Milo

…11Put on the full armor of God, so that you can make your stand against the devil’s schemes. 12For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this world’s darkness, and against the spiritual forces of evil in the heavenly realms. 13Therefore take up the full armor of God, so that when the day of evil comes, you will be able to stand your ground, and having done everything, to stand.…

Ellicott’s Commentary for English Readers(12) For we wrestle.–Properly, For our wrestling is. That there is a struggle, a “battle of life,” must be assumed at once by all who look at the world as it is; the question is whether it is against flesh and blood, or against a more unearthly power of evil.

Flesh and blood.–Or rather (as perhaps also in Hebrews 2:14), blood and flesh. So in John 1:13, “Not of blood, nor of the will of the flesh.” In Matthew 16:17, 1Corinthians 15:50, we have “flesh and blood.” The sense is clearly, as the comparison of all these passages shows, “mere human power.” Possibly the word “blood” is here put first to prevent even a moment’s confusion with the idea of wrestling against “the flesh” as an evil power within ourselves. In many passages of this Epistle St. Paul had dwelt on the opposition of the Christian to the heathen life, and the duty of rebuking and putting to shame the works of darkness; but here he warns us that the struggle is not a struggle with the “flesh and blood” of wicked men–a struggle which may still admit of some reserve of sympathy–but a truceless war with the spiritual powers of evil themselves.

Against principalities, against powers.–See Note on Ephesians 1:21.

Against the rulers . . .–“Principalities” and “powers” describe simply angelic powers, whether of good or evil. But in the following clauses St. Paul defines them as powers of evil, and appears to indicate two different aspects of this evil power. The original phrase is striking and powerful, “against the world-rulers of this darkness, against the spiritual powers of wickedness in the heavenly places.”

The rulers of the darkness.–Properly, the world-rulers of this darkness. This phrase is simply a poetical expression of the idea conveyed by the title “the prince of this world,” applied to Satan in John 12:31; John 14:30; John 16:11 (on which see Notes). For “this darkness” is obviously (as our version renders it, following an early gloss on the passage) “the darkness of this present world,” as a world overshadowed by sin, and so kept, wholly or partially, from the light of God. The title “the prince of this world,” was applied by the Jews to Satan, especially in reference to his power over the heathen, as lying outside the safety of the covenant. St. Paul applies it in a corresponding sense here to those outside the wider covenant of the gospel; just as in 1Corinthians 5:5, 1Timothy 1:20, he speaks of excommunication from the Church as a “delivery to Satan.” The spirits of evil are therefore spoken of as wielding the power which the Tempter claims for himself (in Luke 4:6) over such souls as are still in darkness and alienation from God. This is a power real, but limited and transitory, able only to enslave those who “yield themselves” to it, and destined to be overcome; and it seems to refer especially to the concrete power of evil, exercised through physical and human agency.

Spiritual wickedness in high places.

–The “spiritual powers” are not spiritual principles, but “spiritual hosts” of wickedness; and the phrase “in the heavenly places,” corresponding to “the power of the air” in Ephesians 2:2 (where see Note), stands obviously in antithesis to “the darkness of this world.” The sense, as in all other cases, seems to be local. (See Note on Ephesians 1:3.) The spiritual hosts of evil are described as fighting in the region above the earth. But the meaning underlying this figure surely points to the power of evil as directly spiritual, not acting through physical and human agency, but attacking the spirit in that higher aspect, in which it contemplates heavenly things and ascends to the communion with God. As the former idea corresponds to the gross work of temptation on the high mountain, so this to the subtler spiritual temptation on the pinnacle of the temple.

Pulpit Commentary Verse 12. – For we wrestle not against flesh and blood. Our conflict is not with men, here denoted by “flesh and blood,” which is usually a symbol of weakness, therefore denoting that our opponents are not weak mortals, but powers of a far more formidable order. But against the principalities, against the powers. The same words as in Ephesians 1:21; therefore the definite article is prefixed, as denoting what we are already familiar with: for though all of these, evil as well as good, have been put under Christ the Head, they have not been put under the members, but the evil among them are warring against these members with all the greater ferocity that they cannot assail the Head. Against the world-rulers of this [state of] darkness (comp. Ephesians 2:2). “World-rulers” denotes the extent of the dominion of these invisible foes – the term is applied only to the rulers of the most widely extended tracts; there is no part of the globe to which their influence does not extend, and where their dark rule does not show itself (comp. Luke 4:6). “This darkness” expressively denotes the element and the results of their rule. Observe contrast with Christ’s servants, who are children of light, equivalent to order, knowledge, purity, joy, peace, etc.; while the element of the devil and his servants is darkness, equivalent to confusion, ignorance, crime, terror, strife, and all misery. Against the spiritual hosts of wickedness in the heavenly places. The natural meaning, though questioned by some, is, either that these hosts of wickedness have their residence in heavenly places, or, that these places are the scene of our conflict with them. The latter seems more agreeable to the context, for “in heavenly places” does not denote a geographical locality here any more than in Ephesians 1:3 and Ephesians 2:6. When it is said that “we have been seated with Christ in heavenly places,” the allusion is to the spiritual experience of his people; in spirit they are at the gate of heaven, where their hearts are full of heavenly thoughts and feelings; the statement now before us is that, even in such places, amid their most fervent experiences or their most sublime services, they are subject to the attacks of the spirits of wickedness.

Lamentations

JUNE 8

Reading 159

CRIES OF DESPAIR Lamentations 1–5

“See, O Lord, how distressed I am! I am in torment within, and in my heart I am disturbed, for I have been most rebellious” (Lam. 1:20).A sense of despair over some great loss is no stranger to any human being. Yet reflection on our tragedies can offer us important insights, and do much to restore hope.

Overview

The author lamented the lost splendor of Jerusalem (1:1–22) and the pitiless destruction of its inhabitants (2:1–22). Understanding this to be a consequence of sin, the author dared hope in God (3:1–66). The punishment, though great, will end (4:1–22), and a humbled Judah may be restored (5:1–22).

Understanding the Text

“Like a widow is she” Lam. 1:1–11.

This first poem personifies Jerusalem. The city is compared to a widow who has lost touch with all her children. She is not only alone but is ignored by old friends, and ridiculed by heartless neighbors. All she has is memories of better days. But for her, remembering is bitter. The memories only drive home her loneliness and cause her to weep bitter tears. What a penetrating insight! Like Jerusalem, many human beings live selfish, sinful lives. Wealth or beauty or power makes them popular for a time. But, when these are lost, such people find themselves deserted and alone. How much better the humble, loving individual, who quietly serves God and others, and when widowed is surrounded by a loving family and caring friends. “My sins have been bound into a yoke” Lam. 1:12–22. Have you ever noticed how so many people think of “freedom” as release from moral restraint, or the right to do whatever wrong thing they want? Jeremiah pointed out that Judah’s insistence on following pagan gods and sinful passions was not freedom, but captivity! Each sin was like another branch, being tightly woven and bound together in the shape of a yoke that would rest on Judah’s neck and become an unbearable weight. Seeing Jerusalem’s and Judah’s suffering, the observer was to trace its cause to rebellion against the commands of her righteous God. If we take this message to heart, we will never make Judah’s mistake and suppose that sin, which binds us for judgment, offers a way to be free. Knowing that sin is the cause of our suffering may cause a “torment within” that matches all outward afflictions (v. 20). Yet acknowledging sin is a first, and necessary, step toward restoration. “The Lord is like an enemy” Lam. 2:1–22. The author is right in adding “like” to his description. God had done to Jerusalem and Judah what an enemy might do. God destroyed Judah’s strongholds, and multiplied her mourning (v. 5). He destroyed her temple (vv. 6–7). He exiled her king and people (v. 9). And these acts caused utter anguish. Speaking as an eyewitness, the author said, “My eyes fail from weeping, I am in torment within, my heart is poured out on the ground because my people are destroyed, because children and infants faint in the streets of the city” (v. 11). In all of this the Lord had “done what He planned” and “fulfilled His word” (v. 17). He “summoned against me terrors on every side. In the day of the Lord’s anger no one escaped or survived” (v. 22). What a challenge for faith when God acts “like an enemy.” It is then we must remember that despite whatever tragedy strikes us, God is not our enemy. In the case of Judah, the cause of God’s action can be traced back to persistent sin. In our times of suffering, we may not find such a clear-cut reason. Yet, even—and especially—if we are uncertain about the cause of our suffering, we can hold tight to the truth this phrase in Lamentations affirms. God may act like an enemy, but our enemy He is not! “Why should any living man complain when punished for his sins?” Lam. 3:34–66 The author of Lamentations was a realist. He didn’t try to explain away suffering, muttering that of course God wouldn’t do anything as terrible as bring on the destruction that shattered Judah and Jerusalem. Too many today try to “protect” God by denying Him the power. “God was just as sad and surprised about what happened as you are,” they say, in a futile attempt to comfort. Not the author of Lamentations. He simply, and with firm conviction, said, “The Lord has decreed it.” He said something else too. If tragedy is indeed punishment for known sins, then on what basis can a person complain? God is a moral judge: He ought then to punish sins! If tragedy should strike, it’s wise for us to acknowledge God’s sovereign control of events, and then look first to ourselves. If we are aware of serious sin in our lives, then we can follow the prescription found in verses 40–42: Let us examine our ways and test them, and let us return to the Lord. Let us lift up our hearts and our hands to God in heaven, and say: “We have sinned and rebelled and You have not forgiven.” If unconfessed and unrepented sin was the cause of our suffering, we can expect God to hear this prayer. But even if sin was not the cause, we can remain confident that God will respond to us as He did to the author of Lamentations in verses 55–57: I called on Your name, O Lord, from the depths of the pit. You heard my plea: “Do not close Your ears to my cry for relief.” You came near when I called You, and You said, “Do not fear.” “Your punishment will end” Lam. 4:1–22. We cannot really imagine the horrors of the siege of Jerusalem, graphically described here in verses such as 9–11. Yet the portrait is not intended to solicit sympathy. Instead the picture of suffering drives home the immensity of the sin which caused God to crush His own, dearly loved people. Any horror we feel should be horror of sin, and the source of our relief is the conviction that, for God’s people, even sin—caused sufferings will end.

DEVOTIONAL

The Man Who Has Seen Affliction(Lam. 3)

It’s not very impressive when a person who has known nothing but blessing tries to comfort a sufferer. How can the rich understand poverty? How can the child whose parents loved him understand the abused? How can the woman with a husband and children understand the widow’s loss, or the divorcee’s pain? It’s far more meaningful when we hear words of comfort from a person we can identify with: from a fellow sufferer. This is why the author’s words in Lamentations 3 are so powerful. He immediately identified himself as “the man who has seen affliction.” Here was someone who spoke about suffering from firsthand experience. To make sure we know he understood, he even went on to show how extreme his suffering had been. Then, when we realize that here is an authority, a person who can fully identify with us, he said, “Yet this I call to mind and therefore I have hope: because of the Lord’s great love we are not consumed” (vv. 21–22). The author of Lamentations would understand whatever suffering you or I are called to experience. And after listening to our complaint, he would speak bluntly to us, and say that God’s “compassions never fail.” He would remind us, “They are new every morning,” and would invite us to praise the Lord, telling God, “great is Your faithfulness.” The author, as a “man who has seen affliction,” would give us one more piece of advice. He would tell us to say to ourselves, as he did when the pain was greatest, “The Lord is my portion; therefore I will wait for Him.” As we wait in faith, we will be sustained by the conviction that sustained Jeremiah. We too know, despite everything, that “the Lord is good to those whose hope is in Him, to the one who seeks Him; it is good to wait quietly for the salvation of the Lord” (vv. 25–26).

Personal Application

Suffering saints through the ages counsel us to wait quietly for the salvation of the Lord.

Quotable

“When trouble, restless fears, anxious fretfulness, strive to overpower the soul, our safety is in saying, ‘My God, I believe in Thy perfect goodness and wisdom and mercy. What Thou doest I cannot now understand; but I shall one day see it all plainly. Meanwhile I accept Thy will, whatever it may be, unquestioning, without reserve.’ There would be no restless disturbance, no sense of utter discomfort and discomposure in our souls, if we were quite free from any—it may be almost unconscious—opposition to God’s will. But we do struggle against it, we do resist; and so long as that resistance endures we cannot be at peace. Peace, and even joy, are quite compatible with a great deal of pain—even mental pain—but never with a condition of antagonism or resistance.”—H.L.

Lamentations

INTRODUCTION

Five somber “dirge” or “funeral” poems express grief over the loss of the Jewish homeland and the destruction of Jerusalem. These poems, meditating on the tragedy and its causes, reflect a long literary tradition in the Middle East. They were clearly written by an eyewitness to Jerusalem’s fall. Tradition identifies Jeremiah as the author. The number of verses in each poem is divisible by 22 because these are acrostic poems; each verse or set of verses begins with a different letter of the 22-consonant Hebrew alphabet.

OUTLINE OF CONTENTS

I.	The Deserted City	Lam. 1
II.	The Rejected City	Lam. 2
III.	Call for Self-examination	Lam. 3
IV.	Past Glory Remembered	Lam. 4
V.	Prayer for Restoration	Lam. 5