Colossians 1:10Meaning & Commentary from the Church Fathers

"That you may walk," he says, "worthily of God." This is the path of the best life, when one has known God's love for mankind. The one who can behold the delivered-up Son knows it, and he will have greater zeal.

Yet we pray not only that you may know God's will, but that you may show this by deeds themselves. For the one who knows and does not act will be punished.

"That you may walk," he says, that is, always, not once, but at every time. As walking is necessary for us, so also is right living. He rightly calls such a life a walk, showing that this life is set before us, and that worldly life is not such.

There is great praise in his words: "that you may walk worthily of God," and "in every good work." That is, you must always grow and never stop.

And metaphorically: "bearing fruit in every good work and growing in the knowledge of God." That is, that you may be clothed with the power of God as much as is possible for man.

"In the knowledge of God." At the same time he touches on the conditions of knowledge. But to know God as one ought means not to be in error. You must, he says, grow in the knowledge of God.

If the one who does not know the Son also does not know the Father, then knowledge is rightly required. Without it there is no benefit from life.

Notice how he constantly calls activity walking. He shows by this that, just as walking (περιπάτησις) is always necessary for us, so is the best life necessary.

"Pleasing Him in all things" (είς πάσαν άρεσκεσίαν), "bearing fruit in every good work and growing in the knowledge of God." Live, he says, so as to please God in everything. How can this be? In no other way than by every good deed.

For where every good work is, there is every pleasing of God. See how everywhere he adds the word "every": in every wisdom, in every good work, in every pleasing, and in every long-suffering. He shows that they have this even now, but not all of it. Therefore they must reach perfection.

"Bearing fruit and growing in the knowledge of God." As you have known God more than the ancients, he says, so also you must grow in life according to knowledge. How great must be the virtue of one who has been counted worthy to know God and even become a son of God!

Or else: you must bear fruits, good works, but in such a way that you also have the knowledge of God as you ought, and not as you now imagine you have it. For what benefit is there in life and activity if you do not know the Son of God?

See how above he said that the knowledge of God is needed in order to walk worthily of the Lord. Now again he requires them to grow in good works so as at the same time to know God, because the one is closely joined to the other.

He likewise heard that the true word of the gospel of Christ, proclaimed to them by Epaphras, not only remains among them, but also bears fruit and grows. From that very day he prays that they may be filled more and more with the knowledge of God's will in all spiritual wisdom and understanding. He prays also that they may be strengthened according to the might of God's glory in all patience and long-suffering.

"Above he said that they need knowledge in order to walk worthily of God. Now he suggests that if you walk worthily of God in good works, then together with this you will grow in the knowledge of God. For these two moments influence one another mutually."

"The experience of spiritual life," says the Right Reverend Theophan, "leads into true knowledge of God. 'Blessed are the pure in heart, for they shall see God' (Matt 5:8). In the holy Apostle, the whole chain of the manifestation of spiritual life is depicted here in brief words. It begins with knowledge of the revealed will of God and ends with knowledge of God through communion with God."

Yet the growth of the Christian's moral life is not conditioned only by his will. For this, strength and help given from above are also necessary. Therefore the Apostle expresses his good wish to the Colossians, that they may "be strengthened with all might according to the dominion of God's glory."

The power of God, in its manifestation to men, bears witness to the greatness and glory of God. Therefore the Apostle calls this power of God the dominion of His glory.

According to Blessed Theophylact's thought, the Apostle speaks as follows: "May God grant you such power as it befits Him to grant, that is, ineffable and boundless power, as much as man can receive."

God's help is given according to the differences of personal traits, circumstances, and conditions of life. Yet all need it, especially in difficult circumstances, when long-suffering is necessary.

"Affliction grows, and the power of God that conquers it also grows, until at last it completely evaporates it into joy. The presence of God's power in afflictions is witnessed by good courage. Joy signifies that the merciful Lord God, besides strengthening, also grants a taste of His all-blessedness" (Right Reverend Theophan).

Thus, according to the Apostle, Christian knowledge helps us in practical life, and this life itself contributes to the completion of knowledge.

But since a Christian can draw strength for moral perfection only from God, the Colossians must seek strengthening from God. They must be confirmed by His grace-filled help in steadfastness before great temptations, and in long-suffering before prolonged ones.

Finally, the Apostle desires the Colossians to give thanks joyfully to God, because He has granted them a share in the heavenly inheritance. The Apostle calls this the inheritance of the saints who are in light, or in the bright spaces of heaven.

One cannot walk worthily of God, or live according to God, except by being filled with the knowledge the Apostle asks for.

This is the knowledge of God’s will in all wisdom and understanding, and it comes through the action of the grace of the Holy Spirit.

To walk worthily of God, or, as all our interpreters read, worthily of the Lord, is obligatory for us. We are children of God and have been made God’s and the Lord’s own.

We have taken upon ourselves the name of the Lord and God. Therefore we are obliged to walk and live so that the name of God, called upon us, may not be blasphemed.

On the contrary, it should be glorified. “Let your light so shine before men, that they may see your good works and glorify your Father Who is in heaven” (Mt 5:16).

“From one who knows God and has been counted worthy to be God’s servant, even His son, a special life is required. It must be far higher than the ancient one,” says Saint Chrysostom.

The Apostle then defines how this is to be done. How should one walk worthily of the Lord God?

By walking “in every good work,” en panti ergo, and “unto every pleasing,” directing all works toward pleasing God, eis pasan areskeian.

Every good work means either every work required by the commandment, or especially works of love, goodness, and mercy.

The Lord commanded: “Be merciful, as your Father also is merciful” (cf. Lk 6:36). And, “Walk in love, as Christ also has loved us” (Eph 5:2).

“By this all will know that you are My disciples,” says the Lord (cf. Jn 13:35).

Directing all this toward pleasing God is said to prevent wrong directions, such as pleasing oneself, people, or the world.

For in this direction, not only openly bad things are done. Good things are also done, but then they lose all their value before God.

True Christian life is from God the Father, in Christ Jesus, by the grace of the Holy Spirit. Therefore it is wholly directed back there, toward its source.

Every step of the true Christian is taken with the conviction that it is pleasing to God.

Blessed Theophylact writes: “Live in such a way, says the Apostle, that in everything you may please God. How will this be?

Only by doing every good work. Where every good work is present, there is also every pleasing of God.”

“Bearing fruit and increasing in the knowledge of God.” Where will you arrive by living in this way? At the knowledge of God.

Walking worthily of God in this way, you will bear the fruit of the knowledge of God and will increase in it more and more.

Blessed Theophylact writes: “See, above he said that they need knowledge in order to walk worthily of the Lord. Now he teaches that if you walk worthily of God in good works, then at the same time you will increase in the knowledge of God.

For these two moments mutually influence one another.”

Knowledge of God’s will, both concerning the divine economy of salvation and concerning our working out of salvation, is initially theoretical.

At that time, God is held in the mind chiefly as an idea. Later, when one goes along the known path, life according to God brings him into living communion with God and gives him a taste of God.

God, in His mercy, grants the heart to taste Him richly. Through this He reveals Himself as the living God.

Revealing Himself to the heart, He also reveals Himself to the contemplation of the mind, or spirit. The experiences of spiritual life lead into true knowledge of God.

“Blessed are the pure in heart, for they shall see God” (cf. Mt 5:8).

Here, in brief words, the holy Apostle fully depicts the chain of manifestations of spiritual life. It begins with knowledge of God’s revealed will and ends in the knowledge of God through communion with God, or directly in immersion in God.