so that you may walk in a manner worthy of the Lord and may please Him in every way: bearing fruit in every good work, growing in the knowledge of God, Sermons I. THE URGENT SPIRIT OF THIS PRAYER. "For this cause we also, since the day we heard it, do not cease to pray and make request for you." 1. It is the duty as well as the desire of ministers, not only to teach their flocks, but to pray for them. They must say, like Samuel, "God forbid that I should... cease to pray for you" (2 Samuel 12:23). The prayer of Moses was more influential against Amalek than all the weapons of Israel. "The prayer of a righteous man availeth much" (James 5:16). 2.. They ought to be unceasing in their supplications. There must be "perseverance in supplication for all saints" (Ephesians 6:18). We must give God no rest; for he often delays the answer to increase our importunity (Luke 18:3, 4; 2 Corinthians 12:8, 9). 3. The reason for constant supplication. "For this cause we also, since the day we heard it, do not cease to pray... for you." The apostle had heard of their faith and love, and was naturally concerned for their growth in grace, for the free course of the Word among them, and for their freedom from all error. He heard they were good, and he prayed that they might be better. II. THE SUBSTANCE OF THE APOSTLE'S PRAYER. "That ye may be filled with the knowledge of his will in all spiritual wisdom and understanding." 1. The Divine will is the supreme subject of knowledge to a believer. It is not mere speculations about God's nature or his counsels, but his will, that we are to study. This is God's will as it is made known to us either in Scripture or experience. (1) It is his determining will (Ephesians 1:5). (2) It is his prescribing will, including Law and gospel, and especially the nature of faith and repentance (Acts 22:9; Ephesians 1:9; Romans 12:2.) (3) It is his will of approval (Galatians 1:4; Matthew 18:14). (4) It is his providential will (1 Corinthians 1:1; Romans 1:10). We have much to learn concerning God's will in these four respects. 2. The knowledge necessary to understand it is instinct with "spiritual wisdom and understanding." Knowledge is power, but it may work for evil as well as good. It must be regulated by wisdom and understanding. (1) Wisdom; not that which has "a show of wisdom," and springs from vanity nurtured by the fleshly mind (Colossians 2:18, 23); not fleshly wisdom (2 Corinthians 1:12); much less that which is "earthly, sensual, devilish" (James 3:17); but spiritual wisdom - the knowledge of the true end of life, such as God gives to the simple (Psalm 19:7), enabling them to penetrate the mysteries of Divine truth (1 Corinthians 2:6) and to understand their duty to God and man in all the relations of life. It is "from above" (James 3:17); it presupposes the existence of faith and love; it is a subject of Christian prayer. (2) Understanding is the faculty of spiritual insight which takes in the bearings of things. It fits us for the service of God on earth and for the glory of God in heaven. As it is spiritual, it is touched with meekness and humility. 3. The measures of this knowledge. "That ye may be filled with the knowledge of his will." There is no limit assigned to it. (1) We cannot rest with mere rudiments; we must be "filled with all knowledge" (Romans 15:14). (2) There will always be something wanting in this life. "We know in part" (1 Corinthians 13:11). (3) Nothing but the knowledge of the will of God will ever satisfy the deep hunger of man's heart. 4. Motives to this fuller knowledge. (1) It is the glory of the saints to have it (Jeremiah 9:24). (2) It is their special privilege to have it (Mark 4:11.) (3) To want it is a sin and a sorrow (Hosea 4:6). (4) It is the most excellent of all knowledge; for it is eternal life itself (John 17:3). 5. Design of this knowledge. "To walk worthy of the Lord unto all pleasing, bearing fruit in every good work, and increasing by the knowledge of God; strengthened with all might, according to the power of his glory, unto all patience and long suffering with joyfulness." The design is twofold as it bears respectively upon action and upon suffering. (1) The knowledge of God's will is to influence conduct. Its true end is practical obedience. We are "to walk worthy of the Lord unto all pleasing." (a) Walking worthy of the Lord. This is not (α ) with a worthiness of merit, far we are all of us unprofitable servants (Luke 17:10); (β ) but with a worthiness of meekness such as is becoming when we consider the dignity of our calling, the glory of the kingdom of God, the supplies of grace which the gospel affords, and the blessed hopes laid up for us in heaven. (γ ) It is a worthiness "unto all pleasing." We must "so serve God that we may please him" (Hebrews 12:28; 1 Corinthians 7:31). (i.) He that seeks not to please him in all things seeks not to please him in anything. (ii.) If we please him he will make our very" enemies at peace with us" (Proverbs 16:7). (iii.) "Men pleasing" is inconsistent with God pleasing (Colossians 3:22). (iv.) It would be sinful and ungrateful to displease him. (v.) Pleasing God is the work of heaven (Psalm 103:20, 21). (b) A twofold aspect of worthy walking. (α ) Christian fruitfulness. "Bearing fruit in every good work." (i.) The necessity of it. (a) It is for God's glory (John 15:18). (b) As a proof of our faith (James 2:18, 26). (c) The edification of others (Matthew 5:16; Titus 3:8). (d) The increase of our final reward (2 John 1:8) (ii.) The means of it. (a) We must abide in the true Vine, Jesus Christ (John 15:4; Philippians 1.). (b) We must dwell beside the rivers of water (Psalm 1:3). (iii.) The extent of it - "in every good work." We must be harmoniously developed in our obedience as in our inward experience (Philippians 4:8). (β ) Increase in moral stature - "increasing by the knowledge of God." We grow in grace just as we grow in knowledge (2 Peter 3:18). There is a mutual interaction between knowledge and grace. We are to add to our faith virtue, and to our virtue knowledge (2 Peter 1:5), just as we are to grow in all spiritual graces by knowledge. Knowledge promotes the sanctification of our callings and our food (1 Timothy 4:3), enables us to discern things that differ (Philippians 1:10), and keeps down corrupt affections (Isaiah 11:7, 9). (2) The knowledge of God's will tends to strengthen patience in suffering. (a) The need of abounding strength - "strengthened with all might." (α ) The afflictions of life tend to weaken us. (β ) Our adversaries are many. (γ ) Our faith is fitful. (δ ) We are often unsettled and tossed about by the wind of contrary doctrine (Ephesians 4:14). (ε ) We are, perhaps, "babes in Christ," and unskilful in the word of righteousness (Hebrews 5:12, 13). (b) The source of our strengths "according to the power of his glory;" his glory being the manifestation of his love to man (Ephesians 3:16). We "can do all things through Christ which strengtheneth us" (Philippians 4:13). He "giveth strength to his people" and "strength is of the Lord." (Psalm 62:11). "They that wait upon the Lord shall renew their strength" (Isaiah 40:31). "Glorious power will be victorious power." It is God's revelation of himself to us that gives us our greatest strength. It is his glory that sets his power to work, as it is by promise pledged to his people. Therefore: (α ) Let us pray for knowledge and faith to discern God's promise and power (Ephesians 1:8). (β ) Let us hold fast the truth of the gospel, eschewing "winds of doctrine." Let us "follow the truth in love." (c) The fruit of our strength - "unto patience and long suffering with joyfulness." (α ) Patience or endurance. (i.) It is the grace which does not easily succumb under suffering, and is one of the most blessed fruits of the tree of life. It is the result of the bracing effect of affliction (James 5:11), and is opposed to despondency or cowardice. (ii.) Our patience will grow (β ) Long suffering is a temper of gentleness and self restraint, closely connected with patience. (i.) It is the Lord's command that we should suffer long (Matthew 5:21, 22) (ii.) There are injuries that befall us in Divine providence (2 Samuel 16:10). (iii.) A revengeful spirit is a hindrance to prayer (1 Timothy 2:8) and to the due power of the Word (James 1:21), and it lets the devil into the heart (Ephesians 4:21). Therefore, let us practise this grace of long suffering. (γ ) Joyfulness. "They that sow in tears shall reap in joy." It is possible to be "sorrowful, yet alway rejoicing" (2 Corinthians 6:10). (i.) Our patience and long-suffering must be balanced with joy so as to sustain their true temper. (ii.) It is possible to be joyful in tribulations (James 1:2). (iii.) It is commanded by Christ (Matthew 5:12) and enforced by his own example on the cross (Hebrews 12:2). (iv.) Its ground is our fellowship with Christ in his sufferings (1 Peter 4:13), and the expectation of a heavenly inheritance (Hebrews 10:14). (v.) It is one of the fruits of God's Spirit (Galatians 5:22). - T. C. Paul an Apostle of Jesus Christ by the will of God. Notice —I. THE BLENDING OF LOWLINESS AND AUTHORITY IN PAUL'S DESIGNATION OF HIMSELF. He does not always bring his apostolic authority to mind in his letters. In his earliest, to the Thessalonians, he has not yet adopted the practice. In Philippians he has no need, for it was not gainsaid. In Philemon friendship is uppermost, and he will not command as an "apostle," but pleads as "the prisoner of Christ Jesus." In the rest he puts it in the foreground, as here. 1. He claims the apostolate in the highest sense of the word — equality with the original apostles, the chosen witnesses of Christ's resurrection, for he, too, had seen the Lord, and his whole ministry was built upon the fact. 2. "Through the will of God" is at once an assertion of Divine authority and of independence, and also a lowly disclaimer of individual merit and power. 3. His gracious humility is seen in his association of his young brother Timothy, who has no apostolic authority, but whose concurrence in his teaching might give it some additional weight; but in the fiery sweep of his thoughts, Timothy is soon left out of sight and Paul alone pours out the wealth of his wisdom and the warmth of his heart. II. THE NOBLE IDEAL OF THE CHRISTIAN CHARACTER SET FORTH IN THE DESIGNATIONS OF THE COLOSSIAN CHURCH. In his earlier letters the address is to "the Church," but in his latter, beginning with Romans, and including Ephesians, Philippians, and Colossians, he drops the word, and uses expressions which regard individuals rather than the community. This did not arise from any lower estimate of "the Church," but advancing years and familiarity with his work, his position, and his auditors, all tended to draw him closer to them, and led to the disuse of the formal and official term in favour of the simpler and more affectionate "brethren." 1. Saints — a word wofully misapplied. The Church has given it as a special honour to a few, and decorated with it the possessors of a false ideal of sanctity — that of the ascetic sort. The world has used it with a sarcastic intonation as if it implied loud professions and small performance, not without a touch of hypocrisy. Saints are not people living in cloisters, but men and women immersed in the vulgar work of every day life.(1) The root idea of the word is not moral purity, but separation to God. Consecration to Him is the root from which the white flower of purity springs. We cannot make ourselves pure, but we can yield ourselves to God, and the purity will come.(2) We have also the idea of the solemn obligation on all so-called Christians to devote themselves to Him. We are not bound to this as Christians; we are not Christians unless we consecrate ourselves. So the term does not belong to an eminent sort of Christians.(3) The one motive which will lead us to bow our necks to the easy yoke, and come out of the misery of self pleasing into the peace of serving God, is drawn from the great love of Christ who devoted Himself, and bought us for tits own, by giving Himself to be ours. And if drawn by this we give ourselves to God, He gives Himself to us. "I am thine" has ever for its chord which completes the fulness of its music "Thou art Mine." And so "saint" is a name of dignity.(4) There is implied in it, too, safety. If I belong to God then I am sale from the touch of evil and the taint of decay. 2. Faithful — trustworthy — true to the stewardship or trusting; probably the latter, because faith underlies consecration, and weaves the bond which unites men in the brotherhood, for it brings all who share it into a common relation to the Father. And then he who is believing will be faithful in the sense of being worthy of confidence, and true to his duty, his profession, and his Lord. 3. Brethren.(1) That strong new bond of union among men the most unlike, was a strange phenomenon when the Roman world was falling to pieces, and men might well wonder as they saw the hearts of master and slave, Greek and barbarian, Jew and Gentile, fused into one glow of unselfish love.(2) But the word points not merely to Christian love, but to the common possession of a new life. It leads straight to the doctrine of regeneration, and proclaims that through faith in Christ men are made children of the highest, and therefore brethren. "To as many as received Him," etc. 4. In Christ: saints, believers, brethren, are in Him as living things are in the atmosphere, the branch in the vine, members in the body, inhabitants in a house, hearts that love in hearts that love, parts in a whole. III. THE APOSTOLIC WISH WHICH SETS FORTH THE HIGH IDEAL TO BE DESIRED FOR CHURCHES AND INDIVIDUALS. "And the Lord Jesus Christ" should be omitted. Perhaps the word "brethren" was lingering in Paul's mind, and so instinctively he stopped with the kindred word "Father." 1. Grace and peace blend the Western and Eastern forms of salutation, and surpass both. All that the Greek meant by his "grace" and the Hebrew by his "peace," the ideally happy condition which differing nations have placed in different blessings, and all loving words have wished for dear ones, is secured .and conveyed to every one who trusts in Christ. 2. Grace means — (1) (2) (3) 3. Peace comes after grace. For tranquillity of soul we must go to God, and He gives it by giving us His love and its gifts. There must be first peace with God that there may be peace from God. (A. Maclaren, D. D.) I. WHAT IT REVEALS ABOUT THE APOSTLE. 1. His dignity: "An apostle by the will of God." a title —(1) Directly derived from God.(2) Abundantly justified — (a) (b) (a) (b) (c) 2. His condescension: "Timotheus our brother." He was no fellow-apostle, yet his brother; his boyish convert, yet his brother. Great souls never patronize; they elevate men of whatever station or age into brotherhood with them. The Greatest is not ashamed to call us brethren. II. WHAT IT IMPLIES ABOUT THE CHURCH. It recalls to us — 1. Its locality and associations. One of the historic Churches in the valley of the Lycus. The town had been famous, but its glory was waning. Xerxes and Cyrus had made it famous, bat Paul's letter has made its name known where Xerxes and Cyrus have never been heard of. 2. Its character, which ought to be that of every Church.(1) "Saints." The Old Testament description of Israel applied to Christians to indicate union to God and consecration.(2) "Faithful brethren," indicating union to each other. All freemasonries, guilds, etc., are but hints of what the Church was meant to be. III. WHAT IT SUGGESTS ABOUT TRUE BLESSEDNESS. 1. "Grace" is a Greek thought Christianized. It takes the conception of grace of form, gesture, tone into the spiritual realm. To Paul it has two meanings.(1) It is to be enjoyed as the attitude of God in Christ towards men. It is thus the Divine pity, gentleness, favour; the bearing of a forgiving, condescending, loving God.(2) It is to be possessed as the spirit of a Christian. It is thus "the grace of life," moral beauty, spiritual loveliness. It is the indwelling in human character of more than all that the Greeks conceived in their "three graces." 2. "Peace," which may include —(1) Freedom from persecution — a great desideratum.(2) Absence of internal dissension — one main purpose of the letter.(3) Inward calm of heart, and quiet confidence in God — ideal peace, Christ's peace. The wish of Paul is the gift of Jesus. (U. R. Thomas.) I. THE SUPERSCRIPTION. 1. The writer.(1) His Gentile name, kindred in form and pronunciation to his Hebrew name, was that of an honoured family in Rome. His use of it is evidence.of his desire to keep before himself and others the relationship of Jesus to Gentiles, and to show that He was no respecter of persons who gave Himself a ransom for all.(2) His office — messenger of Jesus Christ; not (2 Corinthians 8:23) of the Churches. The expression implies that Christ has a message for universal man, "Go ye into all the world," a message of good news.(3) His Divine authority, "By the will of God," stated to shield himself from the charge that he was running unsent. The best are sometimes misunderstood, mistrusted, and suspected. Although many have no special call, yet all can do something after the manner of a humble herald to diffuse the glad tidings, and as we have opportunity so responsibility is laid upon us to be up and doing. 2. Paul associates with himself Timotheus the brother, or brother Timothy, not his own in particular, nor theirs, but the Church's universally. The disciples of Jesus are a brotherhood, and every individual should be animated in relation to all the rest with the feelings of a brother or a sister. 3. The parties addressed were —(1) In his judgment of charity, true saints — a fine word meaning "holy ones," and yet it has been pelted for ages with moral mire. No wonder, for it has been assumed by pretenders, and claimed by people because they lived in cells or wore a certain garb. Unholy men, occupying a certain official position, have been and are obsequiously addressed as "Your Holiness." Saintliness is not a thing of profession but practice, and springs out of that pure heart which sees God.(2) Faithful brethren in Christ. That was the secret of all their excellencies. We do not say of any one that he is in Luther or Calvin, Paul, David, or Isaiah — but "in Christ." We may be in love, peace, joy; and in some kindred way we may be in Christ, even as we live, move, and have our being in Him. Conversely, Christ is in us, when He is the object of the faith that is in us. We never fully comprehend Him; but He comprehends us as members are comprehended in the body and branches in the tree. II. THE SALUTATION. 1. A cordial greeting of this kind was common with the apostle. It was no formality or empty inflation. He really felt most kindly towards the Colossians, and hence, with beautiful Christian gentlemanliness, he no sooner names them than he hastens to set them entirely at ease, by letting them feel his cordial friendliness. 2. The salutation is not a supplication, but rather a benediction. In the former we address God, in the latter man. 3. It is twofold — Greek and Hebrew, being a message to both peoples.(1) The word "grace," though not that which the Greeks employed in their salutation, is intimately related to it. When Greek met Greek politely, they mutually said, "Joy to thee." The apostle slightly modifies the ordinary Greek phraseology, and lays hold of a word which directs attention to the Divine source of joy. The English "grace," as is obvious from its two adjectives "graceful" and "gracious," denotes that which occasions joy. It is connected with gratitude and gratification as conditions of heart that are inspirations of joy. But the term is employed to denote that greatest joy-giving kindness which when found in the heart of God towards us is the fountain of joy unspeakable. From the constitution of the mind, lovingkindness is pre-eminently fitted to produce joy.(2) The Jewish salutation, "Peace," is strictly oriental and primitive. It had naturally sprung up when there were no extensive governments or codes of law, when men were apt to be like Ishmaelites wherever they travelled. When they came in view of strangers therefore, if no hostile intent was entertained, it was natural to call out "Peace!" As time rolled on and peoples got consolidated into organized communities, so that life in general became secure, the import of the salutation became gradually and increasingly enriched — equivalent to "May you have peace, and the fruits of it in your home, amongst your friends and neighbours, in your heart." But as the apostle turned to Jesus, "peace" became that which He gave, that which passed all understanding. (J. Morison, D. D.) I. AN EXALTED AND IMPORTANT OFFICE. "Apostle." Paul was commissioned to declare the grandest truths. His sphere was the world, and to fill it involved incredible care, work, and suffering. The office was created by the circumstances of the time. An ordinary officer can govern a garrison, but it requires a gifted general to marshal an army in line of battle. In the Divine government the occasion calls forth the man. II. THE AUTHORITY THAT DESIGNATES AND QUALIFIES. The will of God is the great originating and governing force. That force called and qualified Paul (Acts 9.). In undertaking the highest work for God it is not enough that we possess learning, gifts, piety, without the consciousness of a Divine commission. There are crises when it is necessary to have this to fall back upon. III. A FAMILIAR CHRISTIAN RELATIONSHIP. "Timotheus our brother." He was Paul's "own son in the faith," but here he recognizes him on the more equal footing of brother. Christianity is a brotherhood; not a communism which drags down all to its own level, but a holy confederacy in which men of all ranks, ages, and talents unite. His equality is based on a moral foundation. The minister whose position is assured loses nothing by honouring his younger brethren. IV. UNITY OF SYMPATHY AND DESIRE. "Paul and Timothy." The closest intimacy, notwithstanding disparity in rank and ability. V. SUGGESTIVE PHASES OF CHRISTIAN CHARACTER. 1. Saints. 2. Faithful brethren. Several races are here united in a holy and faithful brotherhood. 3. The sublime origin of the Christian character. "In Christ." VI. THE SALUTATION SUPPLICATES THE BESTOWMENT OF HIGHEST DIVINE BLESSINGS. 1. Grace. A term inclusive of all the blessings that can flow from God. 2. Peace. Grace expresses the spirit in which Divine manifestations come; peace the result they accomplish. (1) (2) 3. The source of the blessings desired. The Father's love and the Son's work are the sole source of every blessing, while the Holy Spirit is the agent of their communication. Learn: the broad, deep charity of the apostolic spirit, and the scope and temper of the prayers we should offer for the race. (G. Barlow.) 5197 walking 5038 mind, the human 8416 encouragement, promises February 18. "Christ in You" (Col. I. 27). Twenty Fourth Sunday after Trinity Prayer and Spiritual Knowledge. 'All Power' Thankful for Inheritance Saints, Believers, Brethren Christian Endeavour The Gospel-Hope The Next Performance is Mainly Directed against Faith in the Church... All Fulness in Christ Thankful Service. Twenty-Third Day for the Holy Spirit in Your Own Work Knowledge and Obedience. The Inheritance. The Disciple, -- Master, if Thou Wouldst Make a Special Manifestation of Thyself to The... Victory Found section 3 Christ and Man in the Atonement The Mystical Union with Immanuel. A Preliminary Discourse to Catechising Fourthly; all the [Credenda, Or] Doctrines, which the True, Simple, and Uncorrupted Christian Religion Teaches, The Best Things Work for Good to the Godly Of Love to God The Rise of the Assyrian Empire |