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The phrase "Armor of God" (Ancient Greek: πανοπλίαν τοῦ Θεοῦ, panoplian tou Theou) is derived from Ephesians 6:11: "Put on the whole armour of God, that ye may be able to stand against the wiles of the devil." (King James Version). [1]
Ephesians 6 is the sixth (and the last) chapter of the Epistle to the Ephesians in the New Testament of the Christian Bible.Traditionally, it is believed to be written by Apostle Paul while he was in prison in Rome (around AD 62), but more recently, it is suggested to be written between AD 80 and 100 by another writer using Paul's name and style.
Ephesians 4:1–16. A chapter on unity in the midst of the diversity of gifts among believers. [22] Ephesians 4:17–6:9. Instructions about ordinary life and different relationships. [23] Ephesians 6:10–24. The imagery of spiritual warfare (including the metaphor of the Armor of God), the mission of Tychicus, and valedictory blessings. [24]
Paul ends the letter to the Ephesians, and hands it over to Tychicus. Wood engraving by Gustave Doré (2) In Ephesians 6:21, the author (traditionally identified as Paul) calls Tychicus a "dear brother and faithful servant in the Lord" , (3) while in Colossians 4:7 he says he is "a dear brother, a faithful minister and fellow servant in the Lord
According to certain studies, the public life of women in the time of Jesus was far more restricted than in Old Testament times. [1]: p.52 At the time the apostles were writing their letters concerning the Household Codes (Haustafeln), Roman law vested enormous power (Patria Potestas, lit. "the rule of the fathers") in the husband over his "family" (pater familias) which included his wife ...
The meaning of rhema in distinction to logos is illustrated in Ephesians 6:17, where the reference is not to the Scriptures as a whole, but to that portion which the believer wields as a sword in the time of need." [3] Pastor Watchman Nee, writing along the same lines, wrote:
Commonwealth of Israel is the English translation of the Greek πολιτείας (politeias) mentioned in Ephesians 2:12. The context of the surrounding verses, Ephesians 2:11-13, implies the uniting of Gentiles with Jews, whom had historically been God's heritage [1] and the object of God's promises. [2]
A similar style implies common authorship, while a radically divergent vocabulary implies different authors. For example, E. J. Goodspeed argued that the vocabulary of the Epistle to the Ephesians showed a literary relationship with the First Epistle of Clement, written around the end of the 1st century. [11]
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