Exegetical and Hermeneutical Commentary of Colossians 1:10
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. walk ] A very frequent word in St Paul; most frequent in Eph., where see Col 4:1 for a close parallel. See 1Th 2:12 for one still closer verbally. The word denotes life in its action and intercourse. The spiritual knowledge which he asks for them is thus sought for the most sacredly practical of purposes in order to their closer conformity to the will of God in real life.
worthy of the Lord ] Lit., worthily &c.; so R.V. But all previous English versions read as A.V., perhaps using the adjective adverbially. Ideally, of course, no human “walk” is “worthy of the Lord.” But practically it can and should be so, in the sense of being governed at every step by the Divine motive of His love and presence, and so presenting a true correspondence to that motive.
“ The Lord: ” “St Paul’s common, and apparently universal, usage requires us to understand [‘the Lord’] of Christ.” (Lightfoot). The “worthy of God ” of 1Th 2:12 thus gives to the phrase here a deep significance in relation to the Godhead of Christ. Such alternative expressions indicate how truly for St Paul the Father and the Son are Persons of the same Order of being. Cp. for similar indications (among very many passages) Rom 8:35 with 39; Eph 2:22 with Col 3:17.
unto all pleasing ] “So as to aim at, and go the length of, meeting every wish (of the Lord’s).” The word rendered “pleasing” is most instructive. In classical Greek it denotes a cringing and subservient habit, ready to do or say anything to please a patron; not only to meet but to anticipate his most trivial wishes. But when transferred to the spiritual region, and the believer’s relations to his Lord, the word at once rises by its association. To do anything to meet, to anticipate, His wishes, is not only the most beneficial but the most absolutely right thing we can do. It is His eternal and sacred due; it is at the same time the surest path to our own highest development and gain. See Lightfoot’s excellent note. For a close parallel to the wording here, see 1Th 4:1, where the cognate verb is used.
fruitful ] See above on Col 1:6. The verb here is in the active, not middle, and so somewhat less pregnant in meaning.
every good work ] Observe the characteristic impartiality and whole-heartedness of Christian obedience; as just above, “ all pleasing.”
increasing ] See above on Col 1:6; and cp. below Col 2:19; 1Pe 2:2 ; 2Pe 3:18.
in the knowledge ] The Greek, in the best-attested reading, is capable also of the rendering “ by the knowledge; ” and so Ellicott, Lightfoot, and margin R.V. But the text R.V. renders as A.V., though using this other and better-attested Greek, which gives epignsis in the dative, without preposition. This is quite good grammatically; cp. e.g. the Greek of Rom 4:20; Php 2:8. The dative is used as the case of reference; the growth is growth with regard to spiritual knowledge of God; that is, it is a development of that knowledge in the believer, a growth in it. The other (and we think inferior) rendering meanwhile conveys an undoubted and important truth.
“ The knowledge of God: ” which “is life eternal” (Joh 17:3). “You must needs know that to enjoy God and His Christ is eternal Life; and the soul’s enjoying is in knowing” (Baxter, Saint’s Everlasting Rest, Part i. sect. vii.).
Fuente: The Cambridge Bible for Schools and Colleges
That ye might walk worthy of the Lord – That you may live as becomes the followers of the Lord. How this was to be done he states in this and the following verses.
Unto all pleasing – So as to please him in all things; compare Heb 11:5.
Being fruitful in every good work – This is one way in which we are to walk worthy of the Lord, and so as to please him; see the notes at Joh 15:8.
And increasing in the knowledge of God – This is another way in which we may walk worthy of the Lord, and so as to please him. It is by endeavoring to become better acquainted with his true character. God is pleased with those who desire to understand what he is; what he does; what he purposes; what he commands. Hence he not only commands us to study his works (compare Psa 111:2), but he has made a world so beautiful as to invite us to contemplate his perfections as reflected in that world. All good beings desire that others should understand their character, and God delights in those who are sincerely desirous of knowing what he is, and who inquire with humility and reverence into his counsels and his will. People are often displeased when others attempt to look into their plans, for they are sensible they will not bear the light of investigation. God has no plans which would not be seen to be, in the highest degree, glorious to him.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. That ye might walk worthy of the Lord] Suitably to your Christian profession, exemplifying its holy doctrines by a holy and useful life. See Clarke on Eph 4:1; and on “Php 1:27“.
Unto all pleasing] Doing every thing in the best manner, in the most proper time, and in a becoming spirit. Even a good work may be marred and rendered fruitless by being done improperly, out of season, or in a temper of mind that grieves the Holy Spirit.
Being fruitful in every good work] See Clarke on Col 1:6.
St. Paul exhorts the Christians at Colosse,
1. To walk-to be active in their Christian calling.
2. To walk worthily-suitably to the dignity of that calling, and to the purity of that God who had called them into this state of salvation.
3. To do every thing unto all pleasing; that God might be pleased with the manner, the time, the motive, disposition, design, and object of every act.
4. That they should be fruitful; mere harmlessness would not be sufficient; as God had sown good seed, he expected good fruit.
5. That every work should be good; they must not be fruitful in some works and fruitless in others.
6. That they should increase in religious knowledge as time rolled on, knowing, by genuine Christian experience, more of God, of his love, and of his peace, day by day.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That ye might walk worthy of the Lord: they prayed for the above mentioned gracious habits, that the Colossians might exercise them in a course of life as it becomes those who are effectually called by the gospel to be the sons of God, and the servants of Christ; suitable to the members of the body of Christ: See Poole on “Eph 4:1“. See Poole on “Phi 1:27“; compared with Rom 16:2; 1Th 2:12; 2Th 1:11. As the word God alone ordinary connotes the Father, so Lord doth Christ; answerable to whose wisdom, holiness, and example, Christians professing a relation to him, and expecting benefit by his purchase, should behave themselves; so that the papists cannot from this walking
worthy of the Lord justly infer a merit of condignity, behaving ourselves as Christians being so far from any merit or desert of ours, that it is a debt, we being indispensably obliged to do so, practice being the end of our knowledge. And this end we are to respect
unto all pleasing, i.e. designing and endeavouring not in one thing only, or in few things, but in all things whatsoever are incmnbent on us, we may find aceptance with our Lord and Master, Col 3:20; 1Co 7:32; 10:31; 1Th 2:4; Heb 12:28; all should be great and generous, such as may best like our Lord, keeping themselves from the defilements of the age, Rev 3:4.
Being fruitful in every good work; particularly fructifying, which in the sense may be joined with being filled, Col 1:8; being fruitful is a metaphorical expression borrowed from fruit-bearing trees, unto which godly men and real Christians are compared, Psa 1:3; Joh 15:8; and
every good work is the fruit which these plants of the Lord, having his Spirit as the seed remaining in them, 1Jo 3:9, do bring forth of every sort from a right principle, 1Ti 1:5, according to rule warranted by God, Isa 29:13; Gal 6:16; or having a call from him, for his glory: see 2Co 9:8; Phi 1:11; 2Th 2:17; Heb 13:21.
And increasing in the knowledge of God: the Colossians were not yet perfect in knowledge, and therefore they prayed that they might go on, and grow in grace and knowledge of God and Christ, 2Pe 3:18, the best here knowing but in part, 1Co 13:9; therefore they desired these Christians, as the Philippians, Phi 3:10,12, and the Ephesians, Eph 4:13, might come to their stature: see on the texts.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Greek, “So as towalk”; so that ye may walk. True knowledge of God’s will isinseparable from walking conformably to it.
worthy of the Lord(Eph 4:1).
untoso as in every wayto be well-pleasing to God.
pleasingliterally,”desire of pleasing.”
being fruitfulGreek,“bearing fruit.” This is the first manifestation of their”walking worthy of the Lord.” The second is, “increasing(growing) in the knowledge of God (or as the oldest manuscripts read,’growing BY the fullknowledge of God’)”; thus, as the Gospel word (Col1:6) was said to “bring forth fruit,” and to “grow”in all the world, even as it did in the Colossians, ever since theday they knew the grace of God, so here it is Paul’s prayerthat they might continue to “bring forth fruit,” and”grow” more and more by the full knowledge of God,the more that “knowledge” (Col1:9) was imparted to them. The full knowledge of God is the realinstrument of enlargement in soul and life of the believer[ALFORD]. The thirdmanifestation of their walk is (Col1:11), “Being strengthened with all might,” &c. Thefourth is (Col 1:12), “Givingthanks unto the Father,” &c.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That ye might walk worthy of the Lord,…. The Vulgate Latin version reads, “of God”; to which the Ethiopic version agrees; but rather the Lord Jesus Christ seems to be designed: and to “walk worthy” of him, is to walk by faith in him; to walk after his Spirit, and according to his word, and in his ordinances; to have the conversation as becomes his Gospel, and worthy of that calling wherewith the saints are called by grace to the obtaining of his kingdom and glory. The apostle prays that their knowledge might issue in practice; for knowledge, without practice, is of no avail: he first asks for knowledge, and then practice, for how should men act according to the will of God, or Christ, unless they know it? and when they know it, they should not rest in their knowledge, but put it in practice:
unto all pleasing. The Syriac reads it, “that ye may please God in all good works”: an unregenerate man cannot please God in anything; without faith in Christ it is impossible to please him by anything man can do; Christ only could, and did always the things that pleased his Father; there are many things done by believers which are displeasing to God; nor is there anything they can do that is pleasing to God but through Christ, in whom their persons and, services are accepted; good works being done in faith, and from a principle of love, and with a view to the glory of God, are acceptable unto him through Christ; and therefore are to be carefully maintained, and studiously performed by all those that have a spiritual understanding of the will of God, and believe in Christ their Lord and Redeemer:
being fruitful in every good work; saints are trees of righteousness, the planting of the Lord; good works are the fruit, which, under the influence of divine grace, they bring forth; and this is not of one sort only, as trees usually do, but of every kind; being ingrafted into Christ the true vine, and deriving life, sap, and nourishment from him, they are filled with the fruits of righteousness by him, which they bring forth and bear, to the glory of his heavenly Father; and being such, they are pleasant plants to him, as fruit bearing trees are to the owner of them: wherefore, in order to the saints walking in their lives and conversations unto all pleasing, or pleasing in all things, the apostle prays they might be fruitful in good works, and that in everyone, in every kind of good works:
and increasing in the knowledge of God; not barely of his nature and perfections, as they are displayed in the works of creation; but of his mind, and will, and the mysteries of his grace, as they are revealed in the Gospel; of the knowledge of him in Christ, as the God of all grace, and as a covenant God and Father. The apostle had before prayed for an increase of the knowledge of the will of God, previous to his request, for the putting of it in practice; and now suggests, that an increase of the knowledge of God himself may be expected in a practical use of means, an attendance on the ordinances of Christ, and a diligent performance of good works: from the whole of these petitions, it may be observed by the apostle’s asking for them, that all our knowledge, and the increase of it, and all our fruitfulness in good works, are all from the Lord; and therefore we have no reason to boast of our knowledge, nor depend upon our works, but frankly to own, that notwithstanding all we know, and do, we are but unprofitable servants.
Fuente: John Gill’s Exposition of the Entire Bible
To walk worthily of the Lord ( ). This aorist active infinitive may express purpose or result. Certainly this result is the aim of the right knowledge of God. “The end of all knowledge is conduct” (Lightfoot). See 1Thess 2:12; Phil 1:27; Eph 4:1 for a like use of (adverb) with the genitive.
In the knowledge of God ( ). Instrumental case, “by means of the full knowledge of God.” This is the way for fruit-bearing and growth to come. Note both participles ( ) together as in verse 6.
Unto all pleasing ( ). In order to please God in all things (1Th 4:1). is late word from , to be complaisant (Polybius, Plutarch) and usually in bad sense (obsequiousness). Only here in N.T., but in good sense. It occurs in the good sense in the papyri and inscriptions.
Fuente: Robertson’s Word Pictures in the New Testament
Walk worthy [ ] . The phrase occurs Eph 4:1; 1Th 2:12. Rev. gives the correct adverbial rendering worthily.
Unto all pleasing [ ] . So as to please God in all ways. Compare 1Th 4:1, Areskeia pleasing, only here in the New Testament. In classical Greek it has a bad sense, obsequiousness, cringing. Compare men – pleasers, ch. 3 22.
In the knowledge [ ] . Lit. unto the knowledge. The best texts read th ejpignwsei “by the knowledge :” by means of.
Fuente: Vincent’s Word Studies in the New Testament
1) “That ye might walk worthy of the Lord unto all pleasing, (peripatesai haksios tou kuriou eis pasan areskeian) “To walk worthily of the Lord, pleasing unto all,” without offense to all, Eph 4:1; Php_1:27; 1Th 2:12. Even as Christ pleased not himself, but all to edification. Rom 15:1-3; 1Co 10:33; 1Th 4:1.
2) “Being fruitful in every good work” (en panti ergo agatho karpophorountes) “Bearing fruit in every good work;” Joh 15:16; 2Co 9:8, sowing bountifully, Php_1:11; Tit 3:1; Heb 13:21.
3) “And increasing in the knowledge of God” (kai auksanomenoi te epignosei tou theou) “and growing in the full knowledge of God” 2Pe 3:18; Php_3:10-14. Paul pursued such knowledge through study, prayer, and reading till death-Read 2Ti 4:13.
Fuente: Garner-Howes Baptist Commentary
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.
(289) “ Mais ils ne feront que tracasser çà et là, 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.”
Fuente: Calvin’s Complete Commentary
(10) Walk worthy (worthily) of the Lord. Here St. Paul begins to dwell on the practical life, much in the same spirit in which, in Eph. 4:1, he returns from the profound thought of Colossians 2, 3 to the entreaty to walk worthy of the vocation with which they are called. The Lord is here, as usual, the Lord Jesus Christ; to walk worthy of Him is to have His life reproduced in us, to follow His example, to have the mind of Christ Jesus. The worthiness is, of course, relative to our capacity, not absolute.
All pleasing.The word here used is not found elsewhere in the New Testament, but is employed in classic and Hellenistic Greek to mean a general disposition to pleasea constant preference of the will of others before our own. It is here used with tacit reference to God, since towards Him alone can it be a safe guide of action. Otherwise it must have the bad sense which in general usage was attached to it. St. Paul emphatically disowns and condemns the temper of men-pleasing (see Gal. 1:10; Eph. 6:6; Col. 3:22; 1Th. 2:4), as incompatible with being the servant of Christ. He could, indeed, be all things to all men (1Co. 9:22); he could bid each man please his neighbour for his edification (Rom. 15:12). But the only pleasing to which the whole life can be conformed is (see 1Th. 4:1) the consideration how we ought to walk and to please God. Only in subordination to this can we safely act on the desire of all pleasing towards men.
Increasing in (or, by) the knowledge of God.The context evidently shows that the path towards the knowledge of God here indicated is not the path of thoughtful speculation, or of meditative devotion, but the third path co-ordinate with thesethe path of earnest practice, of which the watchword is, Do and thou shalt know.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. That ye might walk The result of such full knowledge is a life worthy of the Lord Jesus, pleasing him in all things. This is possible only through the teaching and help of the Holy Spirit. As mere intellectual processes are utterly unable to attain this knowledge, so sinful men, unaided from on high, cannot thus walk. But the life whose sincere aim is to please Christ, though it fall far below that absolute perfectness which his majesty and holiness may rightfully demand, is yet a life worthy of him, for it is moved by a love that brings its best and holiest tribute to his feet. What such a life involves is further specified in four particulars, fruitfulness, moral growth, strength against evil, and thanksgiving.
Fruitful In good works extending beyond ordinary benevolence and right doing, to all inward and outward obedience, and to the studious use of our consecrated powers for whatever will glorify Christ. The figure is that of a tree which bears fruit, and is at the same time steadily growing. The believer is not only fruitful in his holy living, but in all that goes to make up character he is constantly increasing in, or rather, by, (as the best texts show,) the full knowledge of God, as the instrument of his growth.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘To walk worthily of the Lord, pleasing in all things, bearing fruit in every good work and increasing in the knowledge of God.’
Their continuing prayer was further that this would result in a walk that was worthy of the Lord, pleasing Him in everything. As His way of humility was brought home to them, and as the purpose of God for their lives was revealed to them, they must then bear fruit in good works of every kind and must increase in the knowledge of God. In the final analysis godly understanding is revealed in godly behaviour and growth in the knowledge of God. And this pleases Him (compare 2Ti 2:4).
Those who have had the cross brought home to their hearts, and who have grown in the knowledge of the Crucified and risen Saviour, can have only one aim, and that is to please Him in everything they do, and to walk as He walked. They will ‘seek first the kingship of God and His righteousness’ (Mat 6:33). Then their lives will become fruitful (compare Mat 6:6) and good works will abound. They have the heart and mind of Christ (1Co 2:16). And as they walk with the Lord and in His word, learning more about Him from that authoritative source, and as they abound in good works, learning the lessons of patient endurance and consideration for others, their knowledge of God will deepen and become wider and broader.
There is an important lesson for us here. The test of whether we are really coming to know God better is whether it produces practical results in our lives so that even those we live with begin to see the difference.
Fuente: Commentary Series on the Bible by Peter Pett
Col 1:10. That ye might walk worthy, &c. The Apostle seems here most pathetically to propose the great subject and design of this Epistle; which was chiefly intended to excite them to a temper and behaviour worthy their Christian character, and which, indeed, is the leading view in all his writings. Some would render the latter part of this verse, Being fruitful and increasing in every good work, for the knowledge of God; that is, for the acquiring of that knowledge for which St. Paul had thanked God before, Col 1:6.that the gospel brought forth fruit among the Colossians; and it seems natural to suppose, that when he prays here, that they might bring forth fruit in every good work, he does not pray barely for what they already did, but for a further increase of it. Compare 1Th 4:1; 1Th 4:10. The words thus understood inform us, that a holy conversation is very serviceable to dispose men to acquire the knowledge of God.
Fuente: Commentary on the Holy Bible by Thomas Coke
Col 1:10 . The practical aim [18] which that . . . is to accomplish; , Chrysostom. The Vulgate renders correctly: ut ambuletis (in opposition to Hofmann, see on Col 1:9 ).
] so that your behaviour may stand in morally appropriate relation to your belonging to Christ. Comp. Rom 16:2 ; Eph 4:1 ; Php 1:27 ; 1Th 2:12 ; 3Jn 1:6 . The genitive (and in the N. T. such is always used with ) does not even “perhaps” (Hofmann) belong to the following . ., especially as , in the Greek writers and in Philo (see Loesner, p. 361), stands partly with, partly without, a genitival definition, and the latter is here quite obvious of itself. Such a combination would be an unnecessary artificial device. Comp. Plat. Conv . p. 180 D: .
] on behalf of every kind of pleasing , that is, in order to please Him in every way. The word only occurs here in the N. T., but the apostle is not on that account to be deprived of it (Holtzmann); it is found frequently in Polybius, Philo, et al.; also Theophr. Char . 5; LXX. Pro 31:30 (Pro 30:30 ); Symmachus, Psa 80:12 . On . comp. Polybius, xxxi. 26. 5: . Among the Greeks, (to be accentuated thus, see Winer, p. 50 [E. T. 57]; Buttmann, Neut. Gr . p. 11 [E. T. 12]) bears, for the most part, the sense of seeking to please . Comp. Pro 31:30 : .
. . .] There now follow three expositions , in order to define more precisely the nature and mode of the . . . We must, in considering these, notice the homogeneous plan of the three clauses, each of which commences with a prepositional relation of the participial idea, viz. (1) . . ., (2) , (3) , and ends with a relation expressed by , viz. (1) . . . , (2) . . . ., (3) . . . The construction would be still more symmetrical if, in the third clause, (Rom 15:32 ) had been written instead of which was easily prevented by the versatility of the apostle’s form of conception.
. is to be taken together (and then again, . . . ), inasmuch as ye by every good work (by your accomplishing every morally good action) bear fruit , as good trees, comp. Mat 7:17 . But not as if the and the were separate things; they take place, as in Col 1:6 , jointly and at the same time , although, after the manner of parallelism, a special more precise definition is annexed to each. Moreover, . . is not to be connected with . (Oecumenius, Theophylact, Erasmus, and others, also Steiger); otherwise we mistake and destroy the symmetrical structure of the passage.
. . . . .] and , inasmuch as with this moral fruit-bearing at the same time ye increase in respect to the knowledge of God , that is, succeed in knowing Him more and more fully. The living, effective knowledge of God, which is meant by . . (Col 1:6 ; Col 3:10 ; Col 2:2 ), sustains an ethically necessary action and reaction with practical morality. Just as the latter is promoted by the former, so also knowledge grows through moral practice in virtue of the power of inward experience of the divine life (the , Eph 4:18 ), by which God reveals Himself more and more to the inner man. The fact that here generally is said, and not repeated, is in keeping with the progressive development set forth; there is something of a climax in it. On , used of the telic reference, and consequently of the regulative direction of the growth, comp. on Eph 4:15 ; 2Pe 1:8 . The reading . . would have to be taken as instrumental , with Olshausen, Steiger, Huther, de Wette, Bleek, who follow it, but would yield after Col 1:9 something quite self-evident. We may add that ., with the dative of spiritual increase by something, is frequent in Plato and classic writers.
As to the nominatives of the participles, which are not to be taken with . (Beza, Bengel, Reiche, and others), but relate to the logical subject of . , comp. on Eph 4:2 ; 2Co 1:7 .
[18] Not to be attached as object of the request immediately to , and all that intervenes to be assigned to the interpolator (Holtzmann, p. 85). Yet, according to Holtzmann, p. 123, down is alleged to be simply an interpolated duplicate of ver. 6; in which case, however, it would not be easy to see why was not written, after the precedent of ver. 6, but on the contrary .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
“Handfuls of Purpose”
For All Gleaners
“That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.” (Col 1:10 .)
The Apostle returns to the practical line of his desire and exhortation. He has been continuing in prayer that the Colossians might be filled with the knowledge of God’s will in all wisdom and spiritual understanding, but the end of that prayer was to be a firmer and steadier walking in the way of righteousness and good-doing. Paul would have his followers walk worthily. He sets up no meaner standard. Herein he repeats the doctrine of Jesus Christ: “Be ye perfect as your Father which is in heaven is perfect.” However much the mind might be enriched by spiritual understanding, the life was to be fruitful in every good work. Notice the inclusiveness of this desire. The Apostle would not be content with an occasional excellence, or with some incidental development of good morals; he would that the Colossians should be “fruitful in every good work” a whole, complete, symmetrical and most useful character. These continual references to practical experience give us confidence in the wisdom and solidity of the Apostle’s doctrinal teaching. He does not desire that anything should be in the mind that cannot be directly transferred to the life. However anxious he may be about creed, the creed with him will go for nothing, unless it be balanced and exemplified by conduct. Con-currently with this fruitfulness the Apostle desires that the Colossians might increase in the knowledge of God; by this he does not exhort to speculative thinking or even encourage the habit of pious meditation; his mind is still steadfastly bent on Christian activity, spiritual culture, a clear and steady outworking of all the moral impulses of the Cross. But how was all this miracle of development to be accomplished? Was it so easy that it simply required an apostolic exhortation to set it in motion and give it almost a security of success? The reply to this will be found in the eleventh verse:
Fuente: The People’s Bible by Joseph Parker
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;
Ver. 10. That ye might walk worthy ] By walking before God, with God, after God, according to God, as it is phrased in several Scriptures, all to one purpose. See the note on Eph 4:1 .
Unto all pleasing ] As Enoch walked with God, and thereby got this testimony, that he “pleased God,” Heb 11:5 . So David did all his wills, and was therefore a “man after his heart,”Act 13:22Act 13:22 . The many alls here used in Col 1:9-11 show that he that will please God must be a “throughout Christian.” Now he, and only he, is such, whose whole nature is elevated by the spirit of grace; and all whose principles, practices, and aims are divine and supernatural.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Col 1:10 . ( Cf. Eph 4:1 ). This lofty wisdom and insight is not an end in itself. It must issue in right practice. Doctrine and ethics are for Paul inseparable. Right conduct must be founded on right thinking, but right thinking must also lead to right conduct. The infinitive expresses result “so as to walk”. ., i.e. , of Christ, not of God (Hofm., Ol.). In 1Th 2:12 is used, but . in Paul means Christ. in classical Greek used generally in a bad sense, of obsequiousness. But it often occurs in Philo in a good sense; see the note on the word in Deissmann’s Bible Studies , p. 224. . For the collocation Cf. Col 1:6 . The participles should probably be connected with , not (as by Beng., Hofm., Weiss) with , which is too far away. The continuation of an infinitive by a nominative participle instead of the accusative is frequent in classical Greek, and occurs several times in Paul (Col 2:2 , Col 3:16 , Eph 4:2-3 ). They should not be separated. The whole clause should be translated “bearing fruit and increasing in every good work by the knowledge of God”. Fruit bearing is one of Paul’s favourite metaphors. : not as R.V. and Moule “in the knowledge,” for Paul has already spoken of this in Col 1:9 , but “by the knowledge,” the knowledge of God being the means of their spiritual growth. Meyer, against the overwhelming weight of evidence, reads , “as regards the knowledge”. This would make knowledge the goal of conduct ( Cf. Joh 7:17 ), whereas previously the relation is reversed.
Fuente: The Expositors Greek Testament by Robertson
That ye might = To.
worthy = worthily.
pleasing. Greek. areskeia. Only here.
being fruitful = fruit
bearing (v Col 1:6).
in. App-104. The texts read “by ” (dative).
Fuente: Companion Bible Notes, Appendices and Graphics
Col 1:10. ) that ye may walk. Such walking is derived from the knowledge of the will of God.- ) as it is worthy of Christ the Lord, Eph 4:1.-, the desire of pleasing) on your part; so far as (even to that degree that) in reality you may please the Lord. , LXX., , Pro 31:30.-, bearing fruit) The participles, bearing fruit, increasing, strengthened, depend on the verb , Col 1:9, that ye may be filled.
Fuente: Gnomon of the New Testament
Col 1:10
Col 1:10
to walk-To know and do his will and to conform to the directions given is to walk worthy of him. So the principle is brought out here very distinctly, that the last result of knowledge of the divine will is an outward life regulated by the will of the Lord.
worthily of the Lord-[We are to walk in a manner corresponding to what the Lord is to us, and has done for us. There are other forms of the same thought in the following expressions: I therefore, . . . beseech you to walk worthily of the calling wherewith ye were called (Eph 4:1), that ye receive her in the Lord, worthily of the saints (Rom 16:2), let your manner of life be worthy of the gospel of Christ (Php 1:27), and to the end that ye should walk worthily of God (1Th 2:12). In all these passages there is the idea of a standard to which our practical life is to be conformed.]
unto all pleasing,-To be holy, upright, truthful, full of mercy, and compassion is to please God. This ennobles and exalts life. [No thought will so spur us to diligence and make all life solemn and grand as the thought that we make it our aim, whether at home or absent, to be well-pleasing unto him. (2Co 5:9). Nothing will free one from being entangled with the things of this world as the ambition to please him who enrolled him as a soldier. (2Ti 2:4).]
bearing fruit in every good work,-To be fruitful is to bear much fruit in every good work. Good works are all to be tested and proved by the will of God as the perfect standard of all good. We grow as we learn and bear fruit. [Sometimes the loudest proclaimers of the truth are the poorest performers of it. Fruit bearing is more difficult than mere denunciation of error, but it is a more effective answer in the end. It is the best protection for those tempted by error. It is a sad situation if the most orthodox have a bad reputation, not to say bad character.]
and increasing in the knowledge of God;-To increase in the knowledge of God is to so increase in the knowledge of his will that we may understand better what good works are, and how they are to be performed. Everything that seems good to a mans own eyes is not good in the eyes of the Lord. Hence what God orders is the only standard of good.
Fuente: Old and New Testaments Restoration Commentary
ye: Col 2:6, Col 4:5, Mic 4:5, Rom 4:12, Rom 6:4, Eph 4:1, Eph 5:2, Eph 5:15, Phi 1:27, 1Th 2:12
all: Col 3:20, Pro 16:7, Phi 4:18, 1Th 4:1, 2Ti 2:4, Heb 11:5, Heb 13:16, 1Jo 3:22
fruitful: Joh 15:8, Joh 15:16, Gal 5:22, Gal 5:23, Eph 2:10, Phi 1:11, Tit 3:1, Tit 3:14, Heb 13:21, 2Pe 1:8
increasing: Col 2:19, Isa 53:11, Dan 12:4, Hab 2:14, Joh 17:3, 2Co 2:14, 2Co 4:6, 2Co 9:8, Eph 1:17, Eph 4:13, 2Pe 1:2, 2Pe 1:3, 2Pe 3:18, 1Jo 5:20
Reciprocal: Gen 5:22 – General Exo 28:34 – General Exo 33:13 – that I Deu 13:4 – walk Ezr 10:11 – do his Psa 143:10 – Teach Pro 14:8 – wisdom Hos 2:20 – and Mat 7:17 – every Mat 13:23 – beareth Mat 26:10 – a good Mar 4:20 – which Mar 4:28 – first Mar 14:6 – a good Luk 8:8 – other Luk 8:15 – bring Joh 8:19 – Ye neither Joh 15:5 – same Act 9:31 – and walking Act 9:36 – full Rom 6:22 – ye have Rom 7:4 – that we Rom 8:8 – please Rom 13:13 – us 1Co 1:5 – and in 2Co 6:6 – knowledge Eph 3:19 – to know Col 1:6 – bringeth 1Ti 2:3 – this 1Ti 5:10 – if she have diligently Jam 3:17 – full
Fuente: The Treasury of Scripture Knowledge
ALL PLEASING
That ye might walk worthy of the Lord unto all pleasing.
Col 1:10
It is not quite easy to determine whether the all pleasing means, to please all persons, or to please God in everything. In this, as in most similar cases, the right way is to take the passage comprehensively, as including both; and that the instruction is that we are to please everybody, that we may please God.
Christ pleased the multitude, and their testimony was, Never man spake like this Man. What we have, then, to ask, is, How did Christ please men? in order that we, by pleasing, like Christ, may walk worthy of Christ.
I. The first secret of all pleasing is humility.We almost always like a person who is really humble.
II. Another characteristic in Christs life, and it was eminently to all pleasing, was His universal sympathy.It was, humanly speaking, the spring of His power. It is the spring of all power to throw yourself into anothers mind, to look with anothers eye, to feel as with anothers touch; to do it both with joy and sorrow, with ignorance and learning, with dignity and debasement; and to express it by the countenance and the manner, as well as by the word, and by the tone, and by the accent; and, with all, to be always respectful in your sympathythis is the capability to please; and this Jesus had without measure.
III. And we must add that potent and rare art of seeing the good in everybodythat sweetest flower of charity!Christ had it in an unparalleled degree, and He owed to it, in an earthly sense, much of His influence. Is there anything in life so powerful? Is there anything so Christ-like? To see the germ of piety before it developsthe seed of good in a wrong action, the yet untold love, the bit of blue on a dark sky, the excuse upon everything, to magnify the right while you hide its badthat was Christ! And he who knows how to do that walks worthy of the Lord unto all pleasing.
Rev. James Vaughan.
Illustration
We are meant, says Bishop Moule, to think of the Lords will as an affectionate servant thinks of the wishes (not merely of the spoken or written-down orders) of the master, or the mistress, who has made the house of service a genuine home, and has almost hidden authority away in friendship. Even such an illustration scarcely satisfies the case. This anticipatory obedience is rather to be that of a devoted son to a parent, to a loving and beloved parent, to whom perhaps the son has not been always dutiful. How can he now do enough to undo that lamented past? How can he too much try, and delight, to obliterate the scars of past neglect by a present studious and watchful meeting of the wishes?
Fuente: Church Pulpit Commentary
(Col 1:10.) -So that ye walk worthy of the Lord. appears to be a spurious but natural supplement, and is omitted by A, B, C, D1, F, G, though the authorities for it are of no mean value. The Syriac has a peculiar rendering. It reads in the last clause of the preceding verse-that ye walk according to what is just, 9, and then adds-that ye may please God in all good works. The apostle, after the verb of prayer, first uses with the subjunctive, as indicating the prime petition; then follows as denoting a contemporaneous result, and this infinitive is succeeded by a series of dependent and explanatory participles. The figure implied in the verb is a common one, and is of Hebrew origin. It describes the general tenor of one’s life, his peculiar gait and progress in his spiritual journey, what are his companions, and what are his haunts; whether he hold on his way with steady step, or is seduced into occasional aberrations. By is meant Christ, and not God, as Anselm and Erasmus imagine; and the meaning and reasons of the name are fully detailed under Eph 1:2. The adverb signifies becomingly. [Eph 4:1.] Rom 16:2; Php 1:27; 1Th 2:12. To walk worthy of the Lord, is to feel the solemn bond of redeeming blood, to enshrine the image of Him who shed it, to breathe His spirit and act in harmony with His example, to exhibit His temperament in its elements of purity, piety, and love, to be in the world as He was in the world, to be good and to do good, and to show by the whole demeanour that His law is the rule which governs, and His glory the aim which elevates and directs. No meritum condigni can be inferred from the passage, as Cameron shows against Bellarmine.
– In order to all-pleasing. The noun has, in classic Greek, a bad sense, and means obsequiousness, but it has a purified meaning in Philo and in the New Testament. The Lord is to be pleased and highly pleased in everything, for again the apostle prefixes . This well-pleasing is not to be sectional, but uniform and unbounded; and it is not difficult to please Him. Men are not left in uncertainty to study the best method of ensuring His complacency, nor are there any moods or forms of caprice with Him. His highest pleasure is to see His own likeness in those who own His Lordship: in all their thoughts, purposes, and actions, there should be a pervading and paramount desire to walk so worthily of Him, as to secure His approval. Nor does this statement involve any subtle casuistry. Whatever is good in design, generous in sentiment, or noble in result, meets at once with His approbation. Whatever proximate motive leads the heart, this shonld be its pole star, the bright, prominent, and ultimate guide and director.
. The participles are in the nominative, and not accusative, as in Eph 3:18. Khner, 863; Winer, 63, I.2 a; Vigerus, De Idiotismis, p. 340. Fruit-bearing in every good work. This clause is joined by Chrysostom, Theophylact, and Steiger, to . But such a view is too narrow. It is an element of the worthy walk-and the first of four elements, each specified by a participle, —; two of the participles preceded by a qualifying noun with ; and two of them followed by , denoting purpose or result. The first two participles occur together in Col 1:6. Spiritual fruitfulness is the first characteristic. And those fruits are good works. 2Co 9:8; 2Th 2:17; Heb 13:21; Gal 5:22; Php 1:11. [ , Eph 2:10.] Barrenness is deadness. The tree with sapless trunk and leafless branches is a melancholy object. The figure before us is that of a tree covered with dense foliage, and laden with goodly produce-its boughs bent with heavy clusters, its crops perennial-buds always bursting into blossoms, and blossoms forming into fruit. But the apostle says every good work. For a third time he employs . It is the want of this universality that is the chief mark of imperfection. This unique tree is omniferous. Other trees produce each only after its kind, unless altered by the artificial process of grafting. But this tree presents every variety of spiritual fruit without confusion or rivalry, as if it contained the stateliness of the palm, the fatness of the olive, and the exuberant fecundity of the vine. The graces of Christianity are, each in its place, adorning and adorned-none absent and none sickly, but the entire assemblage in perfect order and symmetry. Superab undance of one kind of fruit is no compensation for the absence of another. Every good work is inculcated and anticipated. It may be noble philanthropy, or more lowly beneficence-it may be the self-denial of a martyr, or the gift of a cup of water to the humble wayfarer-it may be a deed of magnanimity which startles the nations, or it may be the washing of a beggar’s feet-teaching its first letters to a ragged orphan, or repeating the story of the cross in the hovel of poverty and distress. There is no exception-every good work which Christ did, and in which any of His disciples may imitate Him-every good work which the age needs, or circumstances warrant, or would benefit the church or the world. Such fruitfulness is not exhaustive. The tree grows healthfully while its fertility is so great. Its life is not spent, and its wealth is not impoverished in a single autumn, but other twigs are preparing for their burden, and other shoots are evincing the vitality of the parent stock-for the apostle adds-
-And growing up to the knowledge of God. Other forms of reading are- and . The last seems to be the best supported by MSS.; the Versions seem to countenance the second; but the first is the most difficult form, and therefore has been preferred by Tischendorf. Meyer says that is necessary, because each of the two succeeding participles is followed by this preposition, and analogy demands it here. But what if we should reply-that to secure uniformity some have been tempted to write where another preposition originally stood? A, B, C, D1, E, F, G, and some Minuscules, with the Syriac and Coptic versions, support the simple dative . If the accusative, with , be retained, various forms of exegesis may be proposed. Meyer renders hinsichtlich, in regard to. Theophylact paraphrases -according to the measure of the knowledge of God, an interpretation virtually adopted by Heinrichs and Bhmer. If the dative with be received, then the meaning may be, as Theodoret, the Peschito and Vulgate, Beza, Luther, and Junker, intimate-growing in the knowledge of God, that is, acquiring more and more of the knowledge of God. But with Olshausen, De Wette, and Huther, we regard the simple dative as instrumental-growing by means of the knowledge of God,-the knowledge of His essence, character, will, and dispensations. [See under Eph 1:17.] This knowledge of God, the purest and loftiest of human acquisitions, is the only pabulum of spiritual growth. A God in shadow creates superstition, and the view of Him in only one phasis of His character, will, according to its colour, lead either to fanaticism or to mysticism. The more we know of His tender ness and majesty, the more conversant we are with His Divine procedure, either as we find Him in creation, or meet Him in providence; and especially the deeper the experience we have of the might of His arm and sympathy of His bosom in redemption, the more will the spirit confide in Him, and the more will it love the object of its living trust-in short, the more spiritual growth will it enjoy. This fruit-bearing and increase are the first features of the worthy and pleasing walk.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 1:10. To walk worthy of the Lord means to walk in a way befitting a servant of His. Unto all pleasing: walk in a way pleasing to the Lord. Being fruitful or producing every good work, which consists in doing the good things required by the Gospel. Increasing indicates that a Christian should not be satisfied with his present degree of good works. However, his growth must be in accordance with the knowledge of God; this knowledge is to be obtained through Christ (chapter 2:2, 3).
Fuente: Combined Bible Commentary
Col 1:10. To walk. The best authorities omit the subject (answering to ye) of the Greek infinitive. Hence it is best to render by the English infinitive, especially as this verse does not depend on asking, but explains the purpose of being thus filled.
Worthy of the torn, i.e., Christ, since Paul seems always to use the term with this reference, except in citations from the Old Testament. Christians belong to Christ, and hence their conduct should correspond. The relation to Him furnishes a motive to imitate Him.
Unto all pleasing; to please Christ in all things is the true end (unto) as well as the manner of the Christian walk.
Being fruitful, etc. As the phrase in every good work comes first, some have joined it with unto all pleasing; others join it with both of the participles. But the view indicated by the E. V. is preferable, since it preserves the symmetry of the construction. The figure here is the same as in Col 1:6. The sphere of the fruitfulness is every good work, by which we all understand, works required by the will of God, growing out of faith, demanded, not merely by law, but by relations, circumstances, by the inward impulse of the conscience and the Holy Ghost (Braune).
And increasing by the knowledge (full knowledge) of God. Some authorities read: unto the knowledge of God, but the dative is much better supported. This may mean by, or, with respect to. The latter sense is that suggested by the E, V. (in); but the instrumental sense is preferable. It is the knowledge of God which is the real instrument of enlargement, in soul and in life, of the believernot a knowledge which puffeth up but an accurate knowledge which buildeth up (Alford). This view joins the phrase with increasing, not with both participles. But the two thoughts are not disconnected: the tree grows healthfully while its fertility is so great (Eadie).
Fuente: A Popular Commentary on the New Testament
Here the apostle sets down the end of his prayer in the fore-mentioned manner for the Colossians, why he desired that their knowledge should so exceedingly increase; it was in order to practise, that they might walk worthy of the Lord, unto all pleasing, and be fruitful in every good work; this is the true end of knowledge, practical obedience.
All this is the true end of knowledge, practical obedience. All knowledge without this, makes a man like Nebuchadnezzar’s image, with an head of gold, and feet of clay: Some persons study to know, only to know, that is curiosity; others endeavour to know only to make themsleves known, this is vain-glory: But to know, that we may practise what we know, this is gospel duty.
Quest. But how can any person be said to walk worthy of the Lord?
Ans. Not with a worthiness of merit, but with a worthiness of meetness, when we walk as it is meet and fit for persons professing godliness to walk; when we walk as becometh the gospel of Jesus Christ, in obedience to his precepts, in imitation of his pattern, answerable to the helps and supplies of grace which the gospel affords, and answerable to the high and glorious hopes which the raises us to the expectation of, this is to walk worthy of the Lord unto all pleasing.
The second branch of the apostle’s prayer, on behalf of these Colossians, was, that they might be fruitful in every good work, that is, labour after an universal fruitfulness in good works.
By good works, he undoubtedly means works of piety towards God, works of righteousness towards our neighbours, works of sobriety towards ourselves, works of charity towards all.
By fruitfulness in these good works, he means an unwearied diligence, and persevering constancy in the doing of them, that our fruitfulness be an universal fruitfulness, an humble and self-denying fruitfulness, a proportionable fruitfulness, an abounding and abiding fruitfulness; that is to be fruitful in every good work.
The third request, which in this verse he puts up for them, is, That they may increase in the knowledge of God. As fruitfulness in good works makes much for the increase of knowledge, so increasing in knowledge will contribute very much towards our fruitfulness in good works; the way to grow in grace is to grow in the knowledge of our Lord Jesus Christ, 2Pe 3:18.
Fuente: Expository Notes with Practical Observations on the New Testament
“That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God;”
Imagine that – You can live a life that is worthy of Almighty God!
What does it mean to walk worthy of the Lord?
1. Walk with Him would be a simple all-encompassing answer, but a big discussion stopper.
2. The fact that we can – ought to gather our amazement into one place so that we can be totally shocked. For mortal man to walk worthily of almighty God is quite something – not that we are that great, but that He has allowed it in His grand scheme of things. We will look at the tools to achieve this later – He allows it and gives us the where with all to do it.
One possible translation of this word is to be occupied with – that probably tells it like number one states it. Be occupied with God.
The tense of this verb seems to indicate that this walk is a one time thing – this also would give credence to the thought of occupying yourself with Him. I isn’t an on/off item as is convenient, but a life long decision.
“knowledge” is the same term as in verse 9 – “epigenosco” The term indicates a precise and correct knowledge (as opposed to the knowledge of the Gnostics I would guess). It is used of ethical and divine knowledge.
Walking with Him – producing fruit – gaining knowledge of Him. Now, that is a tall order, but it ought to be a very pleasing thought to the believer that he could be a part of this with God.
And don’t forget good works! They are an integrated part of our Christian walk.
So, how do we gain this knowledge? By being in the Word, in personal study, in preparation for teaching your own children or a class in church, or in other church Bible studies.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
The goal of understanding God’s will fully was that the Colossians would be able to live one day at a time in a manner that would glorify and please their Lord. The metaphor "walk," signifying conduct in the progress of life, has its origin in Jewish rather than Greek culture. The Hebrew verb halak, translated "walk," gave rise to the technical term "halakhah," which denotes the rabbinic rulings on how the Jews were to interpret the law in their daily lives. [Note: See Dunn, p. 71.] "Please" (Gr. aresko) refers to an attitude that anticipates every wish (cf. 2Co 5:9).
"In my pastoral ministry, I have met people who have become intoxicated with ’studying the deeper truths of the Bible.’ Usually they have been given a book or introduced to some teacher’s tapes. Before long, they get so smart they become dumb! The ’deeper truths’ they discover only detour them from practical Christian living. Instead of getting burning hearts of devotion to Christ (Luk 24:32), they get big heads and start creating problems in their homes and churches. All Bible truths are practical, not theoretical. If we are growing in knowledge, we should also be growing in grace (2Pe 3:18)." [Note: Wiersbe, 2:111.]
Four characteristics (each a present participle) mark this worthy walk (an aorist infinitive in the Greek text, Col 1:10-12). First, it includes continuously bearing fruit in character and conduct in every type of good work (cf. Gal 5:22-23). Second, it includes growing. Paul’s idea was that the Christian can continue to grow in his knowledge of God’s will revealed in Scripture. As he does so, he not only bears fruit but grows in his ability to bear fruit, as a fruit tree does.
"What rain and sunshine are to the nurture of plants, the knowledge of God is to the growth and maturing of the spiritual life." [Note: Vaughan, p. 178.]
Third, it includes gaining strength manifested in steadfastness (endurance under trial, "the capacity to see things through"). [Note: F. W. Beare, The Epistle to the Colossians, p. 158.] It also includes patience (longsuffering restraint), and joy (cf. Php 4:13; 2Ti 2:1). Fourth, it includes expressing gratitude to God consistently.
"There is a kind of patience that ’endures but does not enjoy.’ Paul prayed that the Colossian Christians might experience joyful patience and longsuffering." [Note: Wiersbe, 2:113.]
Three causes for thankful gratitude follow in Col 1:12-13.