Colossians 4:2

(2-4) Comp. the almost exact parallel in Eph_6:18-20, and see Notes there.

[7. Conclusion of the Epistle.

(1) FINAL EXHORTATION to prayer (especially for St. Paul himself), and to wisdom towards those without, both in deed and in word (Col_4:2-6).

(2) COMMENDATION of Tychicus and Onesimus (Col_4:7-9).

(3) SALUTATION from Aristarchus, Marcus, Justus, Epaphras, Luke, Demas (Col_4:10-14).

(4) CHARGE to this Church to exchange greetings and letters with the Laodicean Church, and special charge to Archippus (Col_4:15-17).

(5) FINAL SALUTATION (Col_4:18).]

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Col_4:2

Continue in prayer, and watch in the same with thanksgiving.

We are here instructed to pray with

I. Earnest perseverance.

1. The word rendered continue means to apply with ardour and assiduity to any difficult and laborious thing until you shall have brought it to the wished-for end, and obtained the victory. Two things, therefore, are involved

(1)

Earnestness, or intention of mind, which is necessary, because

(a) occasions for prayer are such as ought to excite the mind ,seriously and with the whole strength. The magnitude of our intention is wont to correspond with the magnitude of the business in hand. To seek the good things of God perfunctorily. What is this but to mock God?

(b) Dead and sleepy prayers from a mind wandering or benumbed neither reach heaven nor move God to hear. Our prayer is a messenger between God and us; but if the messenger loiters or falls asleep, he will neither reach his destination nor effect his business. With what effrontery, says Cyprian, dost thou require to be heard of God, when thou dost not thyself hear thy own voice.

(c) The heart inflamed with this spiritual heat grows soft, and is dilated, and becomes more apt and capable for receiving the Divine gifts.

(d) The saints in Scripture thus prayed. Jacob (Gen_32:28), Moses, the psalmists (Jam_5:1).

(2) Assiduity or frequency (Luk_18:1; 1Th_5:17). Not that we are to be ever on our knees, but that the desire of prayer is never laid aside either by weariness of expectation or despair of obtaining it, and that God should be frequently pleaded with. Inducements to this.

(a) We have constant causes for prayer--the blessings we have, the blessings we want, and the evils we suffer.

(b) Constancy is the most effectual means of obtaining what we seek (Luk_18:1-43.; Mat_15:1-39.).

(c) This perseverance greatly contributes to the declaring, increasing, and strengthening of cur faith (Psa_5:3).

2. Instructions.

(1) Regarding intention.

(a) Whereas we are exhorted to fervour, we must conclude that we are so frigid and torpid as to need a monitor to arouse us (Mat_26:40).

(b) We need the Spirit of prayer (Rom_8:2).

(c) Prayers that are not understood are of little moment, which condemns those of the Papists in an unknown tongue.

Paul condemns them (1Co_14:16). Augustine says: The people ought to understand the prayers of their priests, that they may have their attention fixed upon God by a common feeling. Even Roman theologians have condemned them. Parisiensis says: It is reckoned among the follies of that messenger (i.e., prayer)

that he neither cares nor thinks of those concerns except this alone, that he offers a petition to God, and is altogether ignorant of what it contains, and what is sought by it. And these things are manifest in all those praying persons who mutter with their lips alone, understanding nothing whatever of those things which the words of their prayers signify. And Cajetan confesses that it is better for the edification of the Church, and founds it on 1Co_14:1-40.

(2) Regarding perseverance.

(a) We must take care not to be drawn away from prayer by pleasure, business, etc. For if you cut the nerves you leave the whole body without motion and strength; so if you set aside prayer, the nerve of the soul, you maim the man and deprive him of spiritual motion.

(b) The misery of the ungodly; who, as they are void of faith and love, cannot pray except for forms sake, and what is more miserable than to be cut off from the fountain of blessedness? Conversely we learn tile blessedness of the godly.

II. Watchfulness.

1. Nightly vigils.

(1) The Christians of the apostles times, on account of their enemies, were often compelled to nocturnal assemblies (Act_12:12; Act_20:7). The custom was continued long after the need of it had ceased; but was subsequently abandoned because of abuses. Hence the sermons of the fathers on the vigils of the Nativity, Easter, the Martyrs, etc.

(2) Besides these public vigils, holy men sometimes spent sleepless nights in private devotion (Psa_22:2; Psa_77:6; Act_16:25; Mat_26:38-39; 2Co_6:5).

2. The vigils of the mind. The mind is watchful when no ways asleep in sin and worldly things, but always lively. To this we are called by Christ (Mar_13:35-36; Rev_3:2; Rev_16:15); by Paul (1Co_16:13; 1Th_5:6); by Peter (1Pe_5:8).

3. Instructions. Hence is inferred

(1) the sottishness of our age: we sleep at prayers in the open day; our fathers spent whole nights in prayer.

(2) Our impiety and vanity: for vigils among us are scarcely destined to anything but folly or wickedness.

(3) Then he raises his voice to God in vain who sleeps in his life.

(4) The prayers of the ungodly are dreams, recited while the heart is asleep in sin.

III. Thanksgiving.

1. Petitioners should be grateful for blessings already granted. Aristotle wisely observed: A return is required to preserve friendship, but we can return to God nothing but gratitude (Psa_116:12).

2. Thanks are due for things

(1) deferred: for they are delayed only till a more advantageous time, and that we may esteem them more when bestowed.

(2) Denied; because God knew they would be hurtful, and those useful which we deprecated.

3. Hence we are taught

(1) that men are more prone to ask or complain than to be thankful.

(2) That ungrateful men are not fit to pray.

(3) That good and evil must not be measured by our sense, but left to the judgment of God our Father, who will always send us the best things (1Th_5:18). (Bishop Davenant.)

Prayer

I. Continue. Let not your intercessions be as the morning cloud. How prevalent we are in adversity; but what about prosperity?

1. The duty on the part of

(1)

convinced sinners. Pray on till the blessing comes.

(2) Saints--not only for temporal blessings, but for more faith, holiness, usefulness. The more we pray the riper will be our graces.

(3) Churches. Pentecost, as every great revival, was preceded by persevering prayer.

2. This duty need not interfere with others--our business, e.g. Prayer to the neglect of business was sternly condemned by Paul in the case of the Thessalonians. You may not always be in the exercise, but you may always be in the spirit of prayer. If not always shooting your arrows up to heaven, keep your bow well stringed.

3. Reasons for this duty.

(1) God will answer. Ask, and ye shall receive--not always at once, but in Gods time; pray till that comes.

(2) The world will be blessed. Continue, then, to pray till Christ become the universal King.

(3) Souls shall be saved.

(4) Satans castle shall be destroyed--not with one blow of the battering-ram, however. But batter away till it falls.

II. Watch.

1. For you will be drowsy if you watch not. How many men and Churches are asleep in prayer because they do not watch.

2. For as soon as you begin to pray enemies will commence to attack. No one was ever in earnest without finding that the devil was in earnest too.

3. Watch while you pray for propitious events which may help you in the answer to your prayer. We cannot make the wind blow, but we can spread the sails; and when the Spirit comes we may be ready.

4. Watch for fresh arguments for prayer. Heavens gate is not to be stormed by one weapon, but by many.

5. Watch for the answers. When you post a letter to your friend you watch for the answer.

III. Give thanks. We should not go to God as mournful beings who plead piteously with a hard master who loves not to give. When you give a penny to a beggar you like to see him smile, and you give at the next application because of previous gratitude. So go to God with a thankful mind. (C. H. Spurgeon.)

Some qualities of prayer

With the Scriptures as our guide we cannot question the obligation or value of prayer. The qualities here spoken of are--

I. Steadfastness (RV.)

(Act_1:14; Act_12:5). The word means earnest adherence and attention, whether to a person or a thing. How weary we grow of prayer! How glad some formal worshippers are when the benediction is pronounced. This is a word against--

1. Neglectors of Gods worship.

2. Forgetters of private devotion.

II. Watchfulness (Eph_6:18).

1. Against wandering thoughts.

2. Against unbelief.

3. Against dulness and heaviness.

III. Thankfulness. St. Pauls idea of this duty may be gathered from the fact that the word he here employs, although rare elsewhere, is found thirty-seven times in his writings, and is often joined to prayer. To be always asking and never thanking cannot be right. Whenever we pray we must utter thanks. (Family Churchman.)

Continuance in prayer

Anglers, though they have fished many hours and caught nothing, do not therefore break their rod and line, but draw out the hook and look at their bait, which, it may be, was fallen off or not well hung on, and mend it, and then throw it in again. So when thou hast been earnest in thy prayers, and yet received no answer, reflect upon them; consider whether something were not amiss either in thy preparation or thy manner or thy petition. It is possible thou mightest desire stones instead of bread, or forget to deliver thy petition to the only Master of requests, the Lord Jesus, that He might present them to the Father. No wonder, then, thou hast failed. Be diligent to find out the fault, amend it, and then fall to work again with confidence that thou wilt not labour in vain. The archer, if he shoot once, and again, and miss the mark, considereth whether he did not shoot too high or too low, or too much on the right or the left, and then taketh the same arrow again, only reformeth his former error, and winneth the wager. (G. Swinnock, M. A.)

The necessity of persevering prayer

In the black country of England you who have travelled will have observed fires which never in your recollection have been quenched. I believe there are some which have been kept burning for more than fifty years, both night and day, every day in the year. They are never allowed to go out, because we are informed that the manufacturers would find it amazingly expensive again to get the furnace to its needed red heat. Indeed, the blast furnace, I suppose, would all but ruin the proprietor if it were allowed to go out once every week; he would probably never get it up to its right heat until the time came for letting the fire out again. Now, as with these tremendous furnaces which must burn every day, or else they will be useless, they must be kept burning, or else it will be hard to get them up to the proper heat, so ought it to be in all the Churches of God; they should be as flaming fires both night and day; chaldron after chaldron of the coal of earnestness should be put to the furnace; all the fuel of earnestness which can be gathered from the hearts of men should be east upon the burning pile. The heavens should be always red with the glorious illumination, and then, then might you expect to see the Church prospering in her Divine business, and hard hearts melted before the fire of the Spirit. (C. H. Spurgeon.)

The value of constant prayer

There should run through all our lives the music of continual prayer, heard beneath all our varying occupations like some prolonged deep bass note, that bears up and gives dignity to the lighter melody that rises and falls and changes above it, like the spray on the crest of a great wave. Our lives will then be noble, and grave, and woven into a harmonious unity, when they are based upon continual communion with, continual desire after, and continual submission to, God. If they are not, they will be worth nothing, and will come to nothing. (A. Maclaren, D. D.)

The power of constant prayer

Some time ago, on the coast of the Isle of Wight, a woman thought she heard, in the midst of the howling tempest, the voice of a man. She listened; it was repeated; she strained her ear again, and she caught, amid the crack of the blast and the thundering of the winds, another cry for help. She ran at once to the beachmen, who launched their boat, and some three poor mariners who were clinging to the mast were saved. Had that cry been but once, and not again, either she might have doubted as to whether she had heard it at all, or else she would have drawn the melancholy conclusion that they had been swept into the watery waste, and that help would have come too late. So when a man prays but once, either we may think that he cries not at all, or else that his desires are swallowed up in the wild waste of his sins, and he himself is sucked down into the vortex of destruction. (C. H. Spurgeon.)

Watchfulness in prayer

Watch thereunto; as a sentinel suspecting the approach of an enemy; as a watchman guarding the city during the darkness of the night; as a physician attending all the symptoms of a disease; as the keeper of a prison watching an insidious and treacherous criminal. Our hearts need all this care; spiritual enemies are near; the darkness of the soul exposes it to danger; the disease of sin requires a watchful treatment; and the unparalleled deceitfulness of the affections can never safely be trusted for a moment. No; we must watch before prayer in order to dismiss the world from our thoughts, to gather up our minds in God, and to implore the Holy Spirits help. We must watch during prayer; to guard against distraction, against the incursions of evil thoughts, against wanderings of mind, and decay of fervour in our supplications. We must watch after prayer, in order that we may act consistently with what we have been imploring of Almighty God, wait His time for answering us, and not lose the visitations of grace; for with God are the moments of life, of mercy, of enlargement, and of gracious consolation. (Bishop D. Wilson.)

The need of watchfulness

In riding along the south coast of England you may have noticed the old Martello towers in constant succession very near to each other. They are the result of an old scheme of protecting our coast from our ancient enemies. It was supposed that as soon as ever a French ship was seen in the distance the beacon would be fired at the Martello tower, and then, across old England, wherever her sons dwelt, there would flash the fiery signal news that the enemy was at hand, and every man would seize the weapon that was next to him to dash the invader from the shore. Now, we need that the Church of Christ should be guarded with Martello towers of sacred watchers, who shall day and night look out for the attack of the enemy. For the enemy will come; if he come not when we are prayerless, he will surely come when we are prayerful. He will show the cloven hoof as soon as ever we show the bended knee. If our motto be Prayer, his watchword will be Fierce attack. Watch, then, while ye continue in prayer. (C. H. Spurgeon.)

Thanksgiving

Every prayer should be blended with gratitude, without the perfume of which, the incense of devotion lacks one element of fragrance. The sense of need, or the consciousness of sin, may evoke strong crying and tears, but the completest prayer rises confident from a grateful heart, which weaves memory into hope, and asks much because it has received much. A true recognition of the lovingkindness of the past has much to do with making our communion sweet, our desires believing, our submission cheerful. Thankfulness is the feather that wings the arrow of prayer--the height from which our souls rise most easily to the sky. (A. Maclaren, D. D.)

A day of thanksgiving

I have heard that in New England, after the Puritans had settled there a long while, they used to have very often a day of humiliation, fasting, and prayer, till they had so many days of fasting, humiliation, and prayer, that at last a good senator proposed that they should change it for once, and have a day of thanksgiving. It is of little use to be always fasting; we ought sometimes to give thanks for mercies received. ( C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Col 4:2-3. Continue in prayer — As a means to enable you to perform the fore-mentioned duties. This direction being given here, and Eph 6:18, (where see the note,) immediately after the apostle’s exhortation to relative duties, teaches us that they who live in one family should often join in social prayer for God’s assistance to enable them to perform their duties to each other. And watch in the same — Against negligence and indolence. See on Eph 6:18; 1Pe 4:7; with thanksgiving — For those mercies which you have already received, in answer to former petitions, or in which God hath prevented you with the blessings of his goodness. Praying also for us — Observe, reader, Christians in the highest state of grace need the prayers of others. “This passage affords instruction both to ministers and to their people: to ministers, not to despise an assistance which even an inspired apostle thought useful to him: and to the people, to be careful to assist their ministers with a help which in the end will greatly redound to their own benefit.” That God would open unto us a door of utterance — That is, give us utterance, that we may open our mouth boldly, (Eph 6:19,)

and give us an opportunity of speaking, so that none may be able to hinder. For which I am also in bonds — Then most grievous to me when they prove an obstruction to that great business of my life, the propagation of the gospel, in which the glory of God and the happiness of men are so highly concerned.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4. Duty of prayer, Col_4:2-4.

2. Prayer—Keep the constant practice of it.

Watch—Be earnestly active in the duty, with a wakefulness of soul, always accompanying it with thanksgiving.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Col_4:2. Watch in the same.—“Being wakeful.” Here again the apostle changes his language from that used in enjoining the same precepts in Ephesians. Remaining sleepless (Eph_6:18) is the same thing as being wakeful.

Col_4:3. A door of utterance.—R.V. “a door for the word.” The word of God cannot be bound, though its messenger may; but St. Paul can scarcely think its being glorified comes so quickly as it would if he had liberty to preach it. “An open door” with “many adversaries” is more to St. Paul’s mind than the custodia libera. See Eph_6:19-20.

MAIN HOMILETICS OF THE PARAGRAPH.—Col_4:2-4

The Efficacy of Prayer.

Prayer is a supreme necessity of the soul. It is the cry of conscious want, an outlet for the pent-up feelings, and a mighty engine of power in all spiritual enterprises. It is the holiest exercise of the believer, his solace in trouble, his support in weakness, the solver of his doubts and perplexities, his safety in peril, his unfailing resource in adversity, his balance in prosperity, his weapon in every conflict. It is the key which opens the door of the heavenly treasury, and places at his disposal the boundless wealth of the divine beneficence. The efficacy of prayer does not terminate in the individual petitioner, but extends to others on whose behalf supplication is made. God hears the cry of the believing suppliant, and in some way, not always explicable to us, but in harmony with His divine perfections and the fitness of things, answers and blesses. The apostle knew the value and power of prayer when earnestly and humbly exercised, and, after giving directions concerning the discharge of certain specific relative duties, he returns, in concluding this epistle, to some general admonitions in which this important duty holds a foremost place. Prayer, says Thomas Aquinas, should have three qualities: it should be assiduous, watchful, and grateful. The perseverance with which prayer uninterruptedly draws itself through all events, internal and external, like a thread, or encircles them like a chain, is its vital power; the watchfulness, the lively circumspection, the gratitude, are the quiet tone or firm basis of the same.

I. That prayer to be efficacious must be earnest and unceasing.—“Continue in prayer” (Col_4:2). The heart must be in the duty and all the best powers of the man put forth. That in which we have no interest will stir no feeling, will challenge no effort. To repeat a verbal formulary is not prayer. Alas! how many thousand prayers go no farther than the sound they make, and are as useless! Genuine prayer involves thought, diligent inquiry, passionate entreaty, unwearied perseverance. The highest blessings of the Christian life, the brightest visions of God, the deepest insight into truth, the most enravishing ecstasies of the soul, are obtained only by fervent and persistent wrestling. Prayer must be offered with close-cleaving constancy, as the word “continue” implies, and with daily frequency. Let prayer be the key of the morning and the bolt of the evening.

II. That prayer to be efficacious must be joined with vigilance.—“And watch in the same” (Col_4:2). Long, prosy, spiritless prayers lull the soul into a dangerous slumber; and without incessant watchfulness all prayers are apt to become long, prosy, and spiritless. It is not necessary we should rob ourselves of needful sleep in order to spend so many hours in formal devotion. The vigilance refers to the spirit and manner in which all prayer is to be offered. There may be times when, under the pressure of some great solicitude, the soul is drawn out in prayer so as to preclude sleep; but at these times the quality of watchfulness is often in most vigorous operation. Watch, as a sentinel suspecting the approach of an enemy; as a physician attending to all the symptoms of a disease; as the keeper of a prison watching an insidious and treacherous criminal. We have need to watch against the temptations arising from worldly associations, from the sinfulness of our own hearts, and from the vile insinuations of the enemy, all which mar the efficacy of our prayers. Chrysostom says, “The devil knoweth how great a good prayer is.” No wonder he should seek to distract the mind of the earnest suppliant. “Prayer,” said Bernard, “is a virtue that prevaileth against all temptations;” but this is so only when a sleepless vigilance is exercised.

III. That prayer to be efficacious must be mingled with gratitude.—“With thanksgiving” (Col_4:2). The apostle has, throughout the epistle, repeatedly enforced the duty of thankfulness. He once more recurs to it in this place; and we cannot fail to note the vast importance he attached to the exercise of this grace, and how it ought to interpenetrate every Christian duty. We are ever more ready to grumble than to give thanks. Such is the deceitfulness of sin, or the vanity and purblindness of the human heart, that the very regularity and abundance of the divine mercies, instead of increasing, are apt to restrict our gratitude. We take, as a matter of course, what ought to be received with humblest thankfulness. An old writer has well said, Need will make us beggars, but grace only thanksgivers. Gratitude opens the hand of God to give, and the heart of the suppliant to receive aright. Thankfulness for past mercies is an important condition of success in pleading for additional blessings.

IV. That prayer is efficacious in promoting an efficient declaration of the gospel.—

1. Prayer should be offered on behalf of Christian ministers. “Withal praying also for us” (Col_4:3). The Colossians were exhorted to pray, not only for Paul, his fellow-labourer Timothy, and their own evangelist Epaphras, but for all teachers of the gospel. The preacher is engaged in a work of vast magnitude, environed with colossal difficulties, and is himself ferociously assailed by great and peculiar perils. The earnest intercessions of a devout and holy people are to him a safeguard and a tower of strength. A once popular minister gradually lost his influence and congregation. The blame was laid entirely upon him. Some of his Church officials went to talk with him on the subject. He replied: “I am quite sensible to all you say, for I feel it to be true; and the reason of it is, I have lost my prayer-book.” He explained: “Once my preaching was acceptable, many were edified by it, and numbers were added to the Church, which was then in a prosperous state. But we were then a praying people. Prayer was restrained, and the present condition of things followed. Let us return to the same means, and the same results may be expected.” They acted upon this suggestion, and in a short time the minister was as popular as he had ever been, and the Church was again in a flourishing state. The great apostle felt the necessity of co-operative sympathy and prayer (Rom_15:30; 2Th_3:1).

2. Prayer should be offered that the most prominent features of the gospel may be declared.—“To speak the mystery of Christ, for which I am also in bonds” (Col_4:3). It has before been explained in this epistle that the mystery of Christ is a grand summary of all the leading truths of the gospel: the mystery of the incarnation of Christ, the mystery of His sufferings and death as a sacrifice for sin, the mystery of admitting the Gentiles on equal terms with the Jews to all the privileges and blessings of the new covenant. It was the apostle’s intrepid advocacy of the rights of the despised Gentile—maugre the fierce bigotry of his own countrymen, the deep-seated prejudice of the times, and even the slavish indifference of the Gentiles themselves—which led to his imprisonment: “for which I am also in bonds.” The prayers of the good give the preacher courage to declare all the counsel of God, whether it be palatable or not, and to give special prominence to those truths which are of priceless importance to humanity.

3. Prayer should be offered, that opportunity may be afforded for the free declaration of the gospel.—“That God would open unto us a door of utterance” (Col_4:3). The door had been closed and barred to the apostle for four years by his imprisonment. He felt a holy impatience to be free, that he might resume the loved labour of former years, when “from Jerusalem and round about unto Illyricum he had fully preached the gospel of Christ.” But he waited till the door was opened by divine providence; and this he knew was often done in answer to believing prayer. So there are times, in all ages of the Church, when the door of opportunity for disseminating the gospel is shut by the opposition of the world, by the plottings of Satan, by the prevalence of a rabid infidelity, or by the removal of eminent champions for the truth; but, in response to the earnest intercessions of God’s people, a great and effectual door is opened, and the Church advances to fresh conquests.

4. Prayer should be offered that the gospel may be declared with fearless self-evidencing power.—“That I may make it manifest, as I ought to speak” (Col_4:4). There are some who preach the gospel in a cold, lifeless, perfunctory manner, or with unmeaning feebleness and unmanly timidity. When the preacher sinks down into a condition so abject as this, he has lost sight of the true meaning of the gospel, he becomes the most pitiable object under the sun, and is exposed to the scathing vengeance of heaven. To preach the gospel with clearness, with intrepidity, and with irresistible persuasiveness, that he “may make it manifest, as he ought to speak,” demands the best energies of the soul, and, above all, the special endowments of the Holy Ghost. A minister is mightily aided in preaching by the wrestling intercessions of a holy and sympathetic people.

Lessons.—

1. Prayer is an excellent training for efficiency in all other duties.

2. Prayer is a gigantic power in the propagation of the gospel.

3. The topics for prayer are vast in range and not far to seek.

4. When you can do nothing else you can pray.

GERM NOTES ON THE VERSES

Col_4:2. True Devotion.

I. Explain the meaning of the text.—It is:—

1. Not to be engaged without intermission in outward and formal acts of devotion.—This is inconsistent with our nature, with commanded duties, with the ends of prayer.

2. To be frequently engaged in formal acts of devotion.—

(1) No exercise more hallowing and soothing to the soul.

(2) None more profitable as procuring blessings.

(3) One to which those whose example is recorded gave a prominent place—Job, David, Daniel, Paul, Christ.

(4) Morning, evening, intervals, social.

3. To be persevering and importunate in asking particular blessings.—God does not always send sensibly the answer at once. A deeper sense of want may be necessary. A trial of faith, patience, and submissiveness may be expedient. The proper season may not have come. God’s sovereignty must be owned. We ought to assure ourselves that we pray according to God’s will.

II. Enforce the exhortation.—

1. Because you are commanded to do so.

2. Because Christ and the Spirit intercede for you. There is no duty for which there is more ample assistance provided.

3. Because of the number and greatness of your wants. It is by faith that we know our wants. Hence the necessity.

4. Because of the exhaustless provision that God has made for you. God acts as God in the provision and in the bestowal.

5. Because of the number of promises not yet fulfilled. To you individually, to the Church, to Christ.

6. Because the season for prayer is speedily hastening away.—Stewart.

Col_4:3-4. Praying and Preaching.

I. The sermon is powerful that is well prayed over (Col_4:4).

II. A praying preacher uses every available opportunity to proclaim the truth (Col_4:3).

III. The theme of the preacher becomes more definite and effective by prayer (Col_4:3).

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

4. Concluding exhortations

Respecting prayer, walk and speech

(Col_4:2-6)

2Continue [Persevere]1 in prayer, and watch in the same with thanksgiving; 3Withal praying also for us, that God would open unto us a door of utterance [lit. of 4the word], to speak the mystery of Christ, for which 2 I am also in bonds: That I may make it manifest, as I ought to speak. 5Walk in wisdom toward them that are without, redeeming the time [χαιρόν, the opportunity].3 6Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.

EXEGETICAL AND CRITICAL

The connection: These three exhortations do not apply to particular classes, but are of a general character. In fact they refer to that service in the gospel, which each member has to render; for they point to the ways in which the hindrances to that service may be removed. They are based upon the thought: if you do your duty as Christians in general and particular alike, you render service not merely as members of the congregation, but as servants of the Church, you are not merely to be regulated by the will and word of the Lord, but also do your part in helping others to do the same. This service is to be rendered by: Prayer, especially supplication for the Apostle, walk and speech. They are not therefore supplementary exhortations (Meyer), nor are they to be joined either to Col_3:17, or to Col_4:1—“ye have a Master in heaven” (Schenkel).

Prayer. Col_4:2-4. Persevere in prayer.—Like Act_1:14; Rom_7:12. Καρτερέω, to be strong, πρός indicating the direction; it describes a strong persistence, an importuning of some one (Mar_3:9; Act_8:13; Act_10:7). The meaning is the same as “pray without ceasing” (1Th_5:17).—And watch in the same with thanksgiving.—[Lit, “being watchful in it.”—R.] The participle (γρηγοροῦντες) marks the modality of the perseverance in prayer; the verb enjoins lively circumspection according to the word of Christ: “watch and pray” (Mat_26:41; Mar_14:38). Comp. Eph_6:18; 1Th_5:6; 1Co_16:13; 1Pe_5:8. There should be watchfulness during the prayer (“in the same”), directed to God’s benefits, thus “thanksgiving” would be united with it, if not as a constituent part (Schenkel), yet in the consciousness as a motive and tone (Col_2:7; Col_3:15; Col_3:17). [The first ἐν denotes the sphere, the second the accompaniment.—R.]. There is no warrant for joining “with thanksgiving” with “persevere” (Böhmer).

Col_4:3. Withal praying also for us.—Eph_6:19-20 is the parallel passage. “Withal” [ἄμα, at the same time—R.] denotes that this supplication should not be wanting as a constituted part of the prayer of the Colossians. “Us” (Eph_6:19, “me”) includes not merely Timothy (Meyer and others), but other companions also, such as Epaphras. [The use of the singular in the immediate context forbids our limiting it to the Apostle himself.—R.]

That God would open unto us a door of the word.—[“That” (ἴνα) blends the purport and the purpose of the prayer, the latter being more prominent. Alford, Ellicott.—R.] Eph_6:19 speaks of “utterance” (στόμα), but this passage does not. “Door” according to 1Co_16:9; 2Co_2:12, means “free activity,” it is not = στόμα (Calvin, Bengel and others), and includes more than “boldly” (Chrysostom), which Col_4:4 sets forth. Paul thought of his freedom and his coming to Colosse (Phm_1:22). [“The Apostle longed for liberty, not for itself, but for the opportunity which it gave him of preaching the gospel. The opening of the door of his prison would be the opening of a door of discourse.” Eadie.—R.]

To speak the mystery of Christ.—The infinitive is epexegetical of λόγον, as ver, 6 (Winer’s, Gram. p. 298). See Eph_6:19; Eph_3:4. [Eadie: “An infinitive of result;” Meyer, Alford, Ellicott; “infinitive of purpose.” This is preferable, and is a form of the epexegetical infinitive. “Τοῦ Χριστοῦ is a genitive subject, the divine mystery included in the appearing and the redemptive act of Christ, since the divine decree of Redemption, concealed before it was made known through the gospel, was accomplished in the mission and work of Christ.” Meyer.—R.]

For which I am also in bonds, [“I have been and am bound.”—R.]—“For which” (διʼ ὅ) refers to “mystery,” the preaching of which had brought him into bonds, and on account of which too he desired liberty. The perfect denotes that the imprisonment still continues; and “also,” that this is added to other afflictions; while his activity is not destroyed (Eph_6:20, “I am an ambassador in bonds”), it is very much limited. [“Also” marks the extreme to which he had proceeded in his evangelical labors (Ellicott)—R.]

Col_4:4. That I may make it manifest, as I ought to speak.—“That” (ἴνα) marks “make it manifest” as the end, the purpose of the “speaking,” as the common object requires. “It” is “the mystery of Christ,” and the “speaking” will “make manifest” this. Hence the clause depends neither on “I am in bonds” (Bengel), nor “praying” (Beza). Paul wishes liberty (the opening “of a door of the word”), in order to be able to make it manifest. “As I ought to speak” refers to the apostolic activity in going from city to city, land to land (Rom_1:13-14; Rom_15:16), with “boldness” presupposed. “Ought” refers then to the Divine call to the Apostolate among the Gentiles, which includes zeal and intrepid candor.

The walk. Col_4:5. Walk in wisdom toward them that are without.—After what was to take place in the supplication for the Apostle and to be done by him, follows what they had to do actually and immediately, and this is first of all “walk without word.” Hence this exhortation is not added without special connection (Meyer). The element in which the Christian is to move with his conduct is placed emphatically first; “in wisdom” (see Eph_5:15; Eph_1:8; Col_1:9; Col_1:28; Col_2:23. Comp. Mat_10:16). The direction of the walk is denoted by “toward them that are without” (1Co_5:12-13; 1Th_4:12; 1Ti_3:7); those who do not belong to the church, to the believers.—Redeeming the opportunity.—The participle gives a closer definition of the walk, inhering in the wise walk, as the present indicates. See Eph_5:16. Here τὸν καιρόν stands first, because each favorable point of time is to be made use of, for furthering the kingdom of God, and winning others by such use of it. Luther is inexact: accommodate yourselves to the time. It is incorrect to regard it as referring to the shortness of time (Chrysostom), to the evil time (Calvin and others), or to deny the reference to those without (Meyer), which is contrary to the context.

The speech. Col_4:6. Let your speech be always with grace, seasoned with salt.—The next means of intercourse, “your speech,” is naturally in close connection; it is therefore to be regarded as directed toward “those without.” It should “always” (πάντοτε, i.e.—ἑκάστοτε), according to the context (“every man”), toward well and evil-disposed people, at opportune and inopportune times (not as Schenkel thinks, in good or ill humor), have two peculiarities: “with grace,” it should be invested with grace (Luk_4:22; Eph_4:29) [Ellicott: χάρις was to be the habitus orationis. It does not mean Divine grace, but a result of it.—R.]; it should be “seasoned with salt.” “Salt” has Something sharp, energetic, but beneficial, which, as the perfect participle indicates, has been previously appropriated and continues to operate. According to the first peculiarity, the speech should not be repellant, but attractive; according to the second, not feeble and insipid, but apt, striking and interesting. The former has as its opposite, what is insolent and ugly, the latter, what is flat and powerless. The figurative expression is not therefore a strengthening or explanation of the literal one (Meyer). [The reference is not to the conservative power of salt, nor to wit, “Attic salt,” but as salt makes food agreeable to the palate, so their speech should be commended to the hearers by a wholesome point and pertinency. Ellicott.—R.]

That ye may know, εἰδέναι, epexegetical to “speech,” as λαλῆσαι (Col_4:3). See Winer’s Gram. p. 298. [Ellicott: “expressive of consequence.”—R.]—How ye ought to answer every man.—“How” indicates that this respects the form; the correct substance is pre-supposed. “Ye ought to answer every man” refers to intercourse in conversation with heathen, unbelievers, as the context (Col_4:5) demands. It is applicable to the questions of unprejudiced, inquiring or evil-disposed unbelievers about points of doctrine, moral principles, Christian things or persons, and ecclesiastical ordinances. Comp. Act_17:18 sq.; Act_24:24 sq.; Act_28:21 sq.; 1Pe_3:15.

DOCTRINAL AND ETHICAL

Comp. on Eph_6:18-20; on Eph_5:15-16; on Eph_4:29.

1. Prayer should have, as Thomas Aquinas says, three qualities, it should be assiduous, watchful and grateful. The perseverance, with which prayer uninterruptedly draws itself through all events, internal and external, like a thread, or encircles them like a chain, is its vital power; the watchfulness, the lively circumspection, the gratitude, are the quiet tone or firm basis of the same.

2. Freedom has no absolute value; the use and application made of it, gives it its value; and that just to the extent that in it the task set before its possessor is served or satisfied.

3. Wisdom, and that too in the silent walk, is demanded of the believer, toward the unbeliever, the opponent of the gospel; not from fear before him, but from solicitous love to those who should be won, should become what they are not as yet, brethren; from fear of God, who will save them also.

4. In the speech of a Christian in social intercourse with those, who are not yet or no longer brethren, but who may become so, two things are of importance with respect to Christian or ecclesiastical things: suavity and sharpness. The former depends on the character, the heart, the disposition, and the piety, the latter on the mind, the understanding, the culture and experience of the world; the former reckons upon benefiting, winning, the latter upon conviction, clearness, instruction; the one guards against unsatisfactory brevity, dogmatic harshness, injurious sharpness in wit or sarcasm; the other against gossipping length without meaning, garrulous pleasure without aim or end, tedious, flat and offensive talk without truth or shape.

HOMILETICAL AND PRACTICAL

Starke:—Prayer is the most excellent means of becoming skilled in all the duties of Christianity.—Rieger:—Much depends not only upon what ? but how? one speaks.—The Scriptures attach much importance to speech and the guarding of the tongue; and this has much influence upon the pollution or the unpolluted preservation of the rest of the walk.

Gerlach:—Salt is sharp, yet it gives to all food that pleasant taste, which renders it palatable. So the sharpness of Christian earnestness, of the fear of God’s anger and punishment and of the desire for blessedness lends to all the words of the Christian their true grace and sweetness.—Schleiermacher:—Grace is that which attacks and befriends the soul: salt, the power of our words and life, that which penetrates the soul.

Passavant:—The more trustful the prayer, the more open will the heart become for thanksgiving and praise; and the more thankful the heart, the more trustfully and filially will it pour itself out in prayer to the Lord.—Strong and firm, kind and pure, quiet and secure as those may be in heart and conscience, who stand without, they yet stand without, hindered by all sorts of spirits and by their own as well, exposed or given up to all change, all humors, all winds and storms, to a vain and perishing world separated from God, by which they are sooner or later deceived, misled and robbed, driven hither and thither now by waves and now by flames, where there is no help, no Helper and no God; they stand without that tabernacle of God among men, where alone truth and peace are to be found.—We may deal too imprudently, impatiently and roughly, without taking into account old habits and the stiff prejudices of years, unconcerned, whether we do good or harm, anger or appease by our demeanor, without showing any forbearance or affection toward those who have remained behind us, thus forgetting that once we were and lived no better, aye worse perhaps.—Or we may go too far the other way and not discern the spirits, may conduct ourselves without any prudence and foresight toward those of different views, acting toward those who are strangers to our faith, even opponents of it, with the greatest friendliness and intimacy, as if there were no dissimilarity between those I without and those within: this is not the wisdom of the friends of the Lord.—A lazy weakness and leniency is not worthy of the truth, it brings scandal soon.

Heubner:—The more remiss in prayer, the more unfruitful is it.—The door of the heart is not to he broken through, the mind must open it.—Christianity recognizes some esoterics and exoterics.—What is Christian grace ? Something different from the Grecian. It is the expression which arouses a sacred pleasure in the person and makes it sacred love felt.—Nitzsch:—Continue in prayer! 1) We should strive to follow in their fulness the occasions thereto afforded us by God; 2) Seek in definite needs and desires to strengthen and perfect our prayer before God, or, in respect to our pilgrimage in general as well as in special states, continue in prayer.

[Burkitt:

Col_4:2. Need will make us beggars, but grace only thanksgivers.

Col_4:6. Our speech must be seasoned; 1) With the salt of truth; 2) with the salt of wisdom and prudence. The people wondered of old at the gracious words which came out of Christ’s mouth; and we may justly wonder at the graceless words which come out of the mouths of many that are called Christians.—Henry:

Col_4:2-3. The best and most eminent Christians need the prayers of meaner Christians, and are not above asking them.

Col_4:6. Though our speech be not always of grace, it must he always with grace.—R.]

[Eadie:

Col_4:2. Pray, wait, be not discouraged. Beware of spiritual sleepiness in devotion. There are many reasons of thanksgiving and not the least of them is the privilege of prayer itself.

Col_4:3. The Apostle was no Stoic, he felt the need of these prayers and set a high value on them. He knew the power of prayer. “For us he suffered. How dear then should his memory ever be to us.”

Col_4:5. The world’s Bible is the daily life of the Church, every page of which its quick eye minutely scans.—Zeal without knowledge is as the thunder shower that drenches and injures, not the rain that with noiseless and gentle descent softens and fertilizes.

Col_4:6. One kind of answer will not suffice for all, but each one is to be answered as he should be. Therefore the necessity of the “grace” and of the “salt.”—Barnes:

Col_4:5. If you should have cheated a man out of never so small a sum, it is vain that you talk to him about the salvation of his soul. He wants no religion that will not make a man honest.—R.]

Footnotes:

[1]Col_4:2.—[Προσκαρτερεῖτε; the E.V. is scarcely strong enough—R.]

[2]Col_4:3.—א. A. C. D. E. K. L. and others read διʼ ὅ; B. and a few other διʼ ὅν.

[3]Col_4:5.—[See Exeg. Notes below and Eph_5:16.—R.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

CHAPTER 4

1. Prayer and ministry (Col 4:2-4)

2. Walking in wisdom (Col 4:5-6)

3. The fellowship of the saints in their service (Col 4:7-17)

4. The conclusion (Col 4:18)

Col 4:2-4

The first verse of this chapter belongs to the preceding one. Prayer is the most needed thing for those who are risen with Christ and know that they are complete in Him. Without continued prayer the full realization of the great truths unfolded in this Epistle is impossible. Communion with God makes it all real. “Continue steadfastly in prayer, and watch therein with thanksgiving.” The knowledge of our position in Christ, that we are in Him and have all in Him teaches us our dependence on Him. The more we enter into all these things the greater will be our sense of the need of prayer and real communion with God. The new man yearns for this. All the exhortations to seek the things which are above, to set the mind on those things and not on earthly things, to keep in the place of death the members which are on the earth, to put on the new man and manifest Christ, are impossible without prayer. (Those who boast of being complete in Christ and treat prayer slightingly show thereby how little they know of the real spiritual meaning of being dead with Christ and risen with Him.) Without continued prayer the reality and power of our position and blessing in Christ is on the wane and soon lost. It is through prayer that we lay hold of all; it is the means by which we enter deeper into His knowledge. Prayer is, therefore, the greatest need for those who are risen with Christ. And while we express in this way our utter dependence on Him, conscious of Himself and our union with Him, He also delights in our fellowship. We can bring all to Him, “nothing is too small to enlist His love; nothing too great for His strength, and nothing too difficult for His wisdom.” And there must be perseverance in it; a broken and interrupted communion soon tells in the life of the believer. No other way to know and enjoy our portion in Christ, to advance in it and be victorious in the conflict which is ours in a world of evil, than continued, steadfast prayer, communion with God. In prayer we are “to watch therein and be thankful”--”Watch and pray” our Lord said to His disciples in the garden, and while He prayed more earnestly they slept (Mat 26:41). And again it is written, “Be ye therefore sober and watch unto prayer” (1Pe 4:7). Our thoughts wander and our infirmities often become very evident in the exercise of this blessed privilege. We must watch before we pray, watch while we pray and watch after we have prayed, and watch for the answer, not impatiently, but in child-like faith. The spirit of praise and thanksgiving is needed for this watching. The apostle next requests prayer for himself and the ministry of the mystery of Christ. “At the same time praying also for us, that God may open unto us a door of the word, to speak the mystery of Christ, for which I am also in bonds, that I may make it manifest as I ought to speak.” This blessed man of God was in the prison. From the Epistle to the Philippians we learned how unselfish he was. And here is another evidence. He might have requested united prayer for his deliverance, for divine interference in his behalf as it happened to Peter when he was imprisoned; he might have asked the prayers of the saints that his needs might all be supplied. As risen with Christ he is above these earthly circumstances. His request is for prayer for the gospel, the mystery of Christ, so preciously told out in the first part of this Epistle. God must open the door for this. How humble and dependent he was! What a contrast with present day professional evangelism! And for the open door to preach the gospel; to speak the mystery of Christ effectively, the saints of God must continue to pray and watch confidently for the answer. In praying for the Word that it may have free course and be glorified (2Th 3:1), we can have all boldness and expectation. Such prayers have God’s approval and answer.

Col 4:5-6.

Towards those who are without, the unsaved, believers with the profession of being risen with Christ, for whom Christ is all, must walk in wisdom. What we are in Christ, the grace which has saved us, the love of God which is shed abroad in our hearts must be made known in our intercourse with those who know not Christ. How great is our failure! And why? Because we are not constantly occupied with our Lord and our heavenly position in Him. Lack of real communion with God and prayer for the gospel, in behalf of the unsaved about us, strips us of the power to walk in wisdom. “Redeeming the opportunity.” It means to bear witness to those without when the proper time for it presents itself And when the opportunity comes the word spoken is to be “always with grace, seasoned with salt, that ye may know how ye ought to answer each one.”

Col 4:7-11

The words which follow these exhortations bring out the fellowship of saints and their different services. Tychicus is mentioned first. We find his name also in Act 20:4; Eph 6:21; 2Ti 4:12 and Tit 3:12. With Onesimus he was the bearer of this Epistle, as well as the Epistle to the Ephesians, while Onesimus carried also the letter to Philemon. Three things has Paul to say of Tychicus. He calls him the beloved brother, well known because he was a faithful minister, who preached faithfully the gospel and as such he was for the apostle a fellow-servant in the Lord. He sent him to the Colossians to tell them about his own state, and that he might know their state and comfort their hearts. “We see how Christian love delights to communicate and to hear. It was his confidence in their love; and this is shown not merely in his desire to hear about them, but in the conviction that they would like to hear about him. Can anything be sweeter than this genuine simplicity of affection and mutual interest? In a man it would be vain and curious; it is blessed in a Christian. No right-minded man, as such, could take for granted that others would care to know about his affairs any more than he theirs, unless indeed in case of a relation, or a friend, or a public and extraordinary personage. But here writes the lowly-minded apostle, in the full assurance that, though he had never seen them, or they him, it would be real and mutual gratification to know about one another from him who went between them. What a spring of power is the love of Christ! Truly charity is ‘the bond of perfectness.’ ‘And my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow-servant in the Lord; whom I have sent unto you for the same purpose, that he might know your state, and comfort your hearts; with Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here”‘ (W. Kelly). Onesimus, the once good for nothing slave, the runaway also is called a faithful and beloved brother. The Epistle to Philemon will tell us more of this. Then there was Aristarchus (Act 19:29; Act 20:4) who was a fellow-prisoner of Paul and also a fellow-worker (Phm 1:24). And how delightful to find Mark here, the sister’s own son to Barnabas. Twelve years before, he left the work (Act 13:13) and was the occasion of the deplorable separation between Paul and Barnabas (Act 15:26-40). But now he is seen restored. (See also 2Ti 4:11.) The third fellow-worker for the kingdom of God, who was a comfort to the prisoner of the Lord, was Jesus Justus. These sent their greetings, as also did Epaphras. Him the Colossians knew well for this servant of Christ was one of them. He is an example of a praying saint. He continued steadfastly in prayer for them. He prayed, yea, he agonized (such is the Greek word) in prayer for the Colossians, that they might stand perfect and complete in all the will of God. He knew their danger; he had as a faithful minister communicated some of these things to the apostle. Knowing the Colossian condition, he prayed fervently. His ministry was the ministry of prayer. Paul adds his own word of commendation and approval. “For I bear him record, that he hath a great zeal for you, and them that are in Laodicea, and them in Hierapolis.” Though the Laodiceans were probably even then drifting into the lukewarm condition which the Lord from heaven so fully uncovered later (Rev 3:1-22), this servant of Christ did not stand aside, but had a prayerful and loving interest in them. Luke and Demas sent their greetings. Luke, the beloved physician, is the inspired author of the Gospel which bears his name. He also was with Paul in Rome as he was for some time his travelling companion. What a comfort the beloved physician must have been to the prisoner of the Lord! Demas is mentioned, but not a word is said about him. Was even then the evil working in his heart, which later broke out? No doubt it was. A short time afterward we read his sad story. “Demas hath forsaken me, having loved this present age” (2Ti 4:10). “Salute the brethren which are in Laodicea, and Nymphas and the church which is in his house. And when this Epistle is read among you, cause that it be also read in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea “ (Col 4:15-16). (This must have been the Epistle to the Ephesians. See our introduction to Ephesians.) One more message is given. “And say to Archippus, take heed to the ministry which thou hast received in the Lord, that thou fulfill it.” He probably had become in one of these cities the instrument for ministry. This he had received from the Lord. He alone can call into the ministry and bestow gifts. Whatever our ministry is, faithfulness in the exercise of it is the important thing.

Col 4:18

“The salutation by the hand of me, Paul. Remember my bonds. Grace be with you.” Like other Epistles, except Galatians (Gal 6:11) and Phm 1:19), this letter was dictated to an amanuensis. But this closing verse was written with his own hand. (See also 1Co 16:21; 2Th 3:17.) And when he added these words the chain was upon his hand. “Remember my bonds.” We may look upon it as a delicate excuse for not having written the whole letter to the Colossians, whom he knew not personally. At the same time the mentioning of his bonds were to remind them that he is the prisoner of the Lord for the Gentiles (Eph 3:1). Grace be with you. Blessed be God that His Grace will always be with His people.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Chapter 4 Part 1

PRECEPTS FOR THE INNERMOST AND OUTERMOST LIFE

Col_4:2-6 (R.V.)

So ends the ethical portion of the Epistle. A glance over the series of practical exhortations, from the beginning of the preceding chapter onwards, will show that, in general terms we may say that they deal successively with a Christians duties to himself, the Church, and the family. And now, these last advices touch the two extremes of life, the first of them having reference to the hidden life of prayer, and the second and third to the outward, busy life of the market place and the street. That bringing together of the extremes seems to be the link of connection here. The Christian life is first regarded as gathered into itself-coiled as it were on its centre, like some strong spring. Next, it is regarded as it operates in the world, and, like the uncoiling spring, gives motion to wheels and pinions. These two sides of experience and duty are often hard to blend harmoniously. The conflict between busy Martha, who serves, and quiet Mary, who only sits and gazes, goes on in every age and in every heart. Here we may find, in some measure, the principle of reconciliation between their antagonistic claims. Here is, at all events, the protest against allowing either to oust the other. Continual prayer is to blend with unwearied action. We are so to walk the dusty ways of life as to be ever in the secret place of the Most High. "Continue steadfastly in prayer," and withal let there be no unwholesome withdrawal from the duties and relationships of the outer world, but let the prayer pass into, first, a wise walk, and second, an ever-gracious speech.

I. So we have here, first, an exhortation to a hidden life of constant prayer.

The word rendered "continue" in the Authorised Version, and more fully in the Revised Version by "continue steadfastly," is frequently found in reference to prayer, as well as in other connections. A mere enumeration of some of these instances may help to illustrate its full meaning. "We will give ourselves to prayer," said the apostles in proposing the creation of the office of deacon. "Continuing instant in prayer," says Paul to the Roman Church. "They continuing daily with one accord in the Temple" is the description of the early believers after Pentecost. Simon Magus is said to have "continued with Philip," where there is evidently the idea of close adherence as well as of uninterrupted companionship. These examples seem to show that the word implies both earnestness and continuity; so that this injunction not only covers the ground of Pauls other exhortation, "Pray without ceasing," but includes fervour also.

The Christian life, then, ought to be one of unbroken prayer.

What manner of prayer can that be which is to be continuous through a life that must needs be full of toil on outward things? How can such a precept be obeyed? Surely there is no need for paring down its comprehensiveness, and saying that it merely means-a very frequent recurrence to devout exercises, as often as the pressure of daily duties will permit. That is not the direction in which the harmonising of such a precept with the obvious necessities of our position is to be sought. We must seek it in a more inward and spiritual notion of prayer. We must separate between the form and the substance, the treasure and the earthen vessel which carries it. What is prayer? Not the utterance of words-they are but the vehicle; but the attitude of the spirit. Communion, aspiration, and submission, these three are the elements of prayer-and these three may be diffused through a life. It is possible, though difficult. There may be unbroken communion, a constant consciousness of Gods presence, and of our contact with Him, thrilling through our souls and freshening them, like some breath of spring reaching the toilers in choky factories and busy streets; or even if the communion do not run like an absolutely unbroken line of light through our lives, the points may be so near together as all but to touch. In such communion words are needless. When spirits draw closest together there is no need for speech. Silently the heart may be kept fragrant with Gods felt presence, and sunny with the light of His face. There are towns nestling beneath the Alps, every narrow filthy alley of which looks to the great solemn snow peaks, and the inhabitants, amid all the squalor of their surroundings, have that apocalypse of wonder ever before them, if they would only lift their eyes. So we, if we will, may live with the majesties and beauties of the great white throne and of Him that sat on it closing every vista and filling the end of every commonplace passage in our lives.

In like manner, there may be a continual, unspoken and unbroken presence of the second element of prayer, which is aspiration, or desire after God. All circumstances, whether duty, sorrow, or joy, should and may be used to stamp more deeply on my consciousness the sense of my weakness and need; and every moment, with its experience of Gods swift and punctual grace, and all my communion with Him which unveils to me His beauty-should combine to move longings for Him, for more of Him. The very deepest cry of the heart which understands its own yearnings is for the living God; and perpetual as the hunger of the spirit for the food which will stay its profound desires, will be the prayer, though it may often be voiceless, of the soul which knows where alone that food is.

Continual too may be our submission to His will, which is an essential of all prayer. Many peoples notion is that our prayer is urging our wishes on God, and that His answer is giving us what we desire. But true prayer is the meeting in harmony of Gods will and mans, and its deepest expression is not, Do this, because I desire it, O Lord; but, I do this because Thou desirest it, O Lord. That submission may be the very spring of all life, and whatsoever work is done in such spirit, however "secular" and however small it be, were it making buttons, is truly prayer. So there should run all through our lives the music of that continual prayer, heard beneath all our varying occupations like some prolonged deep bass note, that bears up and gives dignity to the lighter melody that rises and falls and changes above it, like the spray on the crest of a great wave. Our lives will then be noble and grave, and woven into a harmonious unity, when they are based upon continual communion with, continual desire after, and continual submission to, God. If they are not, they will be worth nothing and will come to nothing.

But such continuity of prayer is not to be attained without effort; therefore Paul goes on to say, "Watching therein." We are apt to do drowsily whatever we do constantly. Men fall asleep at any continuous work. There is also the constant influence of externals, drawing our thoughts away from their true home in God, so that if we are to keep up continuous devotion, we shall have to rouse ourselves often when in the very act of dropping off to sleep. "Awake up, my glory!" we shall often have to say to our souls. Do we not all know that subtly approaching languor? and have we not often caught ourselves in the very act of falling asleep at our prayers? We must make distinct and resolute efforts to rouse ourselves-we must concentrate our attention and apply the needed stimulants, and bring the interest and activity of our whole nature to bear on this work of continual prayer, else it will become drowsy mumbling as of a man but half awake. The world has strong opiates for the soul, and we must steadfastly resist their influence, if we are to "continue in prayer."

One way of so watching is to have and to observe definite times of spoken prayer. We hear much nowadays about the small value of times and forms of prayer, and how, as I have been saying, true prayer is independent of these, and needs no words. All that, of course, is true; but when the practical conclusion is drawn that therefore we can do without the outward form, a grave mistake, full of mischief, is committed. I do not, for my part, believe in a devotion diffused through a life and never concentrated and coming to the surface in visible outward acts or audible words; and, as far as I have seen, the men whose religion is spread all through their lives most really are the men who keep the central reservoir full, if I may so say, by regular and frequent hours and words of prayer. The Christ, whose whole life was devotion and communion with the Father, had His nights on the mountains, and rising up a great while before day, He watched unto prayer. We must do the like.

One more word has still to be said. This continual prayer is to be "with thanksgiving"-again the injunction so frequent in this letter, in such various connections. Every prayer should be blended with gratitude, without the perfume of which, the incense of devotion lacks one element of fragrance. The sense of need, or the consciousness of sin, may evoke "strong crying and tears," but the completest prayer rises confident from a grateful heart, which weaves memory into hope, and asks much because it has received much. A true recognition of the loving kindness of the past has much to do with making our communion sweet, our desires believing, our submission cheerful. Thankfulness is the feather that wings the arrow of prayer-the height from which our souls rise most easily to the sky.

And now the Apostles tone softens from exhortation to entreaty, and with very sweet and touching humility he begs a supplemental corner in their prayers. "Withal praying also for us." The "withal" and "also" have a tone of lowliness in them, while the "us," including as it does Timothy, who is associated with him in the superscription of the letter, and possibly others also, increases the impression of modesty. The subject of their prayers for Paul and the others is to be that "God may open unto us a door for the word." That phrase apparently means an unhindered opportunity of preaching the gospel, for the consequence of the doors being opened is added -"to speak (so that I may speak) the mystery of Christ." The special reason for this prayer is, "for which I am also (in addition to my other sufferings) in bonds."

He was a prisoner. He cared little about that or about the fetters on his wrists, so far as his own comfort was concerned; but his spirit chafed at the restraint laid upon him in spreading the good news of Christ, though he had been able to do much in his prison, both among the Praetorian guard, and throughout the whole population of Rome. Therefore he would engage his friends to ask God to open the prison doors, as He had done for Peter, not that Paul might come out, but that the gospel might. The personal was swallowed up; all that he cared for was to do his work. But he wants their prayers for more than that-"that I may make it manifest as I ought to speak." This is probably explained most naturally as meaning his endowment with power to set forth the message in a manner adequate to its greatness. When he thought of what it was that he, unworthy, had to preach, its majesty and wonderfulness brought a kind of awe over his spirit; and endowed, as he was, with apostolic functions and apostolic grace; conscious, as he was, of being anointed and inspired by God, he yet felt that the richness of the treasure made the earthen vessel seem terribly unworthy to bear it. His utterances seemed to himself poor and unmelodious beside the majestic harmonies of the gospel. He could not soften his voice to breathe tenderly enough a message of such love, nor give it strength enough to peal forth a message of such tremendous import and worldwide destination.

If Paul felt his conception of the greatness of the gospel dwarfing into nothing his words when he tried to preach it, what must every other true minister of Christ feel? If he, in the fulness of his inspiration, besought a place in his brethrens prayers, how much more must they need it, who try with stammering tongues to preach the truth that made his fiery words seem. ice? Every such man must turn to those who love him and listen to his poor presentment of the riches of Christ, with Pauls entreaty. His friends cannot do a kinder thing to him than to bear him on their hearts in their prayers to God.

II. We have here next, a couple of precepts, which spring at a bound from the inmost secret of the Christian life to its circumference, and refer to the outward life in regard to the non-Christian world, enjoining, in view of it, a wise walk and gracious speech.

"Walk in wisdom towards them that are without." Those that are within are those who have "fled for refuge" to Christ, and are within the fold, the fortress, the ark. Men who sit safe within while the storm howls, may simply think with selfish complacency of the poor wretches exposed to its fierceness. The phrase may express spiritual pride and even contempt. All close corporations tend to generate dislike and scorn of outsiders, and the Church has had its own share of such feeling; but there is no trace of anything of the sort here. Rather are there pathos and pity in the word, and a recognition that their sad condition gives these outsiders a claim on Christian men, who are bound to go out to their help and bring them in. Precisely because they are "without" do those within owe them a wise walk, that "if any will not hear the word, they may without the word be won." The thought is in some measure parallel to our Lords words, of which perhaps it is a reminiscence. "Behold I send you forth"-a strange thing for a careful shepherd to do-"as sheep in the midst of wolves; be ye therefore wise as serpents." Think of that picture-the handful of cowering frightened creatures huddled against each other, and ringed round by that yelping, white-toothed crowd, ready to tear them to pieces! So are Christs followers in the world. Of course, things have changed in many respects since those days; partly because persecution has gone out of fashion, and partly because "the world" has been largely influenced by Christian morality, and partly because the Church has been largely secularised. The temperature of the two has become nearly equalised over a large tract of professing Christendom. So a tolerably good understanding and a brisk trade have sprung up between the sheep and the wolves. But for all that, there is fundamental discord, however changed may be its exhibition, and if we are true to our Master and insist on shaping our lives by His rules, we shall find out that there is.

We need, therefore, to "walk in wisdom" towards the non-Christian world; that is, to let practical prudence shape all our conduct. If we are Christians, we have to live under the eyes of vigilant and not altogether friendly observers, who derive satisfaction and harm from any inconsistency of ours. A plainly Christian life that needs no commentary to exhibit its harmony with Christs commandments is the first duty we owe to them.

And the wisdom which is to mould our lives in view of these outsiders will "discern both time and judgment," will try to take the measure of men and act accordingly. Common sense and practical sagacity are important accompaniments of Christian zeal. What a singularly complex character, in this respect, was Pauls-enthusiastic and yet capable of such diplomatic adaptation; and withal never dropping to cunning, nor sacrificing truth! Enthusiasts who despise worldly wisdom, and therefore often lash themselves against stone walls, are not rare; cool calculators who abhor all generous glow of feeling and have ever a pailful of cold water for any project which shows it, are only too common-but fire and ice together, like a volcano with glaciers streaming down its cone, are rare. Fervour married to tact, common sense which keeps close to earth and enthusiasm which flames heaven high, are a rare combination. It is not often that the same voice can say, "I count not my life dear to myself," and "I became all things to all men."

A dangerous principle that last, a very slippery piece of ground to get upon!-say people, and quite truly. It is dangerous, and one thing only will keep a mans feet when on it, and that is, that his wise adaptation shall be perfectly unselfish, and that he shall ever keep clear before him the great object to be gained, which is nothing personal, but "that I might by all means save some." If that end is held in view, we shall be saved from the temptation of hiding or maiming the very truth which we desire should be received, and our wise adaptation of ourselves and of our message to the needs and weaknesses and peculiarities of those "who are without," will not degenerate into handling the word of God deceitfully. Paul advised "walking in wisdom"; he abhorred "walking in craftiness."

We owe them that are without such a walk as may tend to bring them in. Our life is to a large extent their Bible. They know a great deal more about Christianity as they see it in us than as it is revealed in Christ or recorded in Scripture-and if, as seen in us, it does not strike them as very attractive, small wonder if they still prefer to remain where they are. Let us take care lest instead of being doorkeepers to the house of the Lord, to beckon passers-by and draw them in, we block the doorway, and keep them from seeing the wonders within.

The Apostle adds a special way in which this wisdom shows itself-namely, "redeeming the time." The last word here does not denote time in general, but a definite season, or opportunity. The lesson, then, is not that of making the best use of all the moments as they fly, precious as that lesson is, but that of discerning and eagerly using appropriate opportunities for Christian service. The figure is simple enough; to "buy up" means to make ones own. "Make much of time, let not advantage slip," is an advice in exactly the same spirit. Two things are included in it; the watchful study of characters, so as to know the right times to bring influences to bear on them, and an earnest diligence in utilising these for the highest purposes. We have not acted wisely towards those who are without unless we have used every opportunity to draw them in.

But besides a wise walk, there is to be "gracious speech." "Let your speech be always with grace." A similar juxtaposition of "wisdom" and "grace" occurred in Col_3:16. "Let the word of Christ dwell in you richly in all wisdom singing with grace in your hearts"; and there as here, "grace" may be taken either in its lower aesthetic sense, or in its higher spiritual. It may mean either favour, agreeableness, or the Divine gift, bestowed by the indwelling Spirit. The former is supposed by many good expositors to be the meaning here. But is it a Christians duty to make his speech always agreeable? Sometimes it is his plain duty to make it very disagreeable indeed. If our speech is to be true, and wholesome, it must sometimes rasp and go against the grain. Its pleasantness depends on the inclinations of the hearers rather than on the will of the honest speaker. If he is to "redeem the time" and "walk wisely to them that are without," his speech cannot be always with such grace. The advice to make our words always pleasing may be a very good maxim for worldly success, but it smacks of Chesterfields Letters rather than of Pauls Epistles.

We must go much deeper for the true import of this exhortation. It is substantially this-whether you can speak smooth things or no, and whether your talk is always directly religious or no-and it need not and cannot always be that-let there ever be in it the manifest influence of Gods Spirit, Who dwells in the Christian heart, and will mould and sanctify your speech. Of you, as of your Master, let it be true, "Grace is poured into thy lips." He in whose spirit the Divine Spirit abides will be truly "Golden mouthed"; his speech shall distil as the dew, and whether his grave and lofty words please frivolous and prurient ears or no, they will be beautiful in the truest sense, and show the Divine life pulsing through them, as some transparent skin shows the throbbing of the blue veins. Men who feed their souls on great authors catch their style, as some of our great living orators, who are eager students of English poetry. So if we converse much with God, listening to His voice in our hearts, our speech will have in it a tone that will echo that deep music. Our accent will betray our country. Then our speech will be with grace in the lower sense of pleasingness. The truest gracefulness, both of words and conduct, comes from heavenly grace. The beauty caught from God, the fountain of all things lovely, is the highest.

The speech is to be "seasoned with salt." That does not mean the "Attic salt" of wit. There is nothing more wearisome than the talk of men who are always trying to be piquant and brilliant. Such speech is like a "pillar of salt"-it sparkles, but is cold, and has points that wound, and it tastes bitter. That is not what Paul recommends. Salt was used in sacrifice-let the sacrificial salt be applied to all our words; that is, let all we say be offered up to God, "a sacrifice of praise to God continually." Salt preserves. Put into your speech what will keep it from rotting, or, as the parallel passage in Ephesians has it, "let no corrupt communication proceed out of your mouth." Frivolous talk, dreary gossip, ill-natured talk, idle talk, to say nothing of foul and wicked words, will be silenced when your speech is seasoned with salt.

The following words make it probable that salt here is used also with some allusion to its power of giving savour to food. Do not deal in insipid generalities, but suit your words to your hearers, "that ye may know how ye ought to answer each one." Speech that fits close to the characteristics and wants of the people to whom it is spoken is sure to be interesting, and that which does not will for them be insipid. Commonplaces that hit full against the hearer will be no commonplaces to him, and the most brilliant words that do not meet his mind or needs will to him be tasteless "as the white of an egg."

Individual peculiarities, then, must determine the wise way of approach to each man, and there will be wide variety in the methods Pauls language to the wild hill tribes of Lycaonia was not the same as to the cultivated, curious crowd on Mars Hill, and his sermons in the synagogues have a different tone from his reasonings of judgment to come before Felix.

All that is too plain to need illustration. But one word may be added. The Apostle here regards it as the task of every Christian man to speak for Christ. Further, he recommends dealing with individuals rather than masses, as being within the scope of each Christian, and as being much more efficacious. Salt has to be rubbed in, if it is to do any good. It is better for most of us to fish with the rod than with the net, to angle for single souls, rather than to try and enclose a multitude at once. Preaching to a congregation has its own place and value; but private and personal talk, honestly and wisely done, will effect more than the most eloquent preaching. Better to drill in the seeds, dropping them one by one into the little pits made for their reception, than to sow them broadcast.

And what shall we say of Christian men and women, who can talk animatedly and interestingly of anything but of their Saviour and His kingdom? Timidity, misplaced reverence, a dread of seeming to be self-righteous, a regard for conventional proprieties, and the national reserve account for much of the lamentable fact that there are so many such. But all these barriers would be floated away like straws, if a great stream of Christian feeling were pouring from the heart. What fills the heart will overflow by the floodgates of speech. So that the real reason for the unbroken silence in which many Christian people conceal their faith is mainly the small quantity of it which there is to conceal.

A solemn ideal is set before us in these parting injunctions-a higher righteousness than was thundered from Sinai. When we think of our hurried, formal devotions, our prayers forced from us sometimes by the pressure of calamity, and so often suspended when the weight is lifted; of the occasional glimpses that we get of God-as sailors may catch sight of a guiding star for a moment through driving fog, and of the long tracts of life which would be precisely the same, as far as our thoughts are concerned, if there were no God at all, or he had nothing to do with us- what an awful command that seems, "Continue steadfastly in prayer"!

When we think of our selfish disregard of the woes and dangers of the poor wanderers without, exposed to the storm, while we think ourselves safe in the fold, and of how little we have meditated on and still less discharged our obligations to them, and of how we have let precious opportunities slip through our slack hands, we may well bow rebuked before the exhortation, "Walk in wisdom toward them that are without."

When we think of the stream of words ever flowing from our lips, and how few grains of gold that stream has brought down amid all its sand, and how seldom Christs name has been spoken by us to hearts that heed Him not nor know Him, the exhortation, "Let your speech be always with grace," becomes an indictment as truly as a command.

There is but one place for us, the foot of the cross, that there we may obtain forgiveness for all the faulty past and thence may draw consecration and strength for the future, to enable us to keep that lofty law Of Christian morality, which is high and hard if we think only of its precepts, but becomes light and easy when we open our hearts to receive the power for obedience, "which," as this great Epistle manifoldly teaches, "is Christ in you, the hope of glory."

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

4:2-6 New Testament letters often end with an exhortation to pray, along with requests for prayer.

4:2 with an alert mind: The Greek verb behind this phrase is used in the New Testament to portray the need for Christians to be watchful in light of Christ’s return (Matt 24:42; 25:13; Mark 13:35, 37; 1 Thes 5:6; Rev 3:3; 16:15).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Col 4:2. Τῇ προσευχῇ, in prayer) Eph 6:18.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Col_4:2. To prayer apply yourselves perseveringly; comp. Rom_12:12; Eph_6:18; Act_1:14; also 1Th_5:17 : ἀδιαλείπτως προσεύχεσθε, which is substantially the same thing. Comp. Luk_18:1.

γρηγορ. ἐν αὐτῇ] modal definition of the προσκαρτερεῖν: so that ye are watchful (that is, alacres, mentally attentive and alert, not weary and distracted, comp. 1Th_5:6; Eph_6:18; 1Pe_4:7; 1Pe_5:7 f.; Mat_26:41) in the same. ἐν, not to be taken as instrumental, is meant of the business, in the execution of which they are to be vigilant, since it is prayer in itself, as an expression of the spiritual life, and not as an aid to moral activity, that is spoken of. Hence we must not interpret it, with Hofmann, as indicating how Christian watchfulness ought to be (namely, a watching in prayer), but rather how one ought to be in praying (namely, watchful therein). The point of the precept is the praying; and hence it is continued by προσεύχομενοι.

ἐν εὐχαρ.] accompanying attitude, belonging to γρηγ. ἐν αὐτῇ; with thanksgiving, amidst thanksgiving, namely, for the benefits already received. Comp. Col_1:12, Col_2:7, Col_3:17; Php_4:6; 1Th_5:17. This is the essential element of the piety of prayer:[169] αὕτη γὰρ ἡ ἀληθινὴ εὐχὴ Ἡ ΕὐΧΑΡΙΣΤΊΑΝ ἜΧΟΥΣΑ ὙΠῈΡ ΠΆΝΤΩΝ ὯΝ ἼΣΜΕΝ ΚΑῚ ὯΝ ΟὐΚ ἼΣΜΕΝ, ὯΝ Εὖ ἘΠΆΘΟΜΕΝ Ἢ ἘΘΛΊΒΟΜΕΝ, ὙΠῈΡ ΤῶΝ ΚΟΙΝῶΝ ΕὐΕΡΓΕΣΊΩΝ, Theophylact. The combination with Τῇ ΠΡΟΣΕΥΧῇ ΠΡΟΣΚΑΡΤ. (Böhmer, Hofmann) is without ground in the context, although likewise suitable as to sense.

[169] But Olshausen incorrectly says: the prayer of the Christian at all times, in the consciousness of the grace which he has experienced, can only be a prayer of thanksgiving. He holds the more general προσευχή to be more precisely defined by ἐν εὐχαρ. Against this view the very ver. 3 is decisive, where, in fact, Paul does not mean a prayer of thanks.

Col_4:2-6. After having already concluded the general exhortations at Col_3:17, Paul now subjoins some by way of supplement, and that in aphoristic epistolary fashion, concerning prayer along with intercession for himself (Col_4:2-4), and demeanour towards non-Christians (Col_4:5-6). How special was the importance of both under the circumstances then existing!

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Col 4:2-6 . EXHORTATIONS TO PRAYER, ESPECIALLY FOR THE FURTHERANCE OF THE APOSTLE’S WORK, TO WISDOM TOWARDS THOSE WITHOUT AND TO FITNESS OF SPEECH.

Col 4:2-4 partially parallel to Eph 6:18-20 .

Col 4:2 . προσκαρτερεῖτε : cf. Rom 12:12 , Act 1:14 . Steadfastness in prayer is opposed to “fainting” in it, the best illustration being the importunate widow and the importunate friend. γρηγοροῦντες may mean that they are to watch against growing weary so that the prayer becomes mechanical, or, as Soden takes it, against confused thought. But perhaps it is not so much alertness in prayer that is meant as the watchfulness which manifests itself in the form of prayer (so Hofm., Haupt). In favour of this is the use of γρηγ . in the religious sense for watchfulness against temptation. ἐν εὐχαριστίᾳ : thanksgiving is added, because it springs from the heart thankful for God’s gifts, and therefore watchful against losing them.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

2–6. Prayer (Col 4:2-4) and speaking for Christ (Col 4:5-6)

(Col 4:2) In prayer be persevering, ever alert in it, combining it with thanksgiving; (Col 4:3) praying at the same time not for yourselves alone but also for us, that God may open for us a way for His message to pass on, that thus we may be able to speak of Christ’s revelation (which man could never have learned, and because of which I am now lying bound), (Col 4:4) that I may make it known in accordance with the commission laid upon me.

(Col 4:5) But is it only I who must speak? You must do so also. Walk in practical Christian wisdom towards the many who are outside the brotherhood, buying back at the expense of your self-denial, etc., the present time to its rightful use. (Col 4:6) As an important part of such wisdom let your speech be always spoken in God’s grace (this is the salt that must accompany every sacrifice), and thus you will know how best to answer each person that addresses you.

2. τῇ προσευχῇ. Generic. Contrast Col 4:12. Probably suggested by the thought of appealing to the one Master in heaven.

προσκαρτερεῖτε. Rom 12:12; Act 1:14; Act 6:4.

The “staunchness” of καρτερέω (cf. Heb 11:27†) is modified by πρός to mean “persevering attendance.” Thus Mar 3:9; Act 10:7. It is thus the opposite of ἐνκακεῖν (Luk 18:1), and is similar to (though more vivid than) ἀδιαλείπτως προσεύχεσθε, 1Th 5:17. As a colloquial translation we might say “Stick to prayer.” In || Eph 6:18 the substantive is employed.

γρηγοροῦντες, “alert” (“a l’herte, i.e. on the watch,” Skeat). Often misinterpreted as though it were a charge to be watching for the answer to prayer. In reality St Paul is warning against drowsiness (1Th 5:6), inattention, and sluggishness in either the act or the habit of prayer. || Eph 6:18, ἀγρυπνοῦντες.

ἐν εὐχαριστίᾳ. On εὐχαριστία see Col 2:7 and Col 1:3, notes. Either marking the state in which they, as vigilant people, must be, or, more probably, “specifying the particular accompaniment or concomitant act with which ἡ προσ. was to be associated” (Ell.).

Beet well says “ceaseless prayer combined with ceaseless praise was the atmosphere of St Paul’s spiritual life.” Chrysostom on this passage gives a beautiful prayer of a certain saintly man whom he knew, which begins with thanksgiving for all kinds of treatment, good or evil.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

He addeth certain general exhortations and at length endeth his Epistle with divers familiar and godly salutations.

Prayers must be continual and earnest.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

If this be considered as connected with the foregoing verse, then we may observe that it is part of the duty which masters owe their servants to pray with them, and to pray daily with them, or continue in prayer. They must not only do justly and kindly by them, but act a Christian and religious part, and be concerned for their souls as well as their bodies: "As parts of your charge, and under your influence, be concerned for the blessing of God upon them, as well as the success of your affairs in their hands." And this is the duty of every one - to continue in prayer. "Keep up your constant times of prayer, without being diverted from it by other business; keep your hearts close to the duty, without wandering or deadness, and even to the end of it: Watching the same." Christians should lay hold of all opportunities for prayer, and choose the fittest seasons, which are least liable to disturbance from other things, and keep their minds lively in the duty, and in suitable frames. - With thanksgiving, or solemn acknowledgment of the mercies received. Thanksgiving must have a part in every prayer. - Withal praying also for us, Col 4:3. The people must pray particularly for their ministers, and bear them upon their hearts at all times at the throne of grace. As if he had said, "Do not forget us, whenever you pray for yourselves," Eph 6:19; Th1 5:25; Heb 13:18. That God would open to us a door of utterance, that is, either afford opportunity to preach the gospel (so he says, a great door and effectual is opened to me, Co1 16:9), or else give me ability and courage, and enable me with freedom and faithfulness; so Eph 6:19, And for me, that utterance may be given to me, that I may open my mouth boldly, to speak the mystery of Christ, for which I am also in bonds; that is, either the deepest doctrines of the gospel with plainness, of which Christ is the principal subject (he calls it the mystery of the gospel, Eph 6:19), or else he means the preaching of the gospel to the Gentile world, which he calls the mystery hidden from ages (Col 1:26) and the mystery of Christ, Eph 3:4. For this he was now in bonds. He was a prisoner at Rome, by the violent opposition of the malicious Jews. He would have them pray for him, that he might not be discouraged in his work, nor driven from it by his sufferings: "That I may make it manifest, as I ought to speak, Col 4:4. That I may make this mystery known to those who have not heard of it, and make it plain to their understanding, in such a manner as I ought to do." He had been particular in telling them what he prayed for on their behalf, ch. 1. Here he tells them particularly what he would have them pray for on his behalf. Paul knew as well as any man how to speak; and yet he begged their prayers for him, that he might be taught to speak. The best and most eminent Christians need the prayers of meaner Christians, and are not above asking them. The chief speakers need prayer, that God would give them a door of utterance, and that they may speak as they ought to speak.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Continue--Greek, "Continue perseveringly," "persevere" (Eph 6:18), "watching thereunto"; here, "watch in the same," or "in it," that is, in prayer: watching against the indolence as to prayer, and in prayer, of our corrupt wills.

with thanksgiving--for everything, whether joyful, or sorrowful, mercies temporal and spiritual, national, family, and individual (Co1 14:17; Phi 4:6; Th1 5:18).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. Continue in prayer] This was the apostle's general advice to all; without this, neither wives, husbands, children, parents, servants, nor masters, could fulfil the duties which God, in their respective stations, required of them.

All might, power, and life come from God; his creatures are continually dependent upon him for all these: to earnest, persevering prayer, he has promised every supply; but he who prays not has no promise. How few wives feel it their duty to pray to God to give them grace to behave as wives! How few husbands pray for the grace suited to their situation, that they may be able to fulfill its duties! The like may be said of children, parents, servants, and masters. As every situation in life has its peculiar duties, trials, c. so to every situation there is peculiar grace appointed. No man can fulfil the duties of any station without the grace suited to that station. The grace suited to him, as a member of society in general, will not be sufficient for him as a husband, father, or master. Many proper marriages become unhappy in the end, because the parties have not earnestly besought God for the grace necessary for them as husbands and wives. This is the origin of family broils in general; and a proper attention to the apostle's advice would prevent them all.

Watch in the same] Be always on your guard; and when you have got the requisite grace by praying, take care of it, and bring it into its proper action by watchfulness; by which you will know when, and where, and how to apply it.

With thanksgiving] Being always grateful to God, who has called you into such a state of salvation, and affords you such abundant means and opportunities to glorify him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

2. Continue in prayer. He returns to general exhortations, in which we must not expect an exact order, for in that case he would have begun with prayer, but Paul had not an eye to that. Farther, as to prayer, he commends here two things; first, assiduity; secondly, alacrity, or earnest intentness. For, when he says, continue, he exhorts to perseverance, while he makes mention of watching in opposition to coldness, and listlessness.

He adds, thanksgiving, because God must be solicited for present necessity in such a way that, in the mean time, we do not forget favors already received. Farther, we ought not to be so importunate as to murmur, and feel offended if God does not immediately gratify our wishes, but must receive contentedly whatever he gives. Thus a twofold giving of thanks is necessary. As to this point something has also been said in the Epistle to the Philippians. (Philippians 4:6.)

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

2–6. Prayer: Intercourse with non-Christians

2. Continue in prayer] Persevere at prayer. Cp. Eph_6:18, where the like precept is prefaced by the elaborated thought of the spiritual combat and armour. Cp. for the phrase Rom_12:12.—Here as there he returns from the details of life to the great spiritual requisites to any true life for God.

“Continue”:—it is implied that prayer is no mere spiritual luxury or interlude; it is sacred business, with its difficulties and its labour. Cp. Luk_21:36; Php_4:6; 1Th_5:17.

“Prayer”:—“the Christian’s vital breath.” The word includes all the elements of adoring converse with God—confession, petition, thanksgiving, ascription.

watch] Cp. the Lord’s own “watch and pray”; Mat_26:41; Mar_14:38. And on spiritual watchfulness generally, as against the coma of the world, cp. Mat_24:42-43; Mar_13:35-37; Luk_12:37; Act_20:31; 1Co_16:13; 1Th_5:6; 1Pe_5:8; Rev_3:2-3; Rev_16:15.

in the same] The watching was to be conditioned and maintained in the exercise of prayer. The believer was to be ready both for the tempter and for the Judge in the strength of spiritual contact with God.

with thanksgiving] which, though a normal element in true prayer, tends to be forgotten, especially under trial, and so needs special mention. Cp. ch. Col_1:12, Col_2:7, Col_3:15; Col_3:17.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Continue in prayer,.... This is not said particularly to masters, as in the foregoing verse, but to all the members of the church in general; for the apostle having taken notice of some special duties relating to persons in different stations of life, returns to such as were common to them all; as this of prayer to God is, for such prayer is intended; for though the object is not expressed here, he is in the following verse, and the Mediator Christ is supposed, and also the Holy Spirit, whose assistance is necessary to it. The things exhorted to, and required in prayer, are, first, as in this clause, continuance in it, which does not mean that men should be always formally praying to God; nor can it be thought that saints are always in praying frames of soul, though such are always desirable; but it intends frequency and constancy in prayer, in opposition to an entire restraint and omission of it, and to a performance of it but now and then, or very rarely; for though Christians are not, as the Jews were, bound to certain stated hours of prayer, so many times in a day, yet a day should not pass without prayer to God; for their daily cases call for it; their lives, their health, their daily bread, and all their temporal enjoyments, which depend on his daily goodness, providence, and power; their spiritual affairs, the renewing of the inward man day by day, fresh supplies of grace for new service; their daily trials and afflictions, their continued enemies, sin, Satan, and the world, all fully show the necessity of daily prayer: besides, God does not always immediately answer the prayers of his people, he will be sought unto time after time, even for a blessing he intends to give; and therefore the saints should not be discouraged, but continue in prayer till they receive the mercy, and their importunity is a means of enjoying it, as in the case of the poor widow; and which is an encouraging reason why men should pray always, and not faint. Add to this, that constant prayer is a means of keeping up a spiritual acquaintance, intercourse, and familiarity with God, and of the soul alive in the vigorous exercise of the graces of the Spirit, and of preserving the saints from temptations and sin; for, generally speaking, restraining prayer before God, and casting off his fear, go together. The next things requisite in prayer are watchfulness and thankfulness:

and watch in the same with thanksgiving. There is not only a watchfulness unto it, previous to a man's entrance on it, as in Eph 6:18 but a watchfulness in it, which is opposed both to sleepiness of body, and to coldness and indifference of mind, to all careless airs and negligent manner of performing it; and designs an intenseness of mind, an application of thought, and fervency of devotion, and affection in it. It lies in a concern, that the heart be lift up, with the hands to God; in a care, that what is asked is according to the will of God, and that the whole be performed in sincerity, faith, and fear. This is what the Jews call , "the attention of prayer" (f), and , "the intention of the heart"; and which, they say (g), is the root of prayer, the main and principal thing in it; and that every prayer which is not with intention, is no prayer (h); and which, they observe, lies in this, that a man turns his heart from all (other) thoughts, and seems to himself as if he stood before the divine Majesty. To this

thanksgiving must be added; see Phi 4:6 for this is well pleasing to God; and the contrary, an ungrateful spirit, is highly resented by him. Besides, a believer has always mercies to bless God for, as well as favours to ask at his hands; nor is he ever in such a situation, either in temporals or spirituals, but he has something to bless God for. Moreover, how should it be expected that a person should succeed in a present request, who is not thankful for a former kindness?

(f) T. Bab. Bava Bathra, fol. 164. 2. & Sabbat, fol. 127. 1. (g) R. Aben Ezra in Psal. lxxviii. 37. (h) Maimon. Hilch. Tephilla, c. 4. sect. 15, 16.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2 Continue in prayer, and watch in the same with thanksgiving;

Ver. 2. Continue in prayer] Constant and instant in it, wait upon it, lay all aside for it (as the word προσκταρερειτε signifieth, Act 6:2); while prayar stands still, the trade of godliness stands still.

And watch in the same] Against dulness of spirit, drowsiness of body, Satanic suggestions, secular distractions, &c.

With thanksgiving] Have your thanks ready, for you are sure to speed.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Continue in prayer - That is, do not neglect it; observe it at all stated times; maintain the spirit of prayer, and embrace all proper occasions to engage in it; compare the Luk 18:1 note; Eph 6:18 note; 1Th 4:17 note.

And watch in the same with thanksgiving - Watch for favorable opportunities; watch that your mind may be in a right frame when you pray: and watch, that when your mind is in a right frame you may not neglect to pray; see the Eph 6:18 note; Phi 4:6.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Continue in prayer; persevere or hold on strongly in prayer with fervency: we are apt to grow sluggish and indisposed, and therefore have need of quickening to this duty, Luk 18:1; Eph 6:18.

And watch in the same; endeavouring to keep the heart in all fit seasons unto this, as a help to the precedent and subsequent duties, Psa 5:3; Mar 13:33, &c.; Act 12:12; Rom 12:12; 1Th 5:17; Jam 5:16; Rev 3:2.

With thanksgiving; with acknowledgment of thanks for what we have already received, Psa 116:12,13; 1Th 5:18.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 2-6. SECTION IX PRAYER AND SOCIAL CONVERSE. There are added some brief exhortations of a more general tenor, the contents of which are summed up in the heading given to this section.

Continue steadfast in prayer, being watchful (or, wakeful) therein, with thanksgiving (Eph_6:18; Rom_12:12; Php_4:6; 1Th_5:17, 1Th_5:18; 1Ti_2:1; Luk_11:5-10 Luk_18:1-8 Luk_21:36; Act_1:14 Act_20:31; 1Pe_5:8; Mat_26:41; Mar_14:38) "Steadfast continuance" in prayer is specially illustrated in our Lord"s sayings on the subject in St. Luke. (comp. Act_1:14, where the same peculiar verb is used) In Php_4:6; 1Th_5:17, 18 1Ti 2:l, again "thanksgiving" is associated with "prayer." Wakefulness in prayer is enjoined by Christ in Mat_26:41 andw, (Mar_14:38: compare the synonymous ajgrupne) to be sleepless, used in Eph_6:1, Eph_6:2; Mar_13:33; Luk_21:36; Heb_13:17. "To be awake" is to be alive in the fullest sense, to have all the powers of perception and action in readiness. The activity of the soul in prayer is to be both energetic and incessant. "With literally in, ejn, not meta, as in (Eph_6:18) thanksgiving gives the pervading element or influence, in or under which the prayers of the Colossians were to be offered. (comp. Col_1:12 Col_2:7 Col_3:15, Col_3:17)

Vers. 2-6. Sect. 9.

Prayer and social converse.

I PRAYER. (Vers. 2-4.)

1. Prayer must be habitual and persistent. "Continue steadfast in prayer keeping awake therein" (ver. 2); "Ask .... seek, knock". (Mat_7:7) It is not an occasional exercise of the soul, called forth by special emergencies, but the necessity of its daily life. For that life is a fellowship with God in Christ (Col_3:1-3; 1Jn_1:3; Joh_14:23) maintained on his part by the continual communication of his Spirit (Luk_11:13; Eph_1:13 Eph_2:22; Rom_8:14-17, Rom_8:23, Rom_8:26; 1Co_12:4-11; 2Co_13:14) and on ours by the constant responsive utterances of praise and prayer.

(1) Wherever two persons are associated in a mutual life, there must be converse interchange of thought and feeling and service; so (reverently be it said) it must needs be where the soul is "alive unto God." God and the soul, the all-wise, almighty Father and the human child, all want and ignorance, having speech with each other that is the life of religion. "The soul is a stupendous want, having its supplies in God" (comp. Php_4:19) Prayer is the expression and the index of the soul"s vital appetite. The necessity of prayer, therefore, must be daily and regular in its recurrence. It will have its "set times" and stated seasons, its chronic demands for satisfaction. "Evening, and morning, and at noon, will I pray, and cry aloud: and thou shalt hear my voice" (Psa_55:17; Act_10:30) "Seven times a day do I praise thee". (Psa_119:164) It will have its appointed place of privacy. "Enter into thy closet and shut thy door, and pray to thy Father which is in secret". (Mar_1:35)

(2) Prayer being a social as much as a private necessity, concerned with the common as truly as with the individual wants and interests of men, the prayerful Christian will observe, as far as possible, all public occasions for its exercise, whether found in the family, the social circle, the community, the church (the "house of prayer"), or in the events of national life (Isa_56:7; Act_3:1 Act_6:6 Act_12:12 Act_16:13 Act_20:36 Act_21:5 Act_22:17; 1Ti_2:8; Joh_17:1)

(3) But prayer, while it fills, should overflow these limits, and may not be confined within the framework of mechanical habit and fixed order. It should find its way into all the interstices of life, seizing upon its vacant moments and leisure thoughts. Under pressing need, and in the hurry and tumult of business, the soul may send up a short, swift cry for help, as a winged arrow that finds its way to the heart of God. This is ejaculatory prayer. And in the quiet ongoing of ordinary work the mind may the more easily maintain its secret converse with him in whom it "lives and moves and is," making the common incidents of life and the familiar sights and sounds of nature reminders of his presence, and the experience of every hour occasion for some brief act of adoration, or confession, or supplication, or intercession. This is to "pray without ceasing"; (1Th_5:17) "to let our requests be made known unto God in all things". (Php_4:6) The soul"s hidden life in God is maintained by this activity, even as the life blood of the body is vivified and cleansed from moment to moment by the ceaseless play of the breathing lungs.

2. Prayer must be attended with thanksgiving. The one must be habitual and constant as the other. They are two elements of the same state, two parts of the same act (Eph_5:29; 1Th_5:17, 1Th_5:18) (See homiletics, sect. 1, III 2 (3).) How unseemly it is to come to God with urgent petitions for new blessings, when we have made no due acknowledgment of those already bestowed! We dare not act thus towards any earthly benefactor. And this thoughtless ingratitude deprives us of those strong arguments and cheering encouragements which are afforded by the remembrance of past mercies. "The Lord hath been mindful of us;" then surely "he will bless us, (Psa_115:12) he "began a good work in you," and you may be "confident," therefore, that it is his will to "perfect. (Php_1:6) God requires and expects that by "offering praise" we should "glorify him", (Psa_50:23) "abundantly uttering the memory of his great goodness". (Psa_145:7) To this end every Christian is ordained a "priest unto God," that he may "offer up a sacrifice of praise continually, the fruit of lips which make confession to his name" (1Pe_2:9; Heb_13:15) And to do this is in itself "pleasant and comely"; (Psa_147:1) "Yea, a joyful and pleasant thing it is to be thankful.

3. And intercession must be joined to supplication and thanksgiving. (1Ti_2:1) "Withal praying for us also," says the apostle. And in so saying he embodies the appeal which our Christian brethren everywhere make to us, especially the ministers of Christ "set for the defence of the gospel"; (Php_1:17) and yet more especially our fathers and teachers in Christ, through whom we have received the word of our salvation, and on whose fidelity and efficiency our spiritual life so largely depends. The interests of our own Church in its special circumstances as known to us; the larger necessities of associated Churches, of the Church in our own land, in its colonies and dependencies abroad, in other Christian nations; the necessities of missionary Churches amongst the heathen, and of the sheep of Christ that are "scattered abroad" unshepherded; the great cause of the kingdom of Christ in the earth, connected as it is with everything that concerns the progress and welfare of mankind; the claims of "kings, and all that are in authority;" of those in "sorrow, trouble, need, sickness, or any other adversity;" the wants of "all sorts and conditions of men," and especially of our kinsfolk, friends, and neighbours; all these demand our intercession and seem to say unitedly, "Withal praying for us also!" In particular, and on behalf of the gospel, the apostle desires the Colossians to pray

(1) that he may have an open door to speak the mystery of Christ" (ver. 3). The world will not willingly open its door to Christ. It will leave him to "stand at the door and knock". (Rev_3:20) It has "no room for (Luk_2:7) when he comes to be its guest. Much has yet to be done to "prepare the way of the Lord." But "the prayer of faith" can "remove mountains," and open doors that are fast shut. Obstructions and prejudices are to be broken down; hindrances political and material, intellectual and sentimental, to the progress of Christian truth, are to be overcome. "Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall become straight, and the rough ways smooth; and all flesh shall see the salvation of God". (Luk_3:4-6) And this is to be effected, in great measure, by the prayers of "God"s elect", (Luk_18:7) even as the walls of Jericho fell at the shout of Israel. (Jos_6:1-20)

(2) But the open door is of little use unless the Church is prepared to enter it. Never, perhaps, were there in the world so many "open doors set before" the Church as there are now, with so few comparatively who are able and willing to enter them. Favouring circumstances liberty to preach and teach, a waiting people, a willing audience, all is vain without some one to "speak the word," and to speak it fitly. "How shall they hear without a preacher?". (Rom_10:14) And how shall they hear unto salvation if the preacher speaks feebly, or coldly, or confusedly, without "the demonstration of the Spirit and of power"?

(3) The apostle had laboured long and with extraordinary success, "more abundantly than they all"; (1Co_15:10) and yet felt his need of the constant renewal of the Divine anointing. Again and again he acknowledges his dependence on the prayers of the Church (Rom_15:30-32; 2Th_3:1, 2Th_3:2, etc.) Nay, even Christ himself sustained his human strength of soul by the constant refreshment of prayer, and sought, in the crisis of his anguish, the watchful sympathy of his disciples (Luk_5:16; Joh_11:41; Mat_26:38) How much more is this needful for us! That ministry alone can be spiritually pure and strong which is drawn from secret fountains of prayer, and which commands the sympathetic intercession of all prayerful hearers.

II THE CHRISTIAN"S BEHAVIOUR TOWARDS MEN OF THE WORLD. (vers. 5, 6.)

1. "Walk in wisdom," says the apostle, "towards those without" (ver. 5). Nowhere is Christian wisdom more needed, and nowhere is it seen to greater advantage, than in dealing with worldly men. "Be ye therefore wise as serpents," says the Saviour, in sending his disciples on their mission to the world. (Mat_10:16) It is not necessary that "the sons of this world should be wiser for their own generation than the sons of light". (Luk_16:8) This wisdom, while resting on a knowledge of God and of Christian truth, (Col_1:9 Col_2:2, Col_2:3) and furnished out of his (Col_3:16; Mat_13:52) requires a practical knowledge of men and things. It "cometh down from above," being "asked of God", (Jam_1:5, 17 3:13-18) and is "pure, peaceable, and gentle;" but it has to be practised in a human world and in the service of men as they are; and therefore it must be discerning, well-informed, and practical. The Christian should not be inferior to any man in his own walk of life in the knowledge of his business and of the duties of his secular position. Indeed, his earnestness and diligence, his calmness of temper, and fairness of judgment, and soundness of conscience, and finer sympathies, will usually give him an advantage amongst his fellows: "Godliness is profitable unto all things". (1Ti_4:8) How often earnest attempts to do good miscarry for want of judgment, and the Christian cause is damaged in the eyes of the world by those most anxious to promote it through their unwisdom and narrow mindedness! "I am become all things to all men," said St. Paul, "that I might by all means save some". (1Co_9:20-22) And his bearing towards men of so many different ranks and classes in the strangely mixed society in which he moved, shows that this was no vain boast.

(1) The first condition of success in seeking to influence others for their highest good, next to an earnest desire to do so, is that one should understated them. And this is impossible without pains and study and a large-hearted Christian sympathy. So with the missionary amongst the heathen; so with the minister at home; so with the private Christian seeking to win to Christ his worldly friends or business associates; if he is to persuade men, (2Co_5:11) he must understand the truth in its persuasive power, and he must understand men and how they are to be persuaded.

(2) Bat the Christian must be wise for himself as well as for others. His wisdom must be circumspect. It is his first business to "keep himself unspotted from the world"; (Jam_1:27) to take care that, being "in the world," he be not "of the world". (Joh_17:14-18) He should have "good testimony from them that are without," especially if he hold any office in the Church (1Ti_3:7) such a repute as will "adorn his Saviour"s doctrine;" and yet he must rejoice if "men say all manner of evil against him falsely for Christ"s sake". (Mat_5:11) The wisest and most careful behaviour cannot always avoid suspicion, where malice and slander are busy.

2. To wisdom must be added promptness and alert activity. There must be a quick eye for each opportunity as it arises, and an instant, vigorous effort to take advantage of it. The right occasion makes the right action. A thing well done or well said at one time may be malapropos if timed a little sooner or later.

(1) We must cherish a keen sense of the value and the shortness of time itself of our own personal lifetime, the single opportunity granted us for doing God"s work on earth, the seed time for an eternal harvest, "the day" with its "twelve hours" when the day"s work must be done, or left undone for ever (Joh_9:4; Psa_39:4 Psa_90:12; 1Co_7:29; Heb_3:7, Heb_3:13)

(2) At the same time, we must have a proper understanding of the work assigned us, a sense of our individual calling in life, a recognition of the particular "will of God" respecting ourselves as from time to time it may be indicated. We must acquaint ourselves with the conditions of our time and of our work, so that each may be fitted to the other, and that we may not waste our strength by misdirection or "fight as one that beateth the air," but may be able to "serve the counsel of God for our own generation". (Act_13:36)

(3) And, finally, we must be animated by a vigorous, earnest spirit unhasting, unresting neither dulled by sloth nor fretted by impatience. So, "as good stewards of the manifold grace of God", (1Pe_4:10) we shall turn every moment and every opportunity and every endowment of our nature to the best account, and shall be able "at his coming" to render back to our heavenly Master "his own with usury". (Mat_25:27) And this is "redeeming the time" (ver. 5).

3. Where a wise, and wisely energetic, Christian man has the gift of apt and winning speech (ver. 6), his Christian usefulness is largely multiplied. Indeed, the ordinary talk of an ordinary Christian, who cannot shine in the brilliant gifts of eloquence or wit, will at least be free from everything foolish and inept, from everything gross and ill-mannered. Though he be but a plain and unlettered man, his conversation will manifest a thoughtful, observant mind, and a pure and chastened disposition. Living a life of prayerful communion with God and with eternal things, "meditating in his Law day and night", (Psa_1:2) he will be "taught of God;" and when he speaks, "the opening of his lips will be right words." It is astonishing how much shrewdness and kindly good sense and helpfulness, how much of the highest and homeliest moral wisdom, drawn from the everyday experience of life and the lessons of nature, is found sometimes in men who know scarcely any book but their English Bible, and have had little culture but that which is given by prayer. (Jam_1:5) A simple Christian man of this kind will often know better than the practised scholar "how to answer" concerning his hope, and will baffle the questionings of a clever scepticism. And when fine culture has been employed upon good abilities under the teaching of the Spirit of truth, and large knowledge has been gathered from books and men, the outcome in the man"s conversation ought to be something rich and valuable in a high degree.

(1) Attractive speech is one of God"s "greater gifts", (1Co_12:31) to be humbly sought and diligently improved and wisely and seriously used. There is none more commonly and lamentably abused. How much that is said in Christian circles would be left unsaid if only that which is "good unto edifying" (Eph_4:29) were allowed to pass the lips!

(2) But this rule by no means forbids kindly humour and the play of wit. The "salt" that "seasons" conversation (ver. 6) contains these wholesome ingredients. A dull, uniform gravity is not the most edifying style of discourse. But the purpose and the effect of a Christian man"s speech should always be serious, however light and graceful the form which on proper occasions it may assume. The conversation of the social circle is one of the greatest "opportunities" to be "redeemed" for Christ; and is afforded to us all. And especially when we meet those who are not Christians, the prejudiced, the sceptical, the wavering, much may depend on our being "ready" with "the meekness of wisdom" to "give an answer to every man that asketh a reason of the hope that is in us". (1Pe_3:15) The private conversation of the Church in its daily intercourse with the world should be a powerful ally to the public ministry of the Word (vers. 4, 6).

Exhortation to constant prayer.

The apostle then gives some special concluding exhortations: "Continue steadfastly in prayer, watching therein with thanksgiving.

I THE DUTY OF PERSEVERANCE IN PRAYER.

1. This does not imply that we are to devote all our time to prayer; for it would be inconsistent

1. with other duties;

2. with man"s mental and moral nature;

3. with the design of prayer itself.

0. It implies that we are to be often engaged in prayer.

(1) There is nothing more sanctifying and refreshing and strengthening to the soul.

(2) Continuance in prayer brings larger blessings from on high.

(3) The Scripture contains many examples of continuance in prayer (David, Daniel, Paul, our Lord himself).

(4) The delay in the answers to prayer ought to lead us to persevere therein, because

(a) it may lead to a deeper sense of want;

(b) our faith and patience need to be tiled;

(c) the time for the answers may not have come.

II THE DUTY OF WATCHFULNESS IS PRAYER.

1. We must be watchful as to the spirit of prayer, not indolent and remiss.

2. We must watch for arguments in prayer.

3. We must watch or suitable praying seasons.

4. We must watch against watchlessness.

5. We must watch for the answers to prayer.

6. Remember Christ"s example as he watched in prayer. (Mat_14:23, Mat_14:25)

III THE DUTY OF JOINING THANKSGIVING WITH OUR SUPPLICATIONS AND OUR WATCHING,

1. We must always in prayer give thanks for mercies received. (Php_4:6; 1Th_5:16, 1Th_5:17)

1. We must thank him in praises.

2. God answers according to our gratitude for mercies received.

T.C.

HOMILIES BY R.M.EDGAR Vers. 2-6.

The life of prayer and sympathy.

Having shown how Christianity elevates the household, Paul next encourages the Colossians to prayerful and sympathetic lives. They shall find themselves in contact with others in the walks of public service, and they are to go forth to meet others prayerfully, sympathetically, graciously. Public life can only be properly, utilized when based upon constant prayerfulness.

I CONSIDER WHAT CONSTANT PRAYER IS. (Ver. 2.) It is lingering at the source of inspiration that our souls may be fitted for their public work. It is the attitude of felt dependence upon God the confession that without his grace we can do nothing. It is the abnegation of self confidence and the prostration of the soul before the Lord. It is the secret of public power. Hence Paul exhorts the Colossians to be always prayerful, and to be grateful as they prayed. If they have the sense of obligation implied by thanksgiving and a sense of need expressed by prayer, they shall be fitted for public work. Prayerless and thankless souls only miss and mar the opportunities of usefulness afforded them.

II THEY MUST PRAY FOR OTHERS AS WELL AS THEMSELVES, ESPECIALLY FOR THE IMPRISONED PREACHER. (Vers. 3, 4.) Intercession will be a large part of enlightened prayer. It is so in the Lord"s Prayer. For prayer makes us unselfish. We only seek the supply of personal need that we may be public benefactors. Hence we recognize at once the privilege and duty of intercession. All men need our prayers. Kings and those in authority, as well as those in more private stations, need our intercession. But among all the subjects of our intercession, none deserve better from their fellows than the preachers of the gospel. They are the most important and influential persons in the world. And their utterance is of more moment than that of statesmen or of kings. Hence, when Paul asks an interest in the intercessions of the Colossians, it is that he may be enabled to speak the mystery of Christ with increasing boldness, and may have a door of utterance opened widely to him. The most important message for mankind is the gospel. The intercessions of saints should largely be that preachers may be delivered from all limitations in the utterance of their message, and may issue from every "imprisonment" into the large liberty and impassioned utterance of the gospel.

III THEY ARE TO EMBRACE THEIR OPPORTUNITY OF USEFULNESS WISELY. (Ver. 5.) Prayer and intercession will greatly help in this respect. It is when we enter upon our opportunity with the sense of the overshadowing presence; it is when we believe that God is with us and with all our fellow workers, for whom we have interceded, that we can hopefully embrace the opportunity. How many chances, to use the world"s term, have we lost just through deficiency in prayer I We have been like the disciples in the valley, helpless before the lunatic child because prayerless before the opportunity came; whereas, had we been transfigured with our Master on the mount, we should have had no difficulty in improving our opportunity and being most helpful unto others.

IV ABOVE ALL THINGS THEY ARE TO CULTIVATE A GRACIOUS CONVERSATION. (Ver. 6.) The filthiness of the conversation in heathen lands is beyond conception. The ear is more rudely assailed than even the eye. Hence the necessity of rousing converts to a gracious conversation. When the oaths and impurity and maledictions, not to speak of the idle words of heathenism, are given up, and in their stead considerate, kindly, gracious words always spoken, then the world wonders at the change and is impressed and improved by it. In other words, the Colossians are to speak out of hearts steeped in prayer and filled with the Spirit. If we would take up and practise this idea, that we ought to speak and live as inspired men, the world would soon surrender to the claim of Christianity. Alas! the saints are often anything but inspired in their conversation, and it is no wonder that the world is not much moved by them. Until we realize our responsibility in this matter more, the kingdom of God cannot be much hastened. R.M.E.

HOMILIES BY R. FINDLAYSON Vers. 2-6.

Prayer and prudence.

I PRAYER.

1. General.

(1) Steadfastness in prayer, "Continue steadfastly in prayer." There is the same direction in Rom_12:12, "Continuing steadfastly in prayer." We shall not be able to carry out the direction unless we pray from principle. And that implies, not only that we have a deep conviction of the obligation of prayer, but also that we have a distinct conception of the form which the obligation is to take, as to our times of prayer and our subjects of prayer. Having an intelligent conviction of the duty, we are to hold to it steadfastly, in the face of all temptations to interrupt it. It is said of the disciples after the Ascension, that they continued steadfastly in prayer. They had a special subject of prayer, and they held to it uninterruptedly for ten days, until it was answered in the descent of the Holy Ghost.

(2) Wakefulness in prayer. "Watching therein." This is brought in as an element without which steadfastness would be of no use. Prayer is a duty in which our whole being is to be awake. There is to be the absence of all sleepiness whatsoever. Especially are we to be wakeful, spiritually. We are to be wakeful to the truth and promises of God. We are to be wakeful to our own wants. We are to be wakeful to the wants of others. And not only are we to be wakened up in the directions noted, but wakened up so that our powers have full play. We have in Jacob one whose wakefulness was kept up to the highest point through the hours of night till he obtained the blessing. "With thanksgiving." Thus again is the subordinate feature in the Epistle introduced. The thought is, that we are to be wakeful toward God for benefits obtained. Wakefulness toward God for past benefits is the best state of preparation for the reception of future benefits.

2. Particular. "Withal praying for us also." They were not only to pray for themselves, for others, about other affairs, but specially for Paul and his coadjutors, and as he here directs.

(1) Immediate object. "That God may open unto us a door for the Word, to speak the mystery of Christ, for which I am also in bonds." Next to having the Word is having a door opened for the Word, i.e. an unhindered opportunity for its going forth. By the Word was meant more particularly the mystery of Christ, i.e. the gospel with reference to the Gentiles. The mystery was to go forth in it being spoken. In regard to that he was hindered at present. For not only was he called to speak the mystery of Christ, but also (so much had he entered into it) to be in bonds for it. And others were detained with him. And he prayed, and wished them to pray, for his liberation from captivity, that he and the others might go forth with the mystery.

(2) Ulterior object. "That I may make it manifest, as I ought to speak." The situation of the apostle here has been described as tragic. He was possessed with a burning desire that the Gentiles might have the gospel. He had exalted ideas of the requirements of his apostolate. He was conscious, too, of the apostolic energy stirring within him. There was a certain outlet for that energy. For he was allowed to speak the Word to all that came unto him. And he was enabled to write this Epistle and other Epistles, which have laid the Church under lasting obligation. But he wanted to make the mystery manifest on a far wider scale. He wanted to have freedom in moving from place to place, in combating error on the spot, in forming Churches. And it was in this his restrained position that he asked to be assisted by their prayers.

II DUTY TO THEM THAT ARE WITHOUT. How is a Christian society to advance its ends with them that are outside? That is a question which has not lost its importance.

1. Walk. "Walk in wisdom toward them that are without, redeeming the time." It is said in Ephesians, "Look therefore carefully how ye walk, not as unwise, but as wise; redeeming the time, because the days are evil." It is the same precept here, with special application to them that are outside.

(1) Wisdom. One end for which a Christian society exists is self preservation. It was very important for them to act so that they did not unnecessarily bring persecution upon themselves. Another and higher end for which a Christian society exists is extension. For this end zeal is necessary, but at the same time it must be zeal tempered with discretion. Christian wives would naturally be deeply interested in the conversion of their heathen husbands, but how did the Apostle Peter enjoin them to act? "In like manner, ye wives, be in subjection to your own husbands; that, even if any obey not the Word, they may without the Word be gained by the behaviour of their wives; beholding your chaste conversation coupled with fear." The position of the members of a Christian society is similar. We have to win over them that are outside. Where the Word by itself fails (men obeying not the Word), we may do this without the Word, viz. by our Christian behaviour, by quietly and steadily showing what our religion is, especially in the production in us of those elements which those outside can more readily appreciate purity, honour, charitableness, unselfishness, gentleness. There is action of a more direct kind toward them that are outside, for which wisdom is needed. The apostles supply a remarkable instance of failure in this respect. Not sure of their action, they referred it to Christ. "Master, we saw one casting out devils in thy Name, and he followed not us, and we forbade him, because he followeth not us." This man was certainly at an outside, but, as on the way to higher things, Christ said, "Forbid him not: for there is no man, that shall do a miracle in my Name, that shall lightly speak evil of me. For he that is not against us is for us." This saying of our Lord throws great light on what should be the manner of our procedure toward them that are without. We are to accept of the slightest acknowledgment of Christianity. We are to turn back no one whose face seems turned in the right direction, though he does not yet join himself to us or work by our methods. This, and not the mistaken " We forbid you," is the way to encourage men toward our position.

(2) Urgency. For the end of self preservation, the moment was to be well thought of by the Colossians. For the unwise use of one moment they might have to suffer for years. So for the end of winning over them that are outside, the moment is to be well thought of by us. We are not to contract debt in connection with it. We are to make it our own for our end. We are to leave nothing undone to persuade, to entice, them that are without to come within the pale of the Christian Church. We are ever to be acting as on a motion of urgency, viz. the salvation of our fellow travellers to eternity, during their brief time of probation.

2. Speech. There are given three qualities of good speech, with primary reference to them that are outside.

(1) Pleasingness. "Let your speech be always with grace." There is a pleasing and an unpleasing way of saying a thing. We are to study to have always a pleasing mode of speech. It is said of Jesus that they wondered at the words of grace which proceeded out of his mouth. The reference was not merely to the contents of the words, but also to the winning form in which they were put.

(2) Healthfulness. "Seasoned with salt." The language proceeds upon the conception of speech as an article of food, or as having nutriment in it to be communicated. The idea of pleasingness is carried forward in the flavouring. It is to he flavoured, so as not to be insipid. But the salt, with which the flavouring is to be effected, adds the idea of healthfulness. By salt in speech, we may understand seriousness of aim. Even in our moments of rest and of social enjoyment we are to have a feeling of the solemnity of life. We are to occupy our conversation with things according to their relative importance. We are to show a preference for the useful. We are not to use speech to communicate poison, but to communicate right sentiments. We are to show that we attach supreme importance to the gospel of Christ. Thus is healthfulness to be combined with pleasingness.

(3) Aptness. "That ye may know how ye ought to answer each one." The idea of pleasingness is still carried forward, and is further to be combined with aptness. In those days questions were often put to the Christians about their religion. They were expected to be able to give an account of the articles of their faith, of the facts of Christianity, of its institutions, of benefits derived, of losses entailed. These questions were not always put by sincere inquirers. They were often put from curiosity or with evil intention. In no case were they to show resentment. They were always, with all pleasingness, to give the answer which the question demanded, in the hope that it might commend itself to the inquirer. In these days questions are not so often put to Christians. It would be well if they were oftener put, and if we could put the right answer in pleasing form. R.F.

HOMILIES BY U.R. THOMAS

Vers. 2-4.

An exhortation to prayer.

Paul had been, as we have seen, describing noble and difficult duties of husbands, children, etc. He evidently felt they were so noble that they ought to be attained, and yet so difficult that he must at once suggest one way to their attainment. He has shown the goal, now he shows the path. That path is prayer. Husbands, wives, all who would become what I have described, "continue in prayer." In his exhortation to prayer we may notice

I SOME ELEMENTS IN ALL TRUE PRAYER. And of these elements there is in the very front:

1. Constancy. "Continue steadfastly," as the Revised Version has it. Not fitfully, occasionally, irregularly, but with steady constancy, pray.

(1) There, ought to be constancy because of the need there is. The need is perpetual, for the duties to be discharged to which prayer alone can help, and the dangers to be avoided from which prayer alone can deliver, are ever with us.

(2) There can be constancy, because the opportunity is always granted. There are avenues of religious help a man may close against his brother, but not this. Excommunicated, exiled, tortured, imprisoned, he can still pray. Wherever God is and a human soul is, there prayer can be. So Daniel, Jonah, Stephen, found.

1. Wakefulness. "Watching." Not as a sleeper, but as a sentry, must the man be who prays. Understanding, emotion, will, must be awake, as he who guards the city is awake to hear the first footfall of a foe, to catch the first shadow of a danger. Not in dreamy lethargy can men pray. "No arrow of prayer can reach the sky that does not fly from a heart strongly bent as some elastic bow?

2. Gratitude. "With thanksgiving." Thus the conception of prayer is widened, beyond that of mere petition, to that of intercourse. Prayer becomes an Eucharist. Indeed, thanksgiving is the crown and goal of prayer. Elsewhere the apostle similarly exhorts, "In everything by prayer and supplication with thanksgiving let your request be made known unto God.

II A SPECIAL SUBJECT FOR INTERCESSION. Paul thus bespeaks prayer for himself and his fellow workers both, to link himself in humbleness of heart to the Colossians. It is as though he said, "I need prayer as well as you." And doubtless he also asks their prayers because he is conscious of necessity for such help as prayer can bring. For himself and his fellow workers he asks:

1. Prayer that they may have opportunity for work. "That God may open unto us a door." To the mystery of the gospel there is the great obstacle of minds closed by prejudice, hearts closed by antipathy. The preacher, like his Lord, has to stand at the door and knock.

2. Prayer that shall be sympathetic with their sorrows. For he reminds them that he is "in bonds." In every one of the Epistles of his captivity the apostle mentions this coupling chain which he felt to be thwarting, galling, humiliating. And their prayers must seek either that the chain be broken or the prisoner strengthened to endure.

3. Prayer that they may have fitness for their work. The one pressing want of their condition was "boldness." Sometimes the main want is wisdom, sometimes patience, sometimes gentleness. Here, because of all that was around him and before him, he felt the supreme want was courage. And indeed, when is this not wanted by those who have to proclaim such a message as the gospel, to such souls as proud, selfish, self-willed men, for such a Master as the Christ who travails till victory is won? U.R.T.

HOMILIES BY E.S. PROUT Vers. 2-4

Conditions of success in prayer.

St. Paul draws the attention of the Colossians to two things.

I GENERAL CONDITIONS OF SUCCESS IN PRAYER.

1. Perseverance. "Continue steadfastly in prayer." It is part of our spiritual education, teaching us dependence, trust, and patience. No "stock" of blessings given, but daily grace, bread, etc. Blessings may be withheld for a time because, in our present spiritual state, we cannot receive the full supply we shall be capable of after the discipline of persevering prayer. The gift will be in proportion to our faith. (cf. Mat_9:29; Mar_8:22-25) Hence the many exhortations to perseverance by parables, Luk_11:5-9 Luk_18:1-8 precepts (Rom_12:12; Ephesians, 1Th_5:17, etc. and recorded examples. Exo_32:9-13; Mat_15:21-28; Act_1:14 Act_2:1-4 Paul"s prayers Php_1:4; 2Ti_1:3, etc.; Col_4:12) Story of James the Just (Eusebius, bk. 2:23). If time forbids long continuance, there may be energy in brevity and steadfastness in persistent renewal of prayers. (Psa_55:17 Psa_119:164, etc.)

2. Watchfulness. B e watchful during prayer, for the constant enjoyment of the inestimable privilege tends to routine, and our spiritual foes are ever ready to distract our minds and spoil our prayers. Chrysostom saith, "The devil knoweth how great a good prayer is." The messenger prayer is too often despatched without any definite message. "Ye know not what ye ask;" "Ye have not because ye ask not." Contrast our Lord"s prayers and St. Paul"s with the vague, sleepy supplications we know too much about, if we thus watch in prayer we may watch after it, expecting the blessings which are on their way to us. (cf. Dan_9:23 Dan_10:12)

3. Thanksgiving. (Php_4:6) Our thanksgiving will include that Divine system of mediation and intercession by which we sinners have access to God; all the past answers to prayer we have received through Christ, (Psa_63:7 Psa_116:1, Psa_116:2) and all the promises he has given. In this spirit we shall also be able to thank him for what he has deferred (Illustrations: Job and "the end of the Lord," (Jam_5:11) and what he denies. For if we pray with submission for temporal blessings, we lay upon God the responsibility of choosing for us. Plato ("Alcibiades," bk. 2) praises one of the ancient poets for prescribing this form of prayer: "Grant to us thy blessings whether we pray for them or withhold our prayers, and repel from us all evils even though we pray for them." With fuller knowledge we may offer the same prayer for temporal blessings "with thanksgiving" (Psa_84:11; Mat_6:32) while in regard to spiritual blessings there need be no such conditional uncertainty (Mat_7:9; Joh_14:13, Joh_14:14)

II SPECIAL SUBJECTS FOR PRAYER. (Vers. 3, 4.) The requests are very personal, for Paul, Timothy, Epaphras, etc. The apostle"s condition imposed limitations which he desired might be removed "for the gospel"s sake." These prayers were answered. (Phm_1:22) By prayer doors were opened in the first century, (Rom_15:19, etc.) and still are (China, Africa, Madagascar, etc.). This spread of the gospel may still be used as an argument for the divinity of the gospel, as it was by Clement of Alexandria: "The Grecian philosophy, if any magistrate forbade it, immediately died away; but our doctrine, even from the first preaching of it, kings, generals, and magistrates prohibited it; nevertheless, it does not droop like human doctrine, but flourishes the more." Similar prayers for pastors and missionaries are still needed, and may be enforced by various motives; e.g.:

1. Our necessity; for the work is too great for us apart from the help given through prayer.

2. Our trials. Illustrate from Paul"s ordinary sources of anxiety (2Co_11:1-3, 2Co_11:28, 2Co_11:29; Gal_4:19, etc.)

3. Our dangers. For we are the mark of many of the fiery darts of the wicked one, and if we fall it is "as when a standard bearer fainteth.

4. Our responsibilities. (Heb_13:17) We have to speak "the mystery of Christ," and desire "to make it manifest as we ought to speak." How much this implies! (Eph_6:19, Eph_6:20) We aim at the sublimest results. (Col_1:28, Col_1:29)

5. Our equitable claims. A plea especially appropriate to pastors, called by a Church to their post of duty and of trust. To restrain prayer is the most lamentable meanness, for it impoverishes the pastor"s or missionary"s soul. E.S.P. (2Th_3:1, 2Th_3:2, etc.)

HOMILIES BY W.F. ADNENEY Ver. 2.

Steadfastness in prayer.

I IT IS GREATLY NEEDED. The seven deacons were chosen partly in order that the apostles might not be hindered by temporal affairs from continuing steadfastly in prayer. (Act_6:4) St. Paul exhorts the Roman Christians to this same steadfastness. (Rom_12:12) It is requisite on many accounts.

1. There are never wanting subjects that claim our prayers.

2. When we are least inclined to pray we are in most need of prayer.

3. Only constant prayer can be profoundly spiritual. It is the ever-flowing stream that wears the deep water course. The bird that soars high must be much on the wing.

4. Steadfastness in prayer is rewarded by Divine responses; e.g. Abraham"s intercession for Sodom, the parable of the importunate widow, etc.

II IT IS A SIGN OF SPIRITUAL HEALTH. After the ascension of their Lord the early Christians continued steadfastly in prayer; (Act_1:14) so did the converts of the day of Pentecost. (Act_2:42)

1. It shows a spiritual tone of mind. We may pray in special need without this, and we may pray at set seasons of devotion without it. But to live in an atmosphere of prayer, to pray because it is natural to us to talk with God, because we love communion with him, because prayer is our vital breath, and so to pray without ceasing from inward devotion rather than from external prompting, all this is a sign of true spirituality.

2. It shows spiritual vigour. Such prayer is no mere listless droning of empty phrases, no sudden burst of temporary ejaculations. It implies a strong, deep energy of devotion.

III IT IS DIFFICULT TO MAINTAIN. It is easy to cry out to God in great extremities. Prayerless men pray under such circumstances. It is easy, too, to pray when we are in a mood of devotion. The difficulty is to continue steadfastly in prayer. The hindrances are numerous.

1. Lack of interesting subjects of prayer. There may be nothing that touches us as a great want or strongly appeals to our sympathies at some seasons like the dire needs and touching claims that inspire our petitions at other times.

2. External distractions. The pressure of business, the din of the world"s affairs, uncongenial society, even too absorbing Church work, especially in this age of rich activity and meagre contemplation, check prayer.

3. Internal hindrances. We are not always in the mood for prayer. Sometimes

Hosannas languish on our lips. And our devotion dies.

This may result from physical weariness. The spirit may be willing though the flesh is weak. We should then turn aside and rest awhile from the tiring work of the world. But it may result from sin. Sin is the greatest hindrance to prayer.

IV IT MAY BE MAINTAINED BY THE GRACE OF GOD.

1. It is not to be revived in weakness by greater assiduity in formal devotion. It is a fatal mistake to confound long prayers with steadfast prayers, and to suppose that spending more time in saying prayers will strengthen our enfeebled spirit of prayer. It will have the opposite effect. Nothing hinders true prayer so much as continuing the form of devotion without the power.

2. The secret is to seek the reviving Spirit of God. If prayer is growing faint, there may still be energy for uttering the petition, "My soul cleaveth unto the dust: quicken thou me according to thy Word". (Psa_119:25) All true prayer is an inspiration. The deepest prayer comes from the striving of God"s Spirit within us. "The Spirit also helpeth our infirmities the Spirit himself maketh intercession for us with groanings which cannot be uttered". W.F.A. (Rom_8:26)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Concluding Admonitions.

v. 2. Continue in prayer, and watch in the same with thanksgiving,

v. 3. withal praying also for us that God would open unto us a door of utterance to speak the mystery of Christ, for which I am also in bonds;

v. 4. that I may make it manifest, as I ought to speak.

v. 5. Walk in wisdom toward them that are without, redeeming the time.

v. 6. Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man.

The apostle is here addressing the last exhortations to the Phrygian Christians, and they are impressive by reason of their forcible brevity. His first thought is for proper prayer: in prayer persevere, being watchful in it with thanksgiving. See Eph 6:16-20. Christians should be steadfast in prayer, they should make use of the strongest persistence in bringing their petitions to the attention of the Lord, 1Th 5:17. Being conscious of the fact that every good and every perfect gift comes down from above, and that without their Father’s help they can do nothing, they should turn to their heavenly Father at all times in full trust and confidence. Incidentally, however, they are watchful in their prayer, Mat 26:41; Mar 14:38. They guard both against a mere mechanical babbling and against confused thought in presenting their petitions. Above all, we should steadfastly direct our thoughts to the saving truth of God against every attack on the part of Satan, the world, and our own flesh, lest doubts become manifest within us and take the trusting watchfulness out of our hearts. It is self-evident, finally, that we combine thanksgiving with our prayer, even in advance, for we know that God hears every cry of His children, in His own way and at His own time, but always for our benefit. We may learn much from the confidence of Jesus in His prayer to His Father, Joh 11:41-42.

Right prayer will be accompanied also by fervent intercession: Praying at the same time also for us that God would open to us a door of the Word to speak the mystery of Christ, on account of which I am also in bonds, that I may make it manifest as I should speak. In their prayer the Christians of Colossae were to remember also the apostle and his co-workers, first of all that God would open to them the door of the Word, that He would remove all hindrances that obstructed the progress of the Gospel. With all the privileges which Paul enjoyed in his Roman imprisonment, it remained true nevertheless that he was hindered in his free activity in behalf of the Gospel. The opening of the door of his imprisonment, therefore, would be the opening of a door of discourse, that the Gospel might again have free course in the world, so far as he was concerned. With the termination of his imprisonment Paul would again be at liberty so as to speak and preach the mystery whose content is Jesus Christ, which was hidden from ages and from generations, but now is made manifest, chap. 1:26. On account of this Gospel he was bound as a prisoner, he was the ambassador of Christ in bonds, Eph 6:20. At the same time all his thoughts were directed with anxiety toward the end that he might again make manifest the Gospel-message, that his preaching might again make it clear, that he might again be enabled to make men see its glory. For that he considered his duty by reason of his apostolic call. He was almost impatient for the opportunity of doing the work of his calling once more with the fullness of zealous frankness. Note: This word is addressed also to the Christians of our day, who will do well to include their pastors in their daily prayers, asking for them just those blessings which the apostle here craves for himself.

The apostle now adds a word concerning the behavior of Christians toward those that are without, toward the unbelievers and the children of the world: in wisdom comport yourselves toward those outside, making the best use of the occasion. It takes a great deal of tact and wisdom on the part of the Christians to live so that their entire behavior toward the non-members of the Church will redound to the benefit of the Gospel and to the praise of God. Their conduct at all times must be of a nature to advertise the Church and its blessings. One thing is sure, namely, that the children of the world are watching the Christians at all times for any evidence of a behavior at variance with Scriptural injunctions. Therefore the Christians should make the best use of every opportunity, when they are thrown together with unbelievers, to forestall and quiet unjust criticism, and thus to promote the spread of the Gospel by removing some of the commonest obstructions. See 1Ti 6:1; 2Sa 12:14.

To this end also the apostle warns: Your speech be always in pleasantness, seasoned with salt, that you may know how to answer every man. At all times and under all circumstances the intercourse of Christians with unbelievers should be characterized by pleasant courtesy, kindly, simple, straightforward, without affectation. That does not exclude its being seasoned with the salt of energetic, but beneficial confession; it should be apt, striking, interesting, with a wholesome point and pertinency. Particularly if some enemy of the Church intends to strike at some doctrine or custom, all Christians should be ready with the proper defense, not, as a rule, with biting irony and harshness, but with engaging frankness and a convincing willingness to give an answer to every man that asks them a reason of the hope that is in them, 1Pe 3:15. That belongs to the wisdom of serpents and to the harmlessness of doves which should characterize all Christians.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. The duty exhorted to, and that is prayer; a transcendent privilege, as well as an important duty.

Observe, 2. The manner of the duty, and how it must be performed, with constancy and perseverance.

1. Continue in prayer, that is, continue instant in prayer; not that every other duty is to be neglected, that we may always perform this, but we are always to keep our heart in a praying frame, and be found in the practice of the duty at all fitting seasons; we are then said to do a thing continually, when we do it seasonably: what a man does out of conscience, he will do with perseverance. Nature will have her good moods, but grace is steady.

2. Watchfulness in prayer is here directed to, Watch in the same; particularly, we ought to watch for the duty, in the duty, and after the duty: to watch for the fittest praying season, to watch our hearts in our affections flag; to watch after the duty, that our hearts be not lifted up by any assistances received in the duty; nor be too much dejected, upon the score of those infirmities that mingle themselves with our prayers; but direct the eye of our faith to Christ as our intercessor, who pleads for the gracious acceptance both of our persons and services, notwithstanding the imperfections of them both.

Observe, lastly, What must always accompany prayer for mercies we want, namely, thanksgiving for mercies received: Watch in the same with thanksgiving. There is no such effectual way of begging, as thanksgiving; God is offended, when we are loud and clamorous in asking favours, but dumb and tongue-tied in returning thanks: Need will make us beggars, but grace only thanksgivers.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

2–4. Continue in prayer. Prayer ought to be regular, habitual. The Christian should every day have a season of prayer. See Luke 18:1; Acts 1:14; Eph. 6:18. Watch. Watch that you pray aright, in earnest, and ask for what you ought. With thanksgiving. Let thanks for mercies given ascend as you ask for new mercies.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul continues to give instructions to believers on how to live and speak.

General Information:

Here the word "us" refers to Paul and Timothy but not the Colossians. (See: Exclusive and Inclusive "We")

Continue steadfastly in prayer

"Keep praying faithfully" or "Keep praying consistently"

God would open a door

Opening a door for someone is a metaphor for giving that person the opportunity to do something. AT: "God would provide opportunities" (See: Metaphor)

open a door for the word

"make an opportunity for us tp preach his message"

the secret truth of Christ

This refers to the gospel of Jesus Christ, which was not understood before Christ came.

Because of this, I am chained up

Here "chained" is a metonym for being in prison. AT: "It is for proclaiming the message of Jesus Christ that I am now in prison" (See: Metonymy)

Pray that I may make it clear

"Pray that I might be able to speak the message of Jesus Christ clearly"

translationWords

pray

God

word

mystery

Christ

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

2-6.] Special concluding exhortations: and

2-4.] to prayer; see Rom 12:12: 1Th 5:17.

2.] γρηγ. watching in it, i.e. not remiss and indolent in your occupation of prayer (τῇ πρ.), but active and watchful, cheerful also, ἐν εὐχαριστίᾳ, which defines and characterizes the watchfulness. ἐπειδή γὰρ τὸ καρτερεῖν ἐν ταῖς εὐχαῖς ῥᾳθυμεῖν πολλάκις ποιεῖ, διὰ τοῦτό φησι γρηγοροῦντες, τουτέστι νήφοντες, μὴ ῥεμβόμενοι. οἶδε γάρ, οἶδεν ὁ διάβολος ὅσον ἀγαθὸν εὐχή· διὸ βαρὺς ἔγκειται. οἶδε δὲ καὶ Παῦλος πῶς ἀκηδιῶσι πολλοὶ εὐχόμενοι. διό φησι γρ. ἐν αὐτ. ἐν εὐχαρ.—τοῦτο γάρ φησιν ἔργον ὑμῶν ἔστω, ἐν ταῖς εὐχαῖς εὐχαριστεῖν, κ. ὑπὲρ τῶν φανερῶν κ. ὑπ. τῶν ἀφανῶν, κ. ὑπὲρ ὧν ἑκόντας, κ. ὑπὲρ ὧν ἄκοντας ἐποίησεν εὖ, κ. ὑπὲρ βασιλείας, κ. ὑπὲρ γεέννης, κ. ὑπὲρ θλίψεως, κ. ὑπὲρ ἀνέσεως. οὕτω γὰρ ἔθος τοῖς ἁγίοις εὔχεσθαι, κ. ὑπὲρ τῶν κοινῶν εὐεργεσιῶν εὐχαριστεῖν. Chrys.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

2-6. Exhortation to constant prayer and thanksgiving, to which is added the apostle’s request that they would pray for himself in his work. Practical advice as to, wisdom in action and speech.

2. τῇ προσευχῇ προσκαρτερεῖτε = Rom 12:12; cf. 1Th 5:17. We have the same verb similarly used in Act 1:14, Act 2:46, Act 6:4.

γρηγοροῦντες ἐν αὐτῇ. “Being watchful in it,” i.e. not careless in the act. ἐπειδὴ γὰρ τὸ καρτερεῖν ἐν ταῖς εὐχαῖς ῥᾳθυμεῖν πόλλακις ποιεῖ,διὰ τοῦτό φησι γρηγοροῦντες τούτεστι νήφοντες, μὴ ῥεμβόμενοι (wandering), Chrys.

ἐν εὐχαριστίᾳ With thanksgiving (as an accompaniment; cf. 2:7). αὕτη γὰρ ἡ ἀληθινὴ εὐχὴ ἡ εὐχαριστίαν ἔχουσα ὑπὲρ πάντων ὧν ἴσμεν καὶ ὧν οὐκ ἴσμεν, ὧν εὖ ἐπάθομεν ἢ ἐθλίβομεν, ὑπὲρ τῶν κοινῶν εὐεργεσιῶν, Theophylact.

3. προσευχόμενοι ἅμα καὶ περὶ ἡμῶν.“Praying at the same time also for us,” including, namely, Timothy, named with St. Paul as sending the Epistle, but also, no doubt, including all who helped him in his work (vv. 10-14).

ἵνα. The prayer is not for the personal benefit of the apostle and his companions, but for the promotion of their work.

θύραν τοῦ λόγου. A door of admission for the word of the gospel, i.e. the removal of any hindrance which might be in the way. The same figure is employed 1Co 16:9; 2Co 2:12.

Corn. a Lapide, Beza, Bengel, and others interpret θύραν τοῦ λόγου as “the door of our speech,” i.e. our mouth,—an interpretation suggested by Eph 6:19, ἵνα μοι δοθῇ λόγος ἐν ἀνοίξει τοῦ στόματός μου, but certainly not consistent with τοῦ λόγου, which must mean “the word.”

λαλῆσαι, infinitive of the end or object, “so as to speak” τὸ μυστήριον, κ.τ.λ., 1:26, 2:2; see Eph 1:9.

διʼ ὅ καὶ δέδεμαι. For it was his preaching the free admission of the Gentiles that led to his imprisonment.

This is the only place in which St. Paul uses δέειν in the literal sense; but he uses δεσμοί, Php 1:7, Php 1:13, and elsewhere, as well as δέσμιος The transition to the singular was inevitable when he passed from what was common to himself with others to what was peculiar to himself.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Continue [προσκαρτερειτε] . See on Act 1:14. Compare Act 2:42, 46; Act 6:4; Rom 12:12; Rom 13:6; 1Th 5:17. Rev., correctly, continue steadfastly.

Watching [γρηγορουντες] . See on Mr 13:35; 1Pe 5:8. In Eph 6:18, ajgrupnountev watching is used, on which see Mr 13:33. Therein [εν αυτη] . In prayer. Compare thereunto, Eph 6:18.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

2–6. ‘Be earnest and unceasing in prayer; keep your hearts and minds awake while praying: remember also (as I have so often told you) that thanksgiving is the goal and crown of prayer. Meanwhile in your petitions forget not us—myself Paul—my fellow-labourer Timothy—your evangelist Epaphras—all the teachers of the Gospel; but pray that God may open a door for the preaching of the word, to the end that we may proclaim the free offer of grace to the Gentiles—that great mystery of Christ for which I am now a prisoner in bonds. So shall I declare it fearlessly, as I am bound to proclaim it. Walk wisely and discreetly in all your dealings with unbelievers; allow no opportunity to slip through your hands, but buy up every passing moment. Let your language be always pervaded with grace and seasoned with salt. So will you know how to give a fit answer to each man, as the occasion demands.’

2. προσκαρτερεῖτε] ‘cling closely to’, ‘remain constant to’ (comp. Mark iii. 9, Acts viii. 13, x. 7), and so ‘continue stedfast in’. This word occurs again with τῇ προσευχῇ, ταῖς προσευχαῖς, Acts i. 14, ii. 42, vi. 4, Rom. xii. 12. The construction is with a simple dative both in the New Testament (ll. cc.) and in classical writers, except where it stands absolutely (Acts ii. 46, Rom. xiii. 6). The injunction here corresponds to the ἀδιαλέιπτως προσεύχεσθε of 1 Thess. v. 17.

γρηγοροῦντες] Long continuance in prayer is apt to produce listlessness. Hence the additional charge that the heart must be awake, if the prayer is to have any value. The word is not to be taken literally here, but metaphorically. In Matt. xxvi. 41 etc., γρηγορεῖτε καὶ προσεύχεσθε, the idea is not quite the same.

ἐν εὐχαριστίᾳ] as the crown of all prayer; see the notes on i. 12, ii. 7.

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.