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Col_4:2. To prayer apply yourselves perseveringly; comp. Rom_12:12; Eph_6:18; Act_1:14; also 1Th_5:17 : ἀδιαλείπτως προσεύχεσθε , which is substantially the same thing. Comp. Luk_18:1.
γρηγορ . ἐν αὐτῇ ] modal definition of the προσκαρτερεῖν : so that ye are watchful (that is, alacres, mentally attentive and alert, not weary and distracted, comp. 1Th_5:6; Eph_6:18; 1Pe_4:7; 1Pe_5:7 f.; Mat_26:41) in the same. ἐν , not to be taken as instrumental, is meant of the business, in the execution of which they are to be vigilant, since it is prayer in itself, as an expression of the spiritual life, and not as an aid to moral activity, that is spoken of. Hence we must not interpret it, with Hofmann, as indicating how Christian watchfulness ought to be (namely, a watching in prayer), but rather how one ought to be in praying (namely, watchful therein). The point of the precept is the praying; and hence it is continued by προσεύχομενοι .
ἐν εὐχαρ .] accompanying attitude, belonging to γρηγ . ἐν αὐτῇ ; with thanksgiving, amidst thanksgiving, namely, for the benefits already received. Comp. Col_1:12, Col_2:7, Col_3:17; Php_4:6; 1Th_5:17. This is the essential element of the piety of prayer:[169] αὕτη γὰρ ἡ ἀληθινὴ εὐχὴ Ἡ ΕὐΧΑΡΙΣΤΊΑΝ ἜΧΟΥΣΑ ὙΠῈΡ ΠΆΝΤΩΝ ὯΝ ἼΣΜΕΝ ΚΑῚ ὯΝ ΟὐΚ ἼΣΜΕΝ , ὯΝ Εὖ ἘΠΆΘΟΜΕΝ Ἢ ἘΘΛΊΒΟΜΕΝ , ὙΠῈΡ ΤῶΝ ΚΟΙΝῶΝ ΕὐΕΡΓΕΣΊΩΝ , Theophylact. The combination with Τῇ ΠΡΟΣΕΥΧῇ ΠΡΟΣΚΑΡΤ . (Böhmer, Hofmann) is without ground in the context, although likewise suitable as to sense.
[169] But Olshausen incorrectly says: “the prayer of the Christian at all times, in the consciousness of the grace which he has experienced, can only be a prayer of thanksgiving.” He holds the more general προσευχή to be more precisely defined by ἐν εὐχαρ . Against this view the very ver. 3 is decisive, where, in fact, Paul does not mean a prayer of thanks.