1. COLOSSIAS 4 COMMETARYWritten and edited by Glenn Pease1. Masters, provide your slaves with what is rightand fair, because you know that you also have aMaster in heaven.1. Since you also are under a master and love it that he treats you right and fair, dothe same for those who are under you. If you are a slave of Christ and experience hisgrace and love, you are to pass on to those of your own slaves the same Christ-likegrace and love. Do unto others as has been done unto you. That is the bottom line inall relationships of life, and especially in relationships where you have the power tochoose non-loving behavior. Masters can easily become mean in dealing with slaves,and they need to be reminded that they have a responsibility to pass on the gracethey have received to those who need it from them.2. It is not true that the . T. supports slavery. It allows only for slavery that isChristian and thus not the slavery at all that was so oppressive. The servant andmaster relationship is to be like that of God and His servants and therefore ablessing for them both. If a master treats his slaves in a way that is right and fairthey will be blest and not hate slavery. It will be very much like an employer andemployee relationship. Paul is not writing to the Roman pagan master but to theChristians, and they are to set the example that will rid slavery of its terrible effects.If all slaves were just set free they would have been set free to die. The better waywas to make their lives better so that slavery would not be the awful thing it hadcome to be. Bad things can become good if good men practice Christian principlesand love those who otherwise would feel hated and oppressed. Here Paul is sayingthe master is to make provision for his slaves so that their lives are comfortable andnot miserable. They are not to be deprived but to be supplied with what makes theirlives liveable. Do to them what you want your master in heaven to do to you. BeGodlike in your treatment of slaves. This is to make them more like your familythan slaves.2B. Dont abuse your might Causing fear and fright:Just do what is rightIn yourMasters sight.

2. 3. It is not true that the . T. supports slavery. It allows only for slavery that isChristian and thus not the slavery at all that was so oppressive. The servant andmaster relationship is to be like that of God and His servants and, therefore, ablessing for them both. If a master treats his slaves in a way that is right and fairthey will be blest. It will be very much like an employer and employee relationship.Paul is not writing to the Roman pagan master but to the Christians, and they are toset the example that will rid slavery of its terrible effects. If all slaves were just setfree they would have been set free to die. The better way was to make their livesbetter so that slavery would not be the awful thing it had come to be. Bad things canbecome good if good men practice Christian principles, and love those whootherwise would feel hated and oppressed. Here Paul is saying the master is to makeprovision for his slaves so that their lives are comfortable and not miserable. Theyare not to be deprived but to be supplied with what makes their lives livable. Do tothem what you want your master in heaven to do to you. Be Godlike in yourtreatment of slaves. This is to make them more like your family than slaves.4. BARES, Masters, give unto your servants ... - See the notes at Eph_6:9.That which is just and equal - What they ought to have; what is fairly their due.The apostle here, probably, refers to bondmen or slaves, and the propriety of this rule isapparent. Such persons were subject to their masters control; their time and serviceswere at their disposal, and they could not enforce their just and equal claims by anappeal to the laws. They were, therefore, dependent on the equity and kindness of theirmasters. There can be no doubt that not a few who were converted to the Christian faithwere held to involuntary servitude (see 1 Cor. 7); and it is as clear that the apostles didnot design to make a violent disruption of these bonds, or to lead the slaves to rise andmurder their masters; see the notes at 1Ti_6:1-4. But it is equally clear that they meantto represent slavery as a hard and undesirable condition; that they intended to instructthe slaves to embrace the earliest opportunity to be free which was presented 1Co_7:21;and that they meant to suggest such considerations, and to lay down such principles aswould lead masters to emancipate their slaves, and thus ultimately to abolish it. Amongthese principles are such as these:(1) That all men were of one and the same blood; Act_17:26.(2) That they were all redeemed by the same Saviour, and were brethren; 1Ti_6:2;Phm_1:16. If redeemed; if they were brethren; if they were heirs of glory, they were notchattels, or things; and how could a Christian conscientiously hold or regard them asproperty?(3) That they were to render them that which was just and equal. What would followfrom this if fairly applied? What would be just and equal to a man in thosecircumstances? Would it not be.(a) to compensate him fairly for his labor; to furnish him an adequate remunerationfor what he had earned? But this would strike a blow at the root of slavery - for one ofthe elementary principles of it is, that there must be unrequited labor; that is, the slavemust earn as much more than he receives as will do his part in maintaining the master inidleness, for it is of the very essence of the system that he is to be maintained inindolence by the slaves which he owns - or just so far as he owns a slave. If he weredisposed to earn his own living, he would not need the labor of slaves. No one ever yetbecame the permanent owner of a slave from benevolence to him, or because he desired 3. to pay him fully for his work, or because he meant himself to work in order to maintainhis slave in indolence.(b) If a man should in fact render to his slaves that which is just and equal, would henot restore them to freedom? Have they not been deprived of their liberty by injustice,and would not justice restore it? What has the slave done to forfeit his liberty? If heshould make him equal in rights to himself, or to what he is by nature, would he notemancipate him? Has he not been reduced to his present condition by withholding thatwhich is equal? Has he equal rights, and equal privileges with other men? Has henot been cut off from them by denying him the equality to which he is entitled in thearrangements of Gods government? Can he be held at all without violating all the justnotions of equality? Though, therefore, it may be true that this passage only enjoins therendering of that which was just and equal in their condition as slaves, yet it containsa principle which would lay the axe at the root of slavery, and would lead aconscientious Christian to the feeling that his slaves ought to be free. These principlesactually effected the freedom of slaves in the Roman empire in a few centuries afterChristianity was introduced, and they are destined to effect it yet all over the world.Knowing that ye also have a Master in heaven - Notes, Eph_6:9.5.... CCCCLLLLAAAARRRRKKKKEEEE,,,, Masters, give unto your servants - This verse should have beenadded to the preceding, to which it properly belongs; and this chapter should havebegun with Col_4:2.That which is just and equal - As they are bondmen or slaves of whom the apostlespeaks, we may at once see with what propriety this exhortation is given. The conditionof slaves among the Greeks and Romans was wretched in the extreme; they could appealto no law; and they could neither expect justice nor equity. The apostle, therefore,informs the proprietors of these slaves that they should act towards them both accordingto justice and equity; for God, their Master, required this of them, and would at last callthem to account for their conduct in this respect. Justice and equity required that theyshould have proper food, proper raiment, due rest, and no more than moderate work.This is a lesson that all masters throughout the universe should carefully learn. Do nottreat your servants as if God had made them of an inferior blood to yours.6. GILL, Masters, give unto your servants,.... This verse properly belongs to thepreceding chapter, with which it should have been concluded. It is indeed strange, thatthose who made the division of chapters and verses should separate this from the formerchapter, to which it so manifestly belongs, and begin a new one with it, when it has noconnection with what follows; for the apostle having observed the duty of servants totheir masters, proceeds to direct masters to the discharge of their duty to their servants,by giving themthat which is just and equal: proper food and raiment, which is sufficient and fittingfor them; the wages due unto them by law or contract; using them with gentleness andhumanity, taking care of them when under affliction, and in sickness; encouraging thediligent and laborious by an addition to their salaries; correcting the disobedient withinjust bounds, not with too much rigour and severity; and carrying it with an even hand toall, not preferring or indulging one before another, without any reason:knowing that ye also have a master in heaven: See Gill on Eph_6:9. 4. 7. HENRY, The apostle proceeds with the duty of masters to their servants, whichmight have been joined to the foregoing chapter, and is a part of that discourse. Hereobserve, 1. Justice is required of them: Give unto your servants that which is just andequal (Col_4:1), not only strict justice, but equity and kindness. Be faithful to yourpromises to them, and perform your agreements; not defrauding them of their dues, norkeeping back by fraud the hire of the labourers, Jam_5:4. Require no more of themthan they are able to perform; and do not lay unreasonable burdens upon them, andbeyond their strength. Provide for them what is fit, supply proper food and physic, andallow them such liberties as may fit them the better for cheerful service and make it theeasier to them, and this though they be employed in the meanest and lowest offices, andof another country and a different religion from yourselves. 2. A good reason for thisregard: Knowing that you also have a Master in heaven. You who are masters of othershave a Master yourself, and are servants of another Lord. You are not lords ofyourselves, and are accountable to one above you. Deal with your servants as you expectGod should deal with you, and as those who believe they must give an account. You areboth servants of the same Lord in the different relations in which you stand, and areequally accountable to him at last. Knowing that your Master also is in heaven, neitheris there respect of persons with him, Eph_6:9.8. CALVIN, Masters, what is just. He mentions first, what is just, by which term heexpresses that kindness, as to which he has given injunction in the Epistle to theEphesians. (Ephesians 6:8.) But as masters, looking down as it were from aloft, despisethe condition of servants, so that they think that they are bound by no law, Paul bringsthem under control, (462) because both are equally under subjection to the authority ofGod. Hence that equity of which he makes mention.And mutual equity. Some understand it otherwise, but I have no doubt that Paul hereemployed to mean analogical (463) or distributive right, (464) as inEphesians, , (the same things.) (465) For masters have not their servantsbound to them in such a manner as not to owe something to them in their turn, asanalogical right to be in force among all ranks. (466)9. BI, The duty of masters. They are not required to abdicate theirmastership, but to exercise it as a service for Christ.1. Justice has reference to servants as workers. They are to receive fair remuneration.The price of labour is generally regulated by supply and demand. This is a maxim ofpolitical economy. Wages cannot be fixed by fancy and philanthropy. If I can getwork done for 6s. a day, why should I give 7s.? Still, there is great scope for theexercise of religion. Servants may be ignorant of the market price of labour, and it isunrighteous to take advantage of it. It might be difficult on the grounds of politicaleconomy to say that the squire or farmer should give more than 10s. or 12s. a weekwhen he can get abundance of labour at that price, but it is not difficult to see howthis would not satisfy a Christian master. It is surely wrong to show more care for thehorses which draw the plough than for the man who holds it. The man who hasfound out the lowest price at which some starving needlewoman will do slop work,the mistress who makes a workhouse girl her drudge for a mere pittance, may do 5. what they think is just; but hardly if a Christian.2. Equal involves equality as well as equity, and has in it the element of reciprocity.(1) If by the energy and skill of his operatives an employer is greatly benefitted,should all the profits be his? Is it right after a series of successful years, when areaction sets in, to close a factory and send the hands adrift? Some employershave kept on, and been rewarded with attachment and devotion.(2) Servants should be treated as having like feelings and sensibilities with theirmasters. They ought not to be, as in many cases they are, treated as destitute offeeling.(3) Nor must it be forgotten that they have characters to be cultivated, and muchdepends on your example and treatment. It is not to be expected that they willgive their best efforts for those who are reckless in their habits and indifferent tojust claims. Like master, like man.(4) Servants have souls to be saved. A clergyman waited on the principals of alarge city house and asked for facilities to attend to the spiritual good of theemployees. He was promptly told that the firm had nothing to do with theirsouls. Happily Christian employers are now waking up to their responsibility(Joh_13:13-15).II. The motive by which this is enforcedKnowing, etc. The servant is required toserve his master as if he were serving Christ, and the master is to use his authority as ifhe too were serving Christ. Many masters hold the responsibility of servants, and yetignore their own. Nothing is more displeasing to God than this (Job_31:13-15). Theissues of the great day depend on our conduct towards each other. What we have done tothe poorest Christ will regard as having been done to Himself. (J. Spence, D. D.)Master and manObserve1. The first step towards righteousness between master and man, mistress and maid,is to respect the relation.2. Every human being has a right to himself, consistent with the rights of others.When he sells himself, hands or brains, for honourable ends, he is to be respected.The cook makes as respectable sale of her arts in the kitchen as the owner of the realestate in renting a house. Here is safety. The poorest creature you employ nevercontracted to sell self-respect.3. The strong, moreover, should bear the infirmities of the weak.4. You may be conscience to your servants. What are the servants, for the most part?Grown-up children. They ape you; talk large, as you do at times; try to dress like you.You are your servants examplethe keeper of his conscience. You pray everymorning for your wife, your children, your property, clear down to the fence at therear of the lot behind the stable, but never for Jack in the stable.5. There should be a reciprocity of interest felt between a Christian master and hisman. Nothing in social life has been more admirable than the magnificent loyalty ofold servants. Read of it in the armour-bearers of Hebrew kings, the squires of days ofchivalry. After faithful years he, the old servant, tried and true, did the honours ofthe castle, and set the turret pennant for great festivals. He spread the plates, andmade the feast ready in oaken halls; he conducted fair and brave to their chambers. 6. On errands of knightly valour, he accompanied his lord; he carried the helmet, theshield, the gauntlets, the armour all, and bore the banner of the house; he gave thebattle-cry, and when, borne down, his liege would fall, the old servant bore him fromthe field; and so he won the right to wear golden spursno longer a servant, but aknight of the line. In comparison with this shining loyalty of a barbarous age, howpitiful the frequent bickerings and mutual hurt of Christian times. An old familyservant, after ten years, comes to look upon your home as her homeall she has inthis world. She has clung to you in five movings, and knew just where everythingbelonged. She knows your ways, moods, likes and dislikes. She has had her flare-ups,and you forgave and said nothing; in return, she has seen flare-ups above her floor,and said nothing. Shes been sick, and you waited for her recoveryhow she thankedyou; and that winter you were all sick she paid you back with interest. She prefersyou to the savings bank. She has known Master Charley from birth, and has nighspoiled him; and that other one down in Greenwood she remembers, and surprisesyou by saying, This is the 15th of May, the day he died. God bless you, goodcreature. She has wept in the doorway at three of your funerals; she has laughed inthe doorway at two household marriages; and how she boasts of her cake. You leaveeverything in her hands and go on long journeys; you return and find all safe, andexclaim, God bless her; she shall stay with us until she goes on that long, longjourney. All this is possible. But it is only possible to those who carry Christs ruleeverywhere, even the rule of this text. Brethren, let us treat all artizans, servingtradesmen, labourers, and workers as we wish Christ to treat us, till the time whenHe shall call us no longer servants, but friends. (Emory J. Haynes.)Masters deal unequally many ways1. When they require inconvenient things; for though the servant must obey, yet themaster sins in requiring unequal things.2. When they impose more work than they have strength to do.3. When they turn them away when they are sick; for it is equal that as thou hast hadtheir labour when they were well, so thou shouldest keep them when they are sick.4. When they restrain them of liberty for their souls. If thou have the work of theirbodies, it is equal that thou take care for their souls; and if they serve thee six days, itis very equal thou shouldest proclaim liberty to them to do Gods work on theSabbath day.5. When they restrain and withhold their meat and wages.6. When they send them out of their service empty, after many years bondage, andnot provide that they may have some means to live afterwards.7. When they hear every word that men say of their servants (Ecc_7:23).8. When they bring up their servants delicately (Pro_27:23).9. When they leave the whole care of their earthly business to their servants, and failto know the state of them for themselves (Pro_27:23). (N. Byfield.) 7. 2. Devote yourselves to prayer, being watchfuland thankful.1. Paul does not say, Once in a while take time to pray. He says Devoteyourselves to prayer. That is making prayer a major part of the Christian life, andthere is good reason for it being so, for prayer is the key to victorious living. JohnEadie has written concerning the prayers of the saints:2. Human entreaty has shut up heaven, and has again opened it. At thevoice of a man the sun stood still. Prayer has sweetened the bitterfountain, divided the sea, and stilled its waves. It has disbandedarmies, and prevented conflict; it has shortened battle, and givenvictory to the right. It has conferred temporal abundance, as in thecase of Jabez; and given effect to medical appliances, as in the caseof Hezekiah. It has quenched the mouths of lions, and opened the gatesof the prison-house. As Jesus prayed in the river, the dove alighted onHim; and as he prayed on the hill, he was transfigured. The glory ofGod was manifested to Moses when he asked it, and the grace of Christto Paul when he besought it. ot a moment elapsed between the petitionof the crucified thief and its glorious answer. Before Daniel concludedhis devotion, the celestial messenger stood at his side. The prayingchurch brought down upon itself Pentecostal effusion.O thou by whom we come to God-The Life, the Truth, the Way,The path of prayer Thyself hast trod,Lord, teach us how to pray.3. Devoting yourself to prayer means to be making prayer a perpetual part of dailyliving. Someone said, Prayer is not an option in life. Prayer is not a panic button topress only when in extreme trouble. Prayer is conversation with God, presentingour selves honestly before God. Prayer is listening as we hear what God wants totell us. Prayer is practicing the presence of God in every moment. Spurgeon says,Prayer pulls the robe below, and the great bell rings above in the ears of God.Some scarcely stir the bell, for they pray so languidly; others give but an occasionalpluck at the robe; but he who wins with heaven is the man who grasps the robeboldly and pulls continuously, with all his might.3B. John Eadie has written concerning theprayers of the saints:Human entreaty has shut up heaven, and has again opened it. At thevoice of a man the sun stood still. Prayer has sweetened the bitterfountain, divided the sea, and stilled its waves. It has disbanded 8. armies, and prevented conflict; it has shortened battle, and givenvictory to the right. It has conferred temporal abundance, as in thecase of Jabez; and given effect to medical appliances, as in the caseof Hezekiah. It has quenched the mouths of lions, and opened the gatesof the prison-house. As Jesus prayed in the river, the dove alighted onHim; and as he prayed on the hill, he was transfigured. The glory ofGod was manifested to Moses when he asked it, and the grace of Christto Paul when he besought it. ot a moment elapsed between the petitionof the crucified thief and its glorious answer. Before Daniel concludedhis devotion, the celestial messenger stood at his side. The prayingchurch brought down upon itself Pentecostal effusion.O thou by whom we come to God-The Life, the Truth, the Way,The path of prayer Thyself hast trod,Lord, teach us how to pray.Prayer is not an optional in life. Prayer is not a panic button to press only when inextreme trouble. Prayer is conversation with God, presenting ourselves honestlybefore God. Prayer is listening as we hear what God wants to tell us. Prayer ispracticing the presence of God in every moment.4. BARES, Continue in prayer - That is, do not neglect it; observe it at all statedtimes; 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 yourmind is in a right frame you may not neglect to pray; see the Eph_6:18 note; Phi_4:6.5. CLARKE, Continue in prayer - This was the apostles general advice to all;without this, neither wives, husbands, children, parents, servants, nor masters, couldfulfill the duties which God, in their respective stations, required of them.All might, power, and life come from God; his creatures are continually dependentupon him for all these: to earnest, persevering prayer, he has promised every supply; buthe who prays not has no promise. How few wives feel it their duty to pray to God to givethem grace to behave as wives! How few husbands pray for the grace suited to theirsituation, 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,etc.; so to every situation there is peculiar grace appointed. No man can fulfill the dutiesof any station without the grace suited to that station. The grace suited to him, as amember of society in general, will not be sufficient for him as a husband, father, ormaster. Many proper marriages become unhappy in the end, because the parties havenot 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 apostlesadvice would prevent them all.Watch in the same - Be always on your guard; and when you have got the requisitegrace by praying, take care of it, and bring it into its proper action by watchfulness; bywhich you will know when, and where, and how to apply it. 9. With thanksgiving - Being always grateful to God, who has called you into such astate of salvation, and affords you such abundant means and opportunities to glorifyhim.6. GILL, Continue in prayer,.... This is not said particularly to masters, as in theforegoing verse, but to all the members of the church in general; for the apostle havingtaken 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 prayeris intended; for though the object is not expressed here, he is in the following verse, andthe Mediator Christ is supposed, and also the Holy Spirit, whose assistance is necessaryto 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 toGod; nor can it be thought that saints are always in praying frames of soul, though suchare always desirable; but it intends frequency and constancy in prayer, in opposition toan entire restraint and omission of it, and to a performance of it but now and then, orvery rarely; for though Christians are not, as the Jews were, bound to certain statedhours 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 theirtemporal enjoyments, which depend on his daily goodness, providence, and power; theirspiritual affairs, the renewing of the inward man day by day, fresh supplies of grace fornew service; their daily trials and afflictions, their continued enemies, sin, Satan, and theworld, all fully show the necessity of daily prayer: besides, God does not alwaysimmediately 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 bediscouraged, but continue in prayer till they receive the mercy, and their importunity is ameans of enjoying it, as in the case of the poor widow; and which is an encouragingreason why men should pray always, and not faint. Add to this, that constant prayer is ameans of keeping up a spiritual acquaintance, intercourse, and familiarity with God, andof the soul alive in the vigorous exercise of the graces of the Spirit, and of preserving thesaints 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 watchfulnessand 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 isopposed both to sleepiness of body, and to coldness and indifference of mind, to allcareless 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 aconcern, that the heart be lift up, with the hands to God; in a care, that what is asked isaccording to the will of God, and that the whole be performed in sincerity, faith, andfear. This is what the Jews call , the attention of prayer (f), and , theintention of the heart; and which, they say (g), is the root of prayer, the main andprincipal 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 thisthanksgiving must be added; see Phi_4:6 for this is well pleasing to God; and thecontrary, an ungrateful spirit, is highly resented by him. Besides, a believer has alwaysmercies to bless God for, as well as favours to ask at his hands; nor is he ever in such asituation, either in temporals or spirituals, but he has something to bless God for. 10. Moreover, how should it be expected that a person should succeed in a present request,who is not thankful for a former kindness?7. HENRY, If this be considered as connected with the foregoing verse, then we mayobserve 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 andkindly by them, but act a Christian and religious part, and be concerned for their souls aswell as their bodies: As parts of your charge, and under your influence, be concerned forthe blessing of God upon them, as well as the success of your affairs in their hands. Andthis is the duty of every one - to continue in prayer. Keep up your constant times ofprayer, without being diverted from it by other business; keep your hearts close to theduty, 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 theduty, and in suitable frames. -With thanksgiving, or solemn acknowledgment of themercies received. Thanksgiving must have a part in every prayer.8. John Piper writes of...a story about D. L. Moody making a visit to Scotland in the 1800's and opening one ofhis talks at a local grade school with the rhetorical question, What is prayer? To hisamazement, hundreds of children's hands went up. So he decided to call on a lad nearthe front, who promptly stood up and said, Prayer is an offering up of our desires untoGod, in the name of Christ, by the help of his Spirit, with confession of our sins, andthankful acknowledgment of his mercies. This is the answer to question #78 in theWestminster Catechism. To this Moody responded by saying, Be thankful, son, that youwere born in Scotland. (Devote Yourselves to Prayer, a sermon by John Piper)A similar exhortation is to pray without ceasing, (1Th 5:17-note), which enjoins, notuninterrupted, but constantly recurring prayer. Like every other spiritual activity, such adevoted attitude toward prayer calls for diligence, lest its power be forgotten and itsoccasions and opportunities be allowed to slip away. The maintenance of an effectivespiritual life depends upon intercourse with the God of our salvation. Steadfastness inprayer is to be our continual mindset because of the many hindrances to fervent prayerwhich are inherent in the nature (saved but still weak in these bodies of flesh) and in thesurroundings (busyness) of believers.While the chief emphasis of this last chapter of Colossians is upon the Christians life inthe world, Paul fittingly begins with prayer since it is the foundation and source of powerfor such a life.8B. John MacArthur records the following story illustrating the boldness believersshould have when wrestling with God in prayer...In 1540 Luthers great friend and assistant, Friedrich Myconius, became sick and wasexpected to die within a short time. On his bed he wrote a loving farewell note to Lutherwith a trembling hand. Luther received the letter and sent back a reply: I commandthee in the name of God to live because I still have need of thee in the work of reformingthe church. The Lord will never let me hear that thou art dead, but will-permit thee tosurvive me. For this I am praying, this is my will, and may my will be done, because Iseek only to glorify the name of God. Those words are shocking to us, but they werecertainly heartfelt. Although Myconius had already lost the ability to speak when 11. Luthers letter came, he recovered completely and lived six more years to survive Lutherhimself by two months. (MacArthur, J. Colossians. Chicago: Moody Press or Logos)8C. Piper writes that prayer is...A Wartime Walkie-Talkie, Not a Domestic Intercom. Prayer is the walkie-talkie on thebattlefield of the world. It calls on God for courage (Ephesians 6:19). It calls in for troopdeployment and target location (Acts 13:1, 2, 3). It calls in for protection and air cover(Matthew 6:13; Luke 21:36). It calls in for firepower to blast open a way for the Word(Colossians 4:3). It calls in for the miracle of healing for the wounded soldiers (James5:16). It calls in for supplies for the forces (Matthew 6:11; Philippians 4:6). And it calls infor needed reinforcements (Matthew 9:38). This is the place of prayeron the battlefieldof the world. It is a wartime walkie-talkie for spiritual warfare, not a domestic intercomto increase the comforts of the saints. And one of the reasons it malfunctions in thehands of so many Christian soldiers is that they have gone AWOL. (Piper, J. ThePleasures of God: Meditations on God's delight in Being God. Page 343-372. Sisters, Or.:Multnomah Publishers)8D. Spurgeon writes...It is interesting to remark how large a portion of Sacred Writ is occupied with thesubject of prayer, either in furnishing examples, enforcing precepts, or pronouncingpromises. We scarcely open the Bible before we read, Then began men to call upon thename of the Lord; and just as we are about to close the volume, the Amen of anearnest supplication meets our ear. Instances are plentiful. Here we find a wrestlingJacob-there a Daniel who prayed three times a day-and a David who with all his heartcalled upon his God. On the mountain we see Elias; in the dungeon Paul and Silas. Wehave multitudes of commands, and myriads of promises. What does this teach us, butthe sacred importance and necessity of prayer? We may be certain that whatever Godhas made prominent in his Word, he intended to be conspicuous in our lives. If he hassaid much about prayer, it is because he knows we have much need of it. So deep are ournecessities, that until we are in heaven we must not cease to pray. Dost thou wantnothing? Then, I fear thou dost not know thy poverty. Hast thou no mercy to ask of God?Then, may the Lord's mercy show thee thy misery! A prayerless soul is a Christless soul.Prayer is the lisping of the believing infant, the shout of the fighting believer, therequiem of the dying saint falling asleep in Jesus. It is the breath, the watchword, thecomfort, the strength, the honour of a Christian. If thou be a child of God, thou wilt seekthy Father's face, and live in thy Father's love. Pray that this year thou mayst be holy,humble, zealous, and patient; have closer communion with Christ, and enter oftener intothe banqueting-house of his love. Pray that thou mayst be an example and a blessingunto others, and that thou mayst live more to the glory of thy Master. The motto for thisyear must be, Continue in prayer. (Morning and Evening)8E. EBC, PRECEPTS FOR THE INNERMOST AND OUTERMOST LIFESo ends the ethical portion of the Epistle. A glance over the series of practicalexhortations, from the beginning of the preceding chapter onwards, will show that, ingeneral 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 thirdto the outward, busy life of the market place and the street. That bringing together of theextremes seems to be the link of connection here. The Christian life is first regarded as 12. gathered into itself-coiled as it were on its centre, like some strong spring. Next, it isregarded as it operates in the world, and, like the uncoiling spring, gives motion towheels and pinions. These two sides of experience and duty are often hard to blendharmoniously. The conflict between busy Martha, who serves, and quiet Mary, who onlysits and gazes, goes on in every age and in every heart. Here we may find, in somemeasure, the principle of reconciliation between their antagonistic claims. Here is, at allevents, the protest against allowing either to oust the other. Continual prayer is to blendwith unwearied action. We are so to walk the dusty ways of life as to be ever in the secretplace of the Most High. Continue steadfastly in prayer, and withal let there be nounwholesome withdrawal from the duties and relationships of the outer world, but letthe 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 RevisedVersion by continue steadfastly, is frequently found in reference to prayer, as well as inother connections. A mere enumeration of some of these instances may help to illustrateits full meaning. We will give ourselves to prayer, said the apostles in proposing thecreation of the office of deacon. Continuing instant in prayer, says Paul to the RomanChurch. They continuing daily with one accord in the Temple is the description of theearly 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 uninterruptedcompanionship. These examples seem to show that the word implies both earnestnessand continuity; so that this injunction not only covers the ground of Pauls otherexhortation, 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 mustneeds be full of toil on outward things? How can such a precept be obeyed? Surely thereis no need for paring down its comprehensiveness, and saying that it merely means-avery frequent recurrence to devout exercises, as often as the pressure of daily duties willpermit. That is not the direction in which the harmonising of such a precept with theobvious necessities of our position is to be sought. We must seek it in a more inward andspiritual notion of prayer. We must separate between the form and the substance, thetreasure and the earthen vessel which carries it. What is prayer? Not the utterance ofwords-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 diffusedthrough a life. It is possible, though difficult. There may be unbroken communion, aconstant consciousness of Gods presence, and of our contact with Him, thrillingthrough our souls and freshening them, like some breath of spring reaching the toilers inchoky factories and busy streets; or even if the communion do not run like an absolutelyunbroken line of light through our lives, the points may be so near together as all but totouch. In such communion words are needless. When spirits draw closest together thereis 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, everynarrow 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 beforethem, if they would only lift their eyes. So we, if we will, may live with the majesties andbeauties of the great white throne and of Him that sat on it closing every vista and fillingthe end of every commonplace passage in our lives.In like manner, there may be a continual, unspoken and unbroken presence of thesecond element of prayer, which is aspiration, or desire after God. All circumstances, 13. whether duty, sorrow, or joy, should and may be used to stamp more deeply on myconsciousness the sense of my weakness and need; and every moment, with itsexperience of Gods swift and punctual grace, and all my communion with Him whichunveils 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 livingGod; and perpetual as the hunger of the spirit for the food which will stay its profounddesires, will be the prayer, though it may often be voiceless, of the soul which knowswhere 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 Hisanswer is giving us what we desire. But true prayer is the meeting in harmony of Godswill 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 springof all life, and whatsoever work is done in such spirit, however secular and howeversmall it be, were it making buttons, is truly prayer. So there should run all through ourlives the music of that continual prayer, heard beneath all our varying occupations likesome prolonged deep bass note, that bears up and gives dignity to the lighter melodythat rises and falls and changes above it, like the spray on the crest of a great wave. Ourlives will then be noble and grave, and woven into a harmonious unity, when they arebased upon continual communion with, continual desire after, and continual submissionto, 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 onto say, Watching therein. We are apt to do drowsily whatever we do constantly. Menfall 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 upcontinuous devotion, we shall have to rouse ourselves often when in the very act ofdropping off to sleep. Awake up, my glory! we shall often have to say to our souls. Dowe not all know that subtly approaching languor? and have we not often caughtourselves in the very act of falling asleep at our prayers? We must make distinct andresolute efforts to rouse ourselves-we must concentrate our attention and apply theneeded stimulants, and bring the interest and activity of our whole nature to bear on thiswork of continual prayer, else it will become drowsy mumbling as of a man but halfawake. The world has strong opiates for the soul, and we must steadfastly resist theirinfluence, if we are to continue in prayer.One way of so watching is to have and to observe definite times of spoken prayer. Wehear much nowadays about the small value of times and forms of prayer, and how, as Ihave been saying, true prayer is independent of these, and needs no words. All that, ofcourse, is true; but when the practical conclusion is drawn that therefore we can dowithout the outward form, a grave mistake, full of mischief, is committed. I do not, formy part, believe in a devotion diffused through a life and never concentrated and comingto the surface in visible outward acts or audible words; and, as far as I have seen, themen whose religion is spread all through their lives most really are the men who keepthe central reservoir full, if I may so say, by regular and frequent hours and words ofprayer. The Christ, whose whole life was devotion and communion with the Father, hadHis nights on the mountains, and rising up a great while before day, He watched untoprayer. 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 prayershould be blended with gratitude, without the perfume of which, the incense of devotion 14. lacks one element of fragrance. The sense of need, or the consciousness of sin, may evokestrong crying and tears, but the completest prayer rises confident from a gratefulheart, which weaves memory into hope, and asks much because it has received much. Atrue recognition of the loving kindness of the past has much to do with making ourcommunion sweet, our desires believing, our submission cheerful. Thankfulness is thefeather that wings the arrow of prayer-the height from which our souls rise most easilyto the sky.9. BI, We are here instructed to pray withI. Earnest perseverance.1. The word rendered continue means to apply with ardour and assiduity to anydifficult 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 andwith the whole strength. The magnitude of our intention is wont tocorrespond with the magnitude of the business in hand. To seek the goodthings of God perfunctorily. What is this but to mock God?(b) Dead and sleepy prayers from a mind wandering or benumbed neitherreach heaven nor move God to hear. Our prayer is a messenger between Godand us; but if the messenger loiters or falls asleep, he will neither reach hisdestination nor effect his business. With what effrontery, says Cyprian,dost thou require to be heard of God, when thou dost not thyself hear thyown voice.(c) The heart inflamed with this spiritual heat grows soft, and is dilated, andbecomes more apt and capable for receiving the Divine gifts.(d) The saints in Scripture thus prayed. Jacob (Gen_32:28), Moses, thepsalmists (Jas_5:1).(2) Assiduity or frequency (Luk_18:1; 1Th_5:17). Not that we are to be ever onour knees, but that the desire of prayer is never laid aside either by weariness ofexpectation or despair of obtaining it, and that God should be frequently pleadedwith. Inducements to this.(a) We have constant causes for prayerthe blessings we have, the blessingswe 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, andstrengthening of cur faith (Psa_5:3).2. Instructions.(1) Regarding intention.(a) Whereas we are exhorted to fervour, we must conclude that we are sofrigid and torpid as to need a monitor to arouse us (Mat_26:40).(b) We need the Spirit of prayer (Rom_8:2). 15. (c) Prayers that are not understood are of little moment, which condemnsthose of the Papists in an unknown tongue.Paul condemns them (1Co_14:16). Augustine says: The people ought to understand theprayers of their priests, that they may have their attention fixed upon God by a commonfeeling. Even Roman theologians have condemned them. Parisiensis says: It isreckoned among the follies of that messenger (i.e., prayer)that he neither cares nor thinks of those concerns except this alone, that he offers apetition 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 lipsalone, understanding nothing whatever of those things which the words of their prayerssignify. And Cajetan confesses that it is better for the edification of the Church, andfounds 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 withoutmotion and strength; so if you set aside prayer, the nerve of the soul, youmaim the man and deprive him of spiritual motion.(b) The misery of the ungodly; who, as they are void of faith and love, cannotpray except for forms sake, and what is more miserable than to be cut offfrom the fountain of blessedness? Conversely we learn tile blessedness of thegodly.II. Watchfulness.1. Nightly vigils.(1) The Christians of the apostles times, on account of their enemies, were oftencompelled to nocturnal assemblies (Act_12:12; Act_20:7). The custom wascontinued long after the need of it had ceased; but was subsequently abandonedbecause 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 inprivate 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 andworldly 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 fathersspent whole nights in prayer.(2) Our impiety and vanity: for vigils among us are scarcely destined to anythingbut 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 insin.III. Thanksgiving.1. Petitioners should be grateful for blessings already granted. Aristotle wisely 16. observed: A return is required to preserve friendship, but we can return to Godnothing 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 wemay esteem them more when bestowed.(2) Denied; because God knew they would be hurtful, and those useful which wedeprecated.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 thejudgment of God our Father, who will always send us the best things (1Th_5:18).(Bishop Davenant.)PrayerI. Continue. Let not your intercessions be as the morning cloud. How prevalent we are inadversity; but what about prosperity?1. The duty on the part of(1) convinced sinners. Pray on till the blessing comes.(2) Saintsnot 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 perseveringprayer.2. This duty need not interfere with othersour business, e.g. Prayer to the neglectof business was sternly condemned by Paul in the case of the Thessalonians. Youmay not always be in the exercise, but you may always be in the spirit of prayer. Ifnot 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 receivenot always at once, but in Godstime; pray till that comes.(2) The world will be blessed. Continue, then, to pray till Christ become theuniversal King.(3) Souls shall be saved.(4) Satans castle shall be destroyednot 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 asleepin prayer because they do not watch.2. For as soon as you begin to pray enemies will commence to attack. No one wasever 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 17. your prayer. We cannot make the wind blow, but we can spread the sails; and whenthe Spirit comes we may be ready.4. Watch for fresh arguments for prayer. Heavens gate is not to be stormed by oneweapon, but by many.5. Watch for the answers. When you post a letter to your friend you watch for theanswer.III. Give thanks. We should not go to God as mournful beings who plead piteously witha hard master who loves not to give. When you give a penny to a beggar you like to seehim smile, and you give at the next application because of previous gratitude. So go toGod with a thankful mind. (C. H. Spurgeon.)Some qualities of prayerWith the Scriptures as our guide we cannot question the obligation or value of prayer.The qualities here spoken of areI. Steadfastness (RV.)(Act_1:14; Act_12:5). The word means earnest adherence and attention, whether to aperson or a thing. How weary we grow of prayer! How glad some formal worshippers arewhen the benediction is pronounced. This is a word against1. 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 theword he here employs, although rare elsewhere, is found thirty-seven times in hiswritings, and is often joined to prayer. To be always asking and never thanking cannot beright. Whenever we pray we must utter thanks. (Family Churchman.)Continuance in prayerAnglers, though they have fished many hours and caught nothing, do not therefore breaktheir rod and line, but draw out the hook and look at their bait, which, it may be, wasfallen off or not well hung on, and mend it, and then throw it in again. So when thou hastbeen earnest in thy prayers, and yet received no answer, reflect upon them; considerwhether something were not amiss either in thy preparation or thy manner or thypetition. It is possible thou mightest desire stones instead of bread, or forget to deliverthy petition to the only Master of requests, the Lord Jesus, that He might present themto the Father. No wonder, then, thou hast failed. Be diligent to find out the fault, amendit, and then fall to work again with confidence that thou wilt not labour in vain. Thearcher, if he shoot once, and again, and miss the mark, considereth whether he did notshoot too high or too low, or too much on the right or the left, and then taketh the samearrow again, only reformeth his former error, and winneth the wager. (G. Swinnock, M.A.) 18. The necessity of persevering prayerIn the black country of England you who have travelled will have observed fires whichnever in your recollection have been quenched. I believe there are some which have beenkept burning for more than fifty years, both night and day, every day in the year. Theyare never allowed to go out, because we are informed that the manufacturers would findit amazingly expensive again to get the furnace to its needed red heat. Indeed, the blastfurnace, I suppose, would all but ruin the proprietor if it were allowed to go out onceevery week; he would probably never get it up to its right heat until the time came forletting the fire out again. Now, as with these tremendous furnaces which must burnevery day, or else they will be useless, they must be kept burning, or else it will be hard toget them up to the proper heat, so ought it to be in all the Churches of God; they shouldbe as flaming fires both night and day; chaldron after chaldron of the coal of earnestnessshould be put to the furnace; all the fuel of earnestness which can be gathered from thehearts of men should be east upon the burning pile. The heavens should be always redwith the glorious illumination, and then, then might you expect to see the Churchprospering in her Divine business, and hard hearts melted before the fire of the Spirit.(C. H. Spurgeon.)The value of constant prayerThere should run through all our lives the music of continual prayer, heard beneath allour varying occupations like some prolonged deep bass note, that bears up and givesdignity to the lighter melody that rises and falls and changes above it, like the spray onthe crest of a great wave. Our lives will then be noble, and grave, and woven into aharmonious unity, when they are based upon continual communion with, continualdesire after, and continual submission to, God. If they are not, they will be worthnothing, and will come to nothing. (A. Maclaren, D. D.)The power of constant prayerSome time ago, on the coast of the Isle of Wight, a woman thought she heard, in themidst of the howling tempest, the voice of a man. She listened; it was repeated; shestrained her ear again, and she caught, amid the crack of the blast and the thundering ofthe winds, another cry for help. She ran at once to the beachmen, who launched theirboat, and some three poor mariners who were clinging to the mast were saved. Had thatcry been but once, and not again, either she might have doubted as to whether she hadheard it at all, or else she would have drawn the melancholy conclusion that they hadbeen swept into the watery waste, and that help would have come too late. So when aman prays but once, either we may think that he cries not at all, or else that his desiresare swallowed up in the wild waste of his sins, and he himself is sucked down into thevortex of destruction. (C. H. Spurgeon.)Watchfulness in prayerWatch thereunto; as a sentinel suspecting the approach of an enemy; as a watchmanguarding the city during the darkness of the night; as a physician attending all thesymptoms of a disease; as the keeper of a prison watching an insidious and treacherouscriminal. Our hearts need all this care; spiritual enemies are near; the darkness of thesoul exposes it to danger; the disease of sin requires a watchful treatment; and theunparalleled 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 gatherup our minds in God, and to implore the Holy Spirits help. We must watch during 19. prayer; to guard against distraction, against the incursions of evil thoughts, againstwanderings of mind, and decay of fervour in our supplications. We must watch afterprayer, in order that we may act consistently with what we have been imploring ofAlmighty God, wait His time for answering us, and not lose the visitations of grace; forwith God are the moments of life, of mercy, of enlargement, and of gracious consolation.(Bishop D. Wilson.)The need of watchfulnessIn riding along the south coast of England you may have noticed the old Martello towersin constant succession very near to each other. They are the result of an old scheme ofprotecting our coast from our ancient enemies. It was supposed that as soon as ever aFrench 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 signalnews that the enemy was at hand, and every man would seize the weapon that was nextto him to dash the invader from the shore. Now, we need that the Church of Christshould be guarded with Martello towers of sacred watchers, who shall day and night lookout for the attack of the enemy. For the enemy will come; if he come not when we areprayerless, he will surely come when we are prayerful. He will show the cloven hoof assoon as ever we show the bended knee. If our motto be Prayer, his watchword will beFierce attack. Watch, then, while ye continue in prayer. (C. H. Spurgeon.)ThanksgivingEvery prayer should be blended with gratitude, without the perfume of which, theincense of devotion lacks one element of fragrance. The sense of need, or theconsciousness of sin, may evoke strong crying and tears, but the completest prayerrises confident from a grateful heart, which weaves memory into hope, and asks muchbecause it has received much. A true recognition of the lovingkindness of the past hasmuch to do with making our communion sweet, our desires believing, our submissioncheerful. Thankfulness is the feather that wings the arrow of prayerthe height fromwhich our souls rise most easily to the sky. (A. Maclaren, D. D.)A day of thanksgivingI have heard that in New England, after the Puritans had settled there a long while, theyused to have very often a day of humiliation, fasting, and prayer, till they had so manydays of fasting, humiliation, and prayer, that at last a good senator proposed that theyshould change it for once, and have a day of thanksgiving. It is of little use to be alwaysfasting; we ought sometimes to give thanks for mercies received. ( C. H. Spurgeon.)3And pray for us, too, that God may open a doorfor our message, so that we may proclaim themystery of Christ, for which I am in chains. 20. 1. We see here that Paul did not go breaking doors down to share the good news. Hewaited and prayed for God to open the door for his message. People have to beready to listen, and so wisdom waits for God to open the door to people who will dothat and be open to responding to the Gospel. Paul did not want to waste precioustime trying to reach people who were not prepared and ready.2. Paul did not ask for prayer that he be set free from prison, but that he be set freeto proclaim the mystery of Christ where it will be fruitful. He did not ask for anopen door to escape from prison, but for an open door to help others escape fromthe prison of darkness into the kingdom of light in Christ.2B. Paul was looking for an open door in prison, not to escape, but to share the gospelso that other might escape the eternal prison of hell. Paul wanted to make every situationone where he could witness for Christ. He does not ask for prayer to be set free but to befree to share Christ. He is there for preaching Christ,but he wants to do it more and moreeffectively. Sadler writes, St. Paul, as if he were the merest novice in the ministry, asksthe prayers of those to whom he wrote. Most of them must have been very inferior tohimself in faith and holiness.3. BARNES, Withal - With all the supplications which you offer for other personsand 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. Heearnestly desired to have liberty to preach the gospel, and asked them to pray that thismight 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_6:20.4. CLARKE, Praying also for us - Let the success and spread of the Gospel be everdear 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 adoor, or such like entrance into a house or passage through a wall, is often usedmetaphorically for an entrance to any business, occasion or opportunity to commence orperform any particular work. So in Act_14:27 : The Door of faith is opened to theGentiles; i.e. there is now an opportunity of preaching the Gospel to the nations of theearth. 1Co_16:9 : A great and effectual Door is opened unto me; i.e. I have now aglorious opportunity of preaching the truth to the people of Ephesus. 2Co_2:12 : When Icame to Troas - a Door was opened unto me; I had a fine opportunity of preaching Christcrucified 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 21. metaphor is used by the best Latin writers. Cicero, xiii. Ep. 10: Amiciliae foresaperiuntur; the Doors of friendship are opened - there is now an opportunity ofreconciliation. And Ovid, Amor. lib. 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 Rev_3:8, where the word is used in the same sense. To multiply examples wouldbe needless; the apostle excites them to pray, not that a door of utterance, i.e. a readinessand fluency of speech, may be given to him and his fellow laborers, but that they mayhave an opportunity of preaching the doctrine of Christ; and so the term is to beunderstood here, as well as in many other places of the New Testament, in most of whichwe 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 Gentilesshould be called to enjoy the same privileges with the Jews.For which I am also in bonds - He was suffering under Jewish malice, and forpreaching 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 theDivine favor, should be made fellow heirs with them of the grace of life; much less couldthey bear to hear that they were about to be reprobated, and the Gentiles elected in theirplace. It was for asserting these things that they persecuted Paul at Jerusalem, so that tosave his life he was obliged to appeal to Caesar; and being taken to Rome, he wasdetained a prisoner till his case was fully heard; and he was a prisoner at Rome on thisvery account when he wrote this Epistle to the Colossians. See the note on Col_1:24.5. GILL, Withal, praying also for us,.... The persons to be prayed for are nextdirected to; and these are not only themselves, though their concern is very near andgreat, but others also, all the saints and people of God, yea, all men, and in particular theministers of the Gospel. The apostle desires they would pray for him, and his fellowministers, and which he says not in dissimulation, under a guise of humility, but in truehumility 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 theprayers, even of the meanest in the church, might be unto him: and this shows, that it isthe duty of churches, and of particular believers, to pray for their ministers, and, amongthe rest, as follows,that God would open to us a door of utterance; or of the word; so the VulgateLatin, Syriac, Arabic; and Ethiopic versions; meaning, either the word of the Gospel, thatthe door of that might be opened, that it might have a free course, and be glorified; forthough he was bound, that was not; nor does he desire that the door of the prison mightbe 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 topreach it, the hearts of men might be inclined to come to him, and hear it from hismouth; 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 ownspeech and words is intended, and the sense be, that God would not only set before himan open door for the preaching of the Gospel, and make it effectual for the conversion of 22. many souls; but that, as he would furnish him with all abilities, and every gift for thatservice, so that with enlargement of heart, and liberty of mind, he would give himelocution, a mouth and wisdom to speak, utterance and freedom of speech; that the doorof the Gospel being opened, or an opportunity given to preach it, and the door of men'shearts opened to receive it, the door, of his lips might be also opened to show forth thepraise of the grace of God. The Alexandrian copy adds, with boldness, or boldly, as inEph_6:19to 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; allthe doctrines of it are mysteries; and particularly those, and which are here moreespecially designed, which regard the person, offices, and grace of Christ, as the mysteryof 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 hisrighteousness, and satisfaction by his sacrifice, things dear to the apostle, and which hissoul was full of, and he wanted to speak out; and therefore desires prayer, to be made forhim, that a door might be opened, and way made for his speaking of these things withfreedom:for which, says he,I am also in bonds; this he adds, partly to show how dear the Gospel was to him, thathe was willing to suffer, and did suffer cheerfully for the sake of it; and what an honourhe 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.6. HENRY, Withal praying also for us, Col_4:3. The people must pray particularly fortheir ministers, and bear them upon their hearts at all times at the throne of grace. As ifhe 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 affordopportunity to preach the gospel (so he says, a great door and effectual is opened to me,1Co_16:9), or else give me ability and courage, and enable me with freedom andfaithfulness; so Eph_6:19, And for me, that utterance may be given to me, that I mayopen 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 theprincipal subject (he calls it the mystery of the gospel, Eph_6:19), or else he means thepreaching of the gospel to the Gentile world, which he calls the mystery hidden fromages (Col_1:26) and the mystery of Christ, Eph_3:4. For this he was now in bonds. Hewas a prisoner at Rome, by the violent opposition of the malicious Jews. He would havethem pray for him, that he might not be discouraged in his work, nor driven from it byhis sufferings:6B. CALVIN, 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 bytheir prayers, and was fully persuaded that they would be of advantage to them. Whothen, in the present day, would dare to despise the intercessions of brethren, which Paulopenly declares himself to stand in need of? And, unquestionably, it is not in vain thatthe 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 ourpart, diligently to seek help from the prayers of others, as often as occasion requires. Itis, however, a childish (468) argument on the part of Papists, who infer from this, that 23. the dead must be implored (469) to pray for us. For what is there here that bears anyresemblance to this? Paul commends himself to the prayers of the brethren, with whomhe knows that he has mutual fellowship according to the commandment of God: whowill deny that this reason does not hold in the case of the dead? Leaving, therefore, suchtrifles, let us return to Paul.As we have a signal example of modesty, in the circumstance that Paul calls others to hisassistance, so we are also admonished, that it is a thing that is replete with the greatestdifficulty, to persevere steadfastly in the defense of the gospel, and especially whendanger presses. For it is not without cause that he desires that the Churches may assisthim in this matter. Consider, too, at the same time, his amazing ardor of zeal. He is notsolicitous as to his own safety; (470) he does not ask that prayers may be poured forth bythe Churches on his behalf, that he may be delivered from danger of death. He iscontented with this one thing, that he may, unconquered and undaunted, persevere in aconfession 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 Ephesians 6:19, he terms theopening of the mouth, and what Christ calls a mouth and wisdom. (Luke 21:15.) For theexpression differs nothing from the other in meaning, but merely in form, for he hereintimates, by all elegant metaphor, that it is in no degree easier for us to speakconfidently 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 Fatherthat speaketh in you.(Matthew 10:20.)Having, therefore, set forward the difficulty, he stirs up the Colossians the more toprayer, by declaring that he cannot speak right, except in so far as his tongue is directedby the Lord. Secondly, he argues from the dignity (471) of the matter, when he calls thegospel the mystery of Christ. For we must labor in a more perfunctory manner in amatter of such importance. Thirdly, he makes mention also of his danger.7. EBC, And now the Apostles tone softens from exhortation to entreaty, and with verysweet and touching humility he begs a supplemental corner in their prayers. Withalpraying also for us. The withal and also have a tone of lowliness in them, while theus, including as it does Timothy, who is associated with him in the superscription ofthe letter, and possibly others also, increases the impression of modesty. The subject oftheir prayers for Paul and the others is to be that God may open unto us a door for theword. That phrase apparently means an unhindered opportunity of preaching thegospel, for the consequence of the doors being opened is added -to speak (so that I mayspeak) 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 ashis own comfort was concerned; but his spirit chafed at the restraint laid upon him inspreading 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 24. done for Peter, not that Paul might come out, but that the gospel might. The personalwas swallowed up; all that he cared for was to do his work. But he wants their prayers formore than that-that I may make it manifest as I ought to speak. This is probablyexplained most naturally as meaning his endowment with power to set forth the messagein 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 hisspirit; 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 thetreasure made the earthen vessel seem terribly unworthy to bear it. His utterancesseemed 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 giveit strength enough to peal forth a message of such tremendous import and worldwidedestination.If Paul felt his conception of the greatness of the gospel dwarfing into nothing his wordswhen he tried to preach it, what must every other true minister of Christ feel? If he, inthe fulness of his inspiration, besought a place in his brethrens prayers, how much moremust they need it, who try with stammering tongues to preach the truth that made hisfiery words seem. ice? Every such man must turn to those who love him and listen to hispoor presentment of the riches of Christ, with Pauls entreaty. His friends cannot do akinder thing to him than to bear him on their hearts in their prayers to God.8. BI, Ministers dependent on the prayers of the peopleThere is much criticism bestowed upon preachers, much of canvassing of theirdoctrines, much readiness in imagining that they are swerving from what is orthodoxand sound, much complaining that they are not simple enough or too simple, notprofound enough, or not practical enough, or not interesting enough, or not searchingenough; but is there much of prayer that God would guide them into the knowledge oftruth, and put into their mouths the messages most appropriate to the several classes ofhearers? Indeed, we say not this in order to exculpate the minister, as though he werenot himself answerable for erroneous or defective ministrations; but, probably, in mostcases, the blame is at least to be divided, and as a general rule the parish or districtwhich has derived least good from its pastor, is the parish or district which has offeredthe least prayer for its pastor. Whilst a congregation is murmuring that its teacher neverseems to get beyond the first elements of truth, there is, perhaps, scarcely one of itsmembers who makes it a point of conscience frequently to ask God to open to thatteacher the treasures of wisdom and knowledge; whilst the pews are occupied with fearsand 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 keepthe 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 theWord seem instrumental to the converting and confirming but few? The hands even ofMoses fell, when not sustained by Aaron and Ur; and even St. Paul leant on converts atColossae, when hoping to be honoured in making converts at Rome. (H. Melvill, B. D.)Revival through prayerA once popular minister gradually lost his influence and congregation. The blame waslaid 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 25. is, I have lost my prayer-book. He explained: Once my preaching was acceptable, manywere edified by it, and numbers were added to the Church, which was then in aprosperous state. But we were then a praying people. Prayer was restrained, and thepresent condition of things followed. Let us return to the same means, and the sameresults may be expected. They acted upon this suggestion, and, in a short time, theminister was as popular as he had ever been, and the Church was again in a flourishingstate. The great apostle felt the necessity of co-operative sympathy and prayer (Rom_15:30; 2Th_3:1). (G. Barlow.)The door of utterancewas 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 theapostle in bonds. The Word is a captive with him. They are to pray therefore that Godwould open before him a door that the imprisoned Word may pass through and speedonward (2Ti_2:9; 2Th_3:1). (Bishop Alexander.)Doors shut and openThe door of utterance was closed and barred, as it were, upon the apostle by hisimprisonment. It had previously remained open for a series of years (Rom_15:19). Nowhe was an ambassador in bonds. Thus, in every age of the Church, the door is at timesshut 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 orminister; by strong prejudices excited in mens minds, as in India years ago, so that theywill allow no opening for the gospel; by a prevalent spirit of infidelity, as during the firstFrench revolution; by a failure of means in religious societies; by heresies and tendenciesto popery for a time prevailing; and by the rapid deaths of eminent missionaries andministers. Then again the door is opened from time to time by the mercy of God; aswhen Paul was liberated from prison and allowed again to prosecute for a few years hisevangelical labours; as, in other ages and places, when persecutions cease, and the civilmagistrate protects the true religion; when the heathen and Mahommedan nations areplaced under the sway, or brought into contact with Protestant Christian powers; whenheresies and leanings towards popery are checked; when faithful men are raised up,qualified, and placed in important situations of service; when translations of theScriptures 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 nobleBerseans, is excited, to search the Scriptures daily to see whether the things brought totheir knowledge are indeed so. But the door of utterance also includes Gods giving scopeto the preaching of the gospel by removing external hindrances; His granting toministers by His Spirit suitable gifts and graces for discharging their office; and Hisvouchsafing by the same Spirit efficacy to their word that it may enter the hearts of thehearers. 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 asacredness about the person of an ambassador, which is never violated unless by thedesperate or the barbarous. Let one country send an ambassador to another, with thehope of adjusting points in litigation between the two, and though the proposed termsmay be utterly repudiated, and nothing but a war of extermination will satisfy the peopleto whom the embassage is come, yet is the ambassador commonly treated with everymarker respect; his office is a sufficient guarantee for his personal safety, and until he 26. have been honourably dismissed and scrupulously escorted, no steps can be takenagainst the nation whose representative he is. And if in any case a different course ispursuedif the people ill-use the ambassador, depriving him of liberty, and yet more oflife, there is an indignant exclamation throughout the civilized world; a hundredprovinces are ready to make common cause with a nation so deeply injured in the personof its representative, and the tribe which has done the wrong is immediately as thoughplaced under sentence of outlawry. Or, to take a more pertinent case. Suppose a revolt tohave occurred in one of the provinces of an empire. The king is loth to proceed toextremities, and therefore sends an ambassador with proffers and reims ofreconciliation. But the rebels, though they cannot disprove his credentials, nor doubt hisauthority, not satisfied with contemptuously rejecting his offers, cast him into prisonand bind him with chains. Now, tell us, what a feeling of indignation would pervade awhole 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 ambassadorin bonds!why, this is St. Pauls account of himself in the text. He is an ambassador ofChrist to publish the gospel, for which, says he, I am in bonds. He gives thedescription without comment, as though sufficient by itself, and by its strangeness, toarrest the most unthinking. (H. Melvill, D. D.)Prayer for ministersThe Rev. Solomon Stoddard, the predecessor of the far-famed President Edwards, wasengaged by his people on an emergency. They soon found themselves disappointed, forhe gave no indications of a renewed and serious mind. In this difficulty their resourcewas prayer. They agreed to set apart a day for special fasting and prayer, in reference totheir pastor. Many of the persons meeting for this purpose had necessarily to pass thedoor of the minister. Mr. Stoddard hailed a plain man whom he knew, and addressedhim, What is all this? What is doing to-day? The reply was, The people, sir, are allmeeting 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 insolitude what they were asking in company; and, while they were yet speaking, theywere heard and answered. The pastor gave unquestionable evidence of the change; helaboured amongst a beloved and devoted people for nearly half a century, and was, forthat period, deservedly ranked among the most able and useful of Christian ministers.8. AN EXAMPLE OF AN OPEN DOOR Cornelia Dalenberg (50 year missionary to theMuslim world) -One day, nurse Cornelia Dalenberg walked down a street in Chicago,and stopped to read the bulletin on a church door. She read that a missionary nursewould be coming to speak, and also noticed the name of Samuel Zwemer, famousmissionary to Arabia. Cornelia was delighted, for she still remembered the account of hiswork, Arabia, the Cradle of Islam. My coming this way is no accident, she mused.During the meeting, Cornelia felt the Lord's call to service in Arabia, and afterwardspoke of it to her denomination's board of missions. Don't tell them where you want togo, the pastor advised her. See if God confirms His call through them. She followedhis advice, and was amazed when a few weeks later she was officially accepted forservice in Arabia, after a period of special training. At the Board's suggestion, Corneliaimmediately enrolled for further training at the Hartford Seminary School of Missions.After reaching her assigned post in Muscat, Arabia, Cornelia Dalenberg visited acemetery. There, as she gazed upon the graves of missionaries, she remembered Dr. 27. Zwemer's words: The evangelization of the Muslim world is no light phrase. It is a deeplife purpose, a work of faith, a labor of love, and a patience of hope. She prayed, Equipme, Lord! Equip Your workers in the Middle East today, Lord! In retirement MissCornelia Dalenberg missionary to the Muslims in the Middle East wrote: I hope thatmissions would attract many good men and women-but I know that a few is all it willtake. A life set on fire by the Lord is an awesome thing. It sends out sparks. The sparkslight other fires. The fires can sweep through entire nations!. Light more fires, Lord!(From The Global Prayer Digest, 2000)4. Pray that I may proclaim it clearly, as I should.1. If Paul felt the need for prayer that he might be able to proclaim the Gospelclearly enough to bear fruit, how much more does every preacher of the good newsneed these same prayers? o matter how wonderful the message, if it is not clear itis no better than gibberish. Truth has to be made clear to be heard and accepted.Paul longed for the words to wisely share the Gospel. We need to be ever looking forways to say what God wants people to hear in a simple way.2. GILL, That I may make it manifest,.... It being a mystery, a secret, which washid in God from everlasting, and, during the legal dispensation, was wrapped up intypes, and shadows, and sacrifices, and is still hidden unto the natural man. Whereforethe apostle was desirous of making it manifest in a ministerial way; for God only, by hisSpirit, makes it manifest in a spiritual, experimental, and saving way.As, says he,I ought to speak. The Arabic version adds, concerning it, the Gospel, the mystery ofChrist. The apostle's meaning is, that he might deliver it with that clearness andevidence, and use that plainness of speech which became the Gospel, and him as aminister of it, and not ambiguous expressions, equivocal phrases, words of doublemeanings, on purpose to hide things from men, but by manifestation of the truth, tocommend himself to every man's conscience in the sight of God. As also to speak itfaithfully, declaring the whole counsel of God, keeping back nothing that might beprofitable to the churches; and with all constancy and certainty, with all boldness andintrepidity of soul, and freedom of mind; not seeking to please men, aiming at vain glory,and popular applause, or being afraid of their faces, menaces, and reproaches.3. EBC, 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 uponhim in spreading the good news of Christ, though he had been able to do much in hisprison, both among the Praetorian guard, and throughout the whole population ofRome. Therefore he would engage his friends to ask God to open the prison doors, as He 28. had done for Peter, not that Paul might come out, but that the gospel might. Thepersonal was swallowed up; all that he cared for was to do his work. But he wants theirprayers for more than that-that I may make it manifest as I ought to speak. This isprobably explained most naturally as meaning his endowment with power to set forththe message in a manner adequate to its greatness. When he thought of what it was thathe, unworthy, had to preach, its majesty and wonderfulness brought a kind of awe overhis 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 richnessof the treasure made the earthen vessel seem terribly unworthy to bear it. His utterancesseemed 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 giveit strength enough to peal forth a message of such tremendous import and worldwidedestination.If Paul felt his conception of the greatness of the gospel dwarfing into nothing his wordswhen he tried to preach it, what must every other true minister of Christ feel? If he, inthe fulness of his inspiration, besought a place in his brethrens prayers, how much moremust they need it, who try with stammering tongues to preach the truth that made hisfiery words seem. ice? Every such man must turn to those who love him and listen to hispoor presentment of the riches of Christ, with Pauls entreaty. His friends cannot do akinder thing to him than to bear him on their hearts in their prayers to God.4.HENRY, That I may make it manifest, as I ought to speak, Col_4:4. That I maymake this mystery known to those who have not heard of it, and make it plain to theirunderstanding, in such a manner as I ought to do. He had been particular in tellingthem what he prayed for on their behalf, ch. 1. Here he tells them particularly what hewould have them pray for on his behalf. Paul knew as well as any man how to speak; andyet he begged their prayers for him, that he might be taught to speak.