Unfortunately, in my opinion, no at least for Eph 6:18 and Jude 20-21.
It is a strange new world to know that the Bible is not merely a historical document to be studied and analyzed, it is a life-giving and nourishing word that we should long for, taste, and eat.
…Long for the guileless milk of the word… –1 Pet. 2:2
How sweet are Your words to my taste! –Psa. 119:103
Your words were found and I ate them… –Jer. 15:16
Beginning from Origen, the early Christians referred to this as lectio divina (divine reading). Also from every period of church history, including Origen, Jerome, Ambrose, Augustine, Gregory the Great, Martin Luther, John Calvin, John Wesley, Andrew Murray, W. H. Griffith Thomas etc.
Although definitions abound, Mariano Magrassi in his book, Praying the Bible, summed it in this quote:
We find that Leclercq’s definition, brief and concise as it is, gets to the heart of the matter: ‘Lectio divina is prayed reading
In order to pray, we do not need to rack our brains, artificially evoking interior acts, thoughts or excessively refined affections. All we need to do is react in the presence of the text with free and spontaneous prayer. And when this spontaneous outpouring stops, we return to the text for fresh nourishment.
E. M. Bounds in the his book, The Necessity of Prayer, says:
The Word of God is made effectual and operative, by the process and practice of prayer… the Word of God is the food, by which prayer is nourished and made strong.
Lastly, we should also put verse 17 of Ephesians 6 with verse 18:
17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God.
18 With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints,
Paul is actually telling us to pray-read or pray with the Word.
Thomas Aquinas on 1 Cor. 14
What am I to do? Because someone could say: inasmuch as prayer in a tongue is without fruit to the mind, but the spirit prays, should one then not pray in the spirit. Therefore, the Apostle answer this objection, saying that one should pray in both ways, in the spirit and in the mind; because man should serve God with all the things he has from God. But from God he has spirit and mind; therefore, he should pray with both: “With all his heart he will praise God” (Sir 47:8). Therefore, he says: I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also. And so he says that he will pray and sing; because prayer is the beseeching of God, and so he says, I will pray, or it is praising Him, and so he says I will sing. Concerning these two Jas (6:13) says: “Is anyone among you suffering? Let him pray. Is any cheerful? Let him sing.” “Sing praises to the Lord” (Ps 9:11). I will pray, therefore, in the spirit, i.e., imagination, and with the mind, i.e., the will.
Origen in his example of the inner working of the Triune God in prayers from 1 Cor 14:15 commented:
I will pray in the Spirit, and I will pray in the mind also ... For our mind cannot pray unless the Spirit prays first ... just as it cannot sing out .... hymning the Father in Christ, unless the Spirit which searches all things, even the depths of God, first gives praise and hymns him who depths he has searched out and, as he is able, comprehended.
Origin identifies as necessary in writing about prayer is, "The illumination of the Father is needed", "as well as the teaching of the firstborn Word and the inner working of the Spirit".
Carol Harrison says that according to Origen, "... God's Trinitarian work as Creator, Redemer and illumniator/inspirer therefore provides the grounds for prayer;"