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pray for the rest of the body the church, for our own individual peace and blessing is
largely connected with the blessing of the whole. Is there in all the epistles of the N.T. a
more beautiful exhibition of unconscious modesty and humility than the words that
follow, "and for me". It is Paul that speaks. Paul, to whom the dispensation of the
mystery had been granted. Paul, who had been caught away to the third heaven. It is
such a one that says "and for me". There is a precious mingling of the homely and the
sublime in this concluding passage.
Eph. 6: 18-24.
A | Prayer. For all the saints (panton ton hagion).
/ a1 | Utterance.
/
b1 | Boldness.
B | Paul. Prayer for
/
c1 | Make known.
\
c1 | Ambassador.
\
b1 | Boldly.
\ a1 | Speak.
/ a2 | My affairs.
/
b2 | Tychicus.
B | Paul. Affairs for
/
c2 | Shall make known.
\
b2 | Whom I have sent.
\
c2 | Ye might know.
\ a2 | Our affairs.
A | Benediction. All who love (panton ton agaponton).
What is Ministry?
There is an intimate connection between the ministry for which Paul asks prayer, and
his "affairs" which he makes known through Tychicus. We are apt to limit our
conception of ministry too closely to the actual work of speaking or writing. Were not
Paul's private affairs a part of his ministry? Had not his "prospects" been ruined for the
truth's sake? When he sometimes laboured with his hands to provide the necessary things
of life could he not render that humble service "as unto the Lord"? When the Philippians
sent once and again unto his necessities did they feel any need to distinguish between the
sacred and the secular? Was it not at the same time "fellowship in the gospel"? (Phil. 1:
5; 4: 15, 16). Ministry is simply service, and this includes the whole manner of life, for
often the demands of the ministry rendered seriously, deflect the whole current of daily
affairs. So it is that Paul could link together the high ministry of the mystery and "how I
do" without any feeling of incongruity.
Prayer expresses a sense of need.
His prayer is for "utterance", "boldness", the ability and the courage to speak freely
as he "ought'. Here is a man of like infirmity as ourselves. He knew what it was to feel a
shrinking, and could sympathise with the timid spirit of Timothy (II Tim. 1: 7). He knew
what it was to despised (I Tim. 4: 12; II Cor. 10: 10), and to have indifferent health
(Gal. 4: 14). He knew that whenever there is an "open door" there will be "many
adversaries" (I Cor. 16: 9), and prayer was needed that the opposition may not be