Exegetical and Hermeneutical Commentary of Colossians 4:2
Continue in prayer, and watch in the same with thanksgiving;
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. ContinueGreek,“Continue perseveringly,” “persevere” (Eph6:18), “watching thereunto“; here, “watchin the same,” or “in it,” that is, inprayer: watching against the indolence as to prayer, and in prayer,of our corrupt wills.
with thanksgivingforeverything, whether joyful, or sorrowful, mercies temporal andspiritual, national, family, and individual (1Co 14:17;Phi 4:6; 1Th 5:18).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Php 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.
Fuente: John Gill’s Exposition of the Entire Bible
| Apostolic Exhortations. | A. D. 62. |
2 Continue in prayer, and watch in the same with thanksgiving; 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: 4 That I may make it manifest, as I ought to speak.
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, v. 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; 1Th 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, 1 Cor. xvi. 9), or else give me ability and courage, and enable me with freedom and faithfulness; so Eph. vi. 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. vi. 19), or else he means the preaching of the gospel to the Gentile world, which he calls the mystery hidden from ages (ch. i. 26) and the mystery of Christ, Eph. iii. 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, v. 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. i. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Continue steadfastly (). See Mark 3:9; Acts 2:42; Acts 2:46 for this interesting word from and (strong), common in the Koine.
Watching (). Present active participle of , late present made on perfect active stem with loss of –, found first in Aristotle.
Fuente: Robertson’s Word Pictures in the New Testament
Continue [] . 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 [] . See on Mr 13:35; 1Pe 5:8. In Eph 6:18, ajgrupnountev watching is used, on which see Mr 13:33. Therein [ ] . In prayer. Compare thereunto, Eph 6:18.
Fuente: Vincent’s Word Studies in the New Testament
1) “Continue in prayer” (te proseuche proskartereite) continue ye in the prayer (life),” persistently, progressively, never fainting, Luk 18:1-7. Persevere in and at prayer, Eph 6:18; Php_4:6; 1Th 5:17-18; Heb 13:15.
2) “And watch in the same with thanksgiving” (gregorountes en aute en eucharistia) “Watching in (it, the prayer life) with gratitude, “thanksgiving. The watchfulness is to be against temptation and’ against losing one’s influence and rewards, Mat 6:13; Mat 26:41; 2Jn 1:8; Eph 5:20; Eph 6:18.
Fuente: Garner-Howes Baptist Commentary
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. (467)
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. (Phi 4:6.)
(467) “ Ou façon d’y proceder laschement, et comme par acquit;” — “Or a way of acting in it listlessly, and as a mere form.”
Fuente: Calvin’s Complete Commentary
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. Pauls 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 apostles intrepid advocacy of the rights of the despised Gentilemaugre the fierce bigotry of his own countrymen, the deep-seated prejudice of the times, and even the slavish indifference of the Gentiles themselveswhich 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 Gods 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 placeJob, 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. Gods sovereignty must be owned. We ought to assure ourselves that we pray according to Gods 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).
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2. Continue stedfastly in prayer, watching therein with thanksgiving; 3. withal praying for us also, that God may open unto us a door for the word, to speak the mystery of Christ, for which I am also in bonds; 4. that I may make it manifest as I ought to speak.
Translation and Paraphrase
2. (All of you) continue constantly in prayer, being watchful in (doing) it, (that you may note the things you should pray for; and pray always) with thanksgiving.
3. Praying together for me also, that God may open for us a door (an opportunity) for the message, that we may speak the mystery (the revealed secret) of Christ, for which also I am in bonds.
4. (Do be praying for me) that I may make it (the mystery) plain (and speak) as I ought to speak,
Notes
1.
Paul always urged the Christians to whom he wrote to pray. 1Th. 5:17; Rom. 12:12; Eph. 6:18.
2.
They were to persevere in prayer, to continue stedfastly in it. Act. 2:47; Act. 1:14. Persevere even when the answer is not immediately obvious.
3.
They were to be watching as they prayed. It is so easy to go to sleep. Note Eph. 6:18; Act. 20:31; 1Co. 16:13; 1Th. 5:6; 1Pe. 5:8; Rev. 3:2-3. The disciples of Jesus could not watch with Him one hour as he prayed in Gethsemane, but went to sleep. Mat. 26:40-41.
There are many things that we should watch as a preparation to prayer. We should be watching conditions in the world, in the church, in our own lives, in the lives of our brethren; and, most of all, let us be watching what Gods word says. Every Christian should be a Gregory! The name Gregory comes from the Greek verb gregoreo, meaning to watch.
4.
In addition to watching, thanksgiving is necessary in prayer. Col. 4:2. This scripture seems to present thanksgiving as a part of our watching. We watch, not merely so we can be cautious and pray for corrections, but so we can observe things for which we can be thankful. Many things we see are hard to give thanks for, but we can give thanks for everything if we try. Compare 1Th. 5:18; Col. 3:17; Eph. 5:20.
5.
Paul often requested prayers for his work. Eph. 6:18-20; Rom. 15:30; Php. 1:19. If Paul needed the prayers of his brethren, we need them even more than he.
6.
The word withal at the start of Col. 4:3 means together, at once, at the same time.
7.
Paul asked prayers for two things concerning him:
(1)
That God would open to them a door for the word.
(2)
That he might speak as he ought; Col. 4:4.
8.
Paul did not ask for release from prison, for successful outcome of his trial, for rest and peace, but only for an open door.
It is hypocrisy for us to pray for an open door if we are not fully prepared and willing to enter in through it when God provides it.
9.
The New Testament frequently uses the word door to mean an opportunity to preach. Compare 1Co. 16:9; 2Co. 2:12; Rev. 3:8; Act. 14:27. Paul needed such a door just at this time. He was in prison and his work was therefore hindered.
10.
Paul requested prayers for us, for himself and for others, doubtless the people named in Col. 4:7-14.
11.
Paul in Col. 4:3 refers again to the gospel as the mystery (or the revealed secret) of Christ. Compare notes on Col. 1:27; Col. 2:2; Eph. 3:3-4; Eph. 6:19. The term mystery was a favorite expression of Pauls.
12.
Paul was bound for the sake of the gospel, not for wrongdoing. He was bound in chains. Eph. 6:20.
13.
Paul wanted prayer that he might speak the message in the right way. A good message can be proclaimed in a bad way. The message should be proclaimed clearly (made manifest), boldly (Eph. 6:19), and graciously (Col. 4:6).
14.
Paul wanted to speak as he ought. There is an oughtness lying upon every Christian. We ought to speak, and thus to make the gospel manifest.
Study and Review
78.
What instructions are given about prayer? (Col. 4:2)
79.
What necessity is there for watching in prayer?
80.
What was to accompany prayer and watching?
81.
For what did Paul request prayers? (Col. 4:3)
82.
What does door in Col. 4:3 mean?
83.
What is the mystery of Christ? (Col. 4:3; Compare Col. 1:27; Col. 2:2)
84.
What was Pauls situation with reference to the mystery of Christ? (Col. 4:3)
85.
What did Paul want to do with the mystery of Christ? (Col. 4:4)
Fuente: College Press Bible Study Textbook Series
(2-4) Comp. the almost exact parallel in Eph. 6:18-20, and see Notes there.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
[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).]
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Continue steadfastly in prayer, watching in it with thanksgiving.’
The great concern of the Christians’ prayer should be the going forward of God’s purposes and the triumph of the Gospel. This was made clear by Jesus Christ Himself. The first half of the Lord’s Prayer (Mat 6:9-13) is directly given over to prayer for the carrying forward of these purposes, for the ‘hallowing of God’s name’ would result from these (Eze 36:23, note the words that follow; see also Eze 20:41; Eze 28:25; Eze 39:7; Eze 39:27), and His first concern, as ours should be, was for the establishing of His rule and the doing of His will by all. And the vast majority of references to prayer in the New Testament have this in mind.
And even the latter part of the prayer concentrates on making us a part of that process, the forgiveness of sins, freedom from trial and deliverance from evil and the Evil One. These are all to make us able in the establishing of God’s rule. The sole concession to our own physical needs is the prayer for daily sustenance, and even that is minimal, and has in mind that we need to be reminded of our dependence on God and that all that we have comes from God.
Indeed Jesus stressed that our Father knows our needs so that long prayers for ourselves are not necessary (Mat 6:7). To be constantly praying about our own needs shows that we do not trust Him to give us what we need. So we are rather to concentrate on seeking the kingship of God and His righteousness (Mat 6:33), then we will receive all we need as well. We are not to be concerned about abundance on earth but about abundance in Heaven (Mat 6:19-21). Those who pray for wealth and prosperity on earth still live in the Old Testament, or worse are idolaters (Col 3:5). The New Testament saint is concerned for spiritual wealth and blessing. It is only the affluent society that thinks it has a right to pray for affluence because its values have been distorted. It has become basically selfish and self-seeking.
So the prayer Paul has in mind is prayer in accordance with the Lord’s example, that which is for the furthering of His kingship and His purposes (compare Eph 6:18-19). In this they are to continue with might and main. And as they pray they are to watch and give gratitude to God for what He accomplishes. Prayer and thanksgiving must always go together.
Fuente: Commentary Series on the Bible by Peter Pett
A Final Exhortation ( Col 4:2-6 )
These final words concentrate on what is important for their future behaviour in Christ.
Fuente: Commentary Series on the Bible by Peter Pett
Submission at Church: Religious Duties Col 4:2-4 deals with submission in Church as a religious duty.
Col 4:2 “Continue in prayer” Comments Andrew Murray says, “Little of the Word with little prayer is death to the spiritual life. Much of the Word with little prayer gives a sickly life. Much prayer with little Word gives more life, but without steadfastness. A full measure of the Word and prayer each day gives a healthy and powerful life.” [98]
[98] Andrew Murray, The Prayer Life (Chicago: Moody Press, 1912), 88.
Col 4:3 “to speak the mystery of Christ” – Comments This is the mystery that Paul referred to earlier in the epistle, which is Christ in us, our glorious hope.
Col 1:27, “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:”
Fuente: Everett’s Study Notes on the Holy Scriptures
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Col 4:2 . To prayer apply yourselves perseveringly; comp. Rom 12:12 ; Eph 6:18 ; Act 1:14 ; also 1Th 5:17 : , which is substantially the same thing. Comp. Luk 18:1 .
. ] modal definition of the : 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. , 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 .
.] accompanying attitude, belonging to . ; with thanksgiving, amidst thanksgiving , namely, for the benefits already received. Comp. Col 1:12 , Col 2:7 , Col 3:17 ; Phi 4:6 ; 1Th 5:17 . This is the essential element of the piety of prayer: [169] , , , Theophylact. The combination with . (Bhmer, 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 to be more precisely defined by . Against this view the very ver. 3 is decisive, where, in fact, Paul does not mean a prayer of thanks.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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!
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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 [, 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 4:1ye have a Master in heaven (Schenkel).
Prayer. Col 4:2-4. Persevere in prayer.Like Act 1:14; Rom 7:12. , to be strong, 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 () 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 Gods 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 denotes the sphere, the second the accompaniment.R.]. There is no warrant for joining with thanksgiving with persevere (Bhmer).
Col 4:3. Withal praying also for us.Eph 6:19-20 is the parallel passage. Withal [, at the same timeR.] 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 () blends the purport and the purpose of the prayer, the latter being more prominent. Alford, Ellicott.R.] Eph 6:19 speaks of utterance (), but this passage does not. Door according to 1Co 16:9; 2Co 2:12, means free activity, it is not = (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 , as ver, 6 (Winers, 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. 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 ( ) 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 () 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 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 (, i.e.), 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: 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, , epexegetical to speech, as (Col 4:3). See Winers 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 Gods 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 Christs 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 worlds 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.[; the E.V. is scarcely strong enoughR.]
[2]Col 4:3.. A. C. D. E. K. L. and others read ; B. and a few other .
[3]Col 4:5.[See Exeg. Notes below and Eph 5:16.R.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
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 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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 6 .] SPECIAL CONCLUDING EXHORTATIONS: and 2 4 .] to prayer ; see Rom 12:12 ; 1Th 5:17 .
Fuente: Henry Alford’s Greek Testament
2 .] . watching in it , i.e. not remiss and indolent in your occupation of prayer ( .), but active and watchful, cheerful also, , which defines and characterizes the watchfulness. , , , . , . . . . . , , . . . , . , . , . , . , . , . . , . . Chrys.
Fuente: Henry Alford’s Greek Testament
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.
Fuente: The Expositors Greek Testament by Robertson
Col 4:2-4 partially parallel to Eph 6:18-20 .
Fuente: The Expositors Greek Testament by Robertson
Col 4:2 . : 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. 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 . in the religious sense for watchfulness against temptation. : thanksgiving is added, because it springs from the heart thankful for God’s gifts, and therefore watchful against losing them.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Col 4:2-4
2Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving; 3praying at the same time for us as well, that God will open up to us a door for the word, so that we may speak forth the mystery of Christ, for which I have also been imprisoned; 4that I may make it clear in the way I ought to speak.
Col 4:2
NASB, NRSV”devote yourselves to prayer”
NKJV”continue earnestly in prayer”
TEV”be persistent in prayer”
NJB”be persevering in your prayers”
This is a present active imperative, “continue to devote yourselves to prayer.” Prayer is not optional. Prayer is crucial for effective Christian living and ministry (cf. Eph 6:18-19; Rom 12:2; Php 4:6; 1Th 5:17). If Jesus, being God incarnate, was characterized by both public and private prayer, how much more do believers need to pray for the gospel, for themselves, and for one another? See Special Topic: Effective Prayer at Eph 6:19.
NASB, NRSV,
TEV”keeping alert”
NKJV”being vigilant”
NJB”stay awake”
This is a present active participle functioning as an imperative. Prayer takes planning, persistence, and vigilance. It needs to become a lifestyle, not an event.
“thanksgiving” Notice the three aspects of prayer in Col 4:2. Also, remember Paul was imprisoned, yet this letter emphasizes “thanksgiving” (cf. Col 1:3; Col 1:12; Col 2:7; Col 3:15-17; Col 4:2). Biblical truth (worldview) radically change ones perspective on life (cf. Rom 8:31-39). Thanksgiving is a characteristic of a Spirit-filled life (cf. Eph 5:20; 1Th 5:18).
SPECIAL TOPIC: THANKSGIVING
Col 4:3 “praying at the same time for us” Paul needed intercessory prayer. In Col 4:3-4 (cf. Eph 6:19-20), he prays for three things related to his preaching the gospel.
1. an open door to preach (cf. Act 14:27; 1Co 16:9; 2Co 2:12; Rev 3:8)
2. an ability to explain the mystery of the gospel
3. the ability to speak the gospel clearly
SPECIAL TOPIC: INTERCESSORY PRAYER
“that God will open up to us a door for the word” See Special Topic following.
SPECIAL TOPIC: USE OF THE WORD “DOOR” IN THE NT
“the mystery of Christ” See note at Col 2:2 and Special Topic at Eph 3:3.
“for which I have also been imprisoned” If current scholarship is correct Paul was imprisoned in Rome in the early A.D. 60’s (cf. Col 4:18). Paul was not in Rome nor on trial before Caesar by accident! This was predicted at his conversion (cf. Act 9:15-16; Php 1:13).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Continue. See Rom 12:12.
Prayer. App-134.
the same = it.
with. App-104.
thanksgiving. See Col 2:2.
Fuente: Companion Bible Notes, Appendices and Graphics
2-6.] SPECIAL CONCLUDING EXHORTATIONS: and 2-4.] to prayer; see Rom 12:12; 1Th 5:17.
Fuente: The Greek Testament
Col 4:2. , in prayer) Eph 6:18.
Fuente: Gnomon of the New Testament
Col 4:2
Col 4:2
Continue steadfastly in prayer,-Paul takes it for granted that they do pray and he tells them that with prayer and supplication praying at all seasons in the Spirit, and watching thereunto in all perseverance and supplication for all saints.” Eph 6:18). Pray without ceasing. (1Th 5:17). He was not urging long prayers, but the continuance of the habit of prayer.
watching therein-In our persistent prayers our spiritual faculties must be in active exercise. We must, while we pray, be keenly alive to our own needs and dangers and the promises of God. [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 thanksgiving;-[This is a most appropriate accompaniment, or surrounding element, of these watchful prayers. Ceaseless prayers combined with ceaseless praise was the atmosphere of Pauls spiritual life, and should be ours]
Fuente: Old and New Testaments Restoration Commentary
Prayer and Daily Living
Col 4:2-9
We must pray more. Our lives cannot maintain the Godward attitude without prolonged seasons of communication with Him through the Word. This is so important that we must be ever on the watch against whatever might mar the life of devotion. Intercession will often unlock frost-bitten lips and make our souls glow. Withal praying also for us. If we are shut in and cannot perform active service, we can surely pray for those who are entrusted with the mystery of Christ; and let those who are called to active service be ready to step in when God opens the door, Col 4:3. The limitations of life are no excuse for idleness, Col 4:4.
It is not easy to walk in wisdom towards those that are without. But God will teach us how to buy up opportunities and crowd each of them with good service. Our talk may sparkle like salt and purify as it does. Paul bound his fellow-workers to himself by the high estimate he placed on them. Love idealizes. Probably we should have thought some of these men to be very ordinary, but the Apostle saw them in hues borrowed from his own heart. Onesimus, a runaway slave, recently converted, is described as a faithful and beloved brother!
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 15 Concluding Exhortations
Col 4:2-6
Continue in prayer, and watch in the same with thanksgiving; 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: that I may make it manifest, as I ought to speak. Walk in wisdom toward them that are without, redeeming the time. Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man. (vv. 2-6)
One of the most common sins among Christians today is that of prayerless-ness. No doubt this has been true throughout the centuries. And yet we are again and again not only exhorted, but distinctly commanded, to pray.
Men ought always to pray, and not to faint.
Pray without ceasing.
Praying always with all prayer and supplication in the Spirit.
Praying in the Holy Ghost.
To these might be added many similar expressions, reminding us that prayer is in very truth the Christians vital breath. It is the life of the new man. One can no more have a happy, triumphant Christian experience who neglects this spiritual exercise than one can be well and strong physically who shuts himself up in a close room to which the sun never penetrates and where pure air is unknown. The soul flourishes in an atmosphere of prayer.
And yet the Christian has sometimes been asked, Why do we need to pray? If God is infinitely wise and infinitely good, as the Holy Scriptures declare Him to be, why need any of His creatures petition Him regarding anything which they conceive to be either for their own good or for the blessing of others? Is it not a higher and purer faith that leads one to ignore these exercises altogether and simply to trust Him to do what He sees to be best in every circumstance? Those who reason thus manifest but little acquaintance with the Word of God, and little realize the needs of the soul.
Prayer is, first of all, communion with God. Our blessed Lord Himself, in the days of His flesh, is seen again and again leaving the company of His disciples and going out into some desert place on a mountainside or into a garden that His spirit might be refreshed as He bowed in prayer alone with the Father. From such reasons of fellowship He returned to do His mightiest works and to bear witness to the truth. And in this He is our great Exemplar. We need to pray as much as we need to breathe. Our souls will languish without it, and our testimony will be utterly fruitless if we neglect it.
We are told to continue in prayer. This does not mean that we are to be constantly teasing God in order that we may obtain what we might think would add most to our happiness or be best for us, but we are to abide in a sense of His presence and of our dependence upon His bounty. We are to learn to talk to Him and to quietly wait before Him, too, in order that we may hear His voice as He speaks to us. We are bidden to bring everything to Him in prayer, assured that if we ask anything according to His will He hears us. But because we are so ignorant and so shortsighted we need ever to remember that we are to leave the final disposal of things with Him who makes no mistakes. Without anxiety as to anything, we may bring everything to Him in prayer and supplication with thanksgiving, making known our requests in childlike simplicity. Then, leaving all in His hands, we go forth in fullest confidence as our hearts say, Thy will be done, knowing that He will do for us exceeding abundantly above all that we ask or think.
We need to be often reminded that we cannot pray as we should unless we are careful as to our walk before God, and so we are told not only to continue in prayer but to watch in the same, and that with thanksgiving. Watch and pray. Here are two things that must never be separated. It is so easy to slip into a careless condition of soul, to become entangled amid worldly and unholy snares, so that we lose all spiritual discernment and our prayers become selfish. When this is the case, it is vain to think that we shall obtain anything from the Lord. But where there is watchfulness and sobriety, with honest confession and self-judgment when we realize failure has come in, we can pray in fullest confidence, knowing that all hindrance is removed.
Here, as in Philippians 4, we are reminded that thanksgiving for past mercies should accompany prayer for present and future blessing. To receive Gods good gifts as a mere matter of course soon dries up spiritual affection, and we become self-centered instead of Christ-centered and foolishly imagine that God is in some way bound to lavish His mercies upon us whether we are grateful or not. In our dealings with one another we feel it keenly if ingratitude is manifested and kindness goes unacknowledged. Even though we may give unselfishly we like appreciation, and a hearty thank you makes one all the more ready to minister again where there is need. And we may be assured that our God finds joy in His peoples praises. He loves to give, but He delights in our appreciation of His benefits.
Paul, unquestionably the greatest preacher and teacher that the Christian dispensation has known, was not above requesting the prayers of the people of God. He felt his need of their prayer help, and so he says, 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: that I may make it manifest, as I ought to speak. He did not feel that because he was in prison his work was over. Although unable to face the multitudes in public places as in past years, he was ever on the lookout for opportunities of service, and he would have the saints join with him in prayer that even in his prison cell a door of utterance might be open to him. How natural it would have been for him to give up in despair and settle down in utter discouragement, or simply to endure passively the long, weary months of imprisonment, taking it for granted that nothing could really be accomplished for God so far as gospel fruit was concerned until he should be free. But he was of another mind entirely. His circumstances did not indicate that God had forsaken him nor that He had set him to one side. He was eagerly looking for fresh opportunities to advance upon the enemy.
We are told that just before the first battle of the Marne in the World War of 1914-1918, Marshal Foch, the great French general, reported: My centre is giving; my left wing is retreating; the situation is excellent; I am attacking. This was not mere military bombast, for the marshal realized that apparent defeat could be turned into victory by acting with resolution and alacrity at the very moment when the enemy seemed to be triumphant.
Doubtless the Devil thought he had gained a great advantage when he shut Paul up in prison, but from that prison cell came at least four of the great church epistles and some of the pastoral letters, which have been the means of untold blessing to millions throughout the centuries. And from that cell, too, the gospel went out. First to the prison guards and through them to many more in Caesars palace who might not otherwise have been reached. How important it is not to give ground to Satan, but in prayer and faith to turn every defeat into a victory by seizing the opportunity and advancing against the foe, assured that our great Captain knows no retreat.
Alas, we spend so much time halting between two opinions, debating what we should do, and doing nothing. We need the grace of decision that will enable us to seize the opportune moment and act upon it in the fear of God. And this is emphasized in the verse that follows: Walk in wisdom toward them that are without, redeeming the time. In our relationships with men of the world, how we need to remember that opportunities to warn of judgment to come and to point them to Christ once given may never come again. Therefore, the tremendous importance of buying up such privileges of service in the light of the judgment seat of Christ.
The day of grace is fast passing away. We meet men once, perhaps, never to see them again. While it is perfectly true that we cannot be forever pestering people about what they would call our religious notions, yet it is the part of wisdom to be on the lookout for every opening that will give us the privilege to minister Christ to their souls.
To each mans life there comes a time supreme,
One day, one night, one morning or one noon,
One freighted hour, one moment opportune,
One rift through which sublime fulfillments gleam,
One space when faith goes tiding with the stream,
One Once in balance twixt Too Late, Too Soon,
And ready for the passing instants boon
To tip in favor of uncertain beam.
Ah, happy he who, knowing how to wait,
Knows, also how to watch, and work, and stand,
On Lifes broad deck alert, and at the prow
To seize the passing moment, big with fate,
From Opportunitys extended hand,
When the great clock of Destiny strikes NOW!
But if we would witness to the Lord in such a way that our testimony will really count we must be careful that our walk agrees with our speech. Careless behavior when in the company of worldlings will only make them feel that we do not ourselves believe the tremendous truths which we would press upon them. How careful preachers need to be in regard to this! The world is so quick to judge and will only turn away with disgust from a man who is serious on the platform but frivolous among men. He who is solemn as he preaches of divine realities but is a giggling buffoon when out in company need not think that he will make any permanent impression for good upon the hearts and consciences of those among whom he mingles. Many a servant of Christ in his anxiety to be accepted of men and to become what is called today a good mixer, sincerely hoping thereby to commend his message, has found to his sorrow that he has paid too high a price for his popularity. He has but cheapened himself and his ministry by coming down to the level of natural men who know not the power of the new life.
I remember well a friend speaking once of two preachers. One was perhaps a bit unduly serious, not that anyone can be too sober as he faces the realities of eternity, but the man in question was perhaps a bit too stern to readily make friends among those whom he wished to help. The other was the very soul of cordiality. He would tell a good story, smoke a good cigar, and make himself hail-fellow-well-met with all and sundry with whom he came in contact. Speaking of him my friend said, Dr. Blank is a fine fellow. I do enjoy an hour in his company. He makes me forget all my troubles, but, he added thoughtfully, if I were dying Id rather have Mr. So-and-So come and pray with me.
Ah, my brethren, let us not forfeit our high and holy calling as Christs representatives in order that we may obtain popularity among men who have little relish for divine things. This does not mean that we are called upon to be disagreeable in our behavior or conversation, for we are told, Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man. Gracious speech flows from a heart established in the grace of God. Of Jesus the psalmist wrote, Grace is poured into Thy lips. He could say, Thy gentleness hath made me great. But this did not make Him indifferent to evil nor unfaithful in dealing with those who needed rebuke.
Seasoned with salt suggests the preservative power of faithfulness. There is always a danger that a gracious man will become a weak man and will lack courage to speak out faithfully when occasion demands it. In the law it is written, Thou shalt in any wise rebuke thy neighbour, [thou shalt] not suffer sin upon him. We are all our brothers keepers to a certain extent. While nothing is more contrary to the spirit of Christ than an overweening, captious, fault-finding spirit, yet where Christs honor is at stake, or where we realize a brother is standing in dangerous places, we need the salt of righteousness to season gracious speech in order that we may know how to speak to every man.
And if we would perfect ourselves in this grace we need to live more in company with the Lord Jesus Christ Himself. Follow Him through the Gospels in His wondrous ministry of grace and truth here on earth. See how marvelously He met each individual case. F. W. Grant has well said, Our Lord had no stereotyped method of dealing with souls. He took up each case on its merits. He did not talk to the woman at the well in the same way He addressed Nicodemus, the ruler of the Jews. He probed the depths of each heart and ministered according to the need.
Jesus devoted follower, the apostle Paul, the author of this divinely inspired letter to the Colossians, was ever exercised in regard to the same thing. He was made all things to all men if by any means he might save some (authors translation). In the Jewish synagogue he reasoned out the Scriptures like the most able rabbi or doctor of the law. When he stood on Mars Hill among the Athenian philosophers he was a master of rhetoric and showed full acquaintance with Greek thought and literature. But he spoke not as pleasing men, but God, which trieth [the] hearts, until his great address was interrupted by the excited throng about him, who spurned the idea of the resurrection of the body. Addressing the idolaters of Lycaonia he met them on their own ground and appealed from nature to natures God, seeking to turn them from their vanities and draw their hearts to the Creator of all things. How different in all this was both the Master and the servant to many who today seem to pride themselves on their outspokenness and indifference to the views and opinions of others.
Is it any wonder that men turn from them in disgust and refuse to listen to what seems to them but the dogmatic utterances of self-centered egotists. On the other hand, as intimated above, there are those who seek to be gracious but who utterly lack faithfulness, and who would gloss over any doctrine or evil in the lives of their hearers rather than run the risk of giving offense. How much divine wisdom is needed, and how close must the servant keep to the Master Himself in order that he may know how to answer every man.
Fuente: Commentaries on the New Testament and Prophets
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 Gods 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 sisters 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.
Fuente: Gaebelein’s Annotated Bible (Commentary)
Continue: Col 4:12, Col 1:9, 1Sa 12:23, Job 15:4, Job 27:8-10, Psa 55:16, Psa 55:17, Psa 109:4, Luk 18:1, Rom 12:12, Eph 6:18, Phi 4:6, 1Th 5:17, 1Th 5:18
watch: Mat 26:41, Mar 13:33, Luk 21:36, 1Pe 4:7
thanksgiving: Col 2:7, Col 3:15, Col 3:17
Reciprocal: Exo 17:12 – Moses’ hands 1Sa 1:12 – continued praying Psa 116:2 – therefore Dan 6:20 – servest Mat 6:5 – when Mat 20:31 – but they cried Luk 6:12 – continued Act 2:42 – and in prayers Act 10:2 – and prayed 1Co 16:13 – Watch 1Th 5:6 – watch
Fuente: The Treasury of Scripture Knowledge
(Col 4:2.) -Continue in prayer. The apostle knew the benefit of prayer from his own experience, and he is therefore anxious that they should pray with persevering energy, and give himself a prominent place in their intercessions. [Eph 6:18.] Rom 13:12; 1Th 5:17. They prayed, and the apostle was well aware of it, but he exhorts them to continue in prayer. They were never to suppose that prayer was needless, either because their desires had been gratified, or God had bestowed upon them all His gifts. But as they were still needing, and God was still promising, they were still to persist in asking. This perseverance was a prime element of successful prayer, as it proved their sincerity, and evinced the power of their faith. They were to pray and wait, not to be discouraged, but still to hold on-wrestling in the spirit of him who said, I will not let thee go except thou bless me.
. The phrase is not connected with the preceding , but with the words last quoted-watching in it with thanksgiving. The present form belongs only to the later Greek. Phrynichus, ed. Lobeck, pp. 118, 119- perfect of being employed. Eustathius, ad Odyss. 1880; Sturz, p. 157; Buttmann, 343. It would be an unworthy view to refer this language to the practice of ancient Christianity, which was compelled by persecution to spend so many hours of the night in devotional exercises. Such tame formality is not involved, but it still clings to humanity, and is found not only in the confusion of Paternoster and Ave Marias among the Catholics, but also in the no less pious babbling of many a pietist keeper of the hours. The apostle enjoins, not physical, but spiritual wakefulness, as in Eph 6:18, where he employs . They were to be ever on their guard against remissness. If a man refuses to sleep that his attention may not be interrupted, his watching argues the value he places on the end desired. To prayer, Christians are to give themselves with sleepless anxiety, and are ever to watch against all slackness or supineness in it, and against all formality and unbelief. 1Th 5:6; 1Pe 5:8. They were not to become torpid or careless, but were to beware of spiritual sleepiness in their devotions. And along with prayer, they were to be wakeful in thanksgiving. Olshausen lays too great stress upon the phrase when he says that by the more general is more accurately defined. He adds, that the prayer of a Christian, in the consciousness of his experienced grace, ca n never be anything else than a thanksgiving. But the apostle in no sense nor form identifies prayer with thanksgiving, he only classes thanksgiving along with prayer. See under Col 2:7. Still there are so many grounds for thanksgiving that it cannot be omitted in any approach to the throne of grace. While we ask for so much, there is also much for which we ought to give thanks. We must give Him credit for what He has done already, while we ask Him to do more. There are many reasons of thanksgiving, and not the least of them is the privilege of prayer itself. Prayer and thanksgiving co-exist only on earth. They shall be separated in the other world, for in the region of woe there is only wailing, and in that of glory there is only melody.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 4:2. To continue in prayer denotes a life that is devoted to God, and that makes all activities for Him the subjects of Prayer. Prayer has to do with one’s attention to the Lord, and watching pertains to the care a disciple will have as to his own conduct. Thanksgiving is appropriate because of the consideration God gives to the faithful child of His.
Fuente: Combined Bible Commentary
Col 4:2. Persevere. The word is a strong one (see references), describing an earnest persistence.
Being watchful therein with (lit, in) thanksgiving, Comp. Eph 6:18, as well as the injunction: watch and pray (Mat 26:41, etc.). In, repeated in the Greek, points in the first instance to the sphere of the watchfulness, and in the second to an accompaniment. Prayer should have three qualities: it should be assiduous, watchful, grateful (Thomas Aquinas). We can always be grateful for the privilege of prayer, whatever else we lack.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
Prayer Matters
Christians cannot afford to cut the lines of communication with their Master, thus they should never stop praying ( Luk 18:1-8 ; Luk 11:5-8 ; 1Th 5:17 ). Watchfulness in prayer is readiness and alertness. It may particularly refer to Christians being ready for the Lord to come again ( Mat 25:13 ). If Christians are always thankful in their continuous prayer life, it will help them yield to the One who gave His life for the church.
Paul kept the Colossian brethren constantly in his prayers (1:9), and he desired a place in their prayers. Though he was a prisoner, Paul did not ask them to pray for his own freedom but for opportunities to preach the word. Whenever opportunities presented themselves, he was going to preach of the mystery of salvation as it is revealed in Christ. It was just such preaching which led to his imprisonment because of the Jews and gave him further opportunities to preach.
He specifically wanted them to pray that he would clearly preach the truth so others might understand. This may refer especially to his defense at Rome.
The first truth some people see is that which shines in the lives of Christians ( Mat 5:14-16 ; 2Co 3:2-3 ). So, in addition to the earlier reference Paul made to the change that should take place for those risen with Christ, the Lord’s followers need to carefully consider their example and its influence upon unbelievers. Every opportunity to influence them for good should be seized immediately. This means disciples of Christ must pay particular attention to their speech to make sure it is acceptable. The things one says often leave the longest lasting first impression. Coffman tells us the classical Greek writers used the word salt to describe wit used to flavor conversation. It would certainly be far better to use appropriate humor in the place of suggestive stories ( Col 4:2-6 ).
Fuente: Gary Hampton Commentary on Selected Books
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 apostles exhortation to relative duties, teaches us that they who live in one family should often join in social prayer for Gods 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Col 4:2-6. A Request for Prayer: the Need of Wisdom.The Colossians must persevere in prayer and be vigilant therein with thanksgiving; at the same time praying for Paul and His companions that God may open for them a door of opportunity for the preaching of the word and the proclamation of the mystery of Christthe mystery for the sake of which Paul is in prisonthat he may make manifest its hitherto hidden truth by preaching of the right kind. In relation to non-Christians, they are to walk wisely, buying up opportunities as they arise; their speech should be always courteous, and seasoned with the salt of a shrewdness which will know how to accommodate itself to individuals severally.
Col 4:3. a door: cf. 1Co 16:9, 2Co 2:12.
Col 4:4. The preaching of the gospel is the manifestation of a mystery.
Col 4:5. redeeming the time: Eph 5:16*.
Fuente: Peake’s Commentary on the Bible
SECTION 14. SUNDRY GENERAL DIRECTIONS.
CH. 4:2-6.
Continually devote yourselves to prayer; watching therein with thanksgiving; at the same time praying also about us, that God may open to us a door of the word, to speak the mystery of Christ, because of which also I am bound; in order that I may make it manifest, as I must needs speak.
Walk in wisdom towards those outside, buying up the opportunity. Let your word be always with grace, seasoned with salt, to know how ye must needs answer each one.
Continuously-devote-yourselves to prayer, or persevere in prayer: same words and sense in Rom 12:12; Act 1:14. They suggest a continuance which requires effort.
Watching: same word in 1Co 16:13. It is the opposite of sleep: Mat 26:40; 1Th 5:6; 1Th 5:10. In our persistent prayers, our spiritual faculties must be in active exercise. We must, while we pray, be keenly alive to our own needs and dangers and to the promises of God.
With (or in) thanksgiving: appropriate accompaniment, or surrounding element, of these watchful prayers. Close coincidence with Col 3:17; Col 3:15; Col 2:7. Ceaseless prayer combined with ceaseless praise was the atmosphere of Pauls spiritual life.
Col 4:3-4. Beside prayer in general, to which in Col 4:2 Paul exhorts, he now places specific prayer for himself and his companions: at the same time praying also about us. He includes doubtless Timothy and other companions who share Pauls toil and need.
That God may open etc.: precise object for which Paul would have his readers pray.
A door of the word: a door for the Gospel to go through, i.e. an opportunity of preaching it. Cp. Act 14:27. Such opportunity has already been given to Paul at Ephesus and Corinth: 1Co 16:9; 2Co 2:12, He desires it now. His request implies that the events of life, on which such opportunities depend, are under the control of God.
To speak etc.: purpose of the desired opportunity. It expounds the door of the word.
The mystery of Christ: as in Eph 3:4; cp. Col 1:27; Col 2:2. It is the secret which pertains to Christ, and lies hidden in Him, a secret known only to those to whom God reveals it. That this secret has been committed to Paul and that therefore he is able to speak the mystery of Christ, makes him eager for an opportunity of doing so.
Because of which I am also bound, or lie bound: the hostility of the Jews, which caused his arrest. having been aroused by his faithful proclamation of salvation for all men. Paul remembers the price he has paid for the privilege of preaching the Gospel.
Make-manifest: set publicly and conspicuously before the eyes of men: see under Rom 1:19. It is the correlative of mystery: Col 1:26; Rom 16:25. Another slightly different correlative is reveal: Eph 3:5; Rom 16:25. Paul desired so to speak as to set before all men the Gospel in which lies hidden, ready to be revealed to those who receive the word in faith, the great secrets which to know is eternal life. For this end he desires that God may open for him a door of the word.
As I must needs speak: not obligation but absolute necessity. Same word in same sense in Col 4:6, and in Eph 6:20; Rom 1:27; Rom 8:26; 1Co 8:2. The needs of the world and the grandeur of the Gospel were to Paul an imperative necessity leaving him no choice but compelling him as if by main force to preach the word wherever he could and at all cost. This felt necessity forces from him now this cry for the help of his readers prayers.
Notice here a marked characteristic of Paul, viz. constant desire for the prayers of Christians. So Rom 15:30; 2Co 1:11; 2Th 3:1; Eph 6:19. This desire is the strongest possible proof of his confidence in the power of prayer.
The open door for which Paul begs his readers to pray must have included the opening of his prison door: for in prison he could not preach the Gospel as the worlds need demanded. But the progress of the Gospel, not personal liberty, was the real object of his desire. Indeed, personal liberty was to him of value chiefly as a means of preaching the word.
Col 4:5. Preaching the word reminds Paul of those outside the Church, and of the influence upon them of everything done by members of the Church.
In wisdom: as in Col 1:28; Col 3:16.
Those outside: as in 1Co 5:12. In our various relations to these, we must choose our steps in the light of knowledge of the eternal realities.
The opportunity or season: the fit time for action: same word in Gal 4:10; Gal 6:9-10. Paul thinks either of life as an opportunity of advancing the Kingdom of God, or of any opportunity which may from time to time arise. Since life is made up of opportunities, and from these derives its worth, the practical difference between these expositions is hardly perceptible.
Buy-up: same word as redeem in Gal 3:13; Gal 4:5. By using well an opportunity we make it our abiding enrichment: and the effort required in doing so is the price paid for the enrichment. The greatness and value of the possibilities of life, the opportunities it affords for influencing the unsaved, and the difficulty of seizing them as they pass, demand that every step be taken with wisdom.
This verse closely resembles Eph 5:15-16.
Col 4:6. Your word: especially to those outside, as is suggested by the end of the verse.
With grace: same words as in Col 3:16. But here apparently we have the frequent classic sense of gracefulness. Same word in this sense in Ecc 10:12, The words of a wise mans mouth are grace; and Psa 45:2, Grace is poured in thy lips. The discourse of Christians should ever be clothed with moral attractiveness. (The common associations of the word grace remind us that this attractiveness is by the undeserved favour of God.)
Seasoned, i.e. made pleasant to the taste, with salt: same words together in Mar 9:50; Luk 14:34. To the idea of attractiveness to the eye suggested by the word grace, these words add that of piquancy to the intellectual taste.
To know how etc.: further account of the discourse Paul desires in his readers.
To answer each one: either objecting, or asking information.
Must needs answer: to Pauls thought a good answer is an absolute necessity. He desires his readers to know how to give an answer which in each case will meet this necessity. The same necessity rests upon all who advocate the Gospel among those who professedly reject it. Cp. 1Pe 3:15.
DIVISION IV. shows how the doctrinal teaching of Christ bears on morals and quickens into beauty even the common and little things of life. Christ requires from His servants a complete separation from all evil, and bids them put on a new life marked especially by kindness and forbearance. The Gospel, which places all men on one spiritual level as children of God, does not obliterate social distinctions; but makes each of them an opportunity of serving Christ. Even the great Apostle begs for his readers prayers that he may have opportunity to speak the word as it needs to be spoken. And he remembers that in their words to others they need wisdom and the ornament of a Christian spirit.
Fuente: Beet’s Commentary on Selected Books of the New Testament
CHAPTER SEVEN
7. CHRIST OUR MESSAGE
Christ our Message directs our verbal service (vs. 3, 6).
Col 4:2-6
“Continue in prayer, and watch in the same with thanksgiving;”
Continue – can you continue in prayer if you pray once a month when you get into a bind where you need some help? Doubtful. Continue or be constant in – the term is used of becoming an adherent to a cause – following a particular philosophy. It would seem to indicate a constant daily thing.
Continue in prayer watching – what are we to be watching for? I would guess this goes back to 3:4 and the second coming.
This kind of gives meaning to 3:2 “set your affection on things above.”
Continue in prayer seems straight forward – pray without ceasing relates, but the thought surely of praying every chance you get would be the least we could see in the text..
“Watch in the same” may be a little more difficult. Just what is meant? Watch in prayer would be the thought but how do we watch in prayer?
Watch indicates watching that some great calamity does not overtake you or come upon you by surprise. Similar to folks in the coasts of Hawaii are always on watch for tidal waves – they have a warning system. Not that you keep your eyes on the water all the time, but be watchful – take due care.
Now, how do we watch in prayer? I would suggest that this may be in the thought of using our common sense and thinking through what we know as we pray.
Example: If you get a prayer letter from a missionary stating that the man is going to pick up a single lady missionary at the airport sixty miles away. Not to have a nasty mind, but that is asking for idle gossip and is an open temptation to some men/women. That is quite a good time to watch in prayer – pray that God will open the man’s eyes to the problem, pray that God will keep the situation from becoming a problem. Pray that the whole situation might become honoring to God.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:2 {1} {2} Continue in prayer, and watch in the same with thanksgiving;
(1) He adds certain general exhortations, and at length ends his epistle with various familiar and godly salutations.
(2) Prayers must be continual and earnest.
Fuente: Geneva Bible Notes
D. The essential practice 4:2-6
Paul concluded his exhortations concerning Christian living with instructions pertaining to three essential practices for those in Christ. He wanted to impress their importance on his readers. One exhortation dealt with his readers’ relationship to God, another dealt with their relationship to other people, and the third looked self-ward.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The most important practice to perpetuate in relation to God is prayer. That is so because in prayer we call on God to work, and we express our faith in Him. Throughout this epistle Paul’s emphasis has been on the believer’s union with Christ and the complete adequacy that that union produces. The Christian who does not pray is demonstrating independence from God (cf. Joh 15:5). It is only as we ask God to work that He will accomplish many things (Jas 4:2). Consequently Paul urged his readers to devote themselves to prayer, to give it constant attention and priority. Perhaps the main problem we face when we do pray is concentration. Therefore Paul reminded his readers to keep alert in prayer and to express gratitude always in view of God’s goodness and grace to them. [Note: See Howard Tillman Kuist, "Zest for Prayer," Theology Today 11 (1954):48-52; and Thomas L. Constable, Talking to God: What the Bible Teaches about Prayer, pp. 65-66.]
"This is like breathing: inhale by prayer, exhale by thanksgiving." [Note: McGee, 5:363.]
The repeated emphasis on thanksgiving makes this epistle one of the most "thankful" books in the New Testament (cf. Col 1:3; Col 1:12; Col 2:7; Col 3:17; Col 4:2).
"The accompanying exhortation to ’keep awake, be on the alert’ (gregoreo) is drawn from the imagery of guard duty (Neh 7:3; 1Ma 2:27; Mar 14:34; Mar 14:37) . . ." [Note: Dunn, p. 262.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Chapter 4
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.”