Direction Twelfth. The Duty of every Christian in complete Armour to aid by Prayer the Public Ministers of Christ.
‘And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds’
(Eph. 6:19, 20).
The apostle having laid out this duty of prayer in its full compass, taking all saints within its circumference, he comes now to apply the general rule, and claims a share in it himself—‘and for me.’ When he bids them pray ‘for all saints,’ he surely cannot be shut out of their prayers who is not the least in the number. In the words there are four branches. FIRST. Here is an exhortation, or Paul’s request for himself, and in him for all ministers of the gospel—‘and for me.’ SECOND. The matter of his request—‘that utterance may be given unto me.’ Not that he would confine and determine them in their prayers to this request alone; but he propounds it as a principal head to be insisted on by them on his behalf. THIRD. The end why he desires this—‘that I may open my mouth boldly, to make known the mystery of the gospel.’ FOURTH. A double argument to back and enforce this request—‘for which I am an ambassador in bonds’—First. Taken from his office. Second. From his present afflicted state.
BRANCH FIRST.
[The request of Paul as a minister of Christ, for the prayers of believers.]
‘And for me.’
Here is an exhortation, or Paul’s request for himself, and in him for all ministers of the gospel—‘and for me.’ First. We may note here that people are to be taught the duty they owe to their minister as well as to others. Second. It is not only our duty to pray for others, but also to desire the prayers of others for ourselves. Third. We may note that the ministers of the gospel are, in an especial manner, to be remembered in the saints’ prayers.
First. We may note here that people are to be taught the duty they owe to their minister as well as to others; though indeed no duty is harder for the minister to press or for the people to hear—for him to preach with humility and wisdom, or for them to receive without prejudice.
[It is our duty as well to desire the prayers of others, as to pray for them.]
Second. It is not only our duty to pray for others, but also to desire the prayers of others for ourselves. If a Paul turns beggar, and desires the remembrance of others for him, who then needs it not? This hath been the constant practice of the saints. Sometimes they call in the help of their brethren upon special occasions to pray with them. Thus Daniel, ch. 2:18, when required to interpret the king’s dream, makes use of ‘Hananiah, Mishael,’ and ‘Azariah, his companions.’ ‘Then Daniel went to his house, and made the thing known to these that they would desire mercies of the God of heaven concerning this secret.’ Daniel would not give an answer to the king till he had got an answer from God. To prayer therefore he goes. No doubt he forgot not his errand in his closet when at his solitary devotions; but withal he calls in help to join in social prayer with him. He sends for them to his house; where, it is probable, they prayed together, for the mutual quickening of their affections and strengthening of their petition by this their united force. Wherefore, he acknowledgeth the mercy as an answer to their concurrent prayers: ‘I thank thee, and praise thee, O thou God of my fathers, who hast made known unto me now what we desired of thee,’ ver. 23. This justifies the saints’ practice when, in any great strait of temptation or affliction, they get some other of the faithful to give a lift with them at this duty. Sometimes we have them desiring their brethren’s prayers for them when they cannot conveniently have it with them. Thus Esther sets the Jews in Shushan to prayer for her, Est. 4:16; so our apostle in many of his epistles desires the saints to carry his name with them to the throne of grace, Rom. 15:30; II Cor. 1;10, 11; Col. 4:3; Php. 1:19. And not without great reason, for,