For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that you might be filled with the knowledge of his will in all wisdom and spiritual understanding;
All Commentaries on Colossians 1:9 Go To Colossians 1
John Chrysostom
AD 407
For this cause. What cause? Because we heard of your faith and love, because we have good hopes, we are hopeful to ask for future blessings also. For as in the games we cheer on those most who are near upon gaining the victory, just so does Paul also most exhort those who have achieved the greater part.
Since the day we heard it, says he, we do not cease to pray for you. Not for one day do we pray for you, nor yet for two, nor three. Herein he both shows his love, and gives them a gentle hint that they had not yet arrived at the end. For the words, that you may be filled, are of this significancy. And observe, I pray, the prudence of this blessed one. He nowhere says that they are destitute of everything, but that they are deficient; everywhere the words, that you may be filled, show this. And again, unto all pleasing, in every good work Colossians 1:11, and again, strengthened with all power, and again, unto all patience and long-suffering; for the constant addition of all bears witness to their doing well in part, though, it might be, not in all. And, that you may be filled, he says; not, that you may receive, for they had received; but that you may be filled with what as yet was lacking. Thus both the rebuke was given without offense, and the praise did not suffer them to sink down, and become supine, as if it had been complete. But what is, that you may be filled with the knowledge of His will? That through the Son we should be brought unto Him, and no more through Angels. Now that you must be brought unto Him, you have learned, but it remains for you to learn this, and why He sent the Son. For had it been that we were to have been saved by Angels, He would not have sent Him, would not have given Him up. In all spiritual wisdom, he says, and understanding. For since the philosophers deceived them; I wish you, he says, to be in spiritual wisdom, not after the wisdom of men. But if in order to know the will of God, there needs spiritual wisdom; to know His Essence what it is, there is need of continual prayers.
And Paul shows here, that since that time he has been praying, and has not yet prevailed, and yet has not desisted; for the words, from the day we heard it, show this. But it implies condemnation to them, if, from that time, even assisted by prayers, they had not amended themselves. And making request, he says, with much earnestness, for this the expression ye knew shows. But it is necessary still to know somewhat besides. To walk worthily, he says, of the Lord. Here he speaks of life and its works, for so he does also everywhere: with faith he always couples conduct. Unto all pleasing. And how, all pleasing? Bearing fruit in every good work, and increasing in the knowledge of God. Seeing, says he, He has fully revealed Himself unto you, and seeing you have received knowledge so great; do ye then show forth a conduct worthy of the faith; for this needs elevated conduct, greater far than the old dispensation. For, he that has known God, and been counted worthy to be God's servant, yea, rather, even His Son, see how great virtue he needs. Strengthened with all power. He is here speaking of trials and persecutions. We pray that you might be filled with strength, that you faint not for sorrow, nor despair. According to the might of His glory. But that you may take up again such forwardness as it becomes the power of His glory to give. Unto all patience and long-suffering. What he says is of this sort. Summarily, he says, we pray that you may lead a life of virtue, and worthy of your citizenship, and may stand firmly, being strengthened as it is reasonable to be strengthened by God. For this cause he does not as yet touch upon doctrines, but dwells upon life, wherein he had nothing to charge them with, and having praised them where praise was due, he then comes down to accusation. And this he does everywhere: when he is about writing to any with somewhat to blame them for, and somewhat to praise, he first praises them, and then comes down to his charges. For he first conciliates the hearer, and frees his accusation from all suspicion, and shows that for his own part he could have been glad to praise them throughout; but by the necessity of the case is forced into saying what he does. And so he does in the first Epistle to the Corinthians. For after having exceedingly praised them as loving him, even from the case of the fornicator, he comes down to accuse them. But in that to the Galatians not so, but the reverse. Yea, rather, if one should look close into it, even there the accusation follows upon praise. For seeing he had no good deeds of theirs then to speak of, and the charge was an exceeding grave one, and they were every one of them corrupted; and were able to bear it because they were strong, he begins with accusation, saying, I marvel. Galatians 1:6 So that this also is praise. But afterwards he praises them, not for what they were, but what they had been, saying, If possible, you would have plucked out your eyes, and given them to me. Galatians 5:15.
