The Prayers of St. Paul

by W. H. Griffith Thomas

“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 of the type of Barnabas, of whom we read: “Who, when he came, and had seen the grace of God, was glad” (Acts xi. 23). This is only possible by having “a heart at leisure from itself”; 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 behalf, but also, like the Apostle, pray for them; and thus the blessing will extend and deepen.

2. The Nature of the Prayer.

The main point of his prayer was that they might be “filled with the knowledge of His will.” The will of God known and done is the secret of all true living. It was the key-note of our Lord’s earthly life. He came to do the will of the Father, and in one of the deepest experiences of His life He said: “Not My will, but Thine be done.” He told His disciples that His meat was to do the will of Him that sent Him; and He taught them to pray, “Thy will be done in earth as it is in heaven.” The will of God is the substance of revelation, for what is the Bible from beginning to end but the revelation of God’s will for man? Perhaps the most all-embracing prayer is: “Teach me to do Thy will”; and certainly the ideal life is summed up in the phrase, “He that doeth the will of God abideth for ever.” Well might the Apostle pray for these Christians of Colosse to be filled with the knowledge of God’s will.

The word rendered “knowledge” means “mature knowledge,” and is one of the characteristic words of these four Epistles written from Rome. The Apostle evidently regarded mature knowledge, or deep spiritual experience, as the pre-eminent mark of a ripening Christian. In this respect St. John bears the same testimony, in his reference to the three stages of the Christian life represented by “little children,” “young men,” and “fathers.” The little children have; the young men are; the fathers know (1 John ii. 12-14). This spiritual knowledge or experience is the great safeguard against error, in that it gives power to distinguish between good and evil, between truth and falsehood.

The measure of this knowledge is to be carefully noted—“filled with the knowledge of His will.” The word also implies a fulness which is realised continually—not a bare knowledge, but its completeness; not an intermittent stream, but a perpetual flow. When the soul experiences this it is provided not only with the greatest safeguard against danger, but also with the secret of a strong, growing, powerful Christian life.

The characteristics of this knowledge should be observed: “In all wisdom and spiritual understanding.” “Wisdom” is a general term which implies the capacity and faculty for adapting the best means to bring about the best ends in things spiritual. “Spiritual understanding” is the specific coming or putting together of principles by means of which true action is taken. It really means “putting two and two together,” comparing ideas and principles, for the purpose of adopting the best in any given course of action. Of the importance and necessity of wisdom and spiritual understanding scarcely anything need be said. Christian wisdom, Christian understanding, Christian perception in the thousand and one things of life—this surely is one of our greatest necessities and choicest blessings. How many errors would be avoided, how many wanderings checked, by means of this spiritual wisdom! Still more, how much joy would be experienced and how much genuine service rendered, if we were always saying and doing the right thing, at the right time, in the right way.

“Filled with the knowledge of His will in all wisdom and spiritual understanding.” This means for its complete realisation constant touch with that Book which presents the clearly expressed will of God. The will of God is in that Word, and when the Word is illuminated by the Spirit of God we come to know His will concerning us. No one will ever have the full knowledge of that will, no one can possibly be mature in experience, if the Word of God is not his daily, definite, direct study and meditation. It purifies the perception of the faculties by its cleansing power; it illuminates the moral faculties with its enlightening power; it controls the emotional faculties with its protective power; it energises the volitional faculties with its stimulating power; and thus in the constant, continuous use of the Word of God in personal practice, with meditation and prayer, we shall become “filled with the full knowledge of His will in all wisdom and spiritual understanding.”