as a literal future event, but as the 'day star' arising in our hearts.

We

get the truth by dividing the verse as we divided Ephesians 6:12:

'Whereunto ye do well

as unto a light ... and

in your

that you take heed

the day star arise

What is 'the evil day' of Ephesians 6:13?  We know that there is yet to

be war in heaven between Michael and his angels, and the dragon and his

angels (Rev. 12:7).  We know that when Israel crossed the Jordan and entered

their inheritance, Jericho was encircled and its walls fell.  So, too, there

may be a day for which we are now preparing.  For the present, however, it is

certain that no campaign or conquest is in view in Ephesians 6.  Our orders

are to 'stand', to 'stand against' and to 'withstand'.  To exceed our orders

is as much disobedience as to refuse to obey.

These spiritual enemies, these spoiled principalities, are no longer

'in heavenly places'; like their leader they are the world rulers of this

darkness, 'the authority of darkness' of Colossians 1:13, under 'the prince

of the power of the air'.  The Greek word epouranios, which entered into the

composition of the phrase en tois epouraniois 'in the heavenly places' is

never used in the Apocalypse.  Ouranos is used consistently, and in

Revelation 12, the war between the Devil and his angels, and Michael and his

angels, is said to be 'in heaven', from which he could be cast out into the

earth.  The spiritual enemies, 'spiritual wickednesses' against whom the

believer wrestles, are called 'the rulers of the darkness of this world'.

The title kosmokrator 'world holder' was known to the ancients, and Liddell

and Scott refer to Orpheus 3:3 where the title is translated 'lord of the

world'.  The Rabbis adopted this word and applied it to the angel of death

(see Alford).  As the lord of the world, the prince of this world, the prince

of the power of the air, the god of this age, the authority of darkness, him

who has the power of death, and parallel titles, Satan is set forth as a

being that even Michael the archangel treated with respect, saying, 'the Lord

rebuke thee' (Jude 9).  If such a mighty spiritual foe has under his control

the angels that fell, and the principalities and powers that were 'spoiled'

at the cross, one can begin to sense the relationship which the Church of the

Mystery is destined to hold in those heavenly places, forfeited by these

fallen powers.

One translation of the words 'spiritual wickednesses' is 'that

wickedness', i.e. 'that rebellion which took place in heavenly places long

since'.  The epistle to the Colossians reveals that Christ was the Creator of

all things that are in heaven and that are in earth, visible and invisible

(Col. 1:16), and then goes on to particularize, saying nothing further about

the visible creation, but focusing attention on 'thrones, dominions,

principalities and powers', and that such were created by Him and for Him.

The record goes on to say, 'And He is before all things and by Him all things

consist'.  Then the apostle advances to the new creation in which Christ is

the Head, and when we read, 'Who is the beginning', we should remember that

this translates the same word that has already come before us in verse 16,

which is translated 'principality'!  In the Church and in the New Creation,

Christ Who is the Head and the 'Firstborn from the dead' is the one and only

'Principality' that will be recognized by God or by His redeemed people. 'In

all things' He must have the pre-eminence.  In chapter 2, where the

'completeness' of the believer appears to be the subject of attack by

philosophy, tradition and elements, by worshipping angels, by being 'subject

to ordinances', Christ is declared to be Head of all principality and power