The Apostle’s Prayer for the Colossians (Colossians 1:9–11)

Col. 1:9. For this reason we also, from the day we heard it, do not cease praying for you and asking that you may be filled with the knowledge of His will in “all” “wisdom and spiritual understanding.”

“For this reason”—on account of what? “On account of the fact that we heard of your faith and love” (Saint Chrysostom). Of course, their love for the Apostle also played a part here, which was mentioned before; but this was the main reason. The Apostolic heart rejoices, seeing such solid beginnings of God’s work in them. But since beginnings, however good, are still beginnings, he prays that God would carry them forward to perfection. He speaks as if to say: “we have good hopes concerning you (on account of these good beginnings), and this good hope impels us to pray also for your future progress. As in competitions we especially encourage those who are close to victory, so Paul especially hastens to help these who have shown great progress in virtue and encourages them” (Saint Chrysostom).

“since the day we heard about you, we have not stopped praying for you and asking.” Constantly, he says, with all diligence and earnestness in our prayers we beseech God for you for spiritual perfection. “Not for a day, not for two, not for three have we spent time in prayer, but constantly we pray. By this the Apostle shows both his love for them and lightly hints that they have not yet reached the end” (Saint Chrysostom) and have need of mighty help.

“to fill you.” “He neither calls them wholly imperfect; nor does he call them wholly perfect, but speaks as if to say: you have something, but not everything” (Blessed Theophylact). “This is what the word expresses: ‘to fill you.’ And mark the wisdom of the Apostle: nowhere does he say that they lack everything, but everywhere—that they lack something. This is what this expression means: ‘to fill you,’—and again: ‘in every act of pleasing him and in every good work’ and so forth. For the word—‘in every’—is testimony that they have accomplished something, though not everything. And he does not say: that you may receive, because they have received; but reminds them of what is lacking, saying: ‘to fill you.’ Thus both the rebuke (indication of imperfection) was not burdensome, and the praise did not cause them to fall (into conceit) and become careless, as if everything were accomplished” (Saint Chrysostom).

“with the knowledge of his will,” την επιγνωσιν,—that you might be full and perfect in knowledge, or by knowledge of God’s will. Ἑπιγνωσις—means knowledge, and knowledge that penetrates its object, and even more knowledge that penetrates the mind and heart. He desires full, thorough knowledge that is so firm as to allow no wavering or even objections. This they lacked; for they had opened their ear to receive interpretations capable of undermining the very foundations of faith. Blessed Theophylact understands by this word the application of most complete knowledge.

What will of God is knowledge of which being sought? It must be supposed—all of God’s will concerning the salvation of men, so that here would be combined knowledge both of what comes from God for our salvation, and of what is required of us for this, namely—that God did not spare His only-begotten Son, but delivered Him up for us; and He, having come and been incarnate, died by crucifixion and, removing the curse from us, opened to us in Himself access to our Heavenly Father; then, having ascended to heaven and sat at the right hand of God and Father, He opened the way for the Holy Spirit to come down to earth, whom He sent from the Father, “that He might be with us forever” (Jn. 14:16); and He through the word of the gospel stirs up faith, causes the believing to be born again to new life in the water of baptism, and, having filled them with His grace, makes them strong to accomplish every known will of God, living holy and in a manner pleasing to God. Others hold that here the Apostle means only the last part of God’s will; that is, the will that determines how we should live as Christians. But besides the fact that proper knowledge of this latter will requires knowledge also of the former will or of how God was pleased to arrange our salvation, the Colossians had need of completion and strengthening of knowledge—precisely of this. Therefore it cannot be thought that Saint Paul did not have it in mind when praying that the Colossians be filled with knowledge of God’s will.

Thus our commentators understand this. Oecumenius writes: “What is this will of the Father? That men should have access to the Father through the Son, and not through Angels.” The same in Theophylact: “God’s will and God’s good pleasure is that the Son should be given for us, and not the Angels. And the Apostle prays for completion of knowledge of this very will.” Here are the words of Saint Chrysostom: “what does it mean: ‘to fill you with knowledge of his will’? That we must have access to Him through the Son, and not through Angels. That we must have access to Him, you have come to know; now it remains for you to learn, for what did He send the Son? For if we were to be saved through the Angels, He would not have sent nor delivered up the Son.”

But in speaking thus, they do not exclude the thought that here is meant also the will that determines life and actions. Saint Chrysostom says: “The Apostle always unites both faith and life.” Ambrosiaster explains this aspect more fully: “The Apostle, having learned of the warm and ready disposition of the Colossians toward faith in Christ, prays for them that they might be given the fullest knowledge of God’s will, so that they might be able to satisfy their piety in a more intelligent manner than they learned to do when they first heard of this faith: for however great the power of faith might be, yet if they do anything unreasonably and unskillfully, the fruit of their labor perishes through this. Not only zeal is required, but zeal tempered with wisdom.”

Therefore let us understand here knowledge of all of God’s will, both regarding the manner of the arrangement of our salvation, and regarding the accomplishment of this salvation by us. The false teachers attempted to confuse the faith of the Colossians in both respects.

“‘in all spiritual wisdom and understanding,’ εν παση σοφια και συνεσει πνευματικη. These terms are difficult to define with precision; but it is evident that they signify different aspects of complete knowledge of God’s will, or the forms in which it manifests itself in reality. By wisdom, it seems, is meant more the penetration into the matter of knowledge, and by understanding more the penetration of it into the heart and mind: for συντσις—properly consciousness. Since we have determined to understand by the will of God both the manner of the arrangement of our salvation by God (dogma), and the manner of accomplishment of salvation by us ourselves (life); so we have the duty to indicate what significance should be ascribed to wisdom and understanding in both respects. Wisdom in the first respect, it seems, will mean the ability inherent in complete knowledge of truth to explain, prove, defend, refute all falsehood, and in the second—the ability inherent in complete knowledge of the manner of Christian life to order one’s life according to this norm, adapting both to oneself and to one’s external situation, both generally and in particulars, to see what furthers and make use of it, to see obstacles and remove them, to see divergent paths and avoid them, to walk straight and directly to the goal, not deviating to right or left and not stopping. Understanding, συνεσις—in the first respect, will be the reception of the known into consciousness and feeling, tasting it, and in the second—the reception of the norm of Christian life into conscience and under the working of the fear of God the establishment of the movement of all the powers of nature according to this norm; in other words, the Christian moral-religious order within.”

Both wisdom and understanding are called spiritual, as fruits of the grace of the Holy Spirit. For they cannot appear and dwell in anyone except through the bestowal of grace upon him. And here they do not manifest themselves all at once in power, but grow and strengthen gradually. Perhaps Saint Paul intentionally added this word to point out beforehand the insufficiency of that reasoning of the false teachers, according to which they taught the use of certain elements and certain bodily practices as means of communion with the spiritual world.

Col. 1:10. That you may walk worthily of God in “all” “well-pleasing and” “in every” “good work, bearing fruit and growing in the knowledge of God.”

“‘so that you may live a life worthy of the Lord.’ The Apostle prays for the granting of knowledge of all of God’s will, yet in such a manner that it not remain mere knowledge, but pass into life. Saint Chrysostom says: ‘We do not pray only that you might know, but that you might show this by deeds as well; for he who knows and does not act will be punished. ‘Live a life worthy’ he says, that is, always, not once, but at all times. As it is necessary for us to walk, so too is it necessary to conduct ourselves rightly.’ This stands with the Apostle either as an exhortation to the Colossians: see, do not remain in mere knowledge,—or merely as a showing: and thus it is possible for you to walk worthily of God, or so that you might be able to walk in this manner. For to walk worthily of God, or to live according to God, is impossible except by being filled with the knowledge of God’s will in all wisdom and understanding which the Apostle seeks—and this under the working of the grace of the Holy Spirit.”

To walk worthily of God, or, as all our commentators read, worthily of the Lord, is obligatory for us as God’s children, appropriated by God and the Lord to Himself. We have taken upon ourselves the name of God and Lord; therefore it is obligatory for us to walk and live in such a way that the name of God called upon us is not blasphemed, but rather glorified. “Let your light shine before men so that they may see your good works and glorify your Father in heaven” (Mt. 5:16). “He who knows God and has been counted worthy to be a servant of God, even a son, is required to live a life most particular, far exceeding the old” (Saint Chrysostom). How to do this the Apostle determines immediately following.

How to walk worthily of the Lord God? By walking “in every good work” εν παντι επιω,—and “to please him in every way,” directing all of them toward pleasing God, εις πασαν απεσκειαν. Every good work is either every deed required by commandment, or pre-eminently deeds of love, goodness, and mercy, as the Lord commanded: “Be merciful, even as your Father is merciful” (Lk. 6:36). “And walk in love, as Christ loved us” (Eph. 5:2). Then “all will know that you are my disciples,”—says the Lord (Jn. 13:35). That all of this be directed toward pleasing God is said to prevent wrong directions toward pleasing oneself or men and the world. For even in that direction not only what is manifestly evil is done, but what is good is done as well; only it loses all its value before God then. True Christian life, as it comes from God the Father, in Christ Jesus, by the grace of the Holy Spirit, all of it is directed there—toward its source. Every step of a true Christian is taken with the assurance that it is pleasing to God. Blessed Theophylact writes: “Thus,” says the Apostle, “live so as to please God in all things. How shall this be? In no other way than by doing every good work. Where there is every good work, there also is every pleasing of God.”

“bearing fruit in every good work, growing in the knowledge of God.” Where will you arrive living thus? To knowledge of God. Walking thus worthily of God, you will bear fruit in the knowledge of God and increasingly grow in it. Blessed Theophylact writes: ‘See, he said above that they have need of knowledge to walk worthily of the Lord; but now he suggests that if you walk worthily of God in good works, then at the same time you will grow in knowledge of God: for these two moments mutually influence one another.’ Knowledge of God’s will, both regarding the economy of salvation and regarding the accomplishment of salvation by us, is at first theoretical, and God is held at that time in the mind chiefly as an idea. Later, when one goes by the known path, then life according to God brings him into living communion with God and gives him to taste God. God by His mercy gives to the heart abundantly to taste Himself and through this reveals Himself as the living God; and revealing Himself to the heart, He also reveals Himself to the contemplation of the mind, or spirit. The experiences of spiritual life lead into true knowledge of God. “Blessed are the pure in heart, for they shall see God” (Mt. 5:8).

In the holy Apostle here in brief words is depicted completely the chain of manifestations of spiritual life, beginning with knowledge of the revealed will of God and ending with knowledge of God through communion with God, or directly immersion in God.

Col. 1:11. Being strengthened with all might according to the power of His glory, in “all” “patience and longsuffering with joy.”

The good wishes of the Apostle would be incomplete if he stopped at what has been said. Both faith in Christ and life in Christ are destined to be accompanied by sorrows. “In the world you will have tribulation” (Jn. 16:33), predicted the Lord. But nowhere in the word of God is there even a hint that it is permissible to enter into conflict with those who offend; on the contrary, everywhere is commanded: endure and endure. “By your endurance you will gain your lives… the one who endures to the end will be saved” (Lk. 21:19; cf.: Mt. 10:22), says the Lord. But for this a strength is needed, no less than that required to build oneself up inwardly in spirit. Since all strength comes from the Lord, the Apostle now adds the wish for this strength: “being strengthened with all power,” εν παση δυναμει δυναμουμενοι,—being strengthened with all strength; not strengthening yourselves by every effort and working yourselves up to strain, although this too is fitting, but appearing strong with the power descending from above. In what measure? “according to his glorious might,” κατα το κρατος,—whatever the measure of God’s glorious sovereignty, or the measure of God’s glorious almightiness, with that very strength may you be strengthened. Here is not apt such limitation as—as much as your nature can contain, for the strength that aids endurance can work even apart from this nature, as if wrapping itself about it from without, not according to its measure, but according to its own, or according to what is needed.

And thus being strengthened with such power, walk “with great endurance and patience,” with rejoicing. Not only in endurance, but also in long-suffering, and not only in this, but also with rejoicing. He who is strengthened from above overcomes even the heaviest sorrow with all endurance. If heavy sorrow continues and no end to it is seen, he easily bears it with equanimous long-suffering. The sorrow increases, the power of God conquering it increases, and finally dispels it entirely in joy. The presence of God’s power in sorrows is witnessed to by equanimity, while joy signifies that the merciful Lord, besides strengthening, gives something also to taste of His all-blessedness.

Blessed Theophylact writes: “The Apostle says, ‘We pray that you be filled ‘with all power according to His glorious strength.’ For what? So that you not become weak and not fall into despair in trials and persecutions. ‘according to his glorious might.’ Let Him give to you such strength as is befitting for Him to give, that is, unspeakable and boundless. Everywhere does His glory rule. Do not be faint-hearted; in afflictions and misfortunes you will be upheld, as is befitting for those who serve such a ruling and all-glorious Lord. ‘with great endurance and patience’: in endurance of what comes from without, and in long-suffering of what happens in mutual relationships. And one endures patiently when he has the opportunity to repay and does not repay; whereas he merely bears when he is unable to do so. ‘with all endurance,’ not so as to endure now and not later, but always to endure” (Blessed Theophylact in agreement with Saint Chrysostom).