Continue in prayer
This is not said particularly to masters, as in the foregoing verse, but to all the members of the church in general; for the apostle having taken notice of some special duties relating to persons in different stations of life, returns to such as were common to them all; as this of prayer to God is, for such prayer is intended; for though the object is not expressed here, he is in the following verse, and the Mediator Christ is supposed, and also the Holy Spirit, whose assistance is necessary to it. The things exhorted to, and required in prayer, are, first, as in this clause, continuance in it, which does not mean that men should be always formally praying to God; nor can it be thought that saints are always in praying frames of soul, though such are always desirable; but it intends frequency and constancy in prayer, in opposition to an entire restraint and omission of it, and to a performance of it but now and then, or very rarely; for though Christians are not, as the Jews were, bound to certain stated hours of prayer, so many times in a day, yet a day should not pass without prayer to God; for their daily cases call for it; their lives, their health, their daily bread, and all their temporal enjoyments, which depend on his daily goodness, providence, and power; their spiritual affairs, the renewing of the inward man day by day, fresh supplies of grace for new service; their daily trials and afflictions, their continued enemies, sin, Satan, and the world, all fully show the necessity of daily prayer: besides, God does not always immediately answer the prayers of his people, he will be sought unto time after time, even for a blessing he intends to give; and therefore the saints should not be discouraged, but continue in prayer till they receive the mercy, and their importunity is a means of enjoying it, as in the case of the poor widow; and which is an encouraging reason why men should pray always, and not faint. Add to this, that constant prayer is a means of keeping up a spiritual acquaintance, intercourse, and familiarity with God, and of the soul alive in the vigorous exercise of the graces of the Spirit, and of preserving the saints from temptations and sin; for, generally speaking, restraining prayer before God, and casting off his fear, go together. The next things requisite in prayer are watchfulness and thankfulness:
and watch in the same with thanksgiving.
There is not only a watchfulness unto it, previous to a man's entrance on it, as in ( Ephesians 6:18 ) ( 1 Peter 4:7 ) but a watchfulness in it, which is opposed both to sleepiness of body, and to coldness and indifference of mind, to all careless airs and negligent manner of performing it; and designs an intenseness of mind, an application of thought, and fervency of devotion, and affection in it. It lies in a concern, that the heart be lift up, with the hands to God; in a care, that what is asked is according to the will of God, and that the whole be performed in sincerity, faith, and fear. This is what the Jews call (hlpt Nwye) , "the attention of prayer" F6, and (blh tnwk) , "the intention of the heart"; and which, they say F7, is the root of prayer, the main and principal thing in it; and that every prayer which is not with intention, is no prayer F8; and which, they observe, lies in this, that a man turns his heart from all (other) thoughts, and seems to himself as if he stood before the divine Majesty. To this
thanksgiving
must be added; see ( Philippians 4:6 ) for this is well pleasing to God; and the contrary, an ungrateful spirit, is highly resented by him. Besides, a believer has always mercies to bless God for, as well as favours to ask at his hands; nor is he ever in such a situation, either in temporals or spirituals, but he has something to bless God for. Moreover, how should it be expected that a person should succeed in a present request, who is not thankful for a former kindness?