Colossians 1:9–1:14

Colossians 1:9-11 9. 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; 9. Propterea nos quoque, ex quo die audivimus, non cessamus pro vobis orare, et petere ut impleamini cognitione voluntatis ipsius, in omni sapientia et prudentia [287] spirituali: 10. That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; 10. Ut ambuletis digne Deo, in omne obsequium, in omni bono opere fructificantes, et crescentes in cognitione Dei: 11. Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; 11. Omni robore roborati, secundum potentiam gloriae ipsius, in omnem tolerantiam et patientiam, cum gaudio. 9. For this cause we also. As he has previously shewn his affection for them in his thanksgivings, so he now shews it still farther in the earnestness of his prayers in their behalf. [288] And, assuredly, the more that the grace of God is conspicuous in any, we ought in that proportion specially to love and esteem them, and to be concerned as to their welfare. But what does he pray for in their behalf? That they may know God more fully; by which he indirectly intimates, that something is still wanting in them, that he may prepare the way for imparting instruction to them, and may secure their attention to a fuller statement of doctrine. For those who think that they have already attained everything that is worthy of being known, despise and disdain everything farther that is presented to them. Hence he removes from the Colossians an impression of this nature, lest it should be a hinderance in the way of their cheerfully making progress, and allowing what had been begun in them to receive an additional polish. But what knowledge does he desire in their behalf? The knowledge of the divine will, by which expression he sets aside all inventions of men, and all speculations that are at variance with the word of God. For his will is not to be sought anywhere else than in his word. He adds -- in all wisdom; by which he intimates that the will of God, of which he had made mention, was the only rule of right knowledge. For if any one is desirous simply to know those things which it has pleased God to reveal, that is the man who accurately knows what it is to be truly wise. If we desire anything beyond that, this will be nothing else than to be foolish, by not keeping within due bounds. By the word suneseos which we render prudentiam, (prudence,) I understand -- that discrimination which proceeds from intelligence. Both are called spiritual by Paul, because they are not attained in any other way than by the guidance of the Spirit. For the animal man does not perceive the things that are of God. ( 1 Corinthians 2:14 .) So long as men are regulated by their own carnal perceptions, they have also their own wisdom, but it is of such a nature as is mere vanity, however much they may delight themselves in it. We see what sort of theology there is under the Papacy, what is contained in the books of philosophers, and what wisdom profane men hold in estimation. Let us, however, bear in mind, that the wisdom which is alone commended by Paul is comprehended in the will of God. 10. That ye may walk worthy of God. In the first place he teaches, what is the end of spiritual understanding, and for what purpose we ought to make proficiency in God's school -- that we may walk worthy of God, that is, that it may be manifest in our life, that we have not in vain been taught by God. Whoever they may be that do not direct their endeavors towards this object, may possibly toil and labor much, but they do nothing better than wander about in endless windings, without making any progress. [289] Farther, he admonishes us, that if we would walk worthy of God, we must above all things take heed that we regulate our whole course of life according to the will of God, renouncing our own understanding, and bidding farewell to all the inclinations of our flesh. This also he again confirms by saying -- unto all obedience, or, as they commonly say, well-pleasing. Hence if it is asked, what kind of life is worthy of God, let us always keep in view this definition of Paul -- that it is such a life as, leaving the opinions of men, and leaving, in short, all carnal inclination, is regulated so as to be in subjection to God alone. From this follow good works, which are the fruits that God requires from us. Increasing, in the knowledge of God. He again repeats, that they have not arrived at such perfection as not to stand in need of farther increase; by which admonition he prepares them, and as it were leads them by the hand, to an eagerness for proficiency, that they may shew themselves ready to listen, and teachable. What is here said to the Colossians, let all believers take as said to themselves, and draw from this a common exhortation that we must always make progress in the doctrine of piety until death. 11. Strengthened with all might. As he has previously prayed that they might have both a sound understanding and the right use of it, so also now he prays that they may have courage and constancy. In this manner he puts them in mind of their own weakness, for he says, that they will not be strong otherwise than by the Lord's help; and not only so, but with the view of magnifying this exercise of grace the more, he adds, according to his glorious power. "So far from any one being able to stand, through dependence on his own strength, the power of God shews itself illustriously in helping our infirmity." Lastly, he shews in what it is that the strength of believers ought to display itself -- in all patience and long-suffering. For they are constantly, while in this world, exercised with the cross, and a thousand temptations daily present themselves, so as to weigh them down, and they see nothing of what God has promised. They must, therefore, arm themselves with an admirable patience, that what Isaiah says may be accomplished, In hope and in silence shall be your strength. [290] ( Isaiah 30:15 .) It is preferable to connect with this sentence the clause, with joy. For although the other reading is more commonly to be met with in the Latin versions, this is more in accordance with the Greek manuscripts, and, unquestionably, patience is not sustained otherwise than by alacrity of mind, and will never be maintained with fortitude by any one that is not satisfied with his condition. Footnotes: [287] "Prudence, ou intelligence;" -- "prudence, or understanding." [288] "Comme il a ci dessus demonstr? l'amour qu'il auoit enuers eux, en protestant qu'il s'esiouit de leurs auancemens, et en rend graces a Dieu, aussi le fait -- il maintenant en son affection vehemente, et continuation de prier;" -- "As he has already shewn the love which he cherished towards them, by declaring that he rejoices in their proficiency, and gives thanks to God for it, so he does the same now by his intense eagerness and perseverance in prayer." [289] "Mais ils ne feront que tracasser ?? et l?, et tourner a l'entour du pot (comme on dit) sans s'auancer;" -- "But they will do nothing else than hurry hither and thither, and go about the bush (as they say) without making progress." [290] Lowth's rendering of the passage is similar: "In silence, and in pious confidence, shall be your strength." -- Ed.

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 {f} his will in all wisdom and spiritual understanding; (f) God's will.

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; In all wisdom and spiritual — See Trapp on " Ephesians 1:8 " There you have the same expression. And indeed this Epistle hath many passages common with that, and seemeth to have been written soon after that, cum adhuc qua ad Ephesios scripserat, in animo haererent, while the things that he had written to the Ephesians were yet fresh in his mind and memory. (Grotius.)

For this cause we also; he doth here suggest the motive mentioned in the precedent verses, viz. their faith and love, Colossians 1:4 ,5 , and their special love to him, Colossians 1:8 , why he and his brethren had them so much upon their hearts: See Poole on " Ephesians 1:15-17 " . Since the day we heard it, do not cease to pray for you: it seems, from the time they were refreshed with these things they did (as he exhorts the Colossians here, Colossians 4:2 ) always upon all solemn occasions wait upon God for the Colossians’ spiritual prosperity, as Paul himself did for the Philippians: See Poole on " Luke 18:1 " . See Poole on " Romans 12:12 " . See Poole on " Philippians 1:4 " . See Poole on " Philippians 1:9 " . See Poole on " 1 Thessalonians 5:17 " . And to desire that ye might be filled with the knowledge of his will; and the subject matter of their instant prayer was, that they might attain to a more distinct, clear, and practical knowledge of the mind of God in Christ, and a greater measure of conformity to what he requires in the gospel, Colossians 1:6 Ephesians 5:15-17 . In all wisdom; in (rather than with) all necessary knowledge of the things of faith and manners, according to the prescript of the gospel: for sapience or wisdom doth properly respect the most excellent things, and such we learn most distinctly and satisfactorily from the revealed will of God, which we have in the Bible: this is that which Paul and other holy men spoke as taught of God amongst the perfect or grown Christians, in opposition both to the wisdom of man and of the world, 1 Corinthians 2:4 ,6 , being agreeable to the will of God, Job 28:28 Proverbs 28:7 John 6:40 1 Thessalonians 4:3 . And with this Christian wisdom some would render the following words, in spiritual prudence, but if we render it understanding, or intelligence, it may be expounded to the same sense; for which there may be very good reason, for the philosopher doth sometimes by the Greek word mean that power or habit whereby men judge aright of things presented conducing to happiness, so as upon a due expense of circumstances to discern the good from the evil, the true from the false, and the real from the apparent: such a gift as Paul prays the Lord would give unto Timothy, 2 Timothy 2:7 , compared with 1 Corinthians 1:5 , that they might rightly distinguish between the simplicity and purity of the gospel, and those false glosses and colours that false teachers went about to sophisticate it with; not be without understanding his some who followed our Saviour, Matthew 15:16 what course they should take in the practice of piety, but be able to discern the times, 1 Chronicles 12:32 , and other circumstances, Psalm 39:1 50:23 Ecclesiastes 5:1 Luke 8:18 ; for the ordering their actions aright, so as they may adorn the doctrine of God our Saviour in all things, as becomes the gospel, Ephesians 1:8 , with Philippians 1:10 ,27 Col 4:5 Titus 2:10 . Ignorance then can be no mother of true devotion, nor the inventions of men acceptable service to the living God, whose will alone is the rule of his worship.

For this cause we also,.... Not merely for their love to the apostle, and the rest that were with him; which sense is too much contracted, and carries some appearance of meanness and selfishness; but because of their faith in Christ, their love to all the saints, and the good hope they had of eternal happiness; and because they had heard the Gospel, and truly knew it, and sincerely professed it: therefore, since the day we heard it, do not cease to pray for you, and to desire; which shows that the apostles prayed without ceasing; not that they were every moment praying, without intermission, but that they were frequent and constant every day at the throne of grace; and as often as they were there, they were mindful of these Colossians, even ever since they heard of their reception of the Gospel, of their profession of it, and of the fruit it brought forth in them; and in their petitions "prayed" and "desired", earnestly and importunately entreated God on their behalf: that ye might he filled with the knowledge of his will; the will "of God", as the Syriac version reads it, by which is meant, not the secret will of God, according to the counsel of which he does all things in nature, providence, and grace, but his revealed will; and that either as it is signified in the law, which declares the good, and perfect, and acceptable will of God, relating to what he would have done, or avoided by his creatures; or rather, as it is exhibited in the Gospel, which contains the will of God respecting the salvation of his chosen ones; as that it is his will that Christ should obtain eternal redemption for them, to do which he voluntarily substituted himself in their room, came into this world, and has accomplished it; and that all those that are redeemed by Christ should be regenerated by the Spirit; and that whoever sees the Son, and believes in him, should not perish, but have everlasting life; as also, that all those whom he has chosen in Christ, and given to him, and he has redeemed by his blood, and who are sanctified by his Spirit, none of them should be lost, but that they should be all saved with an everlasting salvation. Now the apostle does, not pray that they might have a "knowledge" of this will of God, for some knowledge of it they had already; they had heard of the hope laid up in heaven, in the truth of the word of the Gospel; they had not only had the external, revelation, and had heard the Gospel outwardly preached, but they had known truly the grace of God; and therefore what he asks for is, that they might be "filled" with the knowledge of it; which supposes that they had knowledge, but it was not full and complete; it was imperfect, as is the knowledge of the best of saints in this life; and that they might have a larger measure of it, and such a fulness of it as they were capable of in the present state, and not such an one as the saints will have in heaven, when they shall know even as they are known. He adds, in all wisdom and spiritual understanding; his meaning is, that they might be led into all the wisdom of God, which is so largely displayed in the revelation of his will concerning the salvation of his people, which is made in the Gospel; which is the manifold wisdom of God, wherein he has abounded in all wisdom and prudence; and contains such a scheme of things, so wisely contrived and formed, that angels desire to look into it; and that they might have a "spiritual understanding" of the mysteries of grace, without which they cannot be discerned to spiritual advantage, nor indeed without the spirit of wisdom and revelation in the knowledge of them: and the Ethiopic version renders it, by "the prudence of the Holy Ghost": who searches the deep things of God, and reveals them to the saints, and improves and increases their spiritual and experimental knowledge of them, which is what is here intended.

The apostle was constant in prayer, that the believers might be filled with the knowledge of God's will, in all wisdom. Good words will not do without good works. He who undertakes to give strength to his people, is a God of power, and of glorious power. The blessed Spirit is the author of this. In praying for spiritual strength, we are not straitened, or confined in the promises, and should not be so in our hopes and desires. The grace of God in the hearts of believers is the power of God; and there is glory in this power. The special use of this strength was for sufferings. There is work to be done, even when we are suffering. Amidst all their trials they gave thanks to the Father of our Lord Jesus, whose special grace fitted them to partake of the inheritance provided for the saints. To bring about this change, those were made willing subjects of Christ, who were slaves of Satan. All who are designed for heaven hereafter, are prepared for heaven now. Those who have the inheritance of sons, have the education of sons, and the disposition of sons. By faith in Christ they enjoyed this redemption, as the purchase of his atoning blood, whereby forgiveness of sins, and all other spiritual blessings were bestowed. Surely then we shall deem it a favour to be delivered from Satan's kingdom and brought into that of Christ, knowing that all trials will soon end, and that every believer will be found among those who come out of great tribulation.

9. we also—on our part. heard it—(Col 1:4). pray—Here he states what in particular he prays for; as in Col 1:3 he stated generally the fact of his praying for them. to desire—"to make request." might be filled—rather, "may be filled"; a verb, often found in this Epistle (Col 4:12, 17). knowledge—Greek, "full and accurate knowledge." Akin to the Greek for "knew" (see on [2400]Col 1:6). of his will—as to how ye ought to walk (Eph 5:17); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in Himself; that in the fulness of times He might gather together in one all things in Christ" (Eph 1:9, 10); God's "will," whereby He eternally purposed to reconcile to Himself, and save men by Christ, not by angels, as the false teachers in some degree taught (Col 2:18) [Estius]. There seems to have been a want of knowledge among the Colossians; notwithstanding their general excellencies; hence he so often dwells on this subject (Col 1:28; Col 2:2, 3; 3:10, 13; 4:5, 6). On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge. wisdom—often mentioned in this Epistle, as opposed to the (false) "philosophy" and "show of wisdom" (Col 2:8, 23; compare Eph 1:8). understanding—sagacity to discern what on each occasion is suited to the place and the time; its seat is "the understanding" or intellect; wisdom is more general and has its seat in the whole compass of the faculties of the soul [Bengel]. "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake" [Quoted by Gaussen.] Knowledge is desirable only when seasoned by "spiritual understanding."

Do not cease to pray for you - Colossians 1:3 . The progress which they had already made, and the love which they had shown, constituted an encouragement for prayer, and a reason why higher blessings still should be sought. We always feel stimulated and encouraged to pray for those who are doing well. That ye might be filled with the knowledge of his will - They had shown by their faith and love that they were disposed to do his will, and the apostle now prays that they might be fully acquainted with what he would have them do. He offered a similar prayer in behalf of the Ephesians; see the parallel place in Ephesians 1:17-19 , and the notes at those verses. In all wisdom - That you may be truly wise in all things; Ephesians 1:17 . And spiritual understanding - In understanding those things that pertain to the "Spirit;" that is, those things taught by the Holy Spirit, and those which he produces in the work of salvation; see the notes at 1 Corinthians 2:12-13 ; compare 1 John 2:20 ; 1 John 5:20 .