Thomas Aquinas

Above, the Apostle set down many precepts, general and special, for destroying the oldness of sin and introducing the newness of grace. Here he shows by what strength they ought to fulfill these precepts, namely, by trust in divine help. Concerning this he does two things. First, he sets down the admonition; second, he explains it in particular, at the place, "for our wrestling is not," etc. The first is divided into two parts: first he shows that in which we ought to trust as regards what is interior; second he shows that in which we ought to trust as regards what is exterior, at the place, "put on," etc.

Now that interior thing in which we ought to trust is the divine help, and therefore he says, "For the rest, brethren, be strengthened." Jeremiah 17:7: "Blessed is the man who trusts in the Lord, and the Lord shall be his trust," etc. Now for a twofold reason someone trusts in another. One is that his defense pertains to that other; the other is that the other is powerful, and ready to defend him. And these two things are found in God with respect to his creature, because there is care for you with God, as is said in 1 Peter, the last chapter: "Casting all your care upon him, for he has care of you," etc. Likewise, he himself is powerful, and prompt to help. And therefore he says, "For the rest, brethren," etc., as if to say: after I have instructed you above concerning the precepts to be fulfilled, now be strengthened, not in yourselves, but in the Lord, who has care of you. Psalm 72:28: "But it is good for me to adhere to God," etc. Isaiah 35:4: "Say to the faint-hearted: Be strengthened," etc. Jeremiah 20:11: "The Lord is with me as a strong warrior; therefore they who persecute me shall fall," etc.

"And in the power of his might," etc. Luke 1:49: "who is powerful." And although in God power and might are the same, nevertheless, because might is the ultimate term of power, and, as it were, the perfection of power, therefore he says "in the power of his might," that is, in virtuous power. Philippians 4:13: "I can do all things in him who strengthens me." Job 17:3: "Set me beside you, and let any man's hand fight against me."

But it could be said: if God is able and willing, we ought to be secure. Therefore, in response, he says that this is not so; rather, each one ought to do what lies within himself, because if an unarmed man went to war, however much the king might protect him, he would still be in danger. And therefore he says, "Put on the armor of God," that is, the gifts and virtues. Romans 13:12: "Let us therefore cast off the works of darkness, and let us put on the armor of light," etc. Colossians 3:12: "Put on therefore, as the elect of God, holy and beloved, the bowels of mercy, kindness, humility, gentleness," etc. For through the virtues man is protected against the vices.

But on the contrary: the Lord is a king so powerful that no one can attack him. I respond: this is true as regards violence, but through ambushes and deceit the Devil attacks him in his members, not in himself, because, as is said in Ecclesiasticus 11:31: "many are the snares of the deceitful," etc. And therefore he adds, "that you may be able to stand against the snares of the Devil." 1 Peter 5:8: "Be sober and watch," etc. Psalm 9:30: "He lies in wait in secret, like a lion," etc.

Consequently, when he says, "for our wrestling is not," etc., he explains the admonition in particular. And first, concerning the snares of the enemies; second, concerning the armor to be taken up, at the place, "therefore take up," etc.; third, concerning the trust to be had in Christ, at the place, "through all prayer," etc. Now he describes the snares, because when some enemy threatens, if he is weak, foolish, and the like, he is not to be much guarded against nor feared; but when he is powerful, wicked, and cunning, then he is to be feared. These three things are in the Devil.

First, because he is not weak. And on account of this he says that our wrestling is not against flesh and blood, etc. By flesh and blood are understood the vices of the flesh — 1 Corinthians 15:50: "Flesh and blood shall not possess the kingdom of God" — and carnal men. Galatians 1:16: "Immediately I did not consent to flesh and blood," that is, to carnal men. He says therefore, "our wrestling is not," etc. This seems to be false however it is taken, because, as is said in Galatians 5:17: "the flesh lusts against the spirit," etc. Psalm 118:157: "Many are they who persecute me."

I respond in two ways. First, that we should say "our wrestling is not against," etc., supplying "only" — that is, our wrestling is not only against flesh and blood, but also against the Devil. Or otherwise, because an action which is attributed to an instrument belongs principally to the agent, just as that saying is taken in Romans 9:16: "It is not of him that wills, nor of him that runs, but of God that shows mercy," as if to say: that you will something, or do it, is not from you, but from elsewhere, namely from God; so here "our wrestling is not," etc., let it be expounded thus: that flesh and blood attack us — this is not principally of themselves, but from a higher mover, namely, from the Devil.

Consequently he is described from power, because it is written, "against the princes and powers of this darkness." John 14:30: "For the prince of this world comes," etc. Now he is called the prince of the world, not by creation but by the imitation of worldly men. John 1:10: "And the world knew him not," that is, the worldly princes. Or he is called prince as taking primacy. Hence princes are, as it were, first leaders toward something. Psalm 67:26: "Princes joined with those singing psalms." Genesis 23:6: "You are a prince of God among us." Now to power it pertains to exercise justice. Insofar, therefore, as certain demons induce some to rebel against God, they are called princes; but insofar as they have the power of punishing those who are subjected to them, they are called powers. Luke 22:53: "This is your hour, and the power of darkness," etc.

But since some fell from all the orders, why does the Apostle make mention of those two orders in naming the demons? I respond: in the names of the orders there are three things; for in some is imported an order to God, in some, power, and in some, the ministry of God. For in the names of Cherubim and Seraphim and Thrones, conversion to God is imported. But demons are adversaries of God, and therefore these names do not befit them. Likewise, certain names import an order to the ministry of God, as Angels and Archangels; and these names also do not befit demons, except with an addition, namely, "of Satan." Third also, because Virtues and Dominations import an order to the service of God, therefore these names do not suit them either — but only these two, which are common to the good and the evil, namely, Principalities and Powers.

They are, therefore, both powerful and great; therefore they have a great army, against which we must fight — "against the rulers of the world of this darkness," namely, of sins. Above, chapter 5, verse 8: "For you were at one time darkness," etc. Because whatever is dark belongs wholly to the order of these, and is subject to them. The Gloss: evil men are horses, the Devil's horsemen; therefore let us slay the horsemen, and take possession of the horses. John 1:5: "And the darkness did not comprehend him."

They are also cunning, because it is written, "against the spirituals of wickedness," that is, against spiritual wickednesses, speaking emphatically, by which is understood the fullness of wickedness. Now he says "the spirituals of wickedness," because the higher a thing is according to nature, the worse and more wicked it is when it is turned to evil. Hence the Philosopher says that an evil man is the worst of all animals. And therefore he says "the spirituals of wickedness," because they are spiritual and most wicked.

And he says "in the heavenly places," for a twofold reason. Either to show their strength and advantage for overcoming us — because we are on earth, but they are on high, namely in the murky air, and therefore they hold the better position. Luke 8:5: "The birds of the air devoured it." Or he says "in the heavenly places," because this battle is fought for the sake of heavenly things; and this ought to animate us to the battle.