AUGUST 31, 2014
THE CHRISTIAN DUTY OF PRAYER
INTRODUCTION:
1. What better way to wrap up this epistle, and particularly to conclude this Martial Speech, than with an earnest exhortation to prayer.
a) Some commentators consider “all prayer” to be the last piece of the Christian’s armour that he is to put on, but it is not a piece of armour per se, nor is it a separate weapon that he takes up.
b) Prayer should rather be thought of as that which conditions the right use of the whole armour. Perhaps in this way, it might be likened to that piece of armour of which we are instructed, “withal, taking the shield of faith,” i.e. in association with all, taking the shield of faith. Likewise, prayer might be the cloak that covers the Christian in complete armour.
2. It is not armour or weapons that make the soldier; there must be courage and strength. The Christian has no resources of strength within himself. For this the Christian warrior must call upon God for help and aid from above.
I. THE CHRISTIAN’S DUTY OF PRAYER.
A. THE CHRISTIAN SOLDIER MUST BE A MAN OF PRAYER. (VERSE 18)
1. Can we conceive of standing battle ready apart from prayer?
a) This is what “Stand therefore” in Verse 14 means, stand ready.
b) In Verse 13, “stand” means to maintain a stand.
2. Who is able to hold up the shield of faith without prayer?
3. Is not prayer an essential part of preparing our feet to run with the Gospel?
4. Surely none can hope to handle the Sword of the Spirit apart from prayer. (Verse 17; Acts 6:4)
5. Our Great Champion who first put on this armour did not enter the battle without agonizing in prayer. (Isa. 59:16, 17; John 17)
B. CHRISTIANS ARE TO EXERCISE ALL KINDS OF PRAYER. “…all prayer…” i.e. “all kinds of prayer.”
1. First, all kinds of prayer might be taken to mean the various ways we exercise ourselves in prayer, for example, vocal or silent; private or corporate; impromptu or formal, etc.
2. Second, there are distinct kinds of prayer as to their purpose. “…prayer and supplication.”
a) The term prayer may be all inclusive. To be more specific, for example, supplication is a type of prayer. However, all prayer is not supplication.
b) Supplication is petitioning God for something, either for ourselves or for others. In prayer we may supplicate God, or we may not, we may offer prayer of worship and thanksgiving without petitioning Him for anything.
3. The duty which Paul here urges is the use of all kinds of prayer; continued, habitual aspirations, and outgoings of the heart to God. This requires a sense of His constant nearness, and also a sense of our continual necessity.
C. CHRISTIANS MUST PRAY IN ALL SEASONS. “Praying always,” i.e. “praying in all seasons.”
1. Jesus said, “Men ought always to pray and not to faint.” (Luke 18:1)
2. It is through prayer that we redeem all seasons and occasions from unprofitableness.
3. It is true that prayer is sometimes a struggle for us, but if we are fainting in prayer, how shall we not also faint in the battle?
4. Praying always includes being instant in prayer on all occasions in every time of emergency. (See also Phil.4:6)
D. CHRISTIAN PRAYER IS PRAYER IN THE SPIRIT. “…in the Spirit,” i.e. “under the influence of the Holy Spirit.”
1. Praying in the Spirit means praying as He teaches us.
2. It means praying as he helps us. (Rom. 8:26)
E. CHRISTIANS ARE TO BE WATCHFUL IN PRAYER. “…and watching thereunto,” literally, “watching unto this very thing,” i.e. praying in the Spirit.
F. CHRISTIANS ARE TO PRAY WITH IMPORTUNITY. “…with all perseverance and supplication for all saints.”
1. “Perseverance and supplication” amount to importuning supplication. It means to wrestle in prayer and not to faint.
2. Christians wrestle not for their own interests merely, but for the common cause. “…for all saints.”
3. We are members one of another, thus it is in our best interest to pray for one another.
4. This means that we are to be mindful of the needs of our fellow Christians, and supplicate God on their behalf.
5. The church has a common enemy, and we must not only stand our ground, but pray for those who are fighting him on other fronts.
II. CHRISTIANS HAVE A PARTICULAR DUTY TO PRAY FOR THEIR LEADERS. (VRS. 19-22)
A. INTERCESSORY PRAYER IS ITSELF A GREAT MINISTRY.
1. We are exhorted to pray for all of the saints.
2. We are exhorted to pray for our ministers. (II Thess. 3:1)
3. Paul’s strong belief in intercessory prayer is seen in the fact of how frequently he solicited the prayers of the saints, and also in his often praying for the saints in every place. (Ch. 1:15ff; Phil. 1:3, 4; Col. 1:9ff; etc.)
B. PAUL SOUGHT THEIR INTERCESSION ON HIS BEHALF ESPECIALLY FOR HIS LABORS IN THE GOSPEL. (VERSE 19)
1. He desired boldness in making known the Gospel.
2. He desired divine assistance in preaching, including power of speech; freedom of utterance; courage to keep back nothing; ability to make known the mystery.
3. We do not think of Paul as capable of deficiency in any of these areas. May his request keep us mindful of our own desperate need.
C. PAUL ASKED FOR THEIR PRAYERS RESPECTING HIS PECULIAR CIRCUMSTANCES AS AN AMBASSADOR IN BONDS. (VERSE 20)
1. It was for sake of the Gospel that he was in such circumstances. “For which” i.e. “for sake of which,” speaking of the Gospel, “I am an ambassador in bonds.”
2. Whether he was free or in bonds, he was an ambassador of Christ, and therefore a spokesman for the King of Kings. He must therefore have utterance and boldness to speak for Christ, as Christ Himself would speak.
D. PAUL’S NEEDS WOULD BE MADE KNOWN IN GREATER DETAIL TO THESE INTERCESSORS BY TYCHICUS. (VERSES 21, 22)
1. These verses may not have been intended primarily by the apostle as part of his appeal for their prayers on his behalf, but such would surely be the result.
2. Tychicus was clearly a dear and faithful brother and minister, who had firsthand knowledge of Paul’s situation, and how he fared under the conditions of his imprisonment. He was the carrier, who would not only deliver this letter, but would also testify to them of the writer’s affairs more particularly.
3. Paul writes that he sent Tychicus to them “for the same purpose,” i.e. to inform them of his situation. He specifies that Tychicus’ mission was to comfort their hearts with respect to his circumstances. Clearly he was being given grace sufficient for the trials and hardships.
4. Let us seek to know the needs of our brethren respecting their particular circumstances and needs so that we can better bear their burdens to the Lord in prayer.
III. THE APOSTLE’S CONCLUDING BENEDICTION. (VERSES 23, 24)
This is a little different from his usual benediction of grace and peace. He essentially prays for the continuance of the fruits of grace in the lives of all who loved the Lord Jesus Christ sincerely, i.e. all who continued in their love for the Lord Jesus Christ. These blessings he acknowledges, as always, come from God the Father, the fountain of all grace, through the Lord Jesus Christ.
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