Exegetical and Hermeneutical Commentary of Colossians 4:3
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:
3. praying also for us ] Cp. Rom 15:30; Eph 6:19 ; 1Th 5:25; 2Th 3:1; Heb 13:18. He wisely covets for his apostolic work, and the work of his friends, the prayers of the obscurest watchful believer.
open a door of utterance ] Lit., a door of the word of the Gospel, i.e., an opportunity for the missionary. For the phrase cp. 1Co 16:9; 2Co 2:12; where, as here, the “ open door ” is not the emboldened mouth (which is chiefly in his thought Eph 6:19-20) but the favourable circumstances. Cp. for a partial parallel Act 14:27, and perhaps Rev 3:8.
to speak ] Such was the use to which the “open door” of occasion would be put.
the mystery of Christ ] Cp. Eph 3:4 for the same phrase. The word mystery is frequent with St Paul; he uses it in some 21 places, of which 11 lie in this Epistle and Ephesians. On the word, see above on Col 1:26. “ Of Christ: ” with whose Person, Work, and Life, the great Secret was vitally bound up. See on Col 1:27.
for which ] On account of which. “St Paul might have been still at large if he had been content to preach a Judaic Gospel” (Lightfoot). Cp. Act 21:13; Act 28:20.
I am in bonds ] Lit., I have been bound. Cp. Eph 6:19 and our notes. And see Eph 3:1; Eph 4:1; Php 1:7; Php 1:13-14; Php 1:16; Phm 1:10; Phm 1:13. It is easy to read, and to forget, this passing allusion. But what must have been the hourly trial to a sensitive spirit, of this attachment day and night to a (probably) pagan sentinel, perhaps wholly devoid of generous instincts!
Fuente: The Cambridge Bible for Schools and Colleges
Withal – With all the supplications which you offer for other persons and things; or at the same time that you pray for them.
Praying also for us – Notes, Eph 6:19-20; compare 2Co 1:11; Phi 1:19; Heb 13:18-19.
That God would open to us a door of utterance – To preach the gospel. He earnestly desired to have liberty to preach the gospel, and asked them to pray that this might be restored to him; see the notes at Eph 6:19.
To speak the mystery of Christ – Called in Eph 6:19, the mystery of the gospel; see the notes there.
For which I also am in bonds – A prisoner at Rome; Notes, Eph 6:20.
Fuente: Albert Barnes’ Notes on the Bible
Col 4:3-4
Withal praying also for us that God would open unto us a door of utterance.
The peoples prayer and the ministers work
I. The persons for whom we must pray. For us, Paul, Timothy, etc.
1. Observe in general
(1)
That we ought to pray not for ourselves alone, but for others.
(2) That roger a large heart in prayer, and perseverance in its practice, we must endeavour to help others by prayer.
(3) That Christians should desire the prayers of others, as carnal men make use of their friends to get wealth, offices, etc.
2. Learn in particular
(1) That the greatest in the Church need the prayers of the meanest.
(2) That in hearing prayer God is no acceptor of persons. He is as willing to hear the Colossians prayers for Paul as Pauls for the Colossians.
(3) That Churches should pray for their own ministers.
(4) That Christians should pray for all ministers. Paul does not desire their prayers for himself alone. Such a desire in some might evidence spiritual pride and envy.
II. The things to be prayed for.
1. That a door of utterance may be opened.
(1) This comprehends–
(a) Liberty to preach the gospel.
(b) Opportunity.
(c) Preaching power.
(d) Courage to rebuke sin, and declare all Gods counsel without fear of any man.
(e) Success: such utterance as will open the door into the heart.
(2) Whence learn what makes a happy pastor: not wealth, popularity, etc., but liberty, etc. This taxes–
(a) Dumb ministers that utter nothing.
(b) Fantastical ministers who preach their own vanities, speaking only pleasing things.
(c) Idle ministers who preach not all Gods counsels in season and out.
(d) Cold ministers.
(3) Note the fact that Paul was in prison, yet he sought not liberty for himself, but for the gospel. Be thankful then for freedom in both senses, and labour to prevent those things which stop the mouths of Gods ministers. These are–
(a) Ignorance and sin in ministers themselves. Polluted lips are no lips for utterance. The lips of preachers should be touched with knowledge, zeal, and mortification.
(b) The sins of the people (Eze 3:24-27).
(c) The violence of persecution (1Co 16:9; 1Th 3:2).
(d) Discouragement and fear (1Co 16:9; 1Co 16:12; Heb 13:17).
(e) Human wisdom which destroys the profit of the hearer and the power of the preacher.
2. That God may open it.
(1) The hearts of the best ministers are shut until God opens them and dispenses the gift.
(2) Tis God only that opens to men the door of utterance. He creates the fruit of the lips to be peace: He opens and no man shuts. If He gives liberty who can restrain!
III. The end for which the things are asked. That the mystery of Christ may be manifested.
1. The mystery.
(1) To whom is the gospel a mystery?
(a) To the Gentiles: that there should be a Saviour.
(b) To the Jews: that salvation should be in a carpenters son.
(c) To the Papists: that He should be the only Saviour.
(d) To heretics: that He should be a Divine human Saviour.
(e) To the carnal man: that He should be a Saviour in particular to him.
(f) To the godly man: that He should be such a Saviour.
(2) How is it a mystery? Because of the hiding of it–
(a) In the breast of God from all eternity.
(b) In the shadows and types of the ceremonial law.
(c) In the treasury of the Scriptures.
(d) In the person, obedience, and passion of Christ.
(e) In the hearts of Christians.
(3) Why is it a mystery to wicked men? Through–
(a) The veil of their ignorance.
(b) Custom in sin and pleasure, etc.
(c) Judicial blindness.
(4) Is it a mystery? Then it should teach us–
(a) To esteem Gods ministers as its dispensers (1Co 4:2).
(b) To strive by all means to gain the open knowledge of this secret (Eph 1:8-9); but because every vessel is not meet to bear this measure we should get a pure conscience to carry this mystery of faith in (1Ti 3:9).
(c) To account this the highest blessedness (Mat 13:11).
2. Its manifestation: clear sound preaching.
(1) It is not enough to preach, we must preach as becometh this mystery.
(a) With power (1Th 1:5).
(b) With instance and all watchfulness (2Ti 4:2-5),
(c) With patience and constancy (1Co 4:9; 2Co 6:4).
(d) With assurance (2Co 4:13).
(e) With all willingness (1Co 9:16-17).
(f) With all faithfulness (1Co 4:2).
(g) With all zeal, knowing the terror of the Lord (2Co 5:11; 1Th 2:12).
(h) With all holy behaviour (1Th 2:11).
(2) The people must also hear, as becometh the mystery of Christ, with attention, patience, reverence, sincerity, hunger, and fruitfulness. (N. Byfield.)
Ministers dependent on the prayers of the people
There is much criticism bestowed upon preachers, much of canvassing of their doctrines, much readiness in imagining that they are swerving from what is orthodox and sound, much complaining that they are not simple enough or too simple, not profound enough, or not practical enough, or not interesting enough, or not searching enough; but is there much of prayer that God would guide them into the knowledge of truth, and put into their mouths the messages most appropriate to the several classes of hearers? Indeed, we say not this in order to exculpate the minister, as though he were not himself answerable for erroneous or defective ministrations; but, probably, in most cases, the blame is at least to be divided, and as a general rule the parish or district which has derived least good from its pastor, is the parish or district which has offered the least prayer for its pastor. Whilst a congregation is murmuring that its teacher never seems to get beyond the first elements of truth, there is, perhaps, scarcely one of its members who makes it a point of conscience frequently to ask God to open to that teacher the treasures of wisdom and knowledge; whilst the pews are occupied with fears and suspicions that something unsound or even heretical has found way into the pulpit, there is hardly one of the hearers who offers his daily supplications that God would keep the instructor from being carried about by the winds of false doc trine. What marvel, then, if there is but little progress in spiritual things, and the public ministrations of the Word seem instrumental to the converting and confirming but few? The hands even of Moses fell, when not sustained by Aaron and Ur; and even St. Paul leant on converts at Colossae, when hoping to be honoured in making converts at Rome. (H. Melvill, B. D.)
Revival through prayer
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 of 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). (G. Barlow.)
The door of utterance
was a door for the Word to pass through (1Co 16:9; 2Co 2:12)
. In the rush and press of thought the fettered gospel seems to be identified with the apostle in bonds. The Word is a captive with him. They are to pray therefore that God would open before him a door that the imprisoned Word may pass through and speed onward (2Ti 2:9; 2Th 3:1). (Bishop Alexander.)
Doors shut and open
The door of utterance was closed and barred, as it were, upon the apostle by his imprisonment. It had previously remained open for a series of years (Rom 15:19). Now he was an ambassador in bonds. Thus, in every age of the Church, the door is at times shut to the dissemination of the gospel by the obstacles which the world and Satan raise; by the persecution and imprisonment or banishment of the faithful missionary or minister; by strong prejudices excited in mens minds, as in India years ago, so that they will allow no opening for the gospel; by a prevalent spirit of infidelity, as during the first French revolution; by a failure of means in religious societies; by heresies and tendencies to popery for a time prevailing; and by the rapid deaths of eminent missionaries and ministers. Then again the door is opened from time to time by the mercy of God; as when Paul was liberated from prison and allowed again to prosecute for a few years his evangelical labours; as, in other ages and places, when persecutions cease, and the civil magistrate protects the true religion; when the heathen and Mahommedan nations are placed under the sway, or brought into contact with Protestant Christian powers; when heresies and leanings towards popery are checked; when faithful men are raised up, qualified, and placed in important situations of service; when translations of the Scriptures are made and widely diffused; when kings and princes are touched with grace, and take an active interest in the spread of the gospel, as Frederick the Wise of Saxony, at the period of the Reformation, and when a spirit of inquiry, like that among the noble Berseans, is excited, to search the Scriptures daily to see whether the things brought to their knowledge are indeed so. But the door of utterance also includes Gods giving scope to the preaching of the gospel by removing external hindrances; His granting to ministers by His Spirit suitable gifts and graces for discharging their office; and His vouchsafing by the same Spirit efficacy to their word that it may enter the hearts of the hearers. What a vast field of intercessory prayer is here presented! (Bishop D. Wilson.)
For which I am also in bonds.
St. Paul was an ambassador for Christ. According to the law of nations, there is a sacredness about the person of an ambassador, which is never violated unless by the desperate or the barbarous. Let one country send an ambassador to another, with the hope of adjusting points in litigation between the two, and though the proposed terms may be utterly repudiated, and nothing but a war of extermination will satisfy the people to whom the embassage is come, yet is the ambassador commonly treated with every marker respect; his office is a sufficient guarantee for his personal safety, and until he have been honourably dismissed and scrupulously escorted, no steps can be taken against the nation whose representative he is. And if in any case a different course is pursued–if the people ill-use the ambassador, depriving him of liberty, and yet more of life, there is an indignant exclamation throughout the civilized world; a hundred provinces are ready to make common cause with a nation so deeply injured in the person of its representative, and the tribe which has done the wrong is immediately as though placed under sentence of outlawry. Or, to take a more pertinent case. Suppose a revolt to have occurred in one of the provinces of an empire. The king is loth to proceed to extremities, and therefore sends an ambassador with proffers and reims of reconciliation. But the rebels, though they cannot disprove his credentials, nor doubt his authority, not satisfied with contemptuously rejecting his offers, cast him into prison and bind him with chains. Now, tell us, what a feeling of indignation would pervade a whole country, and how like a watchword, in which every class of the community joined, there would pass through the land the cry, An ambassador in bonds! An ambassador in bonds!–why, this is St. Pauls account of himself in the text. He is an ambassador of Christ to publish the gospel, for which, says he, I am in bonds. He gives the description without comment, as though sufficient by itself, and by its strangeness, to arrest the most unthinking. (H. Melvill, D. D.)
Prayer for ministers
The Rev. Solomon Stoddard, the predecessor of the far-famed President Edwards, was engaged by his people on an emergency. They soon found themselves disappointed, for he gave no indications of a renewed and serious mind. In this difficulty their resource was prayer. They agreed to set apart a day for special fasting and prayer, in reference to their pastor. Many of the persons meeting for this purpose had necessarily to pass the door of the minister. Mr. Stoddard hailed a plain man whom he knew, and addressed him, What is all this? What is doing to-day? The reply was, The people, sir, are all meeting to pray for your conversion. It sank into his heart. He exclaimed to himself, Then it is time I prayed for myself! He was not seen that day. He was seeking in solitude what they were asking in company; and, while they were yet speaking, they were heard and answered. The pastor gave unquestionable evidence of the change; he laboured amongst a beloved and devoted people for nearly half a century, and was, for that period, deservedly ranked among the most able and useful of Christian ministers.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Praying also for us] Let the success and spread of the Gospel be ever dear to you; and neglect not to pray fervently to God that it may have free course, run, and be glorified.
A door of utterance] . The word , which commonly signifies a door, or such like entrance into a house or passage through a wall, is often used metaphorically for an entrance to any business, occasion or opportunity to commence or perform any particular work. So in Ac 14:27: The DOOR of faith is opened to the Gentiles; i.e. there is now an opportunity of preaching the Gospel to the nations of the earth. 1Co 16:9: A great and effectual DOOR is opened unto me; i.e. I have now a glorious opportunity of preaching the truth to the people of Ephesus. 2Co 2:12: When I came to Troas-a DOOR was opened unto me; I had a fine opportunity of preaching Christ crucified at that place. So, here, the , which we translate door of utterance, signifies an occasion, opportunity, or entrance, for the doctrine of the Gospel. The same metaphor is used by the best Latin writers. Cicero, xiii. Ep. 10: Amiciliae fores aperiuntur; the DOORS of friendship are opened-there is now an opportunity of reconciliation. And Ovid, Amor. Iib. iii., Eleg. xii. ver. 12:-
JANUA per nostras est adaperta manus.
“The gate is opened by our hands.”
Of this use of the word among the Greek writers Schleusner gives several examples. See also Re 3:8, where the word is used in the same sense. To multiply examples would be needless; the apostle excites them to pray, not that a door of utterance, i.e. a readiness and fluency of speech, may be given to him and his fellow labourers, but that they may have an opportunity of preaching the doctrine of Christ; and so the term is to be understood here, as well as in many other places of the New Testament, in most of which we have either lost or obscured its meaning by translating it word instead of doctrine.
The mystery of Christ] The Gospel, which had been hidden from all former times, and which revealed that purpose long hidden in the Divine councils, that the Gentiles should be called to enjoy the same privileges with the Jews.
For which I am also in bonds] He was suffering under Jewish malice, and for preaching this very mystery; for they could not bear to hear announced, as from heaven, that the Gentiles, whom they considered eternally shut out from any participation of the Divine favour, should be made fellow heirs with them of the grace of life; much less could they bear to hear that they were about to be reprobated, and the Gentiles elected in their place. It was for asserting these things that they persecuted Paul at Jerusalem, so that to save his life he was obliged to appeal to Caesar; and being taken to Rome, he was detained a prisoner till his case was fully heard; and he was a prisoner at Rome on this very account when he wrote this Epistle to the Colossians. See Clarke on Col 1:24.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Withal praying also for us; not only putting up petitions for themselves, but also interceding for Paul, and others with him, especially Timothy, mentioned in the salutation, Col 1:1,7; Ro 15:30; 2Co 1:11; Phi 1:19; 2Th 3:1; Phm 1:22.
That God would open unto us a door of utterance; that God would vouchsafe to us freedom of speech: See Poole on “Eph 6:19“.
To speak the mystery of Christ; effectually to preach the mystery of Christ: see Col 1:26,27; 2:2; Mat 13:11; 1Co 16:9; Eph 1:9.
For which I am also in bonds: for which I am an ambassador in bonds, or, in a chain, Eph 6:20; i.e. with the soldier that kept him in his own hired dwelling, Act 28:16,20,30,31.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. for usmyself and Timothy(Col 1:1).
a door ofutteranceTranslate, “a door for the word.” Not as inEph 6:19, where power of”utterance” is his petition. Here it is an opportunity forpreaching the word, which would be best afforded by hisrelease from prison (1Co 16:9;2Co 2:12; Phm 1:22;Rev 3:8).
to speakso that we mayspeak.
the mystery of Christ(Col 1:27).
for which . . . alsoonaccount of which I am (not only “an ambassador,” Eph6:20, but) ALSO inbonds.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Withal, praying also for us,…. The persons to be prayed for are next directed to; and these are not only themselves, though their concern is very near and great, but others also, all the saints and people of God, yea, all men, and in particular the ministers of the Gospel. The apostle desires they would pray for him, and his fellow ministers, and which he says not in dissimulation, under a guise of humility, but in true humility and lowliness of mind; being sensible of the greatness of the ministerial work, which this shows, and of his own imperfection and weakness, and of what advantage the prayers, even of the meanest in the church, might be unto him: and this shows, that it is the duty of churches, and of particular believers, to pray for their ministers, and, among the rest, as follows,
that God would open to us a door of utterance; or “of the word”; so the Vulgate Latin, Syriac, Arabic; and Ethiopic versions; meaning, either the word of the Gospel, that the door of that might be opened, that it might have a free course, and be glorified; for though he was bound, that was not; nor does he desire that the door of the prison might be opened, but the door of the word; that there might be an opportunity of preaching it; in which sense this phrase is used, 1Co 16:9 that whereas he could not go abroad to preach it, the hearts of men might be inclined to come to him, and hear it from his mouth; and that the door of their hearts might be opened, that they might attend unto it; that it might have an entrance into them, and a place in them: or else the door of his own speech and words is intended, and the sense be, that God would not only set before him an open door for the preaching of the Gospel, and make it effectual for the conversion of many souls; but that, as he would furnish him with all abilities, and every gift for that service, so that with enlargement of heart, and liberty of mind, he would give him elocution, a mouth and wisdom to speak, utterance and freedom of speech; that the door of the Gospel being opened, or an opportunity given to preach it, and the door of men’s hearts opened to receive it, the door, of his lips might be also opened to show forth the praise of the grace of God. The Alexandrian copy adds, “with boldness”, or “boldly”, as in Eph 6:19
to speak the mystery of Christ; the Gospel, of which Christ is the author, preacher, sum, and substance; the whole of which is a mystery; the wisdom of God in a mystery; all the doctrines of it are mysteries; and particularly those, and which are here more especially designed, which regard the person, offices, and grace of Christ, as the mystery of his divine and eternal sonship, of his incarnation, of the union of the two natures, divine and human, in his person, of redemption by his blood, justification by his righteousness, and satisfaction by his sacrifice, things dear to the apostle, and which his soul was full of, and he wanted to speak out; and therefore desires prayer, to be made for him, that a door might be opened, and way made for his speaking of these things with freedom:
for which, says he,
I am also in bonds; this he adds, partly to show how dear the Gospel was to him, that he was willing to suffer, and did suffer cheerfully for the sake of it; and what an honour he esteemed it to lie in chains for it, of which, nor of that, was he in the least ashamed; and partly to stir them up the more to prayer for him, for his liberty in every respect.
Fuente: John Gill’s Exposition of the Entire Bible
Withal (). At the same time.
That God may open ( ). Common use of and the subjunctive (aorist), the sub-final use so common in the N.T. as in the Koine.
A door for the word ( ). Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1Co 16:9), once of an open door that he could not enter in Troas (2Co 2:12).
The mystery of Christ ( ). The genitive of apposition, the mystery which is Christ (2:2), one that puts out of comparison the foolish “mysteries” of the Gnostics.
For which I am also in bonds (‘ ). Perfect passive indicative of . Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles.
Fuente: Robertson’s Word Pictures in the New Testament
Door of utterance (quran tou logou). Rev., better, a door for the world. Compare 1Co 16:9; 2Co 2:12; Rev 3:8. See also entering in, 1Th 1:9; 1Th 2:1. And the parallel passage, Eph 6:19. There may be an allusion to a release from imprisonment.
Fuente: Vincent’s Word Studies in the New Testament
1) “Withal praying also for us” (proseuchomenoi hama kai peri hemon) “praying together also concerning us,” Rom 15:30-32, for deliverance, acceptable service, safe and a joyful trip.
2) “That God would open unto us a door of utterance,(hina ho theos anoikse hemin thuran tou logou) In order that God may open to us a door of the word;” Paul believed that God would hear and answer the prayers of individuals and churches for him, Act 10:4; Act 14:27; 1Th 3:10; 1Co 16:8; Jas 5:15-16.
3) “To speak the mystery of Christ” (Lalesai to musterion tou Christou) “to speak the mystery of Christ,” In redemption of man, the universe, and the preaching of the gospel to all the world through the Church. Eph 1:9; Eph 3:3-4; Eph 3:9-11; Eph 5:32; 1Ti 3:15-16.
4) “For which I am also in bonds” (di’ ho kai dedemai) Because of which I have indeed been bound,” or “on account of which,” the preaching of the gospel. Paul desired prayers of the Colossians that he might be freed from his prison chains to preach the gospel without bonds again, Phm 1:22; 2Co 2:12; Eph 6:20; Col 4:18; 2Ti 2:9; Heb 10:34; Heb 13:3.
THE MINISTER’S PRAYER-BOOK: 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 of 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; and many were edified by it, and members were added to the Church, which was then in a prosperous state. But we were then a praying people. Many joined in prayer that my preaching might be blessed to the conversion of sinners and to the edification of saints. This, by the blessing of God, made us prosper. 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 followed the suggestion; and in a short time the minister was as popular as he had ever been, and the Church was in a flourishing state.
-Gray & Adams
Fuente: Garner-Howes Baptist Commentary
3. Pray also for us. He does not say this by way of pretense, but because, being conscious to himself of his own necessity, he was earnestly desirous to be aided by their prayers, and was fully persuaded that they would be of advantage to them. Who then, in the present day, would dare to despise the intercessions of brethren, which Paul openly declares himself to stand in need of? And, unquestionably, it is not in vain that the Lord has appointed this exercise of love between us — that we pray for each other. Not only, therefore, ought each of us to pray for his brethren, but we ought also, on our part, diligently to seek help from the prayers of others, as often as occasion requires. It is, however, a childish (468) argument on the part of Papists, who infer from this, that the dead must be implored (469) to pray for us. For what is there here that bears any resemblance to this? Paul commends himself to the prayers of the brethren, with whom he knows that he has mutual fellowship according to the commandment of God: who will deny that this reason does not hold in the case of the dead? Leaving, therefore, such trifles, let us return to Paul.
As we have a signal example of modesty, in the circumstance that Paul calls others to his assistance, so we are also admonished, that it is a thing that is replete with the greatest difficulty, to persevere steadfastly in the defense of the gospel, and especially when danger presses. For it is not without cause that he desires that the Churches may assist him in this matter. Consider, too, at the same time, his amazing ardor of zeal. He is not solicitous as to his own safety; (470) he does not ask that prayers may be poured forth by the Churches on his behalf, that he may be delivered from danger of death. He is contented with this one thing, that he may, unconquered and undaunted, persevere in a confession of the gospel; nay more, he fearlessly makes his own life a secondary matter, as compared with the glory of Christ and the spread of the gospel.
By a door of utterance, however, he simply means what, in Eph 6:19, he terms the opening of the mouth, and what Christ calls a mouth and wisdom. (Luk 21:15.) For the expression differs nothing from the other in meaning, but merely in form, for he here intimates, by all elegant metaphor, that it is in no degree easier for us to speak confidently respecting the gospel, than to break through a door that is barred and bolted. For this is truly a divine work, as Christ himself said,
It is not ye that speak, but the Spirit of your Father that speaketh in you. (Mat 10:20.)
Having, therefore, set forward the difficulty, he stirs up the Colossians the more to prayer, by declaring that he cannot speak right, except in so far as his tongue is directed by the Lord. Secondly, he argues from the dignity (471) of the matter, when he calls the gospel the mystery of Christ. For we must labor in a more perfunctory manner in a matter of such importance. Thirdly, he makes mention also of his danger.
(468) “ Plus que puerile;” — “Worse than childish.”
(469) “ Qu’il nous faut implorer l’aide des saincts trespassez;” — “That we must implore the aid of departed saints.”
(470) “ Il ne se soucie point d’estre sauué des mains de ses ennemis;” — “He does not feel anxiety to be saved from the hands of his enemies.”
(471) “ La dignite et l’excellence;” — “The dignity and excellence.”
Fuente: Calvin’s Complete Commentary
(3) A door of utterance.Comp. a similar phrase in 1Co. 16:9; 2Co. 2:12. There, however, the opened door is the door of external opportunity; here the door of utterance is the removal of all internal impediments to preaching.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. A door of utterance The intercession desired is for the removal of any and all hinderances to the free preaching of the gospel, and the furnishing an opportunity to its extension. Was not their prayer really answered, though in a different way, as indeed God often answers, when the apostle’s closer imprisonment resulted in “the furtherance of the gospel?” Php 1:12.
The mystery Namely, of which Christ is the sum. See on Col 2:2.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Withal praying for us also that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds, that I may make it manifest (revealed openly, fully and clearly) as I ought to speak.’
Note that Paul says not a word about his own conditions (except for his bonds), nor seeks prayer for help in preparing his defence. He does not want them to pray for these. He wants them to pray for him to be faithful to his responsibilities in Christ, and that the opportunity may be given for the successful presentation of the word of God. He knew that his Father would see to his private needs, and that the Holy Spirit’s help was promised for his appearance before the court (Mat 10:19-20), so he concentrated on what was important.
‘That God may open to us a door for the word.’ Compare 1Co 16:9; 2Co 2:12; Rev 3:8. He was in prison and chained to a Roman soldier, yet he prays for the opening of a door for the word (and not that of his prison). He knew what God could do. Little realised he at that time that the door was already opened and that the letters he was writing would become a major part of the greatest book in the world, the New Testament. But the important thing is that his heart was still set on proclaiming the Gospel.
‘To speak the mystery of Christ.’ This is the secret now being revealed by the Apostles and their helpers to the world, that is, Christ, Who in them would their hope of glory (Col 1:18), establishing those who responded as the new people of God, to the amazement of supernatural beings (Eph 3:9-10).
‘For which I am also in bonds.’ Many false teacher pointed to their exertions as proof of their genuineness, so Paul points out that he too suffers for Christ (compare 2Co 6:4-10; 2Co 11:18-30).
‘That I might make it manifest as I ought to speak.’ Paul is aware of the Tempter who would seek to keep him from speaking boldly in his circumstances and the only thing he asks for himself is the courage and wisdom to speak out at every opportunity, so that he can proclaim and make clear the truth to the world.
Fuente: Commentary Series on the Bible by Peter Pett
Col 4:3. Praying also for us, Dr. Whitby justly observes, that it is very remarkable that St. Paul, who so often and so earnestly entreats the intercession of his Christian friends, should never speak of the intercession of the Virgin Mary, or of departed saints or angels, if he believed it a duty to seek it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Col 4:3 . Comp. Eph 6:19 f.
.] while your prayer takes place at the same time also (not merely for yourselves, for others, and about whatever other affairs, but at the same time also) for us , includes us also. This , not to be referred to Paul alone , like the singular subsequently and Col 4:4 , applies to him and Timothy , Col 1:1 .
] contents of the prayer ] contents of the prayer expressed as its purpose , as in Col 1:9 and frequently.
. ] is not equivalent to (Beza, Calvin, Zanchius, Estius, Cornelius a Lapide, Bengel, and others, comp. Storr and Bhmer) a singular appellation which Eph 6:7 does not warrant us to assume but is rather a figurative way of indicating the thought: unhindered operation in the preaching of the gospel . So long as this does not exist, there is not opened to the preachers a door for the word , through which they may let it go forth . Comp. 1Co 16:9 ; 2Co 2:12 ; Dion. Hal. de vi Dem . p. 1026. 14: , also Pind. Ol . vi. 44; , Bacchyl. fr . xiv. 2. The of the preaching (Chrysostom, Oecumenius, Theophylact), however, lies not in the and its opening, but in what follows. Hofmann incorrectly holds that the closed door is conceived as being on the side of those, to whom the preachers wished to preach the word, so that it could not enter in . This conception is decidedly at variance with the immediately following . . ., according to which the hindrance portrayed (the door to be opened) exists on the side of the preachers . Moreover, in this . . . the wish of the apostle, as regards his own person, is certainly directed to liberation from his captivity (comp. Phm 1:22 ), not, however, to this in itself , but to the free working which depended on it. It was not the preaching in the prison which Paul meant, for that he had; but he longed after the opening of a ; God was to give it to him. Perhaps the thought of liberation suggested to himself the choice of the expression . Nor is the plural and , embracing others with himself, at variance with this view (as Hofmann holds); for by the captivity of the apostle his faithful friend and fellow-labourer Timothy, who was with him, was, as a matter of course, also hindered in the freedom of working, to which he might otherwise have devoted himself. This was involved in the nature of their personal and official fellowship . Observe how it is only with that Paul makes, and must make, a transition to the singular. This transition by no means betrays (in opposition to Hitzig and Holtzmann) the words , . to be an interpolation from Eph 6:20 . The fact, that Paul elsewhere (Rom 7:2 ; 1Co 7:27 ; 1Co 7:39 ) has in the figurative sense, cannot matter; comp., on the contrary, the and which he so often uses.
. . .] infinitive of the aim: in order to speak the mystery of Christ . The emphasis is on : not to suppress it , but to let it be proclaimed . Comp. 1Co 2:6 ; 2Co 4:13 ; 1Th 2:2 .
] genitive of the subject , the divine mystery contained in the appearance and redemptive act of Christ (comp. Eph 3:4 ), in so far, namely, as the divine counsel of redemption, concealed previously to its being made known by the gospel, was accomplished in Christ’s mission and work (Col 1:26 , Col 2:2 ; Eph 1:9 ; Rom 16:25 ). Thus the of God in Col 2:2 is, because Christ was the bearer and accomplisher of it, the .
] applies to the .; and the whole clause serves to justify the intercession desired . When, namely, Paul wishes . . ., he therewith desires that, which is in such sense his entire destination, that on account of this mystery because, namely, he has made it known he also bears his fetters . This is consequently the also of the corresponding relation , quite common with relatives (Baeumlein, Partik . p. 152).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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:
Ver. 3. Withal, praying also for us ] See Trapp on “ Eph 6:19 “ By the word a door is opened into heaven.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 .] , not ‘ me ,’ see ch. Col 1:1 ; Col 1:3 . This is plainly shewn here by the singular following after.
] see on 1Co 14:13 . Here, the idea of final result is prominent: but the purport is also included.
. ] not as Calv., al., oris apertionem , Eph 6:19 ; but as in reff., objective, an opening of opportunity for the extension of the Gospel by the word. This would, seeing that the Apostle was a prisoner, naturally be given first and most chiefly, as far as he was concerned, by his liberation: cf. Phm 1:22 .
] inf. of purpose so that we may speak .
. . ] for (on account of) which (mystery) I am (not only a minister but) also bound .
Fuente: Henry Alford’s Greek Testament
Col 4:3 . : perhaps including all his fellow-workers, probably not Paul alone, on account of the singular ( ). : i.e. , a removal of whatever obstructs its progress, possibly liberation from prison, to which he was looking forward (Phm 1:22 ). For the metaphor, cf. 1Co 16:9 , 2Co 2:12 . : “so as to speak,” infinitive of the consequence. : the mystery which has Christ for its content. On account of his proclamation of it, and especially of the truth that the Gentiles were admitted freely to its blessings, he is now a prisoner.
Fuente: The Expositors Greek Testament by Robertson
praying. App-134.
also for us = for us also.
for. App-104.
that = in order that. Greek. hina.
God. App-98.
unto = to.
door. Soe 1Co 16:9.
utterance. App-121.
speak. App-121.
mystery. App-193.
Christ. App-98.
for. App-104. Col 4:2.
am also, &c. = have been bound also. Compare Act 22:21, Act 22:22.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] , not me,-see ch. Col 1:1; Col 1:3. This is plainly shewn here by the singular following after.
] see on 1Co 14:13. Here, the idea of final result is prominent: but the purport is also included.
. ] not as Calv., al., oris apertionem, Eph 6:19; but as in reff., objective, an opening of opportunity for the extension of the Gospel by the word. This would, seeing that the Apostle was a prisoner, naturally be given first and most chiefly, as far as he was concerned, by his liberation: cf. Phm 1:22.
] inf. of purpose-so that we may speak.
. .] for (on account of) which (mystery) I am (not only a minister but) also bound.
Fuente: The Greek Testament
Col 4:3. , for us) Ch. Col 1:1.- , would open the [but Engl. Vers. not of the mouth; therefore, a door] door of utterance) i.e. the mouth, Eph 6:19; Mic 7:5. A great opportunity is elsewhere called a door [and so Engl. Vers. here], 1Co 16:9.-, , I am in bonds, that I may make it manifest[29]) a paradox; as in 2Ti 2:9; Php 1:12-13.
[29] But Engl. Vers. puts a colon after bonds; so that is thus connected with , not .-ED.
Fuente: Gnomon of the New Testament
Col 4:3
Col 4:3
withal praying for us also,–He craved a place in their prayers as he had expressed his in their behalf. (Col 1:9). He had been a prisoner for years. He had hopes of ultimate freedom, and he believed in prayer for that object. (Php 1:19).
that God may open unto us a door for the word,-The word is the word of God which Paul preached; and a door was wanted, in his present difficulties, through which that word may freely pass. (1Co 16:9; 2Co 2:12). With compassionate eagerness did he desire an open door, and even if it was for a tune barred and bolted in his face, he never despaired. He desired not prayer for his personal benefit or comfort, but for the removal of all external impediments to his preaching.
to speak the mystery of Christ,-Were the door once opened, he would be able freely to preach the gospel to the Gentiles.
for which I am also in bonds;-His preaching to the Gentiles was the real cause which led to his imprisonment. He was now in the strange position of an ambassador in chains. (Eph 6:19-20; Phm 1:9-10).
Fuente: Old and New Testaments Restoration Commentary
mystery
(See Scofield “Mat 13:11”).
Fuente: Scofield Reference Bible Notes
praying: Rom 15:30-32, Eph 6:19, Phi 1:19, 1Th 5:25, Phm 1:22, Heb 13:18, Heb 13:19
that: 1Co 16:9, 2Co 2:12, 2Th 3:1, 2Th 3:2, Rev 3:7, Rev 3:8
a door: The term door is used metaphorically for an entrance to any business, or occasion or opportunity of doing any thing; and consequently “a door of utterance” is an opportunity of preaching the gospel successfully. See the parallel texts.
the mystery: Col 1:26, Col 2:2, Col 2:3, Mat 13:11, 1Co 4:1, Eph 6:19
for: Eph 3:1, Eph 4:1, Eph 6:20, Phi 1:7, Phi 1:13, Phi 1:14, 2Ti 1:16, 2Ti 2:9
Reciprocal: Isa 57:19 – the fruit Eze 29:21 – the opening Mat 6:5 – when Luk 21:15 – I will Joh 10:3 – the porter Act 10:27 – and found Act 14:27 – opened Act 28:31 – with 1Co 1:5 – in all 2Co 1:11 – helping Eph 3:4 – the mystery
Fuente: The Treasury of Scripture Knowledge
(Col 4:3.) The apostle wished himself to be specially included in their supplications.
-Praying at the same time also for us. We cannot suppose, with some critics, that Paul means only himself when he uses . True, indeed, he immediately uses the singular, still he seems first to include others with himself. But we cannot say that Timothy is the only person meant besides himself. These others may have been persons circumstanced like the apostle, and probably comprised at least those whose names are mentioned in the concluding salutations. The Greek expositors dwell on the apostle’s humility in asking the prayers of the Colossian church, Theophylact adding that the circumstance also shows- . Yes, and it also shows that the apostle was no Stoic, that he felt the need of those prayers, and set a high value on them. For the circumstances in which he was placed had a depressing tendency, and he seems, not indeed to have lost confidence in himself, but to have had some apprehension that from age and infirmity he might yield, or appear to yield before them. But he knew the power of prayer. Human entreaty has shut up heaven, and has again opened it. At the voice of a man the sun stood still. Prayer has sweetened the bitter fountain, divided the sea, and stilled its waves. It has disbanded armies, and prevented conflict; it has shortened battle, and given victory to right. It has conferred temporal abundance, as in the case of Jabez; and given effect to medical appliances, as in the case of Hezekiah. It has quenched the mouths of lions, and opened the gates of the prison-house. As Jesus prayed by the river, the dove alighted on Him; and as He prayed on the hill, He was transfigured. The glory of God was manifested to Moses when he asked it, and the grace of Christ to Paul when he besought it. Not a moment elapsed between the petition of the crucified thief and its glorious answer. Ere Daniel concluded his devotion, the celestial messenger stood at his side. The praying church brought down upon itself the Pentecostal effusion. The prayer which he wished to be offered for them was this-
-That God would open to us a door of discourse-that is, an opportunity of preaching. Mr. Ellicott, on Eph 1:17, assigns to three meanings in the New Testament-a telic, hypotelic, and ecbatic meaning, and he adds, that our criticism, admitting the third and denying the second after verbs of entreaty, is somewhat illogical. He prefers the second, or covert telic sense. But surely our admission of an ecbatic sense of in the New Testament, does not compel us to admit in such a construction as the one before us, a hypotelic sense. Nor do we feel the harshness which Winer alleges to be in the telic sense of after verbs of entreating. In short, the hypotelic sense is more ingenious than sound. The result, as future, and as the effect of conscious instrumentality, is subjectively regarded under the aspect of design. The subject of a prayer is rarely so blended with its design as to obscure it when it is prefaced by , for that subject still assumes to the writer’s mind the idea of purpose, and therefore there is no need to drop or modify the proper telic sense of the conjunction. Here the opening of the door of utterance was to be the subject of prayer, and they were to pray in order that it might be granted. While the theme was on their tongue, the prompting of a final purpose was felt in their hearts. The suppliants naturally looked at the end, while they repeated the theme, and thus the apostle proposes this theme to them under the aspect of an end which they were to keep steadily before them at a throne of grace.
We cannot agree with those who think that by is meant simply the mouth, as the medium of speech. Yet a great number hold this view, such as Thomas Aquinas and Anselm, Calvin and Beza, Cajetan and Estius, a-Lapide, Zanchius, and Bengel. In the New Testament we find used in the secondary sense of occasion, or opportunity. Act 14:27; 1Co 16:9; 2Co 2:12; Rev 3:8. The figure is so natural and apparent, that it occurs frequently among classical writers, both Greek and Latin. While the exegesis referred to does not come up to the meaning of the words, that of Chrysostom and his followers goes beyond it, when they thus explain as- , an idea borrowed from Eph 6:19. The apostle longed for liberty, not for itself, but for the opportunity which it gave him of preaching the gospel. He might, indeed, in his captivity, find some opportunity of preaching, but he longed for uninterrupted licence. Nay, his own personal liberty was nothing to him but in so far as it gave him an unhampered sphere of evangelical labour. The opening of the door of his prison would be the opening of a door of discourse to them, and specially to him, for his design was-
-To speak the mystery of Christ. The infinitive is that of result. Winer, 44. On the meaning of , see under Eph 1:9; Eph 3:4, and especially Eph 6:19. Christ is the subject of that mystery, it has Him for its theme. See also under Col 1:26. It was the apostle’s special function to act as a hierophant, or to make it known. It was by the proclamation of it that its blessings were to be enjoyed, and the apostle longed to speak it. His attachment to the mystery was in no way weakened by the persecution which for his disclosure of it had come upon him.
-For which yea I am bound. Winer, 58, 4, 2. The form is preferred to , as being the reading of A, C, D, E, J, K, etc. See under Col 1:24. These chains lay upon him because he unveiled the mystery in its full extent. He had been imprisoned for preaching it, but still, if liberated, would he preach it again. Thus, at length, the apostle converges those prayers upon himself. In praying for the others, as he requested them, particular reference was to be made to himself, and his inability, through his bonds, to proclaim the mystery of Christ. These bonds had not deadened his love to it, and he longed to proclaim it in this aspect of it as a mystery, viz. its adaptation to the Gentile races. Eph 3:8. The special cause of his imprisonment was his proclamation of the gospel to the Gentiles, and his admission of converted heathens into the church without respect to the Mosaic law. They had, therefore, special reason to remember him in their prayers. Hallet says well, that we Gentiles are indebted inconceivably more to the Apostle Paul than we are to any man that ever lived in the world. He was the apostle of the Gentiles, and gloried in that character. While Peter went too far toward betraying our privileges, our Apostle Paul stood up with a courage and zeal becoming himself. For us in particular, as for the Gentiles in general, our invaluable friend laboured more abundantly than all the apostles. For us he suffered. He was persecuted for this very reason, because he laboured to turn us from darkness to light, and to give to us the knowledge of salvation upon our repentance towards God, and faith in our Lord Jesus Christ. How dear, then, should his memory ever be to us!
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 4:3. Withal is defined “at the same time” by Thayer, which connects this verse with the preceding one. As they “continue” in prayer for themselves, Paul wishes them to include a prayer for him. Not for his personal benefit, but for the work of Christ in which he is engaged. He wished for a door of utterance, meaning an opportunity for speaking the mystery (Gospel) of Christ. For which refers to this mystery or Gospel, meaning that his bonds or chain was upon him because he wished to preach the Gospel, which was displeasing to so many Jews and others.
Fuente: Combined Bible Commentary
Col 4:3. Withal praying for us also, for himself, but also for Timothy, Epaphras, and his other companions, since the singular is used immediately after. Withal, at the same time, while thus persevering in prayer (Col 4:2).
That (indicating the purport and purpose of the petition) God would open onto us a door for the word. The figure is a natural one. In Eph 6:19, utterance occurs; but here the reference is to the removal of the hindrances in the way of preaching the gospel, not to the opening of his mouth.
To speak (to this end that I may speak) the mystery of Christ; belonging to Christ, the Divine mystery included in the appearing and redeeming 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). On the word mystery, comp. Eph 3:3-4.
In behalf of which I am also in bonds (have been and am bound). The imprisonment still continued, limiting, but not destroying his activity; comp. Eph 6:20 : I am an ambassador in a chain. To his labors and trials in the gospel, this imprisonment was added, hence also. He desired liberty, but not for its own sake. Freedom derives its value from the use made of it; it is not a sufficient end in itself.
Fuente: A Popular Commentary on the New Testament
Our apostle having directed the Colossians to the duty of prayer in general, here he requests an interest in their prayers for himself, and all the ministers of Christ in particular.
Whence observe, 1. That the ministers of Jesus Christ are, and ought in an especial manner to be remembered in the saints’ prayers.
Observe, 2. The mercies he desires may be prayed for, on his behalf, namely, utterance and boldness: Ministers depend upon God, as for other ministerial gifts, so particularly for the gift of utterance, and it is their people’s duty to be earnest and instant with God for the same: And as for utterance in delivering their message, so for boldness in suffering for it, when called to it.
No prayers can be too much to strengthen the hands, and encourage the hearts of the ministers of Christ unto an holy boldness, who suffer persecution for what they preach; therefore is St. Paul so earnest here with the Colossians, as he was before with the Ephesians, Eph 6:18 and with the Romans, Rom 15:30 desiring them to strive together in their prayers for him:
Where, by the way, remark, That the apostle thus passionately desiring the living saints to pray for him, but never desiring once the prayers and intercessions of the saints departed, nor of the Virgin Mary, is an evidence that he approved not of their prayers, nor looked upon them as mediators and intercessors with God then, as the church of Rome does now.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 3
The mystery of Christ; the truth long hidden, but now revealed, that Jesus Christ was the spiritual Redeemer of mankind.
Fuente: Abbott’s Illustrated New Testament
“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:”
Paul goes on to ask them to pray for him as well as “us” – others that are with him preaching.
If you want to pray – pray for the church folks – that they will have open doors to speak of the Lord.
In Eph 3:12 we are told that we can come to the Father with boldness. Heb 4:16 mentions the same concept. WE CAN GO BEFORE ALMIGHTY GOD IN PRAYER, but we ask for prayer to go before man to witness. Kind of a contradiction actually. What can we learn from this?
1. We are chicken at heart.
2. We fear man more than God.
3. We have a neat relationship with a mighty, yet neat God.
Why is it that we fear man so much? I think it goes back to the thought of selfless. We aren’t selfless, we are thinking of self – we don’t like
to be the odd person
to be looked down upon
to be rejected
to be thought less of
to be less than we think we are maybe?
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
4:3 {3} Withal praying also for us, that God would open unto us a {a} door of utterance, to speak the mystery of Christ, for which I am also in bonds:
(3) Those who minister the word, must especially be entrusted to the prayers of the Church.
(a) An open and free mouth to preach the Gospel.
Fuente: Geneva Bible Notes
Paul requested his readers’ intercession for two matters in particular. He asked them to pray that God would give him and his companions opportunities for evangelism and edification. He also asked that when these came he would be able to present the gospel clearly. [Note: C. F. D. Moule, The Epistles . . ., p. 132.] "The mystery of Christ" (Col 4:3; Col 1:26-27) is the gospel. Paul had greater concern about getting the gospel out than he had with getting himself out of prison.