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and concluding study of this Epistle.
Immediately following the exhortation to put on the whole armour of God comes
prayer. The statement with which this idea of prayer is introduced is somewhat
involved:--
"With all prayer and supplication praying in every season in spirit (Gk. en pneumatic),
and thereunto watching with all perseverance and supplication, for all the saints"
(Eph. 6: 18).
The two words "prayer and supplication" have been rendered "supplication and
deprecation". That is asking for what is good and deprecating what is evil. At the root of
the former word lies the idea of a wish, at the root of the latter a fear. The one is the
pouring out of the heart's desire, the other the expression of a need.
"Praying in every season": like the preaching of the Word (II Tim. 4: 2), prayer is not
to be limited to any one season or occasion. Paul when writing to the Romans could call
God to witness that "without ceasing" he made mention of them in his prayers. The
solemn appeal to God as a witness prevents any idea of exaggerated language here. Paul
"never left off" praying. At the same time he was traversing sea and land preaching the
gospel. He was earning his own living, sometimes labouring night and day with his own
hands. His sufferings and trials were beyond measure, and upon him came the cares of
all the churches. Yet he never left off praying!
The conventions of the faith are safeguards. It is good to kneel or to stand when we
pray. It is good to close the eyes and fold the hands--the outside attitude should express
the hidden spirit. It is good to turn aside from the things of daily life, withdraw to the
quiet room alone in secret. But all these things may be dispensed with without touching
the essence of prayer. Paul could pray as he walked, as he talked, as he worked. He
could pray without closing the watchful eye, or folding the labouring hand. He could
pray without ceasing, serve without ceasing, labour without ceasing. Let us not confound
true prayer with mysticism. To kneel for a long time in silence may be the highest form
of worship, it may but numb the sensibilities and lay the unguarded spirit open to
invasion. In some cases it is a form of self deception and pride:--
"When Moses was gone into the tabernacle of the congregation to speak with Him,
then he heard THE VOICE OF ONE speaking to him" (Num. 7: 89).
It is never safe to omit the Word of God when we think of prayer. It is the connection
seen here in Eph. 6: 17, 18, "the sword of the Spirit, which is the Word of God,
praying always".
What is prayer? Why do we pray? Can we by prayer cause God to alter one line of
His purpose? Can we add or subtract one name from the book of life? Can we alter by
one second the "appointed time"? Would the Lord come one moment sooner if all His
people prayed that He would? God's purpose will go on to its glorious end whether we
pray or whether we remain silent. He is not like the unjust judge who can be worried into