(ch. ii. 1). Christianity was brought there by Epaphras, one of his
disciples (ch. i. 7). But the Apostle was as keenly interested in its
spiritual welfare as if he had been instrumental in founding it. So when
he had heard of their faith and love (ch. i. 4), and the fruitfulness of
their life (ch. i. 6), he thanked God on their behalf (ch. i. 3), and
prayed this prayer. Deep interest in the spiritual life of others was one
of the prominent marks of the Christian character of St. Paul. His was no
self-centred life, for he was ever keenly alert to appreciate the marks of
grace in others. This is a test, and at the same time a rebuke, for us.
How unlike we are to a Christian of the type of Barnabas, of whom we
read: "Who, when he came, and had seen the grace of God, was glad" (Acts
xi. 23). This is only possible by having "a heart at leisure from itself";
and when we are thus deeply interested in the marks and manifestations of
the Divine working in other people's lives we shall not only praise God on
their behalf, but also, like the Apostle, pray for them; and thus the
blessing will extend and deepen.
2. THE NATURE OF THE PRAYER.
The main point of his prayer was that they might be "_filled with the
knowledge of His will_." The will of God known and done is the secret of
all true living. It was the key-note of our Lord's earthly life. He came
to do the will of the Father, and in one of the deepest experiences of His
life He said: "Not My will, but Thine be done." He told His disciples that
His meat was to do the will of Him that sent Him; and He taught them to
pray, "Thy will be done in earth as it is in heaven." The will of God is
the substance of revelation, for what is the Bible from beginning to end
but the revelation of God's will for man? Perhaps the most all-embracing
prayer is: "Teach me to do Thy will"; and certainly the ideal life is
summed up in the phrase, "He that doeth the will of God abideth for ever."
Well might the Apostle pray for these Christians of Colosse to be filled
with the knowledge of God's will.
The word rendered "knowledge" means "mature knowledge," and is one of the
characteristic words of these four Epistles written from Rome. The Apostle
evidently regarded mature knowledge, or deep spiritual experience, as the
pre-eminent mark of a ripening Christian. In this respect St. John bears
the same testimony, in his reference to the three stages of the Christian
life represented by "little children," "young men," and "fathers." The
little children _have_; the young men _are_; the fathers _know_ (1 John
ii. 12-14). This spiritual knowledge or experience is the great safeguard
against error, in that it gives power to distinguish between good and
evil, between truth and falsehood.
The measure of this knowledge is to be carefully noted--"_filled with_ the
knowledge of His will." The word also implies a fulness which is realised
continually--not a bare knowledge, but its completeness; not an
intermittent stream, but a perpetual flow. When the soul experiences this
it is provided not only with the greatest safeguard against danger, but
also with the secret of a strong, growing, powerful Christian life.
The characteristics of this knowledge should be observed: "_In all wisdom
and spiritual understanding_." "Wisdom" is a general term which implies
the capacity and faculty for adapting the best means to bring about the
best ends in things spiritual. "Spiritual understanding" is the specific
coming or putting together of principles by means of which true action is
taken. It really means "putting two and two together," comparing ideas and
principles, for the purpose of adopting the best in any given course of
action. Of the importance and necessity of wisdom and spiritual
understanding scarcely anything need be said. Christian wisdom, Christian
understanding, Christian perception in the thousand and one things of
life--this surely is one of our greatest necessities and choicest
blessings. How many errors would be avoided, how many wanderings checked,
by means of this spiritual wisdom! Still more, how much joy would be
experienced and how much genuine service rendered, if we were always
saying and doing the right thing, at the right time, in the right way.
"_Filled with the knowledge of His will in all wisdom and spiritual
understanding._" This means for its complete realisation constant touch
with that Book which presents the clearly expressed will of God. The will
of God is in that Word, and when the Word is illuminated by the Spirit of
God we come to know His will concerning us. No one will ever have the full
knowledge of that will, no one can possibly be mature in experience, if
the Word of God is not his daily, definite, direct study and meditation.
It purifies the perception of the faculties by its cleansing power; it
illuminates the moral faculties with its enlightening power; it controls
the emotional faculties with its protective power; it energises the
volitional faculties with its stimulating power; and thus in the constant,
continuous use of the Word of God in personal practice, with meditation
and prayer, we shall become "filled with the full knowledge of His will in
all wisdom and spiritual understanding."
3. THE PURPOSE OF THE PRAYER.
Knowledge is not an end in itself, but the means to an end; and so the
Apostle states the purpose for which he asks this knowledge of God's will:
"_That ye might walk worthy of the Lord unto all-pleasing ... fruitful ...
increasing ... strengthened ... giving thanks_."
Their life is to be influenced by this knowledge--"_walk worthy of the
Lord_." Knowledge is to be translated into practice. "Walking" is the
characteristic Bible word descriptive of the character of the Christian
life, the full expression of all our powers. As it presupposes life, so it
means energy, movement, progress; and for this, knowledge is essential.
How can we walk unless we know why and whither we go? The knowledge of
God's will gives point and purpose to the activities of life.
"_Walk worthy of the Lord._" What a profound and searching thought is
here--"Worthy of the Lord." Surely this is impossible; yet these are the
plain words of the inspired writer. To walk worthy of the Lord--it is
almost incredible, and yet this is one of the possibilities and glories of
grace. The Apostle is fond of the word "worthy." We are to walk worthy of
our vocation (Eph. iv. 1), worthy of the Gospel (Phil. i. 27), worthy of
the saints (Rom. xvi. 2), worthy of God (1 Thess. ii. 12). We may be
perfectly sure that Paul would not put such an ideal before us if it could
not be realised. God's commands always imply promises.
"_Unto all pleasing._" Bishop Moule beautifully renders this phrase: "Unto
every anticipation of His will" (Colossian Studies). "Teach me to do the
thing that pleaseth Thee" (P. B. version). What a glorious ideal! We are
so to walk as to please Him in everything. Not only doing what we are
told, but anticipating His commands by living in such close touch with Him
that we instinctively know the thing that will please Him. These words
sound a depth of the spiritual life with which comparatively few are
familiar; and yet here they are, facing us definitely, with their call to
realise that which God has placed before us.
The specific details of this worthy walk are next brought before us in
four pregnant phrases:
"_Being fruitful in every good work._" Notice every word of this sentence.
Our life is to be characterised by good works, and in each and every one
of these we are to be fruitful, manifesting the ripeness, and, if it may
be so put, the beauty and lusciousness associated with fruit. Mark, too,
that it is "fruitful _in_ every good work," that is, in the process of
doing the work, and not merely as the result or outcome of it. The very
work itself is intended to be fruitful apart from particular results.
There may be very few results of our service for God, but the service
itself may and should be fruitful.
"_Increasing in the knowledge of God._" Notice the difference between the
knowledge of His will and the knowledge of Himself. "That I may know
_Him_" (Phil. iii. 10); "They might know _Thee_" (John xvii. 3); "Ye have
known _Him_" (1 John ii. 13). The knowledge of His will will lead us to
the knowledge of Himself, and beyond this it is impossible to go.
"_Strengthened with all might, according to His glorious power, unto all
patience and longsuffering with joyfulness._" The Apostle's thought pours
itself out in rich abundance in these words. It seems as though he could
not adequately express the possibilities and characteristics of the
Christian life about which he prays. They are to be "strengthened," and
not only so, but "with all might." The principle or standard of it is
"according to His glorious power," and the end of it is "unto all patience
and longsuffering with joyfulness." The man of the world might see in this
phrase an anticlimax, when it is said that the end of strength is
patience and longsuffering; and yet Christianity finds its ideal in energy
expressed in character, activity manifesting itself in passivity, and
might in meekness.
Notice, too, the suggestive addition, "_with joyfulness_." Patience and
longsuffering without joy are apt to be cold, chilly, unattractive. There
is a stern, stoical endurance of suffering which, while it may be admired
sometimes, tends to repel. But when patience and longsuffering are
permeated and suffused with joyfulness, the very life of Christ is lived
over again in His followers. Resignation to the will of God is only very
partially a Christian virtue; but when we take joyfully the things that
come upon us we are indeed manifesting the very life of God Himself.
"_Giving thanks unto the Father._" This is the crowning grace for which
the Apostle prays--thankfulness. How much it means. The heart full of
gratitude and gladness, the life full of brightness and buoyancy, the
character full of vitality and vigour. The joy of the Lord is, indeed,
the strength of His people, and when this element of thanksgiving
characterises our life, it gives tone to everything else, and crowns all
other graces.
4. THE CHARACTER OF THE PRAYER.
We have seen what the Apostle desired for the Christians of Colosse, and
in so doing we have learnt some of the deepest secrets of Christian
living. It remains to notice the characteristics of this prayer, in order
that our prayers may be taught and guided and inspired with power.
His prayer was _urgent_--"_Since the day we heard_." From the moment the
tidings came by Epaphras of the Christian life in Colosse the Apostle's
heart went up to God in prayer.
His prayer was _incessant_--"_Do not cease to pray_." Again and again he
asked, and kept on asking, so fully was his heart drawn out in prayer for
these Christians whom he had never seen.
His prayer was _intense_--"_And to desire_." This was no mere lip service.
His heart had evidently been stirred to its core by the tidings of the
Christian life at Colosse, and as he heard of their faith, their love,
their hope, their holiness, their service, a deep, intense, longing desire
came into his soul to seek for still fuller and deeper blessing on their
behalf. What a man he was, and what prayers his were!
His prayer was _offered in fellowship with others_--"_Since the day we
heard_." Timothy was associated with the Apostle in these petitions.
United prayer is one of the greatest powers in the Christian Church. "If
two of you shall agree as touching anything that they shall ask, it shall
be done." Personal prayer is precious, united prayer is still more
powerful.
Thus in these verses we have one of the fullest, deepest and most precious
of the Apostle's prayers, and as we consider its union of thought and
experience, of profound teaching and equally profound revelation of
Christian life, we learn two of the most urgent and necessary lessons for
the Christian life to-day.
The first of these shall be given in the words of Bishop Moule: "Beware of
untheological devotion." If devotion is to be real it should be
characterised by _thought_. There is no contradiction between mind and
heart, between theology and devotion. Devotional hours do not mean hours
when thought is absent. Meditation is not abstraction, nor is devotion
dreaminess. "Thou shalt love the Lord thy God with all thy _mind_" is an
essential part of the commandment. If genuine thought and equally genuine
theology do not characterise our hours of devotion, we lose some of the
most precious opportunities of grace and blessing. A piety which is mere
pietism, an evangelicalism which does not continually ponder the profound
truths of the New Testament, can never be strong or do any deep service.
We must beware of "untheological devotion."
We must also beware of "undevotional theology." This is the opposite
error, and constitutes an equally great danger. A hard, dry, intellectual
study of theology will yield no spiritual fruit. Accuracy in knowledge of
Greek, careful balancing of aspects of truth, large knowledge of the
doctrinal verities of the New Testament, are all essential and valuable;
but unless they are permeated by a spirit of devotion they will fail at
the crucial point. _Pectus facit theologum_--it is the heart that makes
the theologian; and a theology which does not spring from spiritual
experience is doomed to decay, to deadness, and therefore to disaster.
When, therefore, our devotions are theological, and our theology is
devotional, we begin to realise the true being, blessing, and power of the
Christian life, and we go from strength to strength, from grace to grace,
and from glory unto glory.
VI.
CONFLICT AND COMFORT.
VI.
CONFLICT AND COMFORT.
"For I would that ye knew what great conflict I have for you, and for
them at Laodicea, and for as many as have not seen my face in the
flesh; that their hearts may be comforted, being knit together in
love, and unto all riches of the full assurance of understanding, to
the acknowledgment of the mystery of God, and of the Father, and of
Christ."--COL. ii. 1, 2.
Although he was in prison the Apostle was constantly at work for his
Master, and not least of all at the work of prayer. If ever the words
_orare est laborare_, "to pray is to labour," were true, they were true of
St. Paul, for to him to pray was to work with all his might, as we shall
see from a study of another of the prayers offered in his Roman prison.
1. WHAT PRAYER MEANS.
Prayer is described as a _conflict_. We have a similar expression used of
the prayers of Epaphras, in the words "labouring fervently" (Col. iv.
12). The same word "conflict" is associated with faith, "the good fight of
faith" (1 Tim. vi. 12), and with the "good fight" of the Apostle's entire
life (2 Tim. iv. 7). Prayer regarded as a conflict includes the two ideas
of toil and strife.
The toil of prayer shows us the work involved in it. Sometimes we hear the
expression, "If you can do nothing else, you can pray," as though prayer
were the easiest of all things. As a simple fact, it is the hardest. No
man knows what prayer means unless he knows what it is to "labour" in
prayer. The strife involved in prayer implies opposition--the opposing
force of one who wishes above all things to check and thwart our prayers.
We discern something of this opposition in the well-known words, "We
wrestle" (Eph. vi. 12); and the words of the hymn are as true as they are
familiar--
"And Satan trembles when he sees
The weakest saint upon his knees."
The Apostle knew by spiritual experience that to pray was to rouse up
against himself a mighty opposition, and it was this force that made his
prayer such a "great conflict." No believer should be surprised at his
prayers "being hindered" (1 Pet. iii. 7). It is evidently one of Satan's
main objects to get the Christian to restrain prayer. The Christian man or
the Christian Church that continues instant in prayer may rest assured of
malignant opposition from the hosts of spiritual wickedness in high
places. On the other hand, we may be sure that Satan scarcely troubles
himself about the believer or congregation whose private, family, and
public praying is neglected or thought little of. Prayer is, therefore, a
"great conflict." It is not solicitude only, but a struggle; not merely
anxiety, but activity. As Bishop Moule says: "Prayer is never meant to be
_indolently_ easy, however simple and reliant it may be. It is meant to be
an infinitely important transaction between man and God. And therefore
very often, when subjects and circumstances call for it, it has to be
viewed as a work involving labour, persistency, conflict, if it would be
prayer indeed" (_Colossian Studies_, p. 124). The Bishop goes on to quote
a familiar incident which illustrates this great truth: "A visitor knocked
betimes one morning at the door of a good man, a saint of the noblest
Puritan type--and that was a fine type indeed. He called as a friend to
consult a friend, sure of his welcome. But he was kept waiting long. At
last a servant came to explain the delay: 'My master has been at prayer,
and this morning he has been long in getting access.'"
The practical question for us is whether this is our idea of prayer, or
whether we are merely playing at prayer, and not regarding it with true
seriousness. If we know what it is to have "great conflict" in prayer,
happy are we. If we do not, we may well ask God to search our hearts and
change our minds about prayer.
Prayer is characterised by _unselfishness_. The conflict of the Apostle
was not self-centred. It was on behalf of others: "Great conflict I have
for you, and for them at Laodicea." This is the essence of
prayer--intercession on behalf of others. If our seasons of prayer are
largely taken up with prayers for our own needs, however genuine, we are
failing at a crucial point; but if our time is mainly taken up with
prayers for others, we shall soon find that our own blessings begin to
abound. "There is that scattereth and yet increaseth."
Prayer also implies _sympathy_. The Apostle was praying for people whom he
had never seen, and probably never would see. This is not easy--indeed, is
very difficult--but it is a real test of spirituality. "Out of sight, out
of mind." We are tempted to limit our prayers to friends whom we know,
causes in which we are interested, subjects spiritually near and akin to
us. Not so the Apostle, whose heart went out to the whole Church of God in
every place where he knew through friends that little bodies of Christians
were to be found. His sympathy was at once quick, wide, and deep, and it
is one of the supreme tests of true spirituality to have a sympathy
possessed of all these three characteristics. Our sympathy may be quick
and yet narrow, or wide but not deep, or even deep and not wide; but to be
at once quick, wide, and deep in sympathy is to be a true follower of
Christ.
As we ponder these things--conflict, unselfishness, sympathy--do not our
hearts condemn us? Instead of conflict, how easy-going have been our
prayers! Instead of unselfish, how self-centred, instead of sympathetic,
how contracted! Thus the Apostle searches and tests us as we dwell on his
wonderful life of prayer.
2. WHAT PRAYER BRINGS.
What were the objects for which the Apostle prayed so earnestly on behalf
of these unknown Christians? What were the precise gifts that he sought
for them from God? This is no unnecessary question, for the same gifts
will surely be suitable to us.
He asked for spiritual _strength_: "That their hearts might be comforted."
St. Paul always went to the very centre and core of things, and so we find
him constantly praying with reference to the "hearts" of these Colossian
Christians. Since, as we have seen, the "heart" in Scripture is the centre
of our moral and spiritual being, if the heart is right, all will be
right, for "out of it are the issues of life." He prays that their
"hearts" might be comforted--that is, in the full sense of the word,
encouraged, exhorted, strengthened. "Comfort" includes the three elements
of strength, courage, and consolation. We must be strong, brave, and
cheery. This is the full meaning of the term "Comforter" as applied to the
Holy Spirit. He is the One Who gives strength, courage, and consolation.
This, too, is the true meaning of the familiar phrase of the English
Prayer Book, "Comfortable words"--words that minister strength, fortitude,
and cheer. The fact that this thought of "hearts comforted" was often in
the mind and on the lips of the Apostle shows the importance he attached
to it (2 Thess. ii. 17; Eph. vi. 22). With hearts made strong, courageous,
and cheerful, Christians can face anything; while with hearts that remain
weak, fearful, and sad the Christian life is a prey to all the
temptations of the Evil One. It is exactly similar with a Church or a
congregation of Christians, for one of the supreme needs in any community
is comforted hearts--the centres of life made strong, courageous, and
happy. Then it is that Churches live, grow, extend, and witness for Christ
in the demonstration of the Holy Spirit the "Comforter."
He asked for spiritual _unity_: "Being knit together in love," or, quite
literally, "having been compacted in love." He prayed that these
Christians might be kept together, knit together, joined together in a
spirit of love. Solitary Christians are always weak Christians, for "union
is strength." If Christians are not knit together, the cause of Christ
must necessarily suffer, for through the severances caused by division the
enemy will keep thrusting his darts. That is why the Apostle elsewhere
urges them "earnestly to strive to keep the unity of the Spirit" (Eph. iv.
3). One of the greatest powers that Satan wields to-day is due to the
disunion among the people of God. It is true of the Christian home,
congregation, and denomination. The wedge of discord is one of the enemy's
most powerful weapons. On the other hand, where the brethren dwell
together in unity, the Lord commands His blessing. In almost every Epistle
the Apostle emphasises unity, and we can readily understand the reason.
This unity is only possible "in love." It is the love of God _to_ us that
unites us to Him, and it will be the love of God _in_ us that unites us to
our brethren. There is no power like love to bind Christians together. We
may not see eye to eye on all aspects of truth; we may not all use the
same methods of worship and service, but if we love one another God dwells
in us and among us, and adds His own seal of blessing to the work done for
Him. Let every Christian be fully assured that in so far as he is
striving, praying, and labouring for the union of God's people in love, he
will be doing one of the most powerful and blessed pieces of work for his
Master, and one of the greatest possible pieces of disservice to the
kingdom of Satan. Contrariwise, the Christian man or Christian Church that
stands out for separateness and exclusiveness is one of the best allies of
Satan, and one of the most effective workers for the kingdom of darkness.
He asked for spiritual _certitude_: "Unto all riches of the full assurance
of understanding." Wealth is a favourite metaphor of St. Paul, and is used
to denote the fulness and abundance of the Christian life as conceived by
him. Mark how he piles phrase upon phrase--"understanding," "fulness of
understanding," and then "wealth of fulness of understanding." To the
Apostle, the mind was one of the essential powers and principles of the
Christian life. So far from thinking according to a modern fashion that
the less one uses the mind the better Christian one is, St. Paul,
following his Master, ever emphasised the duty and glory of loving God
"with all the mind." This wealth of the fulness of "understanding" means
an abundance of conviction, both intellectual and moral, that Christianity
is what it claims to be, and that the Christian life is the perfect
satisfaction of all the different parts of man's nature. He prays that
they may "rise to the whole wealth of the full exercise of their
intelligence" (Moule). Just as we find elsewhere "the fulness of faith"
(Heb. x. 22), "the fulness of hope" (Heb. vi. 11), and "much fulness" (1
Thess. i. 5), so here the Apostle desires them to enjoy to the full the
intelligent grasping of assurance of Christian truth which was theirs in
Christ.