Ephesians 6:18 Komentář

In this chapter, I. The apostle proceeds in the exhortation to relative duties which he began in the former, particularly he insists on the duties of children and parents, and of servants and masters (Eph 6:1-9). II. He exhorts and directs Christians how to behave themselves in the spiritual warfare with the enemies of their souls; and to the exercise of several Christian graces, which he proposes to them as so many pieces of spiritual armour, to preserve and defend them in the conflict (Eph 6:10-18). III. We have here the conclusion of the epistle, in which he takes his leave of them, recommending himself to the prayers of the believing Ephesians, and praying for them (Eph 6:19-24).

INTRODUCTION TO EPHESIANS 6 In this chapter the apostle goes on with his exhortations to relative and domestic duties, and considers those of children and parents, and of servants and masters; and next he exhorts the saints in general to constancy and perseverance in the exercise of grace, and the performance of duty in the strength of Christ, and with the use of the armour of God described by him; entreats them to pray for him; gives the reasons of sending Tychicus, who brought them this epistle, and closes it with his apostolical salutation. He begins with the duties of children to their parents, which are submission and obedience to them, honour, fear, and reverence of them; the arguments engaging thereunto are taken from the light of nature and reason, from the command of God, and the promise annexed to it, Eph 6:1. Then follow the duties of fathers to their children, who are exhorted not to use them with too much rigour, and so provoke them to wrath, but to bring them up in a religious manner, that they may serve the Lord, Eph 6:4. Next he observes the duties of servants to their masters, which are subjection and obedience, which should be done with reverence of them, with simplicity of heart, as unto Christ, not with eyeservice, as menpleasers, but with the heart, and with good will, as doing the will of God, and as if it was to the Lord, and not men; to which they are encouraged by a promise of reward which is given without respect to bond or free, Eph 6:5. And masters, they are exhorted to do what is right and just to their servants, and not terrify them with menaces; to which they are moved by the consideration of their having a master in heaven, who is no respecter of persons, Eph 6:9. From hence the apostle passes to a general exhortation to the saints to behave with firmness and constancy of mind, though they had many enemies, and these mighty and powerful, and more than a match for them; relying on the power and strength of Christ, and making use of the whole armour of God, which he advises them to take, that they might stand and withstand in the worst of times, Eph 6:10, the several parts of which he enumerates, as the girdle of truth, the breastplate of righteousness, the shoes of the Gospel of peace, the shield of faith, whereby the fiery darts of Satan are quenched, the helmet of salvation, the sword of the Spirit the word of God, and spiritual prayer of every sort for all saints, attended with watching and perseverance, Eph 6:14, which last part of the spiritual armour being mentioned, leads on the apostle to entreat the Ephesians to pray for him, that he might freely and boldly preach the Gospel; which he commends from the mysterious nature and subject of it, from his character as an ambassador for it, or for Christ, the sum and substance of it, and from his being in bonds for it; which showed how great an esteem he had of it, and how heartily concerned he was to preach it without fear, Eph 6:19. And then adds, that the reasons of his sending Tychicus, whom he describes by his relation to him as a brother, and his affection for him, and by his office as a minister, and his faithfulness in it, were, that they might be acquainted with his circumstances, in what state and condition he was, both with respect to things temporal and spiritual, and that their hearts might be comforted by him, Eph 6:21. And the epistle is concluded with the apostle's salutation; and the persons saluted are the brethren of this church, and all that love Christ Jesus sincerely; and the blessings wished for are peace, love, with faith and grace; the persons from whom they are desired are God the Father, and the Lord Jesus Christ, Eph 6:23.

Praying always with all prayer and supplication in the spirit,.... The last weapon is prayer, and takes in all sorts of prayer, mental and vocal, public and private; and every branch of it, as deprecation of evils, petitions for good things, and thanksgiving for mercies: and which should be used always: this stands opposed to such who pray not at all, or who have prayed, but have left it off; or who pray only in distress, and it suggests, that a man should pray as often as he has an opportunity; and particularly, that he should make use of it in times of darkness, desertion, and temptation: and this, when performed aright, is performed "in the Spirit"; with the heart, soul, and spirit engaged in it; it is put up with a true heart, and a right spirit, and without hypocrisy; in a spiritual way, and with fervency, and under the influence, and by the assistance of the Spirit of God. And watching thereunto; either to the word, as a direction for prayer, or to prayer itself; for opportunities to pray for the assistance of the Spirit in prayer, for an answer of it, and to return thanks for blessings when bestowed; and against all dependence on it, and against Satan's temptations, and our own corruptions with respect to it: with all perseverance; in it, notwithstanding what Satan and an unbelieving heart may suggest to the contrary: and supplication for all saints; of every nation, age, sex, and condition, in all places, and of every denomination. So Christ taught his disciples to pray, saying, our Father, suggesting, that they were not only to pray for themselves, but for all the children of God.

Touching times of prayer nothing at all has been prescribed, except clearly "to pray at every time and every place."

We are the true adorers and the true priests, who, praying in spirit, sacrifice, in spirit, prayer,-a victim proper and acceptable to God, which assuredly He has required, which He has looked forward to for Himself! This victim, devoted from the whole heart, fed on faith, tended by truth, entire in innocence, pure in chastity, garlanded with love, we ought to escort with the pomp of good works, amid psalms and hymns, unto God's altar, to obtain for us all things from God.

Further: since in the self-same commentary of Luke the third hour is demonstrated as an hour of prayer, about which hour it was that they who had received the initiatory gift of the Holy Spirit were held for drunkards; and the sixth, at which Peter went up on the roof; and the ninth, at which they entered the temple: why should we not understand that, with absolutely perfect indifference, we must pray always, and everywhere, and at every time; yet still that these three hours, as being more marked in things human-(hours) which divide the day, which distinguish businesses, which re-echo in the public ear-have likewise ever been of special solemnity in divine prayers? A persuasion which is sanctioned also by the corroborative fact of Daniel praying thrice in the day; of course, through exception of certain stated hours, no other, moreover, than the more marked and subsequently apostolic (hours)-the third, the sixth, the ninth.

"With all prayer and supplication," he says, these things shall be done, and ye shall accomplish all by praying. But when thou drawest near, never ask for thyself only: thus shalt thou have God favorable to thee. "With all prayer and supplication, praying at all seasons in the Spirit, and watching thereunto in all perseverance for all the saints." Limit it not, I say, to certain times of the day, for hear what he is saying; approach at all times; "pray," saith he, "without ceasing." (1 Thess. v. 17.) Hast thou never heard of that widow, how by her importunity she prevailed? (Luke xviii. 1-7.) Hast thou never heard of that friend, who at midnight shamed his friend into yielding by his perseverance? (Luke xi. 5-8.) Hast thou not heard of the Syrophoenician woman (Mark vii. 25-30), how by the constancy of her entreaty she called forth the Lord's compassion? These all of them gained their object by their importunity. "Praying at all seasons," saith he, "in the Spirit." That is to say, let us seek for the things which are according to God, nothing of this world, nothing pertaining to this life. Therefore, is there need not only that we "pray without ceasing," but also, that we should do so "watching;-and watching," saith he, "thereunto." Whether he is here speaking of vigils; or of the wakefulness of the soul, I admit both meanings. Seest thou how that Canaanitish woman watched unto prayer? and though the Lord gave her no answer, nay, even shook her off, and called her a dog, she said, "Yea, Lord: for even the dogs eat of the crumbs which fall from their masters' table" (Matt. xv. 27), and desisted not until she obtained her request. How, too, did that widow cry, and persist so long, until she was able to shame into yielding that ruler, that neither feared God, nor regarded man (Luke xviii. 1-7)? And how, again, did the friend persist, remaining before the door in the dead of night, till he shamed the other into yielding by his importunity, and made him arise. (Luke xi. 5-8.) This is to be watchful. Wouldest thou understand what watchfulness in prayer is? Go to Hannah, hearken to her very words, "Adonai Eloi Sabaoth." (1 Sam. i. 11.) Nay, rather, hear what preceded those words; "they all rose up," says the history, "from the table" (1 Sam. i. 9), and she, forthwith, did not betake herself to sleep, nor to repose. Whence she appears to me even when she was sitting at the table to have partaken lightly, and not to have been made heavy with viands. Otherwise never could she have shed so many tears; for if we, when we are fasting and foodless, hardly pray thus, or rather never pray thus, much more would not she ever have prayed thus after a meal, unless even at the meal she had been as they that eat not. Let us be ashamed, us that are men, at the example of this woman; let us be ashamed, that are suing and gasping for a kingdom, at her, praying and weeping for a little child. "And she stood," it says, "before the Lord" (1 Sam. i. 10); and what are her words? "Adonai, Lord, Eloi Sabaoth!" and this is, being interpreted, "O Lord, the God of Hosts." Her tears went before her tongue; by these she hoped to prevail with God to bend to her request. Where tears are, there is always affliction also: where affliction is, there is great wisdom and heedfulness. "If thou wilt indeed," she continues, "look on the affliction of thine handmaid, and wilt give unto thine handmaid a man child, then will I give him unto the Lord all the days of his life." (1 Sam. i. 11.) She said not, "for one year," or, "for two," as we do;-nor said she, "if thou wilt give me a child, I will give thee money"; but, "I give back to Thee the very gift itself entire, my first-born, the son of my prayer." Truly here was a daughter of Abraham. He gave when it was demanded of him. She offers even before it is demanded. But observe even after this her deep reverence. "Only her lips moved, but her voice," it saith, "was not heard." (1 Sam. i. 13.) And thus does he who would gain his request draw nigh unto God; not consulting his ease, nor gaping, nor lounging, nor scratching his head, nor with utter listlessness. What, was not God able to grant, even without any prayer at all? What, did He not know the woman's desire even before she asked? And yet had He granted it before she asked, then the woman's earnestness would not have been shown, her virtue would not have been made manifest, she would not have gained so great a reward. So that the delay is not the result of envy or of witchcraft, but of providential kindness. When therefore ye hear the Scripture saying, that "the Lord had shut up her womb" (ver. 5, 6), and that, "her rival provoked her sore"; consider that it is His intention to prove the woman's seriousness. For, mark, she had a husband devoted to her, for he said (ver. 8), "Am I not better to thee than ten sons?" "And her rival," it saith, "provoked her sore," that is, reproached her, insulted over her. And yet did she never once retaliate, nor utter imprecation against her, nor say, "Avenge me, for my rival reviles me." The other had children, but this woman had her husband's love to make amends. With this at least he even consoled her, saying, "Am not I better to thee than ten sons?" But let us look, again, at the deep wisdom of this woman. "And Eli," it says, "thought she had been drunken." (Ver. 13.) Yet observe what she says to him also, "Nay, count not thine handmaid for a daughter of Belial, for out of the abundance of my complaint and my provocation have I spoken hitherto." (Ver. 16.) Here is truly the proof of a contrite heart, when we are not angry with those that revile us, when we are not indignant against them, when we reply but in self-defense. Nothing renders the heart so wise as affliction; nothing is there so sweet as "godly mourning." (2 Cor. vii. 10.) "Out of the abundance," saith she, "of my complaint and my provocation have I spoken hitherto." Her let us imitate, one and all. Hearken, ye that are barren, hearken, ye that desire children, hearken, both husbands and wives; yes, for husbands, too, used oftentimes to contribute their part; for hear what the Scripture saith, "And Isaac intreated the Lord for Rebekah his wife, because she was barren." (Gen. xxv. 21.) For prayer is able to accomplish great things. "With all prayer and supplication," saith he, "for all the saints, and for me," placing himself last. What doest thou, O blessed Paul, in thus placing thyself last? Yea, saith he, "that utterance may be given unto me, in opening my mouth, to make known with boldness the mystery of the gospel, for which I am an ambassador in chains." And where art thou an ambassador? "To mankind," saith he. Oh! amazing lovingkindness of God! He sent from Heaven in His own Name ambassadors for peace, and lo, men took them, and bound them, and reverenced not so much as the law of nations, that an ambassador never suffers any hurt. "But, however, I am an ambassador in bonds. The chain lies like a bridle upon me, restraining my boldness, but your prayer shall open my mouth" in order that I may speak all things I was sent to speak.

Insofar as our conduct is right we are rightly prepared for the Holy Spirit to abide in us. Hence we are more ready to obtain what we request. This therefore is what it means to pray in the Spirit at all times. We are directing our prayer to God with a clean conscience and sincere faith. One who prays with a polluted mind prays only in the flesh, not in the spirit.

This means that we should not say or utter particular words or recite them in our prayers as though they were premeditated or written down. We are to pray “in the spirit” and “at all times.” Let your deep affections enter into your praying. The inner spirit, that is, the inner man, is making his prayer with intense desire. He is praying all the time, so that even when he is not praying aloud he is still praying in the spirit.

When he says “through every prayer and petition,” I think he has this distinction in mind: It is a prayer when we speak the praises of God and recount his great works and when we give thanks and worship him. It is a petition when we pray to God either to pardon our sins or to offer his grace to us.

Some might think that the phrase at all times means only the daytime. But, so that he could amplify the force of “at all times,” what does he say? “With all perseverance.” This calls us to a certain persistent disposition of the mind. We do not pray as if we were asleep. This is what some sound like who pray by reciting or reading familiar phrases or uttering them routinely from memory.

The saints themselves, with the bishops and apostles and elders, are called to pray on behalf of the faithful and the catechumens and all the other members of the body. It is typical of Paul to make mention of the whole people of God in prayer. He also calls upon the whole people of God to pray on behalf of their leaders, bishops and saints, and then he adds: “Pray for me too.”

Those who have wars continually pressing on them do not even sleep. Therefore the holy apostle tells them under conditions of battle to keep awake and pray constantly, not giving in to the pains of the body but to bear them with the utmost fortitude.

Bishop Epiphanius of Cyprus, of holy memory, was told this by the abbot of his monastery in Palestine. ‘By your prayers we have kept our rule; we carefully observe the offices of terce, sext, none and vespers.’ But Epiphanius rebuked him and said, ‘Then you are failing to pray at other times. The true monk ought to pray without ceasing (1 Thess. 5:17). He should always be singing psalms in his heart.’

Evagrius said, ‘If your attention falters, pray. As it is written, pray in fear and trembling (cf. Phil. 2:12), earnestly and watchfully. We ought to pray like that, especially because our unseen and wicked enemies are trying to hinder us forcefully.’

Having armed them, he finally leads them to the King, to entreat Him to stretch out His hand. For having said, "you shall be able to quench," lest they become proud, he says: you have need of God and can accomplish the entire task together with the aforementioned prayer, praying not simply, but "with all prayer and supplication," with weeping, beating of the breast, genuflection, and similar actions. And not only at the appointed hours, but "at all times" and "in the Spirit," that is, asking for spiritual things, not worldly ones. But in saying, "pray with all prayer," he hints that it is possible even while performing prayer not to pray, when someone engages in idle talk. Or he speaks here of all-night vigils, or of the wakefulness of the soul; both can be understood. For one who is armed and standing before the king must be watchful. Prayer joined with patience is indeed such, like that of the Canaanite woman, the widow, and Anna.

Previously the Apostle set down what he had to say about snares and weapons (6:12), now he explains what he had also said concerning a confirmation and strengthening in the power of God. He does this through a prayer to God for divine assistance. In reference to the first he determines seven conditions for prayer. First, it must be complete. Whence he says By all prayer; this occurs when someone has recourse to prayer in everything, or prays for every good. Secondly, it must be humble and not presumptuous. "He hath had regard to the prayer of the humble: and he hath not despised their petition" (Ps. 101:18). This happens when a man does not imagine that he is going to be heard on account of his own merits, but on account of the divine mercy. And so he adds and supplication, that is, through an accepting of a sacred reality. "In every thing, by prayer and supplication, with thanksgiving, let your petitions be made known to God" (Phil. 4:6). Thirdly, prayer must be continual, at all times. "Pray without ceasing, in all things give thanks" (1 Thess. 5:17-18). "I will bless the Lord at all times" (Ps. 33:2), that is, the established times. Fourthly, it should be devout since it is in the spirit. "I will sing with the spirit, I will sing also with the understanding" (1 Cor. 14:15), that is, not in a distracted manner. Fifthly, it should be vigilant: and in the same watching. "Be prudent therefore and watch in prayers" (1 Pet. 4:7). Sixthly, it must be in earnest: with all instance. "Instant in prayer" (Rom. 12:12). Seventhly, it should be charitable, done for all the other saints: and supplication for all the saints. "I desire, therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men" (1 Tim. 2:1).

Children should obey their parents, that they may live long and be happy, Eph 6:1-3. Parents should be tender towards their children, Eph 6:4. Servants should show all obedience and fidelity to their masters, Eph 6:5-8. And masters should treat their servants with humanity, Eph 6:9. All should be strong in the Lord, and be armed with his armor, because of their wily, powerful, and numerous foes, Eph 6:10-13. The different parts of the Christian armor enumerated, Eph 6:14-17. The necessity of all kinds of prayer and watchfulness, Eph 6:18-20. Tychicus is commissioned to inform the Ephesians of the apostle's affairs, Eph 6:21, Eph 6:22. The apostolic benediction and farewell, Eph 6:23, Eph 6:24.

Praying always - The apostle does not put praying among the armor; had he done so he would have referred it, as he has done all the rest, to some of the Grecian armor; but as he does not do this, therefore we conclude that his account of the armor 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 armor of God, consists in, 1. the girdle; 2. the breast-plate; 3. the greaves; 4. the shield; 5. the helmet; and 6. the sword. He who had these was completely armed. And as it was the custom of the Grecian armies, before they engaged, to offer prayers to the gods for their success, the apostle shows that these spiritual warriors must depend on the Captain of their salvation, and pray with all prayer, i.e. incessantly, being always in the spirit of prayer, so that they should be ever ready for public, private, mental, or ejaculatory prayer, always depending on Him who can alone save, and who alone can destroy. When the apostle exhorts Christians to pray with all prayer, we may at once see that he neither means spiritual nor formal prayer, in exclusion of the other. Praying, 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 καιρῳ, 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 armor 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.

MUTUAL DUTIES OF PARENTS AND CHILDREN: MASTERS AND SERVANTS: OUR LIFE A WARFARE: THE SPIRITUAL ARMOUR NEEDED AGAINST SPIRITUAL FOES. CONCLUSION. (Eph. 6:1-24) obey--stronger than the expression as to wives, "submitting," or "being subject" (Eph 5:21). Obedience is more unreasoning and implicit; submission is the willing subjection of an inferior in point of order to one who has a right to command. in the Lord--Both parents and children being Christians "in the Lord," expresses the element in which the obedience is to take place, and the motive to obedience. In Col 3:20, it is, "Children, obey your parents in all things." This clause, "in the Lord," would suggest the due limitation of the obedience required (Act 5:29; compare on the other hand, the abuse, Mar 7:11-13). right--Even by natural law we should render obedience to them from whom we have derived life.

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. 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.