`withstand in the evil day' we must `stand' now.  How shall we quit ourselves in

the day of battle if we are strangers to the sword of the Spirit?  How can we

hope to quench the fiery darts of that fight if we have never proved the

efficacy of the shield of faith?  Our Lord, when tempted by the Devil in the

wilderness, proved for us the power of that sword and the reliability of that

shield.  We can only be more than conquerors `through Him that loved us'.

The present contest, though not the final battle, is not by any means a

mere spectacle.  The word `wrestle' comes from pallo, `to shake' and means `dust

of meal', `ashes', `fine powder', etc.  It is a wearing, grinding endurance,

rather than the brilliant charge.  Patience and unquestioned sincerity are

demanded, and that continually.

Where our feet touch earth we are shod with peace, and while flesh and

blood will often be bitterly opposed to us, we do not take up the armour of God

against such.  The only use of the armour against the flesh is found in Romans

`Put on the armour of light ... put ye on the Lord Jesus Christ, and make

not provision for the flesh, to fulfil the lusts thereof'.

The foes against whom we wrestle are spiritual.  The title `world-holder'

is significant.  Kosmokrator should be considered with the title of the Lord,

pantokrator, `omnipotent' and `almighty'.  We may obtain a glimpse

at the extent of the power and authority of these `world-holders of this

darkness' by reading Daniel 10.  There we read of a messenger sent from heaven

(5,6), whose appearance was so glorious that at the sight Daniel's comeliness

turned to corruption (8), yet this mighty messenger was successfully withstood

for twenty-one days by `the prince of Persia', whose opposition was only

overcome by the advent of Michael the archangel (13).  Reference is made in

verse 20 to another prince, `the prince of Grecia', and yet again in 21 to

`Michael your prince'.  Now Daniel 12:1 tells us that Michael is `the great

prince which standeth for the children of thy people (Israel)'.  It appears

therefore that, with the exception of Israel, the nations of the earth were

under the authority of one of the `world-holders of this darkness', and these

facts cast light upon the present conflict.  It is to be observed that the cause

of opposition in Daniel 10 was that the heavenly messenger was sent to show

Daniel what was noted in `the Scripture of truth'.  These principalities, powers

and world-holders are summed up as `spiritual things (or forces) of wickedness

in the heavenlies'.

Were it not that we can say with the apostle that we are persuaded `that

neither death, nor life, nor angels, nor principalities, nor powers ... shall be

able to separate us from the love of God, which is in Christ Jesus our Lord'

(Rom. 8:38,39), we should doubtless quail before these mighty opponents and sink

lower than Daniel did, but Christ is risen and we are `more than conquerors

through Him that loved us', and strong in the Lord and in the power of His

might, we shall both stand and withstand, knowing that `the God of peace shall

bruise Satan under our feet shortly' (Rom. 16:20).

How far are we warranted in speaking of war against principalities

and powers in the heavenlies now?