One of your number (literally "out of you" or "from you", no specific word for "number") is the same description Paul attached to the returned runaway slave Onesimus. Truly Paul is exemplifying for us that Christ is all and in all! No distinctions.

Look at Paul's adjectives to describe this Man of God

Epaphras, our beloved fellow bond-servant, who is a faithful servant of Christ on our behalf (see note Col 1:7)

D. Edmond Hiebert writes the following on Epaphras, man of prayer...

Epaphras holds the unique distinction among all the friends and coworkers of Paul of being the only one whom Paul explicitly commended for his intensive prayer ministry...Epaphras is apparently a shortened form of the common name Epaphroditus, which means “handsome” or “charming.”...From Colossians 1:7 it is clear that the gospel was first brought to Colossae by Epaphras: “even as ye learned of Epaphras.”... It is noteworthy that in all three places where his name occurs it appears in direct connection with that of Christ. In 1:7 he is commended as “a faithful minister of Christ,” while in 4:12 he is termed “a servant of Christ Jesus.” The designations are high tribute to Epaphras. Paul several times uses the latter designation of himself. It is once used of Timothy in conjunction with the apostle’s name (see note Philippians 1:1). Epaphras is the only other individual to whom the title is applied. It points to Epaphras’ exceptional service in the cause of Christ.
 

The word rendered “servant” (doulos) is the ordinary Greek term for a slave. But in such connections the emphasis is not on the compulsory service of the slave, but rather on the intimate relationship of the servant with his master. Hendriksen (Hendriksen, W., & Kistemaker, S. J. NT Commentary Set. Baker Book or Logos) thus summarizes the rich implications of this designation: "A servant of Jesus Christ is one who has been bought with a price and is therefore owned by his Master, on whom he is completely dependent, to whom he owes undivided allegiance and to whom he ministers with gladness of heart, in newness of spirit, and in the enjoyment of perfect freedom, receiving from him a glorious reward." The term proclaims the servant’s unconditional surrender of himself to do his Lord’s bidding. Such a one has learned to say,

Oh, teach my will, my selfish will,
To be completely Thine.
Oh, may I yield my all to Thee;
It is no longer mine.
Oh, may my will, my stubborn will,
Submissive be to Thine;
The inward man obey with joy
The law of love divine.
 

No one who has not yet come to the place of full yieldedness of himself to his Lord will ever know the joy of fruitful service and effective intercession such as Epaphras knew. The yielded will lies at the basis of the God-used life...

The very fact that Epaphras was praying for his flock while absent from them was indication of his spiritual character. His prayer concern for them was an indication of the high level of his own inner experience. “Certainly, as water never rises above its level, so our service in its quality, reality, vitality and energy will never be higher than the genuineness of our fellowship with God.” (W. H. Griffith Thomas, Christ Pre-Eminent: Studies in the Epistle to the Colossians. Chicago: Bible Institute Colportage Association, 1923, p. 118) Epaphras was quite unable to write the letter to the Colossians refuting the heretical teaching which was disturbing them but he could faithfully pray for their preservation and spiritual maturity. Paul gratefully recorded that Epaphras was engaged in such a prayer ministry for the readers. The example of Epaphras is a challenge to Christians today to engage in this important ministry. Griffith Thomas has well expressed the significance of prayer There are many things outside the power of ordinary Christian people, and great position, wide influence, outstanding ability may be lacking to almost all of us, but the humblest and least significant Christian can pray, and as “prayer moves the Hand that moves the world,” perhaps the greatest power we can exert is that which comes through prayer..." (W. H. Griffith Thomas, Christ Pre-Eminent: Studies in the Epistle to the Colossians. Chicago: Bible Institute Colportage Association, 1923, p. 119)

The apostle described the praying of Epaphras in the following significant words: “always striving for you in his prayers.” This brief statement is richly instructive.

Constant. Paul bore witness that Epaphras was “always striving” for the Colossian Christians. It was not an occasional, listless prayer on their behalf, but a constant burden of intercession. Regularly and repeatedly he bore them up before the throne of grace. His deep concern for them made him obedient to the words of the Lord that “men ought always to pray and not to faint” (Luke 18:1).

Definite. Paul assured the Colossians that Epaphras was always praying “for you.” Their spiritual welfare was his predominant concern and he kept them prominent in his prayers. His was not that indefinite kind of praying which would be hard pressed to tell for whom the petition was intended. He was aware of the danger that threatened them and he prayed accordingly. His specific petitions revealed that Epaphras had the heart of a true shepherd of God’s flock.

A story is told about an old pastor who every Saturday afternoon could be seen leaving his study and entering the church building by the back door, and about sundown he would be seen going home. Someone’s curiosity was aroused enough to follow one day and watch through a window. It was in the days when the family pew was an institution of the church. The old pastor was seen to kneel at each pew and pray for every member of the family that was to occupy it on the Lord’s day. He called each member by name as he poured out his heart to God for his flock. His was a ministry of power and his people reflected the grace of God on them. Blessed is that church which has such a praying shepherd.

Intense. Significantly Paul described the praying of Epaphras for his people as “striving” for them. The verb indicates that it was a strenuous and costly activity. The term comes from the athletic arena and pictures the intense effort and energy of the athlete in contending for a prize, like a wrestler grappling in all earnestness with his opponent. It is the verbal form of the noun agony which Luke employed to describe Christ’s praying in Gethsemane (Luke 22:44). The term clearly portrays the difficulty of effective intercessory prayer. “True prayer,” says MacLaren, “is the intensest energy of the spirit pleading for blessing with a great striving of faithful desire.” (Alexander MacLaren, “The Epistles of St. Paul to the Colossians and Philemon,” in An Exposition of the Bible, ed. Marcus Dods et al., 6 vols. (Hartford, CT: S. S. Scranton Co., 1903), 6:286)

An illustration of such intense, working prayer is seen in the prophet Daniel, as recorded in the ninth chapter of his book. For three weeks Daniel afflicted himself and wrestled in prayer against the forces of spiritual wickedness until their powers were broken and the answer came. The prayers of Daniel, as undoubtedly also those of Epaphras, were a definite means of advancing the cause of God.

Aim of His Praying. The words, “that ye may stand perfect and fully assured in all the will of God,” indicate not the contents of his prayers but rather his pastoral desire for the Colossians. Epaphras knew the result he expected from his prayers. He had grasped the reality of ministering to his people through his prayers for them. Forbes Robinson, of Cambridge, England, remarked that instead of calling on a man or inviting an individual to call on him, he found it more profitable to spend half an hour in concentrated prayer for him. He knew the reality of working by prayer.

Desire for stability. In praying for the Colossian Christians, Epaphras was well aware of the possible disastrous results if they were lured away by the heretical teaching at work in the Lycus Valley. But he was not merely concerned about their preservation from error. His deeper concern was for the positive, balanced development of their Christian character. Spiritual maturity would enable them to stand firm. The aorist passive form of the verb “may stand” suggests their need of empowerment from without which would enable them to stand. Stability, suggested in the words “be made to stand,” results through the Holy Spirit. In the face of multiplying heresies, whether subtle or blatant, it is imperative that believers become firmly rooted and grounded in the truth. The need today is for men like Epaphras whose persevering prayers are focused on troubled believers that they may become firmly established in faith and in God-pleasing conduct.

Manifestation of stability. Epaphras prayed that the stability desired for his people might manifest itself in their lives in Christian maturity and assurance: “that ye may stand perfect and fully assured.” The word translated “perfect” does not imply sinlessness but rather means spiritual maturity. Epaphras desired that the Colossians become full-grown as contrasted to spiritual babes. The believer becomes “perfect” or complete as he attains to the divine goal for his life. Such maturity of character comes only through abiding union with Christ.

Epaphras further desired that the Colossian believers might stand “fully assured in all the will of God.” The tense of the verbal form (a perfect participle) indicates his desire that this may be their abiding condition. The new teaching was harassing their souls and confusing their minds. The concern of Epaphras was that they might be freed from all doubts and uncertainty. The soul that is torn by doubts and uncertainty as to what God’s will requires cannot stand firm under testing and trial. Maclaren well says, “To be free from misery of intellectual doubts and practical uncertainties, to walk in the sunshine—is the purest joy.” (ibid page 287) Epaphras desired that their stability would manifest itself “in all the will of God.” The exact connection of this phrase is not certain. Some would connect it directly with the word “stand,” while others hold that it should be connected with “perfect and fully assured” or with “fully assured” alone. It seems best to view it as modifying the entire purpose clause. It thus indicates the governing consideration in the manifestation of their stability. Lightfoot translated the phrase in this way: “in everything willed by God.” The desire of Epaphras was that under every circumstance they would make God’s will the object of their attentive consideration and implicit obedience. “All” or “everything” points to the varied circumstances into which the believer is permitted to come and in which he desires to adhere to the divine will. Amid all circumstances they are to have an understanding of God’s will “which not only penetrates the mind but also fills the heart with satisfying conviction.” (Hendriksen, Exposition of Colossians and Philemon, p. 191)...

Epaphras stands as a challenging example of the ministry of intercession. May the Lord raise up many who follow in his train! Someone has pointed out that he had never known of a church dedicated to “Saint Epaphras.” Is not that fact a sad commentary on the truth that only too few Christians have adequately realized the tremendous importance of the ministry of intercession and consequently have failed to appreciate and follow his example? “Epaphras grasped, what many of us are slow to realize, that the tactics of the Christian battle are born of the strategy of prayer.” (from Harrington C. Lees, St. Paul’s Friends (London: Religious Tract Society, 1918), p. 157) If churches in the present day are to be victorious, they must find their power on their knees. In a vision a certain man of prayer saw an army coming from a great center of light, bringing light with it wherever it moved. It was arrayed against dense darkness, but as the army advanced the darkness gave way before it. Insignificant in size compared with the force against which it turned, it conquered wherever it moved. “Invincible” seemed written all over this little host. As the enraptured man looked again, he saw that the army was advancing on its knees. (excerpts from article by D. Edmond Hiebert Bibliotheca Sacra, Volume 136, page 53, 1979
- Bolding added)

A BONDSLAVE OF JESUS CHRIST SENDS YOU HIS GREETINGS: aspazetai (3SPMI) humas...doulos Christou (Iesou): (John 12:26; Galatians 1:10; James 1:1; 2 Peter 1:1)

Bondservant (1401) (doulos) (Click word study of doulos, or click here) is one who surrendered wholly to another’s will and thus devoted to another to the disregard of his own interest. A doulos was an individual bound to another in servitude and conveys the idea of the slave's close, binding ties with his master, belonging to him, obligated to and desiring to do his will and in a permanent relation of servitude. In sum, the will of the doulos is consumed in the will of the master. Click the convicting poem He Had No Rights written by Mabel Williamson a missionary to China.

In the Greek culture doulos usually referred to the involuntary, permanent service of a slave, but the use in the epistles of Paul and Peter elevates the meaning of doulos to the Hebrew sense which describes a servant who willingly commits himself to serve a master he loves and respects (cp Ex 21:5, 6 Dt 15:12-16 discussed below).  By Roman times, slavery was so extensive that in the early Christian period one out of every two people was a slave! From at least 3000BC captives in war were the primary source of slaves.

Epaphras had chosen to remain a slave, as shown by his complete and willing obedience to his Master, having no life of his own, no rights of his own, no will of his own, no purpose other than His Master's, having willingly submitted every every thought, every breath, and every effort to Jesus Christ, even as Jesus submitted wholly to His Father testifying

"Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner." (John 5:19)

Epaphras was a man who was not at his own disposal, but was His master’s purchased property. Bought to serve His master’s needs, to be at His beck and call every moment, the slave’s sole business is to do as he is told. Christian service therefore means, first and foremost, living out a slave relationship to one’s Savior (Gal 3:28 1Cor 6:19,20). What work does Christ set his servants to do? The way that they serve him, he tells them, is by becoming the slaves of their fellow-servants and being willing to do literally anything, however costly, irksome, or undignified, in order to help them. This is what love means, as he himself showed at the Last supper when he played the slave’s part and washed the disciples’ feet. When the New Testament speaks of ministering to the saints, it means not primarily preaching to them but devoting time, trouble, and substance to giving them all the practical help possible. The essence of Christian service is loyalty to the king expressing itself in care for his servants (Gal 3:28 Mt 25:31-46). Only the Holy Spirit can create in us the kind of love toward our Savior that will overflow in imaginative sympathy and practical helpfulness towards his people. Unless the spirit is training us in love, we are not fit persons to go to college or a training class to learn the know-how or particular branches of Christian work. Gifted leaders who are self-centered and loveless are a blight to the church rather than a blessing.

Greetings (782) ((aspazomai from a  + spao = draw out as a sword, pull, breathe) means to enfold in the arms, salute, welcome, embrace. It is spoken of those who meet or separate. Aspazomai is constantly used in the papyri for conveying the greetings at the end of a letter.

ALWAYS LABORING EARNESTLY FOR (on behalf of you) YOU IN HIS PRAYERS:  pantote agonizomenos (PMPMSN) huper humon en tais proseuchais: (2; Lu 22:44; Gal 4:19; Heb 5:7; Js 5:16) (2:1-23)

See related topic - Spurgeon's Gems on Prayer

Always (3842) (pantote from pás = all + tóte = then) means at all times or always. Compare the frequency of Epaphras' praying to Paul's command to the saints in Thessalonica to "pray without ceasing" (1Thessalonians 5:17). Epaphras is a perfect example of one who has devoted himself to prayer (see note Colossians 4:2)  and stood ever ready to pray as the need arose. 

Observe his pattern of prayer: He prays constantly, fervently, personally, and specifically.  A good pattern to emulate!

Guzik observes that ...

Epaphras prayed well because he cared well. If he lagged in zeal, he certainly would have lagged in prayer.  (Colossians 4 )

He is always wrestling in prayer for you (NIV) -  Paul does not mean that he was fighting with God to get what he desired. It does mean that his (and our) praying is not to be a casual experience that has no heart or earnestness. The idea is that we should put as much effort into our praying as a wrestler in his wrestling match. Prayer is hard work! Supplication is not a matter of carnal energy but of spiritual intensity. Note he is not implying that our prayers are more effective if we exert fleshly energy. What this refers to is a spiritual striving in which God’s power is at work in one's life. True prayer is directed to the Father (see note Matthew 6:9), through the Son (in His name, John 14:13-14), in the power of the Holy Spirit (Jude 1:20, notes Romans 8:26; 27).

Warren Wiersbe comments on Epaphras prayer life...

What a prayer warrior he was! He did not simply “say prayers”; “he labored [agonized] in prayer.” It is the same word that is used for the struggles of athletes in contests. If Christians prayed as hard as they played, they would see more of God’s blessings. (Wiersbe, W. W. Wiersbe's Expository Outlines on the New Testament. Wheaton, Ill.: Victor Books)

Paul used a combination of the same verb agonizomai in his request of the saints at Rome...

Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together (sunagonizomai - prefix sun = speaks of intimacy in contrast to the other Greek preposition for "with" = meta which speaks of nearness without the idea of intimacy. Sun conveys the idea that one is so mixed in with others that he cannot get apart from them) with me in your prayers to God for me that I may be delivered from those who are disobedient in Judea, and that my service for Jerusalem may prove acceptable to the saints so that I may come to you in joy by the will of God and find refreshing rest in your company. (See notes Romans 15:30; 31; 32)

Laboring (75) (agonizomai from agon = conflict or the place of assembly for the athletic contests and then a reference to the contests which were held there) (Click for in depth study of agonizomai) means to exert oneself, to fight, to labor fervently, to strive (devote serious effort or energy = implies great exertion against great difficulty and suggests persistent effort), to struggle, to contend with an adversary - all of these actions picturing an intense struggle for victory. When we read that the gloves of the Greek boxer were fur lined on the inside, but made on the outside of ox-hide with lead and iron sewed into it, and that the loser in a wrestling match had his eyes gouged out, we come to some appreciation of what a Greek athletic contest consisted of and of the effort such a contest would motivate! Now transpose this picture to prayer and the effort require in praying for others!

Agonizomai was a familiar term in writings of both military and athletic endeavors and was used to emphasize the concentration, discipline, conviction, and effort needed to win in both arenas. It pictures a runner straining every nerve to the uttermost towards the goal and was used in secular Greek meaning to contend for the prize on the stage, both of the poet, etc., and of the actor. It was also used in reference to literal fighting with weapons.

This word group (agon) is the source of our English word agonize which means to experience pain so extreme as to cause writhing or contortions of the body. To agonize also means to strain, to toil, to suffer extreme pain of body or mind or to suffer violent anguish.

As we study this verb agonizomai, we begin to get a picture of how Epaphras prayed! Clearly his praying represented a tireless labor with struggles against all manner of setbacks and opposition.

How would Paul characterize your intercessory prayers on behalf of our brethren in Christ?

Agonizomai is the verbal form of the noun agony which Luke employed to describe Christ's praying in Gethsemane (Lu 22:44). The term clearly portrays the difficulty of effective intercessory prayer.

Alexander Maclaren writes that...

"True prayer is the intensest energy of the spirit pleading for blessing with a great striving of faithful desire."

Praying is an importunate (persistent or demanding) struggle as demonstrated here in verse 12. We may not fully understand the why of importunity, but it is clearly a Biblical prayer principle. P. T. Forsyth appropriately comments

Lose the importunity of prayer, reduce it to soliloquy (act of speaking alone or to oneself), or even to colloquy (gathering for discussion of theological questions), with God, lose the real conflict of will and will, lose the habit of wrestling and the hope of prevailing with God, make it mere walking with God in friendly talk; and, precious as it is, yet you tend to lose the reality of prayer at last. In principle you make it mere conversation instead of the soul’s great action. You lose the food of character, the renewal of will. You may have beautiful prayers—but as ineffectual as beauty so often is, and as fleeting.

An illustration of such intense, working prayer is seen in the prophet Daniel, as recorded in the 10th chapter of his book. For 3 weeks Daniel afflicted himself and wrestled in prayer against the forces of spiritual wickedness until their powers were broken and the answer came. The prayers of Daniel, as undoubtedly also those of Epaphras, were a definite means of advancing the cause of God.

Prayer is clearly a battle...against unseen forces. And so it is imperative that we do not walk (pray) according to the flesh but utilize the divinely powerful weapons God has provided and with all prayer and petition pray at all times in the Spirit, always on alert with all perseverance and petition for all the saints. This quality (and quantity) of prayer on one hand involves intense fervent labor on our part and on the other clearly depends on the Holy Spirit for guidance and empowerment.

For you (huper) means on behalf of or as your substitute and clearly indicating this is intercessory prayer by Epaphras on behalf of the saints at Colossae and the latter part of this verse indicates the specific things he is interceding for them.

Prayers (4335) (proseuche from pros = toward or immediately before + euchomai = to pray or vow) is the more general word for prayer and is used only of prayer to God (Click study of proseuche). The prefix "pros" would convey the sense of being immediately before God and hence has an element of adoration, devotion, and worship.

Proseuche is the more general word for prayer and is used only of prayer to God. The prefix "pros" would convey the sense of being immediately before Him and hence the ideas of adoration, devotion, and worship.  The basic idea is to bring something, and in prayer this pertains to bringing up prayer requests. In early Greek culture an offering was brought with a prayer that it be accepted. Later the idea was changed slightly, so that the thing brought to God was a prayer. In later Greek, prayers appealed to God for His presence.

Lawrence Richards writes that proseuche (and the verb form Proseuchomai)...

"In classical Greek was the technical term for calling on a deity. The NT transforms the classical stiffness into the warmth of genuine conversation. Such entreaty in the NT is addressed to God or Jesus and typically is both personal and specific." (Richards, L O: Expository Dictionary of Bible Words: Regency)

F B Meyer writes that...

It has been pointed out that there are three New Testament words for prayer to which we do well to take heed. Be sober unto prayer (see notes 1 Peter 4:7). Do not be drunk with worldly vanity, business, or gaiety; but bring a humble, penitent, clear, and sound mind. Be at leisure when you pray (1 Cor. 7:5). The word means that prayer is not to be hurried; that nothing should interfere with its leisurely enjoyment. Labor at prayer (see note Colossians 1:29;  4:12). As a man labors at his daily work, or strives on the battlefield, or agonizes to preserve a beloved friend from danger. It was thus that Jesus labored in the Garden of Gethsemane. And it was thus that these faithful souls must have prayed. (Our Daily Homily)

J Oswald Sanders wrote that...

Both our Lord and Paul made it clear that prayer is no mere pleasant, dreamy reverie.

“All vital praying makes a drain on a man’s vitality,” wrote J. H. Jowett. “True intercession is a sacrifice, a bleeding sacrifice.” Jesus performed many mighty works without outward sign of strain, but of His praying it is recorded that “he…offered up prayers and supplications with strong crying and tears” (see note Hebrews 5:7).

“Epaphras is always wrestling for you in his prayers,” wrote Paul to the Colossian Christians (Colossians 4:12). How pale a reflection of Epaphras’ intercessions are our languid prayers. The word “wrestling” is that from which our word “agony” is derived. It is used of a man toiling at his work until utterly weary (see note Colossians 1:29), or competing in the arena for the coveted laurel wreath (I Cor. 9:25). It describes the soldier battling for his life (1 Ti 6:12), or a man struggling to deliver his friend from danger (John 18:36). It pictures the agony of earnestness of a man to save his own soul (Luke 13:24). But its supreme significance appears in the tragedy of Gethsemane. “Being in an agony he prayed more earnestly” (Luke 22:44), an agony induced by His identification with and grief over the sins of a lost world. Prayer is evidently a strenuous spiritual exercise which demands the utmost mental discipline and concentration. Was it because of this fact that our Lord sometimes linked prayer with fasting?

True intercession is costly. Jesus first gave Himself and then made intercession for His murderers. He could do no more for them. Are we asking of God something we ourselves could supply? Can it be true intercession until we are empty-handed? True intercession demands the sacrifice and dedication of all; it cannot be costless and crossless. (J. Oswald Sanders, Cultivation of Christian Character, Moody Press, Chicago; 1965)

Leonard Ravenhill, a revival author and preacher made a statement that we all do well to read slowly and introspectively specifically as we examine the nature of our prayer life...

"The self-sufficient do not pray, the self-satisfied will not pray, the self-righteous cannot pray. No man is greater than his prayer life." (Are you convicted? I hope so! I certainly am!)

Bishop J C Ryle observes that...

It would be well for us all, if we examined ourselves more frequently as to our habits about private prayer. What time do we give to it in the twenty-four hours of the day? What progress can we mark, one year with another, in the fervency, fullness, and earnestness of our prayers? What do we know by experience, of "laboring fervently in prayer?" (Col. 4:12.) These are humbling inquiries, but they are useful for our souls. There are few things, it may be feared, in which Christians come so far short of Christ's example, as they do in the matter of prayer. Our Master's strong crying and tears--His continuing all night in prayer to God--His frequent withdrawal to private places, to hold close communion with the Father, are things more talked of and admired than imitated. We live in an age of hurry, bustle, and so-called activity. Men are tempted continually to cut short their private devotions, and abridge their prayers. When this is the case, we need not wonder that the Church of Christ does little in proportion to its machinery. The Church must learn to copy its Head more closely. Its members must be more in their closets. "We have little," because little is asked. (James 4:2.) (J. C. Ryle. Expository Thoughts in Mark) (Bolding added)

Robert Murray McCheyne (1813-43) saw God move in revival power at Dundee, Scotland. A great part of this revival was prayer, about which McCheyne said:

What a man is on his knees before God, that he is--and nothing more.

Puritan John Bunyan (1628-88), said that...

Prayer is a shield to the soul, a sacrifice to God, and a scourge to Satan.

Hosea Ballou (1771-1852), an American preacher, concluded that

Between the humble and the contrite heart and the majesty of heaven there are no barriers; the only password is prayer.

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Prayer by Harry Ironside - Prayer, is first of all, communion with God. Our blessed Lord Himself, in the days of His flesh, is seen again and again leaving the company of His disciples and going out into some desert place on a mountain side, or into a garden, that His spirit might be refreshed as He bowed in prayer alone with the Father. From such seasons of fellowship He returned to do His mightiest works and to bear witness to the truth. And in this He is our great Exemplar. We need to pray as much as we need to breathe. Our souls will languish without it, and our testimony will be utterly fruitless if we neglect it.

We are told to continue in prayer. This does not mean that we are to be constantly teasing God in order that we may obtain what we might think would add most to our happiness or be best for us, but we are to abide in a sense of His presence and of our dependence upon His bounty. We are to learn to talk to Him and to quietly wait before Him, too, in order that we may hear His voice as He speaks to us. We are bidden to bring everything to Him in prayer, assured that if we ask anything according to His will He heareth us. But because we are so ignorant and so shortsighted we need ever to remember that we are to leave the final disposal of things with Him who makes no mistakes. Without anxiety as to anything, we may bring everything to Him in prayer and supplication with thanksgiving, making known our requests in childlike simplicity; then, leaving all in His hands, we go forth in fullest confidence as our hearts say "Thy will be done," knowing that He will do for us exceeding abundantly above all that we ask or think.

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THAT YOU MAY STAND PERFECT: hina stathête (2PAAS) teleioi: (Ro 15:14)

Perfect (5046) (teleios from telos = an end, a purpose, an aim, a goal) means complete, mature, fully developed, full grown, brought to its end, finished, wanting nothing necessary to completeness, in good working order.

Teleios signifies consummate soundness, includes the idea of being whole. Interestingly the Gnostics used teleios of the one fully initiated into their mysteries and that may have been why Paul used teleios in this epistle.

Teleios is used 19 times in the NT (Matthew 2x ; Romans 1 Corinthians 3x; Ephesians ;Philippians ; Colossians 2x; Hebrews 2x; James 4x ;1 John) and is translated in the NASB as: complete, 2; mature, 4; more perfect, 1; perfect, 12. The KJV has one use translated "of full age".

Earlier Paul after declaring the glorious truth to the Colossians that Christ was now in them and that He Alone was their Hope (absolute assurance of future good) of glory went on to emphasis that because of this great truth...

"we proclaim Him, admonishing every man and teaching every man with all wisdom, that we may present every man complete (teleios) in Christ. And for this purpose also I labor (to the point of literal exhaustion!), striving (agonizomai - same  verb describing Epaphras' "laboring earnestly" in prayer for the same goal = that the Colossian saints would be complete in Christ) according to His power (which undoubtedly is how Epaphras also was enabled to prayer with such passion and power - and it is the only way we can pray this way - His power working in us and through us), which mightily works within me." (see note Colossians 1:28)

As discussed more fully below, teleios does not connote moral or spiritual perfection, or sinlessness, but rather refers to that which is fully developed.

Teleios has at least three shades of meaning:

(1) Teleios speaks of totality, as opposed to partial or limited and when used of things means in full measure, undivided, complete or entire (as in Romans 12:2 [note] referring to "the will of God" which is "good and acceptable and perfect"). When referring to persons the idea is that of complete or perfect ("Therefore you are to be perfect (teleios), as your heavenly Father is perfect (teleios)." Matthew 5:48 [note]- see more discussion below) Teleios describes a victim which is fit for a sacrifice to God as without blemish.

(2) Teleios also speaks of that which is fully development as opposed to that which is immature. And so it describes persons who are full grown or mature (especially referring to spiritual maturity). In Greek teleios was applied to physical growth and so a man who has reached his full-grown stature is teleios in contradistinction to a half-grown lad. A student who has reached a mature knowledge of his subject is teleios as opposed to a learner who is just beginning, and who as yet has no grasp of things. For example Pythagoras divided his students into the learners, and the mature. (teleios). Philo divided his students into three classes—those just beginning (archomenoi), those making progress (prokoptontes), and those beginning to reach maturity (teleios).

Teleios does not imply complete knowledge but a certain spiritual maturity in the faith. That is Epaphras' desire for the saints at Colossae.

(3) Teleios can refer to that which is in a state of full preparation or readiness

In all the above variations of meaning the underlying idea is that a purpose has been achieved or that a thing or person has reached its intended goal or end.  The basic meaning of teleios in the New Testament is always that the thing or person so described fully carries out the purpose for which designed. And so when Greek speaks of "perfect" (teleios) it is in fact such if it perfectly carries out the purpose for which it was designed.

Richards explains teleios (and related words in this group such as teleioo, teleiotes) writing that the emphasis is on...

"wholeness and completeness. In the biological sense they mean "mature," or "full grown": the person, animal, or plant achieved the potential inherent in its nature. The perfect is the thing or person that is complete, in which nothing that belongs to its essence has been left out. It is perfect because every potential it possesses has been realized." (Ibid)

Wayne Detzler writes that the root meaning of teleios is...

"fulfilled purpose," which is seen in the English word "teleology" (the belief that any process is shaped by purpose). The "teleological" argument of the existence of God says that the purposeful arrangement of the universe demonstrates the existence of God. Later on this word assumed another meaning, that of perfection. When something fulfills its purpose, it is supposedly perfect. Aristotle emphasized the aspect of ethical perfection, doing that which is right. For him self-actualization was most important. A person should realize that which is right for himself, and this is perfection. In other words, perfection is not conforming to an external standard, be it God's or man's. In this sense Aristotle stood out in bold contrast with biblical ethics, which stress conformity to God's standard. Later, under the influence of Plato, perfection meant conformity to accepted virtues in Greek culture. When one exemplified these virtues in every way, he was perfect.

In its various forms teleios occurs about 100 times in the Greek New Testament. In each case it means "perfection," "completion," or "wholeness." For instance, in some cases it speaks of ethical perfection, behavior which is complete or whole. An example of this ethical pe