Colossians 1:10 so that you will walk (AAN) in a manner worthy of the Lord to please Him in all respects bearing fruit (PAPMPN) in every good work and increasing (PPPMPN) in the knowledge of God; (NASB: Lockman)
Amplified: That you may walk (live and conduct yourselves) in a manner worthy of the Lord, fully pleasing to Him and desiring to please Him in all things, bearing fruit in every good work and steadily growing and increasing in and by the knowledge of God [with fuller, deeper, and clearer insight, acquaintance, and recognition]. (Amplified Bible - Lockman)
NLT: Then the way you live will always honor and please the Lord, and you will continually do good, kind things for others. All the while, you will learn to know God better and better. (NLT - Tyndale House)
Phillips: We also pray that your outward lives, which men see, may bring credit to your master's name, and that you may bring joy to his heart by bearing genuine Christian fruit, and that your knowledge of God may grow yet deeper. (Phillips: Touchstone)
Wuest: so that you may order your behavior worthily of the Lord with a view to pleasing Him in everything, in every work which is good constantly bearing fruit and increasing by means of the advanced and perfect experiential knowledge of God, (Eerdmans)
Young's Literal: to your walking worthily of the Lord to all pleasing, in every good work being fruitful, and increasing to the knowledge of God
SO THAT YOU WILL WALK: peripatesai (AAN) : (Col 2:6, 4:5, Mic 4:5 Ro 4:12, 6:4 Eph 4:1, 5:2,15, Php 1:27, 1Th 2:12 )
RIGHT THINKING LEADS TO
So that - Not in Greek, but in context clearly the implied purpose of the prayer for the saints to be filled with spiritual knowledge. Paul was not an interested in pedantry (a "show" of one's knowledge) but in pragmatism (practice, conduct concordant with the the Truth)
The ultimate aim of right knowledge is (or should be) a right walk! As Lightfoot says "The end of all knowledge is conduct."
At the outset remember that to carry out this spiritual walk, we must be aware of our continual need for the Holy Spirit to enable us in this supernatural (God pleasing, fruit bearing) walk. If we try to carry this out depending solely on our own power, we will surely fail.
A S Peake - 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”. (Colossians 1 - The Expositor's Greek Testament)
Moule on walk - 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. (Colossians 1 Cambridge Bible for Schools and Colleges)
Hoehner - 'Walking,” is a Semitic idiom for lifestyle (e.g., Ex 18:20; Ps 86:11). (Cornerstone biblical commentary)
Alexander Maclaren - "By "walk" is of course meant the whole active life; so that the principle is brought out here, very distinctly, that the last result of knowledge of the Divine will is an outward life regulated by that will." (Colossians 1 - The Expositor's Bible Commentary)
Spurgeon preaching on Paul's prayer calls us to observe...
Walk (4043) (peripateo from peri = about, around + pateo = walk, tread) means literally to walk around (walk around in a complete circuit or full circle), to go here and there walking, to tread all around. The 39 uses in the Gospels always refer to literal, physical walking. Seven of the 8 uses in Acts are also in the literal sense (except Acts 21:21). (See Spurgeon's comments on what it means to walk)
Paul uses peripateo only in the metaphorical sense (32 times in his Epistles - see all the NT uses below) meaning to conduct one's life, to order one's behavior, to behave, to make one's way, to make due use of opportunities, to live or pass one’s life (with a connotation of spending some time in a place), to walk with God in the complete circuit (course) of faith. Stated another way, to "walk around a circuit" begins with faith and ends with faith works (cf James 2:14-26), initiated and enabled by the Spirit. The believer "walks out" with the Lord, what He first works in, doing so by obedience of faith leading to good (God) works (see Eph 2:10). Given this picture of one coming full circle, one might say that faith without works is walking "half circle" which ends up going no where!
Some lexicons state that Paul used peripateo in the Hebraic sense of living, regulating one's life or conducting one's self.
NIDNTT writes that "peripateo (Aristophanes onwards) is found in classic Greek only with the literal meaning of strolling, stopping, (e.g. while one walks here and there in the market, Dem., Orationes 54, 7); the figurative meaning of walking, with reference to conduct, is lacking. Only in Philodemus (1st cent. B.C.) does one find the meaning to live (De Libertate 23, 3)... In the LXX peripateo is found in only 33 passages, of which more than half come from Wisdom literature... Only occasionally does peripateo denote in the figurative sense way of life (2Ki. 20:3; Eccl 11:9). (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan)
How the Colossians (and saints today) "walked" was obviously important to Paul as he used peripateo in each chapter of Colossians -- In chapter 2 Paul charged the Colossians -
To walk in Christ is to live a life patterned after His and empowered by His Spirit.
In Colossians 3 Paul described how they walked before Christ transformed their heart and mind --
In other words before they were saved, the Colossians ordered their behavior and regulated their lives within the sphere of trespasses and sins. Not a ray of light from God, nothing of God's righteousness or goodness, and not a single good thing in the sight of God penetrated that circle of conduct. All their previous thoughts, words, and deeds were ensphered in an atmosphere of sin. Not one of their acts ever got outside the circle of sin -- their previous manner of walking is a description of what is often termed total depravity.
In Colossians 4, in Paul's last use of peripateo in this epistle, he charges the saints to
Conduct refers to our behavior in our daily life, and it is a conduct that the unsaved are watching with critical eyes, so there must be nothing in our daily walk that jeopardizes our witness.
Related Resource: Discussion of topic Walk, Walking (Spiritual)
Peripateo is found 4 times in Colossians (Col. 1:10; 2:6; 3:7; 4:5) and 95 times in the NT
There are 25 uses of peripateo in the non-apocryphal Septuagint (LXX)
Here are two of the uncommon figurative uses of peripateo in the LXX...
In the NAS peripateo is translated by a number of words: behave(2), conduct ourselves (1), conduct yourselves (1), leading a life(1), leads a life (1), prowls about(1), walk(50), walk about(1), walk around(2), walked(7), walking(21), walking about(1),walks(5), were thus occupied (1).
In the figurative sense, peripateo refers to one's manner of life, to one's habitual way or bent of life, to one's life-style. For example, Luke describes Zacharias and Elizabeth, the parents of John the Baptist, as being
In contrast, Paul counseled the Ephesian believers to
In Romans Paul explains how it is possible to no long walk as the Gentiles writing (speaking of our spiritual baptism into Christ)
Some uses of peripateo in Corinthians...
In one of the most important verses in the Bible (especially as it relates to our daily sanctification) Paul charges believers to...
Paul's classic description of unbelievers in Ephesians...
Paul's contrasting description of believers...
After describing the wealth (in Christ Jesus, in the heavenly places) of believers in the first three chapters of Ephesians, Paul proceeds to exhort us to walk accordingly (note the concentration of peripateo in the second half of Ephesians)...
Here are a few of Paul's uses of peripateo in other epistles
John uses peripateo in the figurative sense affirming that, "if we walk (present tense = continually - speaks of direction, not perfection!) in the light as [God] Himself is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin (1Jn 1:7)
J Vernon McGee adds the practical comment that "Walking is not a balloon ascension. A great many people think the Christian life is some great, overwhelming experience and you take off like a rocket going out into space. That’s not where you live the Christian life. Rather, it is in your home, in your office, in the schoolroom, on the street. The way you get around in this life is to walk. You are to walk in Christ. God grant that you and I might be joined to Him in our daily walk. (McGee, J V: Thru the Bible Commentary: Nashville: Thomas Nelson)
Ray Stedman comments on walk writing "I like that figure because a walk, of course, merely consists of two simple steps, repeated over and over again. It is not a complicated thing. In the same way, the Christian life is a matter of taking two steps, one step after another. Then you are beginning to walk. Those two steps follow in this passage. Paul describes them as, "Put off the old man" (Col 3:5, 6, 7, 8, 9, 10 see note) and "put on the new." (see specific attitudes and actions in Col 3:12-4:6) Then repeat them. That is all. Keep walking through every day like that. That is how Scripture exhorts us to live." (Click for Dr Stedman's message on True Human Potential)
In several letters Paul commanded and encouraged the saints to walk worthy but here he prays to God that they would be enabled to walk worthy. As already noted, the purpose of all knowledge is conduct. A Christian’s walk is a Christian’s life. Our walk and our talk should be twins going along on the same trail. Christian service is result of Christ devotion. The work that we do is the outflow of the life that we live abiding in Christ (Jn 15:1, 2, 3, 4, 5, 6, 7, 8). God must make the worker before He can do the work.
Warren Wiersbe reminds us that "Practical obedience means pleasing God, serving Him, and getting to know Him better. Any doctrine that isolates the believer from the needs of the world around him is not spiritual doctrine.
Evangelist D. L. Moody often said, " Every Bible should be bound in shoe-leather."
F B Meyer (Our Daily Walk) - WALKING WITH JESUS (Col. 2:6-note)
IN A MANNER WORTHY OF THE LORD: axios tou kuriou:
In a manner worthy (516) (axíōs from adjective áxios 514 [see word study] - 514 from ágō = to weigh) is the adverb form which means in a manner worthy of or fitting of, in a manner suitable to, in a manner proper of, worthily, suitably, properly. The literal picture (see scales below) is
Axios strictly speaking means bringing up the other beam of the scales. means weighing as much as, of like or equal value, worth as much. It means having the weight of another thing and so being of like value or worth as much. In other words axios has the root meaning of balancing the scales—what is on one side of the scale should be equal in weight to what is on the other side. By extension, axios came to be applied to anything that was expected to correspond to something else. A person worthy of his pay was one whose day’s work corresponded to his day’s wages.
Wuest - When this word axíōs is used with the genitive case as it is here, it means, “having the weight of (weighing as much as) another thing.” It means, “of like value, worth as much.” The saints are to see to it that their manner of life, their conduct, weighs as much as the character of their Lord. That is, He is to be their example in life, and the copy must be like the example. Peter says: “Christ also suffered on your behalf, leaving behind for you a model to imitate, in order that by close application you might follow in His footprints” (1Pet. 2:21). Expositors says: “This lofty wisdom and insight is not an end in itself. It must issue in right practice. Doctrines and ethics are for Paul inseparable. Right conduct must be founded on right thinking, but right thinking must also lead to right conduct.” (Wuest's word studies from the Greek New Testament)
Mounce - In classical Greek axios had to do with tipping or balancing the scales. When two entities are compared and found of equal weight, they are “fitting.” Since fitness implies worth, axios came to mean “worthy, deserving.”
A good picture of axios is a set of scales that are perfectly balanced. How is that achieved? Obviously the same weight is on one side of the scale as on the other side of the scale.
MY WALKCHRIST IN ME
So how does a set of scales apply to the life of a follower of Jesus Christ? Well, let's reason this through -- If Jesus is in me, which He is if I am truly born again, then His Spirit indwells me (Col 1:27b-note, Ro 8:9-note, 1Cor 6:19-note). Then, as I study His Word taught by the Spirit and grown in grace, I begin to learn to submit or yield to the leading of the Spirit (Ro 8:14-note, Gal 5:18-note), rejecting self-reliance and learning to lean on Him, depending continually on His ever sufficient grace. As this pattern becomes a reality in my life, I will be enabled to live a lifestyle that will "Measure up" to the Name of the One Who is in me and my words and actions will give a proper opinion to others of the One Who is in me, the otherwise invisible God (Mt 5:16-note). When that happens, we are walking worthy of the Lord, of His Gospel, of God's calling, and of our great name "saints" (set apart ones)! Now that's abundant life! (cp Jn 10:10b)
A worthy walk brings "forth fruit in keeping (axios - adjective) with repentance." (Mt 3:8) Keep in mind that the root idea of axios is having equal weight or worth, and therefore of being appropriate, suitable or fitting. The upshot is that true repentance (in contrast to worldly sorrow - 2Cor 7:10) will have have works which "weigh" as much as the repentance. True repentance brings forth good fruit. False repentance brings forth rotten fruit, which will not "balance the scales." Those who claim to know Christ, who claim to be born again, will demonstrate a new way of living that corresponds to ("has a weight that equates to" or is worthy of) the new birth they profess.
The believer who walks in a manner worthy of the calling with which he has been called is one whose daily living corresponds to his high position as a child of God and fellow heir with Jesus Christ. His practical living matches his privileged position.
As an aside, do not be surprised that when we are walking worthy of our calling (in humility rather than pride, in unity rather than divisiveness, in the new self rather than the old, in love rather than lust, in light rather than darkness, in wisdom rather than foolishness, in the fullness of the Spirit rather than the drunkenness of wine, and in mutual submission rather than self–serving independence), that we will experience opposition and conflict from the world, the flesh and the devil.
"Deissmann shows from various inscriptions that the phrase “worthily of the god” was very popular at Pergamum." (Vine)
A worthy walk is a walk in...
In short, “The one who says he abides in Him ought himself to walk in the same manner as He walked” (1John 2:6), because that pleases God (1Thes 4:1 - note).
Axios [word study] (514) is the adjective which is found 41x in 39v and in the NAS is translated appropriate(1), deserve(2), deserving(4), fitting(2), keeping(2), unworthy*(1), worthy(29). - Mt 3:8; 10:10f, 13, 37, 38; 22:8; Lk 3:8; 7:4; 10:7; 12:48; 15:19, 21; 23:15, 41; Jn 1:27; Acts 13:25, 46; 23:29; 25:11, 25; 26:20, 31; Ro 1:32; 8:18; 1Co 16:4; 2Th 1:3; 1Ti 1:15; 4:9; 5:18; 6:1; Heb 11:38; Rev 3:4; 4:11; 5:2, 4, 9, 12; 16:6
Axios was used to describe the Roman emperor when he marched in a triumphal procession. He was "worthy" (adjective). John tells us however that the One Who is truly "worthy" (adjective) is the Lamb, recording that he heard all creation rightly declare
Worthy (axios = adjective) is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing. (Rev 5:12-note) The Lamb slain (the resurrected and glorified Lord Jesus Christ) is the only One Who is "worthy (adjective) to open the book and to break its seals." (Rev 5:2-note) The Redeemer Alone had the right to consummate the full redemption of His creation, the "final act" of which will begin when He breaks the seven sealed scroll, which many futuristic commentators identify as the "title deed to the earth" (Click discussion).
Jesus addressing the church at Sardis said "But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white; for they are worthy (axios = adjective) . (Re 3:4-note)
Keep in mind that axios was originally used of drawing down a scale and hence it had to do with weight and so of that which is of equal value. For example when Paul says in Ro 8:18-note "that the sufferings of this present time are not worthy (axios = adjective) to be compared with the glory that is to be revealed to us" the picture he is painting is that present sufferings are of no weight in comparison with future glory and are not even to be balanced on the scale with the "heavy" glory that endures forever.
How do we walk worthy? In a word...
You honor God's name
“Am I conducting myself in a manner worthy of the Gospel?” is a good question for us to ask ourselves regularly.
To reiterate this important point -- Right thinking should always lead to right conduct. Knowledge and obedience go together. One cannot separate learning from living. The idea of "worthy" is that the conduct of the saints weigh as much as the character of Christ. Why? Because when we are surrendered to His will, He is living His life through us via His indwelling Spirit. Ultimately His conduct is the only conduct which is truly worthy, for no other conduct would balance God's perfect scales. Christ alone pleases the Father completely and as we allow Christ to rule and reign in our lives, our lives become pleasing to the Father.
TO PLEASE HIM IN ALL RESPECTS: eis pasan areskeian en panti: (Col 3:20, Pr 16:7, 1Th 4:1, 2Ti 2:4, Heb13:16, 1Jn 3:22)
OUR CHIEF AIM:
Moule on to please Him - 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. (Colossians 1 Cambridge Bible for Schools and Colleges)
Alexander Maclaren on pleasing to the Lord - (Pleasing to the Lord) sets forth the great aim as being to please Christ in everything. That is a strange purpose to propose to men, as the supreme end to be ever kept in view, to satisfy Jesus Christ by their conduct. To make the good opinion of men our aim is to be slaves; but to please this Man ennobles us and exalts life. Who or what is He, whose judgment of us is thus all-important, whose approbation is praise indeed, and to win whose smile is a worthy object for which to use life, or even to lose it? We should ask ourselves, Do we make it our ever-present object to satisfy Jesus Christ? We are not to mind about other people’s approbation (praise, commendation). We can do without that. We are not to hunt after the good word of our fellows. Every life into which that craving for man’s praise and good opinion enters is tarnished by it. It is a canker, a creeping leprosy, which eats sincerity and nobleness and strength out of a man. Let us not care to trim our sails to catch the shifting winds of this or that man’s favor and eulogium (eulogy - high praise), but look higher and say, "With me it is a very small matter to be judged of man’s judgment." "I appeal unto Caesar." (Paul in Acts 25:11) He, the true Commander and Emperor, holds our fate in His hands; we have to please Him and Him only. There is no thought which will so reduce the importance of the babble around us, and teach us such brave and wholesome contempt for popular applause, and all the strife of tongues, as the constant habit of trying to act as ever in our great Taskmaster’s eye. What does it matter who praise, if He frowns? or who blame, if His face lights with a smile? No thought will so spur us to diligence, and make all life solemn and grand as the thought that "we labor, that whether present or absent, we may be well pleasing to Him." (Ed: 2Cor 5:9-note - Notice what follows in 2Cor 5:10-note!) Nothing will so string the muscles for the fight, and free us from being entangled with the things of this life, as the ambition to "please Him who has called us to be soldiers." (2Ti 2:4-note) Men have willingly flung away their lives for a couple of lines of praise in a dispatch (an important official message, a message sent with speed), or for a smile from some great commander. Let us try to live and die so as to get "honourable mention" from our captain. Praise from His lips is praise indeed. We shall not know how much it is worth, till the smile lights His face, and the love comes into His eyes, as He looks at us, and says, "Well done! good and faithful servant." (Mt 25:21) (Colossians 1 - The Expositor's Bible Commentary)
To please (Only use in the NT) (699) (areskeia from aresko = to please) means a desire or willingness to please, an endeavor to please, complaisance (disposition to please or comply), obsequiousness (marked by or exhibiting a fawning attentiveness). Areskeia is the desire to do something that produces satisfaction. Areskeia was used especially in public documents, descriptive of exceptional public service or expression of devotion.
Interestingly, the root word areskos is combined with the Greek word for man (anthropos) to describe a "man pleaser". How would you describe yourself: "Man pleaser" or "God pleaser"?
One of the chief aims of our life should be to seek to please God and to do so because we love Him Who first loved us (1Jn 4:19), for true love obeys. Everybody lives to please somebody. So the question is - Who are you seeking to please? Pleasing God ought to be the major motive of the Christian life. Children should live to please their father, and even more so should spiritual children seek to please their Father Who is in heaven. The Holy Spirit “is at work in you, both to will and to work for His good pleasure.” (Php 2:13-note).
In Genesis 5:22, 24 we see the beautiful example of Enoch walking in a manner worthy of the Lord to please Him in all respects...
Our Lord Jesus, the One we are to imitate (1Pe 2:21, 1Jn 2:6, cp 1Cor 11:1) and Who now indwells us in Spirit, while on earth as Man said "I always do the things that are pleasing (arestos from aresko) to Him." (John 8:29).
Pleasing God means much more than simply doing God’s will. The half hearted prophet Jonah illustrates that it is possible to obey God and yet not please Him, for Jonah did what he was commanded, but his heart was not in it. (see Jonah 4:1ff) God blessed His Word but He could not bless His servant, Jonah. So Jonah sat outside the city of Nineveh angry with everybody, including the Lord! Our obedience should "not (be) by way of eye service, as men-pleasers, but as slaves of Christ, doing the will of God from the heart. (see note Ephesians 6:6)
A brief survey of the uses of the related (cognate) word euarestos, gives us some added insight of walking in a manner that pleases the Lord -- It is well-pleasing to God when we present our bodies to Him as living sacrifices (Ro 12:1-note, where acceptable = euarestos) and when we live so as to help others and avoid causing them to stumble (Ro 14:18 - note, where acceptable = euarestos). God is pleased when His children separate themselves from the evil around them (Eph 5:10-note, pleasing = euarestos) as well as when they bring their offerings to Him (Php 4:18 -note, where acceptable = euarestos). He is pleased with children who submit to their parents (Colossians 3:20 - note, where well pleasing = euarestos) as well as with saints who permit Jesus Christ to work out His perfect will in their lives (Hebrews 13:20-note; Heb 13:21 - note, where pleasing = euarestos) Paul summarized what the goal should be for every saint "Therefore also we have as our ambition, whether at home or absent, to be pleasing to Him. (2Co 5:9, where pleasing = euarestos)
Micah sums it up beautifully in the OT writing
One of the tragic paradoxes in many modern evangelical circles is the emphasis on “spiritual knowledge” and “Christian service” without connecting these matters to purity of personal character (eg, holiness, godliness). God builds character before He calls to service. He must work in us before He can work through us. Knowledge, conduct, service, and character must always go together. We know God’s will that we might obey it; and, in obeying it, we serve Him and grow in Christian character. While none of us is perfectly balanced in these four factors, we should to strive for that balance (cf Php 2:12-note).
Spurgeon calls us to observe that "Next, the apostle would have us get knowledge in order that we may so live as to be pleasing to our best friend- “worthy of the Lord unto all pleasing.” Is not that beautiful? To live so as to please God in all respects! Some live to please themselves, and some to please their neighbors, and some to please their wives, and some to please their children, and some live as if they wished to please the devil; but our business is to please Him in all things Whose servants we are. Without faith it is impossible to please Him; so away with unbelief! Without holiness no man shall see Him, much less please Him; therefore let us follow after holiness, and may the Lord work it in us. “Unto all pleasing”-so that we may please God from the moment we rise in the morning to the time when we lie down, ay, and please Him even when we are asleep: that we may eat and drink so as to please Him; that we may speak and think so as to please Him; that we may go or stay so as to please Him; that we may rejoice or suffer so as to please Him- “walking worthy of the Lord unto all pleasing.” Oh, blessed man, whose life is pleasing to God in all respects! The apostle Paul desires that we may be filled with knowledge to this very end. If I do not know the will of God how can I do the will of God? At least, how can there be anything pleasing to God which is ignorantly done without an intent to do His will? I fear that many children of God grieve their heavenly Father much through sins of ignorance-an ignorance in which they ought not to remain a single day. Be it clearly understood that sins of ignorance are truly sins. They have not about them the venom and the aggravation which are found in sins against light and knowledge, but still they are sins; for the measure of our duty is not our light, but the law of God itself. If a man pleads that he follows his conscience, yet this will ’not excuse his wrongdoing if his conscience is an unenlightened conscience, and he is content to keep it in the dark. You are to obey the will of the Lord: that will is the standard of the sanctuary. Our conscience is often like a deficient weight, and deceives us; be it ours to gather a clear knowledge of the word, that we may prove what is that perfect and acceptable will of God. The law makes no allowance for errors committed through false weights; when a man says, “I thought my weights find measures were all right,” he is not thereby excused. The law-deals with facts, not with men’s imaginations; the weights must actually be correct, or the penalty is exacted; so is it with conscience, it ought to be instructed in the knowledge of the divine will, and if it is not so, its faultiness affords no justification for evil. Hence the absolute necessity of knowledge in order to true holiness. God grant us grace to know His will, and then to obey it “unto all pleasing.” (See the full sermon - Spiritual Knowledge: It's Practical Results)
What God Owes Us By Cindy Hess Kasper - Walk worthy of the Lord, fully pleasing Him. —Colossians 1:10 A story is told about a vendor who sold bagels for 50 cents each at a street corner food stand. A jogger ran past and threw a couple of quarters into the bucket but didn’t take a bagel. He did the same thing every day for months. One day, as the jogger was passing by, the vendor stopped him. The jogger asked, “You probably want to know why I always put money in but never take a bagel, don’t you?” “No,” said the vendor. “I just wanted to tell you that the bagels have gone up to 60 cents.” Too often, as believers, we treat God with that same kind of attitude. Not only are we ungrateful for what He’s given us—but we want more. Somehow we feel that God owes us good health, a comfortable life, material blessings. Of course, God doesn’t owe us anything, yet He gives us everything. G. K. Chesterton wrote, “Here dies another day, during which I have had eyes, ears, hands, and the great world round me. And with tomorrow begins another. Why am I allowed two?” The psalmist said, “This is the day the Lord has made; we will rejoice and be glad in it” (Ps. 118:24). Each day, whether good or bad, is one more gift from our God. Our grateful response should be to live to please Him.
Living for Jesus a life that is true,
Illustration - For nearly 5 years my trusty, rusty 1978 Mustang took me back and forth to work. It looked like a refugee from a junkyard, but it ran. I shared the road with some drivers who were "getting there" a bit more fashionably They rode in brand-new showroom beauties with all the options. They were getting there in style. I was just getting there. When it comes to how we live on the way to heaven, we all have an opportunity to travel "in style." When we realize all that God has given us in Christ, we shouldn't be content to bump along life's highway like drivers of beat-up old jalopies. Paul prayed that the believers in Colossae would be "filled with the knowledge of His will in all wisdom and spiritual understanding" (Col 1:9). He wanted them to realize how spiritually rich they were (Col 1:12-14). God doesn't want us just to get to heaven. He wants us to enjoy the journey and get there in style. J D Branon
KEEP ETERNITY'S GOAL IN SIGHT
BEARING FRUIT IN EVERY GOOD WORK: ergo agatho karpophorountes (PAPMPN): (John 15:4-5, 15:8,16 Ro 7:4; 7:5;15:26, 27, 28 Gal 5:22,23 Eph 2:10; Php 1:11; Titus 3:1,14; Heb 12:11; 13:21; James 3:17 2Pe 1:8)
How do we please Him? Bear fruit! Going and growing. Good walk leading to good works.
And as Jesus reminds us to bear fruit, we must abide in Him - "Abide (aorist imperative = Do this now! Don't delay! This is vital, urgent) in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, so neither [can] you, unless you abide in Me. I am the vine, you are the branches; he who abides in Me, and I in him, he bears much fruit; for apart from Me you can do (absolutely) nothing....You did not choose Me, but I chose you, and appointed you, that you should go and bear fruit, and [that] your fruit should remain, that whatever you ask of the Father in My name, He may give to you." (John 15:4, 5, 16)
Fruit bearing requires union with Christ (see Jn 15 above), wisdom (James 3:17) and diligent (Spirit enabled) effort (read 2Pe 1:5-8-note). See a depiction of a believer as a fruit bearing tree - 2Peter 1:5
MacArthur - Fruitfulness also results from knowledge. Fruit is the byproduct of righteousness. It is the mark of every redeemed individual. Jesus said in John 15:8, “By this is My Father glorified, that you bear much fruit, and so prove to be My disciples” (cf. Jn 15:2, 5-6)....The Bible defines fruit in various ways. Here Paul speaks of bearing fruit in every good work. Converts are referred to as fruit. Paul spoke of the household of Stephanas as the “first fruits of Achaia” (1Cor. 16:15). He also desired some fruit among the Romans (Ro 1:13-note). Hebrews 13:15-note defines praise as fruit: “Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name.” Giving money can also be fruit (Ro 15:26–28-note). Godly living is fruit, as indicated when the writer of Hebrews tells us that God’s discipline produces in us “the peaceful fruit of righteousness” (Heb. 12:11-note). Finally, the holy attitudes mentioned in Galatians 5:22-23-note are referred to as “the fruit of the Spirit.” (Colossians and Philemon MacArthur New Testament Commentary)
Wuest - One of the activities of the saint in the sphere of a behavior which is worthy of the Lord, is fruit bearing. This fruit bearing and increasing is to be, not in the knowledge of God, since the latter is the motivating energy which produces the former, but by means of the knowledge of God. It is the instrumental case here, not the locative. Lightfoot and Expositors concur in this. (Wuest's word studies from the Greek New Testament)
Bearing fruit (2592) (karpophoreo from karpos = fruit, produce + phero = bear, bring) literally means to bring forth fruit, to be fertile, productive. It is used figuratively to refer to bringing forth deeds or works (fruit), which depending on the context can be good fruit or bad fruit (see verses below, especially notes on Ro 7:4, 5-note)
As noted above, Jesus promises that those who abide in the Vine, will bring forth "much fruit" ("good works"). In this verse Paul says that they will continually (present tense) bear fruit in (every good work) every kind of activity undertaken for the name of Christ and in the operating power of the indwelling Holy Spirit, upon Whom the believer is entirely dependent. Indeed, Good works could be aptly termed "God works!"
Karpophoreo is used 8 times in the NT = Mt 13:23; Mark 4:20, 28; Lk 8:15; Ro 7:4, 5; Col 1:6, 10
There is one use of Karpophoreo in the Septuagint (LXX) in Habakkuk 3:17...
Lord, on our souls Thy Spirit pour;
Precious Jesus, I beseech Thee,
Almighty Father, bless the Word,
For more discussion of what spiritual fruit looks like see word study on karpos.
Other resources on fruit:
Spurgeon calls us to observe that...
In every Good work - Not just "some" but "every" work that is "good". Any work that glorifies the Father is a good work! (Mt 5:16) See study on Good Deeds
Good (18) (agathos) (click discussion of good deeds) means intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent (marked by or disposed to doing good).
The meaning of kalos (2570) is also discussed in this topic. The basic meaning of kalos describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. Kalos is good with emphasis (as discussed below) on that which is beautiful, handsome, excellent, surpassing, precious, commendable, admirable. Kalos describes that which is inherently excellent or intrinsically good and/or that which provides some special or superior benefit. In classical Greek kalos was originally used to describe that which outwardly beautiful. Other secular uses of kalos referred to the usefulness of something such as a fair haven, a fair wind or that which was auspicious such as sacrifices. Kalos referred to that which was "morally beautiful" or noble and hence virtue was called "the good" (to kalon). The New Testament uses of kalos are similar to the secular Greek -- outwardly fair, as the stones of the temple (Lk 21:5); well adapted to its purpose, as salt ("salt is good" Mk 9:50); competent for an office, as deacons ("good servant of Christ Jesus" 1Ti 4:6); a steward ("serving one another, as good stewards of the manifold grace of God", see note 1 Peter 4:10); a good soldier (note 2 Timothy 2:3); expedient, wholesome ("it is better for you to enter life crippled" Mk 9:43, 45, 47); morally good, noble, as works ("Let your light shine before men in such a way that they may see your good works" see note Matthew 5:16); conscience ("we are sure that we have a good conscience", see note Hebrews 13:18). The phrase it is good, i.e., a good or proper thing ("It is good not to eat meat or to drink wine", see note Romans 14:21). In the Septuagint (LXX) kalos is the most commonly used word for good as opposed to evil (e.g., see Ge 2:17; 24:50; Isaiah 5:20).
Agathos is used 102 times in 91v the NT (Mt 5:45; 7:11, 17f; 12:34f; 19:16f; 20:15; 22:10; 25:21, 23; Mark 3:4; 10:17f; Luke 1:53; 6:45; 8:8, 15; 10:42; 11:13; 12:18f; 16:25; 18:18f; 19:17; 23:50; John 1:46; 5:29; 7:12; Acts 9:36; 11:24; 23:1; Rom 2:7, 10; 3:8; 5:7; 7:12f, 18f; 8:28; 9:11; 10:15; 12:2, 9, 21; 13:3f; 14:16; 15:2; 16:19; 2 Cor 5:10; 9:8; Gal 6:6, 10; Eph 2:10; 4:28f; 6:8; Phil 1:6; Col 1:10; 1Th 3:6; 5:15; 2Th 2:16, 17; 1 Tim 1:5, 19; 2:10; 5:10; 2 Tim 2:21; 3:17; Titus 1:16; 2:5, 10; 3:1; Philemon 1:6, 14; Heb 9:11; 10:1; 13:21; Jas 1:17; 3:17; 1 Pet 2:18; 3:10f, 13, 16, 21; 3 John 1:11) and is translated generous, 1; good, 81; good man, 2; good thing, 6; good things, 6; goodness, 1; goods, 2; kind, 1; kindly, 1; kindness, 1
Kalos is used 102 times in 91v the NT (Matt 3:10; 5:16; 7:17, 18, 19; 12:33; 13:8, 23f, 27, 37f, 45, 48; 15:26; 17:4; 18:8f; 26:10, 24; Mark 4:8, 20; 7:27; 9:5, 42f, 45, 47, 50; 14:6, 21; Luke 3:9; 6:38, 43; 8:15; 9:33; 14:34; 21:5; John 2:10; 10:11, 14, 32f; Acts 25:10; 27:8; Rom 7:16, 18, 21; 12:17; 14:21; 1 Cor 5:6; 7:1, 8, 26; 9:15; 2 Cor 8:21; 13:7; Gal 4:18; 6:9; 1Thess 5:21; 1 Tim 1:8, 18; 2:3; 3:1, 7, 13; 4:4, 6; 5:10, 25; 6:12f, 18f; 2 Tim 1:14; 2:3; 4:7; Titus 2:7, 14; 3:8, 14; Heb 5:14; 6:5; 10:24; 13:9, 18; Jas 2:7; 3:13; 4:17; 1 Pet 2:12; 4:10) and is translated beautiful, 1; better, 2; commendable manner, 1; excellent, 1; fair, 1; fine, 2; good, 79; high, 1; honest, 1; honorable, 1; right thing, 1; sound, 1; treasure, 1; what is right, 2.
Agathos is one whose goodness and works of goodness are transferred to others. Good and doing good is the idea. Agathos describes that which is beneficial in addition to being good.
Agathos is that which is good in its character, beneficial in its effects and/or useful in its action.
Agathos is used in the New Testament primarily of spiritual and moral excellence. Paul uses agathos to describe the gospel as the “glad tidings of good things” (see note Romans 10:15). The writer of Hebrews uses it in the same way, of “the good things to come” of which “Christ appeared as a high priest” (see note Hebrews 9:11) and of which the law was “only a shadow” (see note Hebrews 10:1).
The precise meaning of agathos can be difficult to appreciate and distinguish from kalos (2570) an adjective that is also translated good. An attempt is made in the following discussion to bring out the difference, but in some verses where both are used, this distinction can be difficult to appreciate.
Agathos describes that which is perfect, producing pleasure, satisfaction, and a sense of well-being, for example describing a good conscience in (1Ti 1:5).
A good (agathos) conscience is that which has been cleansed from guilt, through the blood of Christ, and as a result of this, responds to the claims of the Lord to exercise love, as being the aim of the charge Paul gives to Timothy in this verse.
Agathos describes the believer's deeds that remain withstand being tested by fire at the Judgment Seat of Christ (1Cor 3:12, 13)
The words of saints are to be agathos (good for edification) (see note Ephesians 4:29)
Paul uses agathos in his prayer in second Thessalonians writing "Now may our Lord Jesus Christ Himself and God our Father, Who has loved us and given us eternal comfort and good (agathos) hope by grace, comfort and strengthen your hearts in every good work and word. (2Thes 2:16-17) (Comment: Here the hope is classified as intrinsically good because of its cheering and sustaining effect on the believer who cherishes it.)
In reference to God (as in Mt 19:16) agathos conveys the sense of perfect.
Agathos is distinguished from kalos in that while agathos is inherently, morally, or practically good, kalos takes that a step further and adds the idea of aesthetically good, beautiful, fair and appealing to the eye. Thus kalos is used to describe a qualification of an elder as "one who manages his own household well (kalos not agathos)" (1Ti 3:4).
In other words an elder must be one whose leadership in the home is not only intrinsically good (which it should be = agathos), but also visibly good (kalos = because he as leader will be watched closely by the sheep under him and by the pagan outside the flock). Agathos is good in the sense of useful, kalos good in the sense of beautiful, although the distinction is subtle.
This distinction between agathos and kalos is brought out to a degree in Romans 12:17 (note) where Paul instructs believers to "Never pay back evil for evil to anyone. Respect what is right (kalos) in the sight of all men. (Comment: Agathos refers to intrinsic goodness, and kalos here, to exterior goodness, or goodness that is seen on the exterior of a person, the outward expression of an inward goodness. When this outward expression conforms to the inward goodness, then that expression which a Christian gives of himself is an honest one, one conforming to the inner facts. The word could be translated in a connection like this by the word “seemly,” seemly in that the expression is fitting. But if the Christian assumes an outward expression which is patterned after this age, that expression not representing what he is, a child of God, but giving the beholder the impression that he is a person of the world, that expression is a dishonest one. - from Wuest - Reference )
Agathos refers to intrinsic goodness, but in Romans 12:17 Paul uses kalos to describe exterior goodness, or goodness that is seen on the exterior of a person, the outward expression of an inward goodness. Such exterior goodness (which is beautiful, fair, virtuous) is necessary because what we do as Christians is observed by those around us, and it is important that our conduct, which is open to “the eyes of everybody,” brings honor to our God and corresponds to our profession.
Vine notes that "The word kalos, “good,” signifies the absolute worth of a thing, agathos denotes what is beneficial...kalos...describes that which is intrinsically good, that which is well adapted to the purpose intended; in 1Timothy 5:10, 25, 6:18 it describes that which is ethically good, right, noble, honorable; it is to be distinguished from agathos, good in character or constitution and beneficial in effect, as in 1Timothy 1:5, 19; 2:10; 5:10. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )
And so we encounter both kalos and agathos in 1Timothy 5:10 "(widows) having a reputation for good (kalos) works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good (agathos) work."
Vine commenting on the use of both kalos and agathos in 1Timothy 5:10 writes that "Some would regard these adjectives as merely interchangeable in this connection. Kalos, however, directs attention to that which is fair, noble, honorable or beautiful, outwardly and visibly, agathos to that which, being good in character or constitution, is beneficial in effect. The distinctive meanings are well exemplified here: in the first case the word lays stress upon that which, being noble and honorable, bears a favorable report (not that it is not at the same time beneficial); in the second case the stress is on the beneficial character of the work. (Ibid )
In 1Timothy 6:18 good occurs twice, once as agathos and once as kalos "Instruct them to do good, (agathoergeo - from agathos) to be rich in good (kalos) works, to be generous and ready to share. (Comment: Here Paul teaches that the liberal use of one’s means, while beneficent in effect (agathos), is intrinsically honorable, fair, beautiful (kalos).
In Romans 7:18 (note) Paul uses both agathos and kalos writing "For I know that nothing good (agathos - here referring to nothing capable of accomplishing good. It is incapable of acting in a beneficial way) dwells in me, that is, in my flesh; for the wishing is present in me, but the doing of the good (kalos - that which is wholly admirable, fair) is not. " Comment: Denney says that kalos suggests the moral beauty of the law, agathos its beneficial purpose.
As Vine emphasizes that "while the difference between the words (agathos, kalos) may be thus generally stated, they are not always readily distinguishable (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson)
Barclay - There are two Greek words for good. Agathos simply describes a thing as good. Kalos means that a thing is not only good but looks good; it has a winsome attractiveness about it. Real Christianity is a lovely thing. There are so many people who are good but with their goodness possess a streak of unlovely hardness. (Acts 2 - William Barclay's Daily Study Bible)...Now in Greek, there are two words for good. There is agathos which simply describes the moral quality of a thing; there is kalos which means that in the goodness there is a quality of winsomeness which makes it lovely. When Jesus is described as the good shepherd, the word is kalos. In him there is more than efficiency and more than fidelity; there is loveliness. Sometimes in a village or town people speak about the good doctor. They are not thinking only of the doctor’s efficiency and skill as a physician; they are thinking of the sympathy and the kindness and the graciousness which he brought with him and which made him the friend of all. In the picture of Jesus as the Good Shepherd there is loveliness as well as strength and power. (note on John 10:16)... In Greek there are two words for good. There is agathos which describes a thing which is morally good; and there is kalos which describes a thing which is not only good but lovely. A thing might be agathos, and yet be hard, stern, austere, unattractive. But a thing which is kalos is winsome and lovely, with a certain bloom of charm upon it. (note on Mark 14:10)
Richards writes that...
MacArthur commenting on the fruit of the Spirit which includes goodness writes that the word is agathos which "has to do with moral and spiritual excellence that is known by its sweetness and active kindness. Paul helped define this virtue when he observed that “one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die” (Ro 5:7-note). A Christian can be morally upright but still not manifest the grace of goodness. He may be admired and respected for his high moral standards and might even have a friend who would risk his life for him. But the upright person who also has goodness is much more likely to have serf-sacrificing friends...(Agathos) is the internal goodness produced by the Spirit in the hearts of obedient believers, which then finds expression in external goodness spoken by his mouth and performed by his hands. It is also good that is unqualified and unrestricted, to be shown all men, including unbelievers (see Gal 6:10-note) (MacArthur, J. Galatians. Chicago: Moody Press )
In Mark 10:17 (also Luke 18:18 describing a certain ruler) we read of the man who came to Jesus - "And as He was setting out on a journey, a man ran up to Him and knelt before Him, and began asking Him, "Good Teacher, what shall I do to inherit eternal life?"
Mark and Luke both use agathos for good, which implies that the questioner saw the Lord as good in nature and in essence. The writers would have used the word kalos if the questioner's intent was to denote strictly external goodness or good form. In saying “good teacher” the questioner was not just calling Jesus a capable teacher but was affirming belief in the Lord’s essential (agathos) goodness.
Wuest adds that "agathos which speaks of intrinsic goodness, and kalos which speaks of goodness as it is seen from without. The word kalos has also the idea of “beautiful.” It was used by the Greeks of anything so distinguished in form, excellence, goodness, usefulness, as to be pleasing. Hence, it can refer to anything which is handsome, useful, excellent, suitable, commendable, excellent in its nature and characteristics, and therefore well adapted to its ends...Kalos (is) a goodness seen on the outside as it strikes the eye, a beautiful, pleasing goodness. It was a work that as Swete says, possessed true moral beauty....Agathos always includes a corresponding beneficent relation of the subject of it to another subject...Kalos speaks of goodness as seen from the outside by a spectator. (Wuest's Word Studies from the Greek New Testament: Eerdmans )
Saints are made adequate and equipped for good (agathos) works by God's Word "All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness that the man of God may be adequate, equipped for every good (agathos) work." (2Ti 3:16-17-note).
Consider the fruit tree. It is not "conscious" of the bearing process. We are to be like the fruit tree for it is God Who is causing fruit be borne in good works which blossom and ripen as we are walk obedient to His revealed will.
Vine comments that every good work "signifies every kind of activity undertaken for the name of Christ; everything so undertaken is a means of fruitfulness, and the operating power is the indwelling Holy Spirit, upon whom the believer is entirely dependent." (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )
One way to think of this is as a process, so that in salvation God does work for us, in sanctification He does work in us and in service He does work through us and bears fruit that remains. God builds character before He calls to service. He must work in us before He can work through us. God spent 25 years working in Abraham before He gave him the promised son Isaac. Remember too that although we are not saved by good works, we are saved unto good works.
John Calvin - “It is faith alone that justifies, but faith that justifies can never be alone.”
Maclaren - One plain principle implied here is that the only true fruit is goodness (Ed: I would qualify this as anything which is initiated and empowered by the Holy Spirit). We may be busy, as many a man in our great commercial cities is busy, from Monday morning till Saturday night for a long lifetime, and may have had to build bigger barns for our "fruits and our goods," and yet, in the high and solemn meaning of the word here, our life may be utterly empty and fruitless. Much of our work and of its results is no more fruit than the galls on the oak leaves are. They are a swelling from a puncture made by an insect, a sign of disease, not of life. The only sort of work which can be called fruit, in the highest meaning of the word, is that which corresponds to a man’s whole nature and relations; and the only work which does so correspond is a life of loving service of God, which cultivates all things lovely and of good report. Goodness, therefore, alone deserves to be called fruit-as for all the rest of our busy lives, they and their toils are like the rootless, lifeless chaff that is whirled out of the threshing floor by every gust. A life which has not in it holiness and loving obedience, however richly productive it may be in lower respects, is in inmost reality blighted and barren, and is "nigh unto burning." Goodness is fruit; all else is nothing but leaves. (Colossians 1 - The Expositor's Bible Commentary)
We are not saved by faith plus good works, but by a faith that works. Any declaration of faith that does not result in a changed life and good works is a false declaration. There are a number of voices in evangelical world who decry good works. Some of these voices (e.g., Zane Hodges) even falsely claim that if a person says they have accepted Jesus into their heart and live the rest of their life in sin, they are still saved! (Woe to them! Even Jesus' herald John the Baptist advocated "good works" - Mt 3:8, Lk 3:8) True saving faith can never be by itself for it always brings life, and life produces good works. The person with dead faith has only an intellectual experience. In his mind, he knows the doctrines of salvation, but he has never submitted himself to God and trusted Christ for salvation. He knows the right words, but he does not back up his words with his works. Faith in Christ brings eternal life right now (John 3:16), and where there is life there must be growth and fruit. (cf James 2:17-note)
Are you bearing fruit in every good work? Dearly beloved, be encouraged for Paul wrote that "we are (God's) workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." (see note Ephesians 2:10)
Many believers minimize the place of good works in the Christian life reasoning that because we are not saved by good works, then good works are something to be shunned. But our Lord reminds us that our incredible privilege is to "Let your light shine (Aorist imperative - Don't delay! Do this now!)before men in such a way that they may see your good works, and glorify your Father Who is in heaven.” (see note Matthew 5:16)
It is not only by words that we give testimony to the greatness of God, but also by our works. Our good works in fact pave the way for witness with good words. If our walk contradicts our words, we lose our testimony. Our “walk” and our “talk” must agree. Good works and good words must come from the same yielded heart. Too many believers today emphasize guarding the truth, but downplay living the truth. One of the best ways to guard the truth is to put it into practice. It is good to be defenders of the faith, but we must not forget to be demonstrators of the faith by letting them see our good works!
You are writing a Gospel,
When doing good works, also remember that the following question is irrelevant "Does this person deserve my good works?" We are to "abound to every good work" (NIV, 2Cor 9:8).
Paul reminded Titus (and us) that Jesus "gave Himself for us, that He might redeem us from every lawless deed and purify for Himself a people for His own possession, zealous (afire, ardent, fervent, eager, enthusiastic) for good deeds." (Titus 2:14-note)
The writer of Hebrews exhorts believers "do not neglect doing good and sharing; for with such sacrifices God is pleased" (Heb 13:16-note) so that good works are actually “spiritual sacrifices” that we offer to God!
Please do not misunderstand. Believers do not manufacture these good works but instead they are the fruit of God's Spirit working in our heart for as Paul reminds us "it is God Who is at work in you, both to will and to work for His good pleasure." (Php 2:13-note)
Paul acknowledges that the key to his good works was the grace of God which made him adding that God's "grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me." (1Cor 15:10-note). Peter writes "Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may on account of your good deeds, as they observe them, glorify God in the day of visitation." (1Pe 2:12-note). Thus our good works serve as testimonies to the lost and even win us the right to be heard.
In sum, all of these truths about good works indicate that God has a plan for our lives and that we should walk in His will and fulfill His plan. If you'd like some additional study on the topic of "good works (deeds)" click the following links for all of the 24 passages on (good works, good deeds).
INCREASING IN THE KNOWLEDGE OF GOD: kai auxanomenoi (PPPMPN) te epignosei tou theou: (1Pe 2:2, 2Pet 3:18, Col 2:19; Isaiah 53:11; Da 12:4; Hab 2:14; Jn 17:3; 2Cor 2:14; 4:6; 9:8; Eph 1:17; 4:13; 2Pet 1:2,3; 1Jn 5:20)
The Amplified version emphasizes that the growth is in (the sphere of) and by (the instrumentality of) the full and true knowledge of God (in contrast to the knowledge of the false philosophies which "stunt" growth and even lead to "death" if persisted therein).
MacArthur - (in the knowledge) is an instrumental dative case. It indicates the means by which our increasing, or growth, takes place. The knowledge of God revealed in His Word is crucial to spiritual growth. Peter wrote, “Like newborn babes, long for the pure milk of the word, that by it you may grow in respect to salvation” (1Pet 2:2-note). As always, the Holy Spirit infuses our own efforts with God’s enabling grace (2Pet. 3:18-note), without which we could not grow. (Colossians and Philemon MacArthur New Testament Commentary)
Guy King - The acquaintance with people generally proceeds in orderly sequence. (a) First, there is Introduction - and this came to us when first we came to CHRIST. How interesting is the story of Peter's introduction to Him, John 1:40-42. Have we, then, been introduced? (b) Then, there is to be Increase - the theme of our present meditation. We see it developing in Peter from the time when the Master came to him subsequently, and called him to "Follow Me", Matthew 4:19. (c) All which can lead up to Intimacy - so beautifully demonstrated in Peter's case, along with his two fellow-apostles, James and John, in Jairus' house, on the Transfiguration Mount, and in the Gethsemane garden. Let us make no mistake, the Lord has no favorites, but He has intimates, who are prepared to pay the cost in absolute devotion, and complete consecration. You will recall that, in Philippians 3:10-note, the apostle tells us that in his pursuance of knowledge, his chief ambition was, "that I may know Him". Such close fellowship and understanding embodies "all wisdom", indeed! (Colossians 1:3-11 His Courteous Address)
Increasing (837)(auxano) means to cause to grow or cause to become greater in extent, size, state, or quality and in the current verse pictures the believer's continual (present tense) spiritual growth (note passive voice = saint is acted upon by God's Spirit Who produces the growth) "in (the sphere of, circumscribed by, encircled by, surrounded by - the "air" a believer "breaths" in and is enabled to live and grow spiritually is called "grace" and "true knowledge") the grace and knowledge of our Lord and Savior Jesus Christ" (2Pe 3:18-note) as we obey (Jn 7:17) and as we walk worthy (cf Php 1:27-note).
Auxano - 23x times in 23v -- Matt. 6:28; 13:32; Mk. 4:8; Lk. 1:80; 2:40; 12:27; 13:19; Jn. 3:30; Acts 6:7; 7:17; 12:24; 19:20; 1 Co. 3:6f; 2 Co. 9:10; 10:15; Eph. 2:21; 4:15; Col. 1:6, 10; 2:19; 1 Pet. 2:2; 2 Pet. 3:18. NAS = causes the growth(1), causing the growth(1), full grown(1), grew(1), grow(8), growing(2), grows(2), increase(2), increased(2), increasing(2), spreading(1).
Auxano - 34x in the Septuagint (LXX) - Gen 1:22, 28; 8:17; 9:1, 7; 17:6, 20; 21:8, 20; 25:27; 26:22; 28:3; 30:30; 35:11; 41:52; 47:27; 48:4; 49:22; Ex 1:7; 23:30; Lev 26:9; Num 24:7; Josh 4:14; Jdg 5:11; 1 Chr 14:2; 17:10; 23:17; 2 Chr 11:23; Job 42:10; Ps 105:24; Isa 61:11; Jer 3:16; 22:30; 23:3
Note especially the vitally inherent in the Word of God - Acts 6:7; 12:24; 19:20 - So what? Preach the Word in season and out if you want to see your congregation grow in grace and the knowledge of our Lord and Savior Jesus Christ. There are no shortcuts.
Paul used auxano in this same chapter of spiritual growth, describing the gospel which had come to and transformed the lives of the Colossians "just as in all the world also it (the gospel) is constantly bearing fruit and increasing, even as it has been doing in you also since the day you heard of it and understood the grace of God in truth." (Col 1:6-note)
Paul later warned the Colossian saints to beware of defrauders who were "not holding fast to the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows (auxano) with a growth (auxesis) which is from God." (see note Colossians 2:19).
There is no spiritual growth for the body (the church) apart from union with the Head, Christ. Using auxano with a similar meaning, Paul wrote to the Corinthian church:
Increasing or growth predicates an object having the element of life within itself and being acted upon by an outside power or force to produce either natural growth (eg, "lilies of the field grow" - Mt 6:28-note) or, in the metaphorical sense, spiritual growth, as used by John the Baptist in his reference to Jesus, declaring "He must continually increase (auxano) and I must continually decrease." (Jn 3:30) In (2Cor 10:15) Paul writes to the Corinthians expressing his hope that their "faith grows" (literally - is continually being grown)
Another picture of spiritual growth is found in Luke's three descriptions of the Gospel as "the word of God ( which) kept on spreading (increasing, growing) and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith." (Acts 6:7), "the Word of the Lord continued to grow and to be multiplied." (Acts 12:24), and "the Word of the Lord was growing mightily and prevailing." (Acts 19:20).
How important for pulpits everywhere to ensure and facilitate conditions which maximize the "growth" of the Word of the Lord in the "garden" of the local body of Christ, "in Whom the whole building, being fitted together is (continually) growing (auxano) into a holy temple in the Lord." (Ep 2:21-note)
Paul exhorts believers at Ephesus " Enfolded in love, let us grow up (auxano) in every way and in all things into Him Who is the Head, [even] Christ (the Messiah, the Anointed One)." (Eph 4:15-note, Amplified)
And in one of the most foundational truths in the New Testament regarding spiritual growth, Peter says that after "putting aside all malice and all guile and hypocrisy and envy and all slander, like newborn babes, long for the pure (unadulterated, no additives, no artificial substitutes) milk of the Word, that (purpose clause) by it you may grow (auxano) in respect to salvation (into conformity to the image of Christ). (see notes 1 Peter 2:1; 2:2)
Warren Wiersbe - "It is sad when Christians have no appetite for God’s Word, but must be ‘fed’ religious entertainment instead. As we grow, we discover that the Word is milk for babes, but also strong meat for the mature (He 5:11, 12, 13, 14-see notes Heb 5:11-12; 13-14). It is also bread (Mt. 4:4) and honey (Ps 119:103)." (Wiersbe, W: Bible Exposition Commentary. 1989. Victor)
The point is that their is no spiritual growth in a believer who does not personally imbibe the milk of the living and active Word of God.
Dear child of God, these truths about auxano beg the question "Beloved, beloved, tell me beloved, how does your garden grow?" (modified from the familiar nursery rhyme)
Knowledge of God - Not just becoming smarter sinners (smug and sacrosanct), but becoming more like the Savior (submissive and serving).
Knowledge (1922) (epignosis [word study] from gnosis = knowledge gained by experience + epi = here used to intensify the meaning) full, perfect, precise knowledge thus signifying a more complete, more thorough, larger knowledge than that found in gnosis. Epignosis as used by Paul stresses a true knowledge of God and His will. It was also, generally, the appropriate term for personal rather than intellectual knowledge. Epignosis thus implies a more intimate and personal relationship than gnosis. The learner exhibits a more thorough participation in the acquiring of knowledge.