The Pulpit Commentary — Colossians — Section 74

Vere. 9-12.-Tlie intercession. 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 (-rporr,0(.o,-) without ceasing" and to "make request (al-rloµa,)" with per- severance for definite blessings till they arc granted, and petitions are changed into· thanksgivings or are clearly refused. Note how Paul, while" in labours more abundant," fon.nd time for prayers "without ceasing" dso (Rom. i. 9; Phil. i. 4; 2 Tim. i. 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 tho 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 tho objects of the prayer are- L FULLER K};OW'LEDGE WITH A VIEW TO A MORE CONSISTENT ClIAnACTER, Paul prays that the Colossians may receive what they alreauy possess (vers. 6, !J; cf. Ps. cxvL 2; Matt. xiii. 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 vL 40; 1 'l'hcss. iv. 3). 'l'he two questions put by Paul on the day of his con version, " 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 uneniightened intellect. Our "wisdom nnd under- standing" need to be'' spiiitual" (Ps. xx:v. 9, 14; 1 Cor. ii. 9-12) as contrasted with " philosophy and vain deceit" and mere worldly policy ( eh. ii. 8, 18, 23). 'l'he Holy Spirit can make us discriminating as well as sensitive. The wisdom needed mo.y bo bad for the asking (Jas. i. 5). For all the knowledge gained is in order to enable us "to walk worthily of the Lord unto all pleasing." 'l'ho end of all knowledge is coridnct (John xiii. 17). II. A. CONSISTENT ClIARAOTEB JN ALL ITS VARIOUS ASPECTS. Three signs of Q full- OIi, I, 1-29,] 'J'JIF, EPIS'l'LE TO THE COLOSSIANS. 137 -•- - ----------------------------- orbed, consistent Christian character are mentioned in three clauses (see Greek, vers. 10-12). They nre comprehensive enough to describe a. completely sanctified life. 1. Fruitfulness. This is the natural, ns it is also the appointed, end of spiritual life (John. xv. 16); "fruit after its kind." Tittt whereas a fruit tree can bring forth only one vnriety of fruit, we are to be "bearing fruit in every good work "-all manner of fruit., like the tree of lifo in the Paradise of God. "Twelve manner of fruits" arP. 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 (Gal. v. 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 (Deut. xxxii. 2; Hos. xiv. 5). We shall increase "by the knowledge of God" (Revised Version, margin). Such spiritual fruitfulness and growth will be most "pleasing" to Go<l (John xv. 8). 2. Patience. (Ver. 11.) 'l'he 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. 'l'o enable us to suffer patiently and to suffer long, the omnipotence of God is put forth. His almighty and everlasting arms are placed beneath u& 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" (Rom. v. 3; 2 Cor. xii. 9, 10). Suffering may be as high a vocation as preaching. Notice bow 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 shou!tl glorify God" (John xxi.18, l!l). 3. Thanlcfulness. (Ver.12.) Some of the causes for thankfulness are brought before onr thoughts in the clauses that follow. But we need go no further than that nnme "the Father," for hallelujahs to rise to our lips. (Illustrate this from some of the Father's names," Father of mercies," "F2.ther of our Lord Jesus Christ," etc., and some of the statements respecting him-" The Father himself loveth you ; " "Your Father kncweth," 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 Rev. 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 agaiu, "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 desc~ibed by our Lord in John xiiL 17, viz. knowing, doing, feeling : "If ye know these things, happy are ye if ye do them."-E. S. P. Vere, 12-14.-The love of the Father. We have seen that the apostla's prayer loses itself in utterances of adorir.g gratitude to the Fountain of all good. In the work of our salvation we have proofs of the love of the Father (John iii. 16; Rom. viii. 32), the love of the Son (Gal. ii. 20; Eph. v. 2), and the love of the Spirit (Hom. xv. 30; Eph. iv. 30), of the one "God of our salvation." In vers. 12-H Paul reminds the ColosEians of the love of the Father, and that the blessings which this love secures to us are powerful moth•es for grntilude and for seeking to attain to that character for which he bas been praying. '!'he l>lessings which the Father's love procures for us includes four changes-a. change of place, of character, of kingdom, and of state. I. A ORANGE OF PLACE. There is an "inheritance" which bas been "prepared" and is "reserved" for us (Matt. xx_v. 34; 1 Pet. i. 5). It is not here, but "in heaven;" not here, nmid darkness ancl ignorance, "the shallow of death," and, what is worse, the stern realities of sin and of death itself; but "in light ''-note various uses of this figure (Isa. Ix. 19, 20; Eph. v. 8, 9; 1 John i. 5; ii. 8--10; Rev. xxi. 23; xxii. 5, otc.). 'l'hnt inheritance is possessed only by God's "saints," whether angelic or human. Tho sanctity needed for this inheritance is something more than that "eo11secrntion" of heart to God which even we sinrtil children of God mny cnj-oy as we  68 THE EPISTLE TO THE COLOSSIANS. [oH, I, 1-20,