An Apostle's Prayer

He prayers in Philippians, Ephesians, and Colossians are of particular interest, because they express

so fully the deeper experiences of the Apostle. On this account they are of importance in revealing some of the features of St. Paul’s spiritual life. They afford believers an opportunity of testing and guiding their own lives. This is the first of the prayers in the present Epistle, and it deserves special attention from the stand¬ point of Christian experience.

I. The Reason of the Prayer (vs. 3, 4)

As St. Paul had not visited Colosse, the information about their growing faith and love came from Epaphras (v. 5, 7), and when the tidings arrived, the Apostle not only thanked God, as we have seen, but offered this prayer in his deep interest for the spiritual well-being of the Christians in Colosse. It has often been pointed out that interest in the spiritual life and progress of others is a real mark of Divine grace, for it prevents a believer from being selfish or self-centered.

II. The Substance of the Prayer

This is seen in the words, “filled with the knowledge of His will in all wisdom and spiritual understanding.” The will of God is, of course, the revelation of God’s character and purpose for mankind, and it is the vital secret of all Christian life. Just as in the Lord’s Prayer we pray, “Thy will be done,” so all through our life the will of God may be said to dominate everything. This Divine will is to be thoroughly known, and here, again, we have the characteristic word for “knowledge,” meaning deep, full, mature, spiritual experience, which is the mark of the growing Christian (Phil. 1:9; Eph. 1:17; Philem. 6). The measure of this knowledge of God’s will is suggested by the words “filled with,” indicating a constant experience, and a permanent and practical knowledge of what is right and true. This knowledge is to show itself “in all wisdom and spiritual under¬ standing.” Wisdom is a general term, involving what may be called the power of spiritual perception, while “understanding” is a definite application of wisdom to particular cases, “putting two and two together,” and seeing the bearing of truth on life. All this emphasis on Christian perception, understanding, knowledge, wisdom, is of supreme importance as a safeguard against error of various kinds. The trouble with so many people is that they are superficial in their knowledge and shallow in their experience, and, as such, are a prey to various errors, by being “carried about with every wind of doctrine.”

III. The Object of the Prayer

The knowledge is intended to lead to definite practical life, for the prayer to be filled with the knowledge of God’s will is followed by the suggestion that “ye might walk worthily of the Lord unto all pleasing.” Knowledge is to be expressed in practice. Christianity was often spoken of as “the way” (Acts 19 :9, 23; 22 :4), and “walk¬ ing” is a word frequently found in Scripture, describing the outward and visible expression of our Christian life in movement, progress, and conduct. Walking worthily of the Lord is a wonderful thought, and may well be compared with other passages of similar meaning. Thus, we are to walk worthy of our Christian calling (Eph. 4:1); worthy of the Gospel (Phil 1 :27); worthy of the saints (Rom. 16:2); and worthy of God (1 Thess. 2:12). The phrase “unto all pleasing” is particularly interesting. The late Bishop of Durham felicitously renders it “unto every anticipation of His will.” This means that we are not only to do what we are told, but to anticipate God’s commands by living in fellowship with Him. The word here rendered “pleasing” is not found elsewhere in the New Testament, but is used in Greek outside to mean a preference of the will of others before our own. The Apostle was strongly opposed to what he called “men-pleasing” (Gal. 1: 10; Eph. 6:6; Col. 3:22), as altogether incompatible with being a follower of the Lord. While, of course, he could be, and was, “all things to all men” (1 Cor. 9:22), and could urge the duty of pleasing “his neighbour for edification” (Rom. 15:2), yet everything in the way of “pleasing” must be subordinated to pleasing God (1 Thess. 4:1), since only in this way can we possibly do the right thing in making ourselves pleasing to men.

Then follow the details of this walk in four striking phrases marked by participles:

1. We are to be “fruitful in every good work.” Our life is to be characterised by ripeness, as we do service for God.

2. Then we are to increase by the knowledge of God (rather than “m” the knowledge of God). Knowledge is to grow, and will grow, by accessions, and the more we know of God the more fruitful will be our life and the greater the increase of Christian graces. The context suggests that the path towards the knowledge of God is not that of mere speculation or even of devotional contemplation, but the way of definite, genuine, whole-hearted practice. We are to do in order that we may know still more.

3. Then comes the thought of strength with a view to “all patience and long-suffering with joyfulness.” Every word calls for careful consideration, because the Apostle’s thought seems to be almost incapable of being expressed in language. The strength which is to be ours is intended to lead to patience, long-suffering and joy, thereby show¬ ing that the inward vigour of character is intended to manifest itself in quiet, consistent endurance and humility. The element of joy will always prevent our patience from being cold and repelling, because long-suffering can easily be manifested in a hard, stern way which will bring no glory to God. We hear far too much of resignation and far too little of a delight in God’s will. The three words, “patience and long-suffering with joyfulness” are very interesting in their combination. “Patience” means endurance rather than a mere passive acceptance of a certain position. It is the word used of Job (James 5:11), and, as we know, his attitude was not merely that of resignation, but of deliberate, determined, and persistent endurance in the face of trial. With this “patience” comes “long-suffering,” which is to be understood as implying the temper of gentleness and loving-kindness (1 Cor. 13 :4). With these two should come “joyfulness,” and in many places this spirit is seen exhibited in the life of Christ and the teaching of the Apostles (Matt. 5:12; Heb. 12:2; 1 Pet. 4:13; Phil. 1:18, 19). And so as a commentary points out, these three words form a climax: “patience” struggles and endures; “long-suffering” endures without a struggle; “joyfulness” endures and glories in suffering.

4. The crowning grace is that of thankfulness, the heart full of gladness and gratitude for all that God is moment by moment to the soul. The Apostle has already expressed his own thanksgiving, and now urges the same welcome grace upon those to whom he writes as that which, in a way, gives force, tone, and character to the entire Christian life. Thanksgiving will always manifest itself in the word “thanksliving.”

IV. The Nature of the Prayer

It is impossible to dwell upon the substance and purpose of the prayer without trying to discover some of the features of the Apostle’s prayer-life, (a) There was an earnestness about his petitions, for he had prayed for the Christians in Colosse ever since he had heard of them from Epaphras. (&) For the same reason his prayer was continuous. He “did not cease to pray,” but kept on asking again and again, since these Christians were felt to be in need of grace and graces from God. (c) There was also an intensity about these petitions, for they went down to the Apostle’s heart in his desire to obtain for these young believers all possible blessing. ( d ) Nor was he alone in these prayers, which were offered in union and communion with others. Just as the Epistle associates Timothy with the message, so he was connected with St. Paul in these petitions. Individual prayer is mighty, but united prayer is mightier still. These are the four characteristics of the Apostle’s prayers, and they reveal, more than anything else, what he was and how he lived.

There are many true and deep lessons for the Christian life in connection with St. Paul’s prayers, and, in particular, they speak of three aspects of truth which are of supreme importance.

1. The Value of Character. The details of the Apostle’s prayer show what he felt was the true Christian life. It consists of being rather than doing or of being with a view to doing. The various graces mentioned in these verses may all be summed up in the word “character,” and it is what we are, not what we say, that gives the best testimony to others of the reality of our Christian life. This is very prominent here and elsewhere in the Epistles. “Character makes the man.” This is the first thought, as we contemplate the Christian life depicted in the Epistles. And then, as we think of the Apostle’s prayer, we naturally add the complementary truth, “Christ makes the character.”

2. The Value of Experience. The Apostle’s prayer is marked by much reality, fulness, and depth of Christian life, and it is evident he feels the necessity and importance of this on behalf of the Christians for whom he prays. Such an experience is always based on a personal acquaintance with God, and this, in turn, can only come through the Word of God. Every emphasis on “knowledge” shows that St. Paul is concerned for spiritual experience as one of the chief marks of a growing Christian. It has often been pointed out that St. John seems to have the same conception of the vital importance of experience, for he refers to the Christian life under its three stages of “little children,” “young men,” and “fathers” (1 John 2:12-14). The “little children” possess the inestimable benefit of forgiveness and are in spiritual touch with their Father. The “young men” are vigorous and strong, having overcome Satan, because of the indwelling of God’s Word. The “fathers” are those who “know,” and this seems to be the culmination of everything. And yet knowledge and the Word of God are associated with the “little children” and “young men” as well, thereby show¬ ing the absolute necessity of a personal experience if our Christian life is to be what God intends it to be.

3. The Value of Intercession. It is clear from this and several other passages that St. Paul made much of prayer on behalf of others. Not only did he seek their prayers, but he prayed for them. A writer has helpfully suggested that it might have seemed that, as they were already Christians, the Apostle should have concentrated his entire interest in prayer for the unconverted, but it is evident that he realised the need of Christians to grow, to become strong, and to reach as far as possible “the measure of the stature of the fulness of Christ.,, Thus, as at every stage of the Christian life, “we need to be taught more and more,” so we need to be evermore in prayer for each other. Bishop Moule quotes from an old book, The Christian Ministry, by Charles Bridges: “There can be little doubt but we shall find that our most successful hours in employment for our people were not those when we were speaking to them of God, but when we were speaking for them to God.” To the same effect are some important words of E. M. Bounds in his valuable book, Power Through Prayer: “The Church is looking for better methods; God is looking for better men. What the Church needs today is not more machinery or better, not new organisations or more novel methods, but men whom the Holy Ghost can use — men of prayer, men mighty in prayer. The Holy Ghost does not flow through methods, but through men. He does not come on machinery, but on men. He does not anoint plans, but men — men of prayer. Talking to men for God is a great thing, but talking to God for men is greater still. He will never talk well and with real success to men for God who has not learned weM how to talk to God for men,”