Lecture 5 — Prayer and farewell

^6:18^ By all prayer and supplication praying at all times in the Spirit: and in the same watching with all instance and supplication for all the saints: [n. 369]

^6:19^ And for me, that speech may be given me, that I may open my mouth [n. 370] with confidence, to make known the mystery of the Gospel, [n. 371]

^6:20^ For which I am an ambassador in a chain: so that therein I may be bold to speak according as I ought. [n. 372]

^6:21^ But that you also may know the things that concern me and what I am doing, Tychicus, my dearest brother and faithful minister in the Lord, will make known to you all things: [n. 373]

^6:22^ Whom I have sent to you for this same purpose: that you may know the things concerning us, and that he may comfort your hearts. [n. 375]

^6:23^ Peace be to the brethren and charity with faith, from God the Father and the Lord Jesus Christ. [n. 377]

^6:24^ Grace be with all them that love our Lord Jesus Christ in incorruption. Amen.

368. Previously the Apostle set down what he had to say about snares and weapons, and now he explains what he had also said concerning a confirmation and strengthening in the power of God. He does this through a prayer to God for divine assistance.

He does three things: first, he cautions them to pray for themselves; second, for others; third, for the Apostle himself.

369. In reference to the first he determines seven conditions for prayer. First, it must be complete. Whence he says by all prayer; this occurs when someone has recourse to prayer in everything, or prays for every good.

Second, it must be humble and not presumptuous. He has had regard to the prayer of the humble: and he has not despised their petition (Ps 102:17). This happens when a man does not suppose that he is heard on account of his own merits, but on account of the divine mercy. And so he adds and supplication, that is, through an accepting of a sacred reality. In every thing, by prayer and supplication, with thanksgiving, let your petitions be made known to God (Phil 4:6).

Third, prayer must be continual, at all times. Pray without ceasing, in all things give thanks (1 Thess 5:17–18). I will bless the Lord at all times (Ps 34:1), that is, the established times.

Fourth, it should be devout since it is in the spirit. I will sing with the spirit, I will sing also with the understanding (1 Cor 14:15), that is, not in a distracted manner.

Fifth, it should be vigilant: and in the same watching. Be prudent therefore and watch in prayers (1 Pet 4:7).

Sixth, it must be in earnest: with all instance. Instant in prayer (Rom 12:12).

Seventh, it should be charitable, done for all the other saints: **and supplication for all the saints. I desire, therefore, first of all, that supplications, prayers, intercessions and thanksgivings be made for all men (1 Tim 2:1).

370. Lastly, he asks prayers for himself: and for me. He asks three things for himself which are necessary for any preacher: that his mouth would be opened, that he might prepare himself as much as he can for preaching, and that grace be given him.

In order for these to be granted to him he begs them to pray for him, saying that speech may be given me that I may open my mouth. I cannot speak anything else but what the Lord gives me, as Balaam expressed it (Num 22:38). Hence our Lord affirmed: for it is not you that speak, but the Spirit of your Father who speaks in you (Matt 10:20). He also states there: for it shall be given you in that hour what to speak (Matt 10:19). The Apostle places this petition first, **that speech may be given me that I may open my mouth. Praying withal for us also, that God may open unto us a door of speech (Col 4:3).

371. And for what, Paul? He answers, that I may with confidence make known the mystery of the Gospel, for which I am an ambassador in a chain. This is his second petition. For it is not only necessary for a preacher that the word or knowledge be given him when he talks, but also that he preach the word given him boldly and with assurance. This is what he means by with confidence. This is how the apostles preached, they spoke the word of God with confidence (Acts 4:31).

The Apostle praises the duty of preaching for its prominence and grandeur. Thus he says the mystery of the Gospel. Then he discloses how he willingly undergoes suffering and ignominy for it, for which I am an ambassador in a chain. These two are spoken of together elsewhere: that God may open unto us a door of speech to speak the mystery of Christ, for which also I am bound (Col 4:3).

372. And because a parable coming out of a fool’s mouth shall be rejected; for he does not speak it in due season (Sir 20:22). The Apostle does not merely ask that the word or knowledge of preaching be given him. He also prays for the grace of speaking with confidence so that he would not stop what he began on account of the chains by which he was bound; that he might fulfill confidently and faithfully the duty entrusted to him and begun by him. In the third place, he asks that the appropriate time and manner be granted him because there is a time to keep silence, and a time to speak (Eccl 3:7). Therefore he asks that therein I may be bold to speak according as I ought. Certainly among all people it is one’s manner and quality of speaking which makes it acceptable. The Apostle also asked for this elsewhere: that I may make it manifest as I ought to speak (Col 4:4), since a word in due time is best (Prov 15:23).

373. At the end of this letter the Apostle reveals his condition to the Ephesians, at but that you also may know.

first, he does this;

second, greets them in the customary way, at peace be to the brethren.

In the first part he makes three points:

first, he makes known his condition, at but that you also may know;

second, he recommends, on several accounts, the disciple who brings the news, at Tychichus, my dearest brother and faithful minister;

third, he gives the purpose why he makes his condition known to them, namely, for their consolation, at that he may comfort your hearts.

374. But that you also may know the things that concern me and what I am doing. As though the Apostle said: for the sake of the mystery of the Gospel, on account of which I am imprisoned, I want you to know that chains and all tribulations and all torments, inflicted while discharging the duty entrusted to me, do not cause me anxiety. Neither do they change my heart or ruin me interiorly, nor do they even touch me; but, of course, I am disturbed by what goes on around me, not about what is within me.

375. Since I am not able to leave, chained as I am, to tell you, Tychicus, my dearest brother and faithful minister in the Lord, will make known to you all things. Thus you can safely believe him about all these matters. Who do you think is the faithful and wise steward? (Luke 12:42). He surely is such whom I have sent to you for this same purpose, that you may know the things concerning us. This is the disciple’s recommendation.

376. And what for? That he may comfort your hearts.

377. Next, when he says peace be to the brethren the Apostle writes his usual greeting. And notice that although the bestowal of grace precedes peace and the mutual love of men among themselves and with God since there is no peace to the wicked, says the Lord (Isa 57:21), nevertheless, in its own way peace does precede the putting of grace into practice and the preservation of truth and charity. Hence, he first wishes that they have peace with one another and charity toward God—peace be to the brethren and charity with faith.

Peace and charity contribute greatly toward the preservation of grace; yet, since they always presuppose grace—they could not be had without it—on this account he prays that they receive grace. Grace be with all them that love our Lord Jesus Christ in incorruption.** Amen**.