Ephesians 6:12

ὅτι οὐκ ἔστιν ἡμῖν [ὑμῖν] ἡ πάλη πρὸς αἶμα καὶ σάρκα : for our [your] wrestling is not against flesh and blood. Reason for speaking of the μεθοδεῖαι τοῦ διαβόλου as dangers against which the Christian must stand his ground. The ὅτι is explanatory, = “the wiles of the Devil, I say, for it is not mere men we have to face”. The term πάλη, which occurs only this once in the NT, is used in classical Greek occasionally in the general sense of a battle or combat (in the poets, e.g., Aesch., Cho., 866; Eurip., Heracl., 159), but usually in the specific sense of a contest in the form of wrestling. If it has its proper sense here, as is most probable, there is a departure for the time being from the figure of the panoply, and a transition to one which brings up different ideas. Has Paul, then, who elsewhere uses the more general figures of the μάχη, the ἁγών, etc., any special object in view in selecting πάλη here? There is nothing to indicate any such special object, unless it be to bring out the hand to hand nature of the conflict, “the personal, individualising nature of the encounter” (Ell.). The ἡ defines the πάλη in view, viz., the physical struggle, as not the kind of πάλη with which we are concerned which is “for us” (ἡμῖν). The ἡμῖν of the TR has the support of [803] [804] [805] 3 [806] [807] [808], most cursives, and most Versions; ὑμῖν is read by [809] [810] * [811], Eth., Goth., etc. The case is somewhat evenly balanced. TrWH place ὑμῖν in the margin; Lach., Tisch., etc., keep ἡμῖν. The form αἷμα καὶ σάρξ occurs only here and (acc. to the best critics) in Hebrews 2:14. Elsewhere it is σὰρξ καὶ αἷμα; but the sense is the same, = feeble humanity. The phrase occurs four times in the NT, always with the same general sense of man in the character of his weakness and dependence, but with slightly varying references; e.g., with regard to our corporeal being in 1 Corinthians 15:50; Hebrews 2:14; our intellectual power in Matthew 16:17; our spiritual capacity as contrasted with invisible, diabolic agents (cf. Ell. on Galatians 1:16). The idea of carnal desires or passions which is ascribed to the phrase here by some (Jer., Matthies, etc.) would be expressed by σάρξ without αἷμα. ἀλλὰ πρὸς τὰς ἀρχάς : but against the principalities. The formula οὐκ ἀλλά indicates not a comparative negation, as if = “not so much against flesh and blood as against the ἀρχαί,” but an absolute. Meyer regards the clause as a case of brachylogy, some term of more general sense than πάλη, e.g., μάχη or μαχετέον having to be understood, = “for us there is not a wrestling with flesh and blood, but a fight with the principalities”. This on the ground that the idea of wrestling is inconsistent with that of the panoply. But while it is true that there is a change in the figure for the time being, there is nothing strange in that, neither is there any incongruity in representing the Christian's conflict as a wrestling an individual encounter and one at close quarters. On the sense of ἀρχαί, principalities or rulers applied here to the powers of evil, see on Ephesians 1:21 above. πρὸς τὰς ἐξουσίας : against the authorities. On ἐξουσίαι, here designating demonic authorities, see on Ephesians 1:21 above. πρὸς τοὺς κοσμοκράτορας τοῦ σκότους [τοῦ αἰῶνος] τούτου : against the world-rulers of the darkness of this world (or, of this darkness). τοῦ αἰῶνος is inserted after σκότους by the TR, and is found in most cursives, and in such uncials as [812] 3 [813] 3 [814] [815] [816] [817]. It is omitted in [818] [819] [820] [821] * [822] [823], 17, 67 2, etc., and is rejected by LTTrWHRV. In the NT we have such designations as ὁ ἄρχων τοῦ κόσμους τούτου (John 14:30), ὁ Θεὸς τοῦ αἰῶνος τούτου (2 Corinthians 4:4), applied to Satan. The phrase κοσμοκράτωρ τοῦ σκότους τούτου occurs only here. The noun κοσμοκράτωρ is found in the Orphic Hymns (iii., 3, of Satan), in inscriptions (C. I., 5892, with ref. to the emperor), in Gnostic writings (of the devil), and in the Rabbinical literature in transliterated Hebrew form (of the angel of death, and of kings like the four pursued by Abraham, and Nebuchadnezzar, Evil-Merodach, Belshazzar; cf. Wetstein, in loc.; Fischer's Buxtorf, Lex., p. 996, etc.). According to usage as well as formation, therefore, it means not merely rulers (Eth., Goth.), but world-rulers, powers dominating the world as such and working everywhere. τοῦ σκότους limits their dominion, however, to the world as it now is in the darkness of its ignorance and evil, and suggests the destined termination of their operation. πρὸς τὰ πνευματικὰ τῆς πονηρίας : against the spirit-forces of wickedness. The repetition of the πρὸς before each of the four powers named in the clause has rhetorical force. Such renderings as “spiritual wickedness” (Tynd., Bish., AV), “spiritual craftiness” (Cran.), spirituales nequitiae (Erasm., Beza, Wolf., etc.), are inadequate. The phrase τὰ πνευματικά is not the same as τὰ πνεύματα, but means properly speaking the spiritual things (so Wicl., “the spiritual things of wickedness”). It is possible that the neut. adj. has the collective force here; in support of which Meyer and others adduce such phrases as τὸ πολιτικόν, τὸ ἱππικόν, τὰ λῃστρικά, etc. But τὸ πολιτικόν seems to mean the whole of that section of the community which consists of πολῖται; τὸ ἱππικόν, also τὰ ἱππικά (Polyb., iii., 114, 5) means cavalry; and τὰ λῃστρικά is used for pirate-vessels. The form τὸ λῃστικόν, however, has both the sense of piracy (Thucyd., i., 4, 13), and that of a band of robbers (Thucyd., ii., 69). This may perhaps justify the sense of spirit-bands or spiritual hosts here. But it seems most consonant with usage to give the term τὰ πνευματικὰ τῆς πονηρίας the simple sense of “the spiritual things,” i.e., “ elements or forces of wickedness,” without connecting with it the doubtful connotation of armies, hosts, or hordes (cf. Abb., in loc.). The πονηρίας is the gen. of quality, = the spirit-forces whose essential character is wickedness. ἑν τοῖς ἐπουρανίοις : in the heavenly regions. On τὰ ἐπουράνια see under Ephesians 1:3 above. The phrase, of which this is the fifth occurrence in the Epistle, is most naturally understood in the local sense which it has in the previous instances. Some depart from this sense and make it = the heavenly blessings, giving at the same time the meaning of “for,” “in behalf” to ἐν, = “for the heavenly possessions”. So even Chrys., Theod., and Oec., followed by Witsius, Wolf., etc. But ἐν cannot = ὑπέρ or περί, not even in Matthew 6:7; John 16:30; Acts 7:29; 1 Corinthians 9:4. Others, retaining the local sense, take the phrase as a designation of the scene of the combat, e.g. = “in the kingdom of heaven,” that being the region in which Christians contend with the enemies of God (Matthies), or “in the air” as contrasted with the solid ground (Rück.). But the term qualifies τὰ πνευματικά. Forming one idea with that, it dispenses with the article; cf. τὰ πετεινὰ τοῦ ἀέρος, Matthew 6:26; τοῖς πλουσίοις ἐν τῷ νῦν αἰῶνι, 1 Timothy 6:17, etc. It defines the domain of these spirit-forces. Their haunts are those superterrestrial regions, not the highest heavens which are the abode of God, Christ, and angels, but those lower heavens which are at once subcelestial and superterrestrial. The phrase and the idea may be suggested by the Jewish notion of a series of seven heavens, each distinguished from the other, the third or (later) the fourth, e.g., being identified with Paradise. Cf. Morfill and Charles, Book of the Secrets of Enoch, p. xl. The phrase expresses, therefore, much the same idea as the phrase τοῦ ἀέρος in Ephesians 2:2. The reason why Paul uses ἐν τοῖς ἐπουρανίοις and not ἐν τῷ ἀέρι here may be, as Meyer suggests, his wish to “bring out as strongly as possible the superhuman and superterrestrial nature of these hostile spirits”.

[803] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[804] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[805] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[806] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[807] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[808] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Ephesians 2:13-16.

[809] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[810] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[811] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis (δ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[812] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[813] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[814] Codex Sangermanensis (sæc. ix.), a Græco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prés. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).

[815] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[816] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[817] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Ephesians 2:13-16.

[818] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[819] Autograph of the original scribe of א.

[820] Autograph of the original scribe of א.

[821] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[822] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.

[823] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis (δ) of the Gospels. The Latin text, g, is based on the O.L. translation.