Walk by means of the Spirit.

[Johann]

ONE OF THE MOST IMPORTANT
VERSES IN ALL SCRIPTURE!

Why is the truth of Galatians 5:16 so crucial in the life of the Christian? As you read these notes, you will come to understand the vital ministry of the Spirit Who enables us to walk supernaturally.

Dr Thomas Constable writes "This is one of the most important and helpful verses on Christian living in the Bible"

Dr J Vernon McGee adds that "This verse states the great principle of Christian living—walk by means of the Spirit."

David Platt on Galatians 5:16 - This passage is very important in light of a Christian's desire to spiritually grow. (Exalting Jesus in Galatians)

So let's begin the study, noting that Paul begins with a "but" a term of contrast.

But I say - Whenever you encounter a term of contrast, always pause to ponder and practice interrogating the prior passage (Gal 5:15) or sometimes the previous paragraph (Gal 5:13-15) - What is Paul contrasting?

The RSV rendering is misleading. Read the RSV and see if you can discern the subtle twist in meaning by this translation before you read the following comment.

But I say, walk by the Spirit, and do not gratify the desires of the flesh. (Gal 5:16RSV)

Comment: This verse makes the point that every translation has the potential to add their bias to the passage. In other words, ever translation is to some degree an "interpretation" of the original Greek, Hebrew or Aramaic, and this is a good reason one should use one of the more literal translations as their primary text (NAS, ESV, KJV - see Bible Versions compared).

Now, did you see the subtle twist the RSV gives this verse. Look again -- how many "commands" are suggested by the RSV rendering? Two, right? One positive ("Walk") and one negative ("Do not gratify"). The Greek has only one -- walk. Why is this significant? The RSV reading might give someone the false impression that they need not only to walk by the Spirit but also not gratify their desires. That is not what the verse says -- it commands us to walk by the Spirit (a command that frankly we can only obey as the Spirit gives us the desire and power -- we need to learn continually to surrender to His leading, filling, empowering presence.)


When we obey that command and walk by the enabling power the Spirit of grace supplies, then and only then will we be enabled to not carry out the desire of the flesh [which does necessitate us making that choice, but again it is a choice empowered by the indwelling Spirit!]. If the first part of the verse is "oil" so to speak, the second part is "water." They don't mix! The former (Spirit) in a sense negates the power of the later (the flesh). The danger of the RSV rendering is to that one might seek to not gratify the desire of the flesh in their own strength. I hope you do not think I am being picky. The point is that not gratifying the flesh is a supernatural result or product or fruit of walking by the Spirit and it simply cannot be accomplished in by fleshly effort. If you are still somewhat unclear about this important spiritual principle, it is discussed again in the comments below.

Proverbs says that "as a man thinketh in his heart, so is he." (Pr 23:7) Dear reader, you will find that the following discussion has a considerable amount of repetition to help you think rightly about the truth of what it means to walk by the Spirit, so that you might come to continually experience the supernatural life of the Spirit. That is my prayer for you (and for myself) in Christ's Name. Amen

THE HOLY SPIRIT:
THE FORGOTTEN GOD!

Ray Pritchard - To many Christians, the Holy Spirit is a mystery. He is the “hidden” member of the Trinity. The Father we know; the Son we know; but what about the Holy Spirit? Few believers understand Who He is, why He came, or what He does in the world today. Fewer still understand the vital (Ed: crucial, basic, fundamental, essential, cardinal, indispensable, necessary, key, dynamic, urgent, important, energetic, critical, requisite, radical) role He plays in the Christian life. I don’t think I’m going overboard in saying that a proper knowledge of the Holy Spirit’s ministry is absolutely essential to finding peace, joy, and victory as a Christian. Many believers live far below their potential because they have never discovered the Holy Spirit. They know nothing about His power, His indwelling, His anointing, His intercession, His gifts, and the fruit He longs to produce in them. But living without the Holy Spirit is like trying to drive a car with an empty gas tank. While we may not understand all the secrets of internal combustion, if we don’t understand the need for gas, the car isn’t going to get out of the driveway. (Names of the Holy Spirit by Ray Pritchard)

I believe Francis Chan would "amen" Pritchard's comments, for Chan has a similar lament in his new book "The Forgotten God" writing that "There is a big gap between what we read in Scripture about the Holy Spirit and how most believers and churches operate today. In many modern churches, you would be stunned by the apparent absence of the Spirit in any manifest way. And this, I believe, is the crux of the problem. If I were Satan and my ultimate goal was to thwart God’s kingdom and purposes, one of my main strategies would be to get churchgoers to ignore the Holy Spirit.


The degree to which this has happened (and I would argue that it is a prolific disease in the body of Christ) is directly connected to the dissatisfaction most of us feel with and in the church. We understand something very important is missing. The feeling is so strong that some have run away from the church and God’s Word completely. I believe that this missing something is actually a missing Someone—namely, the Holy Spirit. Without Him, people operate in their own strength and only accomplish human-size results (Ed: In the context of Galatians 5:16, this would be like focusing on the last half of the verse, trying desperately to curtail the strong impulses of our flesh, instead of depending wholly and humbly on the Holy Spirit!). The world is not moved by love or actions that are of human creation.


And the church is not empowered to live differently from any other gathering of people without the Holy Spirit. (Forgotten God - Book - Table of Contents, Sample Chapter - Read this book! It's a quick read but is pithy, provocative, poignant, personal and powerful - you won't walk away unchanged -- you'll either be mad or glad!) But when believers live in the power of the Spirit (Ed: E.g., "walk by the Spirit"), the evidence in their lives is supernatural. The church cannot help but be different, and the world cannot help but notice. (Bolding, italics and color mine)

The apostle Peter declared that Jesus left His brethren "an example...to follow in His steps"(1Peter 2:21-note). Peter's charge begs the question...

HOW CAN SAINTS
"WALK THE TALK?"

A common saying is that "What you don't know won't hurt you." That is not true in the spiritual realm, where what you don't know will hurt you. In other words, if you do not know the promised provision of the presence and power of the Person of the Holy Spirit, you will be "hurt" in the sense that you will not be able to live this Christian life as God intended and desires for you to live...abundantly (Jn 10:10b)...as more than a conqueror through Him Who loved us! (Ro 8:37KJV-note)

May God open the eyes of our heart that we each may come to know experientially the surpassing greatness of His power (resurrection power thru the ministry of the Holy Spirit) toward us who believe (Eph 1:19-note) and may He do so for His glory (Ro 11:36-note>, cp 1Cor 10:31) and on the basis of the finished work of His Son (Jn 19:30-note), Christ Jesus our Redeemer and Lord. Amen

Paul teaches us that in the incarnation of Jesus...

although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. (Phil 2:6, 7-note)

Comment: While Jesus clearly did not cease being God (He was still fully God), He did take on the limitations of humanity. In the following passages from Luke's Gospel we see that one component of His becoming a Man was that He walked by the Spirit, leaving us an example to follow (1Peter 2:21-note)

Luke teaches us how Jesus walked...

And Jesus, full of the Holy Spirit, returned from the Jordan and was led about by the Spirit in the wilderness 2 for forty days, being tempted by the devil. And He ate nothing during those days; and when they had ended, He became hungry....14 And Jesus returned to Galilee in the power (dunamis = inherent ability to accomplish a task or perform a function) of the Spirit; and news about Him spread through all the surrounding district. (Luke 4:1, 2, 14)

Comment: Jesus as the God-Man was (1) filled with the Holy Spirit, (2) was led by the Holy Spirit and (3) conducted Himself in the power of the Holy Spirit. Filling speaks of control, for what fills you controls you. In Eph 5:18-note, if wine fills you, it controls you (cp "rage" noting the result of this "filling" in Lk 4:28, 29, 6:11), but if the Spirit fills you, He controls you. Jesus gives us the perfect example of a Man controlled by the Holy Spirit. In being led by the Spirit, Jesus gives us the example of submitting one's will to the will of the Spirit. The power Jesus depended on was not His own, but was the inherent ability of the Holy Spirit, Who enabled Him to carry out His ministry. In sum, Luke teaches us that Jesus functioned on earth as the God-Man by allowing Himself to be controlled by the Spirit, led by the Spirit and empowered by the Spirit. This same Holy Spirit is available to every believer today! Paul commands us to "Be imitators of me (present imperative = command calling for this to be our lifestyle, continually seeking to imitate Paul who imitated Jesus) just as I also am of Christ." (1Co 11:1, cp 1Co 4:16, Jn 13:15). It follows that if we are to imitate Paul who imitated Jesus, we too must allow the Holy Spirit to control us, lead us and empower us.

John MacArthur writes that....

The mystery of this perfect and paradoxical balance (The Holy Spirit in us enabling us and us freely choosing to walk by His enabling power) cannot be fully understood or explained, but it can be fully experienced.

Tim Schoap on walk by the Spirit - Picture a man who needs a cane to get around with. He walks by that cane, he depends upon it. In the same way, we are to walk by the Spirit. We are to depend on the Spirit, to need him. What is the result of walking by the Spirit? In Gal. 5:16, freedom from the flesh. Walk by the Spirit and you will not carry out the desire of the flesh. In other words, don’t walk by the Spirit and you will! In 5:22-23, fruit results from walking by the Spirit. Walk by the Spirit and be fruitful, don’t walk by the Spirit and be fruitless. Whose responsibility is "walking?" Ours again. This command is also continuous – we are to continually be "walking by the Spirit." Walking by is not the same as being nice, or not having any particularly ugly vices. It is specifically a life that is totally dependent upon the Spirit. How do we do this? Both "filling" and "walking" result from mind sets, mental attitudes, conscious patterns of thought. How much "let go, let God" is there in walking/filling? Not much, both are pretty active. Both filling and walking entail a turning from something and a turning to something (Someone). Turning away from self. Turning to the Spirit. Both are absolutely vital to the spiritual life. Filling brings the Spirit’s control, walking by maintains the Spirit’s control. In filling we yield to the Spirit, in walking we depend upon the Spirit. "Be filled with" and "walk by" are the two positive commands in regards to the Spirit. There are also two negative commands, two things we are to avoid. (The Spiritual Life)

WHAT WE MUST KNOW & ACT UPON...
SIN'S POWER HAS BEEN BROKEN
GOD'S POWER HAS BEEN PROVIDED

Kenneth Wuest commenting on Romans 6 helps us associate the truths in that great chapter with Paul's command to walk by the Spirit in Galatians 5:16. Wuest writes that the believer (note that Scriptures and comments in parentheses are added for amplification)...

is to take these facts into his reckoning (Ed: Reference is to Ro 6:11-note which is a present imperative or a command to continually consider or recall to mind the truth that as believers we are now dead to the power of Sin as a ruling force in our lives and alive to God. Paul's command for continual reckoning counters our human tendency to continually forget the great things God has accomplished for us through Christ's death on the Cross!) as he deals with temptations that confront him (cp Heb 2:18-note where "are tempted" is present passive = we are continually being tempted. Compare Jesus' present tense command calling for continual watching and prayer in face of temptation - Mt 26:41-note) or evil impulses that come from within (James 1:13-note). His attitude should be that, in view of the fact that the power of the evil nature (flesh) is broken, he is under no obligation to obey its behests (Ro 8:12-note). He has been emancipated (freed) from sin (the power of Sin), and the proper procedure is to read God's emancipation proclamation to the insistent demands of the Adamic nature (flesh). The believer must also realize that whereas before salvation, he could not help it when he sinned, yet since God saved him, should he sin, it is because of his free choice (Ed: The believer now commits sins because he wants to not because he is forced to!), since Sin's power has been broken. He is responsible for the sins he commits. This should make him think twice before he contemplates an act of sin at the demand of the evil nature (flesh). (Ed: The evil nature can still "bark" demands but it can't "bite", unless we choose to let him off his chain so to speak. As someone once quipped "Before salvation I chased after sin. Now that I am saved, sin chases after me!" But now I have a choice to say "Yes" to the Spirit of Christ, which enables me to say "No" to Sin.)

Then, he must also count upon the fact of his possession of the divine nature (cp Col 1:27b-note Christ is now in us in the form of the Spirit of Christ - for that Name see Ro 8:9-note). This will keep him from depending upon himself and his own strength in his effort to live a life pleasing to the Lord Jesus, and will cause him to throw himself upon the resources of God. He will be trusting the Lord Jesus to fill him with the Holy Spirit (John 7:37, 38), with the result that the Holy Spirit will do two things for him. He will suppress the activities of the evil nature (Gal. 5:16-note) and He will produce in the believer a Christ-like life (Gal 5:22-note, Gal 5:23-note). Paul says in Galatians 5:16, 17, "This I say then, Walk by the Spirit, and you shall not fulfill the cravings of the flesh, for the flesh has a strong desire to suppress the Spirit, and the Spirit has a strong desire to suppress the flesh, and these are entrenched in a permanent attitude of opposition to one another, so that you should not do the things that you would desire to be doing;" and in Galatians 5:22, 23, "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faithfulness, meekness, self-control."

Contrast this adjustment of the intelligent Spirit-taught saint, with that of the believer who is not aware of the fact that God has broken the power of sin in his life, with the result that he is more or less under its compelling power, try as he may to live free from sin.

Since he is ignorant of the fact that God has placed within him His own nature, he depends upon himself and his own strength in an effort to defeat sin in his life and live a life pleasing to God. This believer is living a defeated life because he is not in proper adjustment to the new mechanical set-up of his spiritual being...The translation of Ro 6:11 follows

Thus also, as for you, constantly be taking into account the fact that you are those who are dead with respect to sin, and indeed those who are living ones with reference to God in Christ Jesus.

A paraphrase may make things clearer yet.

Thus also, as for you, constantly be taking into account the fact that you are those who have had the power of Sin broken in your lives and those who have had the divine nature implanted.

The words in Ro 6:12, "let not sin reign," are in a construction in the Greek (present imperative + negative) which forbids the continuation of an action already going on. The word "reign" is in the Greek "reign as king." The present tense speaks of habitual action. "That you should obey" is literally, "with a view to habitually obeying." The word "lusts" (epithumia) is literally "cravings." "Therefore" (term of conclusion) does not go back to "sin" but to "body."..."Lusts therefore" refers to the cravings of the human body, which cravings come from the sinful nature. The translation reads,

Therefore, stop allowing sin to reign habitually as king in your mortal bodies, with a view to your habitually obeying the cravings of that body.

God is never unreasonable in His demands upon His own. What He asks of us is always within our ability to fulfill as we appropriate the divine resources of grace. Since the power to sin is broken and the divine nature is implanted (The Holy Spirit is within us), we are well able to keep sin from reigning in our bodies (Treasures from the Greek New Testament, pp. 96-98).

Galatians 5:16 Commentary | Precept Austin

www.preceptaustin.org

Question

Are we in the Spirit 24/7?

 

[Waggles]

Are we in the Spirit 24/7?

As this only applies to Pentecostal Christians the answer is as follows
Jude 1:20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit,
21 keep yourselves in God’s love, looking for the mercy of our Lord Jesus Christ unto eternal life.

 

[JPPT1974]

It is walking by faith, not by sight. When we have faith in God through Jesus.

 

[Johann]

As this only applies to Pentecostal Christians the answer is as follows
Jude 1:20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit,
21 keep yourselves in God’s love, looking for the mercy of our Lord Jesus Christ unto eternal life.

Are you a Pentecostal Christian?

 

[Johann]

As this only applies to Pentecostal Christians the answer is as follows
Jude 1:20 But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Spirit,
21 keep yourselves in God’s love, looking for the mercy of our Lord Jesus Christ unto eternal life.

Jud_1:20. Δὲ, but) Separating, and building yourselves up, are opposite terms; also animal, and in the Holy Spirit.—ἀγιωτάτῃ, most holy) than which nothing can be more holy. The superlative singular, with great force of exhortation and urgency.—ἐν Πνεύματι Ἁγίῳ προσευχόμενοι, praying in the Holy Spirit) Eph_6:18; Zec_12:10; Joh_4:24. Jude makes mention of the Father, the Son, and the Holy Spirit: he also makes mention of faith, of love and hope, in this and the following verses.—προσευχόμενοι, praying) The attention of the righteous is requisite, but much more their prayers, by which they obtain Divine assistance.


Eph 6:18 praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints,
Prayer is not mentioned as a part of the armor; but we would not be overrating its importance if we say that it is the atmosphere in which the soldier must live and breathe. It is the spirit in which he must don the armor and face the foe. Prayer should be continual, not sporadic; a habit, not an isolated act. Then too the soldier should use all kinds of prayer: public and private; deliberate and spontaneous; supplication and intercession; confession and humiliation; praise and thanksgiving.
And prayer should be in the Spirit, that is, inspired and led by Him. Formal prayers recited merely by rote (without giving thought to their meaning)—of what value are they in combat against the hosts of hell? There must be vigilance in prayer: watchful to this end. We must watch against drowsiness, mind-wandering, and preoccupation with other things. Prayer requires spiritual keenness, alertness, and concentration. And there must be perseverance in prayer. We must keep on asking, seeking, knocking (Luk_11:9). Supplication should be made for all the saints. They are engaged in the conflict too, and need to be supported in prayer by their fellow soldiers.

Joh 4:24 God is spirit, and those who worship him must worship in spirit and truth.”

God is Spirit is a definition of God's being. He is not a mere man, subject to all the errors and limitations of humanity. Neither is He confined to any one place at any time. He is an invisible Person who is present in all places at one and the same time, who is all-knowing, and who is all-powerful. He is perfect in all His ways. Therefore, those who worship Him must worship in spirit and truth.

There must be no sham or hypocrisy. There must be no pretense to being religious, when inwardly one's life is corrupt. There must be no idea that in going through a series of rituals, God is thereby pleased. Even if God instituted those rituals Himself, He still insists that man approach Him with a broken and a contrite heart. Two more “musts” are found in this chapter—“must” for the winner of souls (4:4) and “must” for the worshiper (4:24).
Rom 8:26 Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words.
Rom 8:27 And he who searches hearts knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.
Rom 8:28 And we know that for those who love God all things work together for good, for those who are called according to his purpose.
Rom 8:29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.
Rom 8:30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.


Jas 1:27 Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.

Useless religion and pure and undefiled religion are contrasted. Religion here means the external patterns of behavior connected with religious belief. It refers to the outward forms rather than the inward spirit. It means the outer expression of belief in worship and service rather than the doctrines believed.
Anyone who thinks he is religious, but cannot control his tongue, ... this one's religion is useless. He might observe all kinds of religious ceremonies which make him appear very pious. But he is deceiving himself. God is not satisfied with rituals; He is interested in a life of practical godliness.
An unbridled tongue is only one example of futile religion. Any behavior inconsistent with the Christian faith is worthless. The story is told of a grocer who apparently was a pious fraud. He lived in an apartment above his store. Every morning he would call down to his assistant, “John!”
“Yes, sir.”
“Have you watered down the milk?”
“Yes, sir.”
“Have you colored the butter?”
“Yes, sir.”
“Have you put chicory in the coffee?”
“Yes, sir.”
“Very well. Come up for morning “devotions!”
James says that such religion is useless.


What God is looking for is the practical type of godliness which takes a compassionate interest in others and keeps one's own life clean. As examples of
pure and undefiled religion, James praises the man who visits needy orphans and widows, and who keeps himself unspotted from the world.

In other words, the practical outworking of the new birth is found in “acts of grace and a walk of separation.” Guy King describes these virtues as practical love and practical holiness.
We should put our own faith on trial with the following questions: Do I read the Bible with a humble desire to have God rebuke me, teach me, and change me? Am I anxious to have my tongue bridled? Do I justify my temper or do I want victory over it? How do I react when someone starts to tell an off-color joke? Does my faith manifest itself in deeds of kindness to those who cannot repay me?

I asked
Are we walking in the Spirit 24/7
Are we praying, because most of the times we don't know how to pray as we ought?
And the practical aspect of the Gospel, Matthew 25, are we consistent in that area, or are we sitting with our arms folded?

Not being facetious with you.

Personally, I don't know how to pray as I ought.
Personally, I don't know/experience if/when I am continually guided by the Spirit 24/7
But this I know, I am coming from a ministry putting the Scriptures in practice, daily, 24/7.

And I do believe in transparency, are we Spirit led, or self led?

Johann

 

[Waggles]

Prayer is not mentioned as a part of the armor;

Au contraire -praying in the Spirit is part of the whole armour of God against the adversary.
A vital indispensable part of a Spirit-filled disciple's defence against spiritual wickedness.
Ephesians 6:13 Wherefore take up the whole armour of God, that ye be able to withstand in the evil day, and, having done all thoroughly, to stand.
17 And receive the helmet of salvation, and the sword of the Spirit, which is God’s word:
18 with all prayer and supplication praying at every season in the Spirit, and watching thereunto in all perseverance and supplication for all the saints,

 

[Waggles]

And prayer should be in the Spirit, that is, inspired and led by Him.

And in the NT church this is revealed as praying in tongues.
Praying in tongues is uplifting and powerful and builds up faith.
1Corinthians 14:2 For who speaketh in a tongue speaketh not to men, but to God; for no one heareth; but in spirit he speaketh mysteries.

1Cor 14:14 For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful.
15 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.

Romans 8:26 And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself intercedeth mightily for us with groanings unutterable;

 

[Johann]

Au contraire -praying in the Spirit is part of the whole armour of God against the adversary.
A vital indispensable part of a Spirit-filled disciple's defence against spiritual wickedness.
Ephesians 6:13 Wherefore take up the whole armour of God, that ye be able to withstand in the evil day, and, having done all thoroughly, to stand.
17 And receive the helmet of salvation, and the sword of the Spirit, which is God’s word:
18 with all prayer and supplication praying at every season in the Spirit, and watching thereunto in all perseverance and supplication for all the saints,

@Waggles, I'm not going to argue with you...
At all seasons (en panti kairōi). “On every occasion.” Prayer is needed in this fight. The panoply of God is necessary, but so is prayer.
“Satan trembles when he sees, The weakest saint upon his knees.”


Eph_6:18. διὰ πάσης προσευχῆς καὶ δεήσεως προσευχόμενοι: with all prayer and supplication praying. This clause is a further explanation of the manner in which the injunction στῆτε οὖν is to be carried. It is connected by some with the preceding δέξασθε; but it is not appropriate to the δέξασθε, which represents a single, definite act, while it is entirely suitable to the continuous attitude expressed by στῆτε. This great requirement of standing ready for the combat can be made good only when prayer, constant, earnest, spiritual prayer, is added to the careful equipment with all the parts of the panoply. Meyer would separate προσευχόμενοι from the διὰ πάσης, etc., and make it the beginning of a new, independent clause.

His reason is that it is impossible to pray with every kind of prayer on every occasion. But the absoluteness of the statement is only of the kind that is often seen in Paul, as, e.g., when he charges us to pray ἀδιαλείπτως (1Th_5:17). διά has the familiar sense of “by means of,” in the particular aspect of formal cause, the manner in which a thing is done (cf. εἶπε διά παραβολῆς, Luk_8:4; εἶπε διὰ ὁράματος, Act_18:9; τῷ λόγῳ διʼ ἐπιστολῶν, 2Co_5:11, etc.; Grimm-Thayer, Lex., p. 133). The πάσης has the force of “every kind of”. The distinction attempted to be drawn between προσευχή (= úÌÀôÄìÌÈä) and δέησις (= úÌÄçÀðÌÈä), as between prayer for blessing and prayer for the withholding or removing of evil, cannot be made good.


The only difference between the two terms appears to be that προσευχή means prayer in general, precatio, and δέησις, a special form of prayer, petition, rogatio.—ἐν παντὶ καιρῷ: in every season. Not merely in the crisis of the conflict or on special occasions, but habitually, in all kinds of times.—ἐν πνεύματι: in the Spirit. The reference is not to our spirit, as if = with inward devoutness or with heart-felt pleading (Erasm., Grot., etc.), nor as opposed to βαττολογεῖν (Chrys.), but “in the Holy Spirit,” the Holy Spirit being the sphere or element in which alone true prayer of all different kinds can proceed and from which it draws its inspiration; cf. the great statement on the intercession of the Spirit (Rom_8:26-27); also Gal_4:6, and especially Jud_1:20, ἐν πνεύματι ἁγίῳ προσευχόμενοι. Thus the praying is defined in respect of its variety and earnestness (διὰ πάσης, etc.), its constancy (ἐν παντὶ καιρῷ), and its spiritual reality or its “holy sphere” (cf. Ell.).—καὶ εἰς αὐτὸ [τοῦτο] ἀγρυπνοῦντες: and thereunto watching.


The τοῦτο of the TR inserted after αὐτό has the support only of such MSS. as [847]3J[848], etc.; it is omitted in [849] [850] [851], etc., while αὐτόν alone occurs in [852]*[853]. τοῦτο, therefore, is to be deleted, as is done by LTTrWHRV. The εἰς τοῦτο refers not to what is to follow, as, e.g., to the ἵνα μοι δοθῇ (Holzh.), but to what immediately precedes. The clause, therefore, attaches (by the καί) a more particular requirement to the general statement just made, specifying something that is to be done with a view (εἰς τοῦτο) to the fulfilment of the large injunction as to praying. That is watchfulness, readiness, and, as the next words state, watchfulness in intercession, ἀγρυπνεῖν = to keep awake or to keep watch, and then to be attentive, vigilant (Mar_13:33; Luk_21:36), is much the same as γρηγορεῖν and νήφειν.


So far as any distinction is made between them it may be that ἀγρυπνεῖν expresses alertness as opposed to listlessness, γρηγορεῖν watchfulness as the result of effort, and νήφειν wariness, the wakefulness that is safe against drowsiness (Sheldon Green, Crit. Notes on the N.T., sub Mar_13:33).—ἐν πάσῃ προσκαρτερήσει καὶ δεήσει: in all perseverance and supplication. The only occurrence of the noun προσκαρτέρησις. The verb, however, is found a number of times, both in profane Greek and in the NT, especially in Acts (Mar_3:9; Act_1:14; Act_2:42; Act_2:46; Act_6:4; Act_8:13; Act_10:7; Rom_12:12; Rom_13:6; Col_4:2) in the sense of giving heed to (e.g., τῇ προσευχῇ, Act_1:14, etc.), continuing in, etc.


The perseverance or stedfastness in view is in the matter of prayer, so that the “in every kind of perseverance and supplication” is much the same as “in every kind of persevering supplication,” although in the case of a hendiadys proper the order would rather have been ἐν δεήσει καὶ προσκαρτερήσει.—περὶ πάντων τῶν ἁγίων: for all the saints. Thus in order to prayer of the kind described—prayer comprehensive, continuous, and moving in the domain of the Spirit of God, there must be intercession for all and watchfulness and perseverance in it. Only when we constantly pray in this way for others can we pray for ourselves “with all prayer and supplication in every season in the Spirit”.
Exp-Gr

....reason being, most "say" they are praying when they don't.

Johann

 

[Waggles]

the epistles are written to edify and reproof Pentecostal Christians of the NT - the Spirit-filled church

Galatians 5:16 But I say, Walk in Spirit, and ye shall in no wise fulfill the lusts of the flesh.
17 For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary one to another; that ye may not do what things ye would.
18 But if ye are led by the Spirit, ye are not under law.
19 Now the works of the flesh are manifest, which are: fornication, uncleanness, lasciviousness,
20 idolatry, sorcery, enmities, strife, jealousy, wraths, factions, divisions, heresies,
21 envyings, drunkennesses, revellings, and the like of these; of which I forewarn you, as also I did forewarn, that they who practise such things shall not inherit God’s kingdom.
22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness
23 gentleness, self control; against such there is no law.
24 And they of Christ Jesus have crucified the flesh with the passions and the lusts.
25 If we live by the Spirit, by the Spirit let us also walk.
26 Let us not become vainglorious, provoking one another, envying one another.

 

[Johann]

And in the NT church this is revealed as praying in tongues.
Praying in tongues is uplifting and powerful and builds up faith.
1Corinthians 14:2 For who speaketh in a tongue speaketh not to men, but to God; for no one heareth; but in spirit he speaketh mysteries.

1Cor 14:14 For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful.
15 What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also.

Romans 8:26 And in like manner the Spirit also helpeth our infirmity: for we know not how to pray as we ought; but the Spirit himself intercedeth mightily for us with groanings unutterable;

You are just filling, or padding out the blanks @Waggles, but it is appreciated.

I stand by what I have posted.

I'd wager this is where the Pentecostal ekklesia began, speaking in tongues an "ot" that a person is born from above, if not, an 'Ot the person is not born from above, correct?

As to 1 Cor 14.14

It is remarked by Granville Penn, that “the context shows that the Apostle means, a language foreign to that of the auditors, and, therefore, not known to them” — as “we learn from verse 21 that we are to supply ἑτερᾳ — ‘other, ’ not αγνωστὟ — ‘unknown.’ We have,” he adds, “had lamentable proof of the abuse to which the latter injudicious rendering can be perverted in the hands of ignorant or insidious enthusiasm, by assuming the term to mean, ‘a tongue unknown to all mankind; ’ and from thence, by an impious inference, supernatural and divine; instead of relatively, ‘unknown to another people. ’And yet, after all, ‘unknown ’ is not the Apostle’s word, but only an Italic supplement suggested by the English revisers of the seventeenth century.” — Ed

KJV
1Co 14:2 For he that speaketh in an [unknown] tongue speaketh not unto men, but unto God: for no man understandeth him; howbeit in the spirit he speaketh mysteries.

ESV
For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit.

OJB
For the one speaking in a lashon (tongue) speaks not to Bnei Adam but to Hashem; for no one grasps with their ears, but the speaker by the Ruach Hakodesh speaks sodot (mysteries).

Now....

1Co 12:27 Now you are the body of Christ and individually members of it.

1Co 12:28 And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues.

1Co 12:29 Are all apostles? Are all prophets? Are all teachers? Do all work miracles?

1Co 12:30 Do all possess gifts of healing? Do all speak with tongues? Do all interpret?

1Co 12:31 But earnestly desire the higher gifts. And I will show you a still more excellent way.

Then the amazing 1Cor 13...I simply love the AMPC translation on this wonderful chapter....

Johann

 

[Johann]

the epistles are written to edify and reproof Pentecostal Christians of the NT - the Spirit-filled church

Galatians 5:16 But I say, Walk in Spirit, and ye shall in no wise fulfill the lusts of the flesh.
17 For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary one to another; that ye may not do what things ye would.
18 But if ye are led by the Spirit, ye are not under law.
19 Now the works of the flesh are manifest, which are: fornication, uncleanness, lasciviousness,
20 idolatry, sorcery, enmities, strife, jealousy, wraths, factions, divisions, heresies,
21 envyings, drunkennesses, revellings, and the like of these; of which I forewarn you, as also I did forewarn, that they who practise such things shall not inherit God’s kingdom.
22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness
23 gentleness, self control; against such there is no law.
24 And they of Christ Jesus have crucified the flesh with the passions and the lusts.
25 If we live by the Spirit, by the Spirit let us also walk.
26 Let us not become vainglorious, provoking one another, envying one another.

I have read of the kehillah as it stands written in scriptures, Perfect Tense, and the isms and schisms in the Corinth kehillah as well as the 7 kehillah's in Revelation, but never of a Pentecostal kehillah, have you?

Johann