1 RosscupJE2008AnExpositiononPrayerintheBibleIgnitingtheFueltoFlameOurCommunicationwithGod

Prayer in Ephesians
This letter recognizes a strategic role for prayer. Speaking to God looms in at least 35 verses or sets of verses. Chapter 1 devotes every verse except its opening one to prayer, and access to God in prayer is at the heart of Eph. 2 (cf. v. 18) and repeated in the next chapter (3:12). Pauls intercession for believers fills the latter verses of Eph. 1 and 3. After this, two passages of Eph. 5 (vv. 4, 1920) put thanksgiving right at the crucial heart of the Christian walk which chapters 46 develop as the consistent outflow of blessings in chapters 13. Then in the last chapter, prayer has a saturating connection with Christian warfare, and even with all things at all times. Ephesians has three somewhat extended prayers of Paul (1:214; 1:1523; 3:1421). In these, more detail appears on his intercession than in any of his letters. He devotes more space here to commenting on his prayers for Christians development in Gods love and power than anything that has survived of his writings. [p 2195] Before examining the prayer passages, some remarks are pertinent to set them in their orientation. Introduction Author and Date Abundant evidence points to the author. He twice calls himself Paul (1:1; 3:1). This is similar to Colossians where Paul is widely credited as the author. There, about 78 of 155 verses of Ephesians reappear in varying degrees of identity. Several respected early church fathers refer to Ephesians as coming from Paul, for examples Polycarp, Clement of Alexandria, Tertullian and Irenaeus. Four NT books are often viewed as Prison Epistles, namely this letter, Philippians, Colossians and Philemon. Three are to churches in Asia, and Philippians to a church in Philippi of Europe, inland from the northern shore of the Aegean Sea. All were penned during Pauls first imprisonment at Rome, ca. A. D. 60/61 to 62/63. Acts 28:30 says that while awaiting trial Paul was permitted to live two years in his own hired quarters. Paul describes himself as an ambassador in chains, urgent to have the prayers of the recipients (Eph. 6:20), and he is a prisoner (3:1; 4:1). Reference to Tychicus in 6:21 just as in Col. 4:7 seems to date the two epistles, otherwise so similar, at a time Tychicus was with Paul. Background and Occasion Magnificent Ephesus was the chief city of Asia Minor and perhaps of the Roman Empires eastern sector. It sprawled on a fertile plain forty miles from Smyrna, also was near Pergamos (Rev. 2:13), and was a center of commerce both of the eastern Aegean area and traffic flowing through Ephesus from the east (Mesopotamia). Pliny a notable Latin writer, called Ephesus the light of Asia. [p 2196] One wonder of the ancient world was the Temple of Artemis, the Greek name but Diana in Latin to the Romans, in mythology the daughter of Jupiter and Latona. Diana was imagined to be goddess of the moon and hunting, and some felt she had fallen from the sky (Acts 19:35). The temple was the largest Greek dwelling of a god in ancient times, having a hundred large columns 60 feet high surrounding an area 425 by 220 feet, larger than a football field. The temple, like a magnet, drew devotees to the enchantments of Ephesus. A Diana cult attracted heavy religious traffic and trade as worshipers of the goddess carried away little figurines of Diana, and other souvenirs. A silversmith guild which made the shrines thrived on the business (Acts 19:2425). Today the ruins of ancient harbor works at Ephesus are cut off from the Aegean 20 miles away by reedy marshlands where a waterway gave access in NT times. After Jerusalem of Acts 18 and Antioch of Syria (Acts 11, 13), Ephesus became the third center of the Christian cause in Acts 1820. On his second journey Paul led Jews in a synagogue to Christ, then left Priscilla and Aquila to minister, and Apollos preached powerfully. This beginning, at the end of Acts 18, had its later follow-up in Pauls third trip when he built up a young fellowship. He taught for two years and people throughout Asia heard the word (19:10). Many believed at Ephesus and their new lives began (19:1820). Even later, still on his extended third journey, Paul met the Ephesian elders for a spiritual life conference at Miletus on the Aegean (Acts 20:17ff.). The occasion of the epistle is to follow-up further on the believers riches in Christ and their realization of these now in a practical walk. Paul wants to encourage them by his prayers for them, and exhort them. He appeals to them to live in unity, holiness as in speech, love, light, Spirit-filled lives, taking a firm stand against enemies, and praying about all things. Theme and Outline

[p 2197] In general the theme is the church, its calling and conduct in Christ. The phrase in Christ or an equivalent occurs about 27 times in Ephesians. One who reads through the letter can see the obvious focus on being in Christblessed with all blessings in Him (1:3), even chosen, purchased and sealed in Him (1:414), realizing this and having riches, hope and power in Him (1:1523). Believers are in Him the Beloved One (1:6 7; 2:110), in a spiritual temple in Him (2:1121), in one spiritual body in Him (3:113). and belonging to Him as His bride (5:2327, 29). Prayer asks that they realize the bounties of this in the Spirit'sstrengthening, in Christs love, and in Gods fullness (3:1421). Then the developing flow in Chaps. 46 is on a walk (already seen in 2:2, 10), mentioned seven times in the letter, in unity (4:116), holiness (4:1732), love (5:17), light (5:814), wisdom (5:1517), in the Spirit, with His fruit (5:186:9), and in spiritual warfare (6:1020). After this are Pauls concluding remarks. Now it is time to concentrate on passages where we listen in on prayer or Paul mentions it. Eph. 1:2 The Cry of Intercessory Habit As he does explicitly in most of his NT letters, Paul yearns to engage with God, asking grace and peace for believers. He seeks these from God our Father and Lord Jesus Christ. This is part of the introduction (vv. 12). It is already clear in the opening verse that Paul is an apostle of Christ, he is this by Gods will, and the epistle is to saints, Christians, those set apart for Gods pleasure, at Ephesus. They are the faithful, that is, the ones who believe in 1:15, 19. Living by many acts of faith, they grow even in being faithful, living out (cf. Phil. 2:1213) the reality of being saints, people of faith. In accord with what they are in Christ, Paul prays for Gods grace and peace to bless them in practical matters. [p 2198] That the believers profit from having Gods yes answer to a prayer for grace is quite relevant to living the life the letter goes on to mention. Grace is favor, sufficiency, and a sense of Gods presence in His toning quality of life. A reader can see the need for grace to receive the good that each successive part of the letter is putting under the searchlight. It takes grace to realize with the right response Gods work of redemption in His plan, purchase and sealing (1:414). It requires grace for believers to experience the privileges Paul prays in 1:1523 and 3:1421 will make a difference in their lives. Only in the supply of grace can they utilize their own access to God in 2:18 and 3:12, and worship Him as a part of His spiritual temple at the end of chap. 2 or His spiritual body in the earlier verses of chap. 3, or His bride late in chap. 5. In the God-given supply of grace they can walk as in the last three chapters, living in unity, holiness, wholesome words, love, purity, light, wisdom, doing Gods will, and being filled with the Spirit, for examples. Peace also is strategic as an answer of prayer to help them. Grace focuses on spiritual capital to live practical lives of godliness that accord with Gods riches. Peace compliments this as a composure that confidence in Gods adequacy gives. In each aspect of the letter in which believers experience His grace they also can be braced by His peace. This peace centers in Christ, for Paul says three things about Him and peace. Christ is the believers peace, He has established peace, and has preached peace (2:1417), and so they can rest in the practical soothing this gives. They can experience the unity of heart in the Spirit in the bond that peace makes possible (4:3). Peace as a privilege and one boon among the fruit of the Spirit (Gal. 5:22) can be known in any situation of life. [p 2199] In most of his letters, Paul traces grace and peace to the Father and Christ as here. In Col. 1:2 he mentions only the Father, but the other instances reflect his reliance on both. He depended on the Spirit, as well, for practical spiritual supply (cf. 2 Cor. 13:14; Phil. 1:19). Every spiritual quality, he saw, was fruit from this source, the Spirit, and in Ephesians he recognizes the dynamic role of the Spirit in prayers access (2:18; 6:18), lifes empowering (3:16), unity (4:3), fullness with its flow in fruit (5:1821), and being victors in spiritual warfare with the Word as the Spirits sword (6:17). In Eph. 3:1618 Paul assumes a very close harmony between believers having the Spirits strengthening and having Christs practical dwelling within them in His love. This is fitting since the Spirit glorifies Christ (Jn. 16:14), and love that is the love of Christ is a fruit that the Spirit lives in the saints (Gal. 5:22). Such a life, Paul elsewhere says in other words, is when Christ lives in me (Gal. 2:20). Interceding for grace and peace points out principles of prayer at this point. First, Paul puts this intercessory concern up front in the majority of his epistles, and makes it the first thing he mentions about prayer. We, also, can fittingly think of it promptly in our own alert interest to help other-believers. Gods people stand in urgent practical need for new supplies of grace and peace at all times. Second, cultivate a keen tuning with the members of the Godhead that keeps an open door for calling to the Lord in prayer for His help to spiritual brothers

and sisters. Paul is just living in the good of the access he will write of in 2:18 and 3:12. Third, coach the heart in a wake up call that relates grace and peace to specific facets of living for God that the epistles mention verse by verse. Then these verses near the outset of letters will not be what many reduce them to, hum-drum good wishes that one can rush past to get to key matters. Praying for grace and peace is highly relevant to being victors in the very facets of life the letters all go on later to describe. Eph. 1:314 Praising the God of Blessing [p 2200] All of verses 314 form one continuous sentence. Paul prays in the intercessory focus (v. 2), then in the praise aspect (3) at the outset, and after this goes on with prayer in affirmations of blessings that stir such tribute to God. His praise/affirmation prayer surges in four phases, all parts of glorifying God for redemption. He begins with the praise itself (v. 3), then develops it as praise for the Father who planned the redemption (4 6), the Son who purchased the beneficiaries (712), and the Spirit who preserves them securely (1314). He climaxes the work that each Person of the Godhead contributes to this blessing by offering praise to Gods glory (6, 12, 14). The Praise Itself Here is celebration to God that ascribes blessedness to Him. Blessed is the word eulogetos as in 2 Cor. 1:3 and 1 Pet. 1:3. Such verbal adjectives, as they are called, with the tos ending do not refer to one to whom the praying person is giving blessing. The believer is not the source of blessing conferring it. The emphasis, rather, is on recognizing One who in Himself akready has the perfect fullness and is worthy of this honor. And blessed refers to the Father as blessed in His very character in a ceaseless continuance. The form if the word in the NT is used only of God. The God who Himself has and gives blessing has blessed those He saves with all spiritual blessings. This includes absolutely all such benefits, and the letter goes on to mention blessings that could make a long list. Right away, vv. 414 sum up many. In his eight volume work on theology, Lewis Sperry Chafer has listed 33 main blessings, and some have even added other privileges since the NT has so many facets. The rest of Scripture gives a great number that apply to the wealth of believers in any day. [p 2201] Pauls praise to God recognizes that the blessings are in the heavenlies. This phrase that occurs five times in the letter might refer to heavenly places or possessions, i.e. privileges, assets, or bounties. The.idea of sphere/realm is in view, in the sphere of the heavenlies. The concept can refer to the realm of true riches, a sphere into which God exalts people when they are born from above (Jn. 3:17). It finally can be localized to a place where the riches center, heavenly in contrast to earth (v. 10; 2:6; cf. 1 Pet. 1:5). Yet it also refers to the quality of blessed life (cf. Jas. 3:17), of realities in terms of privileges or possessions in spiritual wealth operative for living on earth now. This is reasonably the exhilaration in privileges that believers will enjoy more fully in the life of eternity, in a place, the New Jerusalem, as overcomers, sons, heirs (Rev. 21:122:5; cf. espec. 21:7). The prayer of Eph. 1:3 mentions that all the blessings are in Christ. A reader can go through the 27 references to this phrase or an equivalent one in Ephesians and celebrate the privileges the redeemed have in Him. In the Savior, for example, they are beloved to God as Christ Himself is (1:6; 2:6), dear to God (1:45), and near to Him (2:13). The Planning Going on to affirmations in prayer that should incite praise, Paul sees the Father as the One who chose (elected) the people He would save. He planned everything from before the foundation of the world with the purpose that the redeemed should be holy (set apart) and blameless (without a mark against them) before Him. He predestined them, that is, marked out beforehand the destiny He would give them. This was the privilege of being adopted as His sons (v. 5). Verse 11 will mention that He assigned an inheritance to them. That is, He has given them, as His sons, the privilege to inherit the incredible riches of 3:8. Even as Paul is still affirming what elicits praises as in v. 3, Paul concludes this phase of Gods work on the note that all of this privilege is to the praise of His glory of His grace (v. 6). Praise is to be a permeating reality as believers honor the Father now and forever for His eternal purpose (3:11), and for Himself. The Purchasing [p 2202] Now the apostle pours forth honor to the Beloved Son. In Him is the very sphere of the grace bestowed as in v. 6. To enlarge on His part, it is in Him that believers have redemption, being bought from the

market place of sin through means of His blood (v. 7). This involves, for them, the forgiveness of their trespasses according to the riches of His grace. According to is a phrase emphasizing the norm, standard or measure, the level on which something is true. Here it is on this very high plane of Gods riches in grace. A very wealthy person might give out of his riches as in donating a hundred dollars to a cause, but to give according to his wealth he might contribute millions. Still in a spirit of prayer as his pen forms the words expressing it, Paul adds that the redemption in Christ was Gods plan, His will realized, true to His kind intent. Gods aim carried right through to a time when He would head and sum up all things in Christ. To the Philippians Paul will say that to Christ every knee will bow and every tongue acknowledge that He is Lord (2:1011). And later in Eph. 1 another prayer by Paul emphasizes that God has put all things in subjection under Christs feet (1:22). He will eventually take the full possession given to Him as in the OT (Ps. 2:68; Dan. 7:1314) and NT (Rev. 11:15; 21:2426). In this, Gods Beloved Son, the redeemed have been assigned an inheritance (v. 11; cf. 14), its ultimate blessedness for them to realize in the eternal New Jerusalem (Rev. 21:7). All this purchasing work of Christ and the Fathers arrangement to give Him lordship over all, with the redeemed as heirs, is aimed to a good end. It is that believers, having first hoped in Christ, should go on to be to the praise of His glory. This is now and for all eternity. The Preserving Verses 1314 show the Holy Spirits role relating to redemption, which again is to the praise of Gods glory. This speaks of.glory ascribed to Him in prayer now and for all eternity. [p 2203] In Christ, as Paul continues his praise, these believers in particular are among those who hoped. So, you also are part of the drama. The time sequence of blessing is this: you also, having heard [i.e., when you heard] the message of truth, having [or when you] also believed, you were [at that time] sealed. The hearing and the believing logically were necessary for the sealing, and in timing they occurred together. The word sealed was used to signify the authority of the one whose seal it was, as well as ownership, and a guarantee of safe-keeping. In the Greek Septuagint of the OT, Darius sealed the lions den opening with Daniel inside (Dan. 6:17). Jesus tomb was sealed by Roman authority to be intact against tampering (Matt. 27:66). Here, the sealing is with the Holy Spirit of promise. He is the Spirit that the OT promised (Isa. 44:3; Ezek. 36:2527). Jesus pledged to send Him to comfort and enable believers (Lk. 24:49; Jn. 14:1617, 26). Prayers affirmation, directed toward praise, is that the Spirit is the pledge, meaning guarantee or first installment of the inheritance God assigned the redeemed in v. 11. He guarantees that Gods bringing them into the ultimate blessing He intends to confer on heirs is certain to be carried out. Like a foretaste now, the Spirit is the earnest assuring the total completion of the redemptive plan to be carried out. This work of the Spirit in preservation, as the role of Father in planning and the Son in purchasing, is to the praise of His [Gods] glory. This praise for the threefold work of redemption suggests principles relevant to impact prayer today. First, we too can give high tribute to the Father for the blessedness He has in Himself in his own glories. Out of Him, the great Fountainhead, has issued a vast flow of blessings as His gifts. Second, praise to the Father can, among other things, dwell on His wondrous love and grace in picking us and prearranging a destiny for us. Salvation from start to completion is in His kind design, not in our deserving. [p 2204] Third, people who are part of a plan to Gods praise that reaches into ages to come (2:7) ought to be making much of prayer now that praises and affirms God. Fourth, we can never exhaust the lavish grace that gave us redemption and its reasons to return praise. Fifth, we can always be primed to give Christ glory when we think of His dying for us and opening forgiveness to us. Why should we ever come to prayer wondering what to say? Sixth, another prompt to lift Gods name on high is having the very pledge of an all-the-way security withinthe Holy Spirit. Gods authority, ownership, and guarantee give us certainty. and can inspire our fresh tributes. Eph. 1:1523 An Intercessor in the Act Praise has ascended from Paul as he writes. Now prayer goes on in new aspects, thanksgiving for these believers, and pleading for God to enable them. The apostle is motivated that they know the hope, grasp the riches, and live by the power. Here and in the latter part of Chap. 3 readers; look in on the kind of intercessor who goes to a great God to ask for great things. Five steps follow Pauls vigil in prayer. It is actually continuing prayer since he has been praying from v. 2 all the way up to here.

The Prompt For this reason is Pauls signal. He gets his motivation for further prayer from the great redemption the Father has planned, the Son purchased, and the Spirit preserves. Within v. 15 also is another incitement to pray, having heard of the faith among you, and your love to all the saints. News received about these believers ignite a prayer fire in Paul, based on high spiritual values, their faith in Christ and their love to others He also has redeemed. The Persistence The apostle does not cease. He uses the word for ceasing that he employs in tongues shall cease (1 Cor. 13:12). Indeed it means to stop, yet is not the same word he uses in challenging Christians to pray without ceasing (1 Thess. 5:17). As in other cases he has variety in words he can seize to express one basic idea. The Permeation [p 2205] He does not cease giving thanks for you. He has already given clues of why he is so motivated in prayertheir part in Gods redemptive purpose, and their faith and love that respond to His will. Pauls letters refer much to his own thanksgiving saturating prayer. Observe a few examples. He thanks God for believers faith as here, which is a testimony others talk about (Rom. 1:9). He thanks God for His enriching grace to the redeemed (1 Cor. 1:4). He is grateful for Gods indescribable gift, Christ and His salvation (2 Cor. 9:15). And he thanks God for all he remembers of the Philippians in their share in the gospel (1:3, 5). And so Paul can frequently urge others to mingle the fragrance of thanks in their prayers. They can follow the example of one who practices what he preaches (Phil. 4:6; Col. 4:2; 1 Thess. 5:17). The Petition In a nutshell, he prays that God will give the believers one thing. It is a spirit of wisdom and revelation in the knowledge of Him. The Spirit is reasonably the Holy Spirit mentioned in vv. 1314. If so He is the One who in the prayer of 3:16 strengthens believers within to grasp the things of God, an idea similar to this one. He is the One so strategic for their access to God in prayer (2:18), their unity (4:3), their filling and fruit (5:1821), and their use of the Word (6:17). The Spirit was predicted to give wisdom to the Messiah (Isa. 11:2), and could naturally be the provision for His people. And often to believers in churches of Rev. 23 Jesus urges hearing what the Spirit says. This is as Paul regards the Spirit as revealing the deep things of God (1 Cor. 2:6ff.). It is also possible to see this as a spirit, i.e. a disposition of wisdom and revelation in the sense of spiritual perception to grasp Gods truth and act on it. An example would be a spirit of meekness, which is a fruit of the Spirit (Gal. 6:1). If so, even this is really a result of the Spirit of truth teaching believers, which Jesus had promised (Jn. 14:26). In either explanation the Holy Spirit is involved, but the first view seems to have more in its favor. [p 2206] Paul goes on to explain how God can answer this petition for perception (v. 18a). It can be realized, he says, when the eyes of the believers heart has been enlightened. The word photizo means to enlighten. God must give this lighting; the lighting expands on the Spirit, i.e., it is dependent on the granting via the Spirit. By the light He sheds within the perception, believers are enabled to grasp truth. The Purpose Paul finally states a purpose he prays might be realized as God answers the petition for perception, giving enlightenment for it. The purpose is conspicuous in a specific phrase, that you may know (v. 18b), immediately divided into three facets. These particulars are clear-cut in three straight clauses of vv. 18c-19a that specify what (Gr. tis, tis, ti) the three parts of the purpose are. The three facets express the end (goal), enrichment, and enablement related to Gods redemptive purpose for believers. Paul prays that they might know in the sense of grasping in a vital, life-shaping significance all of these three. The endthe hope of Gods calling. By the hope, the intercessor does not mean the disposition of hope as in Rom. 8:25 and Eph. 1:12, but the destiny Christians hope to see realized, as in Gal. 5:5. It is, as the apostle defines in another letter so similar to Ephesians, the hope laid up for you in heaven (Col. 1:5). In Titus 2:13 he calls it the blessed hope of being conformed to Christ as in other passages (Rom. 8:2930; Phil. 3:21; 1 Jn. 3:2). The writer to the Hebrews phrases it the hope set before us (6:18). This hope is at its essence Christ Jesus (1 Tim. 1:1), for to live is Christ and to die is gain (Phil. 1:21) in a greater realization of Christ as our very life, all that gives meaning and fulfillment (cf. Col. 3:4). God purposes to bring believers to the fullness of Christ (Eph. 4:13). From the standpoint of the message that articulates the specifics of this destiny, the hope is the gospel (Col. 1:5).

[p 2207] Sometimes Paul conceives of this hope to be realized under the word end (Gr. telos), a term that means the final outcome or goal (Rom. 6:22). And there he calls it eternal life, life in its ultimate fullness as in Rom. 2:7, 10. This hope, Paul says in prayer, is the hope of His calling. By this he means the hope which the calling He issued guarantees to us. Gods promises, as above, assure believers about the nature of their destiny. The Spirits seal in Eph. 1:1314 is an immediate example. Of course to grasp what this goal is brings profound life-shaping impact to bear on the values believers choose as their focus now. Paul will mention in 2:10 the good works God designs for those saved by grace through faith, and in 4:1 will begin to expand on a walk that is committed to His will. The enrichmentthe riches of the glory of the inheritance. Knowing what the riches of Gods inheritance are is knowing the ministry of the Spirit urging us to cry Abba, Father to realize we are children of God, heirs, even joint-heirs with Christ (Rom. 8:1617). The riches belong to the glory which pertains to the inheritance. The inheritance is the one God assigned believers in v. 11, which He certifies by the Spirits pledge in v. 14. It is inevitable for some to think that the wording His inheritance suggests that the saints are Gods possession of v. 14, or His workmanship in 2:10, and His inheritance. They link the thought with OT passages where His people are His inheritance (Deut. 4:20; 9:26, 29; Ps. 28:9). They feel that in [among] the saints means His inheritance is in them. [p 2208] But the evidence seems more probable that His inheritance in v. 18 is the same one the context has in view. It is the one which God has given the saints (vv. 11, 14), in which they are fellow heirs (3:6). It is also the one that the NT often mentions, and the one Paul refers to in Romans, I Corinthians, Galatians, Ephesians and Colossians. The NT represents the saved as called to an eternal inheritance (Heb. 9:15). They are heirs of the kingdom (Matt. 25:34; 1 Cor. 6:9), eternal life (Matt. 19:29) or imperishable life (1 Pet. 1:4), the earth (Matt. 5:5), salvation (Heb. 1:14; cf. Rev. 7:10), light (Col. 1:12), righteousness (Heb. 11:7). Other terms for what they inherit are reward (Col. 3:24), the promises, i.e. in their fulfillment (Heb. 6:12), a blessing (1 Pet. 3:9), and the New Jerusalem (Rev. 21:7). Riches in Eph. 1:18 suggest inheritance for believers, for the word elsewhere in this letter always relates to wealth God gives, not to believers themselves (1:7; 2:7; 3:8, 16). Colossians also reflects this (1:27; cf. 2:2, 3). Gods inheritance is said to be in or among the saints, in the sphere of them. This quite naturally fits with this being Gods inheritance, the one He gives, in the sense that He planned it, purchased heirs for it, and preserves them to reach it. It is in their midst as involving all of them (cf. Acts 20:32; 26:18), for He has made them all co-heirs with Christ (Rom. 8:17). Prayer is relevant when pleading Gods enlightenment to believers that they will grasp the riches of the glory of such an inheritance. Paul says that eye has not seen, ear has not heard, neither has entered into the heart of man the things God had prepared for those who love Him (1 Cor. 2:9). He also says that the Spirit unveils this to believers in connection with Gods Word, and prayer asks for inner help to grasp the treasure in the right response. Believers need to live now like inheriting sons. [p 2209] The enablementthe power of God. Paul clusters four words for power in one verse (19) to highlight the sufficiency with which God supports people He purposes for such a destiny and inheritance claim. The longing is for saints to grasp what is the surpassing greatness of His power toward us who believe in accord with the working of the strength of His might. He will explain this power more in the letter as by the Spirit (3:16), by His control (5:18), available for the saved to put on as the full armor of God that can cause them to stand for Him against the enemy (6:1011, 13). In the prayer, Paul immediately describes this power as displayed in God doing four things for Christ (1:20 23). He raised Him from the dead, seated Him in the heavenlies, subjected all under His feet, and gave Him headship over the church. Quickly in the next verses, the intercessor relates that in a spiritual sense God exercised this power in making believers co-participants with Christ. He raised them from death with Christ and seated them with Him in the heavenlies. He acted in power so that He might be successful to show eternally His riches of grace in what He had done for them (2:17). In review, the prayer calls for God to enlighten the redeemed so that they grasp Gods goal set before them, the value of the inheritance He gave them to this, and His power that will take them all the way. Principles of prayer abound for us here. First, we might well follow Pauls example in letting our prayer flow as we are saturated by great things God has done. The roles of Father, Son and Spirit in redemption elicit

prayer for grasping the implications of His goal, the inheritance He has given, and the power that can enable us. How different from so much prayer that is a muddled rambling in a fog of our own jumbled thinking. [p 2210] Second, watchful caring about how believers liveby faith and lovecan prompt our interceding for them to reach even greater dimensions God has for them. We can be like Paul here as well. Third, keep prayer going, and spice it with plenty of thanks for others that God is crafting for His glory. Fourth, ask for others that the Father would Himself give them the Spirits ministry in terms of His wise teaching and His willingness to turn light on to grasp it. We can back this prayer with alert efforts to get truth into peoples hearts and homes, truth the Spirit can illumine to build lives. This might be by personal preaching or sharing even if over a meal, giving out Bibles, booklets, web sites, showing videos, or so many other ways. Fifth, prayer for God helping believers fathom the wonder of the destiny God assures can bring dividends in their transformed walk. The last three chapters of Ephesians will develop the walk that is consistent with the wealth as 2:10 signals and as I Jn. 3:3 expresses. John says that every person who has this hope of being like Christ finally purifies himself even as Christ is pure. Ephesians 5:9 is on this heartbeat, urging that those who are of Gods light live as people of the light. Sixth, changed lives can also result as we intercede for Christians to grasp the wealth of the glory of the inheritance God has guaranteed them. A seventh principle is strategic. Pray, as Paul, that Gods heirs will live finding out what His power can accomplish to carry them the whole way. Isaiah saw the power by the picture of being carried as on eagles wings (40:2931), neither fainting nor growing weary. Paul points to it in terms of what it did for Gods Son, and what it can do in taking His joint-heir sons clear into the ages to come. We can pray alertly for a realization of this power, and believe in the God who has such ability for His saints. Eph. 2:18 Access to the Father His own prayer in all but one verse of Chap. 1 has shown Pauls access to God. He has gone into Gods presence interceding for other believers. Now he emphasizes that they all have this access, as he will do again in 3:12, where he even adds further details. Seven steps sum up this access in 2:18. The Preparation For It [p 2211] This approach to God, chiefly expressed in prayer, fits within the progressing flow of reasoning. All of Chaps. 13 develop the high calling of the church, the redeemed. Paul greets the saints and intercedes for their grace and peace (1:12), praises God for their redemption featuring the work of Father, Son and Spirit (3 14), then prays further for their realizing the implications of their destiny, inheritance, and power from God (1523). After this he shows that the same power that God expressed in exalting Christ He displayed in exalting believers in His Beloved Son (2:110). Not only are they in the Beloved, they even form Gods spiritual temple. In this they have access before His very face. Gentile believers, who in their unsaved state (cf. 2:1) were without spiritual privileges, now have the most intimate privilege. They were before separate from Christ, now are in Him; before, excluded from benefits of Gods people Israel, now included with Jewish believers in one new worship group; before, strangers to the covenants God promised, now fellow-citizens with the saints; before, without hope, now people with hope in God (cf. 1:18); before, without God, now members of His very household; before, far off from God, now brought near by Christs blood. In place of alienation from God and His people, they now have Christ who is their peace, established peace by the work of His cross, and preached peace both to them who were far off and to Jews who were near (2:417; cf. Acts 2:39). This prepares for what v. 18 itself says of access. The Peace In It Pauls first word for (Gr. hoti) connects with peace Christ preached in this way. The access of believing Gentiles and Jews both is the ground of the peace they share with one another and with God. The peace is between Gentiles and Jews who have Christ as their peace (v. 14), and also in being reconciled to God (v. 16), having access to the Father (v. 18). The Provider of It Christ has effected this peace He preached to the far and the near in v. 17. Verse 18 says Christ preached peace to these because through means of Him we both have our access. He preached peace because He opened the way of access through means of (Gr. dia) offering His body on the cross (vv. 1516; Heb. 10:19 20). The Participants in It

[p 2212] We both identifies these. Paul includes himself in the we, and means we, Gentiles who were far away, and Jews (as I am) who were near. In the same passage, he has referred to the Gentile believers as you (1:13; 2:1113, 17a), and continues to (19, 22; 3:1 etc.). He also refers to both groups who avail themselves of Christs blood when He says For He Himself is our peace (14). The Privilege of It This is the access itself. Paul writes of both Gentiles and Jews, we are having access, an ongoing privilege as shown by the present tense. Since Gods redemptive benefit to all believers is part of His eternal purpose (3:11) reaching on into the age to come (2:7) and glory accrues to God in the church and in Christ to all the age of the ages, i.e. eternity (3:21), the access is never to end. What is the access? The word itself can mean introduction or approach, a cordial welcome into anothers presence. It appears in the NT only three times, for access as those accepted in Gods presence (Rom. 5:2; here and 3:12). Some point to the word being used in the Persian court for a visitors admittance for an audience with the king, and a form of it for an official who ushered guests into the kings presence. That idea is a very fitting illustration of this kind of access. But the word for access even appears in the LXX (Gr.) translation of the OT Hebrew for the reception of worshipers before God when they brought offerings (Lev. 1:3; 3:3; 4:14). This acceptable approach to God in His dwelling place, the tabernacle, is analogous to believers now having entry to God as parts of His spiritual temple (Eph. 2:2122). Only now the privilege is greater as believers are viewed as the very dwelling place itself, and also as a holy priesthood offering up spiritual sacrifices (1 Pet. 2:5). [p 2213] The access has its best present realization in prayer. To see prayer here is consistent with (1) the main objective of entering into Gods presence, to commune with Him; (2) the medium, in one Spirit, by whom believers pray to God (Eph. 6:18; Jude 20), and who helps them pray according to His will (Rom. 8:26 27); (3) what is meant in coming to God, i.e. the Greek pros, lit., toward, before, face to face with; and (4) examples in Scripture. Believers came prayerfully to God in His dwelling place (2 Chr. 30:27; Ps. 88:2, 13; Jonah 2:7). There God received the prayer (Ps. 6:9), and He did not turn away an acceptable persons prayer (Ps. 66:20) as He shuts out the prayer of some (Ps. 66:18; Lam. 3:8). The Presentation of It It is in one Spirit. He is the go-between or the agent, as an official was in presenting a Persian into the kings presence. By His escort, believers can draw near to God, as in 6:18. As in Rom. 8:2627, He helps their weakness, even interceding to God for them so that their prayer can be according to His will. The Presence of It Access is to the Father. As above, the word pros does not just mean to, but in personal encounters face to face with. Hebrews 4:16 urges believers to come boldly to the throne of grace to obtain grace and help. There the word is to, not face to face with. Eph. 2:18 applies the work of all three members of the Godhead to the access. This is as the letter elsewhere refers to the Trinity (1:314; probably 1:17; 3:1417; 4:46; 5:1820). More is said about the access in 3:12. It is fitting to reserve principles of prayer until after glimpsing other truths of the access there. Eph. 3:12 Boldness to Pray This supplements the privilege of access in 2:18 with a strong emphasis on the optimism believers can have in drawing near to God. A summary in six phases elucidates it. The Flow of Thought [p 2214] Chapter 3 has developed further the high calling of believers, their riches in Christ that contribute to the life they can live. It adds to the second chapters focus on their position in the Beloved Son (2:110) and in the spiritual temple (2:1122). Paul portrays the position of saved Jews and Gentiles as being in a spiritual body as fellow-heirs of Gods riches, co-members as Gods people, and co-participants of what His gospel promises (3:6). Gods work in them is consistent with His eternal purpose, which He enacted in Christ Jesus, Lord of all these believers (11). The Sphere of It The words in whom at the outset of v. 12 refer to the sphere in the preceding verse, in Christ. It is in Christ who is such a key to Gods eternal purpose that believers have their access. He is the very ground, the basis making possible the approach to God.

The Boldness of It In Christ we have boldness. The we include believing Gentiles as well as Jews (v. 6), heirs together, the church (v. 10). Three distinct words express emphatically the forthright courage with which the redeemed can approach very near to God. These are boldness, access and confidence. It is difficult to know how to distinguish their meaning and translate them to show this. At any rate, believers are having these privileges continually as the present tense shows (v. 12). Boldness is the term parresia, which means freedom of speech, forthrightness, openness uninhibited by shame or fear. The noun as here appears in the NT for speaking Gods Word with boldness (Acts 4:13; 29, 31), and Paul uses it for this as well (2 Cor. 3:12; Eph. 6:19). As a noun it also occurs in living boldly for Christ (Phil. 1:20). And it can convey entering boldly into the holy place (Heb. 10:19), boldness in the faith (1 Tim. 3:13; Heb. 3:6; 10:35), acting with boldness in Christ (Phile. 1:8), and facing Christ at the future judgment with bold readiness (1 Jn. 2:28; 4:17). [p 2215] A quite frequent use of the word is for bold prayer. The Greek OT has it for approaching God in certainty (LXX, Job 22:26; 27:9). The Jewish historian Josephus writing in the first century also employs it for optimistic prayer (Antiq.2:4:4; 5:1, 3). In this sense the noun appears in NT verses (Eph. 3:12; Heb. 4:16; 1 Jn. 5:14). Paul puts the noun in Eph. 6:19 for proclaiming the gospel with boldness, then uses the verb for the same thing in v. 20, both of these in answer to believers prayers. The Access of It Paul writes in Eph. 3:12 that we, Gods people, continue having such a sense of spiritual forwardness and access (the same word as in 2:18). Since he uses the definite article before boldness but not before access, he may intend the two to merge in a combined idea, bold access, or access with real spiritual nerve. Or, the boldness may be the distinct attitude of optimism in coming to God, and the access focusing on the blessing of entrance, the session engaged in special communion, the time itself spent with Him. Either makes good sense, the first a shortened way of expressing the same essential reality. In the second idea, access fits quite naturally with the words after it, an access with confidence through faith in Him [Christ]. Since boldness in itself is strong confidence, Paul may not intend a redundancy if the word confidence (Gr. pepoithesis) means something like confident reliance a tone of thinking that encourages boldness in the access. Such reliant poise itself is possible through means of faith in Christ. The Confidence of It The term for confidence means trust, confidence in its NT connections. It is reliance in ones stand for Christ, or in others due to a prior dependence on His faithfulness (2 Cor. 1:15; 3:4; 8:22). It is reliance in Christ or His sure Word (Eph. 3:12). So it is dependence not on things of the flesh (Phil. 3:4), but banking on the position that God has given, as Paul on his certified apostleship (2 Cor. 10:2). The Means of It [p 2216] Coming back to our verse, the access fed by boldness, experienced with confident poise, is through means of faith placed in Christ, not faith of Christ, as some see it. The of Christ form is an objective genitive, meaning faith directed to Christ the object. Faith in Ephesians is consistently the believers own faith, whether before 3:12 (2:13, 15, 19; 2:8) or after it (3:17; 6:16). Access of this nature for Gentile worshipers of God is itself an answer to prayer. Solomon had prayed for it, and the God who answers is faithful (1 Kin. 8:4143). The prophets had foreseen foreigners coming to Gods temple, His house of prayer, to seek His favor (Isa. 56:68; cf. Zech. 8:2023). Whether today or in a future earthly kingdom, the principle can be essentially the same. The Spirits role in this access of Ephesians (2:18) suggests His ministry of giving an awareness of the relation with the Father He nourishes in the saved. By Him, they cry Abba, Father (Rom. 8:1617; Gal. 4:6). In the Romans passage, Paul says the Spirit bears witness with the believers spirit that they are Gods children, heirs, and co-heirs with Christ. He also helps their weaknesses, enabling them to pray according to Gods will (Rom. 8:2627). Some key principles for prayer appear in the Ephesian access passages (2:18; 3:12). First, we should never get over thanking Christ that we have this access through His faithfulness. Both verses show this. Second, that people of another racial strain, indeed of all racial lines can have this access ought to sweeten our spirit toward them. If God invites them into His inner chamber as part of the countless blessings that flow from Him,

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we should think of them as He doesdear and near. This can infuse fervency in our own caring for them in intercessory vigils. [p 2217] Third, keep in sensitive tuning with the Spirit in whom this access is conducted. This relates to obeying the Word that is His precious revelation (cf. 3:5) and very sword (6:17), living in His strength (3:16) and by His control (5:18), and being in His will in prayer (6:18; cf. Rom. 8:2627). Fourth, reference to all three members of the Godhead can remind us to express our accord with each. Fifth, realizing the close clasp between Gods eternal purpose in Christ and our venue of welcome can quicken the heartbeat to make more of this access in prayer. Sixth, feeling limp in our prayer ability can have its strong remedy in getting confidence through further faith in Christ. And faith comes by hearing the Word of God (Rom. 10:17). Our whole Christian life is to be a close coordination of abiding in Christ and in His Word, a life which flows out in answered prayer and other fruit (15:8). Seventh, using our access in real prayer is a great secret of standing and not fainting, as we compare access (3:12) with losing heart (v. 13). Other Scripture shows this as well (Lk. 18:1; Phil. 4:67). Eighth, since we have this access that we can be so bold and confident to enjoy, what might happen if we took the privilege to heart? How blessed might be the way that opens into the great things of Eph. 3:20? The possibilities beckon to us. Go after them! Take them up! Live in the riches of them! Eph. 3:1421 Intercession at its Best This is Pauls fourth prayer in Ephesians. He interceded by asking for grace and peace (1:2), praised Father, Son, and Spirit for redemption (1:314), and pleaded in advocacy for the believers to know their destined hope, riches of the inheritance they are to God, and the power (1:1523). He has interwoven his prayers up to this point with breath-taking descriptions of great blessings in Christ. Even this latest prayer follows his meditations on what the saved are and have in the Savior Here is his most current intercessory request. [p 2218] The Reason for It (1415) His prompt to pray is clear in v. 14. For this reason, I bow my knees. The reason picks up the thought and carries it on from the same phrase For this reason in 3:1, after he has brought 3:213 in as a parenthesis but also as a closely relevant flow of blessing. Paul prays because of Gods grace in Chap. 2. God raised the recipients up from death to put them in the heavenlies in His Beloved Son that they might walk on earth in His will (2:110; cf. espec. 10). And He fitted his people into His spiritual temple in which He dwells, giving them close up access for audience with Him (2:1122). Paul yearns for them to know their status in Christ as those who are to glorify God eternally (3:21; cf. 11). And, with this great prospect, he will entreat them to "walk now (cf. 2:10; in a manner worthy of [consistently appropriate to] the high calling (4:16:20). [p 2219] Not only the riches of Chap. 2, and those of Chap. 1 that these supplement, but thirdly Pauls mind flashes away for a moment to recount in 3:213 the spiritual assets that prime his thoughts for the prayer. The principle is that Scripture should permeate and kindle prayer. Building on Chaps. 12, he emphasizes in 3:213 Gods placing the recipients, believing Gentiles and Jews, into one body. He enlarges on this analogy he already had mentioned in 1:2223, imaging the church, that is the members, as Christs spiritual body (cf. 1 Cor. 12). This is according to Gods eternal purpose (3:11; cf. 1:910), and gives those of His temple or body a venue for bold, confident access to Him, as in prayer (2:18; 3:12). Paul himself will soon exemplify for in one exhibit key spiritual matters for which to pray (3:1421). On this basis, Paul asks the believers not to lose heart due to the tribulations he bears for their sake (3:13). They might look at his ordeals, and feel like losers, pessimistic that his gospel only attracts suffering. High optimism, rather, is what they ought to feel, for the sufferings have a bright outlook; they are for their glory. Paul is willing to face all the hardships to get out Gods message that guarantees its believing recipients present and ultimate glory (cf. Rom. 8:1825; 2 Cor. 3:418; 4:17f.). He is ever an example. For this reason, then, Paul prays in Chap. 3 as he pursued his vigil in 1:15ff. that the believers will realize in a transforming way the assets of the phenomenally rich spiritual bank account they can draw upon in Christ. The bowing of his knees follows one of the many postures Scripture shows are acceptable in prayer standing, sitting, bowing, lying down prostrating, and others. Elijah had knelt (1 Kin. 18:42), Jesus had done this in Gethsemane (Lk. 22:41), and Paul with others in a prayer huddle at Miletus (Acts 20:36). The prayer is

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before the Father, who is much celebrated in the Ephesian epistle. A reader can review the many things that can prime the redeemed with fresh confidence to bow before Him to enjoy access in prayer. [p 2220] The Father is the One from whom every family in heaven and on earth derives its name. It is difficult to decide which of two meanings, both true, Paul is driving at. One is that God is sovereign Father over every family grouping of the many in His creation of 3:9 (cf. 1 Cor. 8:6; Col. 1:1517). The other is that He is over all the [one] family just of the godly, believing people and good and evil angels, whether in heaven or on earth. The letters main emphases suggest how naturally either view can fit the flow. The Father is the redeemer of believers, sons, heirs, saints, the church, those in Christ, the ones God raised up with Christ, His new creation (2:10), the temple, the body, etc. In this epistle, God is Father of believers (1:2; 4:6). On the other hand, the letter recognizes Gods majisterial control over all in heaven and on earth (1:10), His creation of all (3:9), and has a high saturation with thoughts about Gods greatness that Paul also writes in Colossians. The latter is quite clear about God being creator of all, the different orders of beings, and closely relating with this that He is the God of redemption (1:16, 1820). So Paul the intercessor may well intend the more absolute outreach of meaning in Eph. 3:15. The Father from whom every family grouping in creation has its name (significance and distinctives) is the God the apostle counts on to be absolutely sufficient as he presses his appeal. The Requests of It Now the actual petitions begin to pour from Pauls lips, and become transmitted by his busy pen. In the structure a pattern of three clauses distinctly marks out three requests, as there also were three in the prayer of 1:1523. All three here are expressed by that which appears with a verb in a tense (aorist) that denotes action carried out with decisiveness (vv. 16a, 18a, 19b). The first two of these requests both then have two infinitive phrases that supply details about the good which Paul prays to God to work in the believers. [p 2221] That you might be strengthened (16a). Paul has already in his prayer of 1:1523 illustrated Gods power in the case of Christ. This power raised Him from the dead, seated Him in the heavenlies, subjected all to His authority, and gave Him headship over the church. It also raised believers and seated them with Him in spiritual privilege. Now Paul pleads that God the Father will give to you (the main verb), i.e. to grant to each of these believers, to be strengthened with power. (1) The conferral. This is articulated in the words that He would give to you. A practical gift in a stream of grace benefits from the Father is the quest that is on the intercessors heart, and recorded by his pen. (2) The content. The extra word strengthened with the boon of power, is not a literary tautology, a redundancy. The strengthening focuses on believers being infused with sufficiency, and the power expresses the essence or quality of adequacy that will alone supply what they need. This assetmust come out of Gods generous bounty. A reader can be reminded of Pauls fourfold heaping up of words to convey power in his earlier prayer (1:19). (3) The channel. Paul is aware that such a conferral that grants such sufficiency that means power is through means of (Gr. dia), that is, by the agency of His Spirit. The Fathers Spirit is the member of the Godhead that Jesus said He would pray the Father to send to believers (Jn. 14:16), the Person whom He was assured the Father would send (v. 26). He is the Spirit the Father sent according to His own promise (Joel 2:28ff.; Acts 2:33), the Spirit of promise in Eph. 1:13. He is a Person, One who can be grieved by sin (4:30). As He empowered believers in Acts 1:8, 2:4, 4:8 and 4:2931, Paul has known His supply of power (Rom. 15:13). He also knows Him as the Spirit who produces the aspects of His fruit in believers (Gal. 5:2223; Eph. 5:9, 18 21). [p 2222] (4) The center. The Spirits strengthening energizes in the inner person of the saints. The phrase refers to the inward moral, rational faculty which in the saved can be in accord with Gods will in contrast to the unsaved persons domination by sin (Rom. 7:22; 8:78; Eph. 2:13; 4:1719). This inner person is referred to again in 2 Cor. 4:16, where it needs to be renewed in day by day refreshment. The inner person apparently means, in other words, the heart (2 Cor. 4:6; 5:12). In Eph. 3, the Spirits enabling work in each of the saints inner person (v. 16) has its benefit in Christ dwelling in believers hearts (v. 17), suggesting a very intimate relation of, even the equation of the terms. The inner person or the heart will realize the prospering impetus of spiritual might. (5) The classification. Before Paul voices what he wants the Father to give (the strengthening), qualifies the wealth with which God is able to do this. He classifies it on a very high level. It is according to the riches of

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His glory. The word according (Gr. kata) with riches is a frequent NT phrase that puts the focus on the norm, standard, level, or measure in which something is true. The praying apostle rates Gods ability to strengthen as on His exalted scale, the riches of His glory. And the glory can refer to the Fathers excellency, as in His magnificent power to raise Jesus from the dead Christ (Rom. 6:4), power that Paul has used four words to describe in Eph. 1:19. Glory also pertains to Gods marvelous perfection (Eph. 1:6, 12, 14) and His splendid excellence to be worshiped in adoring awe (Isa. 6:1; Jn. 12:41). Paul asks in prayer, classifying Gods resouce to strengthen as being at the peak of exalted wealth. [p 2223] (6) The Christ essence. Paul has prayed for the Father to give believers to be strengthened, phrasing this in the infinitive form. Now, under the same main request to give, he urges a second infinitive, praying for Christ to dwell. This coordinates with and is a further definition of what a God-strengthened life will be, like another side of the same coin. The Spirits strengthening in its essence will be for Christ to dwell in saints hearts through faith, for Christ to live in them (Gal. 2:20; Phil. 1:1920; Col. 3:4). In one sense Christ already indwells all believers from the time they first received Him (cf. Rom. 8:9; Col. 1:29). But a practical, functional realizing of what that can mean is in view in Eph. 3:17. The word for dwell, katoikeo, fusess two words, dwell as in a house, and the prefix kata, down, deep. It evidently here signifies to dwell in an intensive effectiveness, or really live as one at home, or have the mastery of the house. Christ is vitally living within (Gal. 2:20), in the reality that His indwelling prepares Him to be in control. This is analogous to being sons of God and then really living as sons (Matt. 5:46), being sons of light and acting like sons of light (Eph. 5:89), and being Gods sons and daughters and being separated from worldly things to live for godly values in the family in the practical fulfillment of this (2 Cor. 6:1418). This essence of the Christ-life is actively and authentically engaged when believers let the Word of Christ dwell richly in you (Col. 3:16). There, dwell is not the same word as in Eph. 3:17, but related, enoikeo, to dwell in. The prefix is en, not kata. Gods Word is already in the life since first being sown in the heart soil, as in a fourth category of hearers Jesus illustrated (Matt. 13:1823). But believers who do the Lords will realize the Word dwelling in them in practical ways as they respond to God obediently (Col. 3:1223). To experience Christ in experiential practicality is to interact with the Word in personal, life-changing, godly ways (Jn. 15:7). So, a life filled with a vital knowledge of and doing ofGods will (Col. 1:9) is a life worthy of the Lord Himself (v. 10; Eph. 4:1). Worthy means consistently fitting to Him, and what He has made believers to be and do (2:10; 5:9). Paul contemplates in prayer that Christs practical dwelling at home can be operative, in Eph. 3:1617, through means of faith (Gr. dia). Christians are to walk by faith, not by sight (2 Cor. 5:7). This means that they vitally rely on the Lord and sincerely engage with Him to carry out His will in lifes priorities, standards, and directions (cf. Prov. 3:56). This is what Paul is praying will be what is going on in and through them. [p 2224] (7) The contribution in the second request. At the end of the first request is a statement that transitions on to the second petition that comes in v. 18. For Christ to dwell in this life-shaping fashion is for His love to etch out a profound influence on the life. So Paul says, fusing the first and second request into an intimate blend, in love having been rooted and grounded. This is all done in the sphere of (Gr. en) love. When the Spirit strengthens, producing His fruit in which love is a prominent element (Gal. 5:22), Christ is vividly real, and His love is an active dynamic that gives tone, depth, warmth, and firmness to convictions. In this, two descriptions merge in perfect tense participles thatexpress the cause, because you have been rooted and grounded in the past and have this in an ongoing sense. These two images use the agricultural figure of a tree being made firm by thrusting out far-reaching roots and the architectural picture of a building that has solid and immoveable stability (cf. 1 Cor. 15:58) by a base that does not budge, literally, given a foundation. This profound contribution of love flows into Pauls second request. It puts believers in a position to grasp; it qualifies them to comprehend something of the vastness in Christs love. Love contributes to knowing yet more love, as Christian growth goes forward So we read the following. [p 2225] That you might be suited to grasp. Pauls word, exischuo, means to be able, or qualified or put in a situation to do something. Here, with the infinitive that follows it, the idea the apostle prays for is to

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be made able,or suited. It fits with he latter term, katalambano, which means to seize, win, lay hold of, take possession as ones own, grasp, and so it has the idea here, comprehend. Only when the Spirit strengthens and Christ lives at home in the life can believers have the ability to perceive the vastness of Gods love. What Paul prays for will set them free from the effect of selfish living that dulls, dims, deadens, and darkens the life to things of the Spirit and Christ, and set them up really to live the godly life positively. What Paul pleads believers will be enhanced with is the divine sharpening ability to grasp the love. This is in terms of what is the breadth and length and height and depth of it. That the four descriptions point to love is natural since love is what the prayer is emphasizing right before and after. This idea is also suggested by the words that the love of Christ surpasses knowledge. Different possibilities may suggest how the praying Paul expects such vital love to do this. First, Gods answer by in-worked love inspires believers to do things beyond what knowledge alone would prompt. For in v. 20 our expression of love while guided and guarded on the right tracks by knowledge need not be limited by knowledge but only by Gods power as it energizes in us. The Lords love is a force that ignites people and warms their hearts as living fire. A second explanation is that the right kind of love, while including knowledge, is even a more ultimate end (cf. 1 Cor. 13:813). A third way to view it is that while love is not more important than knowledge, no matter how our capacity of knowledge is filled, there is always yet more love to experience than we already know. Love is, then, like the peace that surpasses all understanding (Phil. 4:7), though a different Greek word for surpassing occurs there. This may well be what Paul means in Eph. 3. [p 2226] What is Paul appealing for in his four descriptions of love? He asks God to help believers reach out in loves breadth, for example to persons, to embrace all who will receive, Jews and Gentiles (2:11ff.; 3:112; Rev. 7:9, all nations). And he beseeches the Lord to grow their love to respond to all blessings and live in the good of them in Christlike living (1:3). The length he intercedes for has an enduring quality as in 1 Cor. 13:8ff., persisting on and on into the age of the ages, i.e. eternity (Eph. 3:21; cf. 1:21; 2:7; 3:11). He wants them to realize love that nothing can wrench them away from (Rom. 8:3539), and be willing to go to any valid length they can to share this love. As to height, Pauls quest is that this love will lift believers into the heavenlies (2:4, 6), where Christ ascended (4:810), into deep and continual access with God (2:18; 3:12). And he entreats the Lord for a love that will leap over any obstacle, such as racial barriers (2:1218), different mores, customs, ravages of hideous disease such as leprosy, even habits and grudges that can divide, and unfaithfulness as when God loved sinners and led Hosea to love Gomer. The depth of love from God is another detail for which Paul pleads. The depth can show the resource love has, even riches that cannot run out as in experiencing and showing forgiveness (1:7), going on to realize the inheritance (1:18), and reflecting kindness (2:7). John Eadie on Ephesians cites Grotius long ago. This love in its depth reaches to mans lowest depression and in its height it carries him to highest glory (p. 253). That you may be supplied to all the fullness. All three requests of Eph. 3 contribute to each other and intermingle at the same time, just as do the three facets in Pauls prayer of 1:15ff. All are expressing what Paul prays the Father will give you (v. 16a). A life strengthened by the Spirit, coordinated with Christ cordially made to feel at home, a life in Christs love, is a life filled with the Spirit (5:18). So it has the fruit of light (5:9), that is fruit of the Spirit such as love (Gal. 5:2223). It is life filled with relation to (Gr. eis) all the fullness of God in Eph. 3:19. The word for fullness (pleroma) is a noun form related to the verb for being filled with the Spirit in 5:18, pleroo. The noun does mean fullness, and in Eph. 1:23 both noun and verb appear close together. The church is the fullness of the One who fills all things [in the universe, cf. Col. 1:17; Heb. 1:3] with all sufficiency. In Eph. 4:10 Christ Himself ascended that He might fill all things. And in 5:18 believers are to be filled with the Spirit. In every other instance in the letter, a member of the Godhead does the filling. The same is probably true in 3:19, and to be filled with all the fullness of God is reasonably to be filled with God, the strengthening Spirit (v. 16), and God, the indwelling Christ (1718). More is reserved for comments at 5:18. [p 2227] Pauls prayer does not say that believers are filled with all of Gods fullness, i.e. to Gods capacity. They do not become co-equal with God, a multiplicity of Gods. What he does pray is that they will be filled with relation to all of His fullness. Of course this is to their capacity, not all the way out to Gods infinite ca-

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pacity. God alone is God. As Paul says, believers can keep growing, so their own capacity for fellowship with God and usefulness to Him expands (2 Thess. 1:3). Even in Eph. 4:13, growth of the Christian body with relation to [eis again] the fullness of Christ, the eventual complete development of the universal body of true believers is to their capacity, or the capacity that Christ intends. It does not make filled believers co-equal with Christ in capacity, or even mean that they all have the same capacity. The fullness is not an infinite one that turns each of us into a God, but the fullness God intends for each to reach at any given time, allowing for growth, in His eternal purpose (3:11). It is to conform us, each in our God-given but ever-expanding capacity, and with our different gifts (4:1116) and varied leading to be like His Son (Rom. 8:29; Phil. 3:21; 1 Jn.3:2). The Resource for It Nearing the end of this intercessory labor, Paul in Eph. 3: 20 transitions into the praise aspect of prayer. He will complete this in v. 21. He says Now to Him and finishes out the tribute to God in the next verse with his to Him. God is the resource to answer the intercession. He is able to do. Paul stresses Gods sufficiency in a sevenfold heaping up of thoughts that exalt Him. He is able to do (1) what we ask; (2) think; (3) all; (4) even above this; (5) abundantly above it; (6) exceeding abundantly above; (7) according to the power that works in us. [p 2228] The power that energizes in us is that of God (6:10). It is clarified close by in chap. 3 as a strengthening worked by the Spirit (v. 16), and the potency of love in Christ as He dwells at home (1718). It also, evidently, is the power of the Father answering prayer. Paul distinguishes the Father from Christ as in 2:18, in this instance of chap. 3 offering the Father praise (v. 21). In view of the close cooperation between members of the Godhead it is probably unwise not to include all three here. Jesus had spoken of the Father and Himself making their abode in believers (Jn. 14:2123), and the Spirit as well (14:17). And in Ephesians, the Fathers power not only raised and seated Christ, but raised and seated all those in Christ (1:192:7). As in Phil. 2:13, God energizes in you, a statement very similar to Eph. 3:20. In that context God may refer to the Father who is distinguished from Christ (vv. 9, 11; cf. 15a), and Christ is seen distinctly (1, 5, 7, 10). The Referral of the Glory The apostles praise had begun in v. 20, but he devoted most of the verse was devoted to extolling Gods power that is able to answer such great requests. In v. 21 the accent is directly on praise to His glory. Two facets sum this up. The sphere of it. Praise is in the church and in Christ Jesus. Such prayer ought to flood the church in view of God granting answers to such prayerfor power, the sense of Christ and His love, and filling with all that the saints need. Believers can also think of Gods faithfulness earlier in the letter, His choosing and marking out their destiny in advance, His answers to the prayer of 1:15ff. relating to their hope, inheritance and power, and the privilege of being in the spiritual temple and spiritual body. They even can meditate on their free access into His very presence in 2:18 and 3:12. The praise is in Christ Jesus as well. Saints can remember before God, as Paul points them to do, that all of their blessings are in Christ (1:3; 3:11) and through His work for them (1:7). [p 2229] The span of it. A great volume of praise can appropriately pour forth to God to all generations, i.e. all the generations that the saved of all time will come from, whose destiny will be with God. This destiny will be, literally, to the age of the ages. The last expression seems to be a picturesque Hebraism to describe eternity. Its literal idea might denote the future eternal age as the age that is superlative among all the ages, the capstone, eternal. Or it may simply refer to the one unending age which includes all ages to come (2:7; 3:11). Human minds think of ages as a help to grasp what far exceeds their imaginations. In either case the praise to God is fitting to extend in utterances for all eternity. Now that Paul ends his prayer (amen), other people of prayer can review principles they glean from his model. First, when we speak of admittance into the presence of God we ought to practice it as Paul does. Second, when we do not want fellow-believers to lose heart, we like Paul can intercede. We too can plead for Gods power, for Christ being at home, and for Gods fullness. Third, the reason that was a magnet drawing Paul to his knees can teach us to put our focus on great spiritual benefits and not become preoccupied just with provision to cover daily needs. However, it can be urgent, and glorify God, if we ask aright that He give us such a gift as our daily bread too (Matt. 6:11). Fourth, it is possible to pray vitally even when we bring thoughts of Gods sovereignty over all creation into the experience. Fifth, it is good to think of whatever we ask of God as a benefit He will give in grace.

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[p 2230] How many labor under the burden of false schemes they fancy will stock them with merits as leverage to get whatever they desire in prayer. Sixth, when we pray for the Spirits strength we should be very sensitive to prize the things He counts as precious, as things that promote Christs love (cf. 5:17) , matters of light (Eph. 5:814) and values that wisdom supplies (5:1517). If we throw up spiritual roadblocks to thwart God from having His way in our lives, how will He think it fitting to grant us His strength? He wants to empower us to do His will (v. 17)l, not to sidestep it to indulge in our own wasteful living as in 5:18a. We can also integrate such denials of His will as a lack of the love in v. 2, impurity and unwholesome speech as in 37, and whatever is of darkness in 814, and things of the sinful side of life in chaps. 4 and 6. Seventh, we may have to pray a lot of junk out of peoples lives as we pray the positive things Paul bears down on here. Eighth, as we are earnestly sensitive to Gods Word and in serving His people we will see more and more of His love in its breadth, length, height and depth. Paul was an example in this, and he moves quite freely from this example to entreaty at the throne. Ninth, we may soon discover that no matter how much we know of God, what often reaches beyond this and touches people most is how we love them. As Paul shows us here, this is even in love that gets on its knees in prayer. Tenth, a good reminder in our prayers for others is that what Gods people need most is to be filled in relation to all the fullness that God intends for them. Still other principles call our attention. One is to pray believing as Paul does that God is able to answer. We often need to sweep aside all the clutter of doubt, and celebrate the God who can work things out better than we even ask. A final keynote is that we will be praising God through all eternity, and now it is high time to be much about this high Christian occupation. Eph. 5:4 Thanksa Pure Kind of Talk Prayer occurs twice in Chap. 5, both a focus on the aspect of thanksgiving (vv. 4, 20). Words speaking appreciation to God are set in a context of love, light, wisdom and the Spirit filled life. They hit sharply against a life of lust, of darkness, of foolishness, and of being controlled by wine which is sheer loss. Giving thanks becomes clear in three steps. The Context for It [p 2231] First, the general flow of the passage helps to fit thanks in. Paul devotes three chapters to the Calling of the Church to lofty privileges, and to his prayer for their realizing the benefits. Then in 4:1 he begins to focus on the Conduct of the Church in a walk that is consistent with the wealth. He exhorts believers to let their walk have equal weight with (i.e. be a worthy expression of) their riches in 4:1. The word walk had appeared in 2:2 for their unsaved conduct and in 2:10 for the life God called them to. Having reintroduced it in 4:1, he uses it four more times for a total of seven (4:17; 5:2, 8, 15). They are to walk in unity (4:116), holiness (4:17 32), love (5:17), light (5:814), wisdom (5:1517), the Spirit (5:186:9), and in the armor for spiritual warfare (6:1020). Paul, having thoroughly established the pattern on the word walk, does not use the word itself again, but carries on the emphasis related to their practical lives. In the specific context, thanksgiving (5:4) is consistent with the walk in love (5:2), and the opposite of a life capitulating to lust. Christ is the supreme example of a walk in love (v. 2). His model is a sterling picture to His people of love that offers up the life sacrificially to God (cf. Rom. 6:13; 12:1) as a fragrant aroma to Him. Believers are not to tolerate immorality, or any kind of impurity or greed; they are to keep it from working within or breaking out among them, as is the fitting life of decency among Gods saints. They are to be on guard against filthiness, talk that is insipid or suggestive of taking advantage of others to satisfy lust, or any course jesting that discolors ideals, for example in sexual relations. Such attitudes are not appropriate, whereas giving of thanks is. The Call to It [p 2232] Prayer does fit the case. It sees things as Gods gifts to be used according to His purposes, and offers gratitude to Him. The word is eucharistia. It often appears for giving thanks (Acts 24:3; 2 Cor. 4:15; 9:11; Phil. 4:6). The verb form is Pauls choice in the famous call to give thanks in everything (I Thess. 5:17), as in Eph. 5:20 where giving thanks for all things is a fruit issuing from a Spirit-filled life two verses earlier. Colossians 1:12 urges thanksgiving in association with strengthening by Gods power, steadfastness, patience and joy. And 4:2 commands being devoted to prayer, keeping up alertness with gratitude. This aspect in prayer is a saturating element of the Christian life in all the passages. The Contrast in It

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How is offering of thanks a meaningful contrast to a life that caters slavishly to filth, foolish talk and lowlife remarks, in a context focusing heavily on sexually immoral values? For Paul speaks of the immorality, then the people who become characterized by it, and finally their destiny (wrath) in contrast to the destiny of the saved (inheriting the kingdom). The sharp contrast of thanking God to indulging in the impure is along lines that follow. Indulging in the Impure Thanking God Dissatisfaction and the craving to Satisfaction with Gods sufficiency gratify it Selfish focus on things that please Sterling focus on things that please God the flesh, apart from Gods will (things are fitting) (things are unfitting) Illusion that things satisfy Reality that only God can satisfy (gaze on pleasures) (gaze on His presence, privileges in Him) Grasping to glorify oneself Gratitude that glorifies God Giving thanks is an outflow, basically, of faith that believes God alone can fill the life with real contentment. It also expresses faiths submission that says He, not sinful desires or exploiting other people, is the worthy object with which the life should be absorbed. [p 2233] Which principles impact us here? First, a habit of thanks always fits the opportunities God gives us, but impurity always runs askew from Him. Prayer can be a powerful positive force where promiscuity might become rampant. Second, a life lived in love is a life lived in gratitude to God. For He knows the meaning of true love. shown in His eternal plan (1:45; 2:4), His ideal for us (4:16), His Sons sacrifice for us (5:2), and His blueprint for the attitude a husband is to show his wife (5:25). One good gauge for how we are doing in a walk in love is how we are doing in prayer. A prime example is in thanksgiving, realizing the victory over sin. Eph. 5:20 Filled and Thanking God This second instance of prayer thanking the Lord in Chap. 5 accompanies lives that are filled with the Spirit (vv. 18, 20). That is true in 5:4 as well, but Paul keeps integrating into the picture key elements that occur together in the healthy Christian walk. The context is vivid with this, and the other facets of the thanksgiving passage have their place in this developing onrush of thought. The Context Pauls first three chapters highlight the calling of the church to eternal riches, the last three the conduct that is consistent with such wealth. Beginning in 4:1, the focus turns to expanding on the Christians walk of 2:10, which is so different from the old walk when unsaved (v. 2). The new life of Gods people is variously described as what it should bea worthy walk in unity (4:116), the same life one of holiness (4:1732), love (5:17), and light (5:814). Then in 5:1517 the walk at the same time is in wisdom, in the value system of Gods Word and will rather than in a fools standards and choices. It is, here, a behavior that is alertly careful, lit. one that is looking around deliberately to move in the right ways (v. 15). It is a conduct of redeeming the time (16), lit., buying up the opportunities to use time to wise, spiritual value and not squander it on sin as when unsaved (2:13; 4:1719; 5:14). And it is a deportment based on grasping and obeying what Gods will is (17). His will is also profiled as fruit of light (9), and what is pleasing to the Lord (10). [p 2234] A pattern in which the word walk keeps flagging new descriptions of the genuine Christian life which has many splendors (4:1, 17; 5:2, 8, 15) has reached into our present passage. But the emphasis from 4:1 forward is like the surge of a river, marking the course even ahead. Paul continues to summon Christians to a practical realization of the lives their status in Christ shows is fitting (5:3). So, another way to describe how to walk is being filled with the Spirit, and living this out in fruit as in v. 9. Paul shows expressions of the filling in the fellowship with God and one another (5:1921), in husbands loving their wives and their wives being in submission to them (5:22ff.), in parent-child harmony (6:14), in values of bosses and their workers (6:59), in the features of armor (1017), and in committed prayer (1820). The Commands Verse 18 features a contrast of two commands, between what not to do and what to do. It follows Pauls frequent pattern of negative/positive contrasts (4:1415, 1617, 2223, 25, 28, 29, 3132; 5:23; 911, 15, 17; 6:4, 57, etc.). The point in 5:18 is on not getting drunk with wine but being filled with the Spirit. The focus on filling is not completed at the end of the verse as even the English translation shows the ongoing thought by a comma. Paul leaps right on, at least into verses 1921, to relate the life-style there with what Spirit filled believers do. So the commands of v. 18 fit in as parts of a pattern giving commands on what not to do and what to do.

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The nearest ones, in vv. 15 and 17, distinguish an alert walk and knowing what Gods will is. The reader can penetrate even farther back to a rhythm of commands that mark out the life-style God wants His people to avoid and assert, as often in 4:15:14. [p 2235] Both the negative and positive commands of v. 18 are in a form that can have either of two ideas. They can have the sense of the middle voice, focusing on the believers own responsibility and their own interest in not getting drunk but responsibly seeing to it that they get themselves filled with the Spirit. Or they can have the passive idea, still one of responsibility, do not be being made drunk with wine, the emphasis falling on the effect wine will work, but see that you are filled by the Spirit, bearing the fruit (9) that He can fulfill in you. Either the middle or the passive is very fitting, and preferably with the passive meaning (filled by the Spirit) they themselves are accountable. For throughout chaps. 46, the commands call them to obey. Since too much wine acts within drinkers to cause drunkenness but believers are filled by the Spirit, the contrast in passives is quite natural. The Continuation Both ideas, get drunk and be filled, are in the present tense. So the commands set forth this difference: do not be habitually drunk, but to be filled as a continuing all-the-time life-style. And so in v. 20 the prayer in thanksgiving that is an outflow of the filling is to be always for all things. The picture of v. 14 is consistent. The pictures of awaking from sleep and its darkness (5:14) and arising from among the dead (cf. 2:5; 5:14) give way to a new description. Christ can shine as a spiritual sun on those who have awaked and risen to a new life. Gods people are to walk in this light as in vv. 814, or in this wisdom in 1517. Another way to describe the same life is to speak of people filled with the Spirit, in any of the depictions for all the time, now, in contrast to formerly when they were in darkness (v. 8). Believers can truly be redeeming the time (16), every bit of it, using it as wise people (15) carrying out Gods will (17). The Content [p 2236] What fills the life? In the case of drinking and becoming drunk with wine, the wine fills. But in being filled with the Spirit, the Spirit evidently provides the content. This meaningfully is Christ. For in 3:1617 the Spirit strengthened life is that in which Christ dwells in His abode. He has the run of the house, what is His (cf. Jn. 14:2123; Gal. 2:20; Phil. 1:21; Col. 3:4). On both sides of the Eph. 5:18 contrast, the element, wine or Spirit, is preceded by the Greek preposition, en, meaning in, with, or by. It is more natural to see being drunk as with or by the imbibed wine that induced this, and not wading or lying in a pool of wine. Being filled is meaningfully with or by the Spirit, though certainly in the sphere of His great resource. Also, as Paul could see Christ as the content of his life, to me to live is Christ (Phil. 1:21), he could also see the Spirit as the content. God the Fatherdwells in His temple, the church, and can fill it with Himself too (cf. 2:22). Jesus had said that He and the Father would make their abode in believers (John 14:2123), and as the Spirit is there, strengthening, Christ can live as quite at home in them (Eph. 3:1617). The Spirit glorifies Christ (Jn. 16:14), and the Spirit and Christ live in harmony. This can be analogous to God filling His ancient tabernacle and later the temple with the glory cloud reflecting His presence (Exod. 40:3435; 1 Kin. 8:11). At the same time the redeemed are described as capable of being filled with the knowledge of Gods will (Col. 1:9; cf. Eph. 1:17; 3:1819a; 5:15, 17), and with the fruit that springs from righteousness (Phil. 1:11; cp. Gal. 5:2223; Eph. 5:9). So when the members of the Godhead pervade the lives of the saved, the content is God and the quality of life He generates. The fruit is not only outward as shown in speaking to one another, singing together, giving thanks, and submitting to one another (Eph. 5:19 21), but first within. The Concepts [p 2237] To be filled (Gr. pleroo) seems to have the same connotations the word reflects in other passages. When Mary put precious perfume on Jesus feet, the entire house was filled with the fragrance (John 12:3). Obviously the fragrance was conspicuous in the atmosphere, permeating, defining, and controlling it. To be filled with the knowledge of Gods will (Col. 1:9) is to be characterized by it, being effectively in the grip of its vital, mastering influence. To be filled with the fruit that is in the sphere of righteousness (Eph. 5:9) and has its source in righteousness from God (Phil. 1:11) is to be characterized by the kind of fruit the prayer in Col. 1:912 mentions. This is love, alert discernment that approves values that are excellent, and a life pure and

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blameless. It is appropriate t that being filled means being gripped by the dominating influence of, controlled, conspicuous in properties that are true of whatever fills. Where the word appears in Acts, it has such ideas. In Acts 2:4, the Spirit filled the human participants at Pentecost. It made them conspicuous with power He gave to speak in tongues praising God. In 4:8 Peter when filled with or by the Spirit was empowered and controlled to speak what God wanted. Later, 4:31 shows that believers while praying together were filled, infused by great power to speak Gods Word with boldness to witness, to be unified, and show compassion in helping others. In 13:52, the disciples were filled with joy and the Holy Spirit, the verb emphasizing the continuous, pervasive ongoing of this. They were characterized by joy and the Spirit, evidently conspicuous in manifesting good cheer and the Spirits presence in other ways as well. A meaning of this nature for filled in Eph. 5:18 fits well the contrast between influences, that of wine and that of the Spirit. Paul commands not to be drunk with wine, for that is dissipation, or waste. The word asotia literally refers to what is of a non-saving nature, of sheer loss, of no benefit at all. This explanation of drunkenness shows what characterizes it. A person out of control staggers in pathetic recklessness, or speaks in a slur that makes no sense, or explodes in a blind rage, or sprawls in filth in a gutter. He does foolish things that characterize what the element controlling him crazes him to do, and he is not in control of himself. [p 2238] Lives filled with the Spirit are in sharp contrast. Paul marks the contrast out by his negative prohibition in the first part of v. 18, then the strong contrastive particle but, and finally the positive command. In sharp distinction to the drunken life which shows the hurtful quality that is the characteristic of a life under this control, the opposite life of being filled with the Spirit shows real self-control. And that is a fruit of the Spirit (Gal. 5:23). When the Spirit fills, the character descriptions are things that are godly, exercised under the right control. Believers are in Spirit-governed possession of their lives to live them for the benefits of Chaps. 45 that lead into v. 18. These are unity, using their varying spiritual abilities to build up others, holiness, love, purity, tasteful words, acts of goodness, righteousness, and truth (5:9), wisdom, alert use of opportunities, or what fulfills Gods will. They also reflect Gods control as their lives show forth the features that follow in 5:1921, and even in the verses after these (5:226:20). In terms of input already in the letter, the Spirit strengthens (3:16), the Christ-life is conspicuous (3:1718; cf. Gal. 2:20), and the lives are devoted to works that are good, which God prepared for believers (2:10; 5:9; 6:8), in a walk that reflects that they are new persons (4:24). The Spirit actively controls, leads, and produces qualities of His wisdom, values, and priorities, as listed among the fruit of the Spirit (Gal. 5:1623, 25; cf. Eph. 5:9; Phil. 1:11; Col. 1:10). The Characteristics The lives of the Spirits fullness at the end of Eph. 5:18 have their flow right on into the Spirit-wrought descriptions immediately in vv. 1921 and the rest of the letter. Five participles that carry on the force of the command be filled are strung out in these closest three verses, defining elements that coordinate in lives that are filled. These five are all in the present tense, depicting the ongoing pattern of Christian experience. And they are fruit (v. 9) in distinction to folly (17a) and dissipation (18a) that are tragically true, for example, in the drunken life. They show as do so many other clues in 4:15:17 what human lives under Gods control can look like. And so they are defining examples of what is conspicuous in and profiles people the Spirit fills. Here are the five in Pauls unbroken thought that extends the sentence of v. 18 at least through v. 21. [p 2239] Speaking. One of the main things a drunken person does is seek to communicate, though in a hazy, discordant, ugly manner, and often a boisterous abuse of others. The Spirit-filled life has its expression in speaking also, but in beautiful rapport with others. Pauls focus which was on prayer to God in 5:4 has not yet returned to it (until v. 20), rather he means speaking to fellow-saints. The material that supplies relevant things to share is in three examples. First, the Spirit-filled interaction is in psalms, which are rich with engaging themes that believers can share to build up others lives (cf. Acts 20:32). This is crucial as the saved grow (Eph. 2:21; 4:1316), and all contribute benefits of their differing gifts and encouragements to help others mature (4:16). It would leave room for gifted leaders to equip the rest in knowledge through ministering the Word (4:1112). How natural they can find it to go from psalms to Christ or other, even later revealed truth that correlates with or even carries these further (Matt. 13:52; Eph. 3:5). Jesus pointed from psalms and other parts of the OT to fulfillment in Himself (Lk. 24:4446). Second, the Spirit-filled speaking is in hymns, possibly as in early Christian songs laden with significance relating to Gods plan in Christ, the eternal plan in 1:910 and 3:11. Among these might be examples such as

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the Magnificat of Mary (Lk. 1; cf. possibly Phil. 2:511; 1 Tim. 3:16). Third, the speaking in sharing mutually with one another can be flavored with spiritual songs. These can bless by themes that celebrate the Father, Christ, salvation, and privileges in witness and other aspects of a godly, new life. Since the many psalms of Scripture had been suited to music in the temple for centuries with various instruments (Ps. 150), singing would be quite natural for early Christians meditating on Gods Word as it is relevant to their own times. They can, as Col. 3:16f. says, be letting the Word of Christ dwell richly in them. [p 2240] Singing and making melody. Paul moves quite spontaneously from speaking to singing, as speaking the truth in love (4:15) finds it natural to pass on uplifting things of God in various forms of expression. Actual singing is the idea, and this with your heart in a melody of fervor and sincerity and to the Lord as the object to whom a believer devotes the worship. Others, hearing and joining in, can be deeply moved as well. Verse 20 appears to define the Lord when it refers to directing the thanks in the name of our Lord Jesus Christ to God, even the Father. The same object of worship appears in Col. 1:12. This in no necessary way rules out gratitude expressed to Christ or to the Spirit even if the stream is pointed finally to the Father. The Godhead appears here as the Spirit enables Gods people to voice thanks to the Father in the name of Christ. Paul frequently has the three persons of the Trinity in view in the letter (1:314, 17; 2:18; 3:58, 1416; 4:46, 3032, etc.). Prayer is related to the Spirit in His giving wisdom (1:17), access to God (2:18; 6:18), His imparting strength (3:1617; 5:18), and in expressing thanks (5:20). [p 2241] Giving thanks. Gratitude as an outflow when the Spirit fills is explained in several details here. The timing for appreciation is always, as prayer about everything in life is to be with thanksgiving in Phil. 4:6 and 1 Thess. 5:17. Its subject matter is for all things. In this, the word for is a very specific word (huper) which expressly means for or in regard to. It is misleading to say, as Christians often repeat the slogan, we can give thanks in all things [1 Thess. 5:17], but not for all things. That fares well as far as 1 Thess. 5:17 goes, but in Eph. 5:20 it appears best to qualify it. Keeping alert in prayer as in Eph. 6:18 and Col. 4:2 calls, among other things, for giving close attention to what God says about the prayer. God arranges all things together for good (Rom. 8:28), and whatever He permits in the lives of His people is according to His over-arching wisdom and purpose. Even in the seemingly worst things that happen to them, the saints can thank God by faith for whatever aspects relating to these He can mean for our good. This is in realizing that in facets and ways we do not see He can work some benefit, even if in the mysterious movements of His providence, so that His good will triumph over the bad and the ugly We would not thank Him directly for a man being knifed or a woman being raped, yet can thank Him for certain aspects. Gratitude is apropos for His kindness when a life is preserved despite the knifing or the rape, or that the victim was not the one who did the evil, or that opportunity comes to help the one suffering look to God and His blessing now as well as eternal safety, etc. As to the channel of the thanks, it is as Jesus instructed in His last discourse with His own (John 14:1314). It is in His name, centering on what is according to His glory, honor, will, and power. Paul uses His full description here. He is Lord, the sovereign under whom God intends to head up all things (1:10). He is Jesus, the greater Joshua, the deliverer, Savior who shall save His people from their sins (Matt. 1:21). And He is Christ, the Anointed One of the Fathers choosing, the Messiah destined to reign (Ps. 2:68; Dan. 9:25f.; 7:1314). The recipient of the thanks is God, even the Father. Paul had not said this in the giving of thanks in 5:4. Spirit-filled believers have many details that this letter, in itself, mentions which can be motivations to offer thanks to the Father. He is the Blessed One Himself, fountain of all blessing (1:3), He has blessed the redeemed with all spiritual blessings (1:3), such as choosing and marking out their destiny in advance. He has all glory and gives the Spirit who is the source and agent of wisdom and revelation (1:17; cf. 1 Cor. 2:616), He raised, seated, subjected all things to Christ, and gave Him headship over all things related to the church (1:2023). He raised those who believed out from the spiritually dead and seated them in the heavenlies with the risen Christ (2:17). He prepared good works ahead of time for believers to walk in (2:10; 5:9; 6:8). [p 2242] Thanks is due God in that every family in creation derives its name, its meaning, from His creative work (3:15). He is the one God and Father of all believers (4:6). The thanksgiving in prayer itself is not only to the Father, but by the access into His throne-room presence He has given (2:18; cf. 3:12). The examples that can elicit prayer can go on and on, prompted by every verse of such a letter. Subjection. The fifth word that carries on the tone of the command in v. 18 to be filled refers to continuing respectful deference of believers to one another. This is in the sphere of the fear [respect for] Christ. Paul

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supplements this by his counsel elsewhere that each humbly count others more important than himself (Phil. 2:3). This is strategic in relation to all the other four words that describe accompaniments of Spirit-filled lives. It takes self-denying humility, often, to speak to other believers in a sharing way and to be warmly receptive to the blessing they can share from God. This is true whether the imparting involves truths of His Word or any other kind of God-pleasing input (cf. Eph. 5:10). Subjection is vital to help believers have harmony in singing and making melody. With it, worship can flow unhindered from a spirit free in God, but without it a spiritual roadblock clogs ones own worship to Him and participation together with others in adoring Him. Thanks can die the death before it leaves the heart or freeze on the lips in icy formality when one does not have a servant humility that yields to others. [p 2243] The fruit of the Spirits filling actually continues on in 5:22 and verses after it. Subjection between all believers in general (v. 21) prepares smoothly for a focus in a particular kind of case. This is in subjection of wives to their own husbands (v. 22). And then the subjection of wives is joined by love their husbands are to show them 25. 29. 33), love itself a fruit of the Spirit (Gal. 5:22), Christlike (Eph. 5:2), and frequent in the letter (1:15; 2:4; 3:1719a; 4:2, 1516; 5:2). As the context moves on, the Spirits filling can have its wholesome influence in relations of parent and child as well as boss and worker (6:19). Then Paul puts a strong emphasis on what is, in effect, the Spirit-filled life in His power present in terms of armor sufficient for all the life. And from the prayer in thanksgiving (5:20) we go to prayer again urged for all times (6:18). In that latest verse, prayer that is part of the Spirits filling influence is prayer in the Spirit. It is one key way to be using times opportunities as pleases God (5:16), since for Paul prayer is to be in everything (Phil. 4:6). Principles of prayer rise up to stream like banners here. First, deal resolutely with anything, like wine, that can wreak a wasteful effect, and seek the Spirits control as the key to prayer. In this case the example is going before God with thanks. Second, be alert to cultivate a right relation to the Spirit at all times since His filling is vital to thanksgiving in any situation. Third, since a Spirit-filled life is a life of wisdom as in the context (cf. Eph. 5:15; 1:17), steep the life in Gods wisdom from Scripture (Col. 1:9; 3:16f.). Proverbs is one prime book of examples (cf. 2:15; 3:56), but all of the Word is able to build you up (Acts 20:32; 2 Tim. 3:1617). Fourth, having a right prayer life, in Eph. 5 rich in thanks, is having a life that walks as Paul is describing. It is right with God (Eph. 5:9). So be alert to living with others in unity, sharing gifts that edify, showing holiness, love, wholesome words, purity, light and wisdom. A life of prayer, controlled by the Spirit, can never be a reality in a walk that reaches to God with one hand but keeps a tight clutch on sin with the other. If it is worth the decision, and it is, then go for this with all the heart, for the way of obeying what God says is the way of effective prayer (Jn.15:7; 1 Jn. 5:1416). [p 2244] Fifth, getting along well with other believers in true fellowship is a matter of priority for those whose lives will count big-time in giving thanks. Such spiritual things go together in one Spirit-filled life. Sixth, we do not have to yield to parrotingcop-outs that false slogans teach us for prayer, but can give God thanks in some valid facets related to, or for all things. Even if we cannot grasp any possible good that God might work, we can give God credit that He is able, and will have the last word. Only God who allows things to happen understands the entire picture, and He will finally deal with all aspects in His righteous way, which is best. If we do not have wisdom in a trial, we can ask God in prayer to give us wise guidance. And He gives generously as He wills (Jas. 1:26). Seventh, the person who longs to pray aright to God as in giving thanks across the whole sweep of life will glorify God by showing a sterling respect for others in Gods family. This is in the fear of Christ, directed to Him, not just a respect but something stronger, a deep reverence, esteem, and sensitivity that prompts a person to obey. One is so compelled by His glory that he offers up to Him the honor due Him (cf. Andrew Lincolns commentary on Ephesians, p. 366). The high place in which the rightly praying person esteems Christ comes to be reflected in the Christ-like treatment he or she gives to another who is in Christ. Eighth, the Spirits filling of Eph. 5:18 which is relevant always for all things (v. 20) surely can impact us to display in marriage the love and subjection that also are His fruit. A couple who live obediently the practically of being heirs together in Gods grace of life can prosper in unhindered prayer (1 Pet. 3:7; cf. 1 Cor. 7:5). Eph. 6:1820 Praying in the Battle

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[p 2245] Paul comes to his last phase in emphasizing the Christians walk (Eph. 46) that is an appropriate reflection of their wealth (13). His review of this one composite life, or walk, has spotlighted its unity (4:1 16), holiness (4:1732), love (5:17), light (5:814), wisdom (5:1517) and being filled with the Spirit with its impact on strategic relationships (5:186:9). Now, without the word walk but having established this soundly as his pattern by 5:15, he adds another description of the same life. It is, as well, a walk in spiritual warfare, for it is urgent to stand fast for God against enemies (6 1017), and prayer has a vital, saturating role in waging this campaign (6:1820). To claim that prayer is crucial in warfare is to say that it is strategic in the whole of the Christian description in Chaps. 46. Warfare is a final picture portraying the same walk, and the necessity of Gods power to fulfill it. The inseparable fusion prayer ought to have with warfare will be shown later at v. 18. At the moment, the ties between warfare and things vital for walking as saints are obvious. Details here match those earlier. Paul comes into the warfare passage having focused on key facets he now repeats. Some examples are the critical need for power (1:19; 3:16), the threat the devil poses (4:27), the peril of darkness (4:18; 5:11), the importance of fruit that is in the sphere of righteousness and truth (5:9; 4:15), the impact of peace (2:1416; 4:3), the indispensable attitude of faith (1:13; 2:8; 3:12, 17), and the tainted atmosphere of the evil day, an overall portrayal of the earlier segments of this in the days are evil (5:16). The connections go on to salvation (2:89), the Spirits strategic relationship to the Word (1:17; 3:5), praying always, in Pauls example (1:16) and his exhortation (5:20), praying in the Spirit (2:18), praying for others, as Paul does in Chaps. 1 and 3, and watching alertly (5:16). Paul mentions the word walk once in regard to the lives when unsaved (2:2) and after this six times in reference to the new conduct of the saved. The six begin in the plan God has prepared for His own (2:10), and a pattern of five other occurrences from 4:1 forward develops the theme in successive steps (cf. it also in 4:17; 5:2, 8, 15). [p 2246] Christian warfare, and how the imagery of it flows into prayer that is to permeate it becomes evident in three emphases. The Power for It Power for those God has chosen, purchased and sealed to live consistently with their riches has already been in Pauls focus. It has been urgent in his prayers (1:1923; 3:16), in his confidence in what God is able to do (3:20), and implicit in his command to be filled with the Spirit (5:18). What he has put in prominence he now thinks so crucial that he urges it as the secret that makes everything work. And prayer will loom a few verses later as the channel for drawing on such a reservoir of power. He emphasizes the sheer necessity of living by spiritual prowess God supplies. He shows the importance in several ways. Paul commands saints to be strong in the Lord, in the sphere of His resources, and not any kind of fancied advantages Christian soldiers might see in other sources of strength. Only in God will they find the appropriate ability; without His enabling they will go down in defeat. He says more. This adequacy in the sphere of the Lord is in the strength that His might furnishes; this is what the Christian life will take. Paul the exhorter here has already been the intercessor seeking Gods help to strengthen them. He has described the power as that which did the four incredible things for Gods Son and even put believers in the heavenlies in Him (1:192:7). Paul has viewed the power in terms of being strengthened with might by the Spirit within (3:16). [p 2247] Still, the Lords writer is not done. He even portrays the power in the imagery of the full armor of God that Christians must put on. The picture is natural to the Roman soldiers donning their armor in the Ephesians day. Paul also could very aptly draw it from the OT imagery of his Jewish background. For there he could see pictures of the Lord Himself in His armor winning the battle (Isa. 59:1617). There, key emphases Paul invests in his armor description are true of the Messiah, such as His providing salvation, righteousness upholding Him, having on righteousness as a breastplate, wearing a helmet of salvation, etc. The armor the Lord wears in victory as He commands His troops is armor He shares with them. Even a second time Paul urges putting on this full armor of God (v. 13), and then he repeats this in effect in naming six parts of the armor (1417). To add still more to how critical it is to wear this armor, the apostle views it from the believers standpoint, for the purpose that you might be able to stand firm against the schemes of the devil (11). And he repeats the essence of this, for the purpose that you might be able to resist in the evil day and stand firm (13). A third time he registers this, you will be able to extinguish all the flaming missiles of the evil one (16).

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The urgency of living by Gods power, pictured as His armor, is obvious in yet a further way. Paul mentions at least five descriptions of the enemy Christians must have such power to defeatthe devil and even his tactical designs, stratagems or schemes (11), demons that march under the black banner of this prince of darkness, so much more deadly than human foes of flesh and blood (12), the evil day tainted with the luring spice of sin (13), and the darts or arrows tipped with pitch to set afire and destroy (16). [p 2248] These pose a formidable force that only Gods power can overcome. Paul does not even mention the many enemies Christians tolerate within themselves, which lay them open to being wounded and falling in battle. How deadening is neglect of Gods wisdom in His Word, His will (5:15, 17). How hurtful it is to be absorbed only in their own busy lives and not also to witness to the unsaved or use their gifts for service to build up the saved (4:16). How masterful some become in hoisting the flag of surrender by half-hearted and sickly effort at prayer instead of being fervent, vigilantly alert and steadfast (6:18). The aroused call to be strong in the Lord so as to be able prepares for descriptions of the armor. In turn, the armor constitutes the power that the soldiers apply, i.e. put on, or take up. The Portrayal of the Power Six parts of armor come into Pauls depiction. Prayer, although extremely vital as will be shown at v. 18, is not a part of the armor per se. It, rather, is to be a permeation invested in regard to every facet and time of Christian living (Eph. 5:20; 6:18; Phil. 4:6). Every part of the armor is what Christ is and provides to believers. In Pauls conception, Christ is the Christians life (Col. 3:4), to live is Christ (Phil. 1:21), Christ lives in me (Gal. 2:20), and Christ can be magnified in him (Phil. 1:20). He is the one Paul prays will be at home in the saints (3:16), the One he counsels they put on to be victors over sin (Rom. 13:14). So Christ is finally all of the six portrayals of armor. He is the truth (Jn. 14:6), righteousness both imputed or imparted (1 Cor. 1:30), peace which He is, established and preached (Eph. 2:1417), the perfect example of faith in God and the grace giver of it through His Word (2:8; Rom. 10:17), wearer of the helmet that consists of salvation and Savior to those who believe (Isa. 59:16; Matt. 1:21), and the very Word of God which the Spirit wields as His sword, making timely use of any aspect in it (Jn. 1:1; 1 Jn. 1:1; cf. 2 Cor. 13:3). Here are the portrayals. [p 2249] The belt of truth. As a soldiers belt held his armor intact and gave him freedom from any selfimposed hindrance to his movement, he was freed up to be agile, quick and able to defend as well as thrust the battle forward against the foe. Believers likewise find that truth of Gods Word helps them stand against the enemies (Ps. 17:4; 37:31; 119:911). It also supplies them with resource to have stability rather than giving ground and to move ahead ministering to other believers (Eph. 4:1415). To be prepared to stand successfully, believers first must have girded their loins, so to speak, with truth. A firm decision and commitment sets the attitude by which they go on to make the stand.The same kind of statement comes with the breastplate and the sandals for the feet. The breastplate of righteousness. Engaged against such enemies in the thick of battle, Christians need a protective covering that consists of this adequate material, righteousness. On the one hand it is vital to be conscious and sure of imputed righteousness when the enemy can insinuate reasons that tempt by raising doubts about the standing in Christ. So that factor is quite relevant to go full force in battle, without a faltering step or giving way to the foe. On the other hand, it also is of great consequence to be poised through confidence in practical righteousness, being sure of carrying out the will of the one who leads the troops. Paul shows the distinction between the two yet insists they not be separated in Rom. 15 (justification) and 68 (sanctification). Both involve righteousness so necessary for the sure step and the all-out warfare Christians must wage. [p 2250] Both practical truth and righteousness are fruit God idealizes in the new person of the redeemed (Eph. 4:24), so they are to speak truth (v. 25). Jesus had used the analogy that He is the vine, believers branches for bearing His fruit (John 15:117). Paul prays that believers at Philippi will be filled with the fruit of righteousness which is through means of Jesus Christ (Phil. 1:11). Later in 4:17 he wants fruit to abound to their account before God, who will be glorified by it now and give reward for it in eternity (cf. 1 Cor. 3:8, 13 15; 4:5; Eph. 6:8). The preparation of the gospel of peace. In the gospel recipients agree with Gods truth and take their stand against what is false. They also believe to righteousness (Rom. 10:10) and live inculcating it. The same gospel brings them peace with God (Rom. 5:1), amity in place of enmity, and also a practical peace with God (Eph. 4:3; Phil. 4:7). Christ, the center of that gospel, is the believers peace, He established peace for believing Jews

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and Gentiles, and He preached peace through the lips of His servants (Eph. 2:1417; cf. 2 Cor. 5:1521; 13:3). His people are to show His likeness, for example as peace-makers (Matt. 5:9), and display peace in a calm composure that rests in Gods sufficiency over circumstances (Phil. 4:7). Christian soldiers need to be wary of the devils schemes and arrows, for instance his trick to gain advantage over them (Eph. 4:27), disturbing their peace by stirring discord in their hearts or between believers. The preparation for the feet may picture a secure footing (Ps. 18:36). This gives stability (Pss. 18:33; 37:31; Hab. 3:19). However, Pauls specific term nowhere means firm footing. It refers to readiness, preparedness, or preparation (LXX Ps. 9:17; Wis. 13:12; Josephus, Antiq., 10:1:2). Made steady by a restful poise that God imparts, Gods soldiers have the preparation or ability to stand with integrity true to the gospel. [p 2251] The shield of faith. Faith is the instrument by which the unsaved enter into salvation, as in Pauls words through faith (Eph. 2:8). The saved are to go on walking by faith (cf. 2 Cor. 5:7). Although the apostle does not in Eph. 6 include love as a portrayal of armor as he does in 1 Thess. 5:8, what he says is in harmony with his words that faith works through love (Gal. 5:6). He sees love and faith as going together (Eph. 6:23). And in winning the warfare, he would agree with John that faith is the victory that overcomes the world (1 Jn. 5:45). He also concurs with Peter (1 Pet. 5:8) that steadfast resistance to the devil is by faith. Faith is a spiritual shield. For it defensively wards off fire-tipped arrows, damaging attacks, that the devils emissaries, demons of 6:12 and humans (cf. Jn. 8:44; Phil. 1:28) shoot at Christian soldiers. Arrows of many sorts are aimed at Gods people, to wound by disunity (Eph. 4:23), unholy anger in thought, words or acts (4:25ff.), and sexually dirty thoughts, words or acts (5:37). Still other arrows are the enticement to indulge in drunkennness (5:18a), and attitudes that disturb communication, joy, thanksgiving and submission (5:1921), even husbands unloving gestures to their wives instead of a Christ-like love (5:25, 28, 33.). Faith is paramount in the battle Christians face, then. Resoluteness to resist the attacks is vital. God offers the same weaponry to leaders of 4:11 that he gives to others they equip in 4:12. It is interesting that in Ephesians most references to faith focus attention on positive advances, so faith is not merely a defensive necessity but strategic in warfare for offensively surging ahead even when facing enemies. When one meditates on heroes of faith in Heb. 11 it becomes clear that faith often goes forward to conquer new ground in Gods cause. [p 2252] The helmet of salvation. Salvation is certainly protective in what it is, the illimitable wealth of 1:3. But Paul may intend the helmet to picture protection that salvation supplies (cf. Ps. 140:7). In either sense salvation is protective. The word salvation means deliverance. God saves in the past sense, acquitting the redeemed of the penalty sin would exact, eternal death (cf. Rom. 6:23). He also supplies deliverance from sins grip in present skirmishes (Rom. 7:1425; 8:139). And He promises prospective deliverance, ultimate total victory over sin and freedom from its very presence (Rom. 8:30; Phil. 3:21; 1 Jn. 3:2). The basic idea here concentrates on the present deliverance while the battle still rages. The word of the Spirit, Gods Word. This message with its gospel is in a very natural sense the Spirits sword. He gave it in the process of inspiring Scripture. He uses it to penetrate hearts with conviction about sin, righteousness and judgment (Jn. 16:811). He ministers the Word in giving those who properly receive it new birth (Jn. 3:37). He employs the Word in nourishing believers to grow, as in producing the fruit of the Spirit (Gal. 5:2223; Eph. 4:3; 5:9, 18b-20). The Prayer of It Prayer is not a seventh description of armor. It is the saturating element to be crucially at work in every aspect of the armor, to all effective spiritual warfare, and to the whole Christian life. Several considerations show that prayer is not a new section after the armor but strategic to all parts of the whole life Gods warriors live. [p 2253] First, v. 17 flows on, not yet completed, and v. 18 continues the current of thought as it begins with the words through means of all prayer and petition praying. Since the exhortation is to be strong in God (1013) and the six portrayals of armor define aspects in which to live in the reality of this power (1417), all of this is to be through means of all prayer. Second, a very natural tie occurs in describing Gods Word as the sword of the Spirit, the weapon that the Spirit wields in helping believers, then immediately referring to praying in the Spirit. The Spirit in relation to the Word and the Spirit in relation to prayer are verified in several passages. Lives that are Spirit-filled result in Spirit-led prayer of giving God thanks at all times (Eph. 5:1820). And the Spirit-filled life of Eph. 5 issues in the same mentioned blessings as the Word-filled life in Col. 3:16. The same writer, Paul, describes these fruits in both passages. Third, power and prayer form a natural fusion after the letter has associated power with prayer (1:19; 3:16). Fourth, power and the Spirit also belong together in Eph. 6 as they do earlier (3:16). Being made able in 6:11

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easily reminds the reader of being made able as an answer to prayer (3:18). Fifth, one can find the close association of the Word of God (v. 17) and prayer (v. 18) quite natural in view of these being bound together often as in the Psalms (119), Jesus (Jn. 15:7), and elsewhere in Paul (Eph. 1:1718; 5:1920; Col. 1:9). Seventh, the words in every season (6:18) show that prayer would be of full-time relevance to spiritual soldiers who are to wear their armor and make their stand all the time. Similarly Paul says to deal in everything by prayer (Phil. 4:6) and to pray without ceasing (1 Thess. 5:17). Eighth, prayer being in the Spirit (Eph. 6:18) fits very well with the believers access in Him (2:18), which would be vital for all aspects of the Christian life in their warfare all the time. Ninth, prayer fits with a Christian soldiers fight all the while just as, in another figure, Gods people are His spiritual temple, a dwelling of God (2:22). Gods temple was a house of prayer both in OT times (Isa. 56:7) and Jesus ministry (Matt. 21:13). Now God dwells in the redeemed, who are an abode characterized by access and prayer. Tenth, it is quite natural for soldiers in battle to keep in touch with their leader who gives them power, in this case a close communication with God. [p 2254] Even a further observation is based on this very letter. It speaks in prayer of power unleashed, and relates power as set into operation, among other things, by prayer in asking (3:20). And a final clue to a close tie is Pauls example in prayer. In the warfare he himself waged, it is apparent that he prayed much to plead Gods help for these believers (Chaps. 1, 3). Now he issues a bugle summons for them to pray for him as he proclaims the gospel and in this faces obstacles that threaten his speaking boldly (6:1820). His need of prayer is also in principle the need of the other believers in their own venues of witnessing for their Lord. What he says of prayer now comes to the forefront. An initial observation is that the prayer to which Paul calls Christians is marked by the repeated word all. He mentions the word four times, yet seems to have five emphases. Prayer for all situations (in every prayer). The idea is, every prayer whatever its vital forms or aspects. Prayer can go to God in various forms such as blessing, praising, thanking, confessing sins, petitioning, interceding, asking questions, affirming, noting with ones Commander what he or she is aware of (I know that You hear Me always, John 11:42), and pledging ones intents in oaths. Prayer for all seasons (at all times). The Bible is replete with illustrations of engaging in prayer at every conceivable time. We see people praying in the evening, morning and at noon (Ps. 55:17), seven times a day (Ps. 119:164), midnight (119:62), before the crack of dawn (119:147; Mk. 1:35), day and night (Ps. 22:15; 1 Thess. 3:10), all night (Lk. 6:12), at frequent intervals (Lk. 5:16), for three weeks (Dan. 10:23), and lasting ten days (Acts 1:3, 13; 2:1). Keeping it up in prayer at all times, providing the prayer be vital, can have a profound bearing on how Gods soldiers use every aspect of the armor. Prayer all in the Spirit (at all times in the Spirit). Paul makes no provision for any prayer (any legitimate one) that is just of ourselves, not in the Spirit. So in the will of God all prayer is to be in the Spirit. This is to be in His will, power, guidance, conviction as to values, vision, and such things. [p 2255] Prayer in all steadfastness. This Paul conveys by two words. One can be translated being on the alert. Its idea is keeping awake, exercising a watchful sensitivity. It is a picture of keen vigil, of sharp guardedness, of being ready for whatever happens. Alertness is essential in prayer so that one can grasp what to pray in timely effectiveness, to pray relevantly to the mark and not be dosing at the switch. The second term Paul utilizes shows that Christians are to keep at their vigil with all perseverance. This describes a quality of staunch endurance, literally a holding fast to. Early American trail drivers took drastic measures to stay alert and hold fast to their guard of cattle at night. When very weary from long days and nights short on sleep, they resorted to rubbing tobacco juice in their eyes to make them smart, to keep them open. They did this in the interest of their boss and the safety of the animals. Will we remain constantly steadfast in prayer for much higher interests? We have a much higher Leader, our Lord, and have at stake the benefit of people whose value is far above that of cattle? The tobacco juice is not advocated; the wide awake prayer is! Prayer is for all the saints. Believers can in a multitude of collective venues pray for many other saints. And when all are participating, wherever they are, it is possible to pray in some meaningful way for every one of Gods people. Paul has in view all saints in the church to which he is writing. No one believer will necessarily know all of the saints in a given, growing local church, especially larger churches, and certainly not all of the needs and opportunities for Christs sake that arise at all times. Even in a local fellowship the numbers may soar far beyond a Christians limitations. Paul probably intended a cooperating, corporate coverage, some praying for some, others for different ones, as all believers helped one another (cf. 4:16). And each individual can grow

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until he or she prays sensitively about all the believers he can be reasonably aware of. These can gain mention before God in making a deliberately caring use of opportunities, and a Spirit-empowered aggressiveness. [p 2256] Paul also emphasizes his own urgent concern to have others intercession (vv. 1920). Every spiritual leader ought to recruit many to pray, as Paul says, on my behalf. Prayer that Paul seeks is for him in his own warfare of using the sword of the Spirit. He is aroused to have God-given boldness with clarity in proclaiming the greatest message, the gospel of Christ. He is zealous for prayer not only to have this boldness, but to be crystal clear (Col. 4:24), to see a rapid spread of the message of salvation, and to have it glorified (2 Thess. 3:1). He seeks not only to get these items on Christians prayer lists, but to gain Gods protection from evil men and their tactics to ruin the warfare (2 Thess. 3:2; cf. Phil. 1:28). What of principles for prayer in 6:1820 and its context? First, in prayer we can rise to victory in the fight, or slough off and go down in defeat. Second, prayer needs to be in power with Gods armor on (vv. 1017) and in the Spirit who supplies this power (6:18; cf. 3:16; 5:18). Prayer that is not in touch with God for His power is not prayer talking in Gods language. Third, talking with God in supernatural uplift is urgent to live the Christian life that 6:1417 illustrates. And this is in an all-out war against supernatural enemies out to stop believers in their tracks. Fourth, prayer that wins is prayer intimately in sync with Gods Word and the Spirit who ministers it, who fills so that we can fulfill (6:1718; cf. 5:18). Fifth, the norm for praying as God wants us to pray is taking it into all expressions, or aspects in which utterances can be made (6:18). Some are much on petition for personal matters, but offer little or no intercession for others, or thanks, etc. Prayer that God wants to inculcate in us is not stuck on ourselves, but ever gets involved in going to bat for others. All believers need to watch to build a healthy, well-rounded balance and blend in parts of prayer. [p 2257] Sixth, prayer is not to be hit or miss or stop and surge, but consistently steady at all times. And even with this it can be ever growing. Seventh, it will take focused and diligent endurance to pray, yet the Spirit through whom we have access (cf. 2:18; 6:18) is up to this as He energizes in us (3:16). Eighth, it is wise to take specific, determined steps to be sure we are praying for those who are special voices for Gods message so that the Word will register with life-changing impact (vv. 1920). Today we can utilize many helps to be aware of needs and hold them up before the Lord. Some examples are: being awake to discern when preachers are struggling and not criticize but pray for them, using ,missions prayer emails, praying through church prayer items, following up on church group prayer matters, etc. Eph. 6:2122 Keeping Others Updated for Prayer This verses are not specifically on prayer. But they relate closely to prayer. Paul shows that as he does anything in ministryand a large part of this is prayinghe wants other believers to have current information. He sends Tychicus to give an update report that you also may know about my circumstances (v. 21). He begins the vers e with But. The significance is that he wants them to pray for him (1820), but also wants them to be aware so that their praying can be right to the mark. He commends Tychicus as the beloved brother and faithful minister in the Lord, whose latest ministry is in making the report to guide the praying. Paul even believes in a full account, as shown by his words will make everything known to you. The apostle seeks not only an update, but a complete one, and also has a third thing in view. It is that his fellow minister, in delivering the information, may comfort your hearts. Paul thinks of the encouraging benefit his personalized missionary bulletin can have to solace the hearts of the people who live their own lives for the Lord, and pray for him. [p 2258] Principles pertinent to prayer stand out in bold relief. One is that a believer should take the time to issue progress reports to brief those who intercede for him or her. Todays means make it possible to do this with greater facility. Another principle is to commend associates in ministry in whatever honest ways we can. A third one is to show an unselfish purpose to bring comfort to others by letting them know prime situations about the life before the Lord and service to fulfill His will. How many Christians need a fire l lighted under them to move them to see that they inform others in loving, considerate ways. Eph. 6:2324 Back to Interceding Pursuing his prayer custom even in ending letters, Paul issues intercessory wishes to God as he finishes here. Four aspects that are keys in spiritual lives are his concern for the Ephesian believers. These, in the verses, are peace, love, faith, and grace. Believers are in view from 1:1 forward, but here particularly in such phrases as

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the brethren, love with faith (only believers have the divine love and faith in God), and those who love our Lord Jesus Christ with a love incorruptible. The Facets Peace is one request in this wish prayer. It is the practical peace, a sense of tranquility or restful poise that is a fruit of the Spirit (Gal. 5:22). The Christians would have such peace in answer to the prayer as a part of their walk (4:1; 5:2, 8, 15), and as a permeating part of this praying about everything themselves (Phil. 4:67). Brothers is a generic term. It is not restricted to males, but embraces believers who are females as well as males. Another facet for which Paul prays is love, an affection as well as an action zealous for the benefit that can edify others (cf. 4:16; 5:2). This love is with faith, for in Pauls concept faith should be working through love (Gal. 5:6). The fourth facet in his intercession is may grace be with the saints. He is appealing for the magnanimous help God can supply for successful spiritual lives by power, guidance, stimulating conviction to obey, and the moral tone to do good things (Eph. 5:9; 6:8), and all motivation to do what pleases the Lord (5:10). [p 2259] God deals grace when He first saves (2:89), but also later within the lives of those He has saved, as here. Paul desires grace in its latter expressions in this prayer, and seeks that it be with all who love our Lord Jesus Christ. His writings show that he believes that the truly saved do love in some genuine capacity (1 Cor. 16:22; Gal. 5:22, cf. v. 21 where those who have no love will not inherit the kingdom). John agrees in his first epistle (1 Jn. 3:410; 4:78). Those whom God loves, who do in some measure already genuinely love, can be recipients of ever fresh ministrations of love from God. This is as they can grow in other facets herepeace, faith, and grace (2 Thess. 1:3). The Fountainhead The fountain, so to speak, from which prayer can gain the flow of these blessings is from God the Father and the Lord Jesus Christ. These members of the Godhead, and also the Spirit, were in view in 1:314, 2:18, and 5:1820. Believers can expect the spiritual facets from the God who chose them for eternal life, purchased them by His own blood, and sealed them to keep them safe in salvation in the earlier verses of Eph. 1. Christ is peace, as the Father and Spirit are, and even established peace and preached it (2:1417). He even gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma (5:2). The Father predestined the elect in love (1:45). Paul does not mention the Spirit here, but in other passages shows that He is strategic in ministering these facets as well (cf. 2 Cor. 13:14; Gal. 5:2223). Observe principles for prayer as Ephesians closes. First, it is strategic to summon through prayer Gods spiritual graces to help believers grow. But alas, how often believers become absorbed only with supply for temporal, physical needs. They can find they are not committed to intercede alsofor spiritual gains that will help fellow Christians, and be to Gods glory. It is a priority to strike a good balance. [p 2260] Second, it is uplifting to realize that God is available and rich to answer prayer for facets vital to doing His will. Third, it is spiritually healthy to keep in mind that grace is not just Gods willingness to give the good that we do not deserve. Grace also is His moral tone, His transforming dynamic that can lift His own with sufficiency be what He wants us to be. It is adequacy, too, to cope with all things in life and do it with an overcoming spirit and action. Fourth, love with faith reminds Gods people that real love of His quality is an outflow of faith. Faith that looks to God can show its nature in countless ways of living pure love. This can occur in the attitude to others with different gifts (4:16), in wholesome words and acts in sexual matters (5:37), treatment of ones wife (5:2533), or in a wife living it in submission to her husband (5:2224). Fifth, Paul is the example here. He calls on others to pray for him (6:1920), and is himself a believer in action praying for others in the body of Christ (1:1513; 3:1421; 6:2324). This is an exchange we too can make much of: seek to be often in others prayers, and be much before God for them in prayers!

Prayer in Philippians
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1 Rosscup,J.E.(2008).AnExpositiononPrayerintheBible:IgnitingtheFueltoFlameOurCommunicationwithGod(2230).Belling ham,WA:LogosResearchSystems,Inc.

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