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Outline of the Book I. The Glorious Position of the Body of Christ (1:1-3:21) A. Greetings (1:1-2) B. The Believer’s “Astounding Station” in Christ, to the praise of His glory (1:3-14) --- The Grace of the Father (1:3-6) --- The Grace of the Son (1:7-12) --- The Grace of the Spirit (1:13-14) C. Paul’s Motivated Prayer & Praise 1 (1:15-23) D. The Believer’s Collective Transport (2:1-10) --- Dead in Trespasses (2:1-3) --- Made Alive with Christ (2:4-10) E. Unified in Christ (2:11-22) --- Brought Near by the Blood (2:11-13) --- The Cross Creates One New Man (2:14-18) a. By Abolishing the Law (2:14-15) b. By Reconciling Us to the Father (2:16-18) --- Fellow Citizens in the Household of God (2:19-22) F. The Mystery of the (3:1-3:13) --- Prayer Interrupted (3:1) --- The Dispensation of God’s Grace (3:2-5) --- The Gentiles are Fellow Heirs (3:6-13) G. Paul’s Motivated Prayer & Praise 2 (3:14-21) II. The Glorious Practice of the Body of Christ (4:1-6:24) A. A Worthy Walk that Promotes Unity (4:1-6) B. Measures of Grace for Equipping the Body (4:7-16) C. Exhortation to Put on the New Self (4:17-24) D. Conduct that Benefits the Body (4:25-32) E. Serious Calling/Serious Consequences (5:1-14) F. The Body Walking in Wisdom (5:15-6:20) --- The Example of Marriage (5:22-33) --- Parental Relationships (6:1-4) --- Occupational Relationships (6:5-9) --- Spiritual Opposition (6:10-20) G. Closing Statements (6:21-24)

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Ephesians 6:15

For someone who has been told repeatedly of the importance of standing in the midst of spiritual conflict (Eph 6:11, 13 [x2], 14), one’s feet become a valuable asset. The result of waging a successful campaign against the enemies of God will be found in the soldier of the Lord standing rather than retreating or lying beaten on the ground. A soldier’s feet and their preparation for battle will determine how he or she stands in the struggle. All has been provided for the soldier to stand, and by taking up those provisions, stand is what he or she will do.

Verse 15 begins with kai connecting the proceeding thought to“the breastplate of righteousness” (Eph 6:14b), meaning that the unfolding description of the armor is continuous. The ESV’s translation includes the subject of “shoes,” stating, “…and, as shoes for your feet…” (Eph 6:15a). However, the word for “shoes” is not present in the Greek text. Rather, the emphasis is to be on the verb that is being used to strap on a type of footwear. The ABP gives this reading of Ephesians 6:15:

“…and having sandals tied on the feet in preparation of the good news of peace…”

Notice the italicized “sandals.” A common practice in Bible translation is that words that are italicized are not found in the original text, but have been added to supplement a better understanding of the verse for the benefit of the reader as determined by the translator. While it cannot be confidently said that the inclusion of “sandals” (ABP) or “shoes” (ESV, LEB, NLT) is inconsistent with the concept that Paul is conveying here,1 it is simply not listed in the Greek text as shown in the following translations:

“…and shod your feet with the preparation of the glad tidings of peace…” (Darby)

“…and having shod your feet with the preparation of the gospel of peace…” (NKJV)

“…and your feet sandaled with readiness for the gospel of peace…” (HCSB)

“…and having shod your feet with the preparation of the gospel of peace…” (NASB)

“…and with your feet fitted with the readiness that comes from the gospel of peace…” (NIV84)

“…by fitting your feet with the preparation that comes from the good news of peace…” (NET)

“…and having the feet shod in the preparation of the good-news of the peace…” (Young’s)

1 See Louw and Nida, p. 526. EPHESIANS.56 P a g e | 3

The use of “shoes” or “sandals” detracts from hupodes̄ amenoi, which means to “tie/bind beneath, put on, of footwear”2 (“having bound under”).3 This is what is defined as “having put on” in Ephesians 6:15. The argument is not that “shoes” cannot be implied, for we know that the armor is God’s armor, supplied in abundance to the believer. Rather, the implication should be directed toward the feet being presently equipped with the defensive attire already in possession of the believer. This is due to Paul’s use of the aorist middle participle for the third time in a row when dealing with the armor of God. It must be emphasized again that the aorist tense speaks of a past event whose results are ongoing, being the acquisition of the armor at the moment of faith in Christ. The middle voice signifies that the believer must act in being prepared, showing the need to appropriate that which has been graciously provided. The participle acts as an imperative calling attention to the necessity of putting on the armor if one is to have a chance to attain victory. Again, the armor is supplied, but it must be appropriated.

Beal and Radmacher believe that Paul’s intention was to paint a picture that resembled that of Roman caligae, which was a half-cut boot that was held into place with straps wrapped around the ankles and shins of a soldier. They explain that “the leather soles allowed for long marches, and, most importantly, were heavily studded to provide a strong foothold for throwing a spear or sword fighting.”4 Constable records that “Roman infantrymen wore tough sandals studded with sharp thick nails on the bottoms to increase traction.”5 “These nails, known as hobnails, were firmly placed directly through the sole of the shoe for increased durability and stability.” Evans summarizes, stating “hobnails provided traction when needed.”6 This would resemble a crude pair of cleats in today’s understanding. Imagine these spikes dug into the ground, preventing all sliding motion from overtaking the saint in the thick of battle!

Many commentators have found a resemblance between the apostle’s words here and Isaiah 52:7 which reads:

How beautiful upon the mountains are the feet of him who brings good news, who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, “Your God reigns.”

Being a Pharisee before his conversion, it is not lost on us to remember that Paul is very familiar with the Old Testament Scriptures and would often draw from them for the defense of the gospel (Acts 17:2; Rom 3:10-18; 9:25-29). But the context of the Isaiah passage, speaking of YHWH’s deliverance, has little resemblance to the situation that Paul is speaking of in Ephesians 6:15 (and is found to be more in common with Paul’s argument in Romans 10:15).

2 BDAG, p. 1037.

3 Robertson, Word Pictures, Eph 6:15.

4 Beal and Radmacher, Ephesians, p. 254.

5 Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Eph 6:15.

6 Tony Evans, Victory in Spiritual Warfare: Outfitting Yourself for the Battle (Eugene, Oregon: Harvest House Publishers, 2011), p. 78.

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Paul’s imagery of the feet being strapped up and ready for the coming hardship finds its significance in the word “readiness.” This “readiness” is the word hetoimasia meaning “state of readiness” or “preparation.”7 In another entry, Brown has translated this word in reference to Ephesians 6:15 as “shod with the equipment of the gospel of peace”8 (emphasis added). Narrowing down the specific definition is more difficult because this is the only time that this word occurs in the New Testament. Barnes defines this word as “readiness, fitness for, alacrity,”9 while D. Martyn Lloyd-Jones understands this as “firmness.”10 All of the mentioned understandings are correct in definition, but the context must determine the meaning. It would seem that the idea of “firmness” makes the most sense within the passage seeing that Paul’s repeated calls to “stand firm” serve as the overarching measurement of the believer’s success in the spiritual battle. “Preparation” and “readiness” give the modern-day indication that an “any-moment” surprise attack may be sprung upon us, and if we are not prepared, we will be sorry. This is true, but it does not seem to be Paul’s point in writing. His understanding is that the “gospel of peace” gives us firm ground in which to make our stand; the “gospel of peace” does not “ready” us to make our stand. Taking into consideration the aorist middle participle structure that has been continuous when dealing with the armor of God, the believer’s confidence in the “gospel of peace” (being that it is already a possession lavished upon the believer in Christ, made possible by the sacrifice of Christ) would be a settled state on a firm foundation. Lincoln agrees writing, “The reference is, therefore, not to readiness to proclaim the gospel but to the readiness or preparedness for combat and for standing in the battle that is bestowed by the gospel of peace.”11 This is the “digging in” of the hobnails so that the saint will be immovable in the heat of battle.

Such a conclusion begs a question of the remainder of the verse: “what does Paul mean by the ‘gospel of peace?’”

First, it must be considered that the use of the term “gospel” is a translator’s choice in translating the word euangellion which means “good news”12 and depending on the context, the good news in question may have a specific direction or force in being used. What makes the translation “gospel” so misleading is that this term is loaded with connotations in modern-day Christianity and has caused a myriad of problems as many commentators, scholars, and pastors have erred in the manner of an illegitimate totality transfer.13 While a first-century understanding of

7 Brown, NIDNTT, p. 116.

8 Brown, NIDNTT, p. 966.

9 Barnes, Notes, p. 1013.

10 Lloyd-Jones, The Christian Soldier, p. 273. While also advocating the idea of “mobility.” See David Martyn Lloyd-Jones, The Christian Soldier: An Exposition of Ephesians 6:10–20 (Edinburgh; Carlisle, Pennsylvania: Banner of Truth Trust, 1977), p. 283–295.

11 Andrew T. Lincoln, Ephesians, Vol. 42, Word Biblical Commentary (Dallas: Word, Incorporated, 1990), p. 449.

12 BDAG, p. 402–403.

13 For an explanation of the concept of the illegitimate totality transfer, please see Grant Hawley, Guts of Grace: Preparing Ordinary Saints for Extraordinary Ministry (Allen, Texas: Bold Grace Ministries, 2013), p. 23; Joseph C. Dillow, Final Destiny: The Future Reign of the Servant Kings (self-published, www.jodydillow.com), p. 26-27; James Barr, The EPHESIANS.56 P a g e | 5 euangellion can very well be understood as “good news” or “gospel,” the use of the word “gospel” does not always refer to the saving message of Christ. This may be a striking claim, but it is one that can be seen in the repeated mention of the “gospel of the kingdom” (Matt 4:23; 9:35; 24:14; Mark 1:14-15), the “gospel” that will include the incident with the woman who anoints Jesus in Bethany (Matt 26:13; Mark 14:9), the genre-type of the book under consideration which is chronicling Jesus’ earthly life (Mark 1:1), or even the distortion of the “gospel” as mentioned in Galatians 1:6-9. If we were speaking about the “good news of Jesus Christ,” we would be speaking about the contents of Paul’s mention of “gospel” in 1 Corinthians 15:3-8. Paul prefaces this section stating:

Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain (1 Corinthians 15:1-2).

Of note here is that this gospel was received and was a gospel in which they presently stood, and in which they were presently being saved (speaking of their sanctification) which is shown by the conditional nature of “if you hold fast to the word I preached to you” (1 Cor 15:2). This is the “gospel,” as can be seen contextually (1 Cor 15:1). Paul elaborates for clarity regarding the contents of this “gospel,” writing:

For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me (1 Cor 15:3-8).

It is important to see that the message of the death, resurrection, and bodily appearance of Jesus Christ has a profound impact on those believers who hold fast to it, presently saving them from the power of sin in their lives. So we see that while the term “gospel” is used in this instance regarding the death and resurrection of Christ, plus His physical appearance to many of the saints, it is not being used in a justification sense, being the “good news” that would give someone everlasting life. In fact, it can be argued that the “gospel” is the message of how salvation was made available to the world, yet the focal point of belief is the Person of Jesus Christ as the Son of God, the promised Messiah (Matt 16:16; John 20:31). This is what is seen in Ephesians 1:13, which reads:

In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised , (emphasis added).

The “word of truth” that was heard was the “gospel of your salvation,” or in other words, how salvation was made available to you. However, the focal point of faith is the Lord Jesus Christ, as noted by Paul’s seamless argument in stating that they had “believed in him” and then received the Holy Spirit. Notice that the belief that took place was not in the “gospel of your salvation” but in

Semantics of Biblical Language (Glasgow: Oxford University, 1961), p. 218; Earl D. Radmacher, “The Imminent Return of the Lord,” Chafer Theological Seminary Journal, Vol. 4, No. 3 (1998), p. 4-8. EPHESIANS.56 P a g e | 6

Jesus Christ alone (Solus Christus). As discussed in the comments regarding Ephesians 1:13, this is the ordo salutis as defined by the Apostle Paul, apart from any other notion that many other theological schools would seek to read into this text. The “gospel” is indeed “good news” because the word “gospel” means the exact same thing as “good news.” But, the content of the “good news” is determined by the context at hand and the subject or object under consideration.

Now that we have a better grasp on the possible uses of the word “gospel,” should we understand the “gospel of peace” as being the saving message of Jesus Christ on the cross and risen the third day with numerous eye-witnesses who can vouch for this reality? Not exactly. However, the path to Paul’s point in the “gospel of peace” is made possible by the gospel of the grace of God in the death, resurrection and bodily appearance of Jesus Christ.

With this understanding, we cannot afford to assume that the “good news” as translated here is automatically referring to the message as elaborated on in 1 Corinthians 15:3-8. This understanding neglects a careful consideration of the passage at hand. Some have assumed that Paul’s intention is speaking of “the readiness given by the gospel of peace” is the preaching of the gospel by the believer in the midst of spiritual warfare. Harpur takes this view writing, “God’s soldier is equipped with the gospel of peace for sandals, suggesting that his movements are dictated by the needs of the gospel witness.”14 This is the view as also held by Wood: “Part of the Christian soldier’s equipment is his readiness to go out at any moment to announce the Good News to others.”15 Boice also shares this understanding, writing:

In my judgment the emphasis falls upon readiness to make the gospel known. Any Christian already knows the gospel; he would not be a Christian if he did not. So this must go beyond mere knowledge and appropriation. It must involve readiness to share the good news with others. Moreover, Paul links the gospel to the soldier’s boots or sandals. Shoes carry us from place to place, and it is as we go from place to place that we are to be ready to speak about Jesus.16

Of note is Stott’s affirmation of this view.17 While no one wants to run the risk of promoting “anti- evangelism,” this understanding of the text is bathed in good intentions but negligent regarding the main point that Paul is making.

Another viewpoint that has been largely advocated in the “call to active obedience” view. Tharp holds this view, writing “having one’s ‘feet fitted with the readiness that comes from the gospel of peace’ (6:15) indicates a readiness to walk in obedience and in the Spirit of God, as was

14 Harpur, “Ephesians,” International Bible Commentary, p. 1438. See also Bruce, Ephesians, p. 138.

15 Wood, “Ephesians,” EBC, p. 88.

16 James Montgomery Boice, Ephesians: An Expositional Commentary (Grand Rapids: Ministry Resources Library, 1988), p. 247.

17 See John R. W. Stott, God’s New Society: The Message of Ephesians, The Bible Speaks Today (Downers Grove, Illinois: InterVarsity Press, 1979), p. 280. EPHESIANS.56 P a g e | 7

Christ, and not simply to choose a life of comfort and ease.”18 Tharp believes that Paul’s intention is a call to a sacrificial lifestyle that the believer must make in order to stand in the spiritual war. Vine emphasizes the “preparation” of the gospel of peace and writes, “It involves the presentation of oneself to be ‘approved of God, a workman that needeth not to be ashamed, handling aright the word of truth’ (2 Tim. 2:15). Anything of a merely mechanical or routine nature, or the handling of Scripture as mere theology, is utterly incompatible with the ‘labor’ here mentioned, and renders such ministry fruitless.”19 Again, this is a call to active obedience in how one handles the Word of God in preparing to preach. Once more, the intentions of such commentary may be good, but the use of Ephesians 6:15 in this manner travels a pathway of eisegesis leading to this type of conclusion.

Chrysostom espouses the “personal piety” view of this article of the armor of God. He writes:

“The preparation,” then, “of the gospel of peace,” is nothing else than a most virtuous life; according to what the Prophet saith. “Thou wilt prepare their heart, thou wilt cause thine ear to hear.” (Ps. 10:17.) “Of the gospel,” he says, “of peace,” and with reason; for inasmuch as he had made mention of warfare and fighting, he shows us that this conflict with the evil spirits we must needs have: for the gospel is “the gospel of peace”; this war which we have against them, puts an end to another war, that, namely, which is between us and God; if we are at war with the devil, we are at peace with God. Fear not therefore, beloved; it is a “gospel,” that is, a word of good news; already is the victory won.20

Each of these views are neglectful of the fact that defense in the battle is the idea in the apostle’s mind. The “sharing of the gospel,” “call to active obedience,” or “personal piety” views find the believer vaulting over into the offensive side of the battle, “taking up arms” in vocalizing the good news of Jesus Christ, inflicting oneself in asceticism, or reforming the life under discipline or chastisement in order to win the spiritual conflict. The apostle has not yet called us to unsheathe our weapon for the purpose of exacting lacerations at our enemies, (not to mention that the soldier would look rather foolish in launching his shoes at an unseen foe). Do these interpretations not place the victory in the hands of the saint rather than in the accomplishments of the Savior? Therefore, these views do not suffice in staying in alignment with the apostle’s intentional use of the aorist middle participle and remaining on the defensive line of the battle. This causes us to return to the question of: “What is the gospel of peace?”

In Romans 5, the Apostle Paul has laid out a glorious transition in the book that moves the reader from the justification truths in chapters 3—4 into the sanctification truths in chapters 6—8.

18 David T. Tharp, “Onward Christian Soldiers: The Church as a Militant Body,” Ashland Theological Journal, Vol 25 (1993), p. 14. (5-25).

19 W. E. Vine, Collected Writings of W.E. Vine (Nashville: Thomas Nelson, 1996).

20 John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of , on the Epistle of St. to the Ephesians,” in Saint Chrysostom: Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, , and Philemon, ed. Philip Schaff, trans. William John Copeland and Gross Alexander, vol. 13, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), p. 167. EPHESIANS.56 P a g e | 8

In chapter 5 of Romans, Paul explicates the benefits of justification by faith alone in Christ alone by examining the plenteous pockets of God’s grace toward the believer. In 5:1 Paul writes, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” The verb tenses are important, showing that the believer has been (past) justified by faith and has (present) peace with God. The event of justification, which is by faith and takes place at the moment of faith, brings forth a reconciliation with the Almighty that was previously impossible without the provision of Christ on the cross.21

The word “peace” (eiren̄ e)̄ deals with “a state of concord” or “a state of well-being.”22 This should not be confused with a modern understanding of being internally settled, without stress, or “at one with the trees,” but rather an objectively-settled position with the Creator of the world. Mounce elaborates on the nature of “peace” as conveyed in the justification of the believer in Christ. He writes, “As Paul used the term, it does not primarily depict a state of inner tranquility. It is external and objective. To have ‘peace with God’ means to be in a relationship with God in which all the hostility caused by sin has been removed. It is to exist no longer under the wrath of God.”23 Meisinger agrees writing, “Peace with God is a result of justification by faith and is tantamount to being reconciled to God (cp. 5:10–11). This peace is not a subjective peace or a feeling of peace and contentment, but the objective state of being at peace with God instead of at war with God.”24 The peace that a believer in Christ now has with God is the absence of the hostility that previously existed between the believing person and YHWH. As mentioned in the quote above, the apostle expounds on the nature of this peace, writing:

For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation (Rom 5:10-11).

This peaceful standing with YHWH has afforded the Christian a deliverance by the life of Christ, seeing that His resurrection (new) life is now available to them. What is remarkable about the nature of God in the act of justifying the sinner who believes in Christ is that all animosity and friction is removed and the Father comes into perfect harmony with His child. This past hostility is just that: past, never to be considered again as far as the mind and actions of the Father are concerned. Furthermore, a restoration of the relationship between God and man to the state of God’s original intention has taken place. Tozer writes, “Essentially, salvation is the restoration of a right

21 Jensen explains: “Through Christ judicial peace has been declared between God and the believer. Christ’s work on the cross has paid our debt and settled all the claims against us.” Irving L. Jensen, Romans: A Self-Study Guide (Chicago: Moody Press, 1990), p. 60.

22 BDAG, p. 287.

23 Robert H. Mounce, Romans, The New American Commentary, Vol. 27 (Nashville: Broadman & Holman Publishers, 1995), p. 133.

24 George E. Meisinger, “Grace and Justification,” Chafer Theological Seminary Journal, Vol 5, No. 1 (1999), p. 15. (1-20). EPHESIANS.56 P a g e | 9 relation between man and his Creator, bringing back to normal of the Creator-creature relation.”25 The reconciliation/peace of God also finds explain in 2 Corinthians 5:17-20 where Paul writes:

Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God (emphasis added).

This reconciliation stands as the gospel of peace; a peace that is experienced with a sinful human being finding unconditional acceptance before a holy God based upon the merits of a sinless Savior who gives Himself freely as a sacrifice, making amends on behalf of the guilty. The “good news” is that man has been reconciled to God through Jesus Christ, and this can be a reality for man if he will only believe (John 3:16; 5:24; Rom 3:22-26; 5:1, 17). For the believer in Christ, being the audience that Paul is addressing in Ephesians, peace with God has already taken place. The Christian stands in a reconciled state with the Father, Creator, and Master over all. Is this truth being embraced as the aorist middle participle calls for?

The previously discussed views find no warrant when held next to the peace of God, already dispensed freely to the saint in Christ. Hoehner writes, “rather than preach the gospel of peace, believers are ready or prepared to stand against the onslaughts of the evil forces because they are firmly grounded in the gospel of peace.”26 Lenski concurs: “The context does not support the idea of invading the territory of the enemy, taking the gospel among men in order to snatch them away from the devil.”27 The idea in this unfolding of the armor is the promotion of defensive articles, not offensive. Again, we see that Paul’s understanding of the whole armor of God is appropriating with confidence the sound doctrinal principles of that which is already ours in Christ Jesus.28 MacArthur gives an excellent summary, writing:

Paul is describing the armor that is our defense, and when he writes of “preparation of the Gospel of peace,” he is speaking of having embraced the Gospel. We put on these shoes at salvation: “Having been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1). That’s what enables us to stand firm.

25 A.W. Tozer, The Pursuit of God (Camp Hill, Pennsylvania: Christian Publications, Inc., 1982), p. 99.

26 Hoehner, Ephesians, p. 844.

27 Lenski, Ephesians, p. 667.

28 See also S. M. Baugh, Ephesians: Evangelical Exegetical Commentary, ed. Wayne H. House, Hall W. Harris III, and Andrew W. Pitts, Evangelical Exegetical Commentary (Bellingham, Washington: Lexham Press, 2015), p. 551–552.

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If your feet are shod with the good news of peace, you are protected and will be able to stand your ground against the devil (Eph. 6:13). You don’t need to slip, slide, or fall when you’re under attack.29

This is a profound truth that often lies buried beneath the trials of life. It must be unearthed and beheld by the Christian in order to have any effect in strengthening the confidence of the believer in Christ regarding his relationship with God Almighty. The dangers of forgetting this paramount truth will find the believer lacking confidence in their relationship with God, even to the point of wrongly asserting that the Father has deserted his son or daughter, or has a running tally of the sins of the believer, waiting for the moment to settle accounts by exacting punishment on the saint. Spiritual paranoia, plaguing doubt, and a flat denial of the forgiveness and reconciliation found in Christ our Lord stand as the possible lies that Satan and his emissaries will cast into the believer’s mind. Taking every thought captive unto Christ (2 Cor 10:5) calls for the believer to dispel such notions with the sound doctrinal truths that the armor of God richly provides. In agreement in the strength of these positional truths Unger writes, “The good news of peace with God produces firm-footed stability when facing the enemy.”30 Such stability is found only in the blood-wrought position of reconciliation that Christ has provided.

29 John MacArthur, How to Meet the Enemy (Wheaton, Illinois: Victor Books, 1992), p. 101.

30 Merrill F. Unger, Unger’s Bible Handbook (Chicago: Moody Press, 1970), p. 684.