Colossians 1:9-11

That, in fact, is why, from the day we heard about it, we do not cease to pray for you, asking that you may be filled with an ever-growing knowledge of his will, in all spiritual wisdom and understanding, so that you may conduct yourselves worthily of the Lord, and in such a way as to be altogether pleasing to him, bearing fruit in every good work, and increasing in the fuller knowledge of God. May you continue to be strengthened with all strength according to his glorious power, so that you may possess all fortitude and patience with joy.

It is a very precious thing to hear the prayers of a saint for his friends; and that is what we hear in this passage. It may well be said that this passage teaches us more about the essence of prayer's request than almost any other in the New Testament. From it we learn, as C. F. D. Moule has said, that prayer makes two great requests. It asks for the discernment of God's will and then for the power to perform that will.

(i) Prayer begins by asking that we may be filled with an ever-growing knowledge of the will of God. Its great object is to know the will of God. We are trying not so much to make God listen to us as to make ourselves listen to him; we are trying not to persuade God to do what we want, but to find out what he wants us to do. It so often happens that in prayer we are really saying, "Thy will be changed, when we ought to be saying, "Thy will be done." The first object of prayer is not so much to speak to God as to listen to him.

(ii) This knowledge of God must be translated into our human situation. We pray for spiritual wisdom and understanding. Spiritual wisdom is sophia (G4678), which we could describe as knowledge of first principles. Understanding is sunesis (G4907), which is what the Greeks sometimes described as critical knowledge, meaning the ability to apply first principles to any given situation which may arise in life. So when Paul prays that his friends may have wisdom and understanding, he is praying that they may understand the great truths of Christianity and may be able to apply them to the tasks and decisions which meet them in everyday living. A man may quite easily be a master of theology and a failure in living; able to write and talk about the eternal truths and yet helpless to apply them to the things which meet him every day. The Christian must know what Christianity means, not in a vacuum but in the business of living.

(iii) This knowledge of God's will, and this wisdom and understanding, must issue in right conduct. Paul prays that his friends may conduct themselves in such a way as to please God. There is nothing in this world so practical as prayer. It is not escape from reality. Prayer and action go hand in hand. We pray not in order to escape life but in order to be better able to meet it.

(iv) To do this we need power. Therefore, Paul prays that his friends may be strengthened with the power of God. The great problem in life is not to know what to do but to do it. For the most part, we are well aware in any given situation what we ought to do; our problem is to put that knowledge into action. What we need is power; and that we receive in prayer. If God merely told us what his will was, that might well be a frustrating situation; but he not only tells us his will, he also enables us to perform it.

Knowledge we ask not, knowledge thou hast lent,

But Lord--the will, there lies our deepest need.

Grant us to build above the high intent--

The deed--the deed.

Through prayer we reach the greatest gift in all the world--knowledge plus power.

THE THREE GREAT GIFTS (Colossians 1:9-11 continued)

What we might call the asking part of Paul's prayer ends with a prayer for three great qualities. He prays that his Colossian friends may possess all fortitude, patience and joy.

Fortitude and patience are two great Greek words which often keep company. Fortitude is hupomone (G5281) and patience is makrothumia (G3115). There is a distinction between these two words. It would not be true to say that Greek always rigidly observes this distinction, but it is there when the words occur together.

Hupomone (G5281) is translated patience in the King James Version. But it does not mean patience in the sense of simply bowing the head and letting the tide of events flow over one. It means not only the ability to bear things, but the ability, in bearing them, to turn them into glory. It is a conquering patience. Hupomone (G5281) is the ability to deal triumphantly with anything that life can do to us.

Makrothumia (G3115) is usually translated long-suffering in the King James Version. Its basic meaning is patience with people. It is the quality of mind and heart which enables a man so to bear with people that their unpleasantness and maliciousness and cruelty will never drive him to bitterness, that their unteachableness will never drive him to despair, that their folly will never drive him to irritation, and that their unloveliness will never alter his love. Makrothumia (G3115) is the spirit which never loses patience with, belief in, and hope for men.

So Paul prays for hupomone (G5281), the fortitude which no situation can defeat, and makrothumia (G3115), the patience which no person can defeat. He prays that the Christian may be such that no circumstances will defeat his strength and no human being defeat his love. The Christian's fortitude in events and patience with people must be indestructible.

Added to all this there is joy. The Christian way is not a grim struggle with events and with people; it is a radiant and sunny-hearted attitude to life. The Christian joy is joy in any circumstances. As C. F. D. Moule puts it: "If joy is not rooted in the soil of suffering, it is shallow." It is easy to be joyful when things go well, but the Christian radiance is something which not all the shadows of life can quench.

So the Christian prayer is: "Make me, O Lord, victorious over every circumstance; make me patient with every person; and withal give me the joy which no circumstance and no man will ever take from me."

PRAYER'S GREAT THANKSGIVING (Colossians 1:12-14)