Colossians 1:9-11 For this cause we also, since the day we heard it, do not cease to pray for you… 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 (a) through the word of patience, for the comforts of the Scriptures beget both patience and hope (Romans 15:4). (b) We must cultivate a humble and constant trust in the Lord (Psalm 37:3). (c) We must continue instant in prayer (Romans 12:12). (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. 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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