Conditions of success in prayer.
St. Paul draws the attention of the Colossians to two things.
I. GENERAL CONDITIONS OF SUCCESS IN PRAYER.
1. Perseverance. "Continue steadfastly in prayer." It is part of our spiritual education, teaching us dependence, trust, and patience. No "stock" of blessings given, but daily grace, bread, etc. Blessings may be withheld for a time because, in our present spiritual state, we cannot receive the full supply we shall be capable of after the discipline of persevering prayer. The gift will be in proportion to our faith. Hence the many exhortations to perseverance by parables (Luke 11:5-9; Luke 18:1-8), precepts (Romans 12:12; Ephesians 6:18; 1 Thessalonians 5:17, etc.), and recorded examples (Genesis 32:24; Exodus 32:9-13; Matthew 15:21-28; Acts 1:14; Acts 2:1-4. Paul's prayers (Philippians 1:4; 2 Timothy 1:3, etc.; Colossians 4:12). Story of James the Just (Eusebius, bk. James 2:23). If time forbids long continuance, there may be energy in brevity and steadfastness in persistent renewal of prayers (Psalms 55:17; Psalms 119:164, etc.).
2. Watchfulness. Be watchful during prayer, for the constant enjoyment of the inestimable privilege tends to routine, and our spiritual foes are ever ready to distract our minds and spoil our prayers. Chrysostom saith, "The devil knoweth how great a good prayer is." The messenger prayer is too often despatched without any definite message. "Ye know not what ye ask;" "Ye have not because ye ask not." Contrast our Lord's prayers and St. Paul's with the vague, sleepy supplications we know too much about, if we thus watch in prayer we may watch after it, expecting the blessings which are on their way to us (cf. Daniel 9:23; Daniel 10:12).
3. Thanksgiving. (Philippians 4:6.) Our thanksgiving will include that Divine system of mediation and intercession by which we sinners have access to God; all the past answers to prayer we have received through Christ (Psalms 63:7; Psalms 116:1, Psalms 116:2), and all the promises he has given. In this spirit we shall also be able to thank him for what he has deferred (Illustrations: Job and "the end of the Lord," James 5:11) and what he denies. For if we pray with submission for temporal blessings, we lay upon God the responsibility of choosing for us. Plato ('Alcibiades,' bk. 2) praises one of the ancient poets for prescribing this form of prayer: "Grant to us thy blessings whether we pray for them or withhold our prayers, and repel from us all evils even though we pray for them." With fuller knowledge we may offer the same prayer for temporal blessings "with thanksgiving" (Psalms 84:11; Matthew 6:32), while in regard to spiritual blessings there need be no such conditional uncertainty (Matthew 7:9-11; John 14:13, John 14:14).
II. SPECIAL SUBJECTS FOR PRAYER. (Verses 3, 4.) The requests are very personal, for Paul, Timothy, Epaphras, etc. The apostle's condition imposed limitations which he desired might be removed "for the gospel's sake." These prayers were answered (Philemon 1:22). By prayer doors were opened in the first century (Romans 15:19, etc.), and still are (China, Africa, Madagascar, etc.). This spread of the gospel may still be used as an argument for the divinity of the gospel, as it was by Clement of Alexandria: "The Grecian philosophy, if any magistrate forbade it, immediately died away; but our doctrine, even from the first preaching of it, kings, generals, and magistrates prohibited it; nevertheless, it does not droop like human doctrine, but flourishes the more." Similar prayers for pastors and missionaries are still needed, and may be enforced by various motives; e.g.:
1. Our necessity; for the work is too great for us apart from the help given through prayer.
2. Our trials. Illustrate from Paul's ordinary sources of anxiety (2 Corinthians 11:1-3, 2 Corinthians 11:28, 2 Corinthians 11:29; Galatians 4:19, etc.).
3. Our dangers. For we are the mark of many of the fiery darts of the wicked one, and if we fall it is "as when a standard bearer fainteth."
4. Our responsibilities. (Hebrews 13:17.) We have to speak "the mystery of Christ," and desire "to make it manifest as we ought to speak." How much this implies (Ephesians 6:19, Ephesians 6:20)! We aim at the sublimest results (Colossians 1:28, Colossians 1:29).
5. Our equitable claims. A plea especially appropriate to pastors, called by a Church to their post of duty and of trust. To restrain prayer is the most lamentable meanness, for it impoverishes the pastor's or missionary's soul (2 Thessalonians 3:1, 2 Thessalonians 3:2, etc.).—E.S.P.
The Christians conduct and conversation in the world.
In these closing exhortations we are taught—
I. THE PRINCIPLES WHICH SHOULD GUIDE US IN OUR INTERCOURSE WITH THE WORLD. (Colossians 4:5.) In no Pharisaic spirit we have to speak of "them that are without" (needlessly, guiltily outside the family of God), but are in close contact with us "within;" who are not called to judge them or to "have no company" with them, but to live in such a way as to bless and save them (1 Corinthians 5:9-13; 1 Corinthians 9:19-22). The wisdom demanded includes:
1. Consistency, as its most essential element. Life for others is a law running through God's universe, and finding its highest illustration in the life and cross of Christ and of Christians "in him" (John 12:24, John 12:25; Romans 14:7). To benefit others spiritually, the chief qualification is not gifts, but character. The lives of Christians are the world's Bible (2 Corinthians 3:2, 2 Corinthians 3:3). See that the text is not corrupted or illegible. Live so that the more you are known the more you will be esteemed (let not "distance lend enchantment to the view"), so that the anxious or the dying would naturally send to you for guidance, and your judgment or reproof would carry with it the weight of a holy character. Beware of the "dead flies" which mar this wisdom (Ecclesiastes 10:1; Ephesians 5:15-17; Philippians 2:14, Philippians 2:15; 1 Peter 2:11, 1 Peter 2:12). But while the whole of our "walk" must be consistent, the wisdom which is to mark it includes more than this (Matthew 10:16; Romans 16:19). Some may remember what were their chief hindrances caused by the characters of Christians while they were still "without;" let them guard against these.
2. Christian cheerfulness. So as to refute the libels of Satan and his satellites (Job 21:14, Job 21:15; Ma Job 3:14, Job 3:15), and prove the sincerity of our avowed belief (Psalms 34:8; Psalms 84:11, Psalms 84:12).
3. Christian charitableness. Be very strict in judging yourselves, but do not set up your own consciences as an infallible test for others (cf. 1 Corinthians 11:31 with Matthew 7:2). Seek to purify and enlighten the heart, rather than to denounce acts that may not seem wrong to the half enlightened doer (Matthew 12:33). Illustrate from Elisha's treatment of Naaman (2 Kings 5:15-19).
4. Well-regulated zeal. Zeal is implied in "redeeming the time," letting no opportunity slip you of seeking to do good in these evil days (Ephesians 5:16), even though at times it might appear to some to be "out of season" (2 Timothy 4:2; Galatians 6:10). But wisdom is needed here, or our efforts may be like random shots in a battle, injuring friends more than foes (e.g. Ma 9:38; Luke 9:54). Silence may at times be more "golden" than speech. Matthew 7:6 must be combined with Mark 16:15.
II. THE SPECIAL WISDOM NEEDED FOR PROFITABLE CONVERSATION. (Mark 16:6; Proverbs 18:21.) By "always with grace" is not meant always religious, but always consistent with "this grace wherein we stand," and calculated to win the favour and promote the highest good of those who hear us (Ephesians 4:29). Therefore we must seek that it be "seasoned with salt," which preserves from corruption and gives relish to our food. Both senses are probably included. Vital religion being distasteful to the natural heart, care is needed that in our conversation we neither degrade the religion we profess nor increase aversion to it by the insipidity of our talk (cf. Job 6:6; Job 26:3). Let our rule be Elihu's (Job 33:3; cf. Psalms 37:30, Psalms 37:31; Proverbs 15:4). One object of this care is "that ye may know," etc. We must be prepared to be questioned and cross questioned on our holy faith. Proverbs 20:4, Proverbs 20:5 may both need to be observed (as by our Lord, Matthew 21:27; Matthew 22:21, Matthew 22:29). When questioned as to "the hope that is in us" (1 Peter 3:15) a weak answer may confirm doubts. Take as models the various answers and vindications of his faith given by St. Paul before the pagans of Athens, the Jews of Jerusalem and of Rome, Felix and Agrippa. But if our tongues are to speak aright, our hearts must be kept full of the fire of the love of God tempered by "the wisdom that is from above" (Matthew 12:34; James 3:17).—E.S.P.