Colossians 4:2 MEANING

Colossians 4:2
[7.Conclusion of the Epistle.

(1)FINAL EXHORTATION to prayer (especially for St. Paul himself), and to wisdom towards those without, both in deed and in word (Colossians 4:2-6).

(2)COMMENDATION of Tychicus and Onesimus (Colossians 4:7-9).

(3)SALUTATION from Aristarchus, Marcus, Justus, Epaphras, Luke, Demas (Colossians 4:10-14).

(4)CHARGE to this Church to exchange greetings and letters with the Laodicean Church, and special charge to Archippus (Colossians 4:15-17).

(5)FINAL SALUTATION (Colossians 4:18).]

(2-4) Comp. the almost exact parallel in Ephesians 6:18-20, and see Notes there.

Verses 2-6. - SECTION IX. PRAYER AND SOCIAL CONVERSE. There are added some brief exhortations of a more general tenor, the contents of which are summed up in the heading given to this section. Verse 2. - Continue steadfast in prayer, being watchful (or, wakeful) therein, with thanksgiving (Ephesians 6:18; Romans 12:12; Philippians 4:6; 1 Thessalonians 5:17, 18; 1 Timothy 2:1; Luke 11:5-10; Luke 18:1-8; Luke 21:36; Acts 1:14; Acts 20:31; 1 Corinthians 16:13; 1 Peter 5:8; Matthew 26:41; Mark 14:38). "Steadfast continuance" in prayer is specially illustrated in our Lord's sayings on the subject in St. Luke (comp. Acts 1:14, where the same peculiar verb is used). In Philippians 4:6; 1 Thessalonians 5:17, 18; 1 Timothy 2:l, again "thanksgiving" is associated with "prayer." Wakefulness in prayer is enjoined by Christ in Matthew 26:41 and Mark 14:38: compare the synonymous ἀγρυπνέω, to be sleepless, used in Ephesians 6:1, 2; Mark 13:33; Luke 21:36; Hebrews 13:17. "To be awake" is to be alive in the fullest sense, to have all the powers of perception and action in readiness. The activity of the soul in prayer is to be both energetic and incessant. "With [literally in, ἐν, not μετὰ, as in Ephesians 6:18] thanksgiving gives the pervading element or influence, in or under which the prayers of the Colossians were to be offered (comp. Colossians 1:12; Colossians 2:7; Colossians 3:15, 17).

4:2-6 No duties can be done aright, unless we persevere in fervent prayer, and watch therein with thanksgiving. The people are to pray particularly for their ministers. Believers are exhorted to right conduct towards unbelievers. Be careful in all converse with them, to do them good, and recommend religion by all fit means. Diligence in redeeming time, commends religion to the good opinion of others. Even what is only carelessness may cause a lasting prejudice against the truth. Let all discourse be discreet and seasonable, as becomes Christians. Though it be not always of grace, it must always be with grace. Though our discourse be of that which is common, yet it must be in a Christian manner. Grace is the salt which seasons our discourse, and keeps it from corrupting. It is not enough to answer what is asked, unless we answer aright also.Continue in prayer,.... This is not said particularly to masters, as in the foregoing verse, but to all the members of the church in general; for the apostle having taken notice of some special duties relating to persons in different stations of life, returns to such as were common to them all; as this of prayer to God is, for such prayer is intended; for though the object is not expressed here, he is in the following verse, and the Mediator Christ is supposed, and also the Holy Spirit, whose assistance is necessary to it. The things exhorted to, and required in prayer, are, first, as in this clause, continuance in it, which does not mean that men should be always formally praying to God; nor can it be thought that saints are always in praying frames of soul, though such are always desirable; but it intends frequency and constancy in prayer, in opposition to an entire restraint and omission of it, and to a performance of it but now and then, or very rarely; for though Christians are not, as the Jews were, bound to certain stated hours of prayer, so many times in a day, yet a day should not pass without prayer to God; for their daily cases call for it; their lives, their health, their daily bread, and all their temporal enjoyments, which depend on his daily goodness, providence, and power; their spiritual affairs, the renewing of the inward man day by day, fresh supplies of grace for new service; their daily trials and afflictions, their continued enemies, sin, Satan, and the world, all fully show the necessity of daily prayer: besides, God does not always immediately answer the prayers of his people, he will be sought unto time after time, even for a blessing he intends to give; and therefore the saints should not be discouraged, but continue in prayer till they receive the mercy, and their importunity is a means of enjoying it, as in the case of the poor widow; and which is an encouraging reason why men should pray always, and not faint. Add to this, that constant prayer is a means of keeping up a spiritual acquaintance, intercourse, and familiarity with God, and of the soul alive in the vigorous exercise of the graces of the Spirit, and of preserving the saints from temptations and sin; for, generally speaking, restraining prayer before God, and casting off his fear, go together. The next things requisite in prayer are watchfulness and thankfulness:

and watch in the same with thanksgiving. There is not only a watchfulness unto it, previous to a man's entrance on it, as in Ephesians 6:18 but a watchfulness in it, which is opposed both to sleepiness of body, and to coldness and indifference of mind, to all careless airs and negligent manner of performing it; and designs an intenseness of mind, an application of thought, and fervency of devotion, and affection in it. It lies in a concern, that the heart be lift up, with the hands to God; in a care, that what is asked is according to the will of God, and that the whole be performed in sincerity, faith, and fear. This is what the Jews call , "the attention of prayer" (f), and , "the intention of the heart"; and which, they say (g), is the root of prayer, the main and principal thing in it; and that every prayer which is not with intention, is no prayer (h); and which, they observe, lies in this, that a man turns his heart from all (other) thoughts, and seems to himself as if he stood before the divine Majesty. To this

thanksgiving must be added; see Philippians 4:6 for this is well pleasing to God; and the contrary, an ungrateful spirit, is highly resented by him. Besides, a believer has always mercies to bless God for, as well as favours to ask at his hands; nor is he ever in such a situation, either in temporals or spirituals, but he has something to bless God for. Moreover, how should it be expected that a person should succeed in a present request, who is not thankful for a former kindness?

(f) T. Bab. Bava Bathra, fol. 164. 2. & Sabbat, fol. 127. 1.((g) R. Aben Ezra in Psal. lxxviii. 37. (h) Maimon. Hilch. Tephilla, c. 4. sect. 15, 16.

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