Ephesians 6:13Meaning & Commentary from the Church Fathers

He calls the present life an evil day and this evil age because of the evils that occur in it and require us to be constantly armed.

“And having overcome all,” he says. That means having conquered the passions, improper desires, and everything that causes us evil.

He did not simply use the word meaning “to do,” but the stronger word meaning “to accomplish,” to do completely, to finish. This means not only to overcome, but, after overcoming, to stand.

It has happened that many, having gained victory, immediately fell. “Having overcome all,” he says, not doing one thing and leaving another undone.

Moreover, after victory watchfulness is needed. Otherwise what you managed to cast down may rise again. If we do not stand, what we have cast down rises. But when we stand, it does not rise from its fall.

While we keep watch, the enemy whom we have conquered does not rise again. “Take up the whole armor of God.” Do you see how the Apostle drove away fear?

If it is possible to gain victory and stand, why do you avoid the battle? Stand bravely after the struggle, and you are victor.

Do not be astonished that so much has been said about the strength of the enemies. Knowledge of this should not produce fear and timidity. It can guard us from carelessness.

“That you may be able,” he says, “to withstand in the evil day.” By reminding them of the time, he urges them to watchfulness. The time is short, he seems to say, and therefore one must stand bravely in battle.

One must not grow slack even after victory. Indeed, if a war is being waged against us, if such armies are arrayed against us, if they consist of incorporeal principalities, world-rulers, and spirits of wickedness, then tell me, how can one give oneself to softness?

How can one be distracted? Is it possible to conquer without being armed?

Let each man think on this every day when anger masters him, when lust overcomes him, and when he desires this pampered and disorderly life.

Let each man attend to the words of blessed Paul: “Our warfare is not against blood and flesh, but against principalities, against powers.” This war is harder than war with visible enemies. This struggle is exceedingly strong.

Consider how long the devil has been waging his battle and for what he is fighting. Conduct yourself more carefully.

So they say: but the devil ought to have been driven out from our midst, and then all would be saved. Such words are surely spoken by the negligent, who try to find an excuse for their negligence.

Man, you ought to be thankful that, if you wish, you can overcome such an enemy. Instead, you are annoyed and speak words proper to some careless and sleepy soldier.

Yet, if you wish, you can understand the reasons why you act so. But be careful and guard yourself on every side. Our battle is not with the devil alone, but also with his powers.

How, they say again, shall we wrestle with darkness, we who have become light? How shall we fight evil spirits when we have become good?

Evil is opposed to good, and light drives away darkness. But if we ourselves have become darkness, then we shall be utterly defeated.

How, then, shall we conquer them? If we strive to be by choice what they are by nature. That is, if we strive to become higher than flesh and blood, then we shall overcome them.

Since the Ephesians were probably being persecuted by many, Paul is saying, as it were: do not think that those people by themselves are waging war against us. Demons act in them. They are the ones who make war, and with them is our battle.

By all that has been said he produces a twofold effect. He makes them bolder toward those warring against them, and he encourages their spirit against the enemies.

Why do we have a battle with them? Because we have an unconquerable ally, the grace of the Spirit. Because we have been taught such an art that we can wage war not only with men, but also with demons.

Yet, if we wish, we may also not struggle. The battle is a battle insofar as we desire it. Such is the power of the Holy Spirit dwelling in us, according to the words: “Behold, I give you authority to tread on serpents and scorpions and on all the power of the enemy” (Lk 10:19).

He gave us every authority both to struggle and not to struggle. But because we are lazy, do we struggle with them?

That Paul did not struggle, hear his own words: “Who shall separate us from the love of God? Shall affliction, or distress, or persecution, or famine, or nakedness, or danger, or sword?” (Rom 8:35).

And elsewhere, hear what he says: “God will crush Satan under your feet shortly” (Rom 16:20; Acts 16:18). He had authority over Satan, and therefore said, “In the name of Jesus Christ I command you to come out of her” (Acts 16:18).

But this is no longer to struggle. He who struggles has not yet gained victory. He who has conquered the enemy no longer wages battle, because he has subjected him and taken him captive.

Likewise Peter did not struggle with the devil. His works were such that they surpassed struggle. Among the faithful, hearers, and catechumens, many conquered him in abundance.

Therefore blessed Paul said, “For we are not ignorant of his devices” (2 Cor 2:11). For this reason especially he prevailed over them.

And elsewhere, hear what he says: “And no wonder, for Satan himself transforms himself into an angel of light” (2 Cor 11:14). Thus he fully knew the struggle, and nothing was hidden from him.

And again: “For the mystery of lawlessness is already at work” (2 Thess 2:7). But in relation to us, the matter requires struggle.

Then hear what he says elsewhere: “For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature can separate us from the love of God in Christ Jesus our Lord” (Rom 8:38-39).

He did not simply say, from Christ, but “from the love of Christ.” For many are joined to Christ and yet do not love Him.

Not only, Paul seems to say, will you not persuade me to deny Him. You will not even lessen my love for Him. If the powers above could not do this, who else could be able to do it?

He says this not because the powers above would in fact resolve on such a thing, but by supposition. Therefore he said, “For I am persuaded,” using the term for being firmly convinced.

Thus he did not struggle with the devil. Nevertheless he feared his cunning. Hear his own words: “But I fear lest, as the serpent deceived Eve by his cunning, so your minds may be corrupted from simplicity in Christ” (2 Cor 11:3).

Not only this. He also speaks thus of himself: “But I discipline my body and bring it into bondage, lest, after preaching to others, I myself should become disapproved” (1 Cor 9:27).

How, then, can you be certain that no one will separate you from the love of God? Do you see that the Apostle spoke thus from humility and modesty?

He already dwelt in heaven. For this reason he himself said, “Though I know nothing against myself” (1 Cor 4:4), and elsewhere, “I have finished the race” (2 Tim 4:7).

Therefore the devil was not properly placing a stumbling block before him, but before his disciples. Why so? Because they were guided not only by his instructions, but also by their own intention.

In this respect the devil prevailed. Yet even here he did not prevail over him himself, but over the carelessness of inattentive people.

When they did not fulfill the Apostle’s commands, whether through laziness or for some other reason, the devil gained victory over them. If the Apostle did everything on his part and they did not obey, then the devil did not conquer him, but their disobedience.

So sickness has power not over the physician, but over the patient’s lack of self-control. When the physician provides everything needed for healing, but the patient ruins everything, the latter suffers defeat, not the former.

Therefore the devil gained not the slightest victory over Paul. Yet it serves our good that the possibility of struggle is granted to us.

As for the Romans, he does not wish this struggle for them. What does he wish? “He will crush Satan under your feet shortly” (Rom 16:20). But for the Ephesians he wishes this: “To Him who is able to do all that we ask or understand” (Eph 3:20).

He who struggles still meets obstacles. Yet how blessed he is if he does not fall. Victory is more splendid when there has been a struggle.

For example, if some evil desire has mastered you, you will do a very glorious thing if you do not yield, but extinguish it. Even if this cannot be done perfectly, still we must struggle and always subdue ourselves.

If we do not fall during this struggle, we shall be victors. Here it is not as with athletes. There, you do not become victor until you throw another to the ground.

Here, only do not be thrown down yourself, and you are victor. You have already overcome if you have not been overthrown.

And this is right. There both fight for victory, and if one falls, the other receives the crown. Here it is not so. Here the devil strives to strike us down.

Therefore, if I deprive him of what he cares about, I have conquered. He strives not merely to cast down, but to cast down together with himself.

Therefore he is already conquered, since he has already been cast down and is in a state of perdition. He seeks victory not so that he may afterward receive a crown, but in order to destroy me.

Thus I am victor when I am not overthrown by the devil, even if I myself have not overthrown him.

Wherein consists the splendid victory? In trampling him with utter contempt, as Paul did, counting the good things of the present life as nothing.

Let us also imitate the Apostle. Let us strive to rise above earthly goods. Let us give our enemy no occasion from any side to triumph over us.

Wealth gives him such an occasion, as do money and honors. All this has often raised him up again and made him fierce.

But what need is there for wrestling? What need is there for battle? The man who is fighting does not know when the battle will end. He can still think, “May I not be conquered and wounded myself.”

But he who already tramples his enemy has plainly gained the victory. Therefore let us trample the power of the devil. Let us trample sins and all worldly things, such as anger, lust, arrogance, and every passion.

Then, when we depart there, it will not appear that we have renounced the authority we received from God. For this we shall be counted worthy to inherit the good things to come.

But if we prove bad in this, who will entrust greater things to us? If we cannot trample the one who has offended God, who himself is dishonored, despised, and cast underfoot, how will the Father give us His inheritance?

If we do not conquer one so abased, how shall we have boldness to enter the Father’s house?

Tell me, if you had a son, and he abandoned his honorable servants and entered into association with those who were driven from the house for insulting you, and who contrive all kinds of plots against you, what then?

If he persisted in such conduct to the end, would he not be deprived of the inheritance for this? Obviously he would.

In the same way, if we abandon the angels obedient to God, who preside over us, and begin to live according to the devil’s desires, we shall be utterly deprived of the inheritance.

But may this befall none of us. Rather, having resolved to war against him and having conquered him with God’s help, may we become heirs of the Kingdom of heaven.

Does someone have an enemy? Does someone suffer offense? Does someone nourish malice? Let him gather and pour out all this fury and anger upon the head of the devil.

In this case anger will be a good thing, indignation useful, and remembrance of wrongs praiseworthy. As remembrance of wrongs is evil in relations with outsiders, so here it is good.

Therefore, if you have faults, correct them here. If you cannot do this yourself, do it with your fellow members.

"For this reason take up the whole armor of God, that you may be able to withstand in the evil day." That is, in the present age, because he calls it an evil day because of the evil deeds done in it. He also encourages them by indicating that the time of battle is short. By calling it a day, he indicates its brevity.

"And having overcome all, to stand." That is, having overcome every passion and shameful desire, having conquered and put them to death. Since many have fallen even after victory, he says, "to stand." Even after victory, firmness is needed, so that the defeated enemy may not rise again in war.

Therefore, if we have understood the army of the enemies, it is time to wage the battle. Let no one dare to put the opposing army to flight without taking in hand the apostolic whole armor.

Surely everyone knows the manner of that divine armament, by which the Apostle makes one who stands before the enemy host invulnerable to opposing arrows. For by dividing the virtues into kinds, the Apostle made each kind of virtue a special weapon, useful for us in every circumstance.

Weaving and interlacing justice with faith, he prepares from them a breastplate for the one being armed. He beautifully and securely protects the soldier with both. But if faith and justice are separated from one another, the weapon cannot become secure for the one to whom it is entrusted.

For this reason, he says, take up the weapons of fasts, prayers, and afflictions, that you may be able to stand and resist the enemies in the evil day. The Syriac, according to Walt, reads, “to resist evil,” or the evil one. This means the day when some passion rises against us, which we overcome by these weapons.

By the evil day he indicates either the present day, of which he said above: Redeeming the time, because the days are evil. They are evil because of the hardships and labors of the present life, for we have not reached the palm branch of victory without struggle and toil.

Or perhaps he also means the day of judgment, the day of the end of the world. Then the devil, the enemy and avenger, will wish to hold us on his side.

The one who has regard for the poor and needy will be delivered from that side, because the Lord will deliver such a one in the evil day (Ps 40:2).

This is the day about which it is also written elsewhere: Behold, the day of the wrath of the Lord comes (Is 13:9).

Since we wage war with the most savage enemies, who are capable of every deceit, we must keep watch with all foresight and care. When they attack us, they should find us fully armed. Against earthly enemies the body is strengthened by food, and the mind is inflamed by drink, so that courage may suffice for resistance. But against spiritual assaults one must fight spiritually, preserving sobriety and self-restraint. Then, being filled with the Holy Spirit, one overcomes every unclean spirit.

By “the evil day” he means the day of battle, giving it this name from the devil who acts on that day. At that time they were openly subjected to battle, being persecuted, tormented, and enduring every kind of death.

Once, when St. Anthony was about to eat, near the ninth hour he stood up to pray and felt that his mind was coming into ecstasy. A strange thing happened: he saw himself as though he had just left his own body. Some people were leading him upward, while others, gloomy and terrible in appearance, tried to hinder his passage.

When his guides entered into dispute, the others began to demand an account, asking whether he owed them anything. They tried to present an account from his very birth, but Anthony's guides objected: "What was from birth has been forgiven by the Lord. The account must be reckoned from the moment when he became a monk and made vows to God."

By the evil or wicked day he means the time of the present life, insofar as evil deeds occur in it. He said "day," not "time," to show the brevity and short duration of this life. Truly, a thousand years of this life, compared with the eternity of the age to come, are "like yesterday, which has passed" (Ps. 89:5). At the same time he encourages Christ's warriors by showing them the brevity of the time in which they must fight.

Since the enemies are principalities, powers, world-rulers, and spirits of wickedness, for this reason he repeats the command about the whole armor. Take up, he says, all the divine weapons, so that with them you may be able to fight against such enemies during our temporary life, in which acts of wickedness occur.

The whole armor of God is all the gospel commandments. Whoever tramples upon one of them has trampled upon their whole assembly, the whole law. Whoever tramples upon one of them "will be called least in the Kingdom of Heaven" (Mt. 5:19) and will be sent into fiery Gehenna, according to the interpretation of Theophylact of Bulgaria.

"I directed myself toward all Thy commandments; I hated every way of unrighteousness" (Ps. 118:128). "Take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand" (Eph. 6:13).

Only one who has received all the "weapons of God" can "withstand in the evil day." Only one who performs all the commandments without exception can stand against the enemy.

“For this reason.” It was as though it were not clear why he had first commanded them to put on the whole armor of God. Now, after showing the enemies’ hiddenness, their number and strength, and their skill in waging war against us, he says: this is why.

There is no other way to wage the battle, much less to hope for success in it. “Take up,” αναλαβετε, means take, put upon yourselves. It is the same as what was said earlier: put on.

“That you may be able to withstand,” αντιςηναι, means to resist and stand against, to oppose and hold firm, not to yield to the enemy, and to remain victors.