The Prayers of St. Paul Part 4

VI.

CONFLICT AND COMFORT.

VI.

CONFLICT AND COMFORT.

"For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts may be comforted, being knit together in love, and unto all riches of the full a.s.surance of understanding, to the acknowledgment of the mystery of G.o.d, and of the Father, and of Christ."--COL. ii. 1, 2.

Although he was in prison the Apostle was constantly at work for his Master, and not least of all at the work of prayer. If ever the words _orare est laborare_, "to pray is to labour," were true, they were true of St. Paul, for to him to pray was to work with all his might, as we shall see from a study of another of the prayers offered in his Roman prison.

1. WHAT PRAYER MEANS.

Prayer is described as a _conflict_. We have a similar expression used of the prayers of Epaphras, in the words "labouring fervently" (Col. iv.

12). The same word "conflict" is a.s.sociated with faith, "the good fight of faith" (1 Tim. vi. 12), and with the "good fight" of the Apostle's entire life (2 Tim. iv. 7). Prayer regarded as a conflict includes the two ideas of toil and strife.

The toil of prayer shows us the work involved in it. Sometimes we hear the expression, "If you can do nothing else, you can pray," as though prayer were the easiest of all things. As a simple fact, it is the hardest. No man knows what prayer means unless he knows what it is to "labour" in prayer. The strife involved in prayer implies opposition--the opposing force of one who wishes above all things to check and thwart our prayers.

We discern something of this opposition in the well-known words, "We wrestle" (Eph. vi. 12); and the words of the hymn are as true as they are familiar--

"And Satan trembles when he sees The weakest saint upon his knees."

The Apostle knew by spiritual experience that to pray was to rouse up against himself a mighty opposition, and it was this force that made his prayer such a "great conflict." No believer should be surprised at his prayers "being hindered" (1 Pet. iii. 7). It is evidently one of Satan's main objects to get the Christian to restrain prayer. The Christian man or the Christian Church that continues instant in prayer may rest a.s.sured of malignant opposition from the hosts of spiritual wickedness in high places. On the other hand, we may be sure that Satan scarcely troubles himself about the believer or congregation whose private, family, and public praying is neglected or thought little of. Prayer is, therefore, a "great conflict." It is not solicitude only, but a struggle; not merely anxiety, but activity. As Bishop Moule says: "Prayer is never meant to be _indolently_ easy, however simple and reliant it may be. It is meant to be an infinitely important transaction between man and G.o.d. And therefore very often, when subjects and circ.u.mstances call for it, it has to be viewed as a work involving labour, persistency, conflict, if it would be prayer indeed" (_Colossian Studies_, p. 124). The Bishop goes on to quote a familiar incident which ill.u.s.trates this great truth: "A visitor knocked betimes one morning at the door of a good man, a saint of the n.o.blest Puritan type--and that was a fine type indeed. He called as a friend to consult a friend, sure of his welcome. But he was kept waiting long. At last a servant came to explain the delay: 'My master has been at prayer, and this morning he has been long in getting access.'"

The practical question for us is whether this is our idea of prayer, or whether we are merely playing at prayer, and not regarding it with true seriousness. If we know what it is to have "great conflict" in prayer, happy are we. If we do not, we may well ask G.o.d to search our hearts and change our minds about prayer.

Prayer is characterised by _unselfishness_. The conflict of the Apostle was not self-centred. It was on behalf of others: "Great conflict I have for you, and for them at Laodicea." This is the essence of prayer--intercession on behalf of others. If our seasons of prayer are largely taken up with prayers for our own needs, however genuine, we are failing at a crucial point; but if our time is mainly taken up with prayers for others, we shall soon find that our own blessings begin to abound. "There is that scattereth and yet increaseth."

Prayer also implies _sympathy_. The Apostle was praying for people whom he had never seen, and probably never would see. This is not easy--indeed, is very difficult--but it is a real test of spirituality. "Out of sight, out of mind." We are tempted to limit our prayers to friends whom we know, causes in which we are interested, subjects spiritually near and akin to us. Not so the Apostle, whose heart went out to the whole Church of G.o.d in every place where he knew through friends that little bodies of Christians were to be found. His sympathy was at once quick, wide, and deep, and it is one of the supreme tests of true spirituality to have a sympathy possessed of all these three characteristics. Our sympathy may be quick and yet narrow, or wide but not deep, or even deep and not wide; but to be at once quick, wide, and deep in sympathy is to be a true follower of Christ.

As we ponder these things--conflict, unselfishness, sympathy--do not our hearts condemn us? Instead of conflict, how easy-going have been our prayers! Instead of unselfish, how self-centred, instead of sympathetic, how contracted! Thus the Apostle searches and tests us as we dwell on his wonderful life of prayer.

2. WHAT PRAYER BRINGS.

What were the objects for which the Apostle prayed so earnestly on behalf of these unknown Christians? What were the precise gifts that he sought for them from G.o.d? This is no unnecessary question, for the same gifts will surely be suitable to us.

He asked for spiritual _strength_: "That their hearts might be comforted."

St. Paul always went to the very centre and core of things, and so we find him constantly praying with reference to the "hearts" of these Colossian Christians. Since, as we have seen, the "heart" in Scripture is the centre of our moral and spiritual being, if the heart is right, all will be right, for "out of it are the issues of life." He prays that their "hearts" might be comforted--that is, in the full sense of the word, encouraged, exhorted, strengthened. "Comfort" includes the three elements of strength, courage, and consolation. We must be strong, brave, and cheery. This is the full meaning of the term "Comforter" as applied to the Holy Spirit. He is the One Who gives strength, courage, and consolation.

This, too, is the true meaning of the familiar phrase of the English Prayer Book, "Comfortable words"--words that minister strength, fort.i.tude, and cheer. The fact that this thought of "hearts comforted" was often in the mind and on the lips of the Apostle shows the importance he attached to it (2 Thess. ii. 17; Eph. vi. 22). With hearts made strong, courageous, and cheerful, Christians can face anything; while with hearts that remain weak, fearful, and sad the Christian life is a prey to all the temptations of the Evil One. It is exactly similar with a Church or a congregation of Christians, for one of the supreme needs in any community is comforted hearts--the centres of life made strong, courageous, and happy. Then it is that Churches live, grow, extend, and witness for Christ in the demonstration of the Holy Spirit the "Comforter."

He asked for spiritual _unity_: "Being knit together in love," or, quite literally, "having been compacted in love." He prayed that these Christians might be kept together, knit together, joined together in a spirit of love. Solitary Christians are always weak Christians, for "union is strength." If Christians are not knit together, the cause of Christ must necessarily suffer, for through the severances caused by division the enemy will keep thrusting his darts. That is why the Apostle elsewhere urges them "earnestly to strive to keep the unity of the Spirit" (Eph. iv.

3). One of the greatest powers that Satan wields to-day is due to the disunion among the people of G.o.d. It is true of the Christian home, congregation, and denomination. The wedge of discord is one of the enemy's most powerful weapons. On the other hand, where the brethren dwell together in unity, the Lord commands His blessing. In almost every Epistle the Apostle emphasises unity, and we can readily understand the reason.

This unity is only possible "in love." It is the love of G.o.d _to_ us that unites us to Him, and it will be the love of G.o.d _in_ us that unites us to our brethren. There is no power like love to bind Christians together. We may not see eye to eye on all aspects of truth; we may not all use the same methods of wors.h.i.+p and service, but if we love one another G.o.d dwells in us and among us, and adds His own seal of blessing to the work done for Him. Let every Christian be fully a.s.sured that in so far as he is striving, praying, and labouring for the union of G.o.d's people in love, he will be doing one of the most powerful and blessed pieces of work for his Master, and one of the greatest possible pieces of disservice to the kingdom of Satan. Contrariwise, the Christian man or Christian Church that stands out for separateness and exclusiveness is one of the best allies of Satan, and one of the most effective workers for the kingdom of darkness.

He asked for spiritual _cert.i.tude_: "Unto all riches of the full a.s.surance of understanding." Wealth is a favourite metaphor of St. Paul, and is used to denote the fulness and abundance of the Christian life as conceived by him. Mark how he piles phrase upon phrase--"understanding," "fulness of understanding," and then "wealth of fulness of understanding." To the Apostle, the mind was one of the essential powers and principles of the Christian life. So far from thinking according to a modern fas.h.i.+on that the less one uses the mind the better Christian one is, St. Paul, following his Master, ever emphasised the duty and glory of loving G.o.d "with all the mind." This wealth of the fulness of "understanding" means an abundance of conviction, both intellectual and moral, that Christianity is what it claims to be, and that the Christian life is the perfect satisfaction of all the different parts of man's nature. He prays that they may "rise to the whole wealth of the full exercise of their intelligence" (Moule). Just as we find elsewhere "the fulness of faith"

(Heb. x. 22), "the fulness of hope" (Heb. vi. 11), and "much fulness" (1 Thess. i. 5), so here the Apostle desires them to enjoy to the full the intelligent grasping of a.s.surance of Christian truth which was theirs in Christ.

In the same spirit Luke writes to Theophilus: "That thou mightest know the certainty of those things wherein thou hast been instructed." A firm conviction of the understanding is one of the greatest needs, as it is also one of the greatest blessings, of the Christian life. If a Christian cannot say, "I know," "I am persuaded," he is lacking in one of the prime essentials of a vigorous experience. Let us ponder, then, this remarkable phrase, "the whole wealth of the fulness of intelligence," and see in it one of the absolute necessities of daily experience.

But how does it come? It is the result of the foregoing "comfort" and "love." Hearts made strong mean minds fully a.s.sured. Hearts full of love mean intellects full of knowledge and conviction. Let no one say that love is blind: on the contrary, it is love that sees and knows. It was the Apostle of love who was the first with spiritual insight to say, "It is the Lord," on that memorable early morning on the Lake of Galilee. It is the Christian with a heart strong and full of love who will have the "wealth of the fulness of intelligence." The same is true of a Church, for when it is strong and united in love, there will come such an influx of conviction and cert.i.tude that the world will be impressed by the demonstration of the truth of the Christian Gospel.

He asked for spiritual _knowledge_: "To the full knowledge of the mystery of G.o.d and the Father, even Christ" (not as A.V.). Here, again, we have a favourite word of these Epistles, "full knowledge," that is, ripe, mature experience; and it means the experience of all that is summed up in the one word "Christ." In view of the dangerous errors, then rife and increasing, of a special knowledge confined only to a few, to an intellectual aristocracy, the Apostle lays stress upon the possibility of every Christian becoming acquainted in personal experience with all the knowledge of G.o.d that is stored up in Christ. He declares Christ as the Image of G.o.d (ch. i. 15), as the Head of the Church (ch. i. 18), as the One in Whom all fulness dwells (ch. i. 19), as the Redeemer from sin (ch.

i. 20), as the Hope of glory (ch. i. 27), as the One in Whom are hid all the treasures of wisdom and knowledge (ch. ii. 3). There is no mistiness here, no vagueness, no hesitation, no limitation, but a full, free, open opportunity for all believers to become acquainted with Christ in His Divine fulness. This is the crowning-point of the Apostle's prayer, for in the full knowledge of Christ everything else is included. This knowledge, at once intellectual, moral, and spiritual, is the safeguard from all error, the secret of all progress, and the guarantee of all blessing.

Let this prayer, then, be our constant and careful study. We shall find in it much to rebuke the shallowness, the selfishness, the dulness, and the sluggishness of our prayers; and we shall also find in it a model of instruction, and the inspiration of all true pet.i.tion and intercession.

The Christian who learns from the prayers of the Apostle will learn some of the deepest secrets of the Christian life.

VII.

WISDOM AND REVELATION.

VII.

WISDOM AND REVELATION.

"Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the G.o.d of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe, according to the working of His mighty power."--EPH. i. 15-19.

If prayer for others is a barometer of our own spiritual life, we can realise what St. Paul felt was necessary for himself by his prayers for others. In Ephesians there are two pet.i.tions, and nothing fuller and deeper is found in any of the Apostle's writings. This Epistle represents the high-water mark of Christian privilege and possibility.

1. THE FOUNDATION.

We see from verse 15 that his prayer is closely and definitely based on what precedes, and this introduces us to a feature not hitherto found. Up to now the prayers at the opening have been recorded almost immediately after the personal greetings. But here a long paragraph intervenes, and the prayer is not recorded until after fourteen verses full of spiritual teaching have been given. This section deserves special attention because it is the basis of the prayer. Let us review it briefly in order to obtain the true perspective of the pet.i.tion.

The key-thought is in verse 3, where the Apostle praises G.o.d for having actually blessed them "with all spiritual blessings in heavenly places in Christ." Then comes a wonderful statement of the way in which these blessings had become their own. (_a_) They had been eternally purposed in G.o.d the Father (vers. 3-6_a_); (_b_) they had been historically mediated through G.o.d the Son (vers. 6_b_-12); (_c_) they had been spiritually applied by G.o.d the Spirit (vers. 12-14). And in connection with each Person of the Sacred Trinity practically the same phrase occurs in this paragraph, showing that all the blessings were given in order that they might be used for the Divine glory: "To the praise of the glory of His grace" (ver. 6); "To the praise of His glory" (ver. 12); "To the praise of His glory" (ver. 14).

Now it is upon this wealth of provision that the Apostle bases his prayer: "On this account." G.o.d had so wonderfully blessed them in Christ by His Spirit, and this fulness of blessing was so clearly intended to be used to the praise and glory of G.o.d that he could pray, as he does here, a.s.sured that the answer would come. G.o.d's revelation of Himself is invariably and inevitably the foundation of our prayers. Because of what He has done and is doing we can be sure of grace. Because His power has provided "all things that pertain to life and G.o.dliness" we can be certain of power for daily living.

2. THE APPEAL.

The names and t.i.tles of G.o.d are particularly noteworthy and are always full of spiritual significance, shedding light on the pa.s.sages in which they occur. St. Paul prays to "the G.o.d of our Lord Jesus Christ." This t.i.tle as it stands is unique, though already he has referred to "the G.o.d and Father of our Lord Jesus Christ" (ver. 3), and will refer again to "the Father of our Lord Jesus Christ" in connection with prayer (ch. iii.

14). "The G.o.d of our Lord Jesus Christ" seems to suggest the highest point and peak of power and grace. G.o.d, as the G.o.d of Christ, is the primary source of all blessing.

He is also "the Father of Glory." This, too, is a phrase not found elsewhere. He is the Father to Whom all glory belongs as its Divine source. In Acts vii. 2 He is "the G.o.d of glory," and in 1 Cor. ii. 8 Christ is "the Lord of glory." In Rom. vi. 4 Christ is said to have been raised from the dead "by the glory of the Father." Glory is a characteristic quality of G.o.d. It is the manifestation of His splendour and the outs.h.i.+ning of His excellence. All radiance, all brightness, all magnificence come from Him and are intended to be returned to Him in praise. The glory of G.o.d in Romans is threefold: it is G.o.d's proof for man's past life (ch. iii. 23); it is G.o.d's prospect for man's future life (ch. v. 2); it is G.o.d's principle for man's present life (ch. xv. 7). And the a.s.sociation of glory with prayer seems to suggest that the praise of His glory which is to characterise our life can only come from G.o.d Himself as the Father of glory. If our lives are to be lived "to His praise," His must be the power. If our lives are to manifest His glory, His must be the grace. "Thine is the kingdom, the power, and the glory."