The Pulpit Commentary — Colossians — Section 37

with lo-.-ing reg1ml, that he may skC'n!Ithen his influence among the people of Colossm. He w0uld _thus be better b_eloved and more useful. (2) 'l'he commendation presents' Epaphrns m a twofold relation. (a) To the apostle himself (a.) as" our beloved fello\V- ser-.-ant.,'' working in the servioe of t.he sa.me Master and in loving relationship to all hiF ser-.-ants; (,6) as t.he representath·e particularly of the apostle himself being "a minister of Christ_ on our beh~ll~" preaching at Colo..~ instead ~r the apostle, ~ud, there- fore, not to he displaced by the new school of J ud8l0-Gnostio sectaries• (-y) perhaps nl5?, as "a ~ellow-prisoner," for Epaphrai:i appears in this light in the 'contemporary Epistle (Pb1lem. 23). (b) To the Coloss10.n Church. " Who is a faithful minister of Christ." (u) He was called a minister of the Colossians; for Christ is our true Master nnd _Epaphras is hi~ ~inister._ It is by h!s authority ministers act in the people'; sernce. (M His fa1th!ulness 1s to be specially noted. He was faithful to Christ to the truth, to the souls of men. It is "faithful men" who will be" able to teach others also" (2 Tim. ii. 2). It is necessary for "a steward of the mysteries" to be" found" faithful. 2. His continued interest in their welfare, (1) Epaphras tells the apostle rnmething that would tend to bind the flock at Colossre more closely together. "He declared unto us your love in the Spirit." A faithful minister is always glad to give a _good report of his people, and especially of what good things God has wrought by !nm. Ee has, no doubt, to make report of corruptions in opinion and worship at Colossre, but he is careful to make first mention of their spiritual graces. (2) He labours for them in prayer (eh. iv.12), that" they may stand fast, perfect and complete in the whole will of God."-T. C. Vers. 9-ll.-The apostle's prayer for the enlargemen,t and completion of their spiritual bfe. I. Tim URGE:!."'T SPIBIT OF THIS PB.AYER. " 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 <ksire of ministers, =t only to te,ach their flocks, but to pray for them. They must say, like Saniuel, "God forbid that I should . . . cease to pray for you" (2 Sam. xii. 23). The prayer of Moses was more influential against Amalek than all the weapons of Israel. "The prayer of a ri~hteous ma.n ave.ileth much" (Jas. v. 16). 2. They ou,ght tc be 11,nceasing in their mppli=tions. There must be "perseverance in supplication for all saints" (Ep_h. vi 18). We must give God no rest; for he often delays the answer to increase our importunity (Lnke xviii 3, 4; 2 Cor. xii. 8, 9). 3. The reason for conmmt s-un,licatwn.. "For this cause we also, since the day we beard 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 t~em, and for their freedom from all error. He heard they were good, and he prayed that they might be better. • . . _ IL TBE SUBSTANCE 01' TEE APOSTLE'S PBAYEB. "That ye may be filled with. t"\l.E) knowledge of his will in all spiritual wisdom and understanding." 1. The Divif!6, will is the Eupreme rubJect of knowledge to a beUever. 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 (Eph. L 5). (2) It is his prescribing will, including Law and gospel, and especially the nature of faith and repentance (Act.II :nil. 9; Eph. i 9; Rom. xii. 2.) (3) It is his will of approval (GaL i. 4; Matt. xvili. 14). (~) It is his _pr?vidential will (1 Cor. i. 1; Rom. i 10). We have much t,o learn concerrung God's will m these four respects. 2. TJ.e k-rwwledge 'TIULJlsary to 11,nder,tand it i• inatinct with "spiritool wisdom and wi.derstandimg." 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 bas "a show of wisdom," and springs from vanity nurtured by the fleshly mind (eh ii. 18, 23); not fleshly wisdom (2 Cor. i. 12); much less that which is "earthly, sensual, devilish" (Jas. iii 17); but spiritual wisdom-the knowledge of the true end of liie, such as God gives to the simple (Ps. xix. 7), enabling them to penetrate the ~ysteries of Divine truth (1 Cor. ii. 6) and to understand__~heir dut! to God and man m all the relations of life. It is "from above" (Jas. m. 17); 1t presupposes the £:tisteuc(; of faith and love; it is a subject of Christian prayer. (2) Understanding is tLc faculty of spiritual insi"ht which takes in the bearings of things. It fits us for the ~crvice of God on earth and for the glory of God in heaven. As it is spiritual, it is OH. I. 1-29.] 'l'HE EPISTLE TO 'l'llE COLOSSIANS.