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Paul Prays for the  Colossians—part 1 (1:9-11)

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For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so that you may walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; (1:9-11)

Even without the benefit of sophisticated scientific equipment or technology, every Christian can minister directly to the spiritual well-being of other believers without seeing or speaking to them. We can play a role in their spiritual growth, and even secure God’s blessings for them. The amazing means is prayer.

The ministry of an apostle consisted primarily of teaching the Word and prayer (Acts 6:4). While Paul obviously gives rich instruction to the Colossians, he also shares something of his prayers for them. Verses 9-14 are a sample of Paul’s ministry of prayer on their behalf. His passionate words contain two elements: petition (w. 9-11), and praise (w. 12-14).

Paul acknowledged the important role the prayers of others played in his ministry: “You also joining in helping us through your prayers, that thanks may be given by many persons on our behalf for the favor bestowed upon us through the prayers of many” (2 Cor. 1:11); “I know that this shall turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ” (Phil. 1:19); “prepare me a lodging; for I hope that through your prayers I shall be given to you” (Philem. 22).

It is no surprise, then, that the New Testament exhorts us to pray for one another. We read in Ephesians 6:18, “With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints.” Paul writes in 1 Timothy 2:1, “I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men.” The writer of Hebrews asked of his readers, “Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things” (13:18).

The Bible is replete with examples of God’s people praying for each other:

Because prayer is so important, Paul starts his letter by sharing the nature of his prayers for the Colossians before he begins to teach them. Two elements compose the content of his prayer: petition (w. 9-11) and praise (w. 12-14).

THE PETITION

For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, (1:9)

For this reason refers to the favorable report Paul had received from Epaphras (v. 8). Since the day Paul heard that report, he had been praying for the Colossians. It may seem unnecessary to pray for those who are doing well. Much of our prayer time focuses on those who are struggling, facing difficulties, or fallen into sin or physical distress. Paul, however, knew that the knowledge that others are progressing in the faith should never lead us to stop praying for them. Rather, it should encourage prayer for their greater progress. The enemy may reserve his strongest opposition for those who have the most potential for expanding God’s cause in the world.
Such unceasing or recurring prayer (1 Thess. 5:17) demands first of all an attitude of God-consciousness. That does not mean to be constantly in the act of verbal prayer, but to view everything in life in relation to God. For example, if we meet someone, we immediately consider where they stand with God. If we hear of something bad happening, we react by praying for God to act in the situation because we know He cares. If we hear of something good that has happened, we respond with immediate praise to God for it because we know He is glorified. When Paul looked around his world, everything he saw prompted him to prayer in some way. When he thought of or heard about one of his beloved churches, it moved him toward communion with God.

Nehemiah is an example of one who prayed without ceasing. After King Artaxerxes demanded the reason for his sadness, Nehemiah told him of the destruction of Jerusalem. Asked by the king for his request, he prayed a quick, brief prayer before replying (Neh. 2:4). In the midst of a stressful situation, Nehemiah was conscious of God’s character and purposes.

A second aspect of unceasing prayer is people-consciousness. We cannot effectively pray for people unless we are aware of their needs. Paul exhorted the Colossians to keep alert in prayer (4:2), while to the Ephesians he wrote, “With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints” (Eph. 6:18).

The two elements of praying without ceasing came together in Paul’s prayer life. His love for God led him to seek unbroken communion with Him. His love for people drove him to unceasing prayer on their behalf. The prayers of Paul recorded in his letters are a precious legacy. They reveal his heart and are models for us to emulate. This text records the first of those prayers.

Paul’s petition is that the Colossians be filled with the knowledge of His will. Plēroō (filled) means to be completely filled, or totally controlled. The disciples’ hearts were filled with sorrow when Jesus told them of His departure (John 16:6). Luke 5:26 tells us the crowd was filled with fear after Jesus healed the paralytic. The scribes and Pharisees were filled with rage after Jesus healed on the Sabbath (Luke 6:11). The disciples were filled with the Holy Spirit (Acts 4:31), while Stephen was full of faith (Acts 6:5). In each case they were totally under the control of what filled them.

Paul wants the Colossians to be totally controlled by knowledge. Epignōsis (knowledge) consists of the normal Greek word for knowledge (gnōsis) with an added preposition (epi), which intensifies the meaning. The knowledge Paul wants the Colossians to have is a deep and thorough knowledge.

Knowledge is a central theme in Paul’s writings. He said of the Corinthians, “In everything you were enriched in Him, in all speech and all knowledge” (1 Cor. 1:5). He prayed that “the God of our Lord Jesus Christ, the Father of glory” would give the Ephesians “a spirit of wisdom and of revelation in the knowledge of Him” (Eph. 1:17). To the Philippians he wrote, “This I pray, that your love may abound still more and more in real knowledge and all discernment” (Phil. 1:9). In Colossians 2:3 we learn that all the treasures of wisdom and knowledge are hidden in Christ. Our new self “is being renewed to a true knowledge” (Col. 3:10). As those verses indicate, true biblical knowledge is not speculative but issues in obedience.

The denial of absolutes, particularly in the area of morals, characterizes our society. Without a source of authority to provide absolute standards, virtually anything goes. What moral values are enforced are often arbitrary, based merely on human opinion. But for the Christian the authoritative Word of God provides absolutes. Those absolutes are the basis upon which all truth about God and all standards of faith and conduct are set. Because knowledge of those absolutes is the basis for correct behavior and ultimate judgment, it is crucial that Christians know God’s revealed truth. Ignorance is not bliss, nor can anyone please God on the basis of principles they do not know.

So the Bible views knowledge of doctrinal absolutes as foundational to godly living. Most of Paul’s letters begin by laying a doctrinal foundation before giving practical exhortations. For example, Paul gives eleven chapters of doctrine in Romans before turning to godly living in chapter 12. Galatians 1-4 are doctrinal, chapters 5 and 6 practical. The first three chapters of Ephesians detail our position in Christ, while the last three urge us to live accordingly. Philippians and Colossians also conform to the same pattern of doctrine preceding practical exhortations. Godly living is directly linked in Scripture to knowledge of doctrinal truth.

The Bible warns of the danger of a lack of knowledge. Proverbs 19:2 says that “it is not good for a person to be without knowledge.” It was for lack of knowledge that Israel went into exile (Isa. 5:13), and God says in Hosea 4:6, “My people are destroyed for lack of knowledge.” First Corinthians 14:20 warns us, “Do not be children in your thinking; yet in evil be babes, but in your thinking be mature.” Ephesians 4:13-14 tells us that lack of knowledge produces “children tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming.” Verse 18 describes unbelievers as “being darkened in their understanding, excluded from the life of God, because of the ignorance that is in them.”

How does a person obtain knowledge? First, he must desire it. In John 7:17 Jesus says, “If any man is willing to do His will, he shall know of the teaching, whether it is of God, or whether I speak from Myself.” That thought is echoed in Hosea 6:3, “Let us know, let us press on to know the Lord.” Second, he must depend on the Holy Spirit. It is through Him that we know the things God has revealed to us (cf. 1 Cor. 2:10-12). Finally, he must study the Scriptures, for they make the believer “adequate, equipped for every good work” (2 Tim. 3:16-17). Perhaps the most graphic text related to the pursuit of divine truth is Job 28.

Paul prays that the knowledge we have would be of His will. God’s will is not a secret; He has revealed it in His Word. For example, it is God’s desire that a person be saved (1 Tim. 2:4; 2 Pet. 3:9). Once a person is saved, it is God’s will that he be filled with the Spirit. Ephesians 5:17-18 says, “Do not be foolish, but understand what the will of the Lord is. And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.” Furthermore, sanctification is God’s will: “For this is the will of God, your sanctification” (1 Thess. 4:3). God also wills that the believer be submissive to the government. Peter writes, “Submit yourselves for the Lord’s sake to every human institution … for such is the will of God” (1 Pet. 2:13, 15). Suffering may also be God’s will for the believer: “Let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing what is right” (1 Pet. 4:19). Finally, giving thanks is God’s will. Paul writes, “In everything give thanks; for this is God’s will for you in Christ Jesus” (1 Thess. 5:17).

Having the knowledge of God’s Word control our minds is the key to righteous living. What controls your thoughts will control your behavior. Self-control is a result of mind-control, which is dependent on knowledge. Knowledge of God’s Word will lead to all spiritual wisdom and understanding. Though the terms wisdom and understanding may be synonymous, sophia (wisdom) may be the broader of the two terms. It refers to the ability to collect and concisely organize principles from Scripture. Sunesis (understanding) could be a more specialized term, referring to the application of those principles to everyday life. Both sophia and sunesis are spiritual; they deal in the non-physical realm and have the Holy Spirit as their source.

Believing, submissive Bible study leads to the knowledge of God’s will. A mind saturated with such knowledge will also be able to comprehend general principles of godly behavior. With that wisdom will come understanding of how to apply those principles to the situations of life. That progression will inevitably result in godly character and practice.

THE RESULTS

so that you may walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously (1:10-11)

In verses 10-11, Paul lists five purposes that are fulfilled in such spiritual knowledge.

A WORTHY WALK

so that you may walk in a manner worthy of the Lord, to please Him in all respects (l:10a)

Walk is used in the Bible to refer to one’s pattern of daily conduct. A mind controlled by knowledge, wisdom, and understanding produces a life worthy of the Lord. Although it seems impossible that anyone could walk worthy of the Lord, that is the teaching of Scripture. Paul desired the Thessalonians to “walk in a manner worthy of the God who calls you into His own kingdom and glory” (1 Thess. 2:12). He exhorted the Ephesians to “walk in a manner worthy of the calling with which you have been called” (Eph. 4:1). He told the Philippians to “conduct yourselves in a manner worthy of the gospel of Christ” (Phil. 1:27).

God has not left us to our own resources for walking the worthy walk. Paul wrote to the Galatians, “I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me” (Gal. 2:20). Christ dwells in us in the person of the Holy Spirit. Paul prayed for the Ephesians “that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man; so that Christ may dwell in your hearts through faith” (Eph. 3:16-17). Trying to walk worthy in our own strength is doomed to failure. Martin Luther stated that truth clearly in his hymn “A Mighty Fortress is Our God”:

Did we in our own strength confide
Our striving would be losing,
Were not the right Man on our side,
The Man of God’s own choosing.
Dost ask who that may be?
Christ Jesus, it is He.
Lord Sabaoth His name,
From age to age the same.
And He must win the battle.

The New Testament describes several features of the worthy walk. We are to walk in humility (Eph. 4:1-3); in purity (Rom. 13:13, KJV); in contentedness (1 Cor. 7:17); by faith (2 Cor. 5:7); in good works (Eph. 2:10); different from the world (Eph. 4:17-32); in love (Eph. 5:2); in light (Eph. 5:8); in wisdom (Eph. 5:15); and in truth (3 John 3-4). Such a walk will please Him in all respects.

A FRUITFUL LIFE

bearing fruit in every good work (1:10b)

Fruitfulness also results from knowledge. Fruit is the by-product of righteousness. It is the mark of every redeemed individual. Jesus said in John 15:8, “By this is My Father glorified, that you bear much fruit, and so prove to be My disciples” (cf. w. 2, 5-6). Paul told the Romans, “You also were made to die to the Law through the body of Christ, that you might be joined to another, to Him who was raised from the dead, that we might bear fruit for God” (Rom. 7:4).

The Bible defines fruit in various ways. Here Paul speaks of bearing fruit in every good work. Converts are referred to as fruit. Paul spoke of the household of Stephanas as the “first fruits of Achaia” (1 Cor. 16:15). He also desired some fruit among the Romans (Rom. 1:13). Hebrews 13:15 defines praise as fruit: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name.” Giving money can also be fruit (Rom. 15:26-28). Godly living is fruit, as indicated when the writer of Hebrews tells us that God’s discipline produces in us “the peaceful fruit of righteousness” (Heb. 12:11). Finally, the holy attitudes mentioned in Galatians 5:22-23 are referred to as “the fruit of the Spirit.”

What produces fruit in believers’ lives? First, union with Christ. Jesus said in John 15:4-5, “Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, so neither can you, unless you abide in Me. I am the vine, you are the branches; he who abides in Me, and I in him, he bears much fruit; for apart from Me you can do nothing.”

Second, wisdom is a necessary prerequisite for bearing fruit. “But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy” (James 3:17). Lack of fruit is directly related to lack of spiritual wisdom. Finally, diligent effort on the Christian’s part is required, as Peter writes:

Applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge; and in your knowledge, self-control, and in your self-control, perseverance, and in your perseverance, godliness; and in your godliness, brotherly kindness, and in your brotherly kindness, love. For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. (2 Pet. 1:5-8)

GROWTH

increasing in the knowledge of God; (1:10c)

A third result of knowledge is spiritual growth. Spiritual growth is progressing in the knowledge of God. Tē epignōsei (in the knowledge) is an instrumental dative case. It indicates the means by which our increasing, or growth, takes place. The knowledge of God revealed in His Word is crucial to spiritual growth. Peter wrote, “Like newborn babes, long for the pure milk of the word, that by it you may grow in respect to salvation” (1 Pet. 2:2). As always, the Holy Spirit infuses our own efforts with God’s enabling grace (2 Pet. 3:18), without which we could not grow.

The marks of spiritual growth include: first, a deeper love for God’s Word. “Oh how I love Thy law! It is my meditation all the day” (Ps. 119:97).

Second, spiritual growth is reflected in a more perfect obedience.

By this we know that we have come to know Him, if we keep His commandments. The one who says, “I have come to know Him,” and does not keep His commandments, is a liar, and the truth is not in him; but whoever keeps His word, in him the love of God has truly been perfected. (1 John 2:3-5)

Third, spiritual growth will result in an enlarged faith. “We ought always to give thanks to God for you, brethren, as is only fitting, because your faith is greatly enlarged” (2 Thess. 1:3; cf. 2 Cor. 10:15).

A fourth mark of spiritual growth is a greater love: “This I pray, that your love may abound still more and more in real knowledge and discernment” (Phil. 1:9).

STRENGTH

strengthened with all power, according to His glorious might,(1:11a)

A fourth result of knowledge is spiritual strength. Dunamoumenoi (“strengthened”) is a present participle, signifying continuous action. God is not like a booster rocket giving believers an initial boost of power and then leaving them to fly on their own. Believers are continually strengthened with all power throughout their Christian lives.

The measure of that power is according to His glorious might. Glorious is from doxa and refers to the manifestation of God’s attributes. Might translates kratos, which refers to strength in action. It refers to God eleven out of the twelve times it is used in the New Testament. The power available to us is the limitless power of God Himself.

God’s power is manifested in us through the ministry of the Holy Spirit. Our Lord told the disciples they would receive power after the Holy Spirit came upon them (Acts 1:8). Paul prayed for the Ephesians that they would be “strengthened with power through His Spirit in the inner man” (Eph. 3:16). To the Romans he wrote, “May the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit” (Rom. 15:13). That power is available to the believer who is filled with the knowledge of God’s Word.

ENDURANCE

for the attaining of all steadfastness and patience; joyously (1:11b)

Paul gives one last result of true spiritual knowledge: joyous endurance of trials. Knowledge of God’s promises and purposes revealed in Scripture gives the strength to endure trials and suffering. Hupomonē (steadfastness) and makrothumia (patience) are closely related. If there is a distinction, it is that hupomonē refers to being patient in circumstances, whereas makrothumia refers to patience with people (Richard C. Trench, Synonyms of the New Testament [Grand Rapids: Eerdmans, 1983], p. 198). Both refer to the patient enduring of trials.

Paul does not have in mind a stoic, teeth-gritting endurance. The strength provided by knowledge of God’s Word allows the believer to endure trials joyously, literally “with joy” (meta charis). Commentators are divided on whether meta charis should be connected with steadfastness and patience in verse 11, or with giving thanks in verse 12. It seems best, however, to connect the phrase with verse 11. Giving thanks (v. 12) already includes the element of joy. Knowledge of God’s truth gives us the ability to endure trials joyously, as did Paul himself (cf. Acts 16:25).

It was Paul’s constant prayer for the Colossians that they be filled with the knowledge of God’s will. He knew that only when believers are controlled by that knowledge can they walk worthy of the Lord and please Him. Paul knew further that such knowledge was required for a fruitful life, spiritual growth, strength, and joyful endurance of trials.