with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.
Show the surrounding paragraph
Ephesians 6:18-20 sits inside this longer paragraph.
Finally, be strong in the Lord, and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world’s rulers of the darkness of this age, and against the spiritual forces of wickedness in the heavenly places. Therefore put on the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness, and having fitted your feet with the preparation of the Good News of peace, above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints: on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.
Parallel Translations
-
with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all the saints:
on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News,
for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.
-
And praye all wayes with all maner prayer and supplicacion: and that in the sprete: and watch thervnto with all instance and supplicacion for all saynctes
and for me that vttraunce maye be geve vnto me that I maye open my mouth boldly to vtter the secretes of the gospell
whereof I am a messenger in bondes that therin I maye speake frely as it becommeth me to speake.
Show all 3 translations
-
And pray alwayes with all maner prayer and supplication in the Spirit: and watch thereunto with all perseuerance and supplication for al Saints,
And for me, that vtterance may be giuen vnto me, that I may open my mouth boldly to publish the secret of the Gospel,
Whereof I am the ambassadour in bonds, that therein I may speake boldely, as I ought to speake.
Cross-references (106)
- 1 Thessalonians 5:17 (v18) Pray without ceasing.
- Colossians 4:2 (v18) Continue steadfastly in prayer, watching in it with thanksgiving,
- Philippians 4:6 (v18) In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God.
- 1 Timothy 2:1 (v18) I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks be made for all men:
- Jude 1:20 (v18) But you, beloved, keep building up yourselves on your most holy faith, praying in the Holy Spirit.
Show all 100 cross-references
- Romans 8:26-27 (v18) In the same way, the Spirit also helps our weaknesses, for we don’t know how to pray as we ought. But the Spirit himself makes intercession…
- Mark 14:38 (v18) Watch and pray, that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.”
- Luke 21:36 (v18) Therefore be watchful all the time, praying that you may be counted worthy to escape all these things that will happen, and to stand before…
- Luke 18:1-8 (v18) He also spoke a parable to them that they must always pray, and not give up, saying, “There was a judge in a certain city who didn’t fear…
- Matthew 26:41 (v18) Watch and pray, that you don’t enter into temptation. The spirit indeed is willing, but the flesh is weak.”
- Daniel 9:20 (v18) While I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before Yahweh my…
- Colossians 4:3 (v19) praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds,
- Ephesians 1:16 (v18) don’t cease to give thanks for you, making mention of you in my prayers,
- Psalms 6:9 (v18) Yahweh has heard my supplication. Yahweh accepts my prayer.
- Mark 13:33 (v18) Watch, keep alert, and pray; for you don’t know when the time is.
- Luke 22:46 (v18) and said to them, “Why do you sleep? Rise and pray that you may not enter into temptation.”
- Romans 12:12 (v18) rejoicing in hope; enduring in troubles; continuing steadfastly in prayer;
- Acts 1:14 (v18) All these with one accord continued steadfastly in prayer and supplication, along with the women, and Mary the mother of Jesus, and with…
- Acts 4:29 (v19) Now, Lord, look at their threats, and grant to your servants to speak your word with all boldness,
- Hebrews 5:7 (v18) He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from…
- Philippians 1:4 (v18) always in every request of mine on behalf of you all, making my requests with joy,
- 1 Kings 8:52 (v18) that your eyes may be open to the supplication of your servant, and to the supplication of your people Israel, to listen to them whenever…
- Psalms 4:1 (v18) Answer me when I call, God of my righteousness. Give me relief from my distress. Have mercy on me, and hear my prayer.
- 2 Corinthians 5:20 (v20) We are therefore ambassadors on behalf of Christ, as though God were entreating by us: we beg you on behalf of Christ, be reconciled to God.
- 2 Thessalonians 3:1 (v19) Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you,
- 2 Timothy 1:3 (v18) I thank God, whom I serve as my forefathers did, with a pure conscience. How unceasing is my memory of you in my petitions, night and day
- 1 Peter 4:7 (v18) But the end of all things is near. Therefore be of sound mind, self-controlled, and sober in prayer.
- Acts 12:5 (v18) Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him.
- Genesis 32:24-28 (v18) Jacob was left alone, and wrestled with a man there until the breaking of the day. When he saw that he didn’t prevail against him, the man…
- 1 Kings 8:54 (v18) It was so, that when Solomon had finished praying all this prayer and supplication to Yahweh, he arose from before Yahweh’s altar, from…
- 1 Kings 9:3 (v18) Yahweh said to him, “I have heard your prayer and your supplication, that you have made before me. I have made this house holy, which you…
- Matthew 15:25-28 (v18) But she came and worshiped him, saying, “Lord, help me.” But he answered, “It is not appropriate to take the children’s bread and throw it…
- 1 Thessalonians 5:25 (v19) Brothers, pray for us.
- 1 Kings 8:59 (v18) Let these my words, with which I have made supplication before Yahweh, be near to Yahweh our God day and night, that he may maintain the…
- Daniel 6:10 (v18) When Daniel knew that the writing was signed, he went into his house (now his windows were open in his room toward Jerusalem) and he…
- Job 27:10 (v18) Will he delight himself in the Almighty, and call on God at all times?
- Luke 11:5-8 (v18) He said to them, “Which of you, if you go to a friend at midnight, and tell him, ‘Friend, lend me three loaves of bread, for a friend of…
- Ephesians 6:19 (vv18, 20) on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News,
- Isaiah 26:16 (v18) Yahweh, in trouble they have visited you. They poured out a prayer when your chastening was on them.
- Hosea 12:4 (v18) Indeed, he struggled with the angel, and prevailed; he wept, and made supplication to him. He found him at Bethel, and there he spoke with…
- Zechariah 12:10 (v18) I will pour on David’s house, and on the inhabitants of Jerusalem, the spirit of grace and of supplication; and they will look to me whom…
- Acts 6:4 (v18) But we will continue steadfastly in prayer and in the ministry of the word.”
- Acts 10:2 (v18) a devout man, and one who feared God with all his house, who gave gifts for the needy generously to the people, and always prayed to God.
- Hebrews 13:18 (v19) Pray for us, for we are persuaded that we have a good conscience, desiring to live honorably in all things.
- Philemon 1:5 (v18) hearing of your love and of the faith which you have toward the Lord Jesus, and toward all the saints,
- Esther 4:8 (v18) He also gave him the copy of the writing of the decree that was given out in Susa to destroy them, to show it to Esther, and to declare it…
- Acts 4:31 (v19) When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the…
- Romans 8:15 (v18) For you didn’t receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, “Abba! Father!”
- Colossians 4:4 (v20) that I may reveal it as I ought to speak.
- 1 Thessalonians 2:2 (vv19–20) but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the Good News of God…
- 2 Timothy 2:9 (v20) in which I suffer hardship to the point of chains as a criminal. But God’s word isn’t chained.
- Acts 28:31 (vv19–20) preaching God’s Kingdom, and teaching the things concerning the Lord Jesus Christ with all boldness, without hindrance.
- Acts 13:46 (v19) Paul and Barnabas spoke out boldly, and said, “It was necessary that God’s word should be spoken to you first. Since indeed you thrust it…
- Acts 19:8 (v19) He entered into the synagogue and spoke boldly for a period of three months, reasoning and persuading about the things concerning God’s…
- 2 Corinthians 8:7 (v19) But as you abound in everything, in faith, utterance, knowledge, all earnestness, and in your love to us, see that you also abound in this…
- Ephesians 3:8 (v18) To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,
- Ephesians 3:18 (v18) may be strengthened to comprehend with all the saints what is the width and length and height and depth,
- 1 Corinthians 4:1 (v19) So let a man think of us as Christ’s servants, and stewards of God’s mysteries.
- Ephesians 1:9 (v19) making known to us the mystery of his will, according to his good pleasure which he purposed in him
- Luke 3:37 (v18) the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan,
- Acts 9:27 (v19) But Barnabas took him and brought him to the apostles, and declared to them how he had seen the Lord on the way, and that he had spoken to…
- Acts 14:3 (v19) Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to…
- Acts 26:29 (v20) Paul said, “I pray to God, that whether with little or with much, not only you, but also all that hear me today, might become such as I am,…
- 1 Corinthians 1:5 (v19) that in everything you were enriched in him, in all speech and all knowledge;
- 2 Corinthians 3:12 (v19) Having therefore such a hope, we use great boldness of speech,
- Ephesians 2:22 (v18) in whom you also are built together for a habitation of God in the Spirit.
- Philippians 1:7 (v20) It is even right for me to think this way on behalf of all of you, because I have you in my heart, because both in my bonds and in the…
- Philippians 1:20 (v20) according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Christ will…
- Colossians 2:2 (v19) that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that…
- Philemon 1:22 (v19) Also, prepare a guest room for me, for I hope that through your prayers I will be restored to you.
- 1 John 3:16 (v20) By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers.
- Proverbs 13:17 (v20) A wicked messenger falls into trouble, but a trustworthy envoy gains healing.
- Acts 2:4 (v19) They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak.
- Acts 4:13 (v19) Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They…
- Acts 5:29 (v20) But Peter and the apostles answered, “We must obey God rather than men.
- Acts 18:26 (v19) He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of…
- Acts 28:20 (v20) For this cause therefore I asked to see you and to speak with you. For because of the hope of Israel I am bound with this chain.”
- Romans 15:30 (v19) Now I beg you, brothers, by our Lord Jesus Christ and by the love of the Spirit, that you strive together with me in your prayers to God…
- 1 Corinthians 2:7 (v19) But we speak God’s wisdom in a mystery, the wisdom that has been hidden, which God foreordained before the worlds for our glory,
- 2 Corinthians 1:11 (v19) you also helping together on our behalf by your supplication; that, for the gift given to us by means of many, thanks may be given by many…
- 2 Corinthians 7:4 (v19) Great is my boldness of speech toward you. Great is my boasting on your behalf. I am filled with comfort. I overflow with joy in all our…
- Galatians 4:6 (v18) And because you are children, God sent out the Spirit of his Son into your hearts, crying, “Abba, Father!”
- Ephesians 3:1 (v20) For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles,
- Ephesians 4:1 (v20) I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called,
- Philippians 1:13-14 (v20) so that it became evident to the whole palace guard, and to all the rest, that my bonds are in Christ, and that most of the brothers in the…
- Philippians 1:19-20 (v19) For I know that this will turn out to my salvation, through your prayers and the supply of the Spirit of Jesus Christ, according to my…
- 1 Timothy 3:16 (v19) Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached…
- 2 Timothy 1:16 (v20) May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain,
- Isaiah 58:1 (v20) “Cry aloud! Don’t spare! Lift up your voice like a trumpet! Declare to my people their disobedience, and to the house of Jacob their sins.
- Jeremiah 1:7-8 (v20) But Yahweh said to me, “Don’t say, ‘I am a child;’ for you must go to whomever I send you, and you must say whatever I command you. Don’t…
- Ezekiel 2:4-7 (v20) The children are impudent and stiff-hearted. I am sending you to them, and you shall tell them, ‘This is what the Lord Yahweh says.’ They,…
- Matthew 10:27-28 (v20) What I tell you in the darkness, speak in the light; and what you hear whispered in the ear, proclaim on the housetops. Don’t be afraid of…
- Acts 9:29 (v19) preaching boldly in the name of the Lord Jesus. He spoke and disputed against the Hellenists, but they were seeking to kill him.
- Acts 21:33 (v20) Then the commanding officer came near, arrested him, commanded him to be bound with two chains, and inquired who he was and what he had…
- Ephesians 3:3-4 (v19) how that by revelation the mystery was made known to me, as I wrote before in few words, by which, when you read, you can perceive my…
- Colossians 1:4 (v18) having heard of your faith in Christ Jesus and of the love which you have toward all the saints,
- Colossians 1:26-27 (v19) the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, to whom God was pleased to make…
- Philemon 1:10 (v20) I beg you for my child, whom I have become the father of in my chains, Onesimus,
- Jude 1:3 (v20) Beloved, while I was very eager to write to you about our common salvation, I was constrained to write to you exhorting you to contend…
- 2 Samuel 10:2-6 (v20) David said, “I will show kindness to Hanun the son of Nahash, as his father showed kindness to me.” So David sent by his servants to…
100 distinct cross-references across this passage (106 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (24 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain On vv18–20 18. Praying always with all prayer. Having instructed the…
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.
Read full note →
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v18 That holy prayers may proceed from the holy Spirit.
That holy prayers may proceed from the holy Spirit.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv18–20 18 Praying always with all prayer and supplication in…
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, Php 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 δορπον ελοντες, 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.
Read full note →
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv18–20 Praying always; i.e. in every opportunity, so often as…
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.
Read full note →
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v19 Our apostle having directed the Ephesians to the duty…
Our apostle having directed the Ephesians to the duty of prayer in general, desires them here to pray for himself in particular.
Where observe, 1. His exhortation and direction to pray for himself, and all the ministers of the gospel: And for me. Learn hence, That the ministers of Christ are and ought in a special manner to be remembered in the saints’ prayers.
Read full note →
Observe, 2. The mercy which he desires them to pray for: That utterance may be given: namely a readiness to deliver to others what God has handed unto us. Ministers depend upon God for utterance, and it is their people’s duty to be earnest with God to give it to them.
Observe, 3. The end why he desires this utterance: That he may open his mouth boldly to make known the ministry of the gospel.
Where note, 1. The sublime nature of the gospel minister: and that is, to make known that gospel-mystery.
2. The manner how he is to perform this work: That I may open my mouth boldly; namely, in asserting truth, and in reproving sin, with a wise and prudent, with a meek and humble, with an active and zealous boldness.
Observe 4. A double argument to back and enforce his request to pray for him:
1. From his office: For which I am an ambassador. The ministers of the gospel are God’s ambassadors; and shall not their people pray for the success of their embassies?
2. From his afflicted state: He was an ambassador in bonds; his zeal for God, and his truth, confined him to a prison; he preached himself into a gaol. Well, therefore, might they pray for him, who had now lost his liberty, and soon after was to lose his life, for them: no prayers can be too much to strengthen the hands, and to encourage the hearts, of such as suffer tribulation and persecution for the sake of Christ: Pray for me, that I may make known the mysteries of the gospel, for which I am an ambassadsor in bonds.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v19 Here, I. He desires their prayers for him, Eph…
Here, I. He desires their prayers for him, Eph 6:19. Having mentioned supplication for all saints, he puts himself into the number. We must pray for all saints, and particularly for God's faithful ministers. Brethren, pray for us, that the word of the Lord may run and be glorified. Observe what it is he would have them pray for in his behalf: "That utterance may be given unto me; that I may be enlarged from my present restraints, and so have liberty to propagate the faith of Christ; that I may have ability to express myself in a suitable and becoming manner; and that I may open my mouth boldly, that is, that I may deliver the whole counsel of God, without any base fear, shame, or partiality." To make known the mystery of the gospel; some understand it of that part of the gospel which concerns the calling of the Gentiles, which had hitherto, as a mystery, been concealed. But the whole gospel was a mystery, till made known by divine revelation; and it is the work of Christ's ministers to publish it. Observe, Paul had a great command of language; they called him Mercury, because he was the chief speaker (Act 14:12), and yet he would have his friends ask of God the gift of utterance for him. He was a man of great courage, and often signalized himself for it; yet he would have them pray that God would give him boldness. He knew as well what to say as any man; yet he desires them to pray for him, that he may speak as he ought to speak. The argument with which he enforces his request is that for the sake of the gospel he was an ambassador in bonds, Eph 6:20. He was persecuted and imprisoned for preaching the gospel; though, notwithstanding, he continued in the embassy committed to him by Christ, and persisted in preaching it. Observe, 1. It is no new thing for Christ's ministers to be in bonds. 2. It is a hard thing for them to speak boldly when that is their case. 3. The best and most eminent ministers have need of, and may receive advantage by, the prayers of good Christians; and therefore should earnestly desire them. Having thus desired their prayers,
II. He recommends Tychicus unto them, Eph 6:21, Eph 6:22. He sent him with this epistle, that he might acquaint them with what other churches were informed of, namely, how he did, and what he did; how he was used by the Romans in his bonds, and how he behaved himself in his present circumstances. It is desirable to good ministers both that their Christian friends should know their state and that they should be acquainted with the condition of their friends; for by this means they may the better help each other in their prayers. - And that he might comfort their hearts, by giving such an account of his sufferings, of the cause of them, and of the temper of his mind and his behaviour under them, as might prevent their fainting at his tribulations and even minister matter of joy and thanksgiving unto them. He tells them that Tychicus was a beloved brother and faithful minister in the Lord. He was a sincere Christian, and so a brother in Christ: he was a faithful minister in the work of Christ, and he was very dear to Paul, which makes Paul's love to these Christian Ephesians the more observable, in that he should now part with so good and dear a friend for their sakes, when his company and conversation must have been peculiarly delightful and serviceable to himself. But the faithful servants of Jesus Christ are wont to prefer the public good to their own private or personal interests.
Read full note →
III. He concludes with his good wishes and prayers for them, and not for them only, but for all the brethren, Eph 6:23, Eph 6:24. His usual benediction was, Grace and peace; here it is, Peace be to the brethren, and love with faith. By peace we are to understand all manner of peace - peace with God, peace with conscience, peace among themselves: and all outward prosperity is included in the word; as if he had said, "I wish the continuance and increase of all happiness to you." And love with faith. This in part explains what he means in the following verse by grace; not only grace in the fountain, or the love and favour of God, but grace in the streams, the grace of the Spirit flowing from that divine principle, faith and love including all the rest. It is the continuance and increase of these that he desires for them, in whom they were already begun. It follows, from God the Father, etc. All Grace and blessings are derived to the saints from God, through the merit and intercession of Jesus Christ our Lord. The closing benediction is more extensive than the former; for in this he prays for all true believers at Ephesus, and every where else. It is the undoubted character of all the saints that they love our Lord Jesus Christ. Our love to Christ is not acceptable, unless it be in sincerity: indeed there is no such thing as love to Christ, whatever men may pretend, where there is not sincerity. The words may be read, Grace be with all those who love our Lord Jesus Christ in incorruption, who continue constant in their love to him, so as not to be corrupted out of it by any baits or seductions whatsoever, and whose love to him is uncorrupted by any opposite lust, or the love of any thing displeasing to him. Grace, that is, the favour of God, and all good (spiritual and temporal), that is, the product of it, are and shall be with all those who thus love our Lord Jesus Christ. And it is, or ought to be, the desire and prayer of every lover of Christ that it may be so with all his fellow-christians. Amen, so be it.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv18–20 Praying always with all prayer and supplication in the…
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:
Read full note →
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv18–20 Praying always - At all times, and on every…
Praying always - At all times, and on every occasion, in midst of all employments, inwardly praying without ceasing. By the Spirit - Through the influence of the Holy Spirit. With all prayer - With all sort of prayer, public, private, mental, vocal. Some are careful in respect of one kind of prayer, and negligent in others. If we would have the petitions we ask, let us use all. Some there are 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. And supplication - Repeating and urging our prayer, as Christ did in the garden. And watching - Inwardly attending on God, to know his will, to gain power to do it, and to attain to the blessings we desire. With all perseverance - Continuing to the end in this holy exercise. And supplication for all the saints - Wrestling in fervent, continued intercession 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv18–20 Verse 18. Praying always] The apostle does not put…
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;
Read full note →
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, προσευχομενοι, 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 προσευχη, prayer, and δεησις, 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 εν παντι καιρω, in every time, season, or opportunity;
2. That it should be εν πνευματι, 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv18–19 Eph 6:18. Praying always — As if he had…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv18–20 Praying always - It would be well for the…
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.
Read full note →
“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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv18–20 always--Greek, "in every season"; implying opportunity and exigency (Col…
always--Greek, "in every season"; implying opportunity and exigency (Col 4:2). Paul uses the very words of Jesus in Luk 21:36 (a Gospel which he quotes elsewhere, in undesigned consonance with the fact of Luke being his associate in travel, Co1 11:23, &c.; Ti1 5:18). Compare Luk 18:1; Rom 12:12; Th1 5:17.
with all--that is, every kind of.
Read full note →
prayer--a sacred term for prayer in general.
supplication--a common term for a special kind of prayer [HARLESS], an imploring request. "Prayer" for obtaining blessings, "supplication" for averting evils which we fear [GROTIUS].
in the Spirit--to be joined with "praying." It is he in us, as the Spirit of adoption, who prays, and enables us to pray (Rom 8:15, Rom 8:26; Gal 4:6; Jde 1:20).
watching--not sleeping (Eph 5:14; Psa 88:13; Mat 26:41). So in the temple a perpetual watch was maintained (compare Anna, Luk 2:37).
thereunto--"watching unto" (with a view to) prayer and supplication.
with--Greek, "in." Persevering constancy ("perseverance") and (that is, exhibited in) supplication are to be the element in which our watchfulness is to be exercised.
for all saints--as none is so perfect as not to need the intercessions of his fellow Christians.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv18–20 18. The image of the warrior in armour is…
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.
Read full note →
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv18–20 18. praying always] Lit., praying on every occasion, every…
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.
Read full note →
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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv18–20 (18, 19) And supplication for all saints; and for…
(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv18–20 With all prayer and supplication praying. The metaphor of…
With all prayer and supplication praying. The metaphor of armor is now dropped, but not the idea of the conflict, for what is now insisted on is of the most vital importance for successful warfare. Though prayer is virtually comprehended in most of the previous exhortations, it is now specifically enjoined, and in a great variety of ways; "all prayer and supplication," equivalent to every form of it, e.g. ejaculatory, secret, spoken, domestic, social, congregational. At all seasons. No period of life should be without it youth, middle life, old age, all demand it; no condition of life adversity, prosperity, sunshine, desolation, under sore temptation, under important duty, under heavy trial, under all the changing circumstances of life, personal, social, Christian. See the hymn
Go, when the morning shineth; Go, when the noon is bright; Go, when the day declineth; Go, in the hush of night.
Read full note →
In the Spirit; for true prayer is spiritual, and it is not true prayer unless by the Holy Spirit the heart is filled with heavenward longings and aspirations, changing our prayer from 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; that is, "towards" spirituality, against formality, as also against forgetfulness and neglect of prayer. Perhaps also the idea of watching for the answer is involved, as you wait for an answer when you have dispatched a letter. In all perseverance; this being very specially needed to make prayer triumphant, as in the case of the Syro-phoenician mother, or in that of Monica, mother of Augustine, and many more. And prayer for all saints; this being one of the great objects for which saints are gathered into the "one body" the Church, that they may be upheld and carried on, in warfare and in work, by mutual prayer, kept from slips and infirmities, and from deadly sins, and enabled one and all to "walk worthy of the vocation wherewith they are called.
Vers. 18-20.
Praying always.
Here is a part of the Christian"s amour which had nothing corresponding to it in the panoply of the Roman soldier. Prayer comes in without any figure. We are taught that, even when every spiritual weapon is prepared and directed against the spiritual foe, all is in vain without a direct appeal to God. When Jacob, looking for an attack by Esau, had completed his arrangements of his family and flocks, the most important part of his preparations remained another warfare had to be carried on, he must wrestle with the angel for his blessing. So in the Christian conflict, even when the loins are girt with truth, the heart protected by the breastplate of righteousness, the feet shod with peace, the head crowned with the helmet of salvation, the person protected by the shield of faith, and when the hands are grasping and wielding the sword of the Spirit, there is another duty which is quite indispensable prayer: "Praying always with all prayer," etc. This is in accordance with the whole tenor of the Bible: Enoch, walking with God; Abraham, interceding for Sodom; Moses, pleading on the mountain; Elijah, praying for rain; David, Hezekiah, Daniel, Simeon, Anna, our blessed Lord in Gethsemane, all show us that fighting men ought always to pray and not to faint. The soul is thus strengthened and encouraged; it reaches the promises and rests on them; it feels that God is with it; "They that wait on the Lord renew their strength; they mount up with wings as eagles; they run, and are not weary; they walk, and are not faint? The prayer required is marked by six features.
1. Manifold. With all prayer and supplication; all kinds secret, ejaculatory, domestic, social, public.
2. Incessant. At all seasons:
(1) at all times or periods of life, youth, manhood, age;
(2) in connection with every employment, recreation, trial, mercy, undertaking, both great and small;
(3) as a constant habit of the spirit, thinking on God, depending on him, working for him.
1. Spiritual. In the Spirit in dependence on his aid and inspiring power, in opposition to the mere form or rhyming of "pater nosters.
2. Watchful. (See Exposition.)
3. Persevering (see Exposition).
4. Comprehensive. "For all saints," and especially for God"s servants in the gospel, the men who are bearing the burden and heat of the battle. Men may ridicule prayer; they may scoff at a praying man, a praying family, a praying nation; but the spectacle is really sublime. When Pere Hyacinthe, lecturing on the public immorality of his country, made the aisles of Notre Dame ring with his eloquence, he did not find cause to scoff at prayer. He said that it moved him to find England and the United States not ashamed to pray in the time of calamity, and to give thanks in the hour of deliverance. God, after all, is the Ruler among the nations, and his rule of good will stand true. "Them that honor me I will honor, but they that despise me shall be lightly esteemed.
The duty of prayer.
We are not to regard prayer as a seventh weapon, but rather as exhibiting the spirit in which the Divine armor is to be assumed and the warfare carried on. It is easy to see the intimate relation existing, between prayer and each individual part of the Christian"s armor.
1. It is to be prayer of all kinds public and private, oral and mental, formal and ejaculatory.
2. It is to be spiritual prayer: "In the Spirit;" for" He makes intercession for the saints with groanings which cannot be uttered". (Rom_8:26) We must "pray in the Holy Ghost". (Jud_1:20)
3. It is to be persevering prayer: "At all times; at every suitable season. We must cultivate a habitual frame of prayer.
4. It is to be watchful prayer: "Watching thereunto." We must watch against watchlessness, watch for occasions of prayer, watch for answers to prayer.
5. It is to be intercessory prayer: "For all saints." It is most comprehensive in its character. It is based on the communion of saints. We have every heavenly motive for continuing in prayer. We have no ground to expect blessing without it. (Eze_36:37) It is a means of getting all blessings, temporal, and spiritual (Mat_7:7 Mat_21:22; Jam_1:5) It is in itself the most heavenly duty we can perform. T.C. (Php_3:20)
Vers. 18-20.
True prayer.
The arming and fighting referred to in the previous verses are to be accompanied with praying. Prayer is as necessary as action. The part of Moses on the mount was at least as important as that of Joshua on the plain. Consider the character and object of true prayer.
1. THE CHARACTER OF TRUE PRAYER.
1. Earnestness. What a ring of vehement intensity sounds through the apostle"s words! Here is a man who believes in prayer and is greatly anxious to secure it. It would be wonderful if some prayers were answered. When the prayer does not affect the heart of the suppliant how can it touch the heart of God? A half-hearted prayer can bring no blessing from heaven because it is too feeble even to reach heaven.
2. Spirituality. We must pray in the Spirit. Our own thoughts must be spiritual and we must seek the inspiration of God"s Spirit to give light and life to our praying. (Rom_8:26)
3. Independence of hindering circumstances. "At all seasons." Prayer is always in season. But we are not always inclined to pray. Yet when we least desire to pray prayer is most necessary.
4. Watching, in order that our prayers may be apposite" to the occasion, that we may discern the Divine response, and that we may be roused to renewed earnestness in face of the dangers and needs of the times.
5. Earnest prayer will be persevering prayer. It need be so, for God sometimes delays his reply to test our faith.
II THE OBJECTS OF TRUE PRAYER.
1. On behalf of all saints. We should pray for all mankind, but especially for those who are of the household of the faith. Christian brotherhood should be seen in prayer. Mutual prayer is the greatest bond of union in the Church.
2. For any in trouble. St. Paul, the "ambassador in chains," seeks the prayers of his friends. He in Rome can find comfort from the prayers of Christians in Asia. It would be well if, instead of condemning our brother when he falls before temptation, we would pray for him while he is in it.
3. For the spread of the gospel. St. Paul is not so anxious that prayer should be offered for the alleviation of his harsh imprisonment and for safe deliverance from the hands of his foes, as for grace to be faithful and bold in his declaration of the mystery of the gospel a noble, self-forgetful request. If the Church at home believed more in the efficacy of prayer and practiced it more earnestly, the missionary abroad would be more successful in his work. W.F.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv18–20 Praying always with all prayer and supplication in the…
Eph_6:18-20
Praying always with all prayer and supplication in the Spirit.
Read full note →
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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v19 Chapter 30
Chapter 30
THE CONCLUSION
Read full note →
Eph_6:19-24.
REQUEST: COMMENDATION: BENEDICTION
Eph_6:19-22
The apostle has bidden his readers apply themselves with wakeful and incessant earnestness to prayer (Eph_6:18). For this is, after all, the chief arm of the spiritual combat. By this means the soul draws reinforcements of mercy and hope from the eternal sources (Eph_6:10). By this means the Asian Christians will be able not only to carry on their own conflict with vigour, but to help all the saints (Eph_6:18); and through their aid the whole Church of God will be sustained in its war with the prince of this world.
The apostle Paul himself stood in the forefront of this battle. He was suffering for the cause of common Christendom; he was a mark for the attack of the enemies of the gospel. On him, more than on any other man, the safety and progress of the Church depended. {Php_1:25} In this position he naturally says: "Watching unto prayer in all perseverance and supplication for all the saints-and for me." If his heart should fail him, or his mouth be closed, if the word of inspiration ceased to be given him and the great teacher of the Gentiles in faith and truth no longer spoke as he ought to speak, it would be a heavy blow and sore discouragement to the friends of Christ throughout the world. "My afflictions are your glory. {Eph_3:13} My unworthy testimony to Christ is showing forth His praise to all men and angels. Pray for me then, that I may speak and act in this hour of trial in a manner worthy of the dispensation given to me." Strong and confident as the apostle Paul was, he tier himself to be nothing without prayer. It is his habit to expect the support of the intercessions of all who love him in Christ. He knew that he was heaped by this means, on numberless occasions and in wonderful ways. He asks his present readers to entreat that "the word may be given me when I open my mouth, so that I may freely make known the mystery of the gospel, on which behalf I serve as ambassador in bonds, that in it I may speak freely, as I ought to speak." This sentence hangs upon the verb "may-be-given." Jesus said to His apostles: "It shall be given you in that hour what you shall speak, when brought before rulers and kings". {Mat_10:18-20} The apostle stands now before the Roman world. He has appealed to Caesar, and awaits his trial. If he has not yet appeared at the Emperors tribunal, he will shortly have to do so. Christs ambassador is about to plead in chains before the highest of human courts. It is not his own life or freedom that he is concerned about; the ambassador has only to consider how he shall represent his Sovereigns interests. The importance which Paul attached to this occasion is manifest from the words written to Timothy {2Ti_4:17} referring to his later trial. St. Paul has this special need in his thoughts, in addition to the help from above continually required in the discharge of his ministry, under the hampering conditions of his imprisonment. {comp. Col_4:3-4}
The Church must entreat on Pauls behalf that the word he utters may be Gods, and not his own. It is in vain to "open the mouth," unless there is this higher prompting and through the gates of speech there issues a Divine message, unless the speaker is the mouthpiece of the Holy Spirit rather than of his individual thought and will. "The words that I speak unto you," Jesus. said, "I speak not of myself." The bold apostle intends to open his mouth; but he must have the true "word given" him to say. We should pray for Christs ambassadors, and especially for the more public and eloquent pleaders of the Christian cause, that it may be thus with them. Rash and vain words, that bear the stamp of the mere man who utters them and not of the Spirit of his Master, do a hurt to the cause of the gospel proportioned to the blessing that comes from such lips when they speak the word given to them.
Such inspiration would enable the apostle to "make known the mystery of the gospel with freedom and confidence of speech": the expression rendered "with boldness" means all this. Before the emperor Nero, or the slave Onesimus, he will be able with the same aptness and dignity and self-command to declare his message and to vindicate his Masters name. "The mystery of the gospel" is no other secret than that which this epistle unfolds, {Eph_3:3-9} the great fact that Jesus Christ is the Saviour and the Lord of the whole world. Jesus proclaimed Himself to Pilate, who represented at Jerusalem the imperial rule, as the King of all who are of the truth; and the apostle Paul has the like message to convey to the head of the Empire. It needed the greatest boldness and the greatest wisdom in the ambassador of the Messianic King to play his part at Rome; an unwise word might make his own life forfeit, and bring incalculable dangers on the Church.
St. Pauls trial, we suppose, passed off successfully, as he at this time anticipated. The Roman government was perfectly aware that the political charge against their prisoner was frivolous; and Nero, if he personally gave Paul a hearing on this earlier trial, in all probability viewed his spiritual pretensions on his Masters behalf with contemptuous tolerance. If he did so, the toleration was not due to any want of courage or clearness on the defendants part. It is possible even that the courage and address of the advocate of the "new superstition" pleased the tyrant, who was not without his moments of good humour nor without the instincts of a man of taste. The apostle, we may well believe, made an impression on the supreme court at Rome similar to that made on his judges in Caesarea.
St. Pauls bonds in Christ have now become widely "manifest" in Rome. {Php_1:13} He pleads in circumstances of disgrace. But God brings good for His servants out of evil. As he said at a later time, so he could say now: "They have bound me; but they cannot bind the word of God." He was "not ashamed of the gospel" in the prospect of coming to Rome years before; {Rom_1:16} and he is not ashamed now, though he has come in chains as an evil-doer. Through the intercessions of Christs people all these injuries of Satan are turning to his salvation and to the "furtherance of the gospel"; and Paul rejoices and triumphs in them, well assured that Christ will be magnified whether by his life or death, whether by his freedom or his chains. {Php_1:12-26} The prayers which the imprisoned apostle asks from the Church were fulfilled. For we read in the last verses of the Acts of the Apostles, which put into a sentence the history of this period: "He received all that came to him, preaching the kingdom and teaching the things concerning the Lord Jesus Christ, with all boldness, none forbidding him."
The paragraph relating to Tychicus is almost identical with that of Col_4:7-8. It begins with a "But" connecting what follows with the statement the apostle has just made respecting his position at Rome. As much as to say: "I want your prayers, set as I am for the defence of the gospel and in circumstances of difficulty and peril. But Tychicus will tell you more about me than I can convey by letter. I am sending him, in fact, for this very purpose."
St. Paul knew the great anxiety of the Christians of Asia on his account. Epaphras of Colossae had "shown him the love in the Spirit" that was felt towards him even by those in this region who had never seen him in the Col_1:8. The tender heart of the apostle is touched by this assurance. So he sends Tychicus to visit as many of the Asian Churches as he may be able to reach, bringing news that will cheer their hearts and relieve their discouragement. {Eph_3:13} The note sent at this time to Philemon indicates the hopeful tidings that Tychicus was able to convey to Pauls friends in the East: "I trust that through your prayers I shall be given to you". {Phm_1:22} To the Philippians he writes, perhaps a little later, in the same strain: "I trust in the Lord that I myself shall come shortly". {Php_2:24} He anticipates, with some confidence, his speedy acquittal and release: it is not likely that this expectation, on the part of such a man as St. Paul, was disappointed. The good news went round the Asian and Macedonian Churches: "Paul is likely soon to be free, and we shall see and hear him again!"
In the parallel epistle he writes, "that you may know"; {Col_4:8} here it is, "that you also may know my affairs." The added word is significant. The writer is imagining his letter read in the various assemblies which it will reach. He has the other epistle in his mind, and remembering that he there introduced Tychicus in similar terms, he says to this wider circle of Asian disciples: "That you also, as well as the Churches of the Lycus valley, may know how things are with me, I send Tychicus to give you a full report." It is not necessary, however, to look beyond the last two verses for the reference of the also of Eph_6:21 : "I have asked your prayers on my behalf; and I wish you in turn to know how things go with me." Possibly, there were some matters connected with St. Pauls trial at Rome that could not be fitly or safely communicated by letter. Hence he adds: "He shall make known unto you all things." When he writes "that ye may know my affairs, how I do," we gather that Tychicus was to communicate to those he visited everything about the beloved apostle that would be of interest to his Asian brethren.
The apostle commends Tychicus in language identical in the two letters, except that in Colossians "fellow-servant" is added to the honourable designations of "beloved brother and faithful minister," under which he is here introduced. We find him first associated with St. Paul in Act_20:4, where "Tychicus and Trophimus" represent Asia in the number of those who accompanied the apostle on his voyage to Jerusalem, when he carried the contributions of his Gentile Churches to the relief of the Christian poor in Jerusalem. Trophimus, his companion, is called a "Greek" and an "Ephesian". {Act_21:28-29} Whether Tychicus belonged to the same city or not, we cannot tell. He was almost certainly a Greek. The Pastoral epistles show Tychicus still in the apostles service in his last years. He appears to have joined St. Pauls staff and remained with him from the time that he accompanied him to Jerusalem in the year 59. From 2Ti_4:9-12 we gather that Tychicus was sent to Ephesus to relieve Timothy, when St. Paul desired the presence of the latter at Rome. It is evident that he was a man greatly valued by the apostle and endeared to him. Tychicus was well known in the Asian Churches, and suitable therefore to be sent upon this errand. And the commendation given to him would be very welcome to the circle to which he belonged. The apostle has great tact in these personal matters, the tact which belongs to delicate feeling and a generous mind. He calls his messenger "the beloved brother" in his relation to the Church in general, and "faithful minister in the Lord" in his special relation to himself. So he describes Epaphroditus to the Philippians as "your apostle and minister of my need." In conveying these letters and messages, this worthy man was Pauls apostle and minister of his need in regard to the Asian Churches. He is a "minister in the Lord, " inasmuch as this office lies within the range of his service to the Lord Christ.
We observe that in writing to the Colossians the apostle applies to Onesimus, the converted slave, the honourable epithets applied here to this long-tried friend: "the faithful and beloved brother" {Col_4:9} -Every Christian believer should be in the eyes of his fellows a "beloved brother." And every true servant of Christ and His people is a "faithful minister in the Lord," be his rank high or low, and whether official hands have been laid upon his head or not. We are apt, by a trick of words, to limit to the order which we suitably call "the ministry" expressions that the New Testament applies to the common ministry of Christs saints. {comp. Col_4:12} This devoted servant of Christ is employed just now as a newsman and letter-carrier. But what a high responsibility it was, to be the bearer to the Asian cities, and to the Church for all time, of the epistles of Paul the apostle to the Ephesians, Colossians, and Philemon. Had Tychicus been careless or dishonest, had he lost these precious documents or tampered with them, how great the loss to mankind! We cannot read them without feeling our debt to this beloved brother and faithful servant of the Church. Those who travel upon Christs business, who link distant communities to each other and convey from one to another the Holy Spirits fellowship and grace, are "the messengers of the Churches and the glory of Christ". {2Co_8:23}
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv18–20 18–20. Praying always. No one can wield the sword…
18–20. Praying always. No one can wield the sword of the Spirit rightly without constant prayer. In the Spirit. As spiritual men. For all saints. Our supplications are not to be for ourselves only, but for all the people of God.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v18 Eph_6:18. Praying always with all prayer and supplication in…
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 ἀρχηγός. The “sounds of strife” are dying away in this verse.
Read full note →
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 apostle’s own, but his readers’ prayers to enable him to speak freely within stroke of the “lion’s 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 employed—prayer 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, o’er the lowly slain,
Weeping on his burial plain!
Ye that triumph, ye that sigh,
Kindred by one holy tie:
Heaven’s 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 believer’s 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 together—a 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 God’s 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 God’s 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 God’s 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 God’s 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 parts—confession, 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 God’s 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 Paul’s case—he 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 God’s 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 Christ’s person is undeniably demonstrable from the gospel, but the cordage of our understanding is too short to fathom this great deep. “Would’st 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 mysteries—to 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 believe—to live by another’s spirit, to act from another’s strength, to live by another’s will, and aim at another’s 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.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v18
EPHESIANS
‘THE SWORD OF THE SPIRIT’
Read full note →
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.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v19 (See Scofield "Mat 13:11") .
mystery
(See Scofield "Mat 13:11") .
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v19 Connecting Statement:
Connecting Statement:
In his closing, Paul asks them to pray for his boldness in telling the gospel while he is in prison and says he is sending Tychicus to comfort them.
Read full note →
that a message might be given to me
This can be stated in active form. AT: "that God might give me the word" or "God might give me the message" (See: Active or Passive)
when I open my mouth. Pray that I might make known with boldness
"when I speak. Pray that I boldly explain"
open my mouth
This is a metonym for speaking. AT: "speak" (See: Idiom)
It is for the gospel that I am an ambassador who is kept in chains
The words "in chains" are a metonym for being in prison. AT: "I am now in prison because I am a representative of the gospel" (See: Metonymy)
so that I may declare it boldly, as I ought to speak
The word "pray" is understood from verse 19. AT: "so pray that whenever I teach the gospel, I will speak it as boldly as I should" or "pray that I may speak the gospel as boldly as I should" (See: Assumed Knowledge and Implicit Information)
translationWords
pray
know
bold
mystery
good news
ambassador
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv18–19 6:18 Paul contrasts purely mental prayer with prayer in…
6:18 Paul contrasts purely mental prayer with prayer in the Spirit, prayer that arises from the Spirit of God within (see 1 Cor 14:15; Jude 1:20; cp. Rom 8:26-27). • at all times and on every occasion: Believers are to make prayer a way of life and turn the whole of life into prayer (see Phil 4:6-7; 1 Thes 5:17)—not simply for themselves, but for all believers everywhere. • Stay alert and be persistent: Because the danger of the devil is constant.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.