Colossians 4:3. Comp. Ephesians 6:19 f.

ἅμα καὶ περὶ ἡμ.] while your prayer takes place at the same time also (not merely for yourselves, for others, and about whatever other affairs, but at the same time also) for us, includes us also. This ἡμῶν, not to be referred to Paul alone, like the singular δέδεμαι subsequently and Colossians 4:4, applies to him and Timothy, Colossians 1:1.

ἵνα] contents of the prayer ἵνα] contents of the prayer expressed as its purpose, as in Colossians 1:9 and frequently.

θύραν τ. λόγου] is not equivalent to στόμα (Beza, Calvin, Zanchius, Estius, Cornelius a Lapide, Bengel, and others, comp. Storr and Böhmer)—a singular appellation which Ephesians 6:7 does not warrant us to assume—but is rather a figurative way of indicating the thought: unhindered operation in the preaching of the gospel. So long as this does not exist, there is not opened to the preachers a door for the word, through which they may let it go forth. Comp. 1 Corinthians 16:9; 2 Corinthians 2:12; Dion. Hal. de vi Dem. p. 1026. 14: οὐδὲ θύρας ἰδὼν λόγος, also Pind. Ol. vi. 44; πύλας ὕμνων ἀναπιτνάμεν, Bacchyl. fr. xiv. 2. The παῤῥησία of the preaching (Chrysostom, Oecumenius, Theophylact), however, lies not in the θύρα and its opening, but in what follows. Hofmann incorrectly holds that the closed door is conceived as being on the side of those, to whom the preachers wished to preach the word, so that it could not enter in. This conception is decidedly at variance with the immediately following λαλῆσαι κ.τ.λ., according to which the hindrance portrayed (the door to be opened) exists on the side of the preachers. Moreover, in this ἵνα ὁ Θεὸς κ.τ.λ. the wish of the apostle, as regards his own person, is certainly directed to liberation from his captivity (comp. Philemon 1:22), not, however, to this in itself, but to the free working which depended on it. It was not the preaching in the prison which Paul meant, for that he had; but he longed after the opening of a θύρα τοῦ λόγου; God was to give it to him. Perhaps the thought of liberation suggested to himself the choice of the expression. Nor is the plural ἡμῶν and ἡμῖν, embracing others with himself, at variance with this view (as Hofmann holds); for by the captivity of the apostle his faithful friend and fellow-labourer Timothy, who was with him, was, as a matter of course, also hindered in the freedom of working, to which he might otherwise have devoted himself. This was involved in the nature of their personal and official fellowship. Observe how it is only with δέδεμαι that Paul makes, and must make, a transition to the singular. This transition by no means betrays (in opposition to Hitzig and Holtzmann) the words διʼ ὃ καὶ δέδεμαι, ἵνα φαν. αὐτό to be an interpolation from Ephesians 6:20. The fact, that Paul elsewhere (Romans 7:2; 1 Corinthians 7:27; 1 Corinthians 7:39) has δέειν in the figurative sense, cannot matter; comp., on the contrary, the δεσμός and δέσμιος which he so often uses.

λαλῆσαι κ.τ.λ.] infinitive of the aim: in order to speak the mystery of Christ. The emphasis is on λαλῆσαι: not to suppress it, but to let it be proclaimed. Comp. 1 Corinthians 2:6; 2 Corinthians 4:13; 1 Thessalonians 2:2.

τοῦ Χριστοῦ] genitive of the subject, the divine mystery contained in the appearance and redemptive act of Christ (comp. Ephesians 3:4), in so far, namely, as the divine counsel of redemption, concealed previously to its being made known by the gospel, was accomplished in Christ’s mission and work (Colossians 1:26, Colossians 2:2; Ephesians 1:9; Romans 16:25). Thus the μυστήριον of God in Colossians 2:2 is, because Christ was the bearer and accomplisher of it, the μυστήριον τοῦ Χριστοῦ.

διʼ ὃ καὶ δέδεμαι] διʼ ὅ applies to the μυστήρ.; and the whole clause serves to justify the intercession desired. When, namely, Paul wishes λαλῆσαι τὸ μυστήρ. τ. Χ., he therewith desires that, which is in such sense his entire destination, that on account of this mystery—because, namely, he has made it known—he also bears his fetters. This καί is consequently the also of the corresponding relation, quite common with relatives (Baeumlein, Partik. p. 152).

Colossians 4:3. ἡμῶν: perhaps including all his fellow-workers, probably not Paul alone, on account of the singular (δέδεμαι).—θύραν τοῦ λόγου: i.e., a removal of whatever obstructs its progress, possibly liberation from prison, to which he was looking forward (Philm. 22). For the metaphor, cf. 1 Corinthians 16:9, 2 Corinthians 2:12.—λαλῆσαι: “so as to speak,” infinitive of the consequence.—τὸ μυστήριον τοῦ Χριστοῦ: the mystery which has Christ for its content. On account of his proclamation of it, and especially of the truth that the Gentiles were admitted freely to its blessings, he is now a prisoner.

3. praying also for us] Cp. Romans 15:30; Ephesians 6:19; 1 Thessalonians 5:25; 2 Thessalonians 3:1; Hebrews 13:18. He wisely covets for his apostolic work, and the work of his friends, the prayers of the obscurest watchful believer.

open … a door of utterance] Lit., a door of the word of the Gospel, i.e., an opportunity for the missionary. For the phrase cp. 1 Corinthians 16:9; 2 Corinthians 2:12; where, as here, the “open door” is not the emboldened mouth (which is chiefly in his thought Ephesians 6:19-20) but the favourable circumstances. Cp. for a partial parallel Acts 14:27, and perhaps Revelation 3:8.

to speak] Such was the use to which the “open door” of occasion would be put.

the mystery of Christ] Cp. Ephesians 3:4 for the same phrase. The word mystery is frequent with St Paul; he uses it in some 21 places, of which 11 lie in this Epistle and Ephesians. On the word, see above on Colossians 1:26.—“Of Christ:”—with whose Person, Work, and Life, the great Secret was vitally bound up. See on Colossians 1:27.

for which] On account of which. “St Paul might have been still at large if he had been content to preach a Judaic Gospel” (Lightfoot). Cp. Acts 21:13; Acts 28:20.

I am … in bonds] Lit., I have been bound. Cp. Ephesians 6:19 and our notes. And see Ephesians 3:1; Ephesians 4:1; Php 1:7; Php 1:13-14; Php 1:16; Philemon 1:10; Philemon 1:13.—It is easy to read, and to forget, this passing allusion. But what must have been the hourly trial to a sensitive spirit, of this attachment day and night to a (probably) pagan sentinel, perhaps wholly devoid of generous instincts!

Colossians 4:3. Ἡμῶν, for us) Ch. Colossians 1:1.—ἀνοίξῃ θύραν τοῦ λόγου, would open the [but Engl. Vers. not of the mouth; therefore, “a door”] door of utterance) i.e. the mouth, Ephesians 6:19; Micah 7:5. A great opportunity is elsewhere called a door [and so Engl. Vers. here], 1 Corinthians 16:9.—δέδεμαι, ἵνα φανερώσω, I am in bonds, that I may make it manifest[29]) a paradox; as in 2 Timothy 2:9; Php 1:12-13.

[29] But Engl. Vers. puts a colon after bonds; so that ἵνα is thus connected with προσευχόμενοι, not δέδεμαι.—ED.

Verse 3. - Praying at the same time also for us (Ephesians 6:19; Romans 15:30-32; 1 Thessalonians 5:25; 2 Thessalonians 3:1, 2; Hebrews 13:18). In Ephesians and Romans the apostle implores prayer for himself alone, and dwells on his personal circumstances. Here and in the Thessalonian letters he unites his fellow labourers with him in the request. That God may open to us a door for the word (1 Corinthians 16:9; 2 Corinthians 2:12; 1 Thessalonians 1:9; 1 Thessalonians 2:1). "The word" is the Word of God which the apostle preaches (Colossians 1:5, 25; 1 Thessalonians 1:6; Galatians 6:6; 2 Timothy 4:2; Acts 16:6); and "a debt" is wanted, in his present difficulties, through which that Word may freely pass, such as he speaks of in 1 Corinthians 16:9; 2 Corinthians 2:12 (comp. Acts 14:27; Revelation 3:8). It is fanciful to give "door" here the sense of "mouth." The "opening of my mouth," in Ephesians 6:19, expresses the subjective freedom (corresponding to "as I ought to speak," ver. 4); "the door for the word," the objective liberty desired by St. Paul in his imprisonment. To speak the mystery of Christ, because of which also I am bound (Colossians 1:23-29; Ephesians 6:19; Ephesians 3:1-13; Ephesians 4:1; Philippians 1:12-14; Philemon 1:9; 2 Timothy 2:8-10; Acts 20:22-24). Were his prison door once opened, the apostle would be able freely to preach the gospel to the Gentiles - for this "the mystery of Christ" chiefly signifies (Colossians 1:25-29; Ephesians 3:1-8; 1 Timothy 2:3-7.) (On "mystery," see note, Colossians 1:26.) It is this very mission which makes him long for freedom, that keeps him a prisoner (Colossians 1:23; Ephesians 3:13). He is in the strange position of an "ambassador in chains" (Ephesians 6:19; Philemon 1:9, 10: comp. 2 Timothy 2:9). This "I am bound" (singular) shows that the "for us" of the former clause designedly includes others with himself. Colossians 4:3Door of utterance (θύραν τοῦ λόγου)

Rev., better, a door for the world. Compare 1 Corinthians 16:9; 2 Corinthians 2:12; Revelation 3:8. See also entering in, 1 Thessalonians 1:9; 1 Thessalonians 2:1. And the parallel passage, Ephesians 6:19. There may be an allusion to a release from imprisonment.

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