The Eschatological Mastery of the World

and the Joy of Prayer Seen in the Book of Philippians

by Dr. C. Matthew McMahon

          For those who may be new to the concept of the “Eschatological Mastery of the World,” a refresher is required.  What does it mean to be an  “Eschatological Master of the World?”  Basically, this is a theological term for something the Bible takes for granted.  The context of the Christian life is a joy which looks forward to the consummation of all things.  It is a joy only the regenerate may obtain, and only the regenerate can “enjoy.”  It is a joy based on the knowledge that the promises of God are true.   Since the Christian knows God is working all things for his good, then the ultimate outcome of the Christian life is substantiated by the joy which enables the Christian to overcome the trials and difficulties of that life.  It is the whole context in which Christian living takes place.  Joy surrounds and permeates every aspect of the Christian’s walk because God’s is the ultimate victor over all his enemies.  He is able to rest easy in this, though the turbulent waters of life crash around him; even in the midst of this, he is able to cultivate a life of joy.  The end is always in view and pushes him to strive for the upward call in Christ.  This is what I mean when I say “Eschatological Mastery over the World.” 

The book of Philippians is a book of rejoicing.  It is one of the most uplifting books in this manner of all the New Testament letters.  There are a number of verses in this epistle which deal with joy.   These verses were pointed out in a previous article to that end (I would counsel the reader to read that article first).  In the current article I desire to focus on those verses which speak about prayer, and then view prayer in light of an eschatological joy specifically seen through the epistle of Philippians.  Prayer lives in the house of joy, as we will see. 

Philippians mentions prayer in 4 major areas of the letter: 1:3; 1:8-9; 1:19; 4:6.  A brief overview of these verse are as follows.  Philippians 1:3-4 says, “I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy.”  In another article we looked at the phrase “with joy” quite extensively.  Yet, it is an inescapable to consider the devotional life of the Christian without the joy which should accompany such devotions.  Paul uses the word “thank” here, euvcariste,w eucharisteo {yoo-khar-is-teh'-o}, which means “to be grateful, feel thankful or give thanks.”  It pertains to the aspects of worship, (praise and thanksgiving) which are directed to God.  It is also important to note that it is a verb.  It is something the Christian does.  He does give thanks to God – it is an action word.  Paul also uses the word “remembrance” which is mnei,a mneia {mni'-ah} and means “remembrance, memory, mention.”  It seems that every time Paul prayed he made mention of these people to God and prayed form them with joy.  The word “prayer” here is de,hsij deesis {deh'-ay-sis} which is an interesting word.  It is used of “prayer” throughout the New Testament though it is not the more common word.  Its idea implies “need, want, privation, penury, a seeking, asking, or entreating.”  It is the entreaty to God which the Christian lifts up on the basis of a need.  It is not simply a list rattled off during quiet time.  It is not a rote, monotonous, or repetitious action in this manner.  It is the pouring of oneself out to God.

Philippians 1:8-9 states, “For God is my record, how greatly I long after you all in the bowels of Jesus Christ, And this I pray, that your love may abound yet more and more in knowledge and in all judgment.”  The words “long after” here is the term evpipoqe,w epipotheo {ep-ee-poth-eh'-o} which comes from the word potheo meaning “to yearn.  The current form of the word is defined as “to long for, desire, to pursue with love, to long after.”  The Christian, when praying, is in a relationship of longing to the Father for his prayers.  The word “pray” here is not the same in the previous verses mentioned.  It is the common word for “pray” which is proseu,comai proseuchomai {pros-yoo'-khom-ahee}.  This simply means “to offer prayers, to pray.”

Philippians 1:19 says, “For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ.”  Again the word used here for prayer is the same word in 1:3 which is de,hsij deesis {deh'-ay-sis}.

Philippians 4:6-7 says, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.  And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.”  The word “prayer” here is the singular form (dative feminine singular) of the word proseuch, proseuche {pros-yoo-khay'} meaning “prayer addressed to God.”  But there are other words used here which are vitally linked to the act of prayer.  Paul utilizes the word “supplication” here, and it is actually the same word as in 1:3, but it is translated different due to the context of the verse.  de,hsij deesis here is likened to “asking,  entreating.”  The context determines the use of the word in this case since it would somewhat odd to say that “in everything by prayer and prayer…”  Part of this contextual shift in meaning is due to the use of the next word added to the idea, “thanksgiving.”  Supplication is attached to “thanksgiving” which is the Greek word euvcaristi,a eucharistia {yoo-khar-is-tee'-ah}.  It means “thankfulness, or the giving of thanks.”  This word is used in such English words as eulogy, and Eucharist.  

Another important use here in the context of prayer is the peace which is to guard our hearts in Christ.  This “peace” is linked to the verb “guard” which is a present verb (it is a participle).  It is not something received in this context, but something already possessed by the Christian.  W are aware that Galatians 5:22 asserts that one aspect of the fruit of the Spirit is “…peace…”  Prayer activates our remembrance of the peace we have in Christ.  It is something we need to remember we have because we are forgetful people.  This peace is also linked to the eschatological element in verse 5, since all prayer is true prayer in light of this element, but is a peace only in light of this coming of the Lord.  The entire context of this peace, which should give way to joy, is in the midst of the eschatological coming of Christ, or the promises of God seen in their fruition at the Parousia.

In looking at such an overview, and a brief survey of these four verses housing the idea of prayer in Philippians, the book of joy, we now come to be more specific.  What is prayer?  There have been many definitions of prayer through the ages.  Benjamin Morgan Palmer’s definition in Theology of Prayer is this, “Prayer is an offering up of our desires unto God for things agreeable to His will, in the name of Christ, by the help of the Spirit, with confession of our sins and thankful acknowledgement of His mercies.” (Theology of Prayer, Page 13.)  I believe this is a helpful, though not a full, definition of prayer.  There are other aspects which need to be brought to mind.  Some of the puritans defined it as “the Scriptures formed into an argument and retorted back to God.”  They believed prayer was not something that moved God, but simply reminded Him of His will already promised.  Prayer then would be a leaning on the promises already stated in the Bible, but retorted back to God for our own benefit.  Other puritans have defined it as “the soul breathing itself into the bosom of its heavenly Father.”  This is more practical, but still true.  In any case, these all help us see our dependence on God as the Creator and Savior.  Prayer is the confession of sin and the language of guilt.  But it is also the articulation of worship of an intelligent soul.  It is all of this bound up together.

When we pray, whether it is a retorting of God’s word back to Him or a breathing of the soul into Him, it should always be done according to His will.  Why is this?  Prayer is not for God but for us.  Is prayer going to change the mind of God?  No, not at all.  God is immutable; that means He does not change.  But His will is always accomplished.  Prayer, then, is our mind conforming to His will.  But I would ask you to pause here and think about this for a moment.  Seen in its eschatological context how would you define prayer in light of the will of God?

Prayer may be broken down in to a seven parts.  First, there is a adoration.  Adoration is vitally linked to the view of God’s majesty and being.  It adores God because of who He is, rather than what He has done.  It often the case that Christians spend much time thanking God for what He has done for them and in them, rather than spending time adoring the excellence of His being.  Though this is an essential part of prayer, it is the most neglected since adoring God in this fashion would require a level of knowledge of who He is instead if simply what He has done.  It involves the intricacies of systematic theology, especially theology proper.

The next aspect of prayer is praise.  This is a kind of adoration, but it is viewed in the context of His will.  It is the apprehensions of the outworking of His decrees and desires upon the earth.  God is praised for His works in all He does.  He has the power to accomplish great and mighty things that we do not know.  He is able to accomplish them.  When a Christian sees such a display of God’s power (even in the varied acts of creation) he bursts forth into praise to the work of the Almighty.

Thirdly, a most common aspect of prayer is confession.  Confession may be deemed more literally as “speaking together.”   It is a concurrent declaration by the Christian to God in regard to sin.  It is the language of guilt.  It comes forth from a heart that knows it is sinful and imperfect.  Here the Christian pours forth the transgressions, both secret and presumptuous, before the open face of God. 

Next is supplication, the actual entreaty for the forgiveness and pardon for the confessed sin.  It is one thing to confess, but quite another to ask forgiveness for the sin committed.  Confession is not supplication.  They are vitally interrelated but they are still set on their own.  It would be a neglect of prayer to simply, and generally, ask for forgiveness of sin and never become specific with those transgressions which have been committed.  It is equally true to neglect entreating God for real forgiveness if one simply confessed sin.  They are not mutually exclusive in practice, though they are in defining them.

Fifthly, we move onto petition.  This implies a sense of need awakened by the soul.  It is the sense of the soul which experiences the need (whatsoever that may be).  It is the need existing and felt and delivered to the throne room of Christ.  Petitions may be about anything, to a degree.  As Christians, we are not to petition the throne for things we want, as if asking for $1,000,000 each day, or a new Lamborghini would be spiritually beneficial or suitable for prayer.  Petition is a need, a felt need which exists in the life of the Christian as something affecting his walk and life.  It is not just a want, although in certain cases a “want” may be entirely acceptable.  The Christian may have a felt need to apply for a new job and needs guidance as to where God may desire him.  It is something which he is experiencing in his whole being, and it is something which is a necessary need in his life to be answered.  The answers may differ but the legitimacy of the petition is something to be prayed every day.

Sixthly, thanksgiving, or gratitude for the relief given of the need, is another aspect of the Christian’s prayer life which is essential.  When relief is given to a particular need, as if the job situation in the previous paragraph, then thanksgiving resounds.  Sometimes answers for particular requests do come and they are not really the answers we are looking for.  Nevertheless, there is still and element of relief which accompanies an answered prayer, even if the answer is “no” or “wait.”  In these cases thanksgiving is more difficult, but not excused.  

Lastly, prayer should have a focused expression of intercession.  Intercession is a possession of a common understanding to pray for another’s needs.  The burdens of other church members and believers associated with the Christian should be something which lays heavy on the heart of the believer.  He takes these burdens, these requests, and petitions the throne room of Christ for them in the stead of others.  The multiplicity of prayer warriors lifting up needs for the soul of a downcast brother is proportionally more “effective” and elicits a desire form the whole church (a local church or churches) to share in the desires for relief for another brother or sister.  The Bible is strewn with exhortations to pray for one another, and we see this in the examples of Philippians in the aforementioned verses. 

Though we may break down prayer into these aspects, it is not going to be the effective prayer of a righteous and fervent man if it is not wrapped up in the context of joy.  I you recall, Paul’s prayer in Philippians 1:4b says that he prayed “with joy.”  If we would use the formula for prayer, we would do well in our personal devotions:

((A+Pr) ^I (C+S) ^I (P+T) ^I )  JOY = PRAYER

or spelled out:

((Adoration + Praise) ^I (Confession + Supplication) ^I (Praise + Thanksgiving) ^I JOY = Prayer

The superscript “i” is “intercession” which may involve any of the other aspects.  But all of those aspects in the context of joy equals prayer.

Remember that the contexts of these verses in Philippians are set in eschatological joy.  1:3-4, “I thank my God upon every remembrance of you always in every prayer of mine for you all making request with joy.”  1:8-9, “For God is my record, how greatly I long after you all in the bowels of Jesus Christ, And this I pray, that your love may abound yet more and more in knowledge and in all judgment.”  1:19, “For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ.”  4:6-7, “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.”

How does prayer affect our outlook in the context of an Eschatological Mastery of the World?  We need to have a solid definition for prayer first, not just abstract thought about it.  I submit this as a definition: “Prayer is the language of Scripture digested, applied and retorted from a Christian with a heart-filled disposition of joy.”  If the Bible is so intricate to prayer being effective and fruitful (which I am thoroughly persuaded that this is the case) then another article (forthcoming) should spur us in that direction.  For the purposes of this article, I would like to concentrate more upon the question of the joy we should possess.  Are you joyous when in “adoration, praise, confession, etc…?”  If you are not, then do not despair.  Without a proper strategy to prayer the Christian is often stuck in a rote or monotonous rut.  Here is where we can elevate the joy we should have in prayer before Christ.

What are some strategies for Eschatological Prayer?  First, we should be convinced that we ought to have a strategy to pray.  We need to be sure we have gone to the armory before we go into battle.  Prayer is a weapon of warfare.  Battle strategies are a must to fight wars.  What are some strategies which we could implement?  There are many, but I will only suggest a few.

First, our prayers should be thoughtful.  Prayer ought not to be a list of complaints.  Our minds should think through what we should pray or what we are going to tackle in that day of devotions.  Remember, we are speaking with God.  Secondly, we should opt to utilize our best time of prayer.  Do not give to God your “dopey time.”  If you are tired in the morning then have your cup of coffee first while reading the bible before you go into prayer.  Thirdly, be sure to remove all distractions.  You should not set yourself in the midst of a confusing situation.  Homemakers may have a difficult time with this due to the children, but maybe that means your time to pray would be even earlier then when the children wake up.  The area you pray in is essential to a good quite time.  Fourthly, prayer may be strategically placed after Bible reading or meditation.  Those other disciplines (which we will discuss in a later article) help to stir the soul to pray.  They will also help to place the heart and mind I the right context of joy, provided that the meditation and bible reading is done well.  Fifthly, journaling in Prayer may be of great use.  It is impossible to remember everything you need to pray about.  The Kingdom of God does not need haphazard prayer warriors.  They need strategic, well prepared, prayer warriors who know how to touch the throne room of Christ.

If we prayed in the context of joy, and were strategic about our prayer time, maybe we would see more of a transformation in our lives about our devotions.

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