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]” (vers. 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.
Vers. 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 minster 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.
Ver. 18. Praying in the Spirit.