Exegetical and Hermeneutical Commentary of Ephesians 6:18
Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
18. praying always ] Lit., praying on every occasion, every incident of life, especially every incident of temptation. Cp. the yet broader and deeper precept, 1Th 5:17, “pray without intermission.” See too Luk 18:1; Php 4:6; Col 1:3; Col 1:9; Col 4:2. The attitude of the believer’s mind is to be one of perpetual prayer, in the sense of continuously maintaining a trustful and humble reference of all parts of life to his Lord’s will and grace. This will express itself in acts, if only momentary and wholly internal acts, of adoration and petition at each felt crisis of need. See Heb 4:16.
with ] Lit., by means of; the expressions being the instruments of the spiritual state.
all prayer and supplication ] “ All: ” every variety; deliberate, ejaculatory; public, private, secret; confessing, asking, praising. Or again, more simply, with a full, not partial and niggardly, employment of the privilege and resource of prayer.
“Prayer” is the larger word, “supplication” the more definite. The former includes the whole attitude and action of the creature’s approach to God; the latter denotes only petition. “Prayer,” however, is very often used in this narrower sense. See out of many passages Mat 5:44; Luk 22:40. The two words occur together, as here, Php 4:6 ; 1Ti 2:1; 1Ti 5:5.
in the Spirit ] So also R. V. Lit., “ in spirit;” but see last note on Eph 2:22 above. The Holy Spirit was to be “the Place” of the prayer, in the sense of being the surrounding, penetrating, transforming atmosphere of the spirit of the praying Christian. Cp. Zec 12:10; Rom 8:26; Judges 20.
watching ] Keeping awake. The Gr. word occurs also Mar 13:33; Luk 21:36; Heb 13:17. There was to be no indolent, somnolent oblivion of the need of prayer, or of the fact of offered prayer. For similar precepts (with another Gr. word) see Mat 26:41; Col 4:2; 1Pe 4:7.
with all perseverance ] Lit., in (as R. V.). “ All: ” that is, “ full,” “utmost;” so “all faith” (1Co 13:2). For a close parallel to the thought see Rom 12:12; where lit., “in the (matter of) prayer, persevering.” Our Lord’s parable (Luk 18:1, &c.), makes it plain that persistency as well as trust has a mysterious value in the efficacy of prayer.
supplication ] “ All supplication;” the “all” being implied from the previous words. “ All: ” with the full particularity and thoughtfulness proper to faithful intercessions.
for all saints ] Lit., for all the saints. With a noble abruptness the thought, long detained upon the combat and resources of the individual, and of the single community, now runs out to the great circle of the Church. The inner connexion of ideas is close and strong. The Christian cannot really arm himself with Christ, and use his armour, without getting nearer in sympathy to the brotherhood of the saints of Christ. Cp. 1Pe 5:9 for the same connexion otherwise indicated.
“ Saints: ” see on Eph 1:1 above.
Fuente: The Cambridge Bible for Schools and Colleges
Praying always – It would be well for the soldier who goes forth to battle to pray – to pray for victory; or to pray that he may be prepared for death, should he fall. But soldiers do not often feel the necessity of this. To the Christian soldier, however, it is indispensable. Prayer crowns all lawful efforts with success and gives a victory when nothing else would. No matter how complete the armor; no matter how skilled we may be in the science of war; no matter how courageous we may be, we may be certain that without prayer we shall be defeated. God alone can give the victory; and when the Christian soldier goes forth armed completely for the spiritual conflict, if he looks to God by prayer, he may be sure of a triumph. This prayer is not to be intermitted. It is to be always. In every temptation and spiritual conflict we are to pray; see notes on Luk 18:1.
With all prayer and supplication – With all kinds of prayer; prayer in the closet, the family, the social meeting, the great assembly; prayer at the usual hours, prayer when we are specially tempted, and when we feel just like praying (see the notes, Mat 6:6) prayer in the form of supplication for ourselves, and in the form of intercession for others. This is, after all, the great weapon of our spiritual armor, and by this we may hope to prevail.
Restraining prayer, we cease to fight;
Prayer makes the Christian armor bright,
And Satan trembles when he sees.
The meanest saint upon his knees.
In the Spirit – By the aid of the Holy Spirit; or perhaps it may mean that it is not to be prayer of form merely, but when the spirit and the heart accompany it. The former idea seems, however, to be the correct one.
And watching thereunto – Watching for opportunities to pray; watching for the spirit of prayer; watching against all those things which would hinder prayer; see the Mat 26:38, note, 41, note; compare 1Pe 4:7.
With all perseverance – Never becoming discouraged and disheartened; compare notes, Luk 18:1.
And supplication for all saints – For all Christians. We should do this:
(1) Because they are our brethren – though they may have a different skin, language, or name.
(2) Because, like us, they have hearts prone to evil, and need, with us, the grace of God.
(3) Because nothing tends so much to make us love others and to forget their faults, as to pray for them.
(4) Because the condition of the church is always such that it greatly needs the grace of God. Many Christians have backslidden; many are cold or lukewarm; many are in error; many are conformed to the world; and we should pray that they may become more holy and may devote themselves more to God.
(5) Because each day many a Christian is subjected to some special temptation or trial, and though he may be unknown to us, yet our prayers may benefit him.
(6) Because each day and each night many Christians die. We may reflect each night as we lie down to rest, that while we sleep, some Christians are kept awake by the prospect of death, and are now passing through the dark valley; and each morning we may reflect that today some Christian will die, and we should remember them before God.
(7) Because we shall soon die, and it will be a comfort to us if we can remember then that we have often prayed for dying saints, and if we may feel that they are praying for us.
Fuente: Albert Barnes’ Notes on the Bible
Eph 6:18-20
Praying always with all prayer and supplication in the Spirit.
Prayer and panoply
Christians have a battle to fight, an enemy to overcome. The enemy is so strong and wily that no human power can resist him. The Christian must be clad in Gods armour. Moreover, he must be armed at every point. Nothing less than the whole armour of God will avail. Not only so: the armour itself is valuable only as it is entire. It is of little consequence where the soldier is struck, if only he falls. Moreover, the Christian qualities figured in this picture of complete armour can exist and thrive only in company. Hope is nothing without faith; readiness is nothing without hope; righteousness is of faith only, and is nothing without truth; while truth finds its highest expression in righteousness. Then, as the soldier, however well protected, is useless without his sword; so Christian hope and truth and faith and righteousness get their highest sanction, and are taught their appropriate uses, by the Word of God alone–the sword of the Spirit. The Word of God and the armour of God are as necessary to each other as the captains orders are to the armed soldier; in short, this passage of Holy Scripture will be of little use to us unless we study it entire, and possess ourselves of the unity of all its parts. Consequently, we cannot understand these words in the text about prayer unless we see how they are related to what goes before. Prayer is the divinely ordained means of intercourse with God. In all that precedes we get no intimation of the personal contact of the Christian warrior with his Divine Leader. This is given us in prayer. We have the Word of God to the soldier; but in prayer we have the soldiers word with God, the contact and communion of soldier and general; and it is not without a purpose that the Word of God and prayer are brought together here. The Word of God gathers up into itself, expounds and interprets Christian truth, hope, faith, righteousness, readiness; but the Word of God becomes a living power, something to strike and to slay with, only through the living contact of the Christian with Christ, and this contact is afforded by prayer only. Now, in our text, the apostle describes some of the laws and characteristics of prayer; and these we will touch upon in the order in which he places them.
I. The variety of prayer. All prayer is the same in essence, but it takes on different modes, just as your intercourse with a friend does. It is not all asking. Sometimes it is only interchange, without any petition at all–talking to God for the pleasure of communion; sometimes a sharp, short cry for help, like Peters Lord, save me! when he felt himself sinking; sometimes merely the aspiration of the heart to God without a word; sometimes a half-conscious sympathy of thought with God; sometimes a formal, public petition; sometimes a struggle to climb over self to God. We are to pray with every prayer, with all kinds of prayer. He is not always the most prayerful man who prays most regularly or most formally, or most publicly. Sometimes more prayer is condensed into a sentence than is to be found in a whole series of prayer meetings. I never can read without emotion the story of the good old German professor, who sat studying until far into the night, and then, pushing his books wearily aside, was heard by the occupant of the next room to say, ere he lay down to rest, Lord Jesus, we are upon the same old terms.
II. The seasonableness of prayer. Praying in every season; this includes the habitual contact of the life with God everywhere. Life is full of occasions and suggestions of contact with God, and the Christian is to avail himself of them. You want God everywhere; you want His counsel in everything; your joy is incomplete, yea, empty, without His sanction and sympathy; your sorrow is unbearable without His comfort; your business lacks its one great element of success if God is left out of it; you will as surely fall under temptation as you are human, if God does not help you. Pray, therefore, with every kind of prayer, at every season.
III. The element and atmosphere of prayer–In the Spirit. What we are, comes very largely out of our surroundings; just as a taper gets much of the material for combustion out of the atmosphere. A light goes out in a vacuum. A swan cannot do his best in the air, nor an eagle in the water. So the power of prayer depends largely on the element in which it works. The only effective prayer is in the Spirit, i.e., under the impulse and direction of the Spirit of God (Rom 8:26). Otherwise, prayer is only an evidence of infirmity, like the dim burning of a candle in foul air.
1. The Spirit creates a prayerful heart (Rom 8:16). We never can truly pray at all until we can pray Our Father!
2. The Spirit suggests the substance of our prayers.
3. The Spirit reveals the love and helpfulness of God, and so encourages us to present our many and deep needs to Him.
4. The Spirit communicates Divine love to our hearts, and this love communicates warmth and enthusiasm to prayers.
5. The Spirit so identifies Himself with our case that He makes intercession for us. In other words, Gods own heart pleads for us; and our mightiest plea is there.
IV. Alertness in prayer. Being awake thereunto.
1. Keep watch over prayer. Cut that great main which leads the water from the reservoir into yonder city, and how long wilt it be ere the city is in distress? Prayer is the medium of communion with God, and without that communion there is no Christian living. No life without God, and no contact with God without prayer; so that, if Satan can cut that main, the life is in his power; and the danger is linked with the treasure, as always. Hence prayer is a thing to be watched–watched as a habit to be encouraged by practice, as a pleasure with which the Christian is to grow into a sweet familiarity by frequent communings with Him in whose presence is fulness of joy; as a duty which he neglects at the peril of his spiritual life.
2. And we must watch after prayer, to see what becomes of our prayers. He would be a strange archer who did not look to see where his arrow struck, a strange merchant who did not care whether his richly freighted ship arrived at her port or not.
3. This watching must be persistent. The conflict with temptation is lifelong; the necessity for prayer never ceases; there is always, therefore, need to watch.
V. The objects of prayer. Prayer must not be selfish. It is the language of the kingdom of God; and the kingdom of God is a community, a brotherhood. Prayer is the expression of the life of Gods kingdom, and that life is social. (Marvin R. Vincent, D. D.)
Pastor and people
I. The duty of the people.
1. Constant prayer.
(1) Private.
(2) Family.
(3) Public.
2. Habitual watchfulness.
(1) Spirit.
(2) Language.
(3) Actions.
3. Steady perseverance. This is opposed to–
(1) Indecision.
(2). Lukewarmness.
(3) Despondency.
4. Christian affection.
(1) Sincere.
(2) Ardent.
(3) Comprehensive.
II. The office of the pastor–An ambassador: one who has received a commission, and has a delegated authority. As a minister my duty is–
1. To instruct you with plainness.
2. To entreat you affectionately.
(1) By exhibiting Christ in all the loveliness of His character.
(2) By the exhibition of His work in all its suitableness and sufficiency.
(3) By dwelling on the work of the Holy Spirit, the energy by which the soul is renewed and sanctified, and made ripe for felicity.
(4) By making known the boundless love of God.
3. To warn you with faithfulness.
(1) Against erroneous doctrines.
(2) Against wicked practices.
(3) Of imminent danger.
4. To watch over you with care.
III. The text also affords me an opportunity to solicit your prayers.
1. Pray that I may preach fluently.
2. Pray that I may preach with boldness.
3. Pray that I may preach correctly.
4. Pray that I may preach successfully.
Concluding observations: From what has been said we cannot but observe–
1. The connection which subsists between a successful ministry and a praying people.
2. The importance of exemplifying all the graces of the Holy Spirit. Here is prayer, watchfulness, perseverance, comprehensive love; all these are required, and how important are they all. (W. S. Palmer.)
Subjects of intercession
I. Proper subjects of prayer.
1. Our own personal needs.
2. The needs of all our brethren in Christ–for all saints.
3. The needs of ambassadors of Christ–for me.
II. Proper method of prayer.
1. Variety in the method–all prayer, public and private, secret and social, with confession, petition, and thanksgiving.
2. Frequency–at all seasons (R.V.).
3. Seeking the help of Gods Spirit–in the Spirit (Rom 8:15; Rom 8:26).
4. Watchfulness, lest weariness overtake us.
5. Perseverance (Luk 18:1). (Family Churchman.)
Intercession
Intercession is the characteristic of Christian worship, the privilege of the heavenly adoption, the exercise of the perfect and spiritual mind. This is the subject to which I shall now direct your attention.
1. First, let us turn to the express injunctions of Scripture. For instance, the text itself: Praying in every season with all prayer and supplication in the Spirit, and abstaining from sleep for the purpose, with all perseverance and supplication for all saints. Observe the earnestness of the intercession here inculcated; in every season, with all supplication, and to the loss of sleep (see also Col 4:2; 1Th 5:25; 1Ti 2:1-2; 1Ti 2:8; 2Th 3:1; 1Co 14:3). Next consider St. Pauls own example, which is quite in accordance with his exhortations (Eph 1:16-17; Php 1:3-4; Col 1:3; 1Th 1:2). The instances of prayer, recorded in the book of Acts, are of the same kind, being almost entirely of an intercessory nature, as offered at ordinations, confirmations, cures, missions, and the like (Act 13:2-3; Act 9:4).
2. Such is the lesson taught us by the words and deeds of the apostles and their brethren. Nor could it be otherwise, if Christianity be a social religion, as it is preeminently. If Christians are to live together, they will pray together; and united prayer is necessarily of an intercessory character, as being offered for each other and for the whole, and for self as one of the whole.
3. But the instance of St. Paul opens upon us a second reason for this distinction. Intercession is the especial observance of the Christian, because he alone is in a condition to offer it. It is the function of the justified and obedient, of the sons of God, who walk not after the flesh but after the Spirit; not of the carnal and unregenerate. God heareth not sinners; nature tells us this; but none but God Himself could tell us that He will hear and answer those who are not sinners; for when we have done all, we are unprofitable servants, and can claim no reward for our services. But He has graciously promised us this mercy, in Scripture, as the following texts will show: Jam 5:16; 1Jn 3:22; Joh 15:7-15.
4. The history of Gods dealings with Abraham will afford us an additional lesson, which must be ever borne in mind in speaking of the privilege of the saints on earth as intercessors between God and man (see also Exo 20:12; Jer 35:18-19; Dan 10:2-14; Mar 9:29).
5. Why should we be unwilling to admit what is is so great a consolation to know? Why should we refuse to credit the transforming power and efficacy of our Lords sacrifice? Surely He did not die for any common end, but in order to exalt man, who was of the dust of the field, into heavenly places. He died to bestow upon him that privilege which implies or involves all others, and brings him into nearest resemblance to Himself, the privilege of intercession. This, I say, is the Christians especial prerogative; and if he does not exercise it, certainly he has not risen to the conception of his real place among created beings. He is made after the pattern and in the fulness of Christ–he is what Christ is. Christ intercedes above, and he intercedes below. Why should he linger in the doorway, praying for pardon, who has been allowed to share in the grace of the Lords passion, to die with Him and rise again? He is already in a capacity for higher things. His prayer thenceforth takes a higher range, and contemplates not himself merely, but others also. To conclude. If anyone asks, How am I to know whether I am advanced enough in holiness to intercede? he has plainly mistaken the doctrine under consideration. The privilege of intercession is a trust committed to all Christians who have a clear conscience and are in full communion with the Church. We leave secret things to God–what each mans real advancement is in holy things, and what his real power in the unseen world. Two things alone concern us, to exercise our gift and make ourselves more and more worthy of it. (J. H. Newman, D. D.)
Prayer
1.The apostle here supposes our obligation to prayer to be so plain, that every rational mind will see it, and so important, that every pious heart will feel it. Therefore, instead of adducing arguments to prove the duty, he rather points out the manner in which it should be performed.
2. Prayer is of several kinds: social and secret, public and domestic, stated and occasional; and it consists of several parts: confession, supplication, intercession, thanksgiving.
3. The apostle next instructs us concerning the manner in which our prayers should be offered.
(1) The first thing necessary in prayer is faith, or a believing view of Gods providential government, and of the wisdom and goodness with which it is administered.
(2) Our desires must be good and reasonable.
(3) Attention of mind, collection of thought, and warmth of affection, are qualifications required in prayer.
(4) That our prayers may be acceptable to God, they must be accompanied with justice to men.
(5) Charity is an essential qualification in prayer.
(6) We must bring before the throne of God a meek and peaceable spirit.
(7) Our prayers must be accompanied with a sense of, and sorrow for, sin.
(8) We must persevere in prayer.
4. The apostle here teaches us the duty of intercession for others. The goodness of God is the foundation of prayer. If God is good to others, as well as to us, there is the same ground on which to offer our social intercessions, as our personal petitions. (J. Lathrop, D. D.)
The necessity of prayer
Whatever may be the character of other military men, the Christian soldier must be a man of prayer. This will appear both from his own wants, and from the character of the Captain of his salvation. Among your wants we may point to your weakness. You have a great battle to wage against a great enemy. The serried hosts of Marathon or Waterloo, drawn out in long and splendid array, might well have appalled even an experienced soldier whose office called him to draw his sword for that desperate battle strife; but the hosts of Marathon and Waterloo were trifles compared With the principalities and powers with which you must contend. And what are you against such a gigantic enemy? an enemy whose legions are almost countless, whose adroitness and long experience are unequalled amongst all Gods creatures, and whose long marches have been signalized with such numberless victories? What are you in yourself but dust and ashes, but a poor, weak, helpless worm? in your natural state fitly described by inspiration as without strength, and even when introduced into the kingdom of Gods dear Son, still constrained to say, In me, that is, in my flesh, dwelleth no good thing: when I would do good, evil is present with me. Utterly imbecile as to the conquest of your own evil passions, how can you in your own strength stand against the principalities and powers, and wiles of the devil? The necessity for prayer to the Christian soldier appears also from his ignorance. However much he may have known and sadly felt of the wiles of the devil, he has not yet learned the whole of his devices. Satans empire is a deep abyss; it is a school in which, however large your experience, you will still be a learner to your dying day. As regards many of the wiles of Saran, and many of the purposes of Gods providence and grace, we are the veriest babes. These considerations are further enforced by the character of the Captain of your salvation. He is, first of all, able to understand perfectly your wants. As God, He is omniscient. Consider, also, that the Captain of your salvation is possessed of infinite power. The strength and ability to carry out their purposes with all creatures is limited. Some possess this attribute in larger measure than others, but with all it has its bounds. But your Leader is Divine, and with Him all things are possible. We are further encouraged to call on God our Saviour in the midst of our spiritual march, by the fact that He has a heart of the most tender sensibilities and sympathies. Are you tempted, desponding, sorrowing, suffering in mind, body, or estate? Are you wrestling hard against the principalities and powers of Satan, or against the cravings of flesh and blood? Does the battle seem long, the odds much against you, the result uncertain, and your helpers far away? Soldier of the Cross, thy conflicts are not unseen nor unpitied; thy Helper is not far away; thy sorrows will not be greater than thou canst bear, nor thy foes prove too much for thee. Although unseen by mortal eyes, He who called you from darkness to light is very near you; He has a feeling for your infirmities, and declares He will never leave nor forsake you. (J. Leyburn, D. D.)
Praying always
We consider that the word always in the text is not satisfied by a mans having stated times for prayer–by his offering up prayer every morning and night, but that it requires a prayerful mind–a mind at all times apt for prayer. He prays always who feels the duty and the privilege of communing with God at all times and under all circumstances; not only when God is chastening him, but when He is crowning him with loving kindness; not only in adversity, but in prosperity; who has wants to express when to the eye of the world every want seems satisfied; who has desires to breathe as well when his cup runneth over as when, hungry and thirsty, his soul fainteth in him. He prays always, not, indeed, who is always on his knees, or always engaged with specific acts of devotion, for this were impossible, and if possible, inconsistent with the appointed duties of life; but he who carries a prayerful spirit into every occupation and every condition; who never feels as if it would be a violent transition, in any company or under any Circumstances, to address himself to God, so truly has he God in all his thoughts, so pervaded is the whole train and current of his being with the consciousness that of Him, and through Him, and by Him, are all things. But there must be true religion, the religion of the heart, before there can be this praying always. Let it be observed, that all prayer supposes a sense of want to be supplied, and a consciousness that the supply can come only from God. In this way you may readily see how it comes to be a test of depth and sincerity in religion, that there should be perseverance in prayer. Judge yourselves, your religion, by such a test as this. A really godly man carries with him a prayerful mind into every scene and every occupation. Be not content till you have–what as fallen and ruined creatures in a state of peril you ought to have–an abiding sense of abiding want; so that at no moment are you at a loss what to ask for, and at none at a loss whom to ask it from. Till you have this–this which will lead you to pray in the crowd as well as in solitude–this which will keep the heart ever sitting at Gods gate, the spirit ever bent on intercourse with heaven–your religion is at best that of the hypocrite or the formalist. You do not live in an atmosphere of prayer, the atmosphere which a genuine Christian weaves around him, and carries with him. You are still at a distance from conformity such as that of our text, Praying always with all prayer and supplication in the Spirit. And here we would desire to point out to you that such constant and intimate communion as is indicated by our text can only take place where there is delight in God, and a feeling that His service is indeed perfect freedom. This is the secret of a Christian being always ready for prayer. He delights in God; he draws his happiness from God. We have yet to throw rapidly together certain reasons for that inconstancy in prayer, which is one great sign of a defective religion. You are not now, it may be, regular in prayer; but you have had your times of prayer–times when you performed that great duty with considerable care, though you have gradually relaxed, and then perhaps omitted it altogether. Now, how came this to pass? How was it that you did not arrive at the praying always with all prayer and supplication in the Spirit? Probably you left off praying because you were not willing to leave off sinning. Habitual prayer and habitual sin cannot exist long together. Sin will make you uneasy in prayer, or prayer will make you uneasy in sin. It was a good saying of some of the old divines–Praying will make a man leave off sinning, or sinning will make a man leave off praying. May not this be the explanation of your not praying always unto God? There was some favourite passion which you persisted in indulging, even whilst you persisted in praying. Perhaps–for this is possible, this is even common–perhaps you indulged the very passion against which you were praying: the prayer serving as a sort of sop to the conscience–a make-believe, that whilst you did the wrong thing, you had the wish, though not the power, to do the right. No wonder, if before long you left off praying. Be more honest another time. If you are secretly determined on continuing in sin, if you are not sincerely desirous of overcoming that sin, do not mock God by praying against that sin. And take it as a general rule, that prayer will be only by fits and starts; that there will never be such a habit of prayer, such a prayerfulness of spirit, as to justify the expression, praying always with all prayer and supplication in the Spirit, unless you are at war with sin; unless you strive with all diligence to keep under those evil propensities, the indulgence of which, as it grieves Gods Spirit, will necessarily hinder, and at last silence, supplication. For here you are to observe another great reason why, where there is no depth in religion, there will be no perseverance in prayer. You should mark the expression in the text, supplication in the Spirit. Fervent, effectual, importunate prayer is the utterance of Gods Spirit, making intercession within us. It is not our own voice, for we know not what we should pray for as we ought; we have to be taught how to pray, and our constant prayer should be for the spirit of prayer. But this is what the hypocrite and the formalist are either ignorant or unmindful of. They pray in their own strength; they have no consciousness of their inability for the very act in which it is their duty to engage; not an inability which exonerates them from the duty, but an inability which should make them seek Divine help for its discharge. Praying not in dependence on the Holy Spirit is but swimming in the wide sea, where there is nothing to lay hold on–a few desperate struggles, and then a sinking down in death. If, then, you would learn to pray always unto God, keep much in mind that the Spirit must help your infirmities. When you kneel down for prayer, pray that you may pray; do not proceed at once to the remembering and expressing other wants; confine yourselves to the one great want of the Spirit of grace and supplication. That obtained, you will pray the effectual fervent prayer, even though, as the apostle saith, it may be with groanings that cannot be uttered; that withheld, your prayer will bring down no blessing from above, however fluent it may have been in expression. (H. Melvill, B. D.)
The triumphs of the praying life
I stood lately in St Pauls Cathedral, and saw many monuments raised to English heroes, on which were written a list of their victories. But what monument could hold the list of triumphs won by prayer; triumphs gained in drawing room and garret, in palace and hovel, in prison cell and workhouse ward, in noisy barracks and tossing ships, or hospital couches wet with tears of agony, by empty cradles, and by new made graves? These are the victories won on battlefields of sorrow, of trial, of loss, of temptation, where the fighting was harder than at Marathon, or Austerlitz, or Waterloo; victories of faith, victories won by prayer. The history of the Church of Christ is the history of these triumphs. And take heed how you pray.
1. Then, pray faithfully, believing that God can and will answer you, though not, perhaps, just as you expect. Many prayers are wasted because they are without faith; those who utter them are just trying an experiment to see whether God will hear and answer or not.
2. Next, pray persistently; dont be disheartened because God does not answer at once.
3. Next, pray submissively, striving to give up your will to Gods will.
4. Next, pray simply. Some people pick out the longest and hardest words when they speak to God. (H. J. Wilmot-Buxton, M. A.)
The power of prayer
Prayer, which is of supreme necessity both for our own defence and for the destruction of the kingdom of darkness, cannot be properly described as part of the defensive armour which we are to wear, or as one of the weapons which we are to wield. It, is an appeal to the Divine strength and to Divine grace. To speak of the power of prayer, as though prayer itself were a spiritual force, is misleading. In prayer, human weakness invokes Divine protection and Divine support. We pray because our position in relation to God is a position of absolute dependence. Apart from Him we can do nothing. And in the spiritual life no system of secondary laws comes between Him and us. In the inferior provinces of our activity we are environed by the unchanging order of the physical universe; the Divine energy is voluntarily limited by natural laws; without any direct appeal to God we can command physical forces by a knowledge of the fixed methods of their action. But the higher life is a perpetual miracle. In the spiritual universe the Divine will works freely, and we have to do, not with forces which act under the restraint of fixed laws, but with a personal Will. God is the Fountain of our life and of our strength; but the streams flow, not under the compulsion of necessity, but according to His free volitions. We therefore pray that the life and the strength may he ours. Our dependence upon God is constant, and therefore our prayers should be constant. With the chances and changes of life our necessities are infinitely varied, and our prayers should be equally varied. Our opportunities for prayer are not always the same; sometimes we must pray alone, sometimes we can pray with others; sometimes our prayers must be brief, sometimes they may be prolonged. At all times, to pray aright, we must have the illumination and gracious aid of the Divine Spirit. (R. W. Dale, LL. D.)
Prayer acts upon God
Habitual intercession for others is one of the surest correctives of the tendency to regard prayer as deriving its chief value and importance–not from the fact that God listens to us when we pray, and gives us what we ask for–but from the influence which devotional thought, the confession of sin and of weakness, the grateful acknowledgment of Gods goodness, and the contemplation of Gods eternal majesty and glory, exert on our own spiritual life. None of us can escape altogether from the prevailing temper of our time. Those of us who think that we are least affected by the currents of contemporary thought feel their power. The tendency to eliminate the supernatural element from the spiritual as well as the physical universe is affecting the whole life of the Church. Christian people can understand that when they pray their devotional acts exert a reflex influence on their own minds and hearts; but to expect a direct answer from God requires a vigorous faith; and to this faith I fear that many of us are unequal. If Christian men are in trouble they are conscious that their hearts are lighter after they have spoken to God about it, just as their hearts are lighter when they have spoken about it to a friend; and they suppose that this kind of relief is all that they have a right to look for. They pray for stronger faith, and they suppose that it is by their own thoughts about God and His great goodness, thoughts which are made more vivid by the act of prayer, that their faith is to be Strengthened. Or if they pray that their love for God may become more ardent, they imagine that it is by the very excitement of praying for it that the result is to be obtained. They think that their prayer will be ineffective if, while they pray, their hearts are not flooded with emotion; they are satisfied if the emotion comes, and if, to use their own words, they feel better when the prayer is over. It is no doubt true that religious thought and communion with God purify, invigorate, and ennoble the soul; but if when we pray we think only or chiefly of the effect of prayer upon ourselves, instead of thinking of its effect in inducing God to grant us what we pray for, we misapprehend the nature of the act. When your child comes to you hungry or thirsty, and asks for food or drink, the child expects you to do something in answer to its request. It does not suppose that the mere act of asking will satisfy its hunger or quench its thirst; and so when we ask God for spiritual wisdom and strength we are not to imagine that the mere asking will make us wiser and stronger. God teaches us and God strengthens us, in answer to our prayer. (R. W. Dale, LL. D.)
Prayer for others
The duty of praying for others is frequently inculcated in the New Testament. It is one of the obligations arising from the great law which makes it impossible for any of us to live an independent and an isolated life. We are members of one body; if one member suffers, all the members suffer with it; if one member is strong and healthy, all the members share the health and strength. We are not fighting a solitary battle. We belong to a great army, and the fortunes of a regiment in a remote part of the field may give us an easy victory, or increase the chances of our defeat. We are to offer supplication for all the saints. (R. W. Dale, LL. D.)
A share in others moral victories through prayer
There are Christian people whose life is so far removed from excitement, agitation, and peril, that they seem to have no opportunities for winning great moral victories; their powers are very limited, and they are not appointed to tasks of great difficulty and honour. Let them resolve to have their part in the righteousness of their comrades who face the fiercest dangers, and in the fame of the very chiefs and heroes of the great army of God. Let them pray for all the saints, and their prayers will give courage, endurance, and invincible fidelity to those who are struggling with incessant temptations. Some Christian brother, who under the stress of bad trade and unexpected losses is almost driven to dishonesty, will preserve his integrity. Some young man, who is no longer sheltered by the kindly defence of a religious home, and who is surrounded by companions that are trying to drug his conscience, to excite his passions, and to drag him down into vice, will stand firm in his fidelity to Christ. Some poor woman, harassed by anxiety, worn down by unkindness, will receive strength to bear her sorrows with patience, and will rise to a lofty faith in the righteousness and love of God. The feverish passion for wealth will be cooled in some Christian merchant, and he will obey the words of Christ charging him to seek first Gods kingdom and Gods righteousness. Some Christian statesman will have a clearer vision of Divine and eternal things, and the vision will enable him to master the impulses of personal ambition and to care only for serving Christ by serving the State. Saintly souls will become more saintly. New fervour will kindle in many a heart already glowing with apostolic zeal for the glory of God and the salvation of men. New gifts of wisdom and of utterance will be conferred on some who are already conspicuous for their spiritual power and their spiritual achievements. By constant and earnest intercession for all the saints, those who are living in quiet and obscure places may share the honours and victories of all their comrades, may have some part in the praise of their holiness, and some part in their final reward. (R. W. Dale, LL. D.)
Christian watchfulness
None are so likely to maintain watchful guard over their hearts and lives as those who know the comfort of living in near communion with God. They feel their privilege, and will fear losing it. They will dread falling from their high estate, and marring their own comforts by bringing clouds between themselves and Christ. He that goes on a journey with a little money about him takes little thought of danger, and cares little how late he travels. He, on the contrary, that carries gold and jewels, will be a cautious traveller; he will look well to his roads, his horses, and his company, and run no risks. The fixed stars are those that tremble most. The man that most fully enjoys the light of Gods countenance will be a man tremblingly afraid of losing its blessed consolations, and jealously fearful of doing anything to grieve the Holy Ghost. (Bishop Ryle.)
Watching unto prayer
A mother sends a letter to her much-loved son in India; and how she watches for the return of an answer! A merchant invests an amount of money in some speculation, and how he watches for the success of the scheme, and the repayment of his money with satisfactory interest. A farmer for the first time sows his land with grain, and how he watches for the blade, the ear, the full corn in the ear, and the ripened corn to be gathered into the barn; so should Christians, after they have sent up their prayers to heaven, wait and watch for the return of answers. (John Bate.)
Praying always
Prayer, then, though not a specific part of the Christian armour, is a necessary preparative to the battle. It is the tongue of war which is to summon the scattered forces together, to marshal them in their appointed order,. animating by its spirit stirring voice all the faculties and powers of the soul; and, in times of danger and fainting, sound an alarm in the ears of heaven. The true Christian soldier will love prayer even as the absent patriot loves the anthems of his native home.
I. Let us, first, consider what is meant by this expression, praying always. How can the Christian be always in prayer?
1. Well, first, the expression means, that there should be a holy regularity in our habits of prayer.
2. Again, by praying always is meant, that you should pray in every condition and circumstance of life; that is, in sickness you should pray for patience, and in health you should pray for a thankful heart; in prosperity you should pray that you should not forget God, and in adversity you should pray that God may not forget you. It is not enough to seek God in times of our tribulation only, we must seek Him in times of our wealth.
3. Further: by praying always, no doubt, is meant, that we should make everything a matter of prayer.
4. Once more. By praying always, the apostle means, that prayer should be the pervading habit of the Christians life–that it should be as a leaven fermenting the whole substance of our moral being; a sentinel continually keeping watch over our unguarded moments; a sanctified enclosure fencing us round by the protection and presence of God. Prayer, like Him to whom it is addressed, knows nothing of our finite magnitude and relations. They are all lost sight of in their relation to the Infinite and the Eternal–to their bearing on our preparation for a state of everlasting existence.
II. But let us consider, secondly, the comprehensive form of the precept which is here given–With all prayer and supplication. The two words here chosen by the apostle are, without doubt, sometimes used interchangeably in Scripture. But there is an etymological difference between them, suggesting that we consider prayer as having reference to petitions for some good to be desired, whilst supplication be referred to petitions for evils to be avoided. Acting upon this definition, we are first taught to pray with all prayer–that is, with prayer for all good things. And this rule should be extended even to those blessings which at first sight we might think it lawful to ask of God without limitation and without reserve–I mean those which relate to our spiritual happiness. With all prayer and supplication–that is, as we have supposed, with all deprecation of evil–with prayer, that things really hurtful to us may be kept away. But here, as in the other case, God alone must be the judge of what the evil is.
III. But note, in the last place, the internal assistance we are taught to look for in the performance of this duty–Praying always with all prayer and supplication in the Spirit. The expression is obviously the same as that which we have in the Epistle of Jude–Praying in the Holy Ghost; and it refers to the promised assistance of that Divine Agent when we know not what to pray for as we ought. Praying in the Spirit, therefore, is to pray in that spirit of grace and supplication which the Holy Ghost alone can bestow–to pray in that spirit of adoption, whereby we cry, Abba, Father! And further, by praying in the Spirit is meant, that we should pray in a right mind–that we should pray fervently–that we should pray with a consciousness that there is an assisting Power to help us. For the Spirit of God not only originates holy desires, but it actuates, it maintains, it cherishes, it keeps alive all praying influences in the heart. Such, brethren, is the great duty with which the apostle shuts up his description of our spiritual warfare. He does not, indeed, make prayer a part of the spiritual equipment, because it is the life, and strength, and safeguard of the whole. You must gird on your sword, and pray; you must bind on your sandals, and pray; you must buckle on your breastplate, and pray. In all things there must be a simultaneous outgoing of that which is to give effect to all the weapons you employ in your spiritual encounter. No prayer, no victory. (D. Moore, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. Praying always] The apostle does not put praying among the armour; had he done so he would have referred it, as he has done all the rest, to some of the Grecian armour; but as he does not do this, therefore we conclude that his account of the armour is ended, and that now, having equipped his spiritual soldier, he shows him the necessity of praying, that he may successfully resist those principalities, powers, the rulers of the darkness of this world, and the spiritual wickednesses in heavenly places, with whom he has to contend. The panoply, or whole armour of God, consists in,
1. the girdle;
2. the breast-plate;
3. the greaves;
4. the shield;
5. the helmet; and
6. the sword. He who had these was completely armed.
And as it was the custom of the Grecian armies, before they engaged, to offer prayers to the gods for their success, the apostle shows that these spiritual warriors must depend on the Captain of their salvation, and pray with all prayer, i.e. incessantly, being always in the spirit of prayer, so that they should be ever ready for public, private, mental, or ejaculatory prayer, always depending on HIM who can alone save, and who alone can destroy.
When the apostle exhorts Christians to pray with all prayer, we may at once see that he neither means spiritual nor formal prayer, in exclusion of the other. Praying, , refers to the state of the spirit as well as to the act.
With all prayer] Refers to the different kinds of prayer that is performed in public, in the family, in the closet, in business, on the way, in the heart without a voice, and with the voice from the heart. All those are necessary to the genuine Christian; and he whose heart is right with God will be frequent in the whole. “Some there are,” says a very pious and learned writer, who use only mental prayer or ejaculations, and think they are in a state of grace, and use a way of worship far superior to any other; but such only fancy themselves to be above what is really above them; it requiring far more grace to be enabled to pour out a fervent and continued prayer, than to offer up mental aspirations.” Rev. J. Wesley.
And supplication] There is a difference between , prayer, and , supplication. Some think the former means prayer for the attainment of good; the latter, prayer for averting evil. Supplication however seems to mean prayer continued in, strong and incessant pleadings, till the evil is averted, or the good communicated. There are two things that must be attended to in prayer.
1. That it be , in every time, season, or opportunity;
2. That it should be , in or through the Spirit-that the heart should be engaged in it, and that its infirmities should be helped by the Holy Ghost,
Watching thereunto] Being always on your guard lest your enemies should surprise you. Watch, not only against evil, but also for opportunities to do good, and for opportunities to receive good. Without watchfulness, prayer and all the spiritual armour will be ineffectual.
With all perseverance] Being always intent on your object, and never losing sight of your danger, or of your interest. The word implies stretching out the neck, and looking about, in order to discern an enemy at a distance.
For all saints] For all Christians; for this was the character by which they were generally distinguished.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Praying always; i.e. in every opportunity, so often as our own or others necessities call us to it, 1Th 5:17.
With all prayer and supplication; prayer, when opposed to supplication, seems to signify petitioning for good things, and supplication the deprecating of evil, 1Ti 2:1.
In the Spirit; either our own spirit, with which we pray, so as not to draw nigh to God with our mouth only, as Isa 29:13; or rather, the Holy Spirit of God, by whose assistance we pray, Rom 8:26,27; Jude 1:20.
Watching thereunto; to prayer, in opposition to sloth and security: see Mat 26:41; Col 4:2; 1Pe 4:7.
With all perseverance; constancy and continuance in prayer in every condition, adverse as well as prosperous, though prayer be not presently answered, Luk 18:1.
And supplication for all saints; not only for ourselves, but for our brethren in the world, none being in so good a condition but they may need our prayers.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. alwaysGreek, “inevery season”; implying opportunity and exigency(Col 4:2). Paul uses the verywords of Jesus in Lu 21:36 (aGospel which he quotes elsewhere, in undesigned consonance with thefact of Luke being his associate in travel, 1Co 11:23;1Ti 5:18). Compare Luk 18:1;Rom 12:12; 1Th 5:17.
with allthat is, everykind of.
prayera sacred termfor prayer in general.
supplicationa commonterm for a special kind of prayer [HARLESS],an imploring request. “Prayer” for obtainingblessings, “supplication” for averting evils which we fear[GROTIUS].
in the Spiritto bejoined with “praying.” It is he in us, as the Spiritof adoption, who prays, and enables us to pray (Rom 8:15;Rom 8:26; Gal 4:6;Jdg 1:20).
watchingnot sleeping(Eph 5:14; Psa 88:13;Mat 26:41). So in the temple aperpetual watch was maintained (compare Anna, Lu2:37).
thereunto“watchingunto” (with a view to) prayer and supplication.
withGreek,“in.” Persevering constancy (“perseverance”)and (that is, exhibited in) supplication are to be theelement in which our watchfulness is to be exercised.
for all saintsas noneis so perfect as not to need the intercessions of his fellowChristians.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Praying always with all prayer and supplication in the spirit,…. The last weapon is prayer, and takes in all sorts of prayer, mental and vocal, public and private; and every branch of it, as deprecation of evils, petitions for good things, and thanksgiving for mercies: and which should be used always: this stands opposed to such who pray not at all, or who have prayed, but have left it off; or who pray only in distress, and it suggests, that a man should pray as often as he has an opportunity; and particularly, that he should make use of it in times of darkness, desertion, and temptation: and this, when performed aright, is performed “in the Spirit”; with the heart, soul, and spirit engaged in it; it is put up with a true heart, and a right spirit, and without hypocrisy; in a spiritual way, and with fervency, and under the influence, and by the assistance of the Spirit of God.
And watching thereunto; either to the word, as a direction for prayer, or to prayer itself; for opportunities to pray for the assistance of the Spirit in prayer, for an answer of it, and to return thanks for blessings when bestowed; and against all dependence on it, and against Satan’s temptations, and our own corruptions with respect to it:
with all perseverance; in it, notwithstanding what Satan and an unbelieving heart may suggest to the contrary:
and supplication for all saints; of every nation, age, sex, and condition, in all places, and of every denomination. So Christ taught his disciples to pray, saying, our Father, suggesting, that they were not only to pray for themselves, but for all the children of God.
Fuente: John Gill’s Exposition of the Entire Bible
At all seasons ( ). “On every occasion.” Prayer is needed in this fight. The panoply of God is necessary, but so is prayer.
“Satan trembles when he sees The weakest saint upon his knees.”
Fuente: Robertson’s Word Pictures in the New Testament
Always [ ] . Incorrect. It means on every occasion. Rev., at all seasons. Compare Luk 21:36.
With all prayer and supplication [ ] . Prayer is general, supplication special. Dia with is literally through; that is, through the medium of. All, lit., every. Prayer is of various kinds, formal, silent, vocal, secret, public, petitionary, ejaculatory – shot upward like a dart (jaculum) on a sudden emergency. Compare Psa 5:1, 2.
Watching thereunto [ ] . Compare Col 4:2. For watching, see on Mr 13:33, 35. Thereunto, unto prayer, for occasions of prayer, and to maintain the spirit of prayer. One must watch before prayer, in prayer, after prayer.
Perseverance [] . Only here. The kindred verb proskarterew to continue, occurs often. See on Act 1:14.
Fuente: Vincent’s Word Studies in the New Testament
1) “Praying always in the Spirit” (proseuchomsnoi en panti kairo en pneumati) “Continually praying in every season (in every condition or circumstance of time) in (the) Spirit,” or sincerity, Luk 18:1. As one stands in warfare, ready for combat, to be an effective stand, though girded with proper armor, one must be instant in prayer, constant, honest, earnest Spiritual prayer, Col 4:2-3; 1Th 5:17-18; Act 1:14; Act 2:42; Act 6:4.
2) “With all prayer and supplication” (dia pases proseuches kai deescos) “By means of all prayer and petition.” Here, variety and earnestness in every element of prayer is emphasized, such as: (1) confession, (2) request for pardon, (3) thanksgiving, (4) praise, (5) petition for others, and (6) petition for personal needs, Rom 12:12.
3) “And watching thereunto” (kai eis auto agrupnountes) “And with reference to prayer (also) watching,” watchfulness, readiness, with a view to never neglect prayer, either in preparation for or in time of engagement in the Christian warfare. One is never to be drowsy or listless while standing as a sentry guard. He must be alert, attentive, awake, vigilant in intercession, never give up, Mar 13:33.
4) “With all perseverance and supplication” (en pase proskarteresei kai deesei) “In all perseverance and petition,” or in every kind of perseverance and supplication for others, Luk 21:36.
5) “For all saints” (peri panton ton hagion) “Concerning or relating to all the saints,” the church as the housekeeper of God, administrator of His worship and work on earth. Only when we pray for others of the brotherhood may we pray for ourselves, 1Ti 2:1-8.
Fuente: Garner-Howes Baptist Commentary
18. Praying always with all prayer. Having instructed the Ephesians to put on their armor, he now enjoins them to fight by prayer. This is the true method. To call upon God is the chief exercise of faith and hope; and it is in this way that we obtain from God every blessing. Prayer and supplication are not greatly different from each other, except that supplication is only one branch of prayer
With all perseverance. We are exhorted to persevere in prayer. Every tendency to weariness must be counteracted by a cheerful performance of the duty. With unabated ardor we must continue our prayers, though we do not immediately obtain what we desire. If, instead of with all perseverance, some would render it, with all Earnestness, I would have no objection to the change.
But what is the meaning of always? Having already spoken of continued application, does he twice repeat the same thing? I think not. When everything flows on prosperously, — when we are easy and cheerful, we seldom feel any strong excitement to prayer, — or rather, we never flee to God, but when we are driven by some kind of distress. Paul therefore desires us to allow no opportunity to pass, — on no occasion to neglect prayer; so that praying always is the same thing with praying both in prosperity and in adversity.
For all saints. There is not a moment of our life at which the duty of prayer may not be urged by our own wants. But unremitting prayer may likewise be enforced by the consideration, that the necessities of our brethren ought to move our sympathy. And when is it that some members of the church are not suffering distress, and needing our assistance? If, at any time, we are colder or more indifferent about prayer than we ought to be, because we do not feel the pressure of immediate necessity, — let us instantly reflect how many of our brethren are worn out by varied and heavy afflictions, — are weighed down by sore perplexity, or are reduced to the lowest distress. If reflections like these do not rouse us from our lethargy, we must have hearts of stone. But are we to pray for believers only? Though the apostle states the claims of the godly, he does not exclude others. And yet in prayer, as in all other kind offices, our first care unquestionably is due to the saints.
Fuente: Calvin’s Complete Commentary
CRITICAL AND EXPLANATORY NOTES
Eph. 6:18. Praying always with all prayer and supplication in the Spirit.Here we have the recognition of a directing Superior. The true soldier fights under the direction of his . The sounds of strife are dying away in this verse.
Eph. 6:20. An ambassador in bonds.R.V. in chains. Sustaining the honour of Christ under personal indignity. That I may speak boldly.It needed not only the apostles own, but his readers prayers to enable him to speak freely within stroke of the lions paw (2Ti. 4:17).
MAIN HOMILETICS OF THE PARAGRAPH.Eph. 6:18-20
The Programme of Prayer.
I. Prayer should be constant and varied in its methods.Praying always with all prayer and supplication (Eph. 6:18). The Christian warrior is armed from head to foot with the girdle, the breastplate, the greaves, the shield, the helmet, and the sword; no weapon of defence or offence is wanting; it would seem as if nothing was needed to complete the equipment. The one essential now is the spirit and courage to fight, to use the spiritual weapons with dexterity and effect; and the power to do this is secured by prayer. Prayer should be constant; the soul should be ever in a praying mood; and supplication, earnest entreaty, should be used in the special emergencies that occur in the battle of life. Praying always with all prayer: all kinds and methods of prayer should be employedprayer in public aided by the sympathy and inspiration of numbers, in private when alone with God, in the family, in the whirl of business, in the stress of battle, in the intervals of recreation, in the heart without a voice and with the voice from the heart. The earnest and needy soul will find its own way of keeping up a prayerful intercourse with God. Some there are, said Wesley, who use only mental prayer or ejaculations, and think they are in a state of grace and use a way of worship far superior to any other; but such only fancy themselves to be above what is really above them, it requiring far more grace to be enabled to pour out a fervent and continued prayer than to offer up mental aspirations.
Warrior, that from battle won,
Breathest now at set of sun;
Woman, oer the lowly slain,
Weeping on his burial plain!
Ye that triumph, ye that sigh,
Kindred by one holy tie:
Heavens first star alike ye see
Lift the heart and bend the knee.
Hemans.
II. Prayer is prompted and sustained by the divine Spirit.Praying in the Spirit (Eph. 6:18). The Spirit is the author and element of the believers life in Christ. It is He who gives the grace and power to pray; He helps our infirmities, and intercedes for us and in us. Prayer is one of the highest exercises of the soul, and achieves its loftiest triumphs under the inspiration and help of the Spirit. He suggests topics for prayer, proper times and seasons, imparts urgency and perseverance in supplication, and He alone makes prayer effectual.
III. Prayer should be accompanied with persevering vigilance.Watching [keeping awake] thereunto with all perseverance and supplication (Eph. 6:18). We must not only watch and pray, but watch while we pray. Watch against wandering thoughts, against meaningless and insincere petitions, against the seductive suggestions of the tempter, and against the tendency to trust in our prayers or in our earnestness rather than in God, whose help we supplicate. With all perseverance means a sustained, unsleeping, and unresting vigilance. The word implies stretching out the neck and looking about in order to discern an enemy at a distance. Without watchfulness prayer and all the spiritual armour will be unavailing. The best-appointed army, over-confident in its strength, has suffered inglorious defeat by neglecting to watch. The wakeful and earnest suppliant must persist in prayer, undaunted by opposition and unwearied by delay.
IV. Prayer should be offered on behalf of the Church in general.For all saints (Eph. 6:18). Prayer that in its nature is generous and comprehensive is apt to become selfish and narrowed down into despicable limits. The man prays best for himself who prays most earnestly for others. Prayer for ourselves must broaden out into a catholic intercession for all the servants of our Master, for all the children of the household of faith. By the bands of prayer we are knit togethera vast multitude of saints throughout the earth, unknown by face or name to our fellows, but one in the love of Christ and in our heavenly calling and all engaged in the same perilous conflict. All the saints were interested in the faith of the Asian believers; they were called with all the saints to share in the comprehension of the immense designs of Gods kingdom. The dangers and temptations of the Church are equally far-reaching; they have a common origin and character in all Christian communities. Let our prayers at least be catholic. At the throne of grace, let us forget our sectarian divisions. Having access in one Spirit to the Father, let us realise in His presence our communion with all His children (Findlay).
The saints in prayer appear as one,
In word and deed and mind;
While with the Father and the Son
Sweet fellowship they find.
Nor prayer on earth is made alone
The Holy Spirit pleads;
And Jesus on the eternal throne
For sinners intercedes.
J. Montgomery.
V. Prayer should be definite and special in its petitions.
1. For the preacher of the gospel in unfavourable circumstances. And for me an ambassador in bonds (Eph. 6:19-20). An ambassador, being the representative of his king, his person was in all civilised countries held sacred, and it was regarded as the greatest indignity and breach of faith to imprison or injure him. Contrary to the lights of nations, this ambassador of the King of heaven was put in chains. Even Paul, with all his magnificent endowments, felt the need for the prayers of Gods people and craved for them. The fortunes of the gospel were bound up with his life, and he was now suffering for his courageous defence of the truth. It was of immense importance to the early Church that he should be true and faithful in this crisis, and he asks for the prayers of Gods people that he may be sustained and the gospel victorious. Here was a definite and special theme for prayer. Occasions of great peril evoke the spirit of earnest supplication. It is an aid to devotion to have some one to specially pray for.
2. For courage and facility in unfolding the mystery of the gospel he feels constrained to declare.That utterance may be given unto me, that I may make known the mystery of the gospel, that therein I may speak boldly, as I ought to speak [as I must needs speak] (Eph. 6:19-20). The apostolic prisoner was more concerned about his message than his own fate. He hailed the occasion of His defence before the civil authorities as an opportunity for unfolding and enforcing the gospel, for preaching which he was now in chains. He feels the gravity of the crisis, and he is nervously anxious to do justice to his grand theme. Clear as was his insight and firm as was his grasp of the leading truths of the gospel, he invokes the prayers of the Ephesian saints that God may give him liberty and power in their exposition, and that he may win converts to the truth from the midst of his enemies. The pulpit will become a greater power if the people of God pray fervently and unitedly for the ambassadors of Christ. Prayer is more potent in winning souls than the logic and eloquence of the preacher.
Lessons.
1. The topics for prayer are abundant and ever present.
2. Prayer nerves the soul with divine power.
3. Earnest and believing prayer will prevail.
GERM NOTES ON THE VERSES
Eph. 6:18-20. Praying with all Prayer.
I. The apostle supposes our obligation to prayer to be so plain that every rational mind will see it, and so important that every pious heart will feel it.Our obligation to prayer naturally results from our weakness and dependence and Gods all-sufficiency and goodness. Desires directed to Him are prayers. To clothe our desires in language is not essential. God hears the desire of the humble. There is the same reason for daily prayer as for daily labour. Prayer is a means of enlivening our pious sentiments and exciting us to the practice of duty and thus preparing us for divine favours.
II. Prayer is of several kinds.Social and secret, public and domestic, stated and occasional; and consists of several partsconfession, supplication, intercession, and thanksgiving. The apostle points out no part or kind of prayer in distinction from all others, but exhorts in general to pray with all prayer.
III. The manner in which our prayers should be offered.The spirit and temper of the heart in our prayers is the main thing necessary to qualify them for Gods acceptance. The first thing necessary in prayer is faith. Our desires must be good and reasonable. Attention of mind, collection of thought, and warmth of affection are qualifications required in prayer. Our prayers must be accompanied with justice to men. Charity is an essential qualification in prayer. Our prayers must be joined with a sense of and sorrow for sin, and submission to the divine will. We are to continue in prayer, and watch thereunto with all perseverance.
IV. The apostle here teaches the duty of intercession for others.If God is good to others as well as to us, there is the same ground on which to offer our social intercessions as our personal petitions. We are commanded to pray for all men, and especially for all saints; this is to pray for the general virtue and happiness of the human race in this and all succeeding ages. Christians ought to pray for their minister. There was something special in Pauls casehe was an ambassador in bonds.
V. The apostle points out the manner in which he aimed and all ministers ought to preach the gospel.The apostle desired to make known the mystery of the gospel, and to speak boldly. In a minister boldness is necessary; not that impudent boldness which assumes an unmerited superiority, but that pious fortitude that dares to utter the important things of religion without reserve and without fear of personal inconvenience. He must persevere in the faithful execution of his office, whatever discouragements may arise from the opposition of the world, the frowns of the great, the contempt of the proud, the want of concurrence, or the smallness of his success.Lathrop.
Eph. 6:18. Praying in the Spirit.
I. The time.Always.
1. The frequent practice of prayer.
2. The constant cultivation of the spirit of prayer.
II. The manner.With all prayer and supplication.
1. The prayer of the closet. Secret.
2. The prayer of the family. Domestic.
3. The prayer of the social circle. United.
4. The prayer of the sanctuary. Public.
III. The matter.With all prayer and supplication.
1. There are thanksgivings to be rendered.
2. There are confessions to be made.
3. There are petitions to be offered.
4. There are intercessions to be presented.
IV. Spirituality.In the Spirit.
1. With our own heart.Not formal or mechanical.
2. In dependence on the aid of the Holy Ghost.
V. The continuance.With all perseverance.
1. In the general habit. Prayer never to be given up.
2. In special objects. No fainting in prayer.
VI. The intercession.And supplication for all saints.
1. For the whole Church. 2. For any part of the Church that is in danger of distress.
3. For our own section of the Church. 4. For our Christian friends.G. Brooks.
The Duty of Prayer.Prayer is the communion of the soul with God, and the casting of itself upon Him for help and guidance.
I. God has implanted prayer as an instinct in the hearts of men.In times of danger the soul instinctively cries out for God or some unseen power to interpose and save.
II. God desires that men should pray regularly and constantly.Blessings are promised in answer to prayer which the soul can obtain in no other way.
III. God commands men to pray.To abound in prayer and to pray without weariness and fainting.
IV. God teaches how to pray and what to pray for.The Spirit helps our infirmities.
V. There is no religious life apart from prayer.The Bible saints were men of prayer. At the very beginning of human history men began to call upon God. And in the visions of heaven which St. John has recorded, when the Lamb had taken the book to open its seals, the twenty-four elders fell down before Him, having every one of them harps and golden phials full of odours, which are the prayers of the saints, and they sang a new song. Prayer leads to praise.
VI. How can we make the duty a privilege and the privilege a pleasure?If Christ was comforted and strengthened by prayer, can we as Christians live without it? Is not a prayerless Christian in danger of being no Christian at all?Homiletic Monthly.
Eph. 6:19-20. A Picture of Moral Bravery.
I. An ambassador charged with a message of world-wide significance and importance.To make known the mystery of the gospel (Eph. 6:19).
II. An ambassador, contrary to the law of nations, imprisoned because of his message.For which I am an ambassador in bonds (Eph. 6:20).
III. An ambassador irresistibly constrained to declare the message for which he suffers.That therein I may speak boldly as I ought to speak (Eph. 6:20).
IV. An ambassador imploring, not the sanction of civil authorities, but the prayers of Gods people that he may be emboldened to discharge his high commission.And for me, that utterance may be given unto me, that I may open my mouth boldly (Eph. 6:19).
Eph. 6:19. The Gospel a Mystery.
I. Because it is known only by divine revelation.Such a secret it is that the wit of man could never have found out. As none but God could lay the plot, so none but Himself could make it known.
II. Because when revealed its truths exceed the grasp of human understanding.They are to the eye of our reason as the sun to the eye of our body, that dazzles and overpowers. They disdain to be discussed and tried by human reason that there are three subsistences in the Godhead and but one divine essence. We believe, because they are revealed. God and man united in Christs person is undeniably demonstrable from the gospel, but the cordage of our understanding is too short to fathom this great deep. Wouldst thou see a reason, said Augustine, for all that God says? Look into thine own understanding, and thou wilt find a reason why thou seest not a reason.
III. The gospel is a mystery in regard of the kind of knowledge the saints themselves have of it.
1. Their knowledge is but in part, and imperfect.The most of what they know is the least of what they do not know. The gospel is a rich piece of arras rolled up this God has been unfolding ever since the first promise was made to Adam, opening it every age wider than the other.
2. It is mysterious and dark.Gospel truths are not known in their native beauty and glory, but in shadows. Our apprehension of things are manly compared with those under the law, but childish compared with the knowledge of glorified saints.
IV. The gospel is a mystery in regard to the rare and strange effects it has upon the godly.It enables them to believe strange mysteriesto believe that which they understand not, and hope for that which they do not see. It enables them to do as strange things as they believeto live by anothers spirit, to act from anothers strength, to live by anothers will, and aim at anothers glory. It makes them so meek and gentle that a child may lead them to anything good, yet so stout that fire and faggot shall not fright them into sin. They are taught that all things are theirs, yet they dare not take a penny, a pin, from the wicked by force and rapine. They can pray for life, and at the same time desire to die.Gurnall.
Eph. 6:20. Boldness a Duty in a Minister.
I. The nature of the boldness desired.
1. To speak all he has in command from God to deliver.
2. To speak with liberty and freedom of spirit, without fear or bondage to any. Speaking openly and plainly.
II. Boldness to be shown in preaching the gospel.
1. In asserting the truth of the gospel.
2. In reproving sin and denouncing judgment against impenitent sinners.
III. The kind of boldness a minister should cultivate.
1. A convincing boldness.
2. A meek boldness.
3. A zealous boldness.
IV. The means of procuring ministerial boldness.
1. A holy fear of God.
2. Castle thyself within the power and promise of God for assistance and protection.
3. Keep a clear conscience.
4. Consider that which thou most fearest is best prevented by freedom and boldness in thy ministry.
5. Consider how bold Christ was in His ministry. What greater incentive to valour can the soldier have than to see his general stand with undaunted courage where the bullets fly thickest! Such valiant captains do not breed white-livered soldiers. It is impossible we should be dastardly, if instructed by Him and actuated by His Spirit.Ibid.
Eph. 6:20. The Gospel Ambassador.
I. The dignity of his office.Seen:
1. In the majesty of the Prince from whom he comes.
2. In the greatness of the Person whose place he supplies.
3. In the excellency of the message he brings.
II. How the duty of his office should be discharged.
1. Stain not the dignity of thy office by any base, unworthy practices.
2. Keep close to thy instructions.
3. Think it not enough that thou deliverest thy message from God, but show a zeal for thy Master whose cause thou negotiatest.
4. Let not any person or thing in the world bribe or scare thee from a faithful discharge of thy trust.
5. Be kind to and tenderly careful of thy fellow-subjects.Ibid.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(18, 19) And supplication for all saints; and for me.It is curious, and probably not accidental, that the prepositions in these two clauses are different. The first is properly touching all saints, and the second on behalf of me. Both are often interchanged; but there is, perhaps, here a touch of greater earnestness in the request of their prayers for himself, in especial reference to the need which is spoken of in the next words.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. The image of the warrior in armour is here dropped; but what was even in ancient times the accompaniment of battle, prayer, is presented as a main part of the Christian soldier’s duty. The knights of the middle ages, who were often model Christian soldiers, consecrated themselves to the divine duty of defending innocence and sustaining justice, with nights of fasting and fervent prayer.
All prayer All its forms and modes; whether public, private, domestic, or secret; whether oral, ejaculatory, or thought without words.
Supplication A special form of prayer, distinguished from ascription and thanksgiving; here specified as matter of special request.
Watching Waking, earnestly and directly thereto.
Perseverance In the frame and purpose of prayer; supplication its direct expression.
For all saints For the common spiritual interests and temporal welfare.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘With all prayer and supplication at all seasons in the Spirit, and watching thereto in all perseverance and supplication for all the saints, and for me, that utterance may be given to me in opening my mouth to make known with boldness the mystery of the Gospel for which I am an ambassador in chains, that in it I may speak boldly, even in the fashion in which I ought to speak.’
The armour must be combined with prayer, that spiritual assault weapon that equally confounds the Enemy. The prayers are to be twofold, for all the people of God and for Paul in his special ministry. They are to be ‘at all seasons’ and ‘in the Spirit’, and should be persevering. Their concern is to be for the spiritual wellbeing of the people of God and the furtherance of God’s purposes through Paul and his fellow-ministers.
‘With all prayer and supplication.’ The repetition is probably for emphasis rather than to distinguish types of praying. It covers the whole range of prayer. We are to be a praying people, earnest and urgent.
‘At all seasons in (or by) the Spirit.’ There is no holiday from our responsibility to pray, and we must seek to ensure that our prayer is Spirit inspired, and not just repetitive and formal. Compare Jud 1:20, ‘praying in the Holy Spirit’.
‘Watching thereto with all perseverance and supplication for all God’s people, and for me –.’ Again the need for persistence and perseverance is stressed, and the supplication is now said to be for all God’s people (those set apart to Him) and for Paul. It is to be thoughtful and penetrative, and continuing.
‘That utterance may be given to me in opening my mouth to make known with boldness the mystery of the Gospel for which I am an ambassador in chains, that in it I may speak boldly, even as I ought to speak.’ We may note this with some surprise. We tend to feel that Paul knew no inhibitions and never lacked boldness. But he is here aware that he not only needs the words to be given to him, but the boldness as well. He is not so confident in himself that he boasts of being without fear. He is too aware of his weakness. This is in total contrast with Peter’s words on the night before the crucifixion (Mar 14:29; Mar 14:31), which brought only disaster and taught him an important lesson. Possibly Paul too had learned from that. That he is speaking of his continuing to preach the Gospel, and not just his testimony in court, comes out in Col 4:3-4, although the court testimony would be included.
‘The mystery of the Gospel.’ See on Eph 1:9; Eph 3:3-9; Eph 5:32; Mar 4:11; Rom 16:25-26; 1Co 2:7; 1Ti 3:16). The mystery now revealed is the work of God in bringing to Himself through the shed blood of Jesus Christ both Jews and Gentiles as one, and His final glorification of them with Himself when He sums up all things in Christ
‘For which I am an ambassador in chains.’ An ambassador in chains is an ambassador seemingly rendered useless, but he can still seek to carry out his mission. So Paul is aware that his ambassadorship is limited and precarious because he is in chains. But he wants them to pray that he will not fail in his responsibility. Yet had he not been in chains we may well not have had Ephesians. God had greater purposes than Paul or the early church could ever know. When all seems lost God triumphs.
We should note that on the whole Christ’s view of prayer, and the Scriptural view of prayer, is not as a means of obtaining personal favours, or even guidance, but as a means of furthering the Kingly Rule of God. Jesus in fact told us that personal prayer for material things merely demonstrated that we doubted that God would provide all we needed and was unnecessary (Mat 6:8).
When He taught us to pray the first part of His prayer was concerned with the overall purposes of God. He taught us to pray for the ‘hallowing’ or ‘sanctifying’ of the name of God. This is to occur through the forwarding of His purposes (Eze 36:23; see also Eze 28:22; Eze 28:25; Eze 38:16; Eze 38:23; Eze 39:27). Then we are to pray for the coming of His kingly rule and the doing of His will on earth. The main concern then is to be for the fulfilling of His work and will.
The second part of the prayer was for daily bread (the minimum of sustenance), forgiveness of sins, and deliverance from temptation and evil. Thus it concentrated on what was personally necessary for the successful carrying forward of the purposes of God, the meeting of our basic spiritual needs, and the minimum sustenance required so that we could fulfil that work. How different from so much of our praying.
In view of His comment about God knowing our needs before we asked, the prayer for daily bread was clearly intended, not so much as a prayer for daily food, but in order to continually remind us of the Source from which we obtained our bread. For this aim of reminding ourselves of God’s goodness alone can justify praying for other than spiritual things for ourselves, and that should be with the aim of being made useful in carrying forward the work of God.
Fuente: Commentary Series on the Bible by Peter Pett
Eph 6:18. Watching thereunto with all perseverance “Be assiduously careful to maintain a praying frame of spirit, and to watch for all convenient seasons for prayer; as also to watch against the designs and methods of your adversaries, and for all opportunities and assistances to annoy and defeat them; and to watch for all influences of the Spirit in prayer, and for all answers to prayer; and see that you be constant and unweariedherein,withoutfainting,thoughyoumaynot receive immediate answers of peace.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 6:18 . After Paul has, Eph 6:14-17 , placed before his readers in what armour they are to stand forth, he shows yet further how this standing ready for the combat must be combined with prayer : “with prayer and entreaty of every kind, praying at each moment in virtue of the Spirit.” These are two parallel specifications of mode, whereof the second more precisely defines the first, and which stand in grammatical and logical connection with , Eph 6:14 ; not with the intervening , Eph 6:17 , which rather is itself subordinate to the , and only by a deviation from the construction has come to be expressed in the imperative instead of the participle, wherefore remains the precept ruling the whole description, Eph 6:14-17 . Should we join them to , neither nor would be appropriate to this momentary act; for we would, in fact, be told not how the sword of the Spirit should be handled (Olshausen; comp. Harless: “the temper in which they are to wield such weapons”), but how it should be taken! An imperative signification (Bleek) the participle has not.
. . .] is to be taken by itself, not to be joined to the following . (so usually , as also by Rckert, Matthies, Harless, Bleek; not Meier and Baumgarten-Crusius), since otherwise a tautological redundancy of expression would arise (not to be confounded with the mode of expression , Jas 5:17 ), arbitrarily conjectured by de Wette to have been occasioned by Phi 4:6 , and because it is an impossibility to pray . [312] here denotes “ conditionem, in qua locatus aliquid vel facias vel patiaris,” Fritzsche, ad Rom. I. p. 138; Winer, p. 339 [E. T. 453], i.e. while ye employ every kind of prayer and entreaty , omit no sort of prayer and entreaty. Those who join with . take as by means of . But see above. The expression . receives its elucidation from the following , inasmuch as to different circumstances of the time different kinds of prayer, as respects contents and form, are appropriate. and are distinguished not so, that the former applies to the obtaining of a blessing, the latter to the averting of an evil (Grotius and many) a meaning which, quite without proof from the linguistic usage of the single words, is derived merely from the combination of the two; but rather as prayer and entreaty , of which only the former has the sacred character and may be of any tenor; the latter, on the other hand, may be addressed not merely to God, as here, but also to men, and is supplicatory in tenor. See Harless on the passage, and Fritzsche, ad Rom. II. p. 372 f.
] at every season , not merely under special circumstances and on particular occasions. Comp. Luk 21:36 . It is the , 1Th 5:17 ; 1Th 2:13 ; 1Th 1:3 ; Rom 1:9 .
] understood of the human spirit (Rom 8:10 ), would denote the heartfelt prayer in contrast to the mere utterance of the lips (Castalio, Zanchius, Erasmus Schmid, Grotius, Morus, Koppe, Rosenmller, and others). But this contrast was so obvious of itself, that such a description of prayer would be quite out of place in the flow of the passage before us, accumulating, as it does, simply elements that are specifically Christian. The Holy Spirit is meant (Eph 6:17 ), by virtue of whom the Christian is to pray. See Rom 8:15 ; Rom 8:26 ; Gal 4:6 .
. . . .] attaches to the general . . . something special , namely, intercession , and that for all Christians, and in particular for the apostle himself: and in that ye on this behalf are watchful in every kind of perseverance and entreaty for all saints and for me , etc. According to de Wette, . is to be held as still belonging to the general exhortation to prayer, and . . . . . to be the addition of a special element, like ., Col 4:2 . But how idly would . . then be used, seeing that the continual praying is already before so urgently expressed! Moreover, betrays the transition to a new element of prayer.
] in reference thereto, on behalf of this , namely, of the just required. By , namely, is denoted that which is just being spoken of , and it is distinguished from (the Recepta ) only in this respect, that the latter (comp. on Rom 9:17 ) designates the subject in question at the same time demonstratively, and so still more definitely; see on Eph 6:22 ; Khner, ad Xen, Mem. iii. 10. 14; Stallb. ad Plat. Rep. ii. p. 362 D. According to Holzhausen (comp. Koppe), it has reference to . But in that case must have been written; and, moreover, would be from a logical point of view opposed to it.
. . . . .] denotes the domain , wherein, etc. On behalf of the required they are to be watchful in every kind of perseverance and entreaty for all saints . The is, according to the context (and comp. Col 4:2 ), the perseverance in prayer , so that . . corresponds to the . at the beginning of the verse, and then with ( ) , as there, the entreaty attaches itself, but now with the more precise definition: , which hence belongs not to ., but only to , as, indeed, accordingly the latter may not be amalgamated with . into a . According to Rckert, . . is added, in order to be able to annex . . . But in that case could not Paul have written merely . . . ., and that without risk of being misunderstood? No, the . . ., in itself not essential, gives to his discourse the emphasis of earnestness and solemnity. Comp. Bornemann, Schol. in Luc . p. xxxviii. f.
] as previously .
[312] The case would be otherwise, and this impossibility would not exist, if it were said: . . . .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2134
THE IMPORTANCE OF PRAYER
Eph 6:18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints.
IT is graciously ordained of God that none of his creatures should be independent of him: however richly they may be furnished with either gifts or graces, they are under the necessity of receiving continual supplies from him, and of acknowledging him, from day to day, as the one source of all their benefits. Hence, in addition to the armour with which the Christian is arrayed from head to foot, it is necessary that he wait upon God in prayer, agreeably to the direction given him in the text.
To enter into the full meaning of the Apostles words, as connected with the foregoing context, it will be proper to shew,
I.
The aspect which prayer in general bears on the Christian warfare
II.
The particular kind of prayer that will ensure to us the victory
I.
In considering the aspect which prayer in general bears on the Christian warfare, it should be noticed, that prayer is the medium of communication between God and man: it is that whereby man ascends to God, and makes known to him his wants, and gains from him whatever he stands in need of.
It is by prayer that we must obtain the armour provided for us. No one part of the divine panoply can be formed by an arm of flesh: from the first infusion of faith and hope into the soul, to the perfect transformation of the soul into the Divine image in righteousness and true holiness, all is of God. He is the only giver of every good and perfect gift [Note: Jam 1:17.]: and all his children in all ages have acknowledged their obligations to him in this view. The evangelical prophet confesses, Thou hast wrought all our works in us [Note: Isa 26:12.]; and to the same effect the great Apostle of the Gentiles speaks; He that hath wrought us to the self-same thing is God [Note: 2Co 5:5.]. But how must this armour be obtained from God? Hear his own direction: Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you [Note: Mat 7:7.]. Desirous as he is to impart to us all spiritual blessings, he yet will be inquired of by us [Note: Eze 36:37.], that he may bestow them on us as the reward of importunity [Note: Heb 11:6.]. Not that he needs to be informed of our wants, for he knoweth what things we have need of before we ask [Note: Mat 6:8.]; nor needs he to be prevailed upon by the urgency of our requests; for he is far more ready to give than we are to ask, and he stirs us up to ask, because he had before determined to give [Note: Joh 4:10.]: but there is a propriety in this divine appointment: it necessitates us not only to feel our wants, but to confess our inability to relieve ourselves: it compels us to acknowledge God as the one source of blessedness to man, and to adore him for every thing we receive at his hands. It cuts off from us all possible occasion of glorying; and obliges us, when most completely armed, to say, By the grace of God I am what I am [Note: 1Co 15:10.].
Again; It is by prayer that We must learn how to use this armour aright. Men are disciplined to the use of arms: it is not deemed sufficient to clothe them with armour; they must also be taught how to guard themselves against the assaults of their adversary, and at the same time to inflict on him a deadly wound. Such instruction must the Christian receive from God. If he lean to his own understanding, he will as surely be foiled, as if he trust in his own strength, or go unarmed to the field of battle. Many are the devices of the wicked one, of which the uninstructed Christian cannot be aware. He alone, to whom all things are naked and open, knows his plots, or can put us sufficiently on our guard against them. He alone can tell us when, and where, and how to strike [Note: 2Sa 5:23-25.]. With him alone is that wisdom that is profitable to direct [Note: Ecc 10:10.]. But if we call upon him, he will guide us by his counsel [Note: Psa 73:24.]: he will give us a spirit of wisdom and understanding, a spirit of counsel and of might, a spirit of knowledge and of the fear of the Lord, and will make us quick of understanding in the fear of the Lord [Note: Isa 11:2-3.]. He will inform us of the designs of our enemy [Note: Luk 22:31.], and shew us how to counteract them [Note: Jos 8:6-8.]. And though in ourselves we be unskilful in the word of righteousness [Note: Heb 5:13.], yet will he give us the tongue of the learned [Note: Isa 50:4.], and the arm of the mighty [Note: 2Sa 22:33-35.]: he will fight in us, as well as for us [Note: Isa 49:25.]; and will give us reason to adopt the grateful acknowledgments of that renowned warrior, Blessed be the Lord, my strength, who teacheth my hands to war, and my fingers to fight [Note: Psa 144:1.]. Still, however, must this be sought of him in prayer. His promise is suspended on this condition, that we pray to him for the performance of it: on our fulfilling this duty, he will interpose; he will be very gracious unto us at the voice of our cry; when he shall hear it, he will answer us: and then it is that our ears shall hear a voice behind us, saying, This is the way, walk ye in it [Note: Isa 30:19; Isa 30:21.]. We must first acknowledge him, and then he will direct our paths [Note: Pro 3:5-6.].
Once moreIt is by prayer that we must bring down the Divine blessing on our endeavours. Many noble purposes are formed in the minds of unregenerate men, which yet are as the grass that groweth on the house-tops, wherewith the mower filleth not his arms, neither he that bindeth up the sheaves, his bosom. Nor is it any wonder that those efforts should be blasted, which are undertaken without a reference to God, and which, if they succeeded, would confirm men in a conceit of their own sufficiency. God is a jealous God: and his glory will he not give to another. Hence he is interested, as it were, in disconcerting the plans of those who disregard him, and in prospering the concerns of those who humbly implore his aid. Agreeably to this, we find in the sacred records that the most powerful armaments, and best concerted projects, have been defeated, when God was not acknowledged [Note: Isa 37:36. 2Sa 17:11-13.]; and that the weaker have triumphed gloriously, when they sought the Divine favour and protection [Note: 2Ch 20:12; 2Ch 20:25.]. In one instance more particularly we see the prayer of faith blended with human exertions: and it was made manifest, for the instruction of that and all future generations, that, whatever means God himself might use, prayer was the most powerful of all weapons. When the hands of Moses hanged down through weariness, Amalek prevailed over Israel; but when he held up his hands, Israel prevailed over Amalek [Note: Exo 17:11.]; so that, in fact, it was the prayer of Moses, rather than the sword of Joshua, that gained the victory. It is in this way also that we must vanquish our spiritual enemies. We must fight against them indeed, and seek their utter destruction; but our reliance must be altogether upon God, whose blessing we must obtain in a way of prayer. In vain shall we attempt to combat Satan in any other way. He laughs at an arm of flesh; and yields to Omnipotence alone. To him may be justly applied that lofty description of Leviathan; Canst thou fill his skin with barbed irons, or his head with fish-spears? Behold, the hope of him is vain: shall not one be cast down even at the sight of him? His scales are his pride, shut up together as with a close seal. His heart is as firm as a stone, yea, as hard as a piece of the nether mill-stone. The sword of him that layeth at him cannot hold, the spear, the dart, nor the harbergeon. He esteemeth iron as straw, and brass as rotten wood. Darts are counted by him as stubble; he laugheth at the shaking of the spear. He is king over all the children of pride [Note: Job 41:7; Job 41:9; Job 41:15; Job 41:24; Job 41:26-27; Job 41:29; Job 41:34.]. But prayer he cannot withstand; the man who fights upon his knees is sure to vanquish him: and the weakest Christian in the universe, if he has but a heart to pray, may say with David, I will call upon the Lord who is worthy to be praised, and so shall I be saved from mine enemies [Note: 2Sa 22:4.].
To prevent mistakes, however, it will be proper to shew,
II.
What kind of prayer that is that will secure to us the victory
Much that is called prayer is utterly unworthy of that sacred name. That which alone will prevail to the extent of our necessities, must be comprehensive, spiritual, persevering.
It must, in the first place, be comprehensive. In the text, mention is made of supplication, and of intercession: both of which are necessary in their season. Of supplications, there are some stated, such as those which we offer regularly in the Church, the family, and the closet; others are occasional; and are presented to God at those intervals, when any particular occurrence, whether prosperous or adverse, renders it necessary to obtain some special interposition of the Deity. Intercessions are those prayers which we offer for others; and which are intented to bring down blessings either on the world at large (for God commands intercession to be made for all men, and more especially for kings, and all that are in authority [Note: 1Ti 2:1-2.]) or on the saints in particular, with whom we have a common interest; and amongst whom, as amongst soldiers in the same army, there should exist a solicitude to promote to the uttermost each others safety and welfare.
Now it is by a regular application to God, in all these ways, that we are to procure from heaven those seasonable supplies which we stand in need of. Respecting the customary devotions of the closet, both in the morning and the evening, corresponding to the sacrifices that were daily offered to God under the Mosaic law [Note: Exo 29:38-39; Exo 29:42.], there can be no doubt. A man who neglects them has no pretension to the Christian name. Instead of being in a state of friendship with God, he must rather be numbered amongst his enemies; for the very description given of his enemies is, that they call not upon God [Note: Psa 14:4.]; whereas the character of his friends is, that they are a people near unto him [Note: Psa 148:14.]. Nor is it less necessary that we should worship God in our families: for, as we have family wants, and family mercies, it is proper that we should offer the sacrifices of prayer and praise in conceit with our families. Abraham is commended for his attention to the religious concerns of his family [Note: Gen 18:19.]: and Joshuas noble resolution to maintain, both in his own soul and in his family, the worship of the true God [Note: Jos 24:15.], clearly shews, how important this part of a Christians duty was considered among the saints of old. Nor can any expect the blessing of God upon their families, who will not unite with them in acknowledging the mercies they have already received. As for the public worship of God, none who have any regard for Gods honour in the world can possibly neglect it.
The importance of occasional prayer may perhaps be not so clearly seen. But are there not frequent occasions when we need in a more especial manner the assistance of God? If any thing have occurred that is gratifying to flesh and blood, do we not need to call upon God for grace, that we may not, Jeshurun like, wax fat, and kick against our heavenly Benefactor? If, on the contrary, we are suddenly involved in any afflictive circumstances, do we not need to implore help from God, in order that we may bear with patience his paternal chastisements, and that the trial may be sanctified to our eternal good? Sometimes indeed the seasons occur so instantaneously, that we have no time or opportunity for a long address to God: but then we might lift up our hearts in an ejaculatory petition; and in one short moment obtain from God the succour we require. Look at the saints of old, and see how they prospered by a sudden elevation of their souls to God: David, by one short prayer, Lord, turn the counsels of Ahithophel into foolishness, defeated the crafty advice he gave to Absalom: and caused him, through chagrin, to put a period to his own existence [Note: 2Sa 15:31. with 17:14, 23.]. Jehoshaphat, by a single cry, turned hack his pursuers, who, if God had not instantly interposed on his behalf, would have overtaken and destroyed him [Note: 2Ch 18:31.]. Nehemiah, by a silent lifting up of his soul to God, obtained success to the petition which he was about to offer to his royal master [Note: Neh 2:4-6.]. Thus we should blunt the edge of many temptations, and defeat innumerable machinations of Satan, if we habituated ourselves on all occasions to make known our requests to God. Nor would prayer be less successful, if offered for others. Who can behold Moses repeatedly arresting the hand of justice, and averting the wrath of God from the whole Jewish nation [Note: Exo 32:10-14.]; or contemplate Peters deliverance from prison on the night preceding his intended execution, effected as it was in a way that appeared incredible even to the very people who had been praying for it [Note: Act 12:5-16.], and not confess the efficacy of intercession, whether of people for their minister, or of ministers for their people? Indeed we need no other instance than that of Abrahams intercession for Sodom and Gomorrha [Note: Gen 18:23-32.], to convince us, that it is our most glorious privilege to pray one for another [Note: Jam 5:16.]; and that in neglecting this duty, we sin against God [Note: 1Sa 12:23.], and against our brethren, and against our own souls.
Such then must be our prayers, if we would be good soldiers of Jesus Christ, or exert ourselves with effect against our great adversary.
In the next place, our prayer must be spiritual. Were our devotions multiplied in ever so great a degree, they would be of no avail, unless they came from the heart, and were offered up through the power of the Holy Ghost. God has warned us, that they who draw nigh to him with their lips while their hearts are far from him, worship him in vain [Note: Mat 15:8-9.]. Indeed how can we imagine that God should regard a mere repetition of words, when we ourselves should reject with indignation a petition offered to ourselves in a similar manner [Note: Mal 1:8.]? Our supplications must be in the Spirit, or, as St. Jude expresses it, in the Holy Ghost [Note: Jude, ver. 20.]. The Holy Ghost must teach us what to pray for, and must assist our infirmities in praying for it [Note: Rom 8:26.], quickening our desires after God, emboldening us to draw nigh to him with filial confidence, and enabling us to expect at his hands an answer of peace. As there is but one Mediator through whom we can have access to God, so there is only one Spirit by whom we can approach him [Note: Eph 2:18.]. But we need not on this account be discouraged: for the Spirit is promised to us for these ends [Note: Joe 2:29; Joe 2:32.]; and in whomsoever he is a Spirit of grace, he will be also a Spirit of supplication [Note: Zec 12:10.].
Lastly, our prayer must also be persevering: we must pray always, watching thereunto with all perseverance. It is by no means sufficient that we pray to God, as too many do, just under the pressure of some heavy affliction [Note: Isa 26:16.], or be fervent for a time, and then relapse again into our former coldness and formality [Note: Job 27:10.]. We must be instant in prayer [Note: Rom 12:12.], stirring up our souls to lay hold on God [Note: Isa 64:7.], and wrestling with him, like Jacob, till we obtain his blessing [Note: Gen 32:24-28. with Hos 12:4.]. There is a holy importunity which we are to use, like that of the Canaanitish woman [Note: Mat 15:22-27.], or that of the two blind men, who became more urgent in proportion as others strove to repress their ardour [Note: Mat 20:30-31.]. And because Satan will do all in his power to divert us from this course, we must watch against his devices with all possible care, and persevere in it without fainting [Note: Luk 18:1.], even to the end. If we notice our frames at the returning seasons of prayer, we shall perceive that there is often a most unaccountable backwardness to this duty. Any concern, however trifling, will appear a sufficient reason for delaying it, till, from weariness of body or indisposition of mind, we are induced to omit it altogether, or perhaps we fall asleep in the midst of it. We sometimes think in the evening, that we shall be fitter for it in the morning; and then in the morning we expect a more convenient season at noon-day; and at noon-day we look forward with a hope of performing our duty to more advantage in the evening; and thus we deceive ourselves with delays, and rob our souls of the benefits which God would bestow upon them. But who ever found himself the more ready for prayer on account of his having neglected it the preceding day? Do not such neglects grieve the Holy Spirit, and increase, rather than diminish, our indisposition for prayer? Most assuredly they do: and therefore we should watch against all excuses, all neglects, all formality; and persevere in a steady, uniform, and conscientious performance of this duty. It is not necessary indeed that we should at all times occupy the same space of time in our devotions; for we shall not be heard for our much speaking [Note: Mat 6:7.]; but we should endeavour at all times to maintain a spirituality of mind in this duty, and improve in a more particular manner those seasons, when God stretches out to us, as it were, his golden sceptre [Note: Est 4:11. with 5:2, 3.], and admits us to a more than ordinary fellowship with himself and with his Son Jesus Christ [Note: 1Jn 1:3.].
We shall conclude this interesting subject with an address,
1.
To those who neglect prayer
What easier terms could God have prescribed, than those on which he has suspended the communication of his blessings? or what could you yourselves have dictated to him more favourable than that condition, Ask, and you shall have? Do but consider, what will be your reflections as soon as ever you enter into the invisible world! When you see the door of mercy for ever shut, and begin to feel the judgments which you would not deprecate, how will you lament, and even curse, your folly in neglecting prayer! When you call to mind, that heaven with all its glory was open to you, and you had nothing to do but to ask for it at the hands of God, you would not give yourselves the trouble to call upon him! what can you expect, but that the threatening, already recorded for your instruction, shall be executed upon you; Because I called, and ye refused, I stretched out my hand, and ye regarded me not; but ye set at nought all my counsel, and would none of my reproof; I also will laugh at your calamity, and mock when your fear cometh: when your fear cometh as a desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall ye call upon me, but I will not answer; ye shall seek me early, but ye shall not find me; for that ye hated knowledge, and did not choose the fear of the Lord: therefore shall ye eat of the fruit of your own way, and be filled with your own devices [Note: Pro 1:24-31.]. O let not this awful period arrive! Arise, ye sleepers, and call upon your God [Note: Jon 1:6.]. Is not heaven worth asking for? Is it not worth your while to escape the miseries of hell? What if diligence and self-denial be necessary; will not the prize repay the labours of the contest? Perhaps you are saying in your hearts, that you will begin to pray at some future, and more convenient, season [Note: Act 24:25.]: but dream not of a more convenient season, lest that season never arrive. Procrastination is the ruin of thousands, and of millions. It is Satans grand device for keeping you from God. Should he tempt you to say, I will never pray at all, he knows you would revolt at the idea; and therefore he prompts you only to defer it in hopes of finding your mind better disposed to the employment on some future day. But let him not deceive you. Delay not a single hour. Yea, at this very moment lift up that ejaculatory petition, Lord, teach us to pray [Note: Luk 11:1.]: and embrace the first moment to begin that work, which if prosecuted with fervour and perseverance, shall issue in present peace, and everlasting triumphs.
2.
To those who are daily waiting upon their God, we would also address a few words
That you find much cause for humiliation in your secret walk with God, is highly probable: for though nothing would be easier than prayer, if you were altogether spiritual, the remaining carnality of your hearts renders it inexpressibly difficult. Nor can we doubt but that Satan labours to the uttermost to increase your discouragements, both by distracting your minds in prayer, and by insinuating, that your labour will be in vain. And too often are you inclined perhaps to credit his suggestions, and to say, like the unbelieving Jews, What profit should we have, if we pray unto him [Note: Job 21:15.]? he will not hear: he has shut up his loving-kindness in displeasure. But rest assured that he will not suffer you to seek his face in vain. His answers may be delayed; but they shall come in the best time. You have only to wait; and the vision, though it may tarry for a season, will not ultimately disappoint you [Note: Hab 2:3.]. Sooner or later, God will assuredly avenge his own elect [Note: Luk 18:7.]. There is no situation so desperate but prayer will relieve us from it [Note: Jon 2:2-7.]: no object is so far beyond the reach of human influence, but prayer will attain if [Note: Jam 5:17-18.]. The efficacy of prayer is as unlimited as Omnipotence itself, because it will bring Omnipotence to our aid [Note: Joh 14:13-14.].
But some are ready to say, I have prayed, and earnestly too; and yet have obtained no answer to my prayer. It may be so; because you have asked amiss [Note: Jam 4:3.]; or because the time for answering it is not yet arrived. But it often happens, that persons think their prayers are cast out, when they have indeed received an answer to them, yea, the best answer that could have been given to them. Perhaps, like Paul, they have prayed against a thorn in their flesh; and, instead of having it removed, have received strength to bear it, and grace to improve it to their spiritual good [Note: 2Co 12:8-9.]. But is this no answer to their prayer? Is it not the best that could possibly be vouchsafed? A trial may be removed in wrath [Note: Isa 1:5.]; but it cannot be sanctified from any other principle than love [Note: Heb 12:10.]. The removal of it may produce present ease; but its sanctified operations will ensure and enhance our everlasting felicity [Note: 2Co 4:17.].
Let us then tarry the Lords leisure, and be strong, knowing that the prayer of faith can never go forth in vain; nor can a praying soul ever perish. Let us in every thing by prayer and supplication with thanksgiving make our requests known unto God; and the peace of God, which passeth all understanding, shall keep our hearts and minds through Christ Jesus [Note: Php 4:6-7.].
END OF VOL. XVII.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
Ver. 18. Praying always ] Prayer is not only a part of the armour, but enables to use all the rest. It is not only a charm for that crooked serpent, Leviathan, Isa 26:16 , to enchant him, but a whip of the devil ( Flagellum Diaboli ) to torment him, and put him into another hell, saith Chrysostom. It fetcheth Christ into the battle, and so is sure of victory. It obtaineth fresh supplies of the Spirit, Phi 1:19 , and so maketh us more than conquerors, even triumphers., It driveth the devil out of the field, and maketh him flee from us. Tanquam si leones ignera expuentes essemus, saith Chrysostom. Especially if we go not to the battle , with our breakfast, as Nestor in Homer, but “fasting and praying.” For some kind of devils are not cast out but by fasting and prayer.
And watching thereunto ] That we be not surprised at unawares. The bird Onocratalus is so well practised to expect the hawk to grapple with her, that even when she shutteth her eyes, she sleepeth with her beak exalted, as if she would contend with her adversary. Let us likewise stand continually upon our guard. The devil watcheth and walketh the round, 1Pe 5:8 . Watch therefore.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Eph 6:18 . : with all prayer and supplication praying . This clause is a further explanation of the manner in which the injunction is to be carried. It is connected by some with the preceding ; but it is not appropriate to the , which represents a single, definite act, while it is entirely suitable to the continuous attitude expressed by . This great requirement of standing ready for the combat can be made good only when prayer, constant, earnest, spiritual prayer, is added to the careful equipment with all the parts of the panoply. Meyer would separate from the , etc., and make it the beginning of a new, independent clause. His reason is that it is impossible to pray with every kind of prayer on every occasion . But the absoluteness of the statement is only of the kind that is often seen in Paul, as, e.g. , when he charges us to pray (1Th 5:17 ). has the familiar sense of “by means of,” in the particular aspect of formal cause , the manner in which a thing is done ( cf. , Luk 8:4 ; , Act 18:9 ; , 2Co 5:11 , etc.; Grimm-Thayer, Lex. , p. 133). The has the force of “ every kind of”. The distinction attempted to be drawn between (= ) and (= ), as between prayer for blessing and prayer for the withholding or removing of evil , cannot be made good. The only difference between the two terms appears to be that means prayer in general, precatio , and , a special form of prayer, petition, rogatio. : in every season . Not merely in the crisis of the conflict or on special occasions, but habitually, in all kinds of times. : in the Spirit . The reference is not to our spirit, as if = with inward devoutness or with heart-felt pleading (Erasm., Grot., etc.), nor as opposed to (Chrys.), but “in the Holy Spirit,” the Holy Spirit being the sphere or element in which alone true prayer of all different kinds can proceed and from which it draws its inspiration; cf. the great statement on the intercession of the Spirit (Rom 8:26-27 ); also Gal 4:6 , and especially Jud 1:20 , . Thus the praying is defined in respect of its variety and earnestness ( , etc.), its constancy ( ), and its spiritual reality or its “holy sphere” ( cf. Ell.). [ ] : and thereunto watching . The of the TR inserted after has the support only of such MSS. as [847] 3 J [848] , etc.; it is omitted in [849] [850] [851] , etc., while alone occurs in [852] * [853] . , therefore, is to be deleted, as is done by LTTrWHRV. The refers not to what is to follow, as, e.g. , to the (Holzh.), but to what immediately precedes. The clause, therefore, attaches (by the ) a more particular requirement to the general statement just made, specifying something that is to be done with a view ( ) to the fulfilment of the large injunction as to praying. That is watchfulness, readiness , and, as the next words state, watchfulness in intercession , = to keep awake or to keep watch , and then to be attentive, vigilant (Mar 13:33 ; Luk 21:36 ), is much the same as and . So far as any distinction is made between them it may be that expresses alertness as opposed to listlessness , watchfulness as the result of effort , and wariness , the wakefulness that is safe against drowsiness (Sheldon Green, Crit. Notes on the N.T., sub Mar 13:33 ). : in all perseverance and supplication . The only occurrence of the noun . The verb, however, is found a number of times, both in profane Greek and in the NT, especially in Acts (Mar 3:9 ; Act 1:14 ; Act 2:42 ; Act 2:46 ; Act 6:4 ; Act 8:13 ; Act 10:7 ; Rom 12:12 ; Rom 13:6 ; Col 4:2 ) in the sense of giving heed to ( e.g. , , Act 1:14 , etc.), continuing in , etc. The perseverance or stedfastness in view is in the matter of prayer, so that the “in every kind of perseverance and supplication” is much the same as “in every kind of persevering supplication,” although in the case of a hendiadys proper the order would rather have been . : for all the saints . Thus in order to prayer of the kind described prayer comprehensive, continuous, and moving in the domain of the Spirit of God, there must be intercession for all and watchfulness and perseverance in it. Only when we constantly pray in this way for others can we pray for ourselves “with all prayer and supplication in every season in the Spirit”.
[847] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[848] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.
[849] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[850] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[851] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[852] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[853] Codex Boernerianus (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels. The Latin text, g, is based on the O.L. translation.
Fuente: The Expositors Greek Testament by Robertson
EPHESIANS
‘THE SWORD OF THE SPIRIT’
Eph 6:18
We reach here the last and only offensive weapon in the panoply. The ‘of’ here does not indicate apposition, as in the ‘shield of faith,’ or ‘the helmet of salvation,’ nor is it the ‘of’ of possession, so that the meaning is to be taken as being the sword which the Spirit wields, but it is the ‘of’ expressing origin, as in the ‘armour of God’; it is the sword which the Spirit supplies. The progress noted in the last sermon from subjective graces to objective divine facts, is completed here, for the sword which is put into the Christian soldier’s hand is the gift of God, even more markedly than is the helmet which guards his head in the day of battle.
I. Note what the word of God is.
The answer which would most commonly and almost unthinkingly be given is, I suppose, the Scriptures; but while this is on the whole true, it is to be noted that the expression employed here properly means a word spoken, and not the written record. Both in the Old and in the New Testaments the word of God means more than the Bible; it is the authentic utterance of His will in all shapes and applying to all the facts of His creation. In the Old Testament ‘God said’ is the expression in the first chapter of Genesis for the forthputting of the divine energy in the act of creation, and long ages after that divine poem of creation was written a psalmist re-echoed the thought when he said ‘For ever, O Lord, Thy word is settled in the heavens. Thou hast established the earth and it abideth.’
But, further, the expression designates the specific messages which prophets and others received. These are not in the Old Testament spoken of as a unity: they are individual words rather than a word. Each of them is a manifestation of the divine will and purpose; many of them are commandments; some of them are warnings; and all, in some measure, reveal the divine nature.
That self-revelation of God reaches for us in this life its permanent climax, when He who ‘at sundry times and in divers manner spake unto the fathers by the prophets, hath in these last days spoken unto us by a Son.’ Jesus is the personal ‘word of God’ though that name by which He is designated in the New Testament is a different expression from that employed in our text, and connotes a whole series of different ideas.
The early Christian teachers and apostles had no hesitation in taking that sacred name-the word of the Lord-to describe the message which they spoke. One of their earliest prayers when they were left alone was, that with all boldness they might speak Thy word; and throughout the whole of the Acts of the Apostles the preached Gospel is designated as the word of God, even as Peter in his epistle quotes one of the noblest of the Old Testament sayings, and declares that the ‘word of the Lord’ which ‘abideth for ever’ is ‘the word which by the gospel is preached unto you.’
Clearly, then, Paul here is exhorting the Ephesian Christians, most of whom probably were entirely ignorant of the Old Testament, to use the spoken words which they had heard from him and other preachers of the Gospel as the sword of the Spirit. Since he is evidently referring to Christian teaching, it is obvious that he regards the old and the new as one whole, that to him the proclamation of Jesus was the perfection of what had been spoken by prophets and psalmists. He claims for his message and his brethren’s the same place and dignity that belonged to the former messengers of the divine will. He asserts, and all the more strongly, because it is an assertion by implication only, that the same Spirit which moved in the prophets and saints of former days is moving in the preachers of the Gospel, and that their message has a wider sweep, a deeper content, and a more radiant light than that which had been delivered in the past. The word of the Lord had of old partially declared God’s nature and His will: the word of God which Paul preached was in his judgment the complete revelation of God’s loving heart, the complete exhibition to men of God’s commandments of old; longing eyes had seen a coming day and been glad and confidently foretold it, now the message was ‘the coming one has come.’
It is as the record and vehicle of that spoken Gospel, as well as of its earlier premonitions, that the Bible has come to be called the word of God, and the name is true in that He speaks in this book. But much harm has resulted from the appropriation of the name exclusively to the book, and the forgetfulness that a vehicle is one thing and that which it carries quite another.
II. The purpose and power of the word.
The sword is the only offensive weapon in the list. The spear which played so great a part in ancient warfare is not named. It may well be noted that only a couple of verses before our text we read of the Gospel of peace, and that here with remarkable freedom of use of his metaphors, Paul makes the word of God, which as we have seen is substantially equivalent to the preached Gospel, the one weapon with which Christian men are to cut and thrust. Jesus said ‘I come not to send peace, but a sword,’ but Paul makes the apparent contradiction still more acute when he makes the very Gospel itself the sword. We may recall as a parallel, and possibly a copy of our text, the great words of the Epistle to the Hebrews which speak of the word of God as ‘living and active and sharper than any two-edged sword.’ And we cannot forget the magnificent symbolism of the Book of Revelation which saw in the midst of the candlestick one like unto a Son of Man, and ‘out of His mouth proceeded a sharp, two-edged sword.’ That image is the poetic embodiment of our Lord’s own words which we have just quoted, and implies the penetrating power of the word which Christ’s gentle lips have uttered. Gracious and healing as it is, a Gospel of peace, it has an edge and a point which cut down through all sophistications of human error, and lay bare the ‘thoughts and intents of the heart.’ The revelation made by Christ has other purposes which are not less important than its ministering of consolation and hope. It is intended to help us in our fight with evil, and the solemn old utterance, ‘with the breath of His mouth He will slay the wicked,’ is true in reference to the effect of the word of Christ on moral evil. Such slaying is but the other side of the life-giving power which the word exercises on a heart subject to its influence. For the Christian soldier’s conflict with evil as threatening the health of his own Christian life, or as tyrannising over the lives of others, the sword of the Spirit is the best weapon.
We are not to take the rough-and-ready method, which is so common among good people, of identifying this spirit-given sword with the Bible. If for no other reason, yet because it is the Spirit which supplies it to the grasp of the Christian soldier, our possession of it is therefore a result of the action of that Spirit on the individual Christian spirit; and what He gives, and we are to wield, is ‘the engrafted word which is able to save our souls.’ That word, lodged in our hearts, brings to us a revelation of duty and a chart of life, because it brings a loving recognition of the character of our Father, and a glad obedience to His will. If that word dwell in us richly, in all wisdom, and if we do not dull the edge of the sword by our own unworthy handling of it, we shall find it pierce to the ‘dividing asunder of joints and marrow,’ and the evil within us will either be cast out from us, or will shrivel itself up, and bury itself deep in dark corners.
Love to Christ will be so strong, and the things that are not seen will so overwhelmingly outweigh the things that are seen, that the solemn majesty of the eternal will make the temporal look to our awed eyes the contemptible unreality which it really is. They who humbly receive and faithfully use that engrafted word, have in it a sure touchstone against which their own sins and errors are shivered. It is for the Christian consciousness the true Ithuriel’s spear, at the touch of which ‘upstarts in his own shape the fiend’ who has been pouring his whispered poison into an unsuspicious ear. The standard weights and measures are kept in government custody, and traders have to send their yard measures and scales thither if they wish them tested; but the engrafted word, faithfully used and submitted to, is always at hand, and ready to pronounce its decrees, and to cut to the quick the evil by which the understanding is darkened and conscience sophisticated.
III. The manner of its use.
Here that is briefly but sufficiently expressed by the one commandment, ‘take,’ or perhaps more accurately, ‘receive.’ Of course, properly speaking, that exhortation does not refer to our manner of fighting with the sword, but to the previous act by which our hand grasps it. But it is profoundly true that if we take it in the deepest sense, the possession of it will teach the use of it. No instruction will impart the last, and little instruction is needed for the first. What is needed is the simple act of yielding ourselves to Jesus Christ, and looking to Him only, as our guide and strength. Before all Christian warfare must come the possession of the Christian armour, and the commandment that here lies at the beginning of all Paul’s description of it is ‘Take.’ Our fitness for the conflict all depends on our receiving God’s gift, and that reception is no mere passive thing, as if God’s grace could be poured into a human spirit as water is into a bucket. Hence, the translation of this commandment of Paul’s by ‘take’ is better than that by ‘receive,’ inasmuch as it brings into prominence man’s activity, though it gives too exclusive importance to that, to the detriment of the far deeper and more essential element of the divine action. The two words are, in fact, both needed to cover the whole ground of what takes place when the giving God and the taking man concur in the great act by which the Spirit of God takes up its abode in a human spirit. God’s gift is to be received as purely His gift, undeserved, unearned by us. But undeserved and unearned as it is, and given ‘without money and without price,’ it is not ours unless our hand is stretched out to take, and our fingers closed tightly over the free gift of God. There is a dead lift of effort in the reception; there is a still greater effort needed for the continued possession, and there is a life-long discipline and effort needed for the effective use in the struggle of daily life of the sword of the Spirit.
If that engrafted word is ever to become sovereign in our lives, there must be a life-long attempt to bring the tremendous truths as to God’s will for human conduct which it plants in our minds into practice, and to bring all our practice under their influence. The motives which it brings to bear on our evils will be powerless to smite them, unless these motives are made sovereign in us by many an hour of patient meditation and of submission to their sweet and strong constraint. One sometimes sees on a wild briar a graft which has been carefully inserted and bandaged up, but which has failed to strike, and so the strain of the briar goes on and no rosebuds come. Are there not some of us who profess to have received the engrafted word and whose daily experience has proved, by our own continual sinfulness, that it is unable to ‘save our souls’?
There are in the Christian ranks some soldiers whose hands are too nerveless or too full of worldly trash to grasp the sword which they have received, much less to strike home with it at any of the evils that are devastating their own lives or darkening the world. The feebleness of the Christian conflict with evil, in all its forms, whether individual or social, whether intellectual or moral, whether heretical or grossly and frankly sensual, is mainly due to the feebleness with which the average professing Christians grasp the sword of the Spirit. When David asked the priests for weapons, and they told him that Goliath’s sword was lying wrapt in a cloth behind the ephod, and that they had none other, he said, ‘There is none like that, give it me.’ If we are wise, we will take the sword that lies in the secret place, and, armed with it, we shall not need to fear in any day of battle.
We do well that we take heed to the word of God, ‘as unto a lamp shining in a dark place until the day dawn,’ when swords will be no more needed, and the Word will no longer shine in darkness but be the Light that makes the Sun needless for the brightness of the New Jerusalem.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Eph 6:18-20
18With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, 19and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, 20for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak.
Eph 6:18 “with all prayer and petition, pray at all times” Notice the number of times the inclusive term “all” is used in Eph 6:18. Prayer is another powerful weapon in the spiritual battle which is the Christian’s daily life in this fallen age. Paul requested prayer for himself in Eph 6:19 (cf. Col 4:3-4; 1Th 5:17). He did not ask for personal issues but for clarity and boldness in gospel proclamation (cf. Col 4:3-4). It is interesting to note that Paul does not discuss the spiritual battle in Colossians but he does emphasize the need for prayer (cf. Col 4:2).
“in the Spirit” The term “spirit” has no article (ananthrous). This can be understood in different ways. It may refer to
1. the Spirit praying for believers ( cf. Rom 8:26-27)
2. Christians praying in spiritual power (cf. Jud 1:20)
3. parallel to Joh 4:23 “in spirit and truth”
4. “spirit” as distinct from “mind” (cf. 1Co 14:14-15)
Effective, fervent prayer is impossible without the Spirit’s involvement!
Notice the aspects of spirit-led prayer:
1. at all times
2. in the Spirit
3. be alert with perseverance
4. pray for all the saints
“for all the saints” See Special Topic: Saints at Col 1:2.
Eph 6:19 “pray on my behalf” Paul asked for prayer, not for himself personally, but for the power to present the gospel clearly as he spoke during his trials before the Roman authorities (cf. Col 4:3; 1Th 5:25; 2Th 3:1):
1. “that utterance may be given me” (Eph 6:19)
2. “to make known with boldness the mystery of the Gospel” (Eph 6:19 “freedom of speech,” cf. Eph 3:12; Heb 4:16; Heb 10:19; Heb 10:35).
3. “I may speak boldly, as I ought to speak” (Eph 6:20; Col 4:4).
SPECIAL TOPIC: EFFECTIVE PRAYER
“with boldness” See Special Topic: Boldness (Parrhsia) at Col 2:15.
“mystery of the gospel” Paul uses this term in several different ways describing God’s redemptive plan. Here it refers to the believing Jews and Gentiles being one body in Christ. This concept is clearly spelled out in Eph 2:11 to Eph 3:13. The term appears in Eph 1:9; Eph 3:3-4; Eph 3:9; Eph 5:32. See Special Topic at Eph 3:3.
Eph 6:20 “I am an ambassador in chains” Paul understood his apostleship to the Gentiles as both a stewardship (1Co 4:1; 1Co 9:17; Tit 1:7) and an ambassadorship (cf. 2Co 5:20). He was in prison to preach the gospel to the Roman authorities in Rome, as he had to the authorities in Judea (cf. Act 9:15).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Praying. App-134.
always = on (Greek. en) every occasion.
prayer. App-134.
supplication. App-134.
watching. Literally lying sleepless. See Mar 13:33. Luk 21:36. Heb 13:17.
thereunto = unto (Greek. eis) this.
perseverance. Only here; the verb in Rom 12:12.
for = concerning. App-104.
saints = the saints. See Act 9:13.
Fuente: Companion Bible Notes, Appendices and Graphics
Eph 6:18. , [by] with) As often as you pray, pray in the Spirit, inasmuch as He is at no time shut out from you.
Fuente: Gnomon of the New Testament
Eph 6:18
Eph 6:18
with all prayer and supplication-In this verse there still lingers some reference to soldiers on guard. Prayer is the general word for worship appropriated to God alone; supplication, used also towards man, is one element of such worship-asking what we need from God. [Paul says: In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. (Php 4:6). In this we have first the general word prayer and then the two chief elements of worship, supplication with thanksgiving. It is not armor or weapons that makes the soldier. There must be courage and strength; even then he needs help. As the Christian has no resources of strength in himself, and can succeed only as aided from above, the apostle urges the duty of prayer.]
praying at all seasons in the Spirit,-[Believers should pray on all occasions, as Jesus said: They ought always to pray, and not to faint (Luk 18:1), and Paul exhorted Christians to pray without ceasing” (1Th 5:17). It is obvious, therefore, that prayer includes all converse with God, and is the expression of our feelings and desires which terminate in him. True prayer is spiritual and comes from a heart filled with heavenward longings and aspirations, changing our prayer from a cold form to heartfelt realities. The ordinary habit of the soul should be prayerful, realizing the presence of God and looking for his grace and guidance.]
and watching thereunto in all perseverance and supplication for all the saints,-The conflict of which Paul has been speaking is not merely a single combat between the individual Christian and Satan, but also a war between the people of God and the powers of darkness. [No soldier entering into a battle fights for himself alone, but for all his fellow soldiers also. They form one army, and the success of one is the success of all. In like manner Christians are united in one army and therefore have a common cause; and each must pray and fight for all. Such is the communion of saints as set forth by the Holy Spirit that they can no more fail to take this interest in each others welfare than the eye can fail to sympathize with the foot.]
Fuente: Old and New Testaments Restoration Commentary
Prayer and Supplication in the Holy Spirit (Eph 6:18-24)
When you have the various pieces of the armor in place, there is something that must never be omitted. Bunyan speaks of it as actually a part of the armor. He said, In addition to all the rest there was a piece called all prayer-Praying always with all prayer and supplication in the Spirit. The armored believer is independent of the devil because he is utterly dependent on God, and prayer is the source of his dependence. He is to keep the line of communication between himself and his God clear.
During World War I a regiment went into the Argonne Forest and was lost. For days the men were out of touch with headquarters and newspapers wrote of the lost regiment. When at last they were located, their ranks had been sadly decimated. When a Christian in the conflict with Satan gets out of touch with headquarters, it is a terrible thing. The apostles admonition is praying always. The trouble with many of us is that we pray only when we get into difficulty, when times are hard and circumstances are going against us. Then we remember the verse, Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me (Psa 50:15). But we would be spared a great many of our troubles if, when everything was going well with us, we were just as faithful in prayer as when things were going against us. Praying always with all prayer.
God declares in His Word that He will not hear the prayer of the wicked. It is an abomination to the Lord. David said, If I regard iniquity in my heart, the Lord will not hear me. But if I have judged all known sin and am living the life of practical righteousness, I am in that attitude, that position, where I can pray in confidence.
All prayer is an approach to God, but note the added word, supplication. This suggests definite petition. It is one thing to approach God in prayer with a heart full of praise and thanksgiving and in a general way commit ones affairs to Him. It is another thing to come with a very definite request for a particular matter or special trouble at a given time. We read:
Be careful for nothing; but in everything by prayer and supplication [there you have the same word again, it is prayer and petition] with thanksgiving, let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus (Php 4:6-7).
No difficulty that I have to face is too great for God, and nothing that troubles me is too insignificant for His care.
Arthur T. Pierson sat with George Mueller one day, and Mr. Mueller was telling him of some of the wonderful things that God had done for the orphanage at Bristol. As he talked he was writing, and Dr. Pierson noticed that he was having difficulty with his penpoint. Right in the middle of the conversation Mr. Mueller seemed to lose sight of his visitor, he bowed his head for a moment or two in prayer, and then began writing again. Mr. Pierson said, Mr. Mueller, what were you praying about just now? Oh, Mr. Mueller answered, perhaps you didnt notice that I was having trouble with this penpoint. I havent another, and this is an important letter, so I was asking the Lord to help me so that I could write it clearly. Dear me, said Dr. Pierson, a man who trusts God for millions of pounds also prays about a scratchy penpoint. Yes, you may go to Him about everything.
Notice, we are to make our prayers and petitions in the Spirit. That admonition should cause many of us to consider the effectiveness of our prayer life. Prayer in the Spirit is prayer in accordance with the mind of the indwelling Holy Spirit of God. No unconverted person, of course, can pray in the Spirit, but there are even Christians who are in such a low carnal condition of soul that it is impossible for them to pray in the Spirit. I cannot pray in the Spirit if I am harboring a grudge against my brother. I cannot pray in the Spirit if there is anyone I will not forgive because of some real or imagined wrong done to me. I cannot pray in the Spirit if I have a selfish motive, or if I am seeking merely my own glory or comfort. I cannot pray in the Spirit if I have a covetous heart.
You remember the apostle James said, Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts (Jam 4:3). I can pray in the Spirit when I am living in the Spirit. Then He, the gracious third person of the Trinity who dwells in every believer, will guide my thoughts as I come to God in prayer. Often, when one is in an unspiritual state, he goes to God requesting certain things. Then when he is restored to fellowship he realizes that he would be better off without them, and so he no longer asks for them. In Psa 37:4 we read, Delight thyself also in the Lord; and he shall give thee the desires of thine heart. If I am really delighting myself in the Lord, I will want only those things which will glorify God; I will not be asking from a selfish viewpoint. I will want God to do for me that which will magnify Christ in my life and make Him more precious to my soul.
Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance. Watch and pray, our Lord Jesus Christ said, lest ye enter into temptation, and this, of course, only emphasizes what we have seen already. If I would pray in the Spirit, I must live in the Spirit, and so I am to watch against anything that would come into my life to grieve the Spirit of God and thus hinder real prayer.
As we continue our study of Eph 6:18 we note that the Lord would not have me concerned only with my own affairs. He said, And supplication for all saints. A brother said to me, For years my interests have largely been in the work in which I myself was engaged, or in connection with certain institutions in which I had a part. But lately I find the Lord is causing me to think of His work everywhere, and of His people in every place. This surely is an evidence of growth in grace. We are so inclined to narrow down our thoughts to our own little circles. We may not pray in the same way as the man who said, God bless me, and my wife, our son John, and his wife. Us four, and no more, but we do pray most earnestly for those connected intimately with us. We should do this, but in addition let us consider the whole church of God. Let us think of all the people He loves around the world, and hold them up before Gods throne in the arms of faith and love. If in this way we go to God, we will never lack subjects about which to speak to Him.
Some years ago I was visiting a very devoted company of Christians in a western State. They had some rather peculiar ideas. They came together weekly to study the Bible and for preaching and observing the Lords supper, but they had no prayer meeting. I said to them, Do you never have a prayer meeting?
A brother said, Oh no, we have nothing to pray for.
How is that? I asked.
Why, God has blessed us with all spiritual blessings in heavenly places in Christ, so we do not need to pray for spiritual blessings. We do not need to pray for temporal blessings, for we have everything we need. We are well cared for; we have all the land we can farm. We do not need to pray for money, for we have plenty to keep us going. We do not need to pray for wives, for we are all married. We do not need to pray for children; I have thirteen, and Brother so-and-so has fifteen. We have nothing to pray for, so we just give God thanks.
My dear brother, I said, I wish, if for nothing else, you would come together to pray for me.
We can do that at home, he said. If we came together to pray we wouldnt have anything to say.
But what about the word, And supplication for all saints? Suppose you do nothing else but come together to remind one another of the Lords dear children that you know, and spend an hour telling God about them.
But he did not see it. They seemed to have no idea of what prayer really is. Sometime after that I was in Minneapolis. One day I became very sick and was on my back with typhoid fever for six weeks. When at last, a year later, I got out to that western state again, the people of that church said to me, When we got word that you were so very sick our hearts were greatly burdened and we had two prayer meetings a week to pray for you. But as soon as we got word that you were well enough to go home again, we stopped. Why did you stop? I asked. When flat on my back, I did not have any trouble with the devil. But when I am strong and well, I have to go out to face the foe and I need prayer far more. They looked at me in amazement and said, We never thought of it in that way.
The apostle Paul himself not only exhorted saints to pray for one another, but he said, And for me, that utterance may be given unto me, that I may open my mouth boldly (Eph 6:19). I am sure that those of us who stand on public platforms and preach Christ will never know until we get to Heaven how much we owe to the prayers of Gods people. It has often come like a benediction when some dear saint, possibly a shut-in, writes to me and says, My dear brother, daily in prayer I remember you and the work that God has given you to do. How much it means to know that all over this and other lands there are prayer warriors who are crying to God, Keep that brother from blundering, keep him from sin. There are temptations all around, and how much the man who stands in the pulpit needs divine help that he may be kept from anything that would mar his testimony.
Sometimes Gods dear children are far more ready with criticism of preachers than they are with prayer for them. They say, Well, I dont know; but Mr.- doesnt seem to me to have much power. He doesnt seem to have a gift for making things very clear. And I often feel like saying, Do you ever pray for him that he may have power, that he may have clarity to so preach the truth that men and women will believe?
In Act 14:1 we read that the apostles so spake, that a great multitudebelieved, which implies that one may so speak that no one will believe. What is needed is not only the word of the preacher, but that message backed up by the saints in prayer. It is comforting to know that Christians are praying for you. Paul valued this, and he was the greatest of all the apostles in his ministry. I am sure that at the judgment seat of Christ, when our Lord is rewarding the apostle Paul, He will call up many of the saints of whom we have never heard and have them stand with Paul, for they were his fellow-workers in his ministry. And He will say, You held up his hands in prayer, and you must share in the reward.
Paul asked for prayer that he may make known the mystery of the gospel. This does not mean that the gospel message is something hard to understand, but it is a divine secret that man would never have understood if God Himself had not made it known. One reason why I am absolutely certain that the gospel message is from God is that no man left to himself would ever have dreamed of telling us that God became man to save us from our sins. All human religions take the opposite viewpoint. They try to tell us how man may save himself and eventually obtain a position akin to the Godhead. But not one of them tells us that God became man to save us from our sins. This is the mystery of the gospel, the divine secret that we are called on to proclaim to men.
I am an ambassador in bonds. What a remarkable declaration! The ambassador from England comes to Washington wearing many medals and decorations. But Paul, the ambassador of the highest court of Heaven says, Do you want to see my decorations? And he points to his shackles and says, I am an ambassador in chains. Somebody has well said, God is not going to look us over for medals and decorations but for scars, to see what we have endured for Christs sake. Paul was a suffering, afflicted, jailed ambassador, and he said, Pray for me, that I may speak boldly, as I ought to speak. And right there in the prison he witnessed for Christ. The very soldiers who were guarding him heard the story of salvation. We read in another of his Epistles, All the saints salute you, chiefly they that are of Caesars household. A better translation would be Caesars guards because he is not talking about Caesars household servants, but of his soldiers. They probably were heathen when sent to guard him, but Christians before they left him. He preached the mystery of the gospel to them and their souls were saved. We will never know how much of the success of Pauls ministry was in answer to prayer until the heavenly records are opened.
In verses Eph 6:21-22 he wrote the only personal note in the Epistle in which he named anyone else other than himself and the Lord.
But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.
In Act 20:4 we read of Tychicus. He was an Asian. Ephesus was in Asia, and probably Tychicus was well-known to the Ephesian believers, so Paul sent him back in order to give a report as to how things were going with him. Notice the language he used to describe him, A beloved brother and faithful minister in the Lord. In Col 4:7 he wrote, All my state shall Tychicus declare unto you, who is a beloved brother and a faithful minister and fellowservant in the Lord. Tychicus must have been a very delightful man to meet. It is not often the two things are combined in one man-beloved and faithful. Generally your beloved brother is so gracious and gentle and easy-going that everybody likes him because he does not find fault with anyone. They say, Isnt he nice? It is like the lady who, after she had listened to a Scotch preacher, was asked, What did you think of the sermon? Wasnt it beautiful? Yes, it was beautiful, she said; but it wouldnt hurt a flea. People like the preacher who does not hurt anybody, who draws beautiful word pictures, but never reproves sin. A good mixer, they call him today. That is the very thing Paul said we were not to be. Come out from among them, and be ye separate. But as a rule they are the loved kind of preachers. On the other hand, the faithful brother is apt to be so rigid that he gets a little legalistic and goes around clubbing people with the Word, and saying, I dont care what people think of me; I am going to be faithful. He is rather disagreeable and no one likes to get too close to men like that. But Tychicus combined in himself the beloved pastor and the faithful exhorter. That is a wonderful combination, too high for most of us to attain.
And then in verses Eph 6:23-24 we have the closing words of Pauls letter. You will observe there are no personal salutations in Ephesians. The reason probably was that the Epistle to the Ephesians was a circular letter, intended not only for the saints in Ephesus, but sent around a circle of assemblies until it reached Laodicea. Paul, writing to the Colossians, said, Read the epistle from Laodicea. Some think this is a reference to a lost letter, but it is undoubtedly this letter to the Ephesians. And on account of its general character there are no personal salutations for individuals in the Ephesian church.
Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Paul prayed that the Ephesians would receive the peace which is given to all who have learned to commit everything to the care of our Savior. Then he coupled love for the saints with faith in the Lord Jesus Christ, which is the gift of God the Father through His Son.
He closed with the characteristic Pauline salutation, Grace be with all them that love our Lord Jesus Christ. And then he added a penetrating phrase at the very end, in sincerity, or as other translations say, in incorruptness. In other words, those who love our Lord Jesus Christ will exhibit their love by holy living. This is how we show in a practical way that we are one with Him in the heavenly places.
Fuente: Commentaries on the New Testament and Prophets
Praying: Eph 1:16, Job 27:10, Psa 4:1, Psa 6:9, Isa 26:16, Dan 6:10, Luk 3:26, Luk 3:37, Luk 18:1-7, Luk 21:36, Act 1:14, Act 6:4, Act 10:2, Act 12:5, Rom 12:12, Phi 4:6, Col 4:2, 1Th 5:17, 2Ti 1:3
supplication: 1Ki 8:52, 1Ki 8:54, 1Ki 8:59, 1Ki 9:3, Est 4:8, Dan 9:20, Hos 12:4, 1Ti 2:1, Heb 5:7
in the: Eph 2:22, Zec 12:10, Rom 8:15, Rom 8:26, Rom 8:27, Gal 4:6, Jud 1:20
watching: Mat 26:41, Mar 13:33, Mar 14:38, Luk 21:36, Luk 22:46, Col 4:2, 1Pe 4:7
all perseverance: Gen 32:24-28, Mat 15:25-28, Luk 11:5-8, Luk 18:1-8
supplication: Eph 6:19, Eph 1:16, Eph 3:8, Eph 3:18, Phi 1:4, 1Ti 2:1, Col 1:4, Phm 1:5
Reciprocal: Gen 13:4 – called Gen 18:29 – General Gen 18:31 – General Exo 17:12 – Moses’ hands 1Sa 1:12 – continued praying 1Ki 18:43 – Go again Job 1:5 – continually Psa 55:17 – Evening Psa 86:3 – for I Mat 6:5 – when Mat 17:21 – but Mat 18:19 – That if Mar 1:35 – General Mar 9:29 – by prayer Mar 10:48 – but Mar 14:34 – and watch Luk 22:40 – Pray Joh 4:23 – in spirit Act 2:4 – as Act 2:42 – and in prayers Act 4:29 – that Act 9:31 – and in Act 10:9 – the sixth Act 14:3 – speaking Rom 1:9 – that 1Co 14:15 – I will pray with the spirit 1Co 16:13 – Watch 2Co 1:11 – helping Eph 2:18 – by Phi 1:19 – through Phi 3:3 – worship 1Th 5:6 – watch 1Th 5:25 – General 1Ti 5:5 – continueth 1Pe 3:7 – that
Fuente: The Treasury of Scripture Knowledge
(Eph 6:18.) -With all prayer and supplication praying always in the Spirit. The participle is not, with Conybeare, to be rendered as a simple imperative. We cannot agree with de Wette and others in regarding prayer as a separate weapon, for the apostle now drops the figure. It is indeed an effectual means of repulse, not by itself, but in its connection with all these other graces. So that we understand this verse as describing the spirit or temper in which the armour should be assumed, the position taken, the enemy met, and the combat pursued, that is, as still connected with . We cannot, with Olshausen, restrict it to the previous clause, namely, that prayer must accompany the use of the sword of the Spirit. The order of thought is-make preparation, take the armour, stand, fight, and all the while be praying.
Meyer’s effort to make an independent sentence, at least disconnected with the following participle, is not happy; and his argument as to tautology and the impossibility of praying always is without force. The preposition expresses the means by, or the condition in or through which, the spiritual exercise implied in developes itself. The two nouns are distinguished not as imprecatio and deprecatio, as is the opinion of Chrysostom, Theodoret, Grotius, and others; nor can we say, with de Wette, that the first term denotes the form, and the second the contents, of prayer. The two words are conjoined in the Septuagint. 1Ki 8:28; 2Ch 6:19; Psa 6:9; and in Php 4:6; 1Ti 2:1. We believe with Harless, Meier, Meyer, and others, that is prayer in general-the general aspects and attitudes of devotion, in adoration, confession, and thanksgiving; and that is a special branch of prayer, direct and earnest petition. The adjective adds the idea of every kind of prayer-all the forms, public and private, secret and domestic, oral and unexpressed, formal and ejaculatory, which prayer may assume. And such prayer is not to be restricted to peculiar times, but is to be employed- , at every season. Luk 21:36. Not only the minor officers along the ranks, but the whole hosts are to join in these yearnings. And such continuous and diversified prayer must be-
-in the Spirit-as its sphere. It is surely an unhallowed and perverse opinion of Castalio, Crocius, Grotius, Homberg, Koppe, Rosenmller, and Zanchius even, which gives these words the meaning of , and makes them signify out of the heart, or sincerely. Bloomfield indeed lays down the canon that , not having the article, cannot mean the Holy Spirit-a canon which is contradicted by numerous passages of the New Testament, as already stated under Eph 1:17. The theology of the apostle is, that while the Son pleads for His people in heaven, the Spirit within them makes intercession for them and by them, by giving them an enlarged and appropriating view of the Divine promises, that they may plead them in faith and fervour, and by so deepening their own poignant consciousness of want as to induce them to cry for grace with an agony of earnestness that cannot be fitted into words. Rom 8:26. Jude speaks also of praying in the Holy Ghost (Eph 6:20), that is, in His exciting and assisting influence. The soldier needs courage, vigilance, and skill, and therefore he ought, with continued prayer and supplication, to look up to the Lord of hosts, who teaches his hands to war and his fingers to fight, and who will make him more than a conqueror; so that in due time, the combat being over and his foes defeated, the hand that wielded the sword will carry the palm, and the brow that wore the helmet will be crowned with immortal garlands before the throne. Praying always-
-and for this watching in all perseverance and supplication for all the saints. , found in the Stephanic text after , is regarded as doubtful on the authority of A, B, and other concurrent testimonies. -for this, that is, for the purpose specified in the clauses preceding, not, as Koppe and Holzhausen argue, for the design expressed in the following verse- . To secure this earnest supplication at all times in the Spirit, they were to be ever on their guard against remissness, for many impedimenta exist in the Christian army. The phrase , is one of pregnant emphasis. Act 1:14; Rom 12:12; Col 4:2. Perseverance and prayer, though not properly a hendiadys (the technical order of the words, as they should occur in such a figure, being inverted), practically means perseverance characterized by prayer, the one and the other noun having a distinct, though blended signification. The term has been explained under Eph 1:3. We are inclined to take the two clauses as somewhat parallel, the second clause as containing, at the same time, a specific addition. Thus, first, the apostle exhorts them, by means of all prayer and supplication, to be praying at all times in the Spirit, the tacit or implied reference being for themselves; and then he adds, but without any formal transition, and for this watching along with all perseverance and prayer for all saints. The two thoughts are closely connected. To their persistent supplication for themselves, they were to join, not as a separate and distinct duty, prayer for all saints, but rather, as the compact language of the apostle suggests, in praying for themse lves they were uniformly to blend petitions for all the saints. All the saints, in obedience to the same mandate, pray for us, and in a spirit of reciprocity it becomes us to pray for them. They need our prayers; for many of them, at every given moment, must be in trial, temptation, warfare, sickness, or death. And as but a very few of them can ever be known to us, our allinclusive sympathy with them will prove its vitality by universal and unwearying supplication for them.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 6:18. Praying always is a general phrase, denoting that the soldier of the cross must never cease to be a praying man. With all prayer is rendered “with all manner of prayer” by Moffatt, and the lexicons agree with it. That is because the addresses offered to God are of various kinds and de grees of intensity, and Paul mentions some of them here. The simple word prayer is general and means any request or plea. Supplication is a more intense pleading for the thing desired. In the Spirit denotes the prayer must be spiritual, which means it is in harmony with the teaching of the Spirit in the word of God. Watching. Jesus taught his disciples to “watch and pray” (Mat 26:41). The soldier of the cross must always be on the alert against the tricks of the enemy. Perseverance means patient continuance in the service of Christ, even when conditions might seem to be un favorable. For all saints. We should pray for ourselves and likewise for our brethren everywhere.
Fuente: Combined Bible Commentary
Eph 6:18. This verse is to be connected with Stand therefore (Eph 6:14). Prayer must attend the putting on of the armor and the subsequent use of it.
With all prayer and supplication praying at all times in the Spirit. This is the correct order, the emphasis resting on the phrase with all prayer and supplication. Prayer in general is meant by the former term, special petition by the latter: every form of both is commanded. With, literally, through, as if this were the instrument by which the praying took place. Some prefer to translate it throughout; while the seeming repetition of thought has led others to disconnect the phrase from praying. But the Apostle is enjoining prayer with great fulness of expression. This phrase describes it as earnest and varied; at all times defines it as constant; while in the Spirit (which is to be joined with praying) sets forth the necessary sphere of Christian prayer. The Holy Spirit, in whose blessed and indwelling influences, and by whose merciful aid, we are enabled to pray (Rom 8:15; Gal 4:6), yea, and who himself intercedes for us (Ellicott).
And watching thereunto, i.e., with reference to this varied, constant prayer in the Spirit, since such prayer cannot be maintained without personal watchfulness for that very purpose.
In, not the same word as before.
All perseverance and supplication. This is nearly equivalent to persevering supplication; in this they should abide. Watchfulness unto prayer leads to sympathy with others, and to constant supplication for all the saints, i.e., believers, who are consecrated to God and thus become sanctified; the word including both ideas.
Fuente: A Popular Commentary on the New Testament
The Prayer Supply Line
To be completely prepared, the Christian soldier must pray in addition to putting on his armor. Prayer should be more than occasional ( Luk 18:1 ; 1Th 5:17 ). We need to endure in it during good times and bad. It should be used in behalf of all we know in the Lord because they fight the same battles and face the same dreaded foe (6:18).
Paul felt the same need for the prayers of the saints that any other Christian feels. Particularly, he felt the need for courage in preaching that he might fully proclaim God’s message. It is only through complete preaching of the truth that one can be free from the blood of his hearers (6:19; Act 20:26-27 ; Eze 3:17-19 ). Ambassadors carry the messages of the leader of their nation. Paul was the Lord Jesus Christ’s messenger to the Gentile world ( Act 9:15-16 ; 2Co 5:17-20 ). At the time of this writing, Paul was in bonds, apparently on his way to Rome. God’s intent was to use those bonds to the furtherance of his gospel, but it would only work to that end if Paul fully proclaimed the truth with courage (6:20).
Fuente: Gary Hampton Commentary on Selected Books
Eph 6:18. Praying always As if he had said, And join prayer to all these graces, for your defence against your spiritual enemies, and that at all times, and on every occasion, in the midst of all employments, inwardly praying without ceasing, 1Th 5:7; with all prayer Public and private, mental and vocal, ordinary and extraordinary, occasional and solemn. Some are careful with respect to one kind of prayer only, and negligent in others: some use only mental prayer, or ejaculations, and think they are in a high state of grace, and use a way of worship far superior to any other; but such only fancy themselves to be above what is really above them; it requiring far more grace to be enabled to pour out a fervent and continued prayer, than to offer up mental aspirations. If we would receive the petitions we ask, let us use every sort. And supplication Repeating and urging our prayer, as Christ did in the garden; and watching thereunto Keeping our minds awake to a sense of our want of the blessings we ask, and of the excellence and necessity of them; and maintaining a lively expectation of receiving them, and also inwardly attending on God to know his will, and gain power to do it. With all perseverance With unwearied importunity renewing our petitions till they be granted, Luk 18:1-5; 2Co 12:8; notwithstanding apparent repulses, Mat 15:22-28. And supplication for all saints Wrestling in fervent, continued intercessions for others, especially for the faithful, that they may do all the will of God, and be steadfast to the end. Perhaps we receive few answers to prayer, because we do not intercede enough for others.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
SECTION 16. A REQUEST FOR PRAYER.
CH. 6:18-20.
With all prayer and supplication praying at every season in the Spirit and watching for this with all perseverance and supplication for all the saints; and on my behalf in order that to me may be given utterance, in opening my mouth, with boldness to make known the mystery of the Gospel, for which I am an ambassador in a chain, that in it I may speak boldly, as I must needs speak.
Now come participial clauses containing virtually another exhortation, a collateral addition to those foregoing. In Eph 6:14 Paul bade his readers stand firm, and that they might do this bade them put on the armament provided by God. The details are added, at first in the form of past participles, having girded etc. But, as Paul enumerates them he passes unconsciously to direct exhortation in the imperative mood. Now follow two present participles noting, not preliminaries, but accompaniments of the original exhortation. It is best to join these participles to the dominant exhortation of 15, stand then, rather than to the subordinate exhortation, take the helmet, which is a mere detail. Paul bids his readers to maintain their position in face of all their foes; and while doing this to pray for all the saints (Eph 6:18) and (Eph 6:19-20) for himself.
Eph 6:18. With or by-means-of: using prayer as a means of obtaining blessing.
Prayer and supplication: as in Php 4:6. In every way they must approach God in prayer, and must make petition for definite benefits.
In every season: same words in similar connection in Luk 21:36.
In the Spirit: prayers prompted by Him. So Rom 8:15, in whom we cry, Abba, Father.
And watching for etc.: a second participial clause, adding further details.
Watching: as in Col 4:2; 1Co 16:13. For successful prayer, we must keep wide awake, i.e. with our faculties in full exercise. And this must be accompanied by unlimited perseverance: cognate to a word in Col 4:2; Rom 12:12. This suggests that for a continual exercise of our faculties in prayer every kind of sustained effort is needful, and bids us make the effort.
Petition: as above. Our watchfulness must be accompanied both by sustained effort and by definite request for definite blessing.
Touching all the saints: cp. Eph 5:3. It is best to understand the first participial clause in this verse as referring to prayer in general; and the second as going on to speak specifically of prayer for our fellow-Christians.
Eph 6:19. And on my behalf: a particular request for prayer, added to the foregoing more general request.
That to me may be given etc.: purpose and contents of the desired prayer. It expounds on my behalf.
Utterance, or word: as in 1Co 1:5.
In opening my mouth, or when I open my mouth: same phrase in 2Co 6:11.
Boldness: unreserved speech, as in 2Co 3:12. Paul asks his readers to pray that whenever he begins to speak God will give him something to say, in order that with unreserved speech he may make known the Gospel.
The mystery of the Gospel: the secret, known only by those to whom God reveals it, which belongs to the good news announced by Christ. See under 1Co 3:4. Cp. Col 4:3, to speak the mystery of Christ.
Eph 6:20. On behalf of which mystery of the Gospel: i.e. in order to make it known.
I am an ambassador: same word and sense in 2Co 5:20. It expresses Pauls sense of the dignity of his apostolic office.
In a chain: strange paradox; (for by all nations ambassadors were held to be inviolate;) and a graphic picture of Pauls present position. The hand which writes or signs this letter is bound by a chain. But since this chain was borne for Christs sake and by Christs providential arrangement, it was to Paul an honourable badge of office. Moreover, that Paul was bound, made it more needful that God should give him unrestrained speech. Cp. 2Ti 2:9.
In order that etc.: ultimate aim of the prayer which Paul requests, supplementing and expounding the purpose given in Eph 6:19.
In it: in the mystery of the Gospel.
I-may-speak-boldly: cognate to boldness in Eph 6:19, keeping before and emphasising the idea of unrestrained speech.
As I must needs speak: same words in same connection in Col 4:3. The imperative need for unrestrained proclamation of the Gospel, together with his own solemn and official relation to it, prompt Paul to ask his readers prayers that God may give him fit utterance.
This section reveals unmistakeably the hand and thought of Paul. The man who himself prays for every Church to which he writes may well ask his readers prayer for all the saints. And this request for prayer on his own behalf, attesting as it does his deep sense of the efficacy of prayer, is in close harmony with similar requests in Rom 15:30; 2Co 1:11; Col 4:3; 1Th 5:25; 2Th 3:1; and with Php 1:19. The word ambassador is one of many proofs of his consciousness of the grandeur of his office: cp. Eph 3:2; Rom 15:15-16; 2Co 3:6; 2Co 11:2; 2Co 13:10.
Fuente: Beet’s Commentary on Selected Books of the New Testament
Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints;
This seems to be a very specific item to be done. Praying and supplicating, or seeking God with our needs, and “our needs” more specifically relates here to “all saints” which gives you a major part of our prayer life – others. There is also a major qualifier in the passage, those prayers and that watching is to be done “IN THE SPIRIT” – the Spirit should be the basis for these prayers and sharing of other people’s needs with the Lord.
The “watching” seems to indicate that we are to continue sleeplessly in that prayer, keeping up the prayer until it is no longer needed.
One must consider the prayer letters that supporters receive from missionaries. How much need is presented? How often are you updated on that need? Are you told when that need has been met? Missionaries tend to make needs known but seldom update, nor inform when the need is met – or how the need was met which could be of great blessing to the prayer warriors.
Speaking of prayer warriors, did you notice the context of this verse – the armour of God and His preparing us for battle? Seems this may be the basis for that term “prayer warrior.”
Note, this is not a text that is addressed to a bare few in the church at Ephesus that will meet for prayer; it is addressed to all at the church of Ephesus. I have seldom seen a church prayer meeting attended by more than a few percent of the total church membership. Ten percent of membership at a weekly prayer meeting would be about the top in my experience.
No wander the church is so puny and weak, when those that are at God’s throne in prayer are so few. God has given us the great privilege of sitting at His feet while telling Him the needs of others and we all just flock to the prayer meeting to meet Him! Ya, right. You would think that God is a puny wimp the way we call on His name.
When I was a child I lived across the street from the church we attended. I saw a lot of people gathering at the church. I asked my mother what was going on since I knew Wednesday evening was prayer meeting. She told me that it was choir practice. I heard that as “car practice and for years wondered why all those people drove up in their cars and parked them to have car practice. Not sure why a church would schedule car practice on the same night that they had prayer meeting – seems that those practicing cars should be in the room praying, but then that would be too Biblical I guess.
I’m not sure how many years it was before I realized that it was choir practice – at least that is a little more spiritual than cars!
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
6:18 Praying always with all prayer and supplication in the {l} Spirit, and watching thereunto with all perseverance and supplication for all saints;
(l) That holy prayers may proceed from the Holy Spirit.
Fuente: Geneva Bible Notes
Prayer and alertness (two participles in the Greek text) describe how we should "receive" present salvation and use the word appropriate to our trial. We should be in constant prayer in preparation for our spiritual battles and as we engage our enemy (cf. Mar 14:34-38; Col 4:2). The Spirit prays for us (Rom 8:26) and enables us to pray, as He enables us to do everything else.
"Man very easily takes his difficulties to his fellows instead of to God." [Note: Foulkes, p. 178.]
"Prayer" refers to our communication with God generally and "petition" to our supplications specifically. The antecedent of "this" is the first clause of the verse: "With all prayer and petition pray at all times in the Spirit". In addition to praying for our own needs we should also, as good soldiers, keep alert to the needs of other fellow soldiers, namely, all the saints. We must not fail them but pray for them persistently. The great need for prayer that exists is obvious in Paul’s use of the word "all" four times in this verse (cf. 1Ti 2:1).
"Prayer is an engine wieldable by every believer, mightier than all the embattled artillery of hell." [Note: Simpson, p. 153.]
". . . nuclear wars cannot be won with rifles. Likewise, satanic wars cannot be won by human energy." [Note: Hoehner, Ephesians, p. 859.]
Donna Reinhard pointed out that in the flow of Paul’s argument in Ephesians, we should understand spiritual warfare as influencing life within the church, not just as a personal matter. [Note: Donna B. Reinhard, "Eph 6:10-18 : A Call to Personal Piety or Another Way of Describing Union with Christ?" Journal of the Evangelical Theological Society 48:3 (September 2005):521-32.]
"Satan trembles when he sees
The weakest saint upon his knees." [Note: Anonymous.]