Colossians 1:11Meaning & Commentary from the Church Fathers

When he writes to someone intending to accuse in one matter and praise in another, he first praises and only then passes to accusations.

First he disposes the hearer toward himself and frees the accusation from every suspicion. He shows that he wanted only to praise everything, and that he enters these accusatory arguments only by necessity.

He does this also in the First Epistle to the Corinthians (1 Cor 5). After giving them many praises for loving him, he begins with the fornicator and passes to accusation.

In the Epistle to the Galatians he does not do it in the same way, but the opposite. Yet one who investigates more deeply will find that even this accusation presupposes praise.

Since at that time no good action of theirs could be mentioned, the accusation was great. They had all been corrupted, and they had strength to bear the accusation.

Therefore he begins with accusation, saying, “I marvel” (Gal 1:6). This too is praise.

Then he praises them not for the present, but for the past, saying, “if possible, you would have plucked out your eyes and given them to me” (Gal 4:15).

“Bearing fruit,” he says, and this concerns works. “Being strengthened” concerns temptations.

“In all patience,” that is, in longsuffering toward one another, and in patience toward those outside. Longsuffering exists where one could take revenge, but patience exists where revenge is impossible.

Therefore patience is never ascribed to God, but longsuffering always is. Thus this blessed one says elsewhere in writing: “Or do you despise the riches of the goodness, meekness, and longsuffering of God?” (Rom 2:4).

“In all.” Not only now, and not later. “In all wisdom and spiritual understanding,” he says, because otherwise it is impossible to know His will.

Although they thought they knew the will of God, this was not spiritual wisdom. “According to His might.” Great is the consolation.

He did not say “according to power,” but “according to dominion,” which is greater. “According to the might of His glory,” he says, because the glory of God rules everywhere.

He had already been consoled by the fact that, while enduring reproach, you again walk worthily of the Lord. He says this about the Son, Who reigns everywhere, in heaven and on earth.

His glory reigns everywhere. He does not simply say that they became able, but that they became able as is proper for servants of so mighty a Master.

“In all patience,” he says, “and longsuffering, with joy, giving thanks to God.” Since he was about to persuade them later, he did not at first mention what had been laid up for them in the future.

He only hinted at this, saying, “in the hope laid up for you in heaven.” Here he mentions what had already taken place, because it serves as the cause of that hope.

He does this in many cases, because what has already happened is more readily believed, and what has happened engages the hearer more.

"In all patience and long-suffering." Being strengthened in all patience, that is, in relation to those outside, and in long-suffering, that is, in mutual relations. The long-suffering man has the ability to repay and does not repay. A man endures when he cannot do this.

Therefore not patience, but long-suffering, is ascribed to God, since He can crush but refrains from doing so. "In all" means not only now, with no endurance afterward.

If the words are joined together, he says this: We pray that you may receive perfect knowledge of the teaching, not according to worldly wisdom, but spiritual wisdom, and that you may lead a virtuous life. We pray that you may stand firmly against temptations, having received power and strength from God. We pray that you may show patience toward those outside and long-suffering toward the brethren.

"With joy." Since he intends to accuse them of acting wrongly in the matter of teaching, he first speaks gently, so that he may not seem to accuse them as an enemy.

Therefore, having first said, I pray for you, that God may grant you such and such blessings, which is wholly foreign to an enemy, he now says: With joy I give thanks for the blessings you have.

Therefore I accuse you not from enmity, but from love. I would even wish to praise you constantly, but necessity compels me to censure. He does the same also in the Epistles to the Corinthians.

He also heard that the true word of Christ's Gospel, proclaimed to them by Epaphras, not only abides among them, but bears fruit and increases. From that very day, therefore, he prays that they may be filled more and more with the knowledge of God's will, in all wisdom and spiritual 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 teaches that if you walk worthily of God in good works, then at the same time you will grow in the knowledge of God. For these two things act upon one another."

"The experience of the spiritual life," says Bishop Theophan, "leads into true knowledge of God. 'Blessed are the pure in heart, for they shall see God' (Mt 5:8). Here, in few words, the holy Apostle fully depicts the chain of spiritual life. It begins with knowledge of God's revealed will and ends in the knowledge of God through communion with God."

Yet the growth of the Christian's moral life does not depend only on the conditions of his own will. For this, strength and help given from above are also necessary. Therefore the Apostle expresses his good will for the Colossians, that they may "be strengthened with all power, according to the dominion of God's glory."

"The power of God, in its manifestation to men, bears witness to God's majesty and glory. Therefore the Apostle calls this power of God the dominion of His glory" (N. Mukhin).

According to blessed Theophylact, the Apostle speaks as if saying: "May God give you such power as befits Him to give, ineffable and boundless, as far as man can receive it."

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

"Affliction grows, and the power of God that conquers it also grows, until at last it wholly dissolves it into joy. The presence of God's power in afflictions is witnessed by good courage. Joy means that the merciful Lord God, besides strengthening us, also lets us taste His all-blessedness" (Bishop Theophan).

Thus, according to the Apostle's thought, Christian knowledge helps us in practical life, and this very life contributes to the completion of knowledge.

Since the Christian can draw strength for his moral perfection only from God, the Colossians too must seek support from God. With His gracious help they must be established in steadfastness before great temptations, and in long-suffering before prolonged ones.

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

But for this, strength is needed, no less than for being built up inwardly in the spirit. As every strength is from the Lord, the Apostle now adds the good wish for this strength: "being strengthened with all might," εν παση δυναμει δυναμουμενοι.

This means being empowered with all might. It is not that they rouse themselves in every way and bring themselves to tension, although this too is fitting. Rather, they appear strong by a power descending from above.

In what measure? "According to the dominion of His glory," κατα το κρατος. As is the measure of God's sovereign glory, or the measure of God's glorious almighty dominion, with such power may you also be strengthened.

Here it is inappropriate to add such a limitation as "as much as your nature can contain." The power that assists patience can act even beyond this nature, as though clothing it from without, not according to its measure, but according to its own, or according to what is needed.

Being empowered by such strength, walk "in all patience and long-suffering with joy." Not only in patience, but also in long-suffering. Not only in this, but also with joy.

The one strengthened from above conquers the heaviest affliction with every patience. If a grievous affliction lasts and no end is visible, he easily bears it with good courage and long-suffering.

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 also grants a certain taste of His all-blessedness, besides strengthening.

Blessed Theophylact writes: "We pray, says the Apostle, that you may be filled and strengthened with all might. For what? That you may not grow weak and fall into despair in temptations and persecutions. 'According to the dominion of His glory.' May He grant you such power as it befits Him to grant, that is, ineffable and boundless. His glory holds dominion everywhere. Do not be fainthearted in troubles and misfortunes. You will be upheld as befits those who serve such a sovereign and all-glorious Master. 'In all patience and long-suffering': in patience regarding what comes from those outside, and in long-suffering regarding what happens in mutual relations. Again, one is long-suffering when he has the ability to repay and does not repay. One endures when he cannot do this. 'In all patience' means not to endure now and then no longer, but always to endure" (Blessed Theophylact, in agreement with St. Chrysostom).