The Expositor's Bible: The Epistles of St. Paul to the Colossians and Philemon. Alexander Maclaren
some sense Paul’s fellow-servant, and in Philemon he is called by the yet more intimate, though somewhat obscure, name of his fellow-prisoner. It is noticeable that he alone of all Paul’s companions receives the name of “fellow-servant,” which may perhaps point to some very special piece of service of his, or may possibly be only an instance of Paul’s courteous humility, which ever delighted to lift others to his own level—as if he had said, Do not make differences between your own Epaphras and me, we are both slaves of one Master.
The further testimony which Paul bears to him is so emphatic and pointed as to suggest that it was meant to uphold an authority that had been attacked, and to eulogize a character that had been maligned. “He is a faithful minister of Christ on our behalf.” In these words the Apostle endorses his teaching, as a true representation of his own. Probably Epaphras founded the Colossian Church and did so in pursuance of a commission given him by Paul. He “also declared to us your love in the Spirit.” As he had truly represented Paul and his message to them, so he lovingly represented them and their kindly affection to him. Probably the same people who questioned Epaphras’ version of Paul’s teaching would suspect the favourableness of his report of the Colossian Church, and hence the double witness borne from the Apostle’s generous heart to both parts of his brother’s work. His unstinted praise is ever ready. His shield is swiftly flung over any of his helpers who are maligned or assailed. Never was a leader truer to his subordinates, more tender of their reputation, more eager for their increased influence, and freer from every trace of jealousy, than was that lofty and lowly soul.
It is a beautiful though a faint image which shines out on us from these fragmentary notices of this Colossian Epaphras—a true Christian bishop, who had come all the long way from his quiet valley in the depths of Asia Minor, to get guidance about his flock from the great Apostle, and who bore them on his heart day and night, and prayed much for them, while so far away from them. How strange the fortune which has made his name and his solicitudes and prayers immortal! How little he dreamed that such embalming was to be given to his little services, and that they were to be crowned with such exuberant praise!
The smallest work done for Jesus Christ lasts for ever, whether it abide in men’s memories or no. Let us ever live as those who, like painters in fresco, have with swift hand to draw lines and lay on colours which will never fade, and let us, by humble faith and holy life, earn such a character from Paul’s master. He is glad to praise, and praise from His lips is praise indeed. If He approves of us as faithful servants on His behalf, it matters not what others may say. The Master’s “Well done” will outweigh labours and toils, and the depreciating tongues of fellow-servants, or of the Master’s enemies.
III.
THE PRAYER.
“For this cause we also, since the day we heard it, do not cease to pray and to make request for you, that ye may be filled with the knowledge of His will, in all spiritual wisdom and understanding, to walk worthily of the Lord unto all pleasing, bearing fruit in every good work, and increasing in the knowledge of God; strengthened with all power, according to the might of His glory, unto all patience and longsuffering with joy; giving thanks unto the Father.”—Col. i. 9–12 (Rev. Ver.).
We have here to deal with one of Paul’s prayers for his brethren. In some respects these are the very topmost pinnacles of his letters. Nowhere else does his spirit move so freely, in no other parts are the fervour of his piety and the beautiful simplicity and depth of his love more touchingly shown. The freedom and heartiness of our prayers for others are a very sharp test of both our piety to God and our love to men. Plenty of people can talk and vow who would find it hard to pray. Paul’s intercessory prayers are the high-water mark of the epistles in which they occur. He must have been a good man and a true friend of whom so much can be said.
This prayer sets forth the ideal of Christian character. What Paul desired for his friends in Colossæ is what all true Christian hearts should chiefly desire for those whom they love, and should strive after and ask for themselves. If we look carefully at these words we shall see a clear division into parts which stand related to each other as root, stem, and fourfold branches, or as fountain, undivided stream, and “four heads” into which this “river” of Christian life “is parted.” To be filled with the knowledge of God’s will is the root or fountain-source of all. From it comes a walk worthily of the Lord unto all pleasing—the practical life being the outcome and expression of the inward possession of the will of God. Then we have four clauses, evidently co-ordinate, each beginning with a participle, and together presenting an analysis of this worthy walk. It will be fruitful in all outward work. It will be growing in all inward knowledge of God. Because life is not all doing and knowing, but is suffering likewise, the worthy walk must be patient and long-suffering, because strengthened by God Himself. And to crown all, above work and knowledge and suffering it must be thankfulness to the Father. The magnificent massing together of the grounds of gratitude which follows, we must leave for future consideration, and pause, however abruptly, yet not illogically, at the close of the enumeration of these four branches of the tree, the four sides of the firm tower of the true Christian life.
I. Consider the Fountain or Root of all Christian character—“that ye may be filled with the knowledge of His will in all spiritual wisdom and understanding.”
One or two remarks in the nature of verbal exposition may be desirable. Generally speaking, the thing desired is the perfecting of the Colossians in religious knowledge, and the perfection is forcibly expressed in three different aspects. The idea of completeness up to the height of their capacity is given in the prayer that they may be “filled,” like some jar charged with sparkling water to the brim. The advanced degree of the knowledge desired for them is given in the word here employed, which is a favourite in the Epistles of the Captivity, and means additional or mature knowledge, that deeper apprehension of God’s truth which perhaps had become more obvious to Paul in the quiet growth of his spirit during his life in Rome. And the rich variety of forms which that advanced knowledge would assume is set forth by the final words of the clause, which may either be connected with its first words, so meaning “filled … so that ye may abound in … wisdom and understanding;” or with “the knowledge of His will,” so meaning a “knowledge which is manifested in.” That knowledge will blossom out into every kind of “wisdom” and “understanding,” two words which it is hard to distinguish, but of which the former is perhaps the more general and the latter the more special, the former the more theoretical and the latter the more practical: and both are the work of the Divine Spirit whose sevenfold perfection of gifts illuminates with perfect light each waiting heart. So perfect, whether in regard to its measure, its maturity, or its manifoldness, is the knowledge of the will of God, which the Apostle regards as the deepest good which his love can ask for these Colossians.
Passing by many thoughts suggested by the words, we may touch one or two large principles which they involve. The first is, that the foundation of all Christian character and conduct is laid in the knowledge of the will of God. Every revelation of God is a law. What it concerns us to know is not abstract truth, or a revelation for speculative thought, but God’s will. He does not show Himself to us in order merely that we may know, but in order that, knowing, we may do, and, what is more than either knowing or doing, in order that we may be. No revelation from God has accomplished its purpose when a man has simply understood it, but every fragmentary flash of light which comes from Him in nature and providence, and still more the steady radiance that pours from Jesus, is meant indeed to teach us how we should think of God, but to do that mainly as a means to the end that we may live in conformity with His will. The light is knowledge, but it is a light to guide our feet, knowledge which is meant to shape practice.
If that had been remembered, two opposite errors would have been avoided. The error that was threatening the Colossian Church, and has haunted the Church in general ever since, was that of fancying Christianity to be merely a system of truth to be believed, a rattling skeleton of abstract dogmas, very many and very dry. An unpractical heterodoxy was their danger. An unpractical orthodoxy is as real a peril. You may swallow all