HOW DO YOU PRAY FOR FAITHFUL BRETHREN, #1
Eph 1:15 "Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16 Cease not to give thanks for you, making mention of you in my prayers; 17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of Him."
(Eph 1:15-17)
INTRODUCTION
It is worthy to note what stirred the apostle Paul to write this letter to the Ephesians. It was not bad news, like that which he received from Corinth (1 Cor 1:11,18). It was not the disappointment that the people had departed from the Lord, as with the Galatians (Gal 1:6-7). It was not even the threat of philosophical and Jewish teaching to which they were being exposed, as in Colossae (Col 2:8). Such conditions require rebuke and correction - but that is not the theme of the letter to the Ephesians.
The person who speaks in the behalf of the Lord must have some cogent idea of where the people stand with the Lord - at least, he must arrive at this knowledge at some point in time. It is tragically true that some people are only exposed to the party-line - the thing that makes the group a unique denomination. Once Paul knew the people had a legitimate start, and had sustained their faith and love, he determined to assist them to reach higher, grow deeper, and participate more in the understanding of the purpose of God. It was not sufficient for them to simply maintain their present level of understanding.
There is a kind of holy logic that brings a person to this conclusion. If men have, in their initial conversion, triumphed over the devil - and that IS what happens - the adversary will re-group, so to speak. His tactics will change, and his aggression will increase. We know this is the case because of revelation. When Satan launched his initiative in the earth, it was not against the government, or the family, or the area of traditional morality. Rather it has been revealed that it was "to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ" (Rev 12:17). That, dear brethren, is the church!
I HAVE HEARD ABOUT YOU
Eph 1:15a "Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints." Other versions read, "having heard of the faith in the Lord Jesus which exists among you, and your love for all the saints," NASB and "because I have heard of your faith in the Lord Jesus and your love toward all the saints (the people of God)." AMPLIFIED
When we are speaking of a body of believers, how should we speak of them? If you are from the house of Chloe, and you are reporting the conditions at the church in Corinth, you will report their deficiencies to a person of understanding (1 Cor 1:11). If you are Titus, and you are reporting the condition at Corinth, you will speak of their advancement, and how they responded to a severe rebuke and proper instruction from Paul (2 Cor 7:13).
There are no reports in Scripture of how large a congregation was, or how people attended the main, or a special, service. Their budget, however impressive, was apparently not the subject of discussion. When speaking of the brethren in Macedonia, Paul reported "How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves" " (2 Cor 8:2-3).
In every case, the truth was told about their status, and fruit unto God was duly recognized. Although it is a very cherished tradition, there is no report of how many souls a church won during the year. It is not that such reports are wrong of themselves. It is rather that it is apparent this simply is not the way holy men thought.
AFTER I HEARD. There is a hint here concerning how holy brethren spoke with each other - particularly how they spoke to the apostle Paul. It is apparent that he was known for having a keen interest in the churches - particularly if they had the marks of Divine working among them. Although it is certainly not a commendable thing, there are some professed religious leaders who have little interest in the progress of the saints. For Paul, someone told him about the present status of the Ephesian brethren. He had heard of their "faith in the Lord Jesus, and love unto all the saints" (Eph 1:15).
FAITH IN THE LORD JESUS. Other versions read, "your trust in the Lord Yeshua," CJB "Belief in the Lord Jesus," ABP "trust you have in the Master Jesus." MSG and "strong faith in the Lord Jesus." LIVING
And, what exactly is "faith in the Lord Jesus?" Concepts related to faith include trust, dependency, reliance upon, confidence in, and complete assurance. Since faith is "the substance of things hoped for, and the evidence of things not seen" (Heb 11:1), faith in the Lord Jesus involves a number of things. Faith perceives the reality of Jesus. He is not merely part of a creed, but it seen as "Lord of all" (Acts 10:36). This means that there is no person or circumstance that is not under His control. It also means there is no command issued by Him that can be ignored. His direction is the final word regarding life, and He will not maintain closeness to a person who insists on the priority of their own will. Faith in the Lord Jesus involves trusting His judgment, depending upon His word, and preferring Him above all others.
If Jesus is the "Captain" of salvation, then those who have faith in Him are following Him. If He is "the faithful and true Witness" (Rev 3:14), they are listening to Him. If He is the "King of kings" (1 Tim 6:15) they are obeying Him. All of this is made known in human conduct and preferences, else it could not be reported to another.
LOVE UNTO ALL SAINTS. This is a preferential love - one that especially does good to "them that are the household of faith" (Gal 6:10). These are primarily Christ's brethren (Heb 2:11; Matt 12:30; Matt 25:40; Lk 8:21), and secondarily ours by virtue of our identify with Christ (1 John 5:1). Brotherly love includes "in honor preferring one another" (Rom 12:10). Loving one another is the evidence that we have "passed from death unto life" (1 John 3:14). It provides all men with evidence that we are Christ's disciples (John 13:35).
The word "saints" is not simply an appellation. It does not speak of a profession, but a possession. Saints are "holy ones" - separated unto God. These are the ones who have taken seriously the exhortation, "Be ye holy" (1 Pet 1:15-16). Those who have love "unto all saints" are those who are attracted to godly people, and place a high value on those who have set their affection on things above, not on things on the earth (Col 3:1-2). They are the people with whom they can dwell together "in unity" (Psa 133). They are strangers and pilgrims in the earth (1 Pet 2:11), have crucified the flesh (Gal 5:24), and are seeking a city which has foundations, whose Builder and Maker is God (Heb 11:10).
What does a person who is living by faith do when he confronts such people? How does he react to those who are walking in the Spirit, and maintaining a walk in the strait and narrow way? What dies He say to the living God about them? How does he pray for them? What does he seek for them? That is what this text is about. Here is the response of a leading member of the body of Christ to a report of the faith and love of a body of people.
GIVING THANKS AND MENTIONING IN PRAYER
1:16 " . . . Cease not to give thanks for you, making mention of you in my prayers. . ."
What kind of value does a man of God place on those whose faith in the Lord Jesus and love unto all saints has been reported? The report that is here given reflects the manner of the Kingdom. This is the kind of response a walk with God will yield.
CEASING NOT. Other versions read, "have not stopped," NIV "give praise without end," BBE "I never stop," CSB "I couldn't stop." MESSAGE
There is a certain characteristic that pervades the "new creation" (2 Cor 5:17; Gal 6:15). It is consistency, constancy, or steadfastness. Wherever men are "partakers of the Divine nature," this trait shows itself. It reflects the unending nature of the Kingdom of God - an "everlasting kingdom" (2 Pet 1:11), and a dominion that "has no end" (Lk 1:33). It is written of this Kingdom, presently being administered by the exalted Christ, "of the increase of His government and peace there shall be no end" (Isa 9:7). This circumstance is why those who are translated into this Kingdom are noted for their constancy.
The New Covenant within which believers live, is characterized by an increasing glory - one that never fades or diminishes (2 Cor 3:7-9). It is written, "But the path of the just is as the shining light, that shineth more and more unto the perfect day" (Prov 4:18). Whenever there is a waning of faith, and the diminishment of commitment, the individual has stepped outside the perimeter of the good and acceptable and perfect will of God (Rom 12:1-2). In this text, we find an expression of a growing light, an increasing life, and a fire that is burning more and more.
GIVING THANKS. Having heard of the Ephesians faith and love, Paul gave thanks - not to the Ephesians, but to God! God is thanked for what HE does, not merely what men do. Paul knew very well that the traits that were in the Ephesians had the hand-print of God upon them. They were evidence of God working within them "both to will and to do" (Phil 2:13).
Unfortunately, where there is an institutional environment this kind of understanding cannot exist. Like idol-worshipers those caught in the snare of Babylon the great ascribe what they have to the institution and not to God. It is the same kind of blunder that was found in Israel. God said it this way, "For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal" (Hosea 2:8). By way of comparison, Paul recognizes the work of God, and therefore he gives thanks to Him for the progress and consistency of the Ephesians.
MAKING MENTION IN MY PRAYERS. Other versions read, "remembering you in my prayers," NIV "keeping you in mind in my prayers," BBE "making commemoration of you in my prayers," DOUAY "I pray for you constantly," NLT and "every time I prayed, I'd think of you," MESSAGE
Prayer is an integral part of spiritual life. It is an appointed means of making our requests known unto God (Phil 4:6). Prayer is to be characterized by importunity - "pray without ceasing" (1 Thess 5:17). And again, Jesus taught that "men ought always to pray, and not to faint" (Lk 1`8:1). It is to be done while lifting up holy hands without wrath and doubting (1 Tim 2:8).
For some, prayer is always for something personal - but here is a text where prayer is for someone else. It reveals to us the manner in which the kingdom of God is governed. Those who have been reconciled to God are said to have been made "kings and priests unto God" (Rev 1:6; 5:10). Some Kingdom benefits are realized through the prayers of insightful believers. That is simply is one of the means by which spiritual life is sustained.
Now, Paul says that he mentioned the Ephesians to God in his prayers. He thought of them in a parental kind of way. He was not "afraid" of them, as he was with the Galatians, who had left God for "another gospel" (Gal 1:6). Thinking of them and mentioning them to the Lord was a pleasant thing for him, while for others it was a painful thing. For some people, the primary concern was recovery, correction, and profound concern for their meager spiritual state. He knew he could not pray for their advance until they got back on the highway of holiness, and resumed their pilgrimage on the strait and narrow way.
However, for others he had noble aspirations, and confidence to pray for their advancement in the faith - their maturity, and their further conformity to the image of Christ. Actually, in Christ there is no plateau where one can settle down, take off the whole armor of God, and relax in spiritual abandonment. This is why, when Paul saw spiritual advancement, he taught and prayed for progress, growth, advancement, and further conformity to the image of Christ (Rom 12:1-2; Phil 2:5-16). This approach to spiritual life is virtually unknown in our time, and its omission is seen in the emaciated state of the modern church. Someone who is advancing in the faith and is free from fleshily encumbrances is generally removed from the prayer list. But with Paul, such people were put on the prayer list, so to speak. He know they were the target of Satanic initiatives, and therefore he could not forget them.
It is good that each believer determine to live in such a manner as to provoke holy men and women to remember them when hey pray, making mention of them to the Father.
THE SPIRIT OF WISDOM AND REVELATION
1:17 "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him."
How do you pray for those who are noted for their faith in Christ and love to all saints? We do not have to guess on this matter, or philosophize about it. Nor, indeed, do we have to generalize. There is a holy specificity in this request that is worthy of much exploration.
THE GOD OF OUR LORD JESUS CHRIST. You can tell a lot about a person's view of God by how he speaks about Him. Notice how Paul refers to God: "The God of our Lord Jesus Christ." Is that not an arresting thought? Jesus Himself referred to God as "My God" (Matt 27:46; John 20:17). This has special reference to Christ as "the Man Christ Jesus" (1 Tim 2:5). In humbling Himself, He became subject to God (Heb 10:7), and trusted God (Heb 2:13). Paul referred to "the God and Father of our Lord Jesus Christ" (2 Cor 1:3; 2 Cor 11:31; Eph 1:3). Peter did the same (1 Pet 1:3). God was also identified with holy men: "the God of Abraham" (Gen 26:24), "the God of Isaac" (Gen 28:13), "the God of Jacob" (2 Sam 23:1), "the God of David" (2 Kgs 20:5), "the God of Hezekiah" (2 Chron 32:17), "the God of Shadrach, Meshach, and Abednego" (Dan 3:28), and "the God of Daniel" (Dan 6:26).
However, never is God associated with anyone as great as "our Lord Jesus Christ." That is the pinnacle of all associations. By it the Scriptures mean that this is the God Jesus Christ loved and obeyed preeminently. That is the One Jesus sought to please and whose will he faithfully followed. Considering that Jesus is going to judge the world, how do you suppose He will look at those who did not love and obey God preeminently - after He set the example?
THE FATHER OF GLORY. This is a most intriguing phrase. If glory means what is known of God, then the meaning of this expression is that God is a God who reveals Himself - who makes Himself known, and shows Himself to men. As Daniel said to Nebuchadnezzar, "there is a God in heaven that revealeth secrets" (Dan 2:28). Amos declared, "Surely the Lord GOD will do nothing, but He revealeth His secret unto His servants the prophets" (Amos 3:7). These are descriptions of "the Father of glory." Paul knew this, and thus made a special request for the Ephesian brethren. He knew they were in a position where this could happen.
GIVE YOU THE SPIRIT OF WISDOM AND REVELATION. Other versions read, "spiritual wisdom and revelation," NET "the spirit of wisdom and open to you," TNT "insight and a wise spirit," LIVING and "spirit of wisdom and revelation [of insight into mysteries and secrets]." AMPLIFIED The majority of the versions read "the spirit of wisdom and revelation."
This is something that is given to men. It is not something they achieve. It is not the result of study, research, and meditation. All of these may be employed in the acquisition of the benefit sought, but in the end, it is God alone who gives it, and that is the One to whom Paul makes His appeal. Further, this is prayed for a church - a church noted for its faith in Christ and love to all the saints. This does not mean they had no wisdom and were void of revelation. It rather indicated that these were profound resources that had only been sampled.
What exactly is a "spirit of wisdom?" It has basically to do with knowing what to do. The tribe of Issachar, for example, "had understanding of the times, to know what Israel ought to do" (1 Chron 12:32). The words "the Spirit" do not refer to an attitude, or frame of mind, but to the Holy Spirit Himself. That is, it is the Holy Spirit who imparts this wisdom. No man can strike on this marvelous resource on his own. This is a Spirit that must be given to men. While the Ephesians had already received the seal of the Holy Spirit of promise (Eph 1:13), now the more extensive ministry of the Holy Spirit was sought for them. This is why the term "revelation" is used. The Holy Spirit unveils things that already exist, yet are not perceived by any natural sense. Therefore Paul said of the Spirit, "But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him. But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God" (1 Cor 2:9-10).
These are "things" God intends His people to know - being acquainted with them, perceiving them, and delighting in them. They do not have to do with this world, but are things God has "prepared" for those who love Him. They are not intended for anyone else!
IN THE KNOWLEDGE OF HIM. The key to the comprehension of what God has prepared for those who love Him is the knowledge of, or acquaintance with, God Himself. This has to do with an intelligent comprehension of His character, His will, and His ways. It involves the recognition of when and why God is working. It includes an understanding of where God is going with salvation, and what His objectives are for those who in Christ Jesus.
This is a knowledge that cannot be acquired academically. If it could, Paul would simply have admonished the Ephesians to go to school. He knew that all deficiency, whatever form it takes, is the result of not knowing God. Thus He prays for the Ephesians, that God would give them the kind of wisdom and knowledge that centered in Himself and His purpose.