Spiritual warfare is not a side issue in the Christian life—it is at the heart of discipleship. When we are born again, we are not only adopted into God’s family but also conscripted into a battle.
By Dr. Tim Orr
Spiritual warfare is not a side issue in the Christian life—it is at the heart of discipleship. When we are born again, we are not only adopted into God’s family but also conscripted into a battle. Paul’s warning in Ephesians 6:12 makes this clear: “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (English Standard Version). An unseen realm influences the seen, and Christians are called not to ignore this battle, but to engage it intentionally. However, Scripture is also clear that spiritual warfare must be fought with the right weapons—chiefly, the Word of God and prayer. Engaging the battle apart from God’s Word can lead to confusion and serious spiritual error.
And yet, many modern Christians are largely unaware that this war is happening. Influenced by secularism or materialism, they live as though the only battles worth fighting are social, political, or emotional. This blindness to the spiritual realm leaves them unarmed when real warfare comes. As Tozer (2015) noted, “Most Christians live a life so subnormal that if they were to live the normal New Testament life, it would seem abnormal.” The call to spiritual warfare is a wake-up call to live with eyes open, armor on, and hearts rooted in Christ’s victory.
This battle affects every dimension of the Christian life: our thoughts, our relationships, our spiritual disciplines, and our mission. It is not just about casting out demons or confronting evil—it’s about resisting temptation, standing firm in truth, and staying faithful when trials come. Spiritual warfare is not an event; it’s a daily reality. And because the enemy is subtle, the fight often begins in the mind long before it manifests in our behavior. As Paul writes in 2 Corinthians 10:5, we must “take every thought captive to obey Christ.” This is war waged through vigilance, not volume; through truth, not theatrics.
A widespread but subtle danger in spiritual warfare is relying on experience rather than Scripture as the ultimate guide. Many believers, particularly those who have encountered demonic opposition or seasons of spiritual darkness, develop warfare strategies based on what "worked" for them in the past. While experiences can be valid, they must never become authoritative. Scripture alone is sufficient to train us in righteousness and equip us for every good work (2 Timothy 3:16–17). When we allow feelings, dreams, or charismatic impressions to dictate our spiritual warfare approach, we inadvertently place our subjective experience above God’s objective revelation. As Piper (2008) explains, “Experientialism is not evil. But it becomes dangerous when the authority of experience replaces the authority of Scripture.”
This error is not new. In the early church, the Montanist movement was driven by excessive reliance on prophetic words and ecstatic experiences. Though their intentions may have been sincere, they deviated from orthodoxy and ultimately fell into error. Today, the same danger persists when Christians elevate personal revelations over the Bible. Scripture must interpret experience, not the other way around. True spiritual authority flows from submission to God’s Word, not subjective insight (Acts 17:11). When we use our emotions or past victories as the blueprint for spiritual warfare, we reduce the spiritual realm to a playground for our imagination rather than a battleground ruled by God’s revealed truth.
Furthermore, when experience becomes the lens through which we interpret spiritual warfare, we risk being manipulated by others or the enemy himself. Satan is a deceiver (John 8:44), and his lies often come wrapped in spiritual language. If not anchored in Scripture, we may misidentify God’s voice, misdiagnose spiritual issues, or mishandle others' suffering. Some have even turned spiritual warfare into a form of control or abuse, claiming divine authority while ignoring biblical accountability. The only safeguard against such dangers is a firm, unshakable trust in God’s Word as our sole authority.
When spiritual warfare is not rooted in biblical theology, it can lead to confusion, sensationalism, or spiritual harm. Some treat spiritual warfare like superstition—engaging in “prayer formulas,” ritual rebukes, or invoking angels without any scriptural warrant. Others become obsessed with demonic activity, seeing every struggle as a demon to cast out rather than a temptation to resist. This obsession, ironically, can be a tactic of the enemy himself: to shift our focus from Christ to chaos. C. S. Lewis (1942/2001) wisely warned of two equal and opposite errors: disbelieving in demons or feeling an excessive and unhealthy interest in them. The enemy is pleased with both.
Some believers conflate psychological, emotional, or medical issues with spiritual attacks, leading to misdiagnosis and mistreatment. While the demonic realm is real, not every problem is caused by a demon. Jesus didn’t cast demons out of everyone He healed—sometimes He healed sickness or forgave sin (Mark 2:5–11; John 9:1–7). Sound doctrine, pastoral discernment, and holistic wisdom are essential to avoid doing damage in the name of deliverance. A biblically informed approach acknowledges the complexities of human suffering while recognizing the cross's power to bring freedom.
There is also a danger of arrogance in spiritual warfare when it becomes performative rather than humble. Jesus warned that some would cast out demons in His name and still be unknown to Him (Matthew 7:22–23). Actual authority comes not from volume or ritual but from a life submitted to Christ. Even the archangel Michael, when disputing with Satan, did not pronounce a railing judgment but said, “The Lord rebuke you” (Jude 1:9). If heavenly beings model humility in battle, how much more should we? Our confidence must rest in Christ’s name, not in our technique.
Ephesians 6 outlines the armor of God, not as abstract metaphors, but as spiritual realities that root the believer in the gospel. The belt of truth, the breastplate of righteousness, the shield of faith, the helmet of salvation, the sword of the Spirit, and the call to pray at all times—each piece is essential for standing firm (Ephesians 6:13–18). What is striking about this armor is that it is entirely defensive and rooted in God’s provision. We do not manufacture righteousness—we wear Christ’s. We do not invent truth—we cling to what God has revealed. And the only offensive weapon mentioned—the sword—is clearly defined as “the word of God” (Eph. 6:17). Our authority does not come from spiritual fervor but from scriptural fidelity.
The Apostle Paul’s Roman military imagery underscores the seriousness and strategy required in spiritual warfare. Each piece of armor has a purpose, and none can be neglected. For instance, without the shield of faith, flaming darts of doubt and despair pierce the heart. Without the helmet of salvation, we forget who we are in Christ. Each day, believers must wear this armor (v. 11)—a daily practice of gospel renewal. This is not mystical; it is practical and transformative. Starting each day rooted in Scripture and dependent on prayer, we step into the world shielded in truth, not fear.
The armor of God is not a costume for the spiritually elite but the uniform of every believer. It reminds us that spiritual warfare is not about summoning hidden power—it’s about standing in what God has already given. Each part of the armor points us back to Jesus. He is our truth, righteousness, peace, salvation, and the living Word. Spiritual warfare, then, is not a technique to master but a posture of dependence on Christ, expressed through Scripture, prayer, and holy living.
Spiritual warfare must be gospel-centered because Satan’s primary weapon is accusation. Revelation 12:10 calls him “the accuser of our brothers,” and he aims to undermine our confidence in Christ. Therefore, the gospel is not just the entry point into the Christian life but the foundation of spiritual warfare. When Satan whispers, “You are not good enough,” the gospel answers, “Christ is my righteousness.” When he says, “God has abandoned you,” the gospel declares, “Nothing can separate me from the love of God” (Romans 8:38–39). As Keller (2012) puts it, “We are more sinful and flawed in ourselves than we ever dared believe, yet at the very same time we are more loved and accepted in Jesus Christ than we ever dared hope.”
During his own spiritual battles, Martin Luther would often shout, “I am baptized!”—not as a magical phrase, but as a gospel declaration. He was reminding himself that his identity was sealed in Christ. The gospel is the truth to proclaim and a shield to hide behind. Every believer must learn to apply the gospel, not only to their past sin, but to their present battles and future hope (1 Thess. 5:8). In warfare, confidence comes not from perfection but from union with Christ. Our standing is secure not because we are strong, but because He is victorious.
The gospel is also how we interpret suffering and success in battle. Sometimes God allows the enemy to test us, not to destroy us but to refine us (Luke 22:31–32). At other times, our victory is not seen in deliverance but in endurance. Paul’s thorn in the flesh was a form of spiritual warfare (2 Corinthians 12:7–10), yet God used it to deepen his reliance on grace. Gospel-centered warfare recognizes that weakness is not a liability—it’s the very context where Christ’s power is made perfect.
Finally, we must remember that the Christian does not fight for victory but from victory. The cross was not just an act of atonement but a decisive act of spiritual warfare. Colossians 2:15 tells us that Christ “disarmed the rulers and authorities and put them to open shame, by triumphing over them through the cross.” This means that the devil is not sovereign or equal to God. He is a defeated foe, and though his influence remains, his power is ultimately limited by the sovereignty of Christ.
Our task, then, is not to “defeat” the devil—that has already been done—but to stand (Eph. 6:13). The posture of victory is not a battle cry but a quiet, resolute perseverance in truth, love, and holiness. The ordinary Christian, rooted in God’s Word, clothed in Christ’s righteousness, and dependent on the Spirit, is more powerful than any self-proclaimed spiritual warrior who lacks biblical grounding. Let us be faithful, not flashy; grounded, not gullible; and ever watchful, for our King has already won.
This vision of warfare is both humbling and hopeful. We are not called to be heroes—we are called to be faithful soldiers. Victory doesn’t always look like immediate triumph; sometimes it looks like standing your ground when quitting would be easier. As we abide in Christ, rest in His finished work, and walk in obedience, we proclaim His victory to the world and to the spiritual realm. The battle is real—but so is the King who fights for us.
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Ferguson, S. B. (2003). The Holy Spirit. InterVarsity Press.
Keller, T. (2012). Center Church: Doing Balanced, Gospel-Centered Ministry in Your City. Zondervan.
Lewis, C. S. (2001). The Screwtape Letters (Rev. ed.). HarperOne. (Original work published 1942)
Piper, J. (2008, February 6). Test all things: Hold fast to what is good. Desiring God. https://www.desiringgod.org/articles/test-all-things-hold-fast-to-what-is-good
Tozer, A. W. (2015). The Crucified Life: How to Live Out a Deeper Christian Experience. Bethany House.
Tim serves full-time with Crescent Project as the assistant director of the internship program and area coordinator, where he is also deeply involved in outreach across the UK. A scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant, Tim brings over 30 years of experience in cross-cultural ministry. He holds six academic degrees, including a Doctor of Ministry from Liberty University and a Master’s in Islamic Studies from the Islamic College in London.
In addition to his ministry work, Tim is a research associate with the Congregations and Polarization Project at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. His research interests include Islamic antisemitism, American Evangelicalism, and Islamic feminism. He has spoken at leading universities and mosques throughout the UK—including Oxford University, Imperial College London, and the University of Tehran—and has published widely in peer-reviewed Islamic academic journals. Tim is also the author of four books.