Project Gutenberg's The Prayers of St. Paul, by W. H. Griffith Thomas This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Prayers of St. Paul Author: W. H. Griffith Thomas Release Date: November 1, 2009 [EBook #30389] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK THE PRAYERS OF ST. PAUL *** Produced by Curtis Weyant, Stephanie Eason, and the Online Distributed Proofreading Team at http://www.pgdp.net. THE SHORT COURSE SERIES THE PRAYERS OF ST. PAUL GENERAL PREFACE The title of the present series is a sufficient indication of its purpose. Few preachers, or congregations, will face the long courses of expository lectures which characterised the preaching of the past, but there is a growing conviction on the part of some that an occasional short course, of six or eight connected studies on one definite theme, is a necessity of their mental and ministerial life. It is at this point the projected series would strike in. 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 way. The appeal, however, will not be restricted to ministers or preachers. 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 doctrine. 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 helps. It need scarcely be added that while an effort has been made to secure, as far as possible, a general uniformity in the scope and character of the series, the final responsibility for the special interpretations and opinions introduced into the separate volumes, rests entirely with the individual contributors. A detailed list of the authors and their subjects will be found at the close of each volume. Volumes Already Published [Pg ii] [Pg iii] A Cry for Justice: A Study in Amos. By Prof. John E. McFadyen, D.D. The Beatitudes. By Rev. Robert H. Fisher, D.D. The Lenten Psalms. By the Editor. The Psalm of Psalms. By Prof. James Stalker, D.D. The Song and the Soil. By Prof. W. G. Jordan, D.D. The Higher Powers of the Soul. By Rev. George M’Hardy, D.D. Jehovah-Jesus. By Rev. Thomas Whitelaw, D.D. The Sevenfold I Am By Rev. Thomas Marjoribanks, B.D. The Man Among the Myrtles. By the Editor. The Story of Joseph. By Rev. Adam C. Welch, B.D., Th.D. The Divine Drama of Job. By Rev. Charles F. Aked, D.D. A Mirror of the Soul: Studies in the Psalter. By Rev. Canon Vaughan, M.A. In the Upper Room. By Rev. D. J. Burrill, D.D., LL.D. The Son of Man. By Andrew C. Zenos, D.D., LL.D. The Joy of Finding. By Rev. Alfred E. Garvie. The Prayers of St. Paul. By Rev. W. H. Griffith Thomas, D.D. Price 60 cents net per Volume The Short Course Series EDITED BY Rev. JOHN ADAMS, B.D. THE PRAYERS OF ST. PAUL BY THE Rev. W. H. GRIFFITH THOMAS, D.D. PROFESSOR OF OLD TESTAMENT LITERATURE AND EXEGESIS WYCLIFFE COLLEGE, TORONTO NEW YORK CHARLES SCRIBNER’S SONS 1914 TO W. G. J. CONTENTS page I. Grace and Holiness 1 1 Thessalonians iii. 11-13 II. Consecration and Preservation 15 1 Thessalonians v. 23, 24 III. Approbation and Blessing 27 2 Thessalonians i. 11, 12 IV. Love and Peace 39 2 Thessalonians iii. 5, R.V.; 2 Thessalonians iii. 16 V. Knowledge and Obedience 55 Colossians i. 9-12 VI. Conflict and Comfort 73 Colossians ii. 1, 2 VII. Wisdom and Revelation 89 Ephesians i. 15-19 VIII. Strength and Indwelling 109 Ephesians iii. 14-19 IX. Love and Discernment 125 Philippians i. 9-11 Appendix 139 Index 143 One of the most valuable elements in the Epistles of St. Paul is their revelation of the writer’s spiritual life. While they are necessarily doctrinal and theological, dealing with the fundamental realities of the Christian religion, they are also intensely personal, and express very much of the Apostle’s own experience. They depict in a marked degree the sources and characteristics of the spiritual life. This is especially seen when the various prayers, thanksgivings, doxologies, and personal testimonies are considered. I. GRACE AND HOLINESS. I. GRACE AND HOLINESS. “Now God Himself and our Father, and our Lord Jesus Christ, direct our way unto you. And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you: To the end He may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all His saints.”—1 Thess. iii. 11-13. There are few more precious subjects for meditation and imitation than the prayers and intercessions of the great Apostle. He was a man of action because he was first and foremost a man of prayer. To him both aspects of the well-known motto were true: “To pray is to labour,” and “To labour is to pray.” There is no argument for or justification of prayer; nor even an explanation. It is assumed to be the natural and inevitable expression of spiritual life. Most of the Apostle’s prayers of which we have a record are concerned with other people rather than with himself, and they thus reveal to us indirectly but very really what St. Paul felt to be the predominant needs of the spiritual life. In this series of studies we propose to look at some of these prayers, and to consider their direct bearing upon our own lives. Taking the Epistles in what is generally regarded to be their chronological order, we naturally commence with the prayer found in 1 Thess. iii. 11-13. In this passage we have what is not often found, a prayer for himself associated with prayer for others. 1. His Prayer for Himself (ver. 11). Let us notice Who it is to Whom he prays—“God Himself and our Father, and our Lord Jesus Christ.” The association of Christ with God as One to Whom prayer is addressed is of course very familiar to us, but it ought never to be forgotten that when the Apostle penned these words the association was both striking and significant. For consider: these words were written within twenty-five years of our Lord’s earthly life and ascension, and yet here is this quiet but clear association of Him with the Father, thus testifying in a very remarkable and convincing way to His Godhead as the Hearer of prayer. And this fact is still more noticeable in the original, for St. Paul in this verse breaks one of the familiar rules of grammar, whether of Greek or English. It is well known that whenever there are two nouns to a verb the verb must be in the plural; and yet here the Greek word “direct” is in the singular, notwithstanding the fact that there are two subjects, the Father and Christ. The same feature is to be found in 2 Thess. ii. 17. It is evident from this what St. Paul thought of our Lord Jesus Christ, and it is in such simple, indirect testimonies that we find the strongest and most convincing proofs that the early Church believed in the Deity of our Lord. Let us consider what it is for which he prays—“Direct our way.” He asks for guidance. There had been certain difficulties in the way of his return to Thessalonica. He had been hindered, and now asks that God would open the way for him to go back to his beloved friends. Nothing was outside the Apostle’s relationship to God, and [Pg 1] [Pg 3] [Pg 4] [Pg 5] [Pg 6] nothing was too small about which to pray to God. As it has been well said: “Nothing is so small that we do not honour God by asking His guidance of it, or insult Him by taking it out of His hands.” The need of guidance is a very real one in every Christian life, and the certainty of guidance is just as real. “The steps of a good man are ordered by the Lord” (Ps. xxxvii. 23); and this is as true now as ever. “I will guide thee with Mine eye” (Ps. xxxii. 8) is a promise for all time, and we may confidently seek guidance in prayer whenever it is needed. The answer to our prayer will come in a threefold way. God guides us by His Spirit, reigning supreme within our hearts. He also guides us by the counsels and principles of His Word. These two agree in one, for the Holy Spirit never guides contrary to the Word. And then, in the third place, He guides us by His Providence, so that when the Word, the Spirit, and Providence in daily circumstances agree we may be sure that the guidance has been given. 2. His Prayer for Others (vers. 12, 13). Consider the immediate request he makes—“The Lord make you to increase and abound in love one toward another, and toward all men.” He asks for love on their behalf, that God would grant them this greatest of all gifts —“the very bond of peace and of all virtues, without which whosoever liveth is counted dead before Him.” Love in the New Testament is no mere sentiment, for it involves self-sacrifice. It is not limited to emotion; it expresses itself in energy. It does not evaporate in feeling; it expresses itself in fact. “Love is of God,” for “God is love”; and the Apostle in praying this prayer asks for the supreme gift of their lives. The measure of the gift is noticeable—“Increase and abound in love.” The “increase” has to do with their inner life, their hearts being more and more enlarged in capacity to possess this love; the “abounding” has to do with their outward life, and points to the overflow of that love towards others. Consider, too, the objects of this love—“Toward one another, and toward all men.” There was, first of all, the special love to be shown toward Christians, according to the “new commandment” (John xiii. 34). In the New Testament the emphasis is laid again and again upon brother-love, or love of the brethren, and the brotherhood. This was something entirely new in the world’s history—a new tie or bond, the union of hearts in Christ Jesus. To see how these Christians loved one another was a proof of this new affection based upon the new commandment. But, further, their love was to extend beyond their fellow-Christians—even to “all men,” just as we have in St. Peter’s Epistle, in that long chain of graces, first, love of the brethren, and then, love towards all (2 Pet. i. 7). And yet it may perhaps be asked, How is it possible for us to love everybody? What about those who are not lovely and lovable—how can we love these? It may help us to remember that there is a clear distinction between loving and liking. While it is impossible to like everybody, it is assuredly possible to love everybody. A mother loves her wayward son, but she cannot like him, for there is practically nothing “alike” between them. In the same way we may love with the love of compassion if we cannot love with the love of complacency, and thus fulfil our Lord’s command and realise the answer to the Apostle’s prayers. This, we may be perfectly certain, is the supreme thing, and our Christianity will count for nothing in the eyes of men if it is not permeated and energised through and through with active, whole-hearted, Christ-like love. Consider the ultimate purpose he expresses—“To the end He may stablish your hearts unblameable in holiness.” The love for which he prays is to be expressed in holiness. The meaning of holiness throughout the Old and New Testaments is “separateness.” The idea is that of a life separated unto God, dedicated, consecrated to His service. Wherever the words “holiness,” “sanctification,” and their associated and cognate expressions are found, the root idea is always that of separation rather than of purification. It involves the whole-hearted and entire dedication of the life to God. The cognate word “saint” does not strictly mean “one who is pure,” but “one who belongs to God.” The sphere of this holiness is to be in “your hearts.” It is always to be noticed that in Scripture the “heart” includes the intellect, the emotions, and the will. In a word, it is the centre of our moral and spiritual being; and when this is understood we can see at once the point and importance of the heart being holy, for it is only another way of saying that our entire being is to be separated from all else in order to be possessed by, and consecrated to, God. The standard of holiness is also brought before us in this prayer—“Stablish your hearts unblameable in holiness.” The Apostle prays that they may be steadfast, not weak and vacillating. The great need was for solidity and steadfastness, as it is in the present day, for it is only when the heart is established by grace and in holiness that it can in any true sense serve God. This emphasis on a fixed or stablished heart is brought before us several times in Holy Scripture (cf. Ps. lvii. 7, cviii. 1, cxii. 7; Heb. xiii. 9). And steadfast hearts will be “unblameable” hearts, hearts that are not blameworthy. A clear distinction is to be drawn between unblameable hearts and unblemished hearts. A little child may perform a task which in the result is full of blemishes, though the child, having done his best, is entirely without blame. In like manner, though the believer is not free from blemish, it is nevertheless possible for him to live free from blame. This is the meaning of the Apostle, and the reason of his prayer. In all this we can see the close connection between love and holiness. When our hearts are filled to overflowing [Pg 7] [Pg 8] [Pg 9] [Pg 10] [Pg 11] [Pg 12] with the love of God to us, and of our love to Him, the inevitable result is holiness, a heart separated unto God, “strengthened with all might,” and “ready unto every good work.” Consider the great incentive he urges—“Before God, even our Father, at the coming of our Lord Jesus Christ with all His saints.” The Apostle puts before his readers the great future to which they were to look, and he urges upon them this love and this holiness in the light of the coming of our Lord Jesus Christ, and all that it will mean to the people of God. St. Paul draws a wonderful picture of that day in a very few words. He speaks first of all of God’s presence there: “Before God, even our Father.” Then he reminds us of the presence of the Lord Jesus Christ. And last of all he tells us that “the saints” will be there also. Thus, surrounded by our fellow-Christians, and in the presence of our God and Saviour, we shall see as we are seen, and know as we are known, with hearts “unblameable in holiness.” This, then, is what the Apostle prays for his beloved friends in Thessalonica—abounding love and perfect holiness. This is Christianity and the normal Christian life. How simple it all is, summed up in the words Love and Holiness. And yet how searching it is! The simplest things are often the most difficult, and while it is possible for the believer to do great things and to shine in great crises, it is not always so easy to go on loving day by day, and to continue growing in grace and holiness, until the heart becomes so stablished in grace that our Christianity becomes the permanent character of our life. Yet this is God’s purpose for each one of us. And the fact that the Apostle prayed for this is a clear proof that an answer was expected, and that the purpose can be realised. II. CONSECRATION AND PRESERVATION. II. CONSECRATION AND PRESERVATION. “And the very God of peace sanctify you wholly: and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is He that calleth you, Who also will do it.”—1 Thess. v. 23, 24. As we consider these prayers of the Apostle, we become increasingly aware of what he felt to be the most important elements in the Christian life. The prayers all have reference to Christian living, and whether we think of the character of the life portrayed, or the standard held up in them, we can readily see their intense practical value for daily living. 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 conduct. The prayer that now calls for consideration is that found in 1 Thess. v. 23, 24. 1. The Petition. He prays for their sanctification—“Sanctify you wholly.” As already noted, the root idea of sanctification, and of its cognate expressions, “holiness,” “holy,” and the like, is separation. We see this very clearly in connection with buildings or things which are said to be “holy” or “sanctified.” It is obvious that no thought of purification is applicable to buildings and inanimate objects. We must, therefore, understand sanctification in this case as equivalent to consecration. This is also the root-meaning of the word “sanctify” in relation to persons, and it may be questioned whether the word, as used in the original, ever really includes in it the idea of purification; the latter thought has another set of words altogether. The Apostle therefore prays that they may be consecrated, set apart from all else, for the possession and service of God. This meaning may be aptly illustrated from our Lord’s words about Himself: “For their sakes I consecrate Myself, that they also may be consecrated through the truth” (John xvii. 19). The extent of this consecration is very noteworthy—“Sanctify you wholly.” The word rendered “wholly” is used in connection with the Old Testament sacrifices in the Septuagint, and implies the entire and complete separation of the offering for the purpose intended. The Christian life must be wholly, entirely, and unreservedly consecrated to God, no part being reserved or held back, but everything handed over and regarded as permanently and completely belonging to Him. [Pg 13] [Pg 15] [Pg 17] [Pg 18] [Pg 19] He prays for their preservation—“Preserved blameless.” The consecration is to be maintained in continual preservation, in and for God. The consecration as an act is to be deepened into an attitude, so that, day by day, and hour by hour, the separated life may be maintained, and preserved in readiness for every call that God may make. The extent of this preservation is also observable—“Your whole spirit and soul and body.” The spirit is that inmost part of our life which is related to God. The soul is the inner life regarded in itself, as the seat and sphere of intellect, heart, and will. The body is the outward vehicle and expression of the soul and spirit through which we are enabled to serve God. The order of these three should be observed. It is not, as we often say, and sing in certain hymns, “body, soul, and spirit,” but the very reverse—“spirit, soul, and body.” The Apostle starts from within and works outward, thereby reminding us that if the spirit or deepest part of our nature is wholly surrendered to God, this fact will express itself in every part of our nature, and we shall be consecrated wholly. What a searching requirement this is, and what a solemnity and responsibility it gives to life! Whether in relation to God, or in relation to man, whether for worship or work, character or conduct, prayer or practice, we are to be wholly consecrated, and continually kept for the Master’s use— “That all my powers with all their might, In Thy sole glory may unite.” 2. The Pre-Requisite. “The God of Peace Himself.” The Divine title associated with this prayer as its definite presupposition and pre- requisite is very significant, as, indeed, is every title of God. There is always some special point of direct connection between the way in which God is addressed and the prayer that follows. In the present instance the prayer for consecration and preservation is addressed to “The God of Peace Himself.” The Apostle lays special stress upon the fact that it is God “Himself” Who consecrates and keeps us. As with salvation, so with consecration—it is and must be Divine. The work is entirely beyond any mere human power, and while there is a truth in our frequent reference to consecration as something that we ourselves have to effect, it is far more scriptural, and, therefore, much more helpful, to endeavour to limit the idea of consecration to the Divine side, and to think of it as an act of God, to which the corresponding human act and attitude is that of dedication. It is God Himself Who separates us, marks us off as His own, and designates us for His use and service. It is God Himself, and no one else, for we are here brought into personal and blessed association with the Divine power and grace. Further, God is described as “The God of Peace,” and we naturally ask what it means, and why peace is thus associated with consecration and preservation. This title, “The God of Peace,” is found very frequently in the writings of St. Paul, and it deserves careful consideration in each passage. There is a twofold peace in Scripture, sometimes described as “peace with God” (Rom. v. 1), at others as “the peace of God” (Phil. iv. 7); and they both have their source in the “God of Peace” (Phil. iv. 9). Peace is the result of reconciliation with God. Our Lord made peace by the Blood of His Cross (Col. i. 20), and the acceptance of His atoning sacrifice through faith brings peace to the soul. This consciousness of reconciliation in turn causes a blessed sense of restfulness and peace to spring up in the heart, and thus we have the peace of God within us. The connection between peace and holiness is close and essential. It is impossible for anyone to understand consecration until they have experienced reconciliation. Holiness must be based on righteousness, and righteousness is only possible to those who have accepted the Lord Jesus as God’s righteousness through faith. So long as there is any enmity in the heart, or even any uncertainty as to our acceptance in Christ Jesus, holiness is an impossibility. May not the forgetfulness of this fact be the cause of surprise and disappointment at Christian Conventions from time to time? 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 atonement? To understand and experience what holiness means before enjoying peace with God is like trying to take a second step before attempting the first. Only through peace can holiness come, and only as we have blessed personal experience of God as the God of peace can a prayer like this be answered. 3. The Prospect. “Unto the coming of our Lord Jesus Christ.” Once again the Apostle prays with special reference to that glorious day to which he was always looking and pointing his readers. As he looks forward to that day he uses again a favourite word, “blameless,” 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 Lord. Holiness is thus associated once again with the great future. The Apostle finds in the coming of the Lord one of the most potent reasons why Christians should be consecrated and preserved. This close and intimate connection between holiness, and what we term the Second Advent, needs much stronger emphasis in daily living and in church teaching than it often has [Pg 20] [Pg 21] [Pg 22] [Pg 23] [Pg 24] [Pg 25] in the present day. There is, in its way, nothing more powerful as a reason for holiness than the thought of the certainty and imminence of the Lord’s coming. 4. The Promise. “Faithful is He that calleth you, Who also will do it.” Lest we should be tempted to think that so wonderful a prayer could not be fulfilled in daily experience, the Apostle adds this blessed assurance that God, Who puts this ideal before us, will enable us to realise it. The promise is undoubted—“Who also will do it.” What He has promised He is also able to perform. If only our hearts are right with Him, and are willing to say, “Yea, let Him take all,” God will, indeed, consecrate and preserve us blameless unto the end. The guarantee of this lies in His Divine faithfulness. “Faithful is He that calleth you.” We are touching the bed-rock of Divine revelation when we contemplate the faithfulness of God. This phrase is often found in the New Testament: “God is faithful.” “The Lord is faithful.” “Faithful is He.” “This is a faithful saying.” If our hearts will only rest upon this we shall find in it, not only the most exquisite joy and assured peace, but also the ground of our perfect confidence that He will accomplish His purposes in us, and glorify Himself in our lives. It is well and necessary from time to time to look at holiness from the human point of view, and to see our duty and responsibility; but it is equally essential and important that we should also dwell upon holiness, as in the passage before us, from the Divine standpoint, and keep well in view the glorious realities of God’s faithfulness, God’s power, God’s grace. To be occupied unduly with self in the matter of holiness is to become self-centred, morbid, fearful, and weak; to be occupied with God is to be restful, quiet, strong, confident, and ever growing in grace. III. APPROBATION AND BLESSING. III. APPROBATION AND BLESSING. “Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of His goodness, and the work of faith with power: that the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ.”—2 Thess. i. ii, 12. Two words sum up the Christian life—Grace and Glory; and both are associated with the two Comings of the Lord Jesus Christ: Grace particularly with the first Coming, and Glory especially with the second. This twofold aspect of Christianity comes before us in the prayer of the Apostle which we now have to consider. 1. The Reason of the Prayer. This thought is brought before us very clearly in the Revised Version: “To which end we also pray.” In the Authorised Version it is: “Wherefore also we pray.” Following the original, the R.V. refers definitely to what has preceded. The whole context is a reason for the prayer which now follows. The Triumphant Future is part of the reason of his prayer. “When He shall come to be glorified in His saints, and to be marvelled at in all them that believe in that day.” The Apostle looks forward to “the crowning day” that is coming, and bases upon this glorious hope the prayer that follows. The Testing Present is another part of the reason for this prayer. The Church of Thessalonica was suffering persecutions and afflictions, and was passing through the fire of testing (vers. 4-7); and it was this fact—their then-existing severe experiences—that prompted the Apostle to pray for them, as well as to express the hope concerning their deliverance from the furnace of affliction. Thus present and future are blended in his thought, and form the ground or reason of his intercession. [Pg 26] [Pg 27] [Pg 29] [Pg 30] 2. The Nature of the Prayer. Two elements sum up this beautiful prayer. He asks for the Divine Approval on their life: “That God may count you worthy of your calling.” God’s “calling” is His summons into His kingdom. The kingdom may be regarded both as present and future. In the Gospels it would seem as though the “calling” were limited to His invitation or appeal, while in the Epistles it appears to include the believer’s response to the call. For this reason it is sometimes spoken of as God’s “calling,” and at others, as in this case, as “your calling.” The thought of a Divine calling responded to by the believer is prominent in the teaching of St. Paul, and should be carefully studied. Even in these Epistles to the Thessalonians, the idea is frequently found (1 Thess. ii. 12, iv. 7, v. 24; 2 Thess. ii. 14). “Count you worthy” is a notable phrase repeated from verse 5: “Counted worthy of the kingdom of God.” Seven times this verb is used by St. Paul. As we ponder it we catch something of the wondrous glory of our life as contemplated by the King of Kings. Surely, it may be said, the believer can never be “worthy”; and this is true if he is considered in himself. But just as it is with justification, which means “accounted just,” so with sanctification —by the unspeakable grace of God we are actually “counted worthy.” Hooker’s well-known words about justification may be quoted in this connection as illustrating the thought of worthiness in sanctification. “God doth justify the believing man, yet not for the worthiness of his belief, but for His worthiness Who is believed.” So we may say, God doth count the believing man worthy, yet not for any personal worthiness, but for the worthiness which is wrought by grace. We must, however, not fail to notice that the believer is responsible for his use of grace, and that the very thought of God counting us worthy has included in it the thought of scrutiny with a view to decision. He seeks the Divine Blessing on their life: “And fulfil every desire of goodness and every work of faith with power.” This, which is the rendering of the R.V., seems, on the whole, the more intelligible and appropriate. It means, “all that goodness can desire, and all that faith can effect.” 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 power, or powerfully, every aspiration that comes from goodness, and every activity that springs from faith. Just as in the familiar words of the Collect for Easter Day, God first puts into “our minds good desires,” and then by His “continual help” we are enabled to “bring the same to good effect.” By “His holy inspiration we think those things that are good, and by His merciful guiding we perform the same.” 3. The Consequences of the Prayer. Notice the twofold consequence here stated. He expects that God will be glorified in us. Glory in the New Testament, and, indeed, in the whole Bible, is the outshining of splendour, and the Apostle seeks in answer to prayer that Christ may reveal in our lives the glory of His grace. This includes both our present and future lives. Christ is to be manifested by and glorified in us here, and He will be manifested by and glorified in us hereafter (ver. 10). What an unspeakable privilege and what a profound responsibility lie in this simple fact that Christ is to shine forth from our lives, and that men around us are to see something of Christ as they associate with us. 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 her: “I have not found it hard to think about God since I knew you.” He also expects that we shall be glorified in Christ. This is, in a way, more wonderful still. There is to be a reciprocal glory; and, actually, marvellous though it seems, we are to have our share of glory in Christ. This, again, has its application to the present, as well as to the future, for every life that is loyal to Christ is glorified in union and communion with Him. And in the great future it will be seen and known on every hand who have been faithful to their Lord and Master. “Then shall the righteous shine forth as stars in the kingdom of their Father.” 4. The Guarantee of the Prayer. The Apostle scarcely ever prayed without reminding himself and his readers of the secret whereby prayer is answered. 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 Christ.” God is the Source of all grace. How lovingly the Apostle speaks of “our God” and “our Lord Jesus” in this verse! Elsewhere in his Epistles we also find this appropriating phrase, “Our God” (1 Thess. ii. 2, iii. 9; 1 Cor. vi. 11). As in the still more personal phrase, “My God,” which we find about seven times in his writings, St. Paul expresses his consciousness of personal possession and the blessed reality of fellowship with God. “This God is [Pg 31] [Pg 32] [Pg 33] [Pg 34] [Pg 35] [Pg 36] our God,” as the Psalmist says. Christ is the Channel of grace. 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 God. He mediates grace to us, and through faith in Christ we are linked to God as the “God of all grace.” What a cheer and inspiration it is to have the assurance and guarantee that even a prayer like this, with its high standard and far-reaching possibilities, can and will be answered. Christianity provides not only an appeal, but a dynamic. He Who bids, enables; He Who calls, provides. The Gospel of Jesus Christ is at once a precept, a promise, a provision, and a power. The religions of the world often tell us to “Be good,” but it is left for Christianity to proclaim that “He died to make us good.” As a result, the Christian can say with Augustine: “Give what Thou commandest and then command what Thou wilt.” That is: “Only give me the spiritual power, and then I can do anything that Thou requirest of me.” As the Psalmist cried: “I will run in the path of Thy commandments, when Thou hast set my heart at liberty.” Thus the Christian life is at once a life of Grace and a life of Glory. “First Grace, then Glory.” “No Grace, no Glory.” “More Grace, more Glory.” “If Grace, then Glory.” “Grace, ’tis a charming sound, Harmonious to the ear; Heaven with the echo shall resound, And all the earth shall hear.” IV. LOVE AND PEACE. IV. LOVE AND PEACE. “The Lord direct your hearts into the love of God, and into the patience of Christ.”—2 Thess. iii. 5, R.V. “The Lord of peace Himself give you peace always by all means.”—2 Thess. iii. 16. It is striking to note the number of prayers in these two short Epistles to Thessalonica. They are probably the earliest of the Apostle’s writings, and the frequency of his prayers is a significant testimony to his thought for his converts and their needs. Hardly less striking is the variety of the prayers, of which we have already had several proofs. There are still two prayers to be considered in the second Epistle, very terse petitions, yet full of suggestiveness and importance. It will be convenient to consider these two together, not only because of their brevity, but also because of the spiritual connection between them. 1. The Goal. The context of the prayer is noteworthy. The Apostle had been asking for their prayers, more particularly for deliverance from evil men. Then comes the strong assurance that God in His faithfulness would keep them from evil, together with the expression of his own personal confidence concerning them that they would be faithful to his counsels and commands. And then follows the prayer of our text in which he asks that their hearts may be directed to that Divine goal which is, and ever must be, the true home of the soul. “Your hearts.” Once again does the Apostle lay stress on this central reality of their spiritual and moral being. The heart is the citadel of the life, and the usage of the term in the Word of God must ever be kept clearly before us. It includes, as we have already seen, intellectual, emotional, and volitional elements. There is no such contrast in the New Testament between “the head” and “the heart” as we are now often accustomed to make, for intellect, feelings, and will are all comprised in the Biblical meaning. If, therefore, the heart is right, all else will be right. It was for this reason that Solomon gave the counsel to keep the heart “above all keeping,” since “out of it are the issues of life.” [Pg 37] [Pg 39] [Pg 41] [Pg 42] [Pg 43] “Into the love of God.” The phrase seems to suggest the direction of the heart towards a goal—“Into the love.” This must mean first and foremost the love of God to us, for this is the true goal and home of the soul. Home is at once a protection, a fellowship, and a joy. “There’s no place like home;” and there is no place like the love of God as a home for the soul. In that love we find constant protection, for all the refuge and safety of a true home are experienced there. In that love we find the fullest, truest fellowship, for “truly our fellowship is with the Father, and with His Son Jesus Christ”; and we know also “the fellowship of the Holy Ghost.” Not least of all, in this home of the soul, is perfect and permanent satisfaction. Just as when the door closes upon us and we know that we are within the privacy, comfort, cheer, and fellowship of home, we find blessed restfulness and satisfaction, so when the soul enters the home of God’s love it soon realises the fulness of satisfaction, for it is “satisfied with favour, full with the blessing of the Lord.” Love that is deep, unfathomable, constant, pure, unchanging, Divine, is our everlasting home. It is recorded that Spurgeon once saw a weathercock with the words on it, “God is love.” On remarking to the owner that it was very inappropriate, since God’s love did not change like a weathercock, he received the reply that the real meaning was, “God is love whichever way the wind blows.” This is the experience of the believer. Whatever comes, wherever he is, he knows that “God is love.” It is possible, perhaps probable, that this phrase, “the love of God,” may also include our love to God. At any rate, in several passages it is almost impossible to make a rigid distinction between the two ideas (cf. Rom. v. 5). The one is the source of the other, and “we love Him because He first loved us.” Love from God begets love to God, and when once the soul has entered into God’s love as its goal and home, love at once begins to be the spring, the strength, the sustenance, and the satisfaction of its life. “Into the patience of Christ.” The Authorised Version has somewhat misread this verse by translating it “into the patient waiting for Christ,” which would need another expression in the Greek. It really refers to active, persistent, steady endurance rather than to patient waiting. It refers to present patience, not to a future prospect. The patience of Christ must mean the active endurance which is like His, the endurance of which He is the pattern. How marvellously He “endured the contradiction of sinners against Himself”! How striking is the statement that “He set His face steadfastly to go to Jerusalem”! Whether in suffering or in service, our Lord “endured as seeing Him who is invisible”; and having endured to the end, He became our Saviour. But “the patience of Christ” is also the endurance which comes from Him. He is not only our pattern, but also our power, since He enables us to endure with a like endurance to His own. As the Apostle says elsewhere: “I have power for all things in Him who is empowering me.” To have a pattern without the power to realise it, to have our Lord’s example without His efficacy and energy, would be of little practical use except to discourage and to mock us; but He who sets the standard supplies the strength, and our hearts are thus enabled to enter into and abide in the endurance of Christ. The need of patient endurance is obvious. Those early Christians of Thessalonica were soon put to the test. A few days and their new-born experiences were severely proved. Persecution, ostracism, suffering, and, it may be, death put a real strain upon their Christian profession; yet they endured, and the Apostle’s prayer was answered; for we know with what joy he received tidings of their endurance and continuance (ch. i. 4). The same endurance is needed to-day, though the circumstances are very different. Sin is still powerful, and trials, suffering, sorrow and death are found on every hand. Many things would tempt us from our allegiance and continuance. Like the Psalmist, we see the wicked prospering, and we are ready to burst out with the faithless cry: “I have cleansed my heart in vain, and washed my hands in innocency.” Or we have been toiling in the vineyard for long without seeing any fruit, and like the prophet, we are tempted to cry: “I have laboured in vain, I have spent my strength for nought.” Then we hear the voice of the Apostle reminding us of “the love of God” and “the patience of Christ.” The secret of patience is love. If only we live in the love of God we shall thereby find the grace of patience. The union of love and patience was exemplified in our Lord’s earthly life. He kept His Father’s commandments and abode in His love, and if only we will continue in His love we shall thereby be enabled to keep His commandments, and endure as He endured. 2. The Guide. “The Lord direct your hearts.” We need direction. Sin has blinded us, and kept us from knowing the way home into the love of God, and into the endurance of Christ. Still more, sin has biassed our hearts, and kept us from going along the way. Thus we need nothing short of a Divine direction. If the Lord does not make straight our way home we never shall arrive there. How does our Lord direct our hearts? First, by constant and ever-increasing experience of His love. “God is love,” and as it is of the essence of love to communicate itself, God is ever revealing to our hearts and bestowing upon them His own Divine love. Along the straight pathway He guides the soul into deeper and fuller experience of His unchanging, unerring, and unending love. He also guides by bestowing upon us an ever-fuller experience of the power of Christ. Patient endurance is not learned all at once, and the Lord leads us as we are able to bear His disclosures and His discipline. Every lesson [Pg 44] [Pg 45] [Pg 46] [Pg 47] [Pg 48] [Pg 49] of testing brings with it a fresh experience of grace, and every call to endure carries with it the assurance of sufficient strength and power. The means used for our direction, as we have already seen, are three in number, but the truth is so important that it needs renewed emphasis. The Lord directs us by His Word. Its examples, its counsels, its promises, its warnings, it anticipations, its incentives all come with force and blessing upon the heart, impelling it to go the right way home. He also directs us by His Holy Spirit dwelling within us. The Divine Spirit possesses and purifies our thoughts, cleanses and clarifies our motives, freshens and fertilises our soul, sanctifies and sensitises our conscience, guides and guards our will; and thus “every virtue we possess, and every victory won, 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 Christ. The Lord also guides by His Providence. He uses the circumstances of our daily life to indicate His will. The discipline, the thousand and one little events and episodes, the ordinary experience of daily duty, the shadows and the sunshine, are all part of His providential guidance as He leads us along the pathway home into the love of God. All things are continually working together for good to them that love God. Now we pass to consider the second and complementary prayer. 3. The Gift. 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 Christ, the gift of perfect and perpetual peace. Our first need is peace of conscience. The burden of sin weighs heavily upon the awakened soul, and the condemnation of the law consciously weighs upon it. As we look back over the past, and realise what it has been, we long for rest in the removal of condemnation and the bestowal of forgiveness. Our hearts cry out for peace with God. Our second need is peace of heart. The soul set free from the burden of condemnation and guilt soon finds the need of a new strength, new interests, new hopes. The past has been obliterated by mercy, but the present looms large with difficulty. Temptations to fear and discouragement arise, and the soul longs for peace. Peace with God by reconciliation must therefore be followed by the peace of God through restfulness of heart day by day. Our third need is peace of fellowship. The true Christian life is never solitary, but is lived in association with others. Our relationship to Christ necessarily carries with it a relationship to those who are in Christ with us, and as a consequence the peace which is ours in Christ is expressed in peace and fellowship with our fellow-believers. The context of this prayer shows that the Apostle had this aspect of peace in mind, and no true peace can be enjoyed with God that is not shared with our fellow-Christians. Our Lord has broken down the wall of partition between us; He has made us all one in Himself, for He is our peace. 4. The Giver. The source of this threefold peace is “The Lord of peace Himself.” By His death He brings us peace of conscience, by His Resurrection life peace of heart, by His Holy Spirit peace of fellowship. “Peace I leave with you” is the legacy of His Death. “My peace I give unto you” is the gift of His Spirit. On the Resurrection evening He came with this twofold peace. First, He said, “Peace be unto you,” and “showed them His hands and His side,” thus assuring them of peace of conscience through His Death. Then He said unto them again, “Peace be unto you,” and bestowed upon them His Holy Spirit, thus guaranteeing to them peace of heart. His own peace, which had been so marked a feature of His own life and ministry, was now to be theirs. He, the possessor of peace, was now to be the provider of peace to them. The title, “The Lord of peace,” in this passage is very noteworthy. It is only found here, though the title “God of peace” occurs several times. What are we to understand by it? Surely it is a hint to us that only in His Lordship, acknowledged and experienced by us, can we find peace. In very significant words we read in the prophet of “His government and peace.” First government and then peace, since peace is only possible as a result of government. In like manner we read in the psalm of “righteousness and peace,” for it is only as He is “the Lord our righteousness” that He becomes the Lord our peace. When the government is upon His shoulder, and He is the Lord of our life, the inevitable and blessed result is “peace, perfect peace.” The continuity of this peace is very noteworthy—“Give you peace always.” It is a constant peace. It is independent of circumstances, and does not change with changing experiences, since it is independent of our variableness, and depends entirely upon the Lord of peace and His Divine gift. Peace is associated with our permanent relationship to God in Christ, and a relationship of this kind is unalterable by any experiences or circumstances. The Lord gives peace always. [Pg 50] [Pg 51] [Pg 52] [Pg 53] [Pg 54] The channels of this peace are also significant—“Peace always by all means.” “In every manner,” by all conceivable channels and methods this peace comes. No circumstance or condition of life can be ours which does not give some opportunity for the bestowal, experience, and enjoyment of peace. Not only does peace come “always,” but “all ways.” Love, Patience, Peace—how beautiful and suggestive the combination and association! Patience is the fruit of love, and peace is the fruit of patience. When the soul is dwelling in the love of God patience and peace flow naturally into the life, and are as naturally exemplified in it. And so the heart rejoices in the love, reproduces the patience, and reposes in the peace of the Lord of peace, because it is ever at rest in the presence and grace of “the God of love and peace.” V. KNOWLEDGE AND OBEDIENCE. V. KNOWLEDGE AND OBEDIENCE. “For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to His glorious power, unto all patience and long-suffering with joyfulness; giving thanks unto the Father.”—Col. i. 9-12. The Epistles of the (first) captivity of the Apostle (Philippians, Ephesians, Colossians, Philemon) represent his maturest experiences. As a consequence the prayers found in them are particularly noteworthy, revealing some of the deepest things of the writer’s spiritual life. In this respect they are at once tests and models for us; 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 life. The first of these we now consider. 1. The Reason of the Prayer. Colosse was one of the Churches which Paul had neither founded nor visited (ch. ii. 1). Christianity was brought there by Epaphras, one of his disciples (ch. i. 7). But the Apostle was as keenly interested in its spiritual welfare as if he had been instrumental in founding it. So when he had heard of their faith and love (ch. i. 4), and the fruitfulness of their life (ch. i. 6), he thanked God on their behalf (ch. i. 3), and prayed this prayer. Deep interest in the spiritual life of others was one of the prominent marks of the Christian character of St. Paul. His was no self- centred life, for he was ever keenly alert to appreciate the marks of grace in others. This is a test, and at the same time a rebuke, for us. How unlike we are to a Christian...