Colossians 1:9-12 For this cause we also, since the day we heard it, do not cease to pray for you… The news brought by Epaphras had a further effect on the apostle? It prompted him, not only to thanksgivings, but to intercessions. In the Christian life some prayers receive definite answers and need not be repeated. But new subjects are perpetually coming before us. Thus there is a call on us to "pray (προσεύχομαι) without ceasing" and to "make request (αἰτέομαι)" with perseverance for definite blessings till they are granted, and petitions are charged into thanksgivings or are clearly refused. Note how Paul, while "in labours more abundant," found time for prayers "without ceasing" also (Romans 1:9; Philippians 1:4; 2 Timothy 1:3). As a specimen of his intercessions take this prayer. The requests end with the words, "Giving thanks unto the Father," though the prayer may be said to include the statements of sublime truth which follow (vers. 12-14), which suggest motives for seeking the blessings asked on their behalf. And the prayer itself comes to no definite end, but may be said to lose itself in adoration as the apostle unveils the mystery of the person and glory of Christ. The key to the somewhat involved clauses of the sentence is in ver. 10, "to walk worthily of the Lord unto all pleasing." And the objects of the prayer are - I. FULLER KNOWLEDGE WITH A VIEW TO A MORE CONSISTENT CHARACTER. Paul prays that the Colossians may receive what they already possess (vers. 6, 9; cf. Psalm 116:2; Matthew 13:12). The more God gives, the more we should ask of him. God's "will" includes doctrines to be believed and duties to be discharged (cf. John 6:40; 1 Thessalonians 4:3). The two questions put by Paul on the day of his conversion, "Who art thou, Lord?" and "Lord, what wilt thou have me to do?" are the two great questions of the Christian life. An uneducated conscience is a more serious obstacle to growth in grace than an unenlightened intellect. Our "wisdom and understanding" need to be "spiritual" (Psalm 25:9, 14; 1 Corinthians 2:9-12) as contrasted with "philosophy and vain deceit" and mere worldly policy (Colossians 2:8, 18, 23). The Holy Spirit can make us discriminating as well as sensitive. The wisdom needed may be had for the asking (James 1:5). For all the knowledge gained is in order to enable us "to walk worthily of the Lord unto all pleasing." The end of all knowledge is conduct (John 13:17). II. A CONSISTENT CHARACTER IN ALL ITS VARIOUS ASPECTS. Three signs of a full-orbed, consistent Christian character are mentioned in three clauses (see Greek, vers. 10-12). They are comprehensive enough to describe a completely sanctified life. 1. Fruitfulness. This is the natural, as it is also the appointed, end of spiritual life (John 15:16); "fruit after its kind." But whereas a fruit tree can bring forth only one variety of fruit, we are to be "bearing fruit in every good work" - all manner of fruit, like the tree of life in the Paradise of God. "Twelve manner of fruits" are said to be borne by that celestial tree. And no less than nine varieties of "the fruit of the Spirit" (note "fruit," not "fruits," unity in diversity) are enumerated in a single passage (Galatians 5:22, 23). Any manifestation of Christian consistency may be fruitful, though here the reference is chiefly to the active Christian life. While bearing fruit, we ourselves shall be "growing" and "increasing." A fruitful life is a healthy life. The "spiritual wisdom and understanding" already asked for will be means of grace and of growth, like rain and dew to the plant (Deuteronomy 32:2; Hosea 14:5). We shall increase "by the knowledge of God" (Revised Version, margin). Such spiritual fruitfulness and growth will be most "pleasing" to God (John 15:8). 2. Patience. (Ver. 11.) The reference here is to the passive virtues. "Patience and long-suffering" remind us of the heroic endurance and the superhuman self restraint by which suffering Christians may glorify God. To enable us to suffer patiently and to suffer long, the omnipotence of God is put forth. His almighty and everlasting arms are placed beneath us to prop up our poor feeble patience. So great are "the riches of his glory" and "the might of his glory," that he can enable us to endure, not only with patience, but even "with joy" (Romans 5:3; 2 Corinthians 12:9, 10). Suffering may be as high a vocation as preaching. Notice how our Lord, passing over all the active labours of Peter with a word ("Feed my sheep"), fixes attention on his last sufferings and death as the special means by which (in St. John's words) "he should glorify God" (John 21:18, 19). 3. Thankfulness. (Ver. 12.) Some of the causes for thankfulness are brought before our thoughts in the clauses that follow. But we need go no further than that name "the Father," for hallelujahs to rise to our lips. (Illustrate this from some of the Father's names, "Father of mercies," "Father of our Lord Jesus Christ," etc., and some of the statements respecting him - "The Father himself loveth you;" "Your Father knoweth," etc.) Such thankfulness strengthens patience. (Illustrations: German Reformers, in times of special trouble, cheering one another by singing the forty-sixth psalm. Some Malagasy Christians, during the persecution, when meeting with the late Revelation W. Ellis and enjoying secret Christian fellowship, on one occasion said, "We are so happy we must sing." Warned of the danger of being heard, they restrained themselves for a time, but soon said again, "We must sing;" and they sang in a whisper. If this prayer is answered in our experience, we enjoy the three elements of a consistent and robust Christian life described by our Lord in John 13:17, viz. knowing, doing, feeling: "If ye know these things, happy are ye if ye do them." - E.S.P. Parallel Verses KJV: 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; |
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