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(Col_4:2-6)
Prayer. Col_4:2-4. Persevere in prayer.—Like Act_1:14; Rom_7:12. ÊáñôåñÝù , to be strong, ðñüò 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 ( ãñçãïñïῦíôåò ) marks the modality of the perseverance in prayer; the verb enjoins lively circumspection according to the word of Christ: “watch and pray” (Mat_26:41; Mar_14:38). Comp. Eph_6:18; 1Th_5:6; 1Co_16:13; 1Pe_5:8. There should be watchfulness during the prayer (“in the same”), directed to God’s benefits, thus “thanksgiving” would be united with it, if not as a constituent part (Schenkel), yet in the consciousness as a motive and tone (Col_2:7; Col_3:15; Col_3:17). [The first ἐí denotes the sphere, the second the accompaniment.—R.]. There is no warrant for joining “with thanksgiving” with “persevere” (Böhmer).
Col_4:3. Withal praying also for us.—Eph_6:19-20 is the parallel passage. “Withal” [ ἄìá , at the same time—R.] denotes that this supplication should not be wanting as a constituted part of the prayer of the Colossians. “Us” (Eph_6:19, “me”) includes not merely Timothy (Meyer and others), but other companions also, such as Epaphras. [The use of the singular in the immediate context forbids our limiting it to the Apostle himself.—R.]
That God would open unto us a door of the word.—[“That” ( ἴíá ) blends the purport and the purpose of the prayer, the latter being more prominent. Alford, Ellicott.—R.] Eph_6:19 speaks of “utterance” ( óôüìá ), but this passage does not. “Door” according to 1Co_16:9; 2Co_2:12, means “free activity,” it is not = óôüìá (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 ëüãïí , as ver, 6 (Winer’s, Gram. p. 298). See Eph_6:19; Eph_3:4. [Eadie: “An infinitive of result;” Meyer, Alford, Ellicott; “infinitive of purpose.” This is preferable, and is a form of the epexegetical infinitive. “ Ôïῦ ×ñéóôïῦ 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” ( äé ʼ ὅ ) refers to “mystery,” the preaching of which had brought him into bonds, and on account of which too he desired liberty. The perfect denotes that the imprisonment still continues; and “also,” that this is added to other afflictions; while his activity is not destroyed (Eph_6:20, “I am an ambassador in bonds”), it is very much limited. [“Also” marks the extreme to which he had proceeded in his evangelical labors (Ellicott)—R.]
Col_4:4. That I may make it manifest, as I ought to speak.—“That” ( ἴíá ) 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 ôὸí êáéñüí 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” ( ðÜíôïôå , i.e.— ἑêÜóôïôå ), 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: ÷Üñéò 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, åἰäÝíáé , epexegetical to “speech,” as ëáëῆóáé (Col_4:3). See Winer’s Gram. p. 298. [Ellicott: “expressive of consequence.”—R.]—How ye ought to answer every man.—“How” indicates that this respects the form; the correct substance is pre-supposed. “Ye ought to answer every man” refers to intercourse in conversation with heathen, unbelievers, as the context (Col_4:5) demands. It is applicable to the questions of unprejudiced, inquiring or evil-disposed unbelievers about points of doctrine, moral principles, Christian things or persons, and ecclesiastical ordinances. Comp. Act_17:18 sq.; Act_24:24 sq.; Act_28:21 sq.; 1Pe_3:15.
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.
Gerlach:—Salt is sharp, yet it gives to all food that pleasant taste, which renders it palatable. So the sharpness of Christian earnestness, of the fear of God’s anger and punishment and of the desire for blessedness lends to all the words of the Christian their true grace and sweetness.—Schleiermacher:—Grace is that which attacks and befriends the soul: salt, the power of our words and life, that which penetrates the soul.
Passavant:—The more trustful the prayer, the more open will the heart become for thanksgiving and praise; and the more thankful the heart, the more trustfully and filially will it pour itself out in prayer to the Lord.—Strong and firm, kind and pure, quiet and secure as those may be in heart and conscience, who stand without, they yet stand without, hindered by all sorts of spirits and by their own as well, exposed or given up to all change, all humors, all winds and storms, to a vain and perishing world separated from God, by which they are sooner or later deceived, misled and robbed, driven hither and thither now by waves and now by flames, where there is no help, no Helper and no God; they stand without that tabernacle of God among men, where alone truth and peace are to be found.—We may deal too imprudently, impatiently and roughly, without taking into account old habits and the stiff prejudices of years, unconcerned, whether we do good or harm, anger or appease by our demeanor, without showing any forbearance or affection toward those who have remained behind us, thus forgetting that once we were and lived no better, aye worse perhaps.—Or we may go too far the other way and not discern the spirits, may conduct ourselves without any prudence and foresight toward those of different views, acting toward those who are strangers to our faith, even opponents of it, with the greatest friendliness and intimacy, as if there were no dissimilarity between those I without and those within: this is not the wisdom of the friends of the Lord.—A lazy weakness and leniency is not worthy of the truth, it brings scandal soon.
Heubner:—The more remiss in prayer, the more unfruitful is it.—The door of the heart is not to he broken through, the mind must open it.—Christianity recognizes some esoterics and exoterics.—What is Christian grace ? Something different from the Grecian. It is the expression which arouses a sacred pleasure in the person and makes it sacred love felt.—Nitzsch:—Continue in prayer! 1) We should strive to follow in their fulness the occasions thereto afforded us by God; 2) Seek in definite needs and desires to strengthen and perfect our prayer before God, or, in respect to our pilgrimage in general as well as in special states, continue in prayer.
[Burkitt:
Col_4:2. Need will make us beggars, but grace only thanksgivers.
Col_4:6. Our speech must be seasoned; 1) With the salt of truth; 2) with the salt of wisdom and prudence. The people wondered of old at the gracious words which came out of Christ’s mouth; and we may justly wonder at the graceless words which come out of the mouths of many that are called Christians.—Henry:
Col_4:2-3. The best and most eminent Christians need the prayers of meaner Christians, and are not above asking them.
Col_4:6. Though our speech be not always of grace, it must he always with grace.—R.]
[Eadie:
Col_4:2. Pray, wait, be not discouraged. Beware of spiritual sleepiness in devotion. There are many reasons of thanksgiving and not the least of them is the privilege of prayer itself.
Col_4:3. The Apostle was no Stoic, he felt the need of these prayers and set a high value on them. He knew the power of prayer. “For us he suffered. How dear then should his memory ever be to us.”
Col_4:5. The world’s Bible is the daily life of the Church, every page of which its quick eye minutely scans.—Zeal without knowledge is as the thunder shower that drenches and injures, not the rain that with noiseless and gentle descent softens and fertilizes.
Col_4:6. One kind of answer will not suffice for all, but each one is to be answered as he should be. Therefore the necessity of the “grace” and of the “salt.”—Barnes:
Col_4:5. If you should have cheated a man out of never so small a sum, it is vain that you talk to him about the salvation of his soul. He wants no religion that will not make a man honest.—R.]
Footnotes:
Col_4:2.—[ Ðñïóêáñôåñåῖôå ; the E.V. is scarcely strong enough—R.]
Col_4:3.— à . A. C. D. E. K. L. and others read äé ʼ ὅ ; B. and a few other äé ʼ ὅí .
Col_4:5.—[See Exeg. Notes below and Eph_5:16.—R.]