A list of opposing forces of our enemy is supplied in Ephesians 6:12. What is meant by ‘principalities and powers’?
The powers in this case refer to those powers authorised by law. The principalities are the wielders of that authority, or the source of the authorisation. The Greek terms in Luke 12:11 are identical, and have been translated as magistrates and powers. The former, from ‘arche’ means a beginning or chief, whilst the latter from ‘exousia’ means authorisation or authority. It is from the same root as ‘exesti’ meaning lawful. This explanation poses another question, one which you as a reader may have asked yourself.
Paul says that the powers that be are ordained of God, and that whosoever resists the power resists the ordinance of God. How can we resist principalities and powers, then, in waging our warfare against evil?
It is not fleshly warfare, neither is it a personal feud with the law, as it would be under the context of Romans 13, the setting of the quotation in this second question. Paul exemplified his meaning whilst in Ephesus, when simply by preaching the word of God and exposing thereby the local idolatrous practices, he provoked the incensed craftsmen into laying charges against him.
Idol worship, the authorised religion, was recognised as a tremendous power by the lawful assembly gathered to try him. Without openly antagonising them, Paul won the case, and continued preaching the gospel. His freedom to continue was secured by his positive approach in his presentation of the word of God, which freedom would have been lost had he launched a campaign against the false religion and its custodians.
How can we identify principalities and powers today?
One glaring example today is unionism. Though it has done much good for the working man and has provided protection against employers’ tyranny, it is now creating anarchy. It is a political force, using the masses for its pawns, exerting its influence in combating government policies. It is a power having authorised existence, but which a servant of Christ will find impossible to serve as well as his Master in heaven, when it interferes in political affairs; as appears to be its growing policy.
True servants of Christ are exhorted to resist this power with its principalities, by positively showing the true spirit of Christ when called to be a part of this great political weapon. We have been instructed from heaven to work for our masters as we would for the Lord, and to wait patiently for His kingdom, and to maintain separateness from the world. Being equipped with this mind will ensure that we stand fast and not be ensnared in the net of human strife.’ (Col. 3:22-23) (Eph. 6:5-7) (2 Cor. 6:14-18).
Explain the apparent contradiction in Galatians 6:2 and 5, ‘Bear one another’s burdens’ and ‘Each man will have to bear his own load’.
This is best explained by reference to the professional burden bearers of the East. They are capable of carrying tremendous loads, even to the size of pianos in packing cases. When one needs a rest after arduous labour he beckons to a friend who stands back to back with him. The burden bearer straightens himself so that the load, still fastened to him, inclines its weight on to his friend, until the burden bearer is sufficiently rested to be able to proceed alone.
Our ecclesial life should be like this in sharing each other’s loads; in providing that timely relief and companionship until the strength flows back into the flagging frame cramped beneath the weight of responsibility, trial or affliction.
What is the Jerusalem which is above in Gal.4:26?
In my view this is the new Jerusalem, which is not territorially in heaven, but will be upon earth in the day of its glory, when the Lord is the light thereof. It will then be above the old city of Jerusalem both in elevation, status and holiness. It is contrasted to Jerusalem that now is, implying that this higher Jerusalem is not now. Also the words ‘which is’ in the phrase ‘which is above’ are not in the original Greek. The word ‘ano’, meaning above, appears alone.
A comparative analysis reveals it has been translated as `up’ in Heb. 12:15 and ‘high’ in Phil. 3:14. ‘A root of bitterness springing up’ and the ‘prize of the high calling of God’. In one case it defines direction and in the other status. The new Jerusalem will also be towards heaven in outlook and exalted in status.
In what way is Jerusalem the mother of us all?
Perhaps in the sense of Psalm 87:5-6. ‘And of Zion it shall be said, this and that man was born in her, and the Highest himself shall establish her’.
Jerusalem would be sterile without God, who is its life. In this Psalm the city is not a mere display of masonry and architecture, but a concourse of living, happy people, a community established by God. The Psalmist said, ‘All my springs (or fountains) are in her’, reminding us of the well of water springing up into everlasting life. (John 4:14). Isaiah 54:13 says of this divinely established Jerusalem, ‘And all thy children shall be taught of. the Lord, and great shall be the peace of thy children’. A comparison with verses 1 to 3 also indicates that Jerusalem’s children shall appear after a long period of desolation, thus supplying an important link. This chapter gives the setting for the application of the allegory in Galatians 4. The picture is a Jerusalem once desolated and forsaken, but now glorified and teeming with life, everlasting joy and ‘peace.
“The Valley of the Shadow”