worship (εν ετελοτρησκιαι — en ethelothrēskiāi). This word occurs nowhere else and was probably coined by Paul after the pattern of ετελοδουλεια — ethelodouleia to describe the voluntary worship of angels (see note on Colossians 2:18). And humility Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος — kai apheidiāi sōmatos). Old word (Plato) from απειδης — apheidēs unsparing (α — a privative, πειδομαι — pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη — Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος — pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη — timē just before. It is not unusual for προς — pros to be found in the sense of “against” rather than “with” or “for.” See προς — pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη — Plēsmonē is an old word from πιμπλημι — pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Colossians 2:23 And humility [και ταπεινοπροσυνηι]
Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος — kai apheidiāi sōmatos). Old word (Plato) from απειδης — apheidēs unsparing (α — a privative, πειδομαι — pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη — Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος — pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη — timē just before. It is not unusual for προς — pros to be found in the sense of “against” rather than “with” or “for.” See προς — pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη — Plēsmonē is an old word from πιμπλημι — pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Colossians 2:23 Not of any value [ουκ εν τιμηι τινι]
Τιμη — Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος — pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη — timē just before. It is not unusual for προς — pros to be found in the sense of “against” rather than “with” or “for.” See προς — pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη — Plēsmonē is an old word from πιμπλημι — pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Colossians 2:23 Against the indulgence of the flesh [προς πλησμονην της σαρκος]
These words are sharply debated along with τιμη — timē just before. It is not unusual for προς — pros to be found in the sense of “against” rather than “with” or “for.” See προς — pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη — Plēsmonē is an old word from πιμπλημι — pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
1 Timothy 3:6 Of the devil [τοῦ διαβόλου]
See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7the genitive διαβόλου isclearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Judges 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil. [source]
1 Timothy 3:11 Not slanderers [μη διαβολους]
Original meaning of διαβολος — diabolos (from διαβαλλω — diaballō Luke 16:1), the devil being the chief slanderer (Ephesians 6:11). “She-devils” in reality (Titus 2:3). “While men are more prone to be διλογους — dilogous double-tongued, women are more prone than men to be slanderers” (White). Faithful in all things (πιστας εν πασιν — pistas en pāsin). Perhaps as almoners (Ellicott) the deaconesses had special temptations. [source]
2 Timothy 4:7 I have fought a good fight [τὸν καλὸν ἀγῶνα ἠγώνισμαι]
For a good fight rend. the good fight. For the phrase, see on 1 Timothy 6:12. Comp. Philemon 1:27, Philemon 1:30; 1 Corinthians 9:25; Colossians 2:1; 1 Thessalonians 2:2; Ephesians 6:11ff. [source]
James 4:7 But resist the devil [antistēte de tōi diabolōi)]
Second aorist (ingressive) active (intransitive) imperative of anthistēmi “take a stand against.” Dative case diabolōi Result of such a stand is that the devil will flee See 1 Peter 5:8.; Ephesians 6:11.; Luke 10:17. [source]

What do the individual words in Ephesians 6:11 mean?

Put on the complete armor - of God for - to be able you to stand against the schemes of the devil
ἐνδύσασθε τὴν πανοπλίαν τοῦ Θεοῦ πρὸς τὸ δύνασθαι ὑμᾶς στῆναι πρὸς τὰς μεθοδείας τοῦ διαβόλου

ἐνδύσασθε  Put  on 
Parse: Verb, Aorist Imperative Middle, 2nd Person Plural
Root: ἐνδύω  
Sense: to sink into (clothing), put on, clothe one’s self.
πανοπλίαν  complete  armor 
Parse: Noun, Accusative Feminine Singular
Root: πανοπλία  
Sense: full armour, complete armour.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
δύνασθαι  to  be  able 
Parse: Verb, Present Infinitive Middle or Passive
Root: δύναμαι  
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
στῆναι  to  stand 
Parse: Verb, Aorist Infinitive Active
Root: ἵστημι  
Sense: to cause or make to stand, to place, put, set.
πρὸς  against 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
μεθοδείας  schemes 
Parse: Noun, Accusative Feminine Plural
Root: μεθοδεία  
Sense: cunning arts, deceit, craft, trickery.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
διαβόλου  devil 
Parse: Adjective, Genitive Masculine Singular
Root: διάβολος  
Sense: prone to slander, slanderous, accusing falsely.