That you may walk worthy of God, in all things pleasing; being fruitful in every good work, and increasing in the knowledge of God:

“For there is an instruction of the perfect, of which, writing to the Colossians, he says, "We cease not to pray for you, and beseech that ye may be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye may walk worthy of the Lord to all pleasing; being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might according to the glory of His power." And again he says, "According to the disposition of the grace of God which is given me, that ye may fulfil the word of God; the mystery which has been hid from ages and generations, which now is manifested to His saints: to whom God wished to make known what is the riches of the glory of this mystery among the nations." So that, on the one hand, then, are the mysteries which were hid till the time of the apostles, and were delivered by them as they received from the Lord, and, concealed in the Old Testament, were manifested to the saints. And, on the other hand, there is "the riches of the glory of the mystery in the Gentiles," which is faith and hope in Christ; which in another place he has called the "foundation."”

“"To walk worthily," he says, "of the Lord." Here he speaks of life and its works, for so he doth 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, saith he, He hath fully revealed Himself unto you, and seeing ye have received knowledge so great; do ye then show forth a conduct worthy of the faith; for this needeth elevated conduct, greater far than the old dispensation. For, he that hath known God, and been counted worthy to be God's servant, yea, rather, even His Son, see how great virtue he needeth. "To walk," saith he, "worthily of the Lord," and "in every good work," so as to be always advancing, and nowhere standing still, and, with a metaphor, "bearing fruit and increasing in the knowledge of God," that ye might be in such measure "strengthened," according to the might of God, as is possible for man to be. "Through His power," great is the consolation.-He said not strength, but "power," which is greater: "through the power," he saith, "of His glory," because that everywhere His glory hath the power. He thus comforts him that is under reproach: and again, "To walk worthily of the Lord." He saith of the Son, that He hath the power everywhere both in heaven and in earth, because His glory reigneth everywhere. He saith not "strengthened" simply, but so, as they might be expected to be who are in the service of so strong a Master. "Bearing fruit," he saith: this hath reference to works. "Strengthened": this to trials. "Unto all patience and longsuffering": long-suffering towards one another, patience towards those without. For longsuffering is toward those whom we can requite, but patience toward those whom we cannot. For this reason the term patient is never applied to God, but longsuffering frequently; as this same blessed one saith other where in his writings, "Or despisest thou the riches of His goodness, and forbearance, and longsuffering?" "Unto all pleasing." Not, one while, and afterwards not so. "In all spiritual wisdom," he saith, "and understanding." For otherwise it is not possible to know His will. Although indeed they thought they had His will; but that wisdom was not spiritual. "To walk," saith he, "worthily of the Lord." For this is the way of the best life. For he that hath understood God's love to man, (and he doth understand it if he have seen the Son delivered up,) will have greater forwardness. And besides, we pray not for this alone that ye may know, but that ye may show forth your knowledge in works; for he that knows without doing, is even in the way to punishment. "To walk," he saith, that is, always, not once, but continually. As to walk is necessary for us, so also is to live rightly. And when on this subject he constantly uses the term "walk," and with reason, showing that such is the life set before us. But not of this sort is that of the world. And great too is the praise. "To walk," he saith, "worthily of the Lord," and "in every good work," so as to be always advancing, and nowhere standing still. "In the knowledge of God." And at the same time he touches in passing upon the methods of knowledge; for this is to be in error, not to know God as one ought; or he means, so as to increase in the knowledge of God. For if he that hath not known the Son, knoweth not the Father either; justly is there need of increased knowledge: for there is no use in life without this.”

“We are commanded to do good when it says: "Decline from evil and do good," but we pray to do good when it says: "We cease not to pray for you, asking," and among other things that Paul asks he mentions: "That you may walk worthy of God in all things pleasing, in every good work and good word." As then we acknowledge the part played by the will when these commands are given, so let him acknowledge the part played by grace when these petitions are offered. .”

“Above he set forth the matter of the thanksgiving, showing for what goods he gave thanks; here he shows the prayer, indicating what he asks for them. And first he sets forth beforehand the conditions of prayer; second he adds the goods sought, at the place "that you may be filled." Prayer has three conditions. First, that it be timely; hence he adds "from the day," etc., supply: we began to pray. Jer. 31:20: "Since I have spoken of him, I will still remember him," etc. Second, that it be continuous, at "we do not cease," etc. 1 Kings 12:23: "But far be this sin from me before the Lord, that I should cease to pray for you." Rom. 1:9: "Without ceasing I make mention of you always in my prayers." Third, that it be manifold and perfect, at "praying and asking." Prayer is the ascent of the mind into God. Petition is the asking for things. Prayer ought to go before, so that one asking devoutly may be heard, just as those who petition put forward persuasion beforehand so as to incline the one petitioned; but we ought to put forward devotion and meditation on God and on divine things, not so that we may bend him, but so that we may raise ourselves up to him. Now he asks three things: namely, knowledge of the truth, at "that you may be filled"; the working of virtue, at "that you may walk"; the endurance of evils, at "in all patience." He desires, moreover, a threefold knowledge: namely, of things to be done; hence he says "that you may be filled with the knowledge," etc., that is, that you may fully know the will of God. 1 Thess. 4:3: "This is the will of God, your sanctification, that you abstain," etc. He therefore knows the will of God who lives in holiness. He therefore who sins does not know the will of God, because everyone who sins is ignorant. Rom. 12:2: "That you may prove what is the will of God," etc. Likewise, knowledge of divine things, at "in all wisdom," which is the knowledge of divine things, according to Augustine. Wis. 1:1: "Think of the Lord in goodness." Likewise of spiritual gifts, at "and spiritual understanding," that is, not of these bodily things. 1 Cor. 2:12: "But we have not received the spirit of this world, but the spirit that is of God." And these two, wisdom and understanding, are fittingly joined together, because wisdom is lesser if it lacks understanding, as Gregory says; and understanding is useless without wisdom, because wisdom judges and understanding grasps, and it is not able to grasp unless it judges, and conversely. The Gloss says that the first is taken generally; the second pertains to the active life; the third to the contemplative. Nor does it suffice to know, because "to him who knows the good and does not do it, it is sin for him," as it is said in James 4:17. Hence it is necessary that there be present a virtuous working, which he touches on first, at "that you may walk worthily of God." For he walks unworthily who does not live as befits a son of God. 2 Cor. 6:4: "In all things let us exhibit ourselves as ministers of God in much patience," etc. 1 Thess. 4:6: "As we have foretold and testified." Second he touches on right intention, at "pleasing in all things." Wis. 4:10: "Having become pleasing to God, he was made beloved." Third, zeal for advancing, at "in every good work," etc. For man ought always to strive toward a further good. Ecclus. 24:23: "My flowers are the fruit of honor and honesty." Rom. 6:22: "You have your fruit unto sanctification," etc. Upon fruit-bearing follows the increase of knowledge; therefore he says "and increasing," etc. For from the fact that someone strives to fulfill the commandments, he is disposed toward knowledge. Ps. 118:100: "I have understood more than the aged, because I have sought your commandments." Wis. 1:4: "It will not dwell in a body subject to sins." And he says "of God," not of the world. Wis. 10:10: "He gave him the knowledge of the saints," etc. Then he touches on the endurance of evils, because for virtue it does not suffice to know or to will, unless one acts unmovably, which cannot be without patience and the endurance of evils. And therefore he says "strengthened in all virtue." Ecclus. 47: "Rich in virtue, having a zeal for beauty." Which virtue is from God; hence he says "according to the power of his glory." Eph. 6:10: "Be strengthened in the Lord." But he adds "of his glory," that is, of Christ, who is the glory of the Father, because to proceed toward sin is to proceed toward darkness. Wis. 7:25: "For she is a vapor of the power of God, and a certain pure emanation of the glory of the almighty God." Then when he says "in all patience," etc., he asks for them endurance in adversities. For some fail either on account of the difficulty of adversities, and therefore it is necessary to have patience. Lk. 21:19: "In your patience you will possess your souls." Or on account of the delay of the reward, and therefore he says "and longsuffering," which makes one sustain the thing promised. Hab. 2:3: "If it makes a delay, wait for it," etc. Heb. 6:15: "Bearing patiently, he obtained the promise." But some avoid these two, yet with sadness. Against this he says "with joy." James 1:2: "Count it all joy, brothers, when you fall into various temptations," etc. Then when he says "giving thanks," etc., he gives thanks for the benefits shown to all the faithful. And this, first, for the benefit of grace, which he sets forth first; second, for the fruit of grace, at "who has delivered." He says therefore: we pray for you, giving thanks to God — namely as creator — and to the Father — namely as adopter — who worthy, etc. Some have said that the gifts of graces are given for merits, and that God gives grace to the worthy, but not to the unworthy; therefore the Apostle excludes this, because whatever worthiness and grace you have, God has made this in you: therefore the effect of grace as well. And therefore he says "who has made us worthy," etc. 2 Cor. 3:5: "Not that we are sufficient to think anything of ourselves, as of ourselves," etc. "Unto the part of the lot of the saints," etc. All men of the world are, according to nature, good; and therefore it is just that they have some part of God. The wicked, indeed, have as their part pleasures and temporal things. Wis. 2:9: "This is our part, and this our lot." The saints, however, have God himself as their part. Lam. 3:24: "The Lord is my part." Ps. 15:5: "The Lord is the part of my inheritance." And therefore he says "who worthy," etc. And he adds "of the lot," because a thing is divided in two ways: sometimes by choice, when one chooses this part, another that part; sometimes by lot. Prov. 18:18: "The lot suppresses contradictions." But this part falls to the saints not by their own choice. Jn. 15:16: "You did not choose me, but I chose you" — but because God himself has chosen you. For a lot is nothing other than to commit something to divine judgment. Now a lot is threefold: namely consultative, divinatory, and divisory. The first, in temporal matters, is not evil; the second is vain and evil; the third, in cases of necessity, is sometimes to be permitted. But this is of itself the possession of light. 1 Tim., last chapter: "He dwells in unapproachable light." Job 36:32: "In his hands he hides the light," etc. And from this part follows the effect of grace, namely the translation from darkness into light. And therefore he first sets forth the translation, second the manner in which men before grace are slaves of sin. For since sin is darkness, therefore they are in the power of darkness, whether of demons or of sins. Eph., last chapter: "against the rulers of the world of this darkness," etc. Isa. 49:25: "The captivity is taken away from the strong," etc. "And he has translated," etc., that is, that we might be the kingdom of God. Jn. 19: "My kingdom is not of this world," etc. And this happens when we are freed from sin. Apoc. 5:10: "You have made us a kingdom to our God," etc. Or, according to the letter, that we might obtain eternal life. Matt. 3:2: "The kingdom of heaven will draw near." And this is what he says: "the kingdom of the Son of his love." Love, as Augustine says in the Gloss, is sometimes said to be the Holy Spirit, who is the love of the Father and the Son. But if love were always to be taken thus personally, then the Son would be the son of the Holy Spirit; but sometimes it is said essentially, as it is said in the Gloss. "The Son of his love" is therefore said, that is, his beloved Son, or the son of his essence. But is this true: the Son is the son of the essence of the Father? It must be said that if the genitive designates the relation of an efficient cause, it is false, because essence does not generate, nor is it generated. But if it designates form, that is, one having his essence as it were materially — just as something is said to be "of outstanding form," that is, having an outstanding form — thus it is true. Jn. 3:35: "The Father loves the Son, and has given all things into his hand." Then when he says "in whom we have," etc., he shows the manner of the translation. For man existing in sin was held subject in two ways: namely through slavery. Jn. 8:34: "He who commits sin is the slave of sin." Also he was guilty of punishment, and turned away from God. Isa. 59:2: "Your iniquities have divided between you and your God, and your sins have hidden his face from you, lest he hear." Christ removes these two things, because, insofar as he is man, he was made a sacrifice for us and redeemed us in his blood. And therefore he says "in whom we have redemption." 1 Cor. 6:20: "You are bought with a great price." But insofar as he is God, we have through him the remission of sins, because the guilt of sin was loosed through him.”

“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.”

“That ye might walk worthy of the Lord - Suitably to your Christian profession, exemplifying its holy doctrines by a holy and useful life. See the notes on Eph 4:1; and on Phi 1:27 (note). 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 on Col 1:6 (note). 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.”

“Greek, "So as to walk"; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it. worthy of the Lord-- (Eph 4:1). unto--so as in every way to be well-pleasing to God. pleasing--literally, "desire of pleasing." being fruitful--Greek, "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 full knowledge of God')"; thus, as the Gospel word (Col 1:6) was said to "bring forth fruit," and to "grow" in all the world, even as it did in the Colossians, ever since the day they knew the grace of God, so here it is Paul's prayer that they might continue to "bring forth fruit," and "grow" more and more by the full knowledge of God, the more that "knowledge" (Col 1:9) was imparted to them. The full knowledge of God is the real instrument of enlargement in soul and life of the believer [ALFORD]. The third manifestation of their walk is (Col 1:11), "Being strengthened with all might," &c. The fourth is (Col 1:12), "Giving thanks unto the Father," &c.”