Chapter 3
Love, Patience, Peace--how beautiful and suggestive the combination and association! Patience is the fruit of love, and peace is the fruit of patience. When the soul is dwelling in the love of God patience and peace flow naturally into the life, and are as naturally exemplified in it. And so the heart rejoices in the love, reproduces the patience, and reposes in the peace of the Lord of peace, because it is ever at rest in the presence and grace of "the God of love and peace."
V.
KNOWLEDGE AND OBEDIENCE.
V.
KNOWLEDGE AND OBEDIENCE.
"For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness; giving thanks unto the Father."--COL. i. 9-12.
The Epistles of the (first) captivity of the Apostle (Philippians, Ephesians, Colossians, Philemon) represent his maturest experiences. As a consequence the prayers found in them are particularly noteworthy, revealing some of the deepest things of the writer's spiritual life. In this respect they are at once tests and models for us; and it is perhaps not too much to say that careful and prolonged prayerful meditation on the prayers found in these Epistles will prove one of the most valuable and helpful methods of deepening the spiritual life. The first of these we now consider.
1. THE REASON OF THE PRAYER.
Colosse was one of the Churches which Paul had neither founded nor visited (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.