,,the ,,short ,,course ,,series ,,the ,,prayers ,,of ,,st4 ,,paul ,,general ,,preface ,the title of the present series is a sufficient indication of its purpose4 ,few preachers1 or congregations1 will face the long courses of expository lectures which characterised the preaching of the past1 but there is a growing conviction on the part of some that an occasional short course1 of six or eight connected studies on one definite theme1 is a necessity of their mental and ministerial life4 ,it is at this point the projected series would strike in4 ,it would suggest to those who are mapping out a scheme of work for the future a variety of subjects which might possibly be utilised in this way4 ,the appeal1 however1 will not be restricted to ministers or preachers4 ,the various volumes will meet the needs of laymen and ,sabbath-school teachers who are interested in a scholarly but also practical exposition of ,bible history and doctrine4 ,in the hands of office-bearers and mission-workers the ,short ,course ,series may easily become one of the most convenient and valuable of ,bible helps4 ,it need scarcely be added that while an effort has been made to secure1 as far as possible1 a general uniformity in the scope and character of the series1 the final responsibility for the special interpretations and opinions introduced into the separate volumes1 rests entirely with the individual contributors4 ,a detailed list of the authors and their subjects will be found at the close of each volume4 ,volumes ,already ,published ,a ,cry for ,justice3 ,a ,study in ,amos4 ,by ,prof4 ,,john ,e4 ,,mcfadyen1 ,d4,d4 ,the ,beatitudes4 ,by ,rev4 ,,robert ,h4 ,,fisher1 ,d4,d4 ,the ,lenten ,psalms4 ,by the ,,editor4 ,the ,psalm of ,psalms4 ,by ,prof4 ,,james ,,stalker1 ,d4,d4 ,the ,song and the ,soil4 ,by ,prof4 ,w4 ,g4 ,,jordan1 ,d4,d4 ,the ,higher ,powers of the ,soul4 ,by ,rev4 ,,george ,m',,hardy1 ,d4,d4 ,jehovah-,jesus4 ,by ,rev4 ,,thomas ,,whitelaw1 ,d4,d4 ,the ,sevenfold ,i ,am ,by ,rev4 ,,thomas ,,marjoribanks1 ,b4,d4 ,the ,man ,among the ,myrtles4 ,by the ,,editor4 ,the ,story of ,joseph4 ,by ,rev4 ,,adam ,c4 ,,welch1 ,b4,d41 ,th4,d4 ,the ,divine ,drama of ,job4 ,by ,rev4 ,,charles ,f4 ,,aked1 ,d4,d4 ,a ,mirror of the ,soul3 ,studies in the ,psalter4 ,by ,rev4 ,,canon ,,vaughan1 ,m4,a4 ,in the ,upper ,room4 ,by ,rev4 ,d4 ,j4 ,,burrill1 ,d4,d41 ,,ll4,d4 ,the ,son of ,man4 ,by ,,andrew ,c4 ,,zenos1 ,d4,d41 ,,ll4,d4 ,the ,joy of ,finding4 ,by ,rev4 ,,alfred ,e4 ,,garvie4 ,the ,prayers of ,st4 ,paul4 ,by ,rev4 ,w4 ,h4 ,,griffith ,,thomas1 ,d4,d4 ,,price #fj ,,cents ,,net ,,per ,,volume ,the ,short ,course ,series ,,edited ,,by ,,rev4 ,,john ,,adams1 ,b4,d4 ,,the ,,prayers ,,of ,,st4 ,,paul ,,by ,,the ,,rev4 ,w4 ,h4 ,,griffith ,,thomas1 ,d4,d4 ,,professor ,,of ,,old ,,testament ,,literature ,,and ,,exegesis ,,wycliffe ,,college1 ,,toronto ,,new ,,york ,,charles ,,scribner',s ,,sons #aiad ,,to ,w4 ,g4 ,j4 ,,contents ,,page ,i4 ,,grace ,,and ,,holiness #a #a ,thessalonians iii4 #aa-ac ,,ii4 ,,consecration ,,and ,,preservation #ae #a ,thessalonians v4 #bc1 #bd ,,iii4 ,,approbation ,,and ,,blessing #bg #b ,thessalonians i4 #aa1 #ab ,,iv4 ,,love ,,and ,,peace #ci #b ,thessalonians iii4 #e1 ,r4,v42 #b ,thessalonians iii4 #af ,v4 ,,knowledge ,,and ,,obedience #ee ,colossians i4 #i-ab ,,vi4 ,,conflict ,,and ,,comfort #gc ,colossians ii4 #a1 #b ,,vii4 ,,wisdom ,,and ,,revelation #hi ,ephesians i4 #ae-ai ,,viii4 ,,strength ,,and ,,indwelling #aji ,ephesians iii4 #ad-ai ,,ix4 ,,love ,,and ,,discernment #abe ,philippians i4 #i-aa ,,appendix #aci ,,index #adc ,one of the most valuable elements in the ,epistles of ,st4 ,paul is their revelation of the writer's spiritual life4 ,while they are necessarily doctrinal and theological1 dealing with the fundamental realities of the ,christian religion1 they are also intensely personal1 and express very much of the ,apostle's own experience4 ,they depict in a marked degree the sources and characteristics of the spiritual life4 ,this is especially seen when the various prayers1 thanksgivings1 doxologies1 and personal testimonies are considered4 ,i4 ,,grace ,,and ,,holiness4 ,i4 ,,grace ,,and ,,holiness4 ,now ,god ,himself and our ,father1 and our ,lord ,jesus ,christ1 direct our way unto you4 ,and the ,lord make you to increase and abound in love one toward another1 and toward all men1 even as we do toward you3 ,to the end ,he may stablish your hearts unblameable in holiness before ,god1 even our ,father1 at the coming of our ,lord ,jesus ,christ with all ,his saints4--#a ,,thess4 iii4 #aa-ac4 ,there are few more precious subjects for meditation and imitation than the prayers and intercessions of the great ,apostle4 ,he was a man of action because he was first and foremost a man of prayer4 ,to him both aspects of the well-known motto were true3 ,to pray is to labour1 and ,to labour is to pray4 ,there is no argument for or justification of prayer2 nor even an explanation4 ,it is assumed to be the natural and inevitable expression of spiritual life4 ,most of the ,apostle's prayers of which we have a record are concerned with other people rather than with himself1 and they thus reveal to us indirectly but very really what ,st4 ,paul felt to be the predominant needs of the spiritual life4 ,in this series of studies we propose to look at some of these prayers1 and to consider their direct bearing upon our own lives4 ,taking the ,epistles in what is generally regarded to be their chronological order1 we naturally commence with the prayer found in #a ,thess4 iii4 #aa-ac4 ,in this passage we have what is not often found1 a prayer for himself associated with prayer for others4 #a4 ,,his ,,prayer ,,for ,,himself 7ver4 #aa74 ,let us notice ,who it is to ,whom he prays--,god ,himself and our ,father1 and our ,lord ,jesus ,christ4 ,the association of ,christ with ,god as ,one to ,whom prayer is addressed is of course very familiar to us1 but it ought never to be forgotten that when the ,apostle penned these words the association was both striking and significant4 ,for consider3 these words were written within twenty-five years of our ,lord's earthly life and ascension1 and yet here is this quiet but clear association of ,him with the ,father1 thus testifying in a very remarkable and convincing way to ,his ,godhead as the ,hearer of prayer4 ,and this fact is still more noticeable in the original1 for ,st4 ,paul in this verse breaks one of the familiar rules of grammar1 whether of ,greek or ,english4 ,it is well known that whenever there are two nouns to a verb the verb must be in the plural2 and yet here the ,greek word direct is in the singular1 notwithstanding the fact that there are two subjects1 the ,father and ,christ4 ,the same feature is to be found in #b ,thess4 ii4 #ag4 ,it is evident from this what ,st4 ,paul thought of our ,lord ,jesus ,christ1 and it is in such simple1 indirect testimonies that we find the strongest and most convincing proofs that the early ,church believed in the ,deity of our ,lord4 ,let us consider what it is for which he prays--,direct our way4 ,he asks for guidance4 ,there had been certain difficulties in the way of his return to ,thessalonica4 ,he had been hindered1 and now asks that ,god would open the way for him to go back to his beloved friends4 ,nothing was outside the ,apostle's relationship to ,god1 and nothing was too small about which to pray to ,god4 ,as it has been well said3 ,nothing is so small that we do not honour ,god by asking ,his guidance of it1 or insult ,him by taking it out of ,his hands4 ,the need of guidance is a very real one in every ,christian life1 and the certainty of guidance is just as real4 ,the steps of a good man are ordered by the ,lord 7,ps4 xxxvii4 #bc72 and this is as true now as ever4 ,i will guide thee with ,mine eye 7,ps4 xxxii4 #h7 is a promise for all time1 and we may confidently seek guidance in prayer whenever it is needed4 ,the answer to our prayer will come in a threefold way4 ,god guides us by ,his ,spirit1 reigning supreme within our hearts4 ,he also guides us by the counsels and principles of ,his ,word4 ,these two agree in one1 for the ,holy ,spirit never guides contrary to the ,word4 ,and then1 in the third place1 ,he guides us by ,his ,providence1 so that when the ,word1 the ,spirit1 and ,providence in daily circumstances agree we may be sure that the guidance has been given4 #b4 ,,his ,,prayer ,,for ,,others 7vers4 #ab1 #ac74 ,consider the immediate request he makes--,the ,lord make you to increase and abound in love one toward another1 and toward all men4 ,he asks for love on their behalf1 that ,god would grant them this greatest of all gifts--the very bond of peace and of all virtues1 without which whosoever liveth is counted dead before ,him4 ,love in the ,new ,testament is no mere sentiment1 for it involves self-sacrifice4 ,it is not limited to emotion2 it expresses itself in energy4 ,it does not evaporate in feeling2 it expresses itself in fact4 ,love is of ,god1 for ,god is love2 and the ,apostle in praying this prayer asks for the supreme gift of their lives4 ,the measure of the gift is noticeable--,increase and abound in love4 ,the increase has to do with their inner life1 their hearts being more and more enlarged in capacity to possess this love2 the abounding has to do with their outward life1 and points to the overflow of that love towards others4 ,consider1 too1 the objects of this love--,toward one another1 and toward all men4 ,there was1 first of all1 the special love to be shown toward ,christians1 according to the new commandment 7,john xiii4 #cd74 ,in the ,new ,testament the emphasis is laid again and again upon brother-love1 or love of the brethren1 and the brotherhood4 ,this was something entirely new in the world's history--a new tie or bond1 the union of hearts in ,christ ,jesus4 ,to see how these ,christians loved one another was a proof of this new affection based upon the new commandment4 ,but1 further1 their love was to extend beyond their fellow-,christians--even to all men1 just as we have in ,st4 ,peter's ,epistle1 in that long chain of graces1 first1 love of the brethren1 and then1 love towards all 7#b ,pet4 i4 #g74 ,and yet it may perhaps be asked1 ,how is it possible for us to love everybody8 ,what about those who are not lovely and lovable--how can we love these8 ,it may help us to remember that there is a clear distinction between loving and liking4 ,while it is impossible to like everybody1 it is assuredly possible to love everybody4 ,a mother loves her wayward son1 but she cannot like him1 for there is practically nothing alike between them4 ,in the same way we may love with the love of compassion if we cannot love with the love of complacency1 and thus fulfil our ,lord's command and realise the answer to the ,apostle's prayers4 ,this1 we may be perfectly certain1 is the supreme thing1 and our ,christianity will count for nothing in the eyes of men if it is not permeated and energised through and through with active1 whole-hearted1 ,christ-like love4 ,consider the ultimate purpose he expresses--,to the end ,he may stablish your hearts unblameable in holiness4 ,the love for which he prays is to be expressed in holiness4 ,the meaning of holiness throughout the ,old and ,new ,testaments is separateness4 ,the idea is that of a life separated unto ,god1 dedicated1 consecrated to ,his service4 ,wherever the words holiness1 sanctification1 and their associated and cognate expressions are found1 the root idea is always that of separation rather than of purification4 ,it involves the whole-hearted and entire dedication of the life to ,god4 ,the cognate word saint does not strictly mean one who is pure1 but one who belongs to ,god4 ,the sphere of this holiness is to be in your hearts4 ,it is always to be noticed that in ,scripture the heart includes the intellect1 the emotions1 and the will4 ,in a word1 it is the centre of our moral and spiritual being2 and when this is understood we can see at once the point and importance of the heart being holy1 for it is only another way of saying that our entire being is to be separated from all else in order to be possessed by1 and consecrated to1 ,god4 ,the standard of holiness is also brought before us in this prayer--,stablish your hearts unblameable in holiness4 ,the ,apostle prays that they may be steadfast1 not weak and vacillating4 ,the great need was for solidity and steadfastness1 as it is in the present day1 for it is only when the heart is established by grace and in holiness that it can in any true sense serve ,god4 ,this emphasis on a fixed or stablished heart is brought before us several times in ,holy ,scripture 7cf4 ,ps4 lvii4 #g1 cviii4 #a1 cxii4 #g2 ,heb4 xiii4 #i74 ,and steadfast hearts will be unblameable hearts1 hearts that are not blameworthy4 ,a clear distinction is to be drawn between unblameable hearts and unblemished hearts4 ,a little child may perform a task which in the result is full of blemishes1 though the child1 having done his best1 is entirely without blame4 ,in like manner1 though the believer is not free from blemish1 it is nevertheless possible for him to live free from blame4 ,this is the meaning of the ,apostle1 and the reason of his prayer4 ,in all this we can see the close connection between love and holiness4 ,when our hearts are filled to overflowing with the love of ,god to us1 and of our love to ,him1 the inevitable result is holiness1 a heart separated unto ,god1 strengthened with all might1 and ready unto every good work4 ,consider the great incentive he urges--,before ,god1 even our ,father1 at the coming of our ,lord ,jesus ,christ with all ,his saints4 ,the ,apostle puts before his readers the great future to which they were to look1 and he urges upon them this love and this holiness in the light of the coming of our ,lord ,jesus ,christ1 and all that it will mean to the people of ,god4 ,st4 ,paul draws a wonderful picture of that day in a very few words4 ,he speaks first of all of ,god's presence there3 ,before ,god1 even our ,father4 ,then he reminds us of the presence of the ,lord ,jesus ,christ4 ,and last of all he tells us that the saints will be there also4 ,thus1 surrounded by our fellow-,christians1 and in the presence of our ,god and ,saviour1 we shall see as we are seen1 and know as we are known1 with hearts unblameable in holiness4 ,this1 then1 is what the ,apostle prays for his beloved friends in ,thessalonica--abounding love and perfect holiness4 ,this is ,christianity and the normal ,christian life4 ,how simple it all is1 summed up in the words ,love and ,holiness4 ,and yet how searching it is6 ,the simplest things are often the most difficult1 and while it is possible for the believer to do great things and to shine in great crises1 it is not always so easy to go on loving day by day1 and to continue growing in grace and holiness1 until the heart becomes so stablished in grace that our ,christianity becomes the permanent character of our life4 ,yet this is ,god's purpose for each one of us4 ,and the fact that the ,apostle prayed for this is a clear proof that an answer was expected1 and that the purpose can be realised4 ,,ii4 ,,consecration ,,and ,,preservation4 ,,ii4 ,,consecration ,,and ,,preservation4 ,and the very ,god of peace sanctify you wholly3 and ,i pray ,god your whole spirit and soul and body be preserved blameless unto the coming of our ,lord ,jesus ,christ4 ,faithful is ,he that calleth you1 ,who also will do it4--#a ,,thess4 v4 #bc1 #bd4 ,as we consider these prayers of the ,apostle1 we become increasingly aware of what he felt to be the most important elements in the ,christian life4 ,the prayers all have reference to ,christian living1 and whether we think of the character of the life portrayed1 or the standard held up in them1 we can readily see their intense practical value for daily living4 ,we may be pretty sure that those things for which he prayed on behalf of his converts were the things he regarded as most essential in ,christian character and conduct4 ,the prayer that now calls for consideration is that found in #a ,thess4 v4 #bc1 #bd4 #a4 ,,the ,,petition4 ,he prays for their sanctification--,sanctify you wholly4 ,as already noted1 the root idea of sanctification1 and of its cognate expressions1 holiness1 holy1 and the like1 is separation4 ,we see this very clearly in connection with buildings or things which are said to be holy or sanctified4 ,it is obvious that no thought of purification is applicable to buildings and inanimate objects4 ,we must1 therefore1 understand sanctification in this case as equivalent to consecration4 ,this is also the root-meaning of the word sanctify in relation to persons1 and it may be questioned whether the word1 as used in the original1 ever really includes in it the idea of purification2 the latter thought has another set of words altogether4 ,the ,apostle therefore prays that they may be consecrated1 set apart from all else1 for the possession and service of ,god4 ,this meaning may be aptly illustrated from our ,lord's words about ,himself3 ,for their sakes ,i consecrate ,myself1 that they also may be consecrated through the truth 7,john xvii4 #ai74 ,the extent of this consecration is very noteworthy--,sanctify you wholly4 ,the word rendered wholly is used in connection with the ,old ,testament sacrifices in the ,septuagint1 and implies the entire and complete separation of the offering for the purpose intended4 ,the ,christian life must be wholly1 entirely1 and unreservedly consecrated to ,god1 no part being reserved or held back1 but everything handed over and regarded as permanently and completely belonging to ,him4 ,he prays for their preservation--,preserved blameless4 ,the consecration is to be maintained in continual preservation1 in and for ,god4 ,the consecration as an act is to be deepened into an attitude1 so that1 day by day1 and hour by hour1 the separated life may be maintained1 and preserved in readiness for every call that ,god may make4 ,the extent of this preservation is also observable--,your whole spirit and soul and body4 ,the spirit is that inmost part of our life which is related to ,god4 ,the soul is the inner life regarded in itself1 as the seat and sphere of intellect1 heart1 and will4 ,the body is the outward vehicle and expression of the soul and spirit through which we are enabled to serve ,god4 ,the order of these three should be observed4 ,it is not1 as we often say1 and sing in certain hymns1 body1 soul1 and spirit1 but the very reverse--spirit1 soul1 and body4 ,the ,apostle starts from within and works outward1 thereby reminding us that if the spirit or deepest part of our nature is wholly surrendered to ,god1 this fact will express itself in every part of our nature1 and we shall be consecrated wholly4 ,what a searching requirement this is1 and what a solemnity and responsibility it gives to life6 ,whether in relation to ,god1 or in relation to man1 whether for worship or work1 character or conduct1 prayer or practice1 we are to be wholly consecrated1 and continually kept for the ,master's use-- ,that all my powers with all their might1 ,in ,thy sole glory may unite4 #b4 ,,the ,,pre-,,requisite4 ,the ,god of ,peace ,himself4 ,the ,divine title associated with this prayer as its definite presupposition and pre-requisite is very significant1 as1 indeed1 is every title of ,god4 ,there is always some special point of direct connection between the way in which ,god is addressed and the prayer that follows4 ,in the present instance the prayer for consecration and preservation is addressed to ,the ,god of ,peace ,himself4 ,the ,apostle lays special stress upon the fact that it is ,god ,himself ,who consecrates and keeps us4 ,as with salvation1 so with consecration--it is and must be ,divine4 ,the work is entirely beyond any mere human power1 and while there is a truth in our frequent reference to consecration as something that we ourselves have to effect1 it is far more scriptural1 and1 therefore1 much more helpful1 to endeavour to limit the idea of consecration to the ,divine side1 and to think of it as an act of ,god1 to which the corresponding human act and attitude is that of dedication4 ,it is ,god ,himself ,who separates us1 marks us off as ,his own1 and designates us for ,his use and service4 ,it is ,god ,himself1 and no one else1 for we are here brought into personal and blessed association with the ,divine power and grace4 ,further1 ,god is described as ,the ,god of ,peace1 and we naturally ask what it means1 and why peace is thus associated with consecration and preservation4 ,this title1 ,the ,god of ,peace1 is found very frequently in the writings of ,st4 ,paul1 and it deserves careful consideration in each passage4 ,there is a twofold peace in ,scripture1 sometimes described as peace with ,god 7,rom4 v4 #a71 at others as the peace of ,god 7,phil4 iv4 #g72 and they both have their source in the ,god of ,peace 7,phil4 iv4 #i74 ,peace is the result of reconciliation with ,god4 ,our ,lord made peace by the ,blood of ,his ,cross 7,col4 i4 #bj71 and the acceptance of ,his atoning sacrifice through faith brings peace to the soul4 ,this consciousness of reconciliation in turn causes a blessed sense of restfulness and peace to spring up in the heart1 and thus we have the peace of ,god within us4 ,the connection between peace and holiness is close and essential4 ,it is impossible for anyone to understand consecration until they have experienced reconciliation4 ,holiness must be based on righteousness1 and righteousness is only possible to those who have accepted the ,lord ,jesus as ,god's righteousness through faith4 ,so long as there is any enmity in the heart1 or even any uncertainty as to our acceptance in ,christ ,jesus1 holiness is an impossibility4 ,may not the forgetfulness of this fact be the cause of surprise and disappointment at ,christian ,conventions from time to time8 ,may it not be that many go to such gatherings longing to be made holy who have not settled this question of their standing before ,god and their peace as the result of acceptance of ,christ's atonement8 ,to understand and experience what holiness means before enjoying peace with ,god is like trying to take a second step before attempting the first4 ,only through peace can holiness come1 and only as we have blessed personal experience of ,god as the ,god of peace can a prayer like this be answered4 #c4 ,,the ,,prospect4 ,unto the coming of our ,lord ,jesus ,christ4 ,once again the ,apostle prays with special reference to that glorious day to which he was always looking and pointing his readers4 ,as he looks forward to that day he uses again a favourite word1 blameless1 and suggests to us the great and wonderful possibility of being so consecrated and preserved that we may lead a blameless life day by day until the coming of our ,lord4 ,holiness is thus associated once again with the great future4 ,the ,apostle finds in the coming of the ,lord one of the most potent reasons why ,christians should be consecrated and preserved4 ,this close and intimate connection between holiness1 and what we term the ,second ,advent1 needs much stronger emphasis in daily living and in church teaching than it often has in the present day4 ,there is1 in its way1 nothing more powerful as a reason for holiness than the thought of the certainty and imminence of the ,lord's coming4 #d4 ,,the ,,promise4 ,faithful is ,he that calleth you1 ,who also will do it4 ,lest we should be tempted to think that so wonderful a prayer could not be fulfilled in daily experience1 the ,apostle adds this blessed assurance that ,god1 ,who puts this ideal before us1 will enable us to realise it4 ,the promise is undoubted--,who also will do it4 ,what ,he has promised ,he is also able to perform4 ,if only our hearts are right with ,him1 and are willing to say1 ,yea1 let ,him take all1 ,god will1 indeed1 consecrate and preserve us blameless unto the end4 ,the guarantee of this lies in ,his ,divine faithfulness4 ,faithful is ,he that calleth you4 ,we are touching the bed-rock of ,divine revelation when we contemplate the faithfulness of ,god4 ,this phrase is often found in the ,new ,testament3 ,god is faithful4 ,the ,lord is faithful4 ,faithful is ,he4 ,this is a faithful saying4 ,if our hearts will only rest upon this we shall find in it1 not only the most exquisite joy and assured peace1 but also the ground of our perfect confidence that ,he will accomplish ,his purposes in us1 and glorify ,himself in our lives4 ,it is well and necessary from time to time to look at holiness from the human point of view1 and to see our duty and responsibility2 but it is equally essential and important that we should also dwell upon holiness1 as in the passage before us1 from the ,divine standpoint1 and keep well in view the glorious realities of ,god's faithfulness1 ,god's power1 ,god's grace4 ,to be occupied unduly with self in the matter of holiness is to become self-centred1 morbid1 fearful1 and weak2 to be occupied with ,god is to be restful1 quiet1 strong1 confident1 and ever growing in grace4 ,,iii4 ,,approbation ,,and ,,blessing4 ,,iii4 ,,approbation ,,and ,,blessing4 ,wherefore also we pray always for you1 that our ,god would count you worthy of this calling1 and fulfil all the good pleasure of ,his goodness1 and the work of faith with power3 that the name of our ,lord ,jesus ,christ may be glorified in you1 and ye in ,him1 according to the grace of our ,god and the ,lord ,jesus ,christ4--#b ,,thess4 i4 ii1 #ab4 ,two words sum up the ,christian life--,grace and ,glory2 and both are associated with the two ,comings of the ,lord ,jesus ,christ3 ,grace particularly with the first ,coming1 and ,glory especially with the second4 ,this twofold aspect of ,christianity comes before us in the prayer of the ,apostle which we now have to consider4 #a4 ,,the ,,reason ,,of ,,the ,,prayer4 ,this thought is brought before us very clearly in the ,revised ,version3 ,to which end we also pray4 ,in the ,authorised ,version it is3 ,wherefore also we pray4 ,following the original1 the ,r4,v4 refers definitely to what has preceded4 ,the whole context is a reason for the prayer which now follows4 ,the ,triumphant ,future is part of the reason of his prayer4 ,when ,he shall come to be glorified in ,his saints1 and to be marvelled at in all them that believe in that day4 ,the ,apostle looks forward to the crowning day that is coming1 and bases upon this glorious hope the prayer that follows4 ,the ,testing ,present is another part of the reason for this prayer4 ,the ,church of ,thessalonica was suffering persecutions and afflictions1 and was passing through the fire of testing 7vers4 #d-g72 and it was this fact--their then-existing severe experiences--that prompted the ,apostle to pray for them1 as well as to express the hope concerning their deliverance from the furnace of affliction4 ,thus present and future are blended in his thought1 and form the ground or reason of his intercession4 #b4 ,,the ,,nature ,,of ,,the ,,prayer4 ,two elements sum up this beautiful prayer4 ,he asks for the ,divine ,approval on their life3 ,that ,god may count you worthy of your calling4 ,god's calling is ,his summons into ,his kingdom4 ,the kingdom may be regarded both as present and future4 ,in the ,gospels it would seem as though the calling were limited to ,his invitation or appeal1 while in the ,epistles it appears to include the believer's response to the call4 ,for this reason it is sometimes spoken of as ,god's calling1 and at others1 as in this case1 as your calling4 ,the thought of a ,divine calling responded to by the believer is prominent in the teaching of ,st4 ,paul1 and should be carefully studied4 ,even in these ,epistles to the ,thessalonians1 the idea is frequently found 7#a ,thess4 ii4 #ab1 iv4 #g1 v4 #bd2 #b ,thess4 ii4 #ad74 ,count you worthy is a notable phrase repeated from verse #e3 ,counted worthy of the kingdom of ,god4 ,seven times this verb is used by ,st4 ,paul4 ,as we ponder it we catch something of the wondrous glory of our life as contemplated by the ,king of ,kings4 ,surely1 it may be said1 the believer can never be worthy2 and this is true if he is considered in himself4 ,but just as it is with justification1 which means accounted just1 so with sanctification--by the unspeakable grace of ,god we are actually counted worthy4 ,hooker's well-known words about justification may be quoted in this connection as illustrating the thought of worthiness in sanctification4 ,god doth justify the believing man1 yet not for the worthiness of his belief1 but for ,his worthiness ,who is believed4 ,so we may say1 ,god doth count the believing man worthy1 yet not for any personal worthiness1 but for the worthiness which is wrought by grace4 ,we must1 however1 not fail to notice that the believer is responsible for his use of grace1 and that the very thought of ,god counting us worthy has included in it the thought of scrutiny with a view to decision4 ,he seeks the ,divine ,blessing on their life3 ,and fulfil every desire of goodness and every work of faith with power4 ,this1 which is the rendering of the ,r4,v41 seems1 on the whole1 the more intelligible and appropriate4 ,it means1 all that goodness can desire1 and all that faith can effect4 ,it blends together the two ideas of aspiration and activity--the aspiration of goodness and the activity of trust--and it prays that ,god would fulfil with power1 or powerfully1 every aspiration that comes from goodness1 and every activity that springs from faith4 ,just as in the familiar words of the ,collect for ,easter ,day1 ,god first puts into our minds good desires1 and then by ,his continual help we are enabled to bring the same to good effect4 ,by ,his holy inspiration we think those things that are good1 and by ,his merciful guiding we perform the same4 #c4 ,,the ,,consequences ,,of ,,the ,,prayer4 ,notice the twofold consequence here stated4 ,he expects that ,god will be glorified in us4 ,glory in the ,new ,testament1 and1 indeed1 in the whole ,bible1 is the outshining of splendour1 and the ,apostle seeks in answer to prayer that ,christ may reveal in our lives the glory of ,his grace4 ,this includes both our present and future lives4 ,christ is to be manifested by and glorified in us here1 and ,he will be manifested by and glorified in us hereafter 7ver4 #aj74 ,what an unspeakable privilege and what a profound responsibility lie in this simple fact that ,christ is to shine forth from our lives1 and that men around us are to see something of ,christ as they associate with us4 ,one of the most beautiful testimonies ever given to a ,christian was that of a poor dying outcast girl to a lady who had befriended her3 ,i have not found it hard to think about ,god since ,i knew you4 ,he also expects that we shall be glorified in ,christ4 ,this is1 in a way1 more wonderful still4 ,there is to be a reciprocal glory2 and1 actually1 marvellous though it seems1 we are to have our share of glory in ,christ4 ,this1 again1 has its application to the present1 as well as to the future1 for every life that is loyal to ,christ is glorified in union and communion with ,him4 ,and in the great future it will be seen and known on every hand who have been faithful to their ,lord and ,master4 ,then shall the righteous shine forth as stars in the kingdom of their ,father4 #d4 ,,the ,,guarantee ,,of ,,the ,,prayer4 ,the ,apostle scarcely ever prayed without reminding himself and his readers of the secret whereby prayer is answered4 ,accordingly he closes this prayer with a reminder that the guarantee of its fulfilment is the grace of ,god--,according to the grace of our ,god and the ,lord ,jesus ,christ4 ,god is the ,source of all grace4 ,how lovingly the ,apostle speaks of our ,god and our ,lord ,jesus in this verse6 ,elsewhere in his ,epistles we also find this appropriating phrase1 ,our ,god 7#a ,thess4 ii4 #b1 iii4 #i2 #a ,cor4 vi4 #aa74 ,as in the still more personal phrase1 ,my ,god1 which we find about seven times in his writings1 ,st4 ,paul expresses his consciousness of personal possession and the blessed reality of fellowship with ,god4 ,this ,god is our ,god1 as the ,psalmist says4 ,christ is the ,channel of grace4 ,the ,lord ,jesus ,christ being associated with ,god in this connection is a reminder that it is the grace of our ,lord ,jesus ,christ as much as the grace of our ,god4 ,he mediates grace to us1 and through faith in ,christ we are linked to ,god as the ,god of all grace4 ,what a cheer and inspiration it is to have the assurance and guarantee that even a prayer like this1 with its high standard and far-reaching possibilities1 can and will be answered4 ,christianity provides not only an appeal1 but a dynamic4 ,he ,who bids1 enables2 ,he ,who calls1 provides4 ,the ,gospel of ,jesus ,christ is at once a precept1 a promise1 a provision1 and a power4 ,the religions of the world often tell us to ,be good1 but it is left for ,christianity to proclaim that ,he died to make us good4 ,as a result1 the ,christian can say with ,augustine3 ,give what ,thou commandest and then command what ,thou wilt4 ,that is3 ,only give me the spiritual power1 and then ,i can do anything that ,thou requirest of me4 ,as the ,psalmist cried3 ,i will run in the path of ,thy commandments1 when ,thou hast set my heart at liberty4 ,thus the ,christian life is at once a life of ,grace and a life of ,glory4 ,first ,grace1 then ,glory4 ,no ,grace1 no ,glory4 ,more ,grace1 more ,glory4 ,if ,grace1 then ,glory4 ,grace1 'tis a charming sound1 ,harmonious to the ear2 ,heaven with the echo shall resound1 ,and all the earth shall hear4 ,,iv4 ,,love ,,and ,,peace4 ,,iv4 ,,love ,,and ,,peace4 ,the ,lord direct your hearts into the love of ,god1 and into the patience of ,christ4--#b ,,thess4 iii4 #e1 ,r4,v4 ,the ,lord of peace ,himself give you peace always by all means4--#b ,,thess4 iii4 #af4 ,it is striking to note the number of prayers in these two short ,epistles to ,thessalonica4 ,they are probably the earliest of the ,apostle's writings1 and the frequency of his prayers is a significant testimony to his thought for his converts and their needs4 ,hardly less striking is the variety of the prayers1 of which we have already had several proofs4 ,there are still two prayers to be considered in the second ,epistle1 very terse petitions1 yet full of suggestiveness and importance4 ,it will be convenient to consider these two together1 not only because of their brevity1 but also because of the spiritual connection between them4 #a4 ,,the ,,goal4 ,the context of the prayer is noteworthy4 ,the ,apostle had been asking for their prayers1 more particularly for deliverance from evil men4 ,then comes the strong assurance that ,god in ,his faithfulness would keep them from evil1 together with the expression of his own personal confidence concerning them that they would be faithful to his counsels and commands4 ,and then follows the prayer of our text in which he asks that their hearts may be directed to that ,divine goal which is1 and ever must be1 the true home of the soul4 ,your hearts4 ,once again does the ,apostle lay stress on this central reality of their spiritual and moral being4 ,the heart is the citadel of the life1 and the usage of the term in the ,word of ,god must ever be kept clearly before us4 ,it includes1 as we have already seen1 intellectual1 emotional1 and volitional elements4 ,there is no such contrast in the ,new ,testament between the head and the heart as we are now often accustomed to make1 for intellect1 feelings1 and will are all comprised in the ,biblical meaning4 ,if1 therefore1 the heart is right1 all else will be right4 ,it was for this reason that ,solomon gave the counsel to keep the heart above all keeping1 since out of it are the issues of life4 ,into the love of ,god4 ,the phrase seems to suggest the direction of the heart towards a goal--,into the love4 ,this must mean first and foremost the love of ,god to us1 for this is the true goal and home of the soul4 ,home is at once a protection1 a fellowship1 and a joy4 ,there's no place like home2 and there is no place like the love of ,god as a home for the soul4 ,in that love we find constant protection1 for all the refuge and safety of a true home are experienced there4 ,in that love we find the fullest1 truest fellowship1 for truly our fellowship is with the ,father1 and with ,his ,son ,jesus ,christ2 and we know also the fellowship of the ,holy ,ghost4 ,not least of all1 in this home of the soul1 is perfect and permanent satisfaction4 ,just as when the door closes upon us and we know that we are within the privacy1 comfort1 cheer1 and fellowship of home1 we find blessed restfulness and satisfaction1 so when the soul enters the home of ,god's love it soon realises the fulness of satisfaction1 for it is satisfied with favour1 full with the blessing of the ,lord4 ,love that is deep1 unfathomable1 constant1 pure1 unchanging1 ,divine1 is our everlasting home4 ,it is recorded that ,spurgeon once saw a weathercock with the words on it1 ,god is love4 ,on remarking to the owner that it was very inappropriate1 since ,god's love did not change like a weathercock1 he received the reply that the real meaning was1 ,god is love whichever way the wind blows4 ,this is the experience of the believer4 ,whatever comes1 wherever he is1 he knows that ,god is love4 ,it is possible1 perhaps probable1 that this phrase1 the love of ,god1 may also include our love to ,god4 ,at any rate1 in several passages it is almost impossible to make a rigid distinction between the two ideas 7cf4 ,rom4 v4 #e74 ,the one is the source of the other1 and we love ,him because ,he first loved us4 ,love from ,god begets love to ,god1 and when once the soul has entered into ,god's love as its goal and home1 love at once begins to be the spring1 the strength1 the sustenance1 and the satisfaction of its life4 ,into the patience of ,christ4 ,the ,authorised ,version has somewhat misread this verse by translating it into the patient waiting for ,christ1 which would need another expression in the ,greek4 ,it really refers to active1 persistent1 steady endurance rather than to patient waiting4 ,it refers to present patience1 not to a future prospect4 ,the patience of ,christ must mean the active endurance which is like ,his1 the endurance of which ,he is the pattern4 ,how marvellously ,he endured the contradiction of sinners against ,himself6 ,how striking is the statement that ,he set ,his face steadfastly to go to ,jerusalem6 ,whether in suffering or in service1 our ,lord endured as seeing ,him who is invisible2 and having endured to the end1 ,he became our ,saviour4 ,but the patience of ,christ is also the endurance which comes from ,him4 ,he is not only our pattern1 but also our power1 since ,he enables us to endure with a like endurance to ,his own4 ,as the ,apostle says elsewhere3 ,i have power for all things in ,him who is empowering me4 ,to have a pattern without the power to realise it1 to have our ,lord's example without ,his efficacy and energy1 would be of little practical use except to discourage and to mock us2 but ,he who sets the standard supplies the strength1 and our hearts are thus enabled to enter into and abide in the endurance of ,christ4 ,the need of patient endurance is obvious4 ,those early ,christians of ,thessalonica were soon put to the test4 ,a few days and their new-born experiences were severely proved4 ,persecution1 ostracism1 suffering1 and1 it may be1 death put a real strain upon their ,christian profession2 yet they endured1 and the ,apostle's prayer was answered2 for we know with what joy he received tidings of their endurance and continuance 7ch4 i4 #d74 ,the same endurance is needed to-day1 though the circumstances are very different4 ,sin is still powerful1 and trials1 suffering1 sorrow and death are found on every hand4 ,many things would tempt us from our allegiance and continuance4 ,like the ,psalmist1 we see the wicked prospering1 and we are ready to burst out with the faithless cry3 ,i have cleansed my heart in vain1 and washed my hands in innocency4 ,or we have been toiling in the vineyard for long without seeing any fruit1 and like the prophet1 we are tempted to cry3 ,i have laboured in vain1 ,i have spent my strength for nought4 ,then we hear the voice of the ,apostle reminding us of the love of ,god and the patience of ,christ4 ,the secret of patience is love4 ,if only we live in the love of ,god we shall thereby find the grace of patience4 ,the union of love and patience was exemplified in our ,lord's earthly life4 ,he kept ,his ,father's commandments and abode in ,his love1 and if only we will continue in ,his love we shall thereby be enabled to keep ,his commandments1 and endure as ,he endured4 #b4 ,,the ,,guide4 ,the ,lord direct your hearts4 ,we need direction4 ,sin has blinded us1 and kept us from knowing the way home into the love of ,god1 and into the endurance of ,christ4 ,still more1 sin has biassed our hearts1 and kept us from going along the way4 ,thus we need nothing short of a ,divine direction4 ,if the ,lord does not make straight our way home we never shall arrive there4 ,how does our ,lord direct our hearts8 ,first1 by constant and ever-increasing experience of ,his love4 ,god is love1 and as it is of the essence of love to communicate itself1 ,god is ever revealing to our hearts and bestowing upon them ,his own ,divine love4 ,along the straight pathway ,he guides the soul into deeper and fuller experience of ,his unchanging1 unerring1 and unending love4 ,he also guides by bestowing upon us an ever-fuller experience of the power of ,christ4 ,patient endurance is not learned all at once1 and the ,lord leads us as we are able to bear ,his disclosures and ,his discipline4 ,every lesson of testing brings with it a fresh experience of grace1 and every call to endure carries with it the assurance of sufficient strength and power4 ,the means used for our direction1 as we have already seen1 are three in number1 but the truth is so important that it needs renewed emphasis4 ,the ,lord directs us by ,his ,word4 ,its examples1 its counsels1 its promises1 its warnings1 it anticipations1 its incentives all come with force and blessing upon the heart1 impelling it to go the right way home4 ,he also directs us by ,his ,holy ,spirit dwelling within us4 ,the ,divine ,spirit possesses and purifies our thoughts1 cleanses and clarifies our motives1 freshens and fertilises our soul1 sanctifies and sensitises our conscience1 guides and guards our will2 and thus every virtue we possess1 and every victory won1 and every thought of holiness are the work of the ,holy ,spirit of ,god in guiding and directing our hearts into the love of ,god and into the patience of ,christ4 ,the ,lord also guides by ,his ,providence4 ,he uses the circumstances of our daily life to indicate ,his will4 ,the discipline1 the thousand and one little events and episodes1 the ordinary experience of daily duty1 the shadows and the sunshine1 are all part of ,his providential guidance as ,he leads us along the pathway home into the love of ,god4 ,all things are continually working together for good to them that love ,god4 ,now we pass to consider the second and complementary prayer4 #c4 ,,the ,,gift4 ,in this concluding prayer of the ,epistle the ,apostle sums up by speaking of that which is in some respects the greatest gift of ,god in ,christ1 the gift of perfect and perpetual peace4 ,our first need is peace of conscience4 ,the burden of sin weighs heavily upon the awakened soul1 and the condemnation of the law consciously weighs upon it4 ,as we look back over the past1 and realise what it has been1 we long for rest in the removal of condemnation and the bestowal of forgiveness4 ,our hearts cry out for peace with ,god4 ,our second need is peace of heart4 ,the soul set free from the burden of condemnation and guilt soon finds the need of a new strength1 new interests1 new hopes4 ,the past has been obliterated by mercy1 but the present looms large with difficulty4 ,temptations to fear and discouragement arise1 and the soul longs for peace4 ,peace with ,god by reconciliation must therefore be followed by the peace of ,god through restfulness of heart day by day4 ,our third need is peace of fellowship4 ,the true ,christian life is never solitary1 but is lived in association with others4 ,our relationship to ,christ necessarily carries with it a relationship to those who are in ,christ with us1 and as a consequence the peace which is ours in ,christ is expressed in peace and fellowship with our fellow-believers4 ,the context of this prayer shows that the ,apostle had this aspect of peace in mind1 and no true peace can be enjoyed with ,god that is not shared with our fellow-,christians4 ,our ,lord has broken down the wall of partition between us2 ,he has made us all one in ,himself1 for ,he is our peace4 #d4 ,,the ,,giver4 ,the source of this threefold peace is ,the ,lord of peace ,himself4 ,by ,his death ,he brings us peace of conscience1 by ,his ,resurrection life peace of heart1 by ,his ,holy ,spirit peace of fellowship4 ,peace ,i leave with you is the legacy of ,his ,death4 ,my peace ,i give unto you is the gift of ,his ,spirit4 ,on the ,resurrection evening ,he came with this twofold peace4 ,first1 ,he said1 ,peace be unto you1 and showed them ,his hands and ,his side1 thus assuring them of peace of conscience through ,his ,death4 ,then ,he said unto them again1 ,peace be unto you1 and bestowed upon them ,his ,holy ,spirit1 thus guaranteeing to them peace of heart4 ,his own peace1 which had been so marked a feature of ,his own life and ministry1 was now to be theirs4 ,he1 the possessor of peace1 was now to be the provider of peace to them4 ,the title1 ,the ,lord of peace1 in this passage is very noteworthy4 ,it is only found here1 though the title ,god of peace occurs several times4 ,what are we to understand by it8 ,surely it is a hint to us that only in ,his ,lordship1 acknowledged and experienced by us1 can we find peace4 ,in very significant words we read in the prophet of ,his government and peace4 ,first government and then peace1 since peace is only possible as a result of government4 ,in like manner we read in the psalm of righteousness and peace1 for it is only as ,he is the ,lord our righteousness that ,he becomes the ,lord our peace4 ,when the government is upon ,his shoulder1 and ,he is the ,lord of our life1 the inevitable and blessed result is peace1 perfect peace4 ,the continuity of this peace is very noteworthy--,give you peace always4 ,it is a constant peace4 ,it is independent of circumstances1 and does not change with changing experiences1 since it is independent of our variableness1 and depends entirely upon the ,lord of peace and ,his ,divine gift4 ,peace is associated with our permanent relationship to ,god in ,christ1 and a relationship of this kind is unalterable by any experiences or circumstances4 ,the ,lord gives peace always4 ,the channels of this peace are also significant--,peace always by all means4 ,in every manner1 by all conceivable channels and methods this peace comes4 ,no circumstance or condition of life can be ours which does not give some opportunity for the bestowal1 experience1 and enjoyment of peace4 ,not only does peace come always1 but all ways4 ,love1 ,patience1 ,peace--how beautiful and suggestive the combination and association6 ,patience is the fruit of love1 and peace is the fruit of patience4 ,when the soul is dwelling in the love of ,god patience and peace flow naturally into the life1 and are as naturally exemplified in it4 ,and so the heart rejoices in the love1 reproduces the patience1 and reposes in the peace of the ,lord of peace1 because it is ever at rest in the presence and grace of the ,god of love and peace4 ,v4 ,,knowledge ,,and ,,obedience4 ,v4 ,,knowledge ,,and ,,obedience4 ,for this cause we also1 since the day we heard it1 do not cease to pray for you1 and to desire that ye might be filled with the knowledge of ,his will in all wisdom and spiritual understanding2 that ye might walk worthy of the ,lord unto all pleasing1 being fruitful in every good work1 and increasing in the knowledge of ,god2 strengthened with all might1 according to ,his glorious power1 unto all patience and long-suffering with joyfulness2 giving thanks unto the ,father4--,,col4 i4 #i-ab4 ,the ,epistles of the 7first7 captivity of the ,apostle 7,philippians1 ,ephesians1 ,colossians1 ,philemon7 represent his maturest experiences4 ,as a consequence the prayers found in them are particularly noteworthy1 revealing some of the deepest things of the writer's spiritual life4 ,in this respect they are at once tests and models for us2 and it is perhaps not too much to say that careful and prolonged prayerful meditation on the prayers found in these ,epistles will prove one of the most valuable and helpful methods of deepening the spiritual life4 ,the first of these we now consider4 #a4 ,,the ,,reason ,,of ,,the ,,prayer4 ,colosse was one of the ,churches which ,paul had neither founded nor visited 7ch4 ii4 #a74 ,christianity was brought there by ,epaphras1 one of his disciples 7ch4 i4 #g74 ,but the ,apostle was as keenly interested in its spiritual welfare as if he had been instrumental in founding it4 ,so when he had heard of their faith and love 7ch4 i4 #d71 and the fruitfulness of their life 7ch4 i4 #f71 he thanked ,god on their behalf 7ch4 i4 #c71 and prayed this prayer4 ,deep interest in the spiritual life of others was one of the prominent marks of the ,christian character of ,st4 ,paul4 ,his was no self-centred life1 for he was ever keenly alert to appreciate the marks of grace in others4 ,this is a test1 and at the same time a rebuke1 for us4 ,how unlike we are to a ,christian of the type of ,barnabas1 of whom we read3 ,who1 when he came1 and had seen the grace of ,god1 was glad 7,acts xi4 #bc74 ,this is only possible by having a heart at leisure from itself2 and when we are thus deeply interested in the marks and manifestations of the ,divine working in other people's lives we shall not only praise ,god on their behalf1 but also1 like the ,apostle1 pray for them2 and thus the blessing will extend and deepen4 #b4 ,,the ,,nature ,,of ,,the ,,prayer4 ,the main point of his prayer was that they might be filled with the knowledge of ,his will4 ,the will of ,god known and done is the secret of all true living4 ,it was the key-note of our ,lord's earthly life4 ,he came to do the will of the ,father1 and in one of the deepest experiences of ,his life ,he said3 ,not ,my will1 but ,thine be done4 ,he told ,his disciples that ,his meat was to do the will of ,him that sent ,him2 and ,he taught them to pray1 ,thy will be done in earth as it is in heaven4 ,the will of ,god is the substance of revelation1 for what is the ,bible from beginning to end but the revelation of ,god's will for man8 ,perhaps the most all-embracing prayer is3 ,teach me to do ,thy will2 and certainly the ideal life is summed up in the phrase1 ,he that doeth the will of ,god abideth for ever4 ,well might the ,apostle pray for these ,christians of ,colosse to be filled with the knowledge of ,god's will4 ,the word rendered knowledge means mature knowledge1 and is one of the characteristic words of these four ,epistles written from ,rome4 ,the ,apostle evidently regarded mature knowledge1 or deep spiritual experience1 as the pre-eminent mark of a ripening ,christian4 ,in this respect ,st4 ,john bears the same testimony1 in his reference to the three stages of the ,christian life represented by little children1 young men1 and fathers4 ,the little children have2 the young men are2 the fathers know 7#a ,john ii4 #ab-ad74 ,this spiritual knowledge or experience is the great safeguard against error1 in that it gives power to distinguish between good and evil1 between truth and falsehood4 ,the measure of this knowledge is to be carefully noted--filled with the knowledge of ,his will4 ,the word also implies a fulness which is realised continually--not a bare knowledge1 but its completeness2 not an intermittent stream1 but a perpetual flow4 ,when the soul experiences this it is provided not only with the greatest safeguard against danger1 but also with the secret of a strong1 growing1 powerful ,christian life4 ,the characteristics of this knowledge should be observed3 ,in all wisdom and spiritual understanding4 ,wisdom is a general term which implies the capacity and faculty for adapting the best means to bring about the best ends in things spiritual4 ,spiritual understanding is the specific coming or putting together of principles by means of which true action is taken4 ,it really means putting two and two together1 comparing ideas and principles1 for the purpose of adopting the best in any given course of action4 ,of the importance and necessity of wisdom and spiritual understanding scarcely anything need be said4 ,christian wisdom1 ,christian understanding1 ,christian perception in the thousand and one things of life--this surely is one of our greatest necessities and choicest blessings4 ,how many errors would be avoided1 how many wanderings checked1 by means of this spiritual wisdom6 ,still more1 how much joy would be experienced and how much genuine service rendered1 if we were always saying and doing the right thing1 at the right time1 in the right way4 ,filled with the knowledge of ,his will in all wisdom and spiritual understanding4 ,this means for its complete realisation constant touch with that ,book which presents the clearly expressed will of ,god4 ,the will of ,god is in that ,word1 and when the ,word is illuminated by the ,spirit of ,god we come to know ,his will concerning us4 ,no one will ever have the full knowledge of that will1 no one can possibly be mature in experience1 if the ,word of ,god is not his daily1 definite1 direct study and meditation4 ,it purifies the perception of the faculties by its cleansing power2 it illuminates the moral faculties with its enlightening power2 it controls the emotional faculties with its protective power2 it energises the volitional faculties with its stimulating power2 and thus in the constant1 continuous use of the ,word of ,god in personal practice1 with meditation and prayer1 we shall become filled with the full knowledge of ,his will in all wisdom and spiritual understanding4 #c4 ,,the ,,purpose ,,of ,,the ,,prayer4 ,knowledge is not an end in itself1 but the means to an end2 and so the ,apostle states the purpose for which he asks this knowledge of ,god's will3 ,that ye might walk worthy of the ,lord unto all-pleasing 444 fruitful 444 increasing 444 strengthened 444 giving thanks4 ,their life is to be influenced by this knowledge--walk worthy of the ,lord4 ,knowledge is to be translated into practice4 ,walking is the characteristic ,bible word descriptive of the character of the ,christian life1 the full expression of all our powers4 ,as it presupposes life1 so it means energy1 movement1 progress2 and for this1 knowledge is essential4 ,how can we walk unless we know why and whither we go8 ,the knowledge of ,god's will gives point and purpose to the activities of life4 ,walk worthy of the ,lord4 ,what a profound and searching thought is here--,worthy of the ,lord4 ,surely this is impossible2 yet these are the plain words of the inspired writer4 ,to walk worthy of the ,lord--it is almost incredible1 and yet this is one of the possibilities and glories of grace4 ,the ,apostle is fond of the word worthy4 ,we are to walk worthy of our vocation 7,eph4 iv4 #a71 worthy of the ,gospel 7,phil4 i4 #bg71 worthy of the saints 7,rom4 xvi4 #b71 worthy of ,god 7#a ,thess4 ii4 #ab74 ,we may be perfectly sure that ,paul would not put such an ideal before us if it could not be realised4 ,god's commands always imply promises4 ,unto all pleasing4 ,bishop ,moule beautifully renders this phrase3 ,unto every anticipation of ,his will 7,colossian ,studies74 ,teach me to do the thing that pleaseth ,thee 7,p4 ,b4 version74 ,what a glorious ideal6 ,we are so to walk as to please ,him in everything4 ,not only doing what we are told1 but anticipating ,his commands by living in such close touch with ,him that we instinctively know the thing that will please ,him4 ,these words sound a depth of the spiritual life with which comparatively few are familiar2 and yet here they are1 facing us definitely1 with their call to realise that which ,god has placed before us4 ,the specific details of this worthy walk are next brought before us in four pregnant phrases3 ,being fruitful in every good work4 ,notice every word of this sentence4 ,our life is to be characterised by good works1 and in each and every one of these we are to be fruitful1 manifesting the ripeness1 and1 if it may be so put1 the beauty and lusciousness associated with fruit4 ,mark1 too1 that it is fruitful in every good work1 that is1 in the process of doing the work1 and not merely as the result or outcome of it4 ,the very work itself is intended to be fruitful apart from particular results4 ,there may be very few results of our service for ,god1 but the service itself may and should be fruitful4 ,increasing in the knowledge of ,god4 ,notice the difference between the knowledge of ,his will and the knowledge of ,himself4 ,that ,i may know ,him 7,phil4 iii4 #aj72 ,they might know ,thee 7,john xvii4 #c72 ,ye have known ,him 7#a ,john ii4 #ac74 ,the knowledge of ,his will will lead us to the knowledge of ,himself1 and beyond this it is impossible to go4 ,strengthened with all might1 according to ,his glorious power1 unto all patience and longsuffering with joyfulness4 ,the ,apostle's thought pours itself out in rich abundance in these words4 ,it seems as though he could not adequately express the possibilities and characteristics of the ,christian life about which he prays4 ,they are to be strengthened1 and not only so1 but with all might4 ,the principle or standard of it is according to ,his glorious power1 and the end of it is unto all patience and longsuffering with joyfulness4 ,the man of the world might see in this phrase an anticlimax1 when it is said that the end of strength is patience and longsuffering2 and yet ,christianity finds its ideal in energy expressed in character1 activity manifesting itself in passivity1 and might in meekness4 ,notice1 too1 the suggestive addition1 with joyfulness4 ,patience and longsuffering without joy are apt to be cold1 chilly1 unattractive4 ,there is a stern1 stoical endurance of suffering which1 while it may be admired sometimes1 tends to repel4 ,but when patience and longsuffering are permeated and suffused with joyfulness1 the very life of ,christ is lived over again in ,his followers4 ,resignation to the will of ,god is only very partially a ,christian virtue2 but when we take joyfully the things that come upon us we are indeed manifesting the very life of ,god ,himself4 ,giving thanks unto the ,father4 ,this is the crowning grace for which the ,apostle prays--thankfulness4 ,how much it means4 ,the heart full of gratitude and gladness1 the life full of brightness and buoyancy1 the character full of vitality and vigour4 ,the joy of the ,lord is1 indeed1 the strength of ,his people1 and when this element of thanksgiving characterises our life1 it gives tone to everything else1 and crowns all other graces4 #d4 ,,the ,,character ,,of ,,the ,,prayer4 ,we have seen what the ,apostle desired for the ,christians of ,colosse1 and in so doing we have learnt some of the deepest secrets of ,christian living4 ,it remains to notice the characteristics of this prayer1 in order that our prayers may be taught and guided and inspired with power4 ,his prayer was urgent--,since the day we heard4 ,from the moment the tidings came by ,epaphras of the ,christian life in ,colosse the ,apostle's heart went up to ,god in prayer4 ,his prayer was incessant--,do not cease to pray4 ,again and again he asked1 and kept on asking1 so fully was his heart drawn out in prayer for these ,christians whom he had never seen4 ,his prayer was intense--,and to desire4 ,this was no mere lip service4 ,his heart had evidently been stirred to its core by the tidings of the ,christian life at ,colosse1 and as he heard of their faith1 their love1 their hope1 their holiness1 their service1 a deep1 intense1 longing desire came into his soul to seek for still fuller and deeper blessing on their behalf4 ,what a man he was1 and what prayers his were6 ,his prayer was offered in fellowship with others--,since the day we heard4 ,timothy was associated with the ,apostle in these petitions4 ,united prayer is one of the greatest powers in the ,christian ,church4 ,if two of you shall agree as touching anything that they shall ask1 it shall be done4 ,personal prayer is precious1 united prayer is still more powerful4 ,thus in these verses we have one of the fullest1 deepest and most precious of the ,apostle's prayers1 and as we consider its union of thought and experience1 of profound teaching and equally profound revelation of ,christian life1 we learn two of the most urgent and necessary lessons for the ,christian life to-day4 ,the first of these shall be given in the words of ,bishop ,moule3 ,beware of untheological devotion4 ,if devotion is to be real it should be characterised by thought4 ,there is no contradiction between mind and heart1 between theology and devotion4 ,devotional hours do not mean hours when thought is absent4 ,meditation is not abstraction1 nor is devotion dreaminess4 ,thou shalt love the ,lord thy ,god with all thy mind is an essential part of the commandment4 ,if genuine thought and equally genuine theology do not characterise our hours of devotion1 we lose some of the most precious opportunities of grace and blessing4 ,a piety which is mere pietism1 an evangelicalism which does not continually ponder the profound truths of the ,new ,testament1 can never be strong or do any deep service4 ,we must beware of untheological devotion4 ,we must also beware of undevotional theology4 ,this is the opposite error1 and constitutes an equally great danger4 ,a hard1 dry1 intellectual study of theology will yield no spiritual fruit4 ,accuracy in knowledge of ,greek1 careful balancing of aspects of truth1 large knowledge of the doctrinal verities of the ,new ,testament1 are all essential and valuable2 but unless they are permeated by a spirit of devotion they will fail at the crucial point4 ,pectus facit theologum--it is the heart that makes the theologian2 and a theology which does not spring from spiritual experience is doomed to decay1 to deadness1 and therefore to disaster4 ,when1 therefore1 our devotions are theological1 and our theology is devotional1 we begin to realise the true being1 blessing1 and power of the ,christian life1 and we go from strength to strength1 from grace to grace1 and from glory unto glory4 ,,vi4 ,,conflict ,,and ,,comfort4 ,,vi4 ,,conflict ,,and ,,comfort4 ,for ,i would that ye knew what great conflict ,i have for you1 and for them at ,laodicea1 and for as many as have not seen my face in the flesh2 that their hearts may be comforted1 being knit together in love1 and unto all riches of the full assurance of understanding1 to the acknowledgment of the mystery of ,god1 and of the ,father1 and of ,christ4--,,col4 ii4 #a1 #b4 ,although he was in prison the ,apostle was constantly at work for his ,master1 and not least of all at the work of prayer4 ,if ever the words orare est laborare1 to pray is to labour1 were true1 they were true of ,st4 ,paul1 for to him to pray was to work with all his might1 as we shall see from a study of another of the prayers offered in his ,roman prison4 #a4 ,,what ,,prayer ,,means4 ,prayer is described as a conflict4 ,we have a similar expression used of the prayers of ,epaphras1 in the words labouring fervently 7,col4 iv4 #ab74 ,the same word conflict is associated with faith1 the good fight of faith 7#a ,tim4 vi4 #ab71 and with the good fight of the ,apostle's entire life 7#b ,tim4 iv4 #g74 ,prayer regarded as a conflict includes the two ideas of toil and strife4 ,the toil of prayer shows us the work involved in it4 ,sometimes we hear the expression1 ,if you can do nothing else1 you can pray1 as though prayer were the easiest of all things4 ,as a simple fact1 it is the hardest4 ,no man knows what prayer means unless he knows what it is to labour in prayer4 ,the strife involved in prayer implies opposition--the opposing force of one who wishes above all things to check and thwart our prayers4 ,we discern something of this opposition in the well-known words1 ,we wrestle 7,eph4 vi4 #ab72 and the words of the hymn are as true as they are familiar-- ,and ,satan trembles when he sees ,the weakest saint upon his knees4 ,the ,apostle knew by spiritual experience that to pray was to rouse up against himself a mighty opposition1 and it was this force that made his prayer such a great conflict4 ,no believer should be surprised at his prayers being hindered 7#a ,pet4 iii4 #g74 ,it is evidently one of ,satan's main objects to get the ,christian to restrain prayer4 ,the ,christian man or the ,christian ,church that continues instant in prayer may rest assured of malignant opposition from the hosts of spiritual wickedness in high places4 ,on the other hand1 we may be sure that ,satan scarcely troubles himself about the believer or congregation whose private1 family1 and public praying is neglected or thought little of4 ,prayer is1 therefore1 a great conflict4 ,it is not solicitude only1 but a struggle2 not merely anxiety1 but activity4 ,as ,bishop ,moule says3 ,prayer is never meant to be indolently easy1 however simple and reliant it may be4 ,it is meant to be an infinitely important transaction between man and ,god4 ,and therefore very often1 when subjects and circumstances call for it1 it has to be viewed as a work involving labour1 persistency1 conflict1 if it would be prayer indeed 7,colossian ,studies1 p4 #abd74 ,the ,bishop goes on to quote a familiar incident which illustrates this great truth3 ,a visitor knocked betimes one morning at the door of a good man1 a saint of the noblest ,puritan type--and that was a fine type indeed4 ,he called as a friend to consult a friend1 sure of his welcome4 ,but he was kept waiting long4 ,at last a servant came to explain the delay3 ',my master has been at prayer1 and this morning he has been long in getting access4' ,the practical question for us is whether this is our idea of prayer1 or whether we are merely playing at prayer1 and not regarding it with true seriousness4 ,if we know what it is to have great conflict in prayer1 happy are we4 ,if we do not1 we may well ask ,god to search our hearts and change our minds about prayer4 ,prayer is characterised by unselfishness4 ,the conflict of the ,apostle was not self-centred4 ,it was on behalf of others3 ,great conflict ,i have for you1 and for them at ,laodicea4 ,this is the essence of prayer--intercession on behalf of others4 ,if our seasons of prayer are largely taken up with prayers for our own needs1 however genuine1 we are failing at a crucial point2 but if our time is mainly taken up with prayers for others1 we shall soon find that our own blessings begin to abound4 ,there is that scattereth and yet increaseth4 ,prayer also implies sympathy4 ,the ,apostle was praying for people whom he had never seen1 and probably never would see4 ,this is not easy--indeed1 is very difficult--but it is a real test of spirituality4 ,out of sight1 out of mind4 ,we are tempted to limit our prayers to friends whom we know1 causes in which we are interested1 subjects spiritually near and akin to us4 ,not so the ,apostle1 whose heart went out to the whole ,church of ,god in every place where he knew through friends that little bodies of ,christians were to be found4 ,his sympathy was at once quick1 wide1 and deep1 and it is one of the supreme tests of true spirituality to have a sympathy possessed of all these three characteristics4 ,our sympathy may be quick and yet narrow1 or wide but not deep1 or even deep and not wide2 but to be at once quick1 wide1 and deep in sympathy is to be a true follower of ,christ4 ,as we ponder these things--conflict1 unselfishness1 sympathy--do not our hearts condemn us8 ,instead of conflict1 how easy-going have been our prayers6 ,instead of unselfish1 how self-centred1 instead of sympathetic1 how contracted6 ,thus the ,apostle searches and tests us as we dwell on his wonderful life of prayer4 #b4 ,,what ,,prayer ,,brings4 ,what were the objects for which the ,apostle prayed so earnestly on behalf of these unknown ,christians8 ,what were the precise gifts that he sought for them from ,god8 ,this is no unnecessary question1 for the same gifts will surely be suitable to us4 ,he asked for spiritual strength3 ,that their hearts might be comforted4 ,st4 ,paul always went to the very centre and core of things1 and so we find him constantly praying with reference to the hearts of these ,colossian ,christians4 ,since1 as we have seen1 the heart in ,scripture is the centre of our moral and spiritual being1 if the heart is right1 all will be right1 for out of it are the issues of life4 ,he prays that their hearts might be comforted--that is1 in the full sense of the word1 encouraged1 exhorted1 strengthened4 ,comfort includes the three elements of strength1 courage1 and consolation4 ,we must be strong1 brave1 and cheery4 ,this is the full meaning of the term ,comforter as applied to the ,holy ,spirit4 ,he is the ,one ,who gives strength1 courage1 and consolation4 ,this1 too1 is the true meaning of the familiar phrase of the ,english ,prayer ,book1 ,comfortable words--words that minister strength1 fortitude1 and cheer4 ,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 7#b ,thess4 ii4 #ag2 ,eph4 vi4 #bb74 ,with hearts made strong1 courageous1 and cheerful1 ,christians can face anything2 while with hearts that remain weak1 fearful1 and sad the ,christian life is a prey to all the temptations of the ,evil ,one4 ,it is exactly similar with a ,church or a congregation of ,christians1 for one of the supreme needs in any community is comforted hearts--the centres of life made strong1 courageous1 and happy4 ,then it is that ,churches live1 grow1 extend1 and witness for ,christ in the demonstration of the ,holy ,spirit the ,comforter4 ,he asked for spiritual unity3 ,being knit together in love1 or1 quite literally1 having been compacted in love4 ,he prayed that these ,christians might be kept together1 knit together1 joined together in a spirit of love4 ,solitary ,christians are always weak ,christians1 for union is strength4 ,if ,christians are not knit together1 the cause of ,christ must necessarily suffer1 for through the severances caused by division the enemy will keep thrusting his darts4 ,that is why the ,apostle elsewhere urges them earnestly to strive to keep the unity of the ,spirit 7,eph4 iv4 #c74 ,one of the greatest powers that ,satan wields to-day is due to the disunion among the people of ,god4 ,it is true of the ,christian home1 congregation1 and denomination4 ,the wedge of discord is one of the enemy's most powerful weapons4 ,on the other hand1 where the brethren dwell together in unity1 the ,lord commands ,his blessing4 ,in almost every ,epistle the ,apostle emphasises unity1 and we can readily understand the reason4 ,this unity is only possible in love4 ,it is the love of ,god to us that unites us to ,him1 and it will be the love of ,god in us that unites us to our brethren4 ,there is no power like love to bind ,christians together4 ,we may not see eye to eye on all aspects of truth2 we may not all use the same methods of worship and service1 but if we love one another ,god dwells in us and among us1 and adds ,his own seal of blessing to the work done for ,him4 ,let every ,christian be fully assured that in so far as he is striving1 praying1 and labouring for the union of ,god's people in love1 he will be doing one of the most powerful and blessed pieces of work for his ,master1 and one of the greatest possible pieces of disservice to the kingdom of ,satan4 ,contrariwise1 the ,christian man or ,christian ,church that stands out for separateness and exclusiveness is one of the best allies of ,satan1 and one of the most effective workers for the kingdom of darkness4 ,he asked for spiritual certitude3 ,unto all riches of the full assurance of understanding4 ,wealth is a favourite metaphor of ,st4 ,paul1 and is used to denote the fulness and abundance of the ,christian life as conceived by him4 ,mark how he piles phrase upon phrase--understanding1 fulness of understanding1 and then wealth of fulness of understanding4 ,to the ,apostle1 the mind was one of the essential powers and principles of the ,christian life4 ,so far from thinking according to a modern fashion that the less one uses the mind the better ,christian one is1 ,st4 ,paul1 following his ,master1 ever emphasised the duty and glory of loving ,god with all the mind4 ,this wealth of the fulness of understanding means an abundance of conviction1 both intellectual and moral1 that ,christianity is what it claims to be1 and that the ,christian life is the perfect satisfaction of all the different parts of man's nature4 ,he prays that they may rise to the whole wealth of the full exercise of their intelligence 7,moule74 ,just as we find elsewhere the fulness of faith 7,heb4 x4 #bb71 the fulness of hope 7,heb4 vi4 #aa71 and much fulness 7#a ,thess4 i4 #e71 so here the ,apostle desires them to enjoy to the full the intelligent grasping of assurance of ,christian truth which was theirs in ,christ4 ,in the same spirit ,luke writes to ,theophilus3 ,that thou mightest know the certainty of those things wherein thou hast been instructed4 ,a firm conviction of the understanding is one of the greatest needs1 as it is also one of the greatest blessings1 of the ,christian life4 ,if a ,christian cannot say1 ,i know1 ,i am persuaded1 he is lacking in one of the prime essentials of a vigorous experience4 ,let us ponder1 then1 this remarkable phrase1 the whole wealth of the fulness of intelligence1 and see in it one of the absolute necessities of daily experience4 ,but how does it come8 ,it is the result of the foregoing comfort and love4 ,hearts made strong mean minds fully assured4 ,hearts full of love mean intellects full of knowledge and conviction4 ,let no one say that love is blind3 on the contrary1 it is love that sees and knows4 ,it was the ,apostle of love who was the first with spiritual insight to say1 ,it is the ,lord1 on that memorable early morning on the ,lake of ,galilee4 ,it is the ,christian with a heart strong and full of love who will have the wealth of the fulness of intelligence4 ,the same is true of a ,church1 for when it is strong and united in love1 there will come such an influx of conviction and certitude that the world will be impressed by the demonstration of the truth of the ,christian ,gospel4 ,he asked for spiritual knowledge3 ,to the full knowledge of the mystery of ,god and the ,father1 even ,christ 7not as ,a4,v474 ,here1 again1 we have a favourite word of these ,epistles1 full knowledge1 that is1 ripe1 mature experience2 and it means the experience of all that is summed up in the one word ,christ4 ,in view of the dangerous errors1 then rife and increasing1 of a special knowledge confined only to a few1 to an intellectual aristocracy1 the ,apostle lays stress upon the possibility of every ,christian becoming acquainted in personal experience with all the knowledge of ,god that is stored up in ,christ4 ,he declares ,christ as the ,image of ,god 7ch4 i4 #ae71 as the ,head of the ,church 7ch4 i4 #ah71 as the ,one in ,whom all fulness dwells 7ch4 i4 #ai71 as the ,redeemer from sin 7ch4 i4 #bj71 as the ,hope of glory 7ch4 i4 #bg71 as the ,one in ,whom are hid all the treasures of wisdom and knowledge 7ch4 ii4 #c74 ,there is no mistiness here1 no vagueness1 no hesitation1 no limitation1 but a full1 free1 open opportunity for all believers to become acquainted with ,christ in ,his ,divine fulness4 ,this is the crowning-point of the ,apostle's prayer1 for in the full knowledge of ,christ everything else is included4 ,this knowledge1 at once intellectual1 moral1 and spiritual1 is the safeguard from all error1 the secret of all progress1 and the guarantee of all blessing4 ,let this prayer1 then1 be our constant and careful study4 ,we shall find in it much to rebuke the shallowness1 the selfishness1 the dulness1 and the sluggishness of our prayers2 and we shall also find in it a model of instruction1 and the inspiration of all true petition and intercession4 ,the ,christian who learns from the prayers of the ,apostle will learn some of the deepest secrets of the ,christian life4 ,,vii4 ,,wisdom ,,and ,,revelation4 ,,vii4 ,,wisdom ,,and ,,revelation4 ,wherefore ,i also1 after ,i heard of your faith in the ,lord ,jesus1 and love unto all the saints1 cease not to give thanks for you1 making mention of you in my prayers2 that the ,god of our ,lord ,jesus ,christ1 the ,father of glory1 may give unto you the spirit of wisdom and revelation in the knowledge of ,him3 the eyes of your understanding being enlightened2 that ye may know what is the hope of ,his calling1 and what the riches of the glory of ,his inheritance in the saints1 and what is the exceeding greatness of ,his power to us-ward who believe1 according to the working of ,his mighty power4--,,eph4 i4 #ae-ai4 ,if prayer for others is a barometer of our own spiritual life1 we can realise what ,st4 ,paul felt was necessary for himself by his prayers for others4 ,in ,ephesians there are two petitions1 and nothing fuller and deeper is found in any of the ,apostle's writings4 ,this ,epistle represents the high-water mark of ,christian privilege and possibility4 #a4 ,,the ,,foundation4 ,we see from verse #ae that his prayer is closely and definitely based on what precedes1 and this introduces us to a feature not hitherto found4 ,up to now the prayers at the opening have been recorded almost immediately after the personal greetings4 ,but here a long paragraph intervenes1 and the prayer is not recorded until after fourteen verses full of spiritual teaching have been given4 ,this section deserves special attention because it is the basis of the prayer4 ,let us review it briefly in order to obtain the true perspective of the petition4 ,the key-thought is in verse #c1 where the ,apostle praises ,god for having actually blessed them with all spiritual blessings in heavenly places in ,christ4 ,then comes a wonderful statement of the way in which these blessings had become their own4 7a7 ,they had been eternally purposed in ,god the ,father 7vers4 #c-f;a72 7b7 they had been historically mediated through ,god the ,son 7vers4 #f;b-#ab72 7c7 they had been spiritually applied by ,god the ,spirit 7vers4 #ab-ad74 ,and in connection with each ,person of the ,sacred ,trinity practically the same phrase occurs in this paragraph1 showing that all the blessings were given in order that they might be used for the ,divine glory3 ,to the praise of the glory of ,his grace 7ver4 #f72 ,to the praise of ,his glory 7ver4 #ab72 ,to the praise of ,his glory 7ver4 #ad74 ,now it is upon this wealth of provision that the ,apostle bases his prayer3 ,on this account4 ,god had so wonderfully blessed them in ,christ by ,his ,spirit1 and this fulness of blessing was so clearly intended to be used to the praise and glory of ,god that he could pray1 as he does here1 assured that the answer would come4 ,god's revelation of ,himself is invariably and inevitably the foundation of our prayers4 ,because of what ,he has done and is doing we can be sure of grace4 ,because ,his power has provided all things that pertain to life and godliness we can be certain of power for daily living4 #b4 ,,the ,,appeal4 ,the names and titles of ,god are particularly noteworthy and are always full of spiritual significance1 shedding light on the passages in which they occur4 ,st4 ,paul prays to the ,god of our ,lord ,jesus ,christ4 ,this title as it stands is unique1 though already he has referred to the ,god and ,father of our ,lord ,jesus ,christ 7ver4 #c71 and will refer again to the ,father of our ,lord ,jesus ,christ in connection with prayer 7ch4 iii4 #ad74 ,the ,god of our ,lord ,jesus ,christ seems to suggest the highest point and peak of power and grace4 ,god1 as the ,god of ,christ1 is the primary source of all blessing4 ,he is also the ,father of ,glory4 ,this1 too1 is a phrase not found elsewhere4 ,he is the ,father to ,whom all glory belongs as its ,divine source4 ,in ,acts vii4 #b ,he is the ,god of glory1 and in #a ,cor4 ii4 #h ,christ is the ,lord of glory4 ,in ,rom4 vi4 #d ,christ is said to have been raised from the dead by the glory of the ,father4 ,glory is a characteristic quality of ,god4 ,it is the manifestation of ,his splendour and the outshining of ,his excellence4 ,all radiance1 all brightness1 all magnificence come from ,him and are intended to be returned to ,him in praise4 ,the glory of ,god in ,romans is threefold3 it is ,god's proof for man's past life 7ch4 iii4 #bc72 it is ,god's prospect for man's future life 7ch4 v4 #b72 it is ,god's principle for man's present life 7ch4 xv4 #g74 ,and the association of glory with prayer seems to suggest that the praise of ,his glory which is to characterise our life can only come from ,god ,himself as the ,father of glory4 ,if our lives are to be lived to ,his praise1 ,his must be the power4 ,if our lives are to manifest ,his glory1 ,his must be the grace4 ,thine is the kingdom1 the power1 and the glory4 #c4 ,,the ,,request4 ,now we come to this profound prayer which teaches the inmost secrets of the spiritual life4 7#a7 ,a ,divine ,gift4 ,may give to you a spirit of wisdom and revelation4 ,he has spoken of the wealth of blessing stored up in ,christ 7ver4 #c71 and of ,god's grace abounding to us in all wisdom and prudence 7ver4 #h74 ,now he asks for wisdom and illumination to perceive all this for themselves as a personal experience4 ,the word spirit seems to refer to their human faculty1 though of course as indwelt and possessed by the ,divine ,spirit4 ,but the absence of the definite article from the word spirit seems to suggest a gift rather than a ,person4 ,the ,holy ,spirit of ,god enters into our spirit1 and the result is wisdom and revelation4 ,these two words refer to general illumination and specific enlightenment4 ,he desires his readers to enter fully into the meaning of these great realities to which he has given such full expression 7vers4 #a-ad74 7#b7 ,but this ,divine gift is only possible by means of a simple yet important condition4 ,it is in the full knowledge of ,him4 ,the word rendered knowledge is characteristic of these prison epistles1 and always means full knowledge1 the mature experience of the spiritual man4 ,it is invariably connected with ,god2 it refers to the deep1 growing1 ripening consciousness which comes from personal fellowship with ,him4 ,philosophy can only say ,know thyself1 but ,scripture says1 ,know ,god4 ,this is how wisdom and revelation become ours1 and ,christian history and experience testify abundantly to the simple yet remarkable fact of spiritual insight and moral understanding which are due solely to fellowship with ,god4 ,nothing is more striking than the fact of a deep1 spiritual apprehension and appreciation which are independent of intellectual conception and verbal expression4 ,believers can have a true spiritual consciousness of ,god without the possession of great capacity or attainments4 ,many whose natural education and intellectual opportunities have been slight have had this spiritual perception in an uncommon degree1 and it always marks the spiritually ripe ,christian4 ,it is not the one whose intellectual knowledge is critical1 scholarly1 and profound1 but he whose spiritual insight is suffused with grace1 love1 and fellowship4 ,this does not mean that natural knowledge or culture is to be despised or avoided as evil1 but that the two kinds of knowledge should be carefully distinguished4 ,the ,christian ,church has at least for the last three hundred years set great store by knowledge and science1 but deeper than all this is the spiritual instinct1 insight1 knowledge1 and illumination which constitute the supreme requirement of the true ,christian life4 ,we can see this spiritual perception in its various stages in several passages of the ,new ,testament4 ,we have seen how ,st4 ,john divides believers into three classes 7#a ,john ii4 #ab-ad74 ,but while in his repetition the ,apostle can vary the description of the children and the young men1 when he has to speak the second time of the fathers he has nothing new to say1 for they cannot be otherwise or more fully described than as those who know ,him ,who is from the beginning4 7#c7 ,the immediate consequence of this fellowship is that the eyes of the heart become permanently enlightened 7,greek74 ,keeping in view the ,scripture truth of the heart as including the elements of ,mind1 ,emotion1 and ,will1 the result of fellowship with ,god is that every feature of the inner life becomes purified and enlightened4 ,the mind is illuminated to perceive truth1 the emotions are purified to love the good1 and the will is equipped to obey the right4 ,it is not that new objects meet the gaze so much as that a new and deeper perception is given to enable the heart to see and understand what had hitherto been dark and difficult4 ,this illuminated heart is one of the choicest blessings of the spiritual life and one of the greatest safeguards against spiritual error4 ,ye have an unction 444 and ye know 7#a ,john ii4 #bj74 ,the ,son of ,god hath come1 and hath given us an understanding 7#a ,john v4 #bj74 ,many of the problems affecting the spiritual life are solved only in this way4 ,criticism1 scholarship1 intellectual power may be brought to bear upon them1 but they will not yield to this treatment4 ,the illuminated heart of the babe in ,christ is often enabled to understand secrets which are hid from the wise and prudent4 7#d7 ,the outcome is a permanent spiritual experience4 ,that ye may know1 i4e4 possess an immediate1 instinctive1 direct knowledge 7eidenai74 ,three great realities are thereupon mentioned as the objects and substance of our spiritual knowledge4 7a7 ,the first is ,what is the hope of ,his calling4 ,his calling is the appeal and offer of the ,gospel with all its ,divine meaning and purpose1 and the hope of ,his calling is that which is intended by and included in the offer of ,god4 ,this hope is either that to which ,god calls us1 or by which ,he calls2 either objective or subjective2 either the substance or the feeling4 ,hope when regarded as objective1 as the substance of our experience1 is full of promise1 on which the believer fixes his faith4 ,hope when regarded as subjective1 as the possession of the soul1 is full of inspiration1 as it encourages and confirms belief that ,he is faithful that promised4 ,hope as an objective reality is fixed on ,christ1 and since ,god has a purpose in calling us1 we can exercise hope4 ,hope as a subjective realisation is based on the fact of experience4 ,god calls us by the ,gospel1 and therefore hope becomes possible4 ,hope is the top-stone of life and follows faith and love 7cf4 ver4 #ae74 ,faith draws the curtain aside2 hope gazes into the future2 while love rejoices in the present possession of ,christ4 ,faith accepts2 hope expects4 ,faith appropriates2 hope anticipates4 ,faith is concerned with the person who promises2 hope with the thing that the person promises4 ,faith is concerned with the past and present2 hope with the future alone4 ,hope is invariably fixed on the future and is never to be regarded as merely a matter of natural temperament4 ,it is specifically connected with the ,lord's ,coming1 and we are thus reminded that the calling of ,god covers past1 present1 and future4 ,it starts from regeneration and culminates in the resurrection of the body at the ,coming of ,christ4 7b7 ,the second is ,the riches of the glory of ,his inheritance in the saints4 ,this may mean the wealth which ,god possesses for them or in them2 our wealth in ,him or ,his in us4 ,if we take it in the former sense it will mean that ,god is the inheritance and we are the heirs2 that the saints now possess imperfectly1 and anticipate in its fulness1 the inheritance of grace1 the spiritual ,canaan which they are to enjoy here and hereafter4 ,if1 however1 we take it1 as is more likely1 in the latter sense1 it will mean that we are the inheritance and ,god is the ,possessor and ,heir4 ,we must never forget that the ,biblical ideas associated with heir and inheritance always refer to possession1 and not1 as in ordinary phraseology1 to succession4 ,in the ,bible the heir does not merely expect1 but already enjoys in part that which he will possess in full hereafter4 ,adopting1 then1 the second of these interpretations1 the saints belong to ,god and are precious in ,his sight4 ,they are ,his peculium1 or special treasure1 like ,israel of old 7,deut4 iv4 #bj74 ,they have been formed for ,him and are to show forth ,his praise 7,isa4 xliii4 #ba74 ,he sets store by them1 as is suggested by the significant words1 ,hast thou considered ,my servant ,job8 ,there are several indications in ,scripture that ,god values and trusts ,his people2 ,i know him1 that he will command his children and his household after him 7,gen4 xviii4 #ai74 ,the ,lord taketh pleasure in ,his people 7,ps4 cxlix4 #d74 ,the steps of a good man are ordered by the ,lord3 and ,he 7that is1 ,god7 delighteth in his way 7,ps4 xxxvii4 #bc74 ,and the wealth is a further proof of the value placed on believers by ,god4 ,five times in ,ephesians the ,apostle uses this metaphor of riches1 showing his thought of those who have been bought with a price 7#a ,cor4 v4 #bj74 ,believers are ,god's riches1 wealth1 treasure2 they belong to ,him in view of that day on which ,he will enter in full upon ,his inheritance when ,he comes to be glorified and admired in them that believe 7#b ,thess4 i4 #aj74 ,and we are to see this1 to know it1 to realise the spiritual possibilities of each believer and all ,god's people together as ,god's own inheritance4 7c7 ,the third is the exceeding greatness of ,his power to us-ward who believe4 ,in this marvellous association of almost inexpressible thoughts the dominant note is power 7dnamis71 and the ,apostle prays that the ,ephesian ,christians may know what this means4 ,power is a characteristic word of ,st4 ,paul as expressive of ,christianity4 ,the ,gospel is the power of ,god unto salvation 7,rom4 i4 #af74 ,by the ,resurrection ,christ was designated the ,son of ,god with power 7,rom4 i4 #d74 ,he is the power of ,god 7#a ,cor4 i4 #ah74 ,man needs power1 not merely a philosophy or an ethic1 but a dynamic1 and it is the peculiar privilege of ,his ,gospel to bring this to us4 ,but let us try to analyse this power4 ,there are no less than four comparisons stated or illustrations given4 7#a7 ,it is exactly the same power that ,god wrought in ,christ at the ,resurrection4 ,nothing less than this is the standard of the ,divine working4 ,we are to possess and experience the spiritual and moral dynamic exercised by ,god on ,christ when ,he raised ,him from the dead4 ,this is described as the exceeding greatness of ,his power4 ,the same adjective is used of grace 7ch4 ii4 #g71 and of love 7ch4 iii4 #ai71 and it is intended to express the superabundance of that power which was put forth in the ,resurrection and is now exercised on our behalf4 ,then the four words used for power are particularly noteworthy3 power1 energy1 strength1 might4 ,each conveys an aspect of this great spiritual force4 ,might is power in possession2 strength is power as the result of grasping1 or of coming into contact with the source of that power2 and energy is a power in expression4 7#b7 ,not only so1 but the power exercised by ,god in the ,ascension is also intended to be bestowed on and experienced by us4 ,when we are told that ,christ was set at ,god's right hand far above all powers1 we can understand something of the ,divine might exercised4 7#c7 ,still more1 it is the same power by means of which ,god put all things under the feet of ,christ4 ,this1 too1 is the ,divine force and energy for believers4 7#d7 ,not least of all1 it was ,divine power that gave ,christ to be the ,head over all things to the ,church1 and it is exactly this power that is exercised on our behalf4 ,when we contemplate all this as intended by ,god for us1 we can see something of the vigorous and victorious life ,he can and will enable us to live4 ,as we review this wonderful prayer it is impossible to avoid noticing that the first petition refers mainly to the past 7,his calling72 the second mainly to the future 7,his inheritance72 and the third mainly to the present 7,his power71 though of course each petition has its bearing on the other two points of time4 ,every part of our life is thus adequately supplied and intended to be abundantly satisfied4 ,nor may we omit to observe that all through the prayer the emphasis is on ,god3 ,his calling2 ,his inheritance2 ,his power4 ,everything is regarded from the ,divine standpoint1 because we are not our own but ,his4 ,the contemplation of this glory of the ,divine love and grace overwhelms the soul with wonder1 love1 and praise4 ,in the presence of such a prayer1 dealing with such profound realities1 three thoughts naturally arise in our minds4 7a7 ,how little we know1 and how much we might and should know4 7b7 ,how little we are1 and how much we might and should be4 7c7 ,how little we do1 and how much we might and should do4 ,and yet if we will but remind ourselves of the simple secret of true living1 as here described1 we might become and accomplish infinitely more than we have ever experienced up to the present4 ,to us-ward who believe4 ,faith is the simple yet all-sufficient secret4 ,trust relies on ,god and receives from ,him4 ,it puts us in contact with the source of blessing1 and in union with ,him we shall find spiritual illumination1 spiritual insight1 spiritual experience1 and spiritual power that shall all be lived and exercised to ,his praise and glory4 ,,viii4 ,,strength ,,and ,,indwelling4 ,,viii4 ,,strength ,,and ,,indwelling4 ,for this cause ,i bow my knees unto the ,father of our ,lord ,jesus ,christ1 of ,whom the whole family in heaven and earth is named1 that ,he would grant you1 according to the riches of ,his glory1 to be strengthened with might by ,his ,spirit in the inner man2 that ,christ may dwell in your hearts by faith2 that ye1 being rooted and grounded in love1 may be able to comprehend with all saints what is the breadth1 and length1 and depth1 and height2 and to know the love of ,christ1 which passeth knowledge1 that ye might be filled with all the fulness of ,god4--,,eph4 iii4 #ad-ai4 ,in no part of ,paul's letters does he rise to a higher level than in his prayers1 and none of his prayers are fuller of fervour than this wonderful series of petitions4 ,they open out one into the other like some majestic suite of apartments in a great palace-temple1 each leading into a loftier and more spacious hall1 each drawing nearer the presence chamber1 until at last we stand there 7,,maclaren74 ,the second prayer in ,ephesians possesses remarkable affinities with the first2 indeed1 the two are complementary1 and many of the expressions call for close comparison4 #a4 ,,the ,,standpoint4 ,for this cause 7ver4 #ad74 ,to what does this phrase point back8 ,some associate it with verse #a1 ,for this cause1 thinking that ,st4 ,paul1 having been diverted from his main teaching in verses #a-ac1 here resumes it in the form of a prayer4 ,but perhaps it is still better to regard the resumption of the main teaching as coming in ch4 iv4 #a1 where the ,apostle again speaks of himself as the prisoner4 ,this would make ch4 iii4 wholly parenthetical1 so that instead of the present prayer being based on the teaching of ch4 ii4 the ,apostle is led here to speak of his ministry 7ch4 iii4 #a-ac7 and its outcome4 ,his ministry is a gift1 a trust1 a stewardship1 and its purpose is the proclamation of the ,gospel and its results in the accomplishment of ,god's purposes for ,jew and ,gentile4 ,on this view the standpoint of the prayer is associated closely with his ministry and its effects1 as seen in the immediately preceding verses4 ,it is because of his remarkable ministry1 given to him by ,god1 and all the spiritual privileges brought to the ,gentile ,christians thereby that he is able to work for them 7ver4 #ac71 and also to pray for them 7ver4 #ad74 ,thus1 while the prayer in ch4 i4 looks at their life from the standpoint of the ,divine purposes1 this prayer will be occupied with their spiritual privileges in ,christ4 #b4 ,,the ,,attitude4 ,i bow my knees unto the ,father 7ver4 #ad74 ,the intense reverence of the ,apostle in this allusion to bowing his knees is particularly noteworthy4 ,as a rule the ,jews stood for prayer 7,luke xviii4 #aa-ac71 and prostration seems to have been an exceptional posture4 ,but in connection with ,christians1 kneeling is mentioned 7,acts vii4 #fj1 ix4 #dj1 xx4 #cf74 ,nothing could more beautifully express the true attitude of the soul before ,god than this posture of the body4 ,at the same time the use of the word ,father indicates the other side of the truth and confidence with which we approach ,god4 ,he is at once our ,god and our ,father 7ch4 i4 #ag71 and our attitude must be expressive both of our adoration and of our assurance4 ,he is great and good1 and we approach ,him as the ,holy ,one and the ,loving ,one4 #c4 ,,the ,,address4 ,the ,father from ,whom every family in heaven and earth is named4 ,it is interesting that the title ,god is not associated with this prayer as in ch4 i41 although the thought of ,deity is found in the allusion to bowing the knees4 ,and in addition to ,god as the ,father ,he is described as the ,one from ,whom every family 7,greek1 'fatherhood'7 in heaven and earth is named4 ,this seems to mean that whatever element of family life exists1 it comes from ,god1 that all true spiritual life in heaven or earth has its origin in the ,father4 ,the scope of the prayer is particularly noteworthy1 as we contemplate ,god as the ,fount of every fatherhood and the ,parent of all men everywhere4 ,such a statement will do more than anything else to guard us against narrow or purely selfish desires as we approach ,god in prayer4 #d4 ,,the ,,appeal4 ,that ,he would grant you 7ver4 #af74 ,as in the former prayer1 the ,apostle is clear that what he is about to ask is essentially a ,divine gift4 ,it comes from above1 whether he is seeking knowledge 7ch4 i4 #ag7 or power 7ch4 iii4 #af74 ,at every step ,god must give and the believer must receive4 ,it would be well for us in our ,christian experience to emphasise this simple but searching truth4 ,every good and every perfect gift comes from above4 #e4 ,,the ,,standard4 ,according to the riches of ,his glory 7ver4 #af74 ,here again we begin to realise something of the fulness of the prayer to be offered4 ,the measure of the ,apostle's desire is not our own poverty1 but ,god's wealth2 we are to look away from ourselves to the infinite riches of the ,divine glory4 ,in the former prayer he asked that we might know the riches of ,god's glory4 ,but here there is something more2 we are to experience them in our heart and life4 #f4 ,,the ,,petitions4 ,in general ,st4 ,paul asks for two great spiritual blessings1 the inward strength of the ,holy ,spirit and the indwelling presence of ,christ4 ,these are inseparable1 and we may regard the first as essential to the second1 and the second as the effect of the first4 ,but the prayer goes into detail and each part of the petition calls for careful meditation4 7#a7 ,strengthened with power through ,his ,spirit in the inward man 7ver4 #af1 ,r4,v474 ,as wisdom was the burden of the former prayer 7ch4 i4 #ag71 so strength is the main thought here4 ,the order1 too1 is significant2 wisdom and power1 since power without knowledge would be highly dangerous4 ,this strength comes from the ,holy ,spirit2 ,he is the ,agent of ,god's enabling grace4 ,and the strength is to extend into the inward man4 ,the contrast seems to be between the inward and the outward1 as in #b ,cor4 iv4 #af2 ,rom4 vii4 #bb4 ,the strength is not of the body1 or of the mind1 but of the soul4 ,the inward is not exactly identical with the new man1 but emphasises the inner essential life of the spirit as contrasted with the outer life of the body4 ,the hidden man of the heart4 7#b7 ,that ,christ may dwell in your hearts through faith 7ver4 #ag1 ,r4,v474 ,this is the outcome of the inward strength of the ,spirit1 and almost every word needs attention4 ,the indwelling of ,christ is virtually identical with that of the ,spirit 7ch4 ii4 #bb71 although of course ,christ and the ,holy ,spirit are never absolutely identified in ,holy ,scripture 7#b ,cor4 iii4 #ag1 #ah74 ,it is only in regard to the practical outcome in the believer's experience that the indwelling of ,christ and the ,spirit amount to the same thing4 ,this is to be a permanent indwelling and not a mere passing stay1 just as believers together are described as a temple for ,god's permanent habitation 7ch4 ii4 #bb1 ,greek74 ,this permanent indwelling of ,christ is to be in your hearts4 ,almost every prayer is thus concerned with the heart1 the centre of the moral being1 and the ,apostle prays that ,christ may make ,his home therein4 ,this is no mere influence1 but a ,personal ,presence1 the ,living ,christ within1 and it is to be through faith4 ,it is faith that admits ,christ to the heart1 allowing ,him to enter into every part of the inward man4 ,and the same faith that admits ,him permits ,him to remain1 reside1 and rule4 ,faith1 in a word1 is the total response of the soul to the ,lordship of ,christ4 7#c7 ,that ye1 being rooted and grounded in love 7ver4 #ag74 ,here again the original expressions imply permanent results1 and the two words rooted and grounded are beautifully complementary4 ,the one refers to a tree1 the other to a house1 and the expressions point to those hidden processes of the soul which are the result of ,christ's indwelling and the ,holy ,spirit's working4 ,the power of the ,spirit and the indwelling of ,christ tend to our permanent inward establishment in the element and atmosphere of ,christian love4 ,this is one of the seven occasions in this short ,epistle where we find the ,pauline phrase1 in love1 referring to the sphere and atmosphere of our fellowship with ,god4 ,the love no doubt means primarily and perhaps almost exclusively ,god's love to us1 as that in which we are to live1 and move1 and have our being4 7#d7 ,may be strong to apprehend with all the saints what is the breadth and length and height and depth 7ver4 #ah1 ,r4,v474 ,here again the emphasis is on strength1 and the ,apostle prays that we may have full strength to grasp1 may be quite able to accomplish this purpose4 ,spiritual ideas can never be appropriated by intellectual action alone4 ,it is not by brilliant intellect but by spiritual insight that we become able to comprehend4 ,although there is now no specific reference to love1 it would seem as though the idea of verse #ai is already in view1 and1 assuming this to be the case1 we have four aspects of the ,divine love which we are to be strong to grasp4 ,its breadth means that there is no barrier to it1 reminding us of the extent of the ,divine counsels2 its length tells us of the ,divine foreknowledge and ,his thought of us through the ages2 its height points to our ,lord in heaven as the goal for the penitent believer2 its depth declares the possibility of love descending to the lost abyss of human misery for the purpose of redemption4 ,and the ability to grasp the ,divine love in this fourfold way is to be experienced with all the saints4 ,it is impossible to accomplish it alone2 no spiritual exclusiveness is thinkable in this connection1 to say nothing of the lower forms of egotism and selfishness4 ,twice in this brief writing does the ,apostle refer to all the saints 7ch4 vi4 #ah71 thereby reminding us of the place and power of each saint in the spiritual economy of ,god4 ,one saint will be able to comprehend a little1 another saint a little more1 and so on1 until at length all the saints together are strong to grasp the ,divine love4 ,the wider our fellowship the fuller and firmer our hold of the love of ,christ4 ,this is doubtless why public worship is so strongly emphasised in the ,new ,testament4 ,where two or three are gathered together in ,my ,name1 there am ,i4 ,the experiences of our fellow-worshippers are always intended to be1 and usually will be1 of help to our own fuller realisation of our ,lord and ,master4 ,the soul is justified solitarily and alone1 but it is sanctified only in the community of believers4 7#e7 ,and to know the love of ,christ which passeth knowledge 7ver4 #ai74 ,if we are correct in interpreting verse #ah of the ,divine love1 the present verse will be the climax of this part of the prayer1 and it has been helpfully suggested that we have here the fifth dimension of the love of ,christ after the four already mentioned4 ,not only are they to experience breadth and length and height and depth but also the inwardness2 they are to know by personal experience the love of ,christ as it can only be known by those who have fellowship with ,him4 ,it is a love that surpasses knowledge1 just as ,his power surpasses everything 7ch4 i4 #ai74 ,the paradox of knowing that which surpasses knowledge will not be misunderstood from the standpoint of spiritual experience1 because it is the difference between apprehending and comprehending4 ,we know1 and know deeply1 increasingly1 blessedly1 and yet all the while there are infinite stretches of love beyond our highest experiences4 7#f7 ,that ye may be filled unto all the fulness of ,god 7ver4 #ai1 ,r4,v474 ,this is the climax of the prayer and is the culminating purpose of the work of the ,spirit and the indwelling of ,christ4 ,strength1 indwelling1 love1 and knowledge are to issue in fulness1 and we are to be filled unto all the fulness of ,god4 ,in the former prayer this fulness is associated with ,christ and with ,his body the ,church 7ch4 i4 #bc71 but here it is specifically associated with ,god and ourselves as believers in ,christ4 ,when these two passages are associated with ch4 v4 #ah1 which speaks of the fulness of the ,spirit1 we have the word fulness connected with each ,person of the ,blessed ,trinity4 ,what it means for the soul to be filled to overflowing with the presence of ,god itself is beyond our comprehension2 it can only be a matter of personal experience as we seek to fulfil the proper conditions4 ,such a prayer for the fulness of ,god is best expressed in ,miss ,havergal's words-- ,lord1 we ask it1 scarcely knowing ,what this wondrous gift may be2 ,but fulfil to overflowing1 ,thy great meaning let us see4 ,,ix4 ,,love ,,and ,,discernment4 ,,ix4 ,,love ,,and ,,discernment4 ,and this ,i pray1 that your love may abound yet more and more in knowledge and all judgment3 that ye may approve things that are excellent2 that ye may be sincere and without offence till the day of ,christ2 being filled with the fruits of righteousness1 which are by ,jesus ,christ1 unto the glory and praise of ,god4--,,phil4 i4 #i-aa4 ,one of the most beautiful elements in the ,pauline ,epistles is the intimate relation which evidently existed between the ,apostle and his converts4 ,this is especially the case in the ,epistle to the ,philippians1 for in no other writing is there such a full revelation of the heart of ,st4 ,paul and of his love to those with whom he was united in ,christ4 ,as1 therefore1 he knew them so intimately1 so he prayed for them1 the prayer revealing at once their need1 and his conviction as to essential things4 ,prayer is always strong in proportion to our acquaintance with the spiritual life of others1 and feeble so far as we are ignorant of their needs4 #a4 ,,the ,,definite ,,request4 ,let us mark the opening words3 this ,i keep on asking 7,greek74 ,there was one thing for which he asked continually1 and this seemed to him to sum up everything in their life4 7#a7 ,he prayed for love2 your love4 ,as they already possessed life1 he wished it to be expressed in love4 ,the ,epistle is full of this subject4 ,no writing is so truly characterised by the love of ,st4 ,paul for his converts1 or of his converts for ,st4 ,paul 7see ch4 iv4 #ad-ah74 ,let us again remind ourselves that love in the ,new ,testament is something definite1 tangible1 strong1 practical1 intense4 ,it is more than sentiment1 though of course it includes that2 it is more than emotion1 though undoubtedly it includes that2 it is more than desire1 though obviously it includes that4 ,love is the outgoing of the entire nature in self-sacrificing service4 ,it is the sympathy of the heart and the devotion of the life to its object4 ,as such it is the supreme proof of the reality of our ,christian profession4 ,if ye love ,me1 ye will keep ,my commandments 7,john xiv4 #ae1 ,r4,v474 ,lovest thou ,me 444 feed ,my sheep 7,john xxi4 #af74 ,seeing ye have purified your souls 444 love one another from the heart unfeignedly 7#a ,pet4 i4 #bb1 ,r4,v474 ,it was with no cynicism1 but with a wonderful astonishment1 that the heathen used to say1 ,see how these ,christians love one another4 ,when therefore the ,apostle prayed for love he was asking that the ,philippian ,christians might possess and manifest the very finest1 truest1 most powerful1 and most attractive proof of their ,christian life4 7#b7 ,he prayed for abounding love2 that your love may abound4 ,not only some1 but abundant love2 not a little1 but much4 ,love to be real must be kept full1 intense1 overflowing2 it calls for continual reinforcement1 replenishing1 and the abundance of love is the measure and proof of the possession of abundant life4 7#c7 ,he prayed for increasing love2 that your love may abound yet more and more4 ,expression is piled upon expression in order to emphasise the importance of love and its progress4 ,love is intended to grow and not to remain stationary4 ,just as life makes progress1 so must its result similarly develop in love4 ,the motto for the ,christian is more and more4 ,this is why there is so much in the ,new ,testament about growth1 for just as it is with natural life so it must be with spiritual4 ,constant increase1 development1 progress1 extension1 expansion must mark it at every step4 7#d7 ,he prayed for discerning love2 that your love may abound yet more and more in knowledge and all discernment 7,r4,v474 ,the two words knowledge and discernment are particularly noteworthy4 ,one expresses the principle1 the other the application4 ,again we observe this word knowledge as a characteristic expression of the ,apostle in these prison-epistles4 ,full knowledge 7,greek7 is one of the marks of a growing ,christian life1 and is proved by spiritual perception1 spiritual feeling1 spiritual discernment4 ,there is a world of difference between intellectual ability and spiritual insight4 ,many people are clever1 but not spiritual1 while many people are often truly spiritual without being possessed of much intellectual capacity4 ,much is said in ,scripture about sight in regard to things spiritual4 ,except a man be born again1 he cannot see 7,john iii4 #c74 ,blessed are the pure in heart1 for they shall see ,god 7,matt4 v4 #h74 ,there are many people in our congregations of average intellect1 and perhaps with mental powers decidedly below the average1 who are nevertheless full of profound spiritual wisdom because love to ,christ has given them keenness of vision and depth of insight4 #b4 ,,the ,,immediate ,,purpose4 ,this constant progress and abundance of love was intended for a very practical purpose2 so that ye may approve the things that are excellent 7ver4 #aj1 ,r4,v474 ,the discernment already mentioned was intended for spiritual discrimination4 ,they were to be enabled to distinguish1 to prove1 and thereby to approve4 ,as ,lightfoot points out1 love imparts a sensitiveness of touch1 a keen edge to the discriminating faculty in things moral and spiritual4 ,in things spiritual at least love is not blind1 but keen-sighted4 ,it is endowed with a spiritual discernment which is able to distinguish not only between good and bad1 but between good and better1 between better and best1 and between best and excellent4 ,the words1 approve the things that are excellent1 occur also in ,rom4 ii4 #ah1 and the meaning seems to be first that they were to distinguish the things that differ1 and then as a result they were to approve the things that transcend4 ,this spiritual discernment is particularly needful to-day1 as the ,christian soul is surrounded by so many views and voices4 ,much that appears on the surface to be attractive and charming contains within it the elements of spiritual danger and disaster1 and it is only by spiritual discernment which comes from abounding and increasing love to ,christ that the soul is safeguarded against evil and led to approve and follow the things that are superior4 ,it is a vivid picture that the prophet gives of the ,messiah when he describes ,him as endowed by the ,spirit of ,god and made of quick scent in the fear of the ,lord 7,isa4 xi4 #c1 ,hebrew74 ,it is this quick scent that by the same ,spirit the ,lord ,jesus ,christ bestows upon those who love ,him with all the heart4 #c4 ,,the ,,permanent ,,result4 ,every ,christian grace is intended for practical and permanent effect in character4 ,our lives are not to be intermittent1 but continuous in their expression of grace and blessing1 and all that the ,apostle has been praying for and desiring on behalf of his ,philippian ,christians was intended to develop and express in them the solid and permanent realities of ,christian character4 7#a7 ,sincerity2 that ye may be sincere 7ver4 #aj74 ,this has to do with motives4 ,the word is thought to mean tested in the sunlight4 ,our lives are to be manifestly true1 genuine1 sincere1 transparent4 ,motive makes the man1 and from time to time it is essential that we should allow ourselves to be tested and judged in the sunlight of our perfect fellowship with ,christ1 just as ,st4 ,peter1 when asked by his ,master1 said1 ,lord1 ,thou knowest all things4 ,sincerity is one of the essential features of the true ,christian life4 ,the believer1 if he is to do the will of ,god and commend the ,gospel to others1 must have no doubtful arrire pense but a life lived moment by moment in the perfect brightness of the presence of perfect holiness4 7#b7 ,consistency2 void of offence 7ver4 #aj1 ,r4,v474 ,this has to do with conduct4 ,not only are we to be inwardly true1 but outwardly sure4 ,our lives must not hinder others1 or put a stumbling-block in their way4 ,just as the ,master said1 ,blessed is he whosoever is not put to stumble by ,me1 so must it be with every follower of ,christ4 ,our lives are to be stepping-stones1 not stumbling-blocks4 7#c7 ,character2 being filled with the fruits of righteousness4 ,this has to do with our permanent life both within and without1 though the emphasis is on being rather than on doing4 ,character is the highest point and peak of the ,christian life1 for just as fruit is the outcome of the life of a tree1 so character is the fruit of ,christian living1 and is the best proof of its existence4 ,the ,apostle's word suggests that we are to be permanently filled 7,greek7 with the fruits of righteousness1 those things that are right1 straight1 true1 correct1 upright1 without any deflection on either side4 ,the ,lord ,who is our ,righteousness works in us the fruits of righteousness by the indwelling of the ,holy ,spirit4 #d4 ,,the ,,ultimate ,,object4 ,the ,apostle looks forward unto the day of ,christ 7ver4 #aj1 ,r4,v471 and then speaks of the ,christian life being lived unto the glory and praise of ,god 7ver4 #aa74 ,everything is to tend towards the manifestation of the splendour of ,god in human life whereby others will be led to acknowledge and praise ,him 7,matt4 v4 #af74 ,and this will reach its culminating point in the day of ,christ1 that time when ,christian people will stand before their ,master and receive the reward of their life and service rendered to ,him 7ch4 i4 #f1 ii4 #af74 ,this was the ,apostle's constant thought1 and towards this he strained every nerve 7ch4 iii4 #aa-ba74 ,it expresses the highest ideal of ,christian living1 for day by day we are to live with this wonderful thought of the glory and praise of ,god1 and day by day we are to look forward to the coming of ,christ as that day in which our life will find its fullest realisation1 its complete satisfaction1 and its unending joy4 ,and all this reminds us of the essential simplicity of life1 for there is nothing complex1 or involved1 or mysterious1 or difficult in a life lived day by day to the praise of ,god and in the light of the coming of our ,master4 ,as we review this prayer we may feel perfectly sure that the ,apostle meant it to be answered1 and indeed1 he himself gives us the hint of how this may come to pass when he tells us that the fruits of righteousness are through ,jesus ,christ4 ,this is only another way of expressing what he has already shown1 his confidence that the possession of the ,christian life is the guarantee of its complete realisation and full perfection by the indwelling presence and work of the ,lord ,jesus ,christ ,himself 7ch4 i4 #f74 ,let us therefore take heart of grace as we contemplate this prayer and the other prayers of the ,apostle4 ,we must not be depressed1 or disheartened1 or discouraged1 as we ponder the marvellous details and contemplate the stupendous heights of the ,christian life as depicted by ,st4 ,paul's wonderful spiritual insight4 ,on the contrary1 we must remind ourselves that he would not have prayed these prayers unless he had been certain that ,god would answer them1 and they will assuredly be answered as we set ourselves resolutely1 humbly1 lovingly1 trustfully to fulfil the required conditions1 through ,jesus ,christ our ,lord4 ,,appendix4 ,considerations of space have prevented the inclusion of all the ,prayers of ,st4 ,paul1 but for the treatment of the prayer in ,rom4 ,,xv4 #ac reference may perhaps be permitted to the author's ,royal and ,loyal 7ch4 v47 and to his ,devotional ,commentary on ,romans 7vol4 iii4 p4 #ajc ff474 ,and a fuller treatment of #b ,thess4 iii4 #af is given in his ,the ,power of ,peace4 ,for the thorough exegetical foundation of the passages included in these prayers of the ,apostle special attention should of course be given to the various modern standard ,commentaries4 ,the following have proved of particular value in the preparation of these pages4 ,on ,thessalonians3 ,milligan1 ,frame1 ,eadie1 and ,ellicott4 ,on ,romans3 ,sanday and ,headlam1 ,godet1 and the ,notes by ,lightfoot4 ,on ,ephesians3 ,armitage ,robinson1 ,westcott1 and ,eadie4 ,on ,philippians3 ,lightfoot and ,ellicott4 ,on ,colossians3 ,lightfoot and ,ellicott4 ,preachers will find it nothing short of an education in ,greek to ponder the passages under the guidance of these master-minds4 ,the first step in all true expository preaching is the consideration of the words and phrases in order to elicit their full exegetical value4 ,following this1 and based upon it1 will come the spiritual teaching and personal application1 and for this purpose the following books will be found of great value4 ,on ,thessalonians3 ,denney in the ,expositor's ,bible4 ,on ,romans3 ,bishop ,moule in the same series4 ,on ,ephesians3 ,g4 ,g4 ,findlay in the ,expositor's ,bible1 with ,r4 ,w4 ,dale's well-known ,lectures4 ,on ,philippians3 ,rainy in the ,expositor's ,bible1 and ,jowett's ,the ,high ,calling4 ,on ,colossians3 ,maclaren's peerless treatment in the ,expositor's ,bible1 with ,bishop ,moule's ,colossian ,studies1 and a useful ,american work1 ,oneness with ,christ1 by ,bishop ,nicholson4 ,the subject of this book is definitely treated in ,the ,prayers of ,st4 ,paul1 by ,w4 ,b4 ,pope1 ,d4,d42 ,the ,pattern ,prayer ,book1 by ,e4 ,w4 ,moore2 ,preces ,paulin1 a valuable old book by an anonymous author1 which is now only obtainable second-hand4 ,on the general subject of ,prayer1 which will naturally be given attention in the expository preaching and teaching on this special topic of ,st4 ,paul's petitions1 the following among other books may perhaps be mentioned3 ,waiting on ,god1 by ,andrew ,murray2 ,the ,hidden ,life of ,prayer1 by ,d4 ,m4 ,m',intyre2 ,prayer1 by ,m',conkey2 ,praying in the ,holy ,ghost1 by ,g4 ,h4 ,c4 ,macgregor2 ,quiet ,talks on ,prayer1 by ,s4 ,d4 ,gordon2 and ,prayer3 ,its ,nature and ,scope1 by ,h4 ,c4 ,trumbull4 ,,index ,a4 ,,scripture ,,passages ,,page ,gen4 xviii4 #ai #ajc ,deut4 iv4 #bj #ajb ,isa4 xi4 #c #acc xliii4 #ba #ajb ,ps4 xxxii4 #h #f xxxvii4 #bc #f1 #ajc lvii4 #g #aa cviii4 #a #aa cxii4 #g #aa cxlix4 #d #ajc ,matt4 v4 #h #aca v4 #af #acf ,luke xviii4 #aa-ac #aac ,john iii4 #c #aca xiii4 #cd #h xiv4 #ae #abi xvii4 #c #ff xvii4 #ai #ai xxi4 #af #abi ,acts vii4 #b #id vii4 #fj #aac ix4 #dj #aac xi4 #bc #ei xx4 #cf #aac ,rom4 i4 #d #ajd i4 #af #ajd iii4 #bc #ie v4 #a #bb v4 #b #ie vi4 #d #id vii4 #bb #aag xv4 #g #ie #a ,cor4 i4 #ah #ajd ii4 #h #id v4 #bj #ajc vi4 #aa #ce #b ,cor4 iii4 #ag1 #ah #aag iv4 #af #aag ,eph4 i4 #a-ad #ib1 #if i4 #ae-ai #ia iii4 #ad #id iii4 #ad-ai #aaa iv4 #a #fd iv4 #c #hb vi4 #ab #gf vi4 #bb #ha ,phil4 i4 #i-aa #abg i4 #bg #fd iii4 #aj #ff iv4 #g-i #bb iv4 #ad-ah #abh ,col4 i4 #c-f #eh i4 #i-ab #eg i4 #ae #hg i4 #ah-bj #hg i4 #bj #bb i4 #bg #hg ii4 #a1 #b #ge ii4 #c #hg iv4 #ab #gf #a ,thess4 i4 #e #he ii4 #b #ce ii4 #ab #ca1 #fd iii4 #i #ce iii4 #aa-ac #c iv4 #g #ca v4 #bc1 #bd #ag1 #ca #b ,thess4 i4 #aj #ajc i4 #aa1 #ab #bi ii4 #ad #ca ii4 #ag #ha iii4 #af #da #a ,tim4 vi4 #ab #gf #b ,tim4 iv4 #g #gf ,heb4 vi4 #aa #eh x4 #bb #he xiii4 #i #aa #a ,pet4 i4 #bb #abi iii4 #g #gg #b ,pet4 i4 #g #h #a ,john ii4 #ab-ad #fj1 #ih ii4 #bj #ii v4 #bj #ii ,b4 ,,topics ,advent1 ,second1 #bd1 #cj1 #acf4 ,aspiration1 #cc4 ,assurance1 #hd f41 #acg4 ,brotherly love1 #h1 #ea1 #hc1 #abj1 #abh4 ,called of ,god1 #ca1 #ajj4 ,character1 #acc4 ,christ1 ,deity of1 #e1 #hg4 ,conscience1 peace of1 #ej4 ,devotion1 need of1 #gj4 ,endurance1 #df1 #ff4 ,faithfulness1 ,divine1 #be4 ,family life1 #aad4 ,glory of ,god1 #id4 ,grace1 #ce f4 ,heart1 in ,scripture1 #db1 #ha1 #ii1 #aag4 ,holiness1 #aj1 #ah4 ,joy1 ,christian1 #fg4 ,knowledge1 spiritual1 #fj f41 #hd1 #hf1 #ig f41 #aba1 #aca4 ,leading1 ,divine1 #f1 #dh4 ,love1 ,god's1 to us1 #dc1 #aai4 ,love1 our1 to ,him1 #dd1 #abi4 ,ministry1 the ,apostolic1 #aab4 ,others1 concern for1 #eh4 ,patience of ,christ1 #de4 ,peace1 #bb f41 #eb f4 ,peculium1 ,god's1 #ajb4 ,persecution1 #cj4 ,power1 ,divine1 #ajd4 ,prayer1 practical value of1 #ag1 #eg1 #ge4 ,prayer1 a thing of labour1 #gf4 for others1 #gi1 #abg f4 sympathetic1 #hj4 ,preservation1 ,divine1 #ai f41 #ej4 ,reverence1 #aac4 ,sincerity1 #acd4 ,spirit1 the ,divine1 #di1 #if1 #aaf4 ,trinity1 the1 #ib4 ,unity1 spiritual1 #hb4 ,walk1 the ,christian1 #fd4 ,weathercock1 ,spurgeon's1 #dd4 ,word1 importance of the1 #di4 ,worthy1 counted1 #cb4 ,transcriber's ,notes3 ,passages in italics are indicated by underscore4 ,the original text includes ,greek characters4 ,for this text version these letters have been replaced with transliterations4 ,printer's inconsistencies in hyphenation usage have been retained4