for heavenly things ;” heaven is the prize for which we contend. There are two objections to this inter- pretation, which are generally considered decisive, although the sense is good and appropriate. The one is, that ἐν τοῖς ἐπουρανίους always in this Epistle means heaven ; and the other is that ἐν does not mean for. The connection is with the preceding clause. These wicked spirits are said to be in heaven. But what does that mean? Many say that heaven here means our atmosphere, which is assumed to be the dwelling- place of evil spirits; see 2, 2. But τὰ ἐπουράνια is not elsewhere in this Epistle used for the atmospheric heavens; neither do the Scriptures give any counte- nance to the popular opinion of the ancient world, that the air is the region of spirits; nor does this idea harmonize with the context. It is no exaltation of the power of these spirits to refer to them as dwelling in our atmosphere. The whole context, however, shows that the design of the apostle is to present the formida- ble character of our adversaries in the most impressive point of view. Others suppose that Paul means to refer to the former, and not to the present residence of these exalted beings. They are fallen angels, who once dwelt in heaven. Dut this is obviously incon- sistent with the natural meaning of his words. He speaks of them as in heaven. It is better to take the word heaven in a wide sense. It is very often used antithetically to the word earth. ‘ Heaven and earth,’ include the whole universe. Those who do not belong to the earth belong to heaven. All intelligent beings
CHAP. VI.: vs. 12. 13. 881
are terrestrial or celestial. Of the latter class some are good and some are bad, as of the angels some are holy and some unholy. These principalities and potentates, these rulers and spirits of wickedness, are not earthly magnates, they belong to the order of celestial intelli- gences, and therefore are the more to be dreaded, and something more than human strength and earthly armour is required for the conflict to which the apostle refers. This indicates the connection with the follow- ing verse.
V. 18. Wherefore, i. e. because you have such formidable enemies, and because the conflict is inevi- table, ἀναλάβετε τὴν πανοπλίαν τοῦ Θεοῦ, not only arm yourselves, but take the panoply of God ; no other is adequate to the emergency. “Iva δυνηθῆτε ἀντιστῆ- var ἐν TH ἡμερᾷ TH πονηρῷ, en order that ye may be able to withstand, i. e. successfully to resist, in the evil day. The evil day is the day of trial. Ps. 41,2, “The Lord will deliver him in the time of trouble ;” or as it is in the Sept. ἐν ἡμερᾷ πονηρᾷ ; and Ps. 49, 5, “ Wherefore should I fear in the days of evil;” Sept. ἐν ἡμερᾷ πο- vnpa. The day here referred to is the definite day when the enemies previously mentioned shall make their assault. This however is not to be understood with special, much less with exclusive, reference to the last great conflict with the powers of darkness which is to take place before the second advent. The whole ex- hortation has reference to the present duty of believers. They are at once to assume their armour, and be always prepared for the attacks of their formidable enemies.