SEV Biblia, Chapter 4:3
orando tambin juntamente por nosotros, que el Seor nos abra la puerta de la palabra, para que hablemos el misterio del Cristo, (por el cual aun estoy preso),
Clarke's Bible Commentary - Colossians 4:3
Verse 3. Praying also for us] Let the success and spread of the Gospel be ever dear to you; and neglect not to pray fervently to God that it may have free course, run, and be glorified. A door of utterance] quran tou logou? The word qura, which commonly signifies a door, or such like entrance into a house or passage through a wall, is often used metaphorically for an entrance to any business, occasion or opportunity to commence or perform any particular work. So in Acts xiv. x17: The DOOR of faith is opened to the Gentiles; i.e. there is now an opportunity of preaching the Gospel to the nations of the earth. 1 Cor. xvi. i10: A great and effectual DOOR is opened unto me; i.e. I have now a glorious opportunity of preaching the truth to the people of Ephesus. 2 Corinthians ii. 12: When I came to Troas-a DOOR was opened unto me; I had a fine opportunity of preaching Christ crucified at that place. So, here, the quratou logou, which we translate door of utterance, signifies an occasion, opportunity, or entrance, for the doctrine of the Gospel. The same metaphor is used by the best Latin writers.
Cicero, xiii. Ep. 10: Amiciliae fores aperiuntur; the DOORS of friendship are opened - there is now an opportunity of reconciliation. And Ovid, Amor. Iib. iii., Eleg. xii. ver. xii. -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. iii. 8, where the word is used in the same sense. To multiply examples would be needless; the apostle excites them to pray, not that a door of utterance, i.e. a readiness and fluency of speech, may be given to him and his fellow labourers, but that they may have an opportunity of preaching the doctrine of Christ; and so the term logov is to be understood here, as well as in many other places of the New Testament, in most of which we 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 Gentiles should be called to enjoy the same privileges with the Jews.
For which I am also in bonds] He was suffering under Jewish malice, and for preaching 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 the Divine favour, should be made fellow heirs with them of the grace of life; much less could they bear to hear that they were about to be reprobated, and the Gentiles elected in their place. It was for asserting these things that they persecuted Paul at Jerusalem, so that to save his life he was obliged to appeal to Caesar; and being taken to Rome, he was detained a prisoner till his case was fully heard; and he was a prisoner at Rome on this very account when he wrote this Epistle to the Colossians. See the note on Colossians i. 24.
John Gill's Bible Commentary
Ver. 3. Withal, praying also for us , etc.] The persons to be prayed for are next directed to; and these are not only themselves, though their concern is very near and great, but others also, all the saints and people of God, yea, all men, and in particular the ministers of the Gospel. The apostle desires they would pray for him, and his fellow ministers, and which he says not in dissimulation, under a guise of humility, but in true humility 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 the prayers, even of the meanest in the church, might be unto him: and this shows, that it is the duty of churches, and of particular believers, to pray for their ministers, and, among the rest, as follows, that God would open to us a door of utterance ; or of the word; so the Vulgate Latin, Syriac, Arabic; and Ethiopic versions; meaning, either the word of the Gospel, that the door of that might be opened, that it might have a free course, and be glorified; for though he was bound, that was not; nor does he desire that the door of the prison might be opened, but the door of the word; that there might be an opportunity of preaching it; in which sense this phrase is used, ( 1 Corinthians 16:9 2 Corinthians 2:12) that whereas he could not go abroad to preach it, the hearts of men might be inclined to come to him, and hear it from his mouth; 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 own speech and words is intended, and the sense be, that God would not only set before him an open door for the preaching of the Gospel, and make it effectual for the conversion of many souls; but that, as he would furnish him with all abilities, and every gift for that service, so that with enlargement of heart, and liberty of mind, he would give him elocution, a mouth and wisdom to speak, utterance and freedom of speech; that the door of the Gospel being opened, or an opportunity given to preach it, and the door of men's hearts opened to receive it, the door, of his lips might be also opened to show forth the praise of the grace of God. The Alexandrian copy adds, with boldness, or boldly, as in ( Ephesians 6:19) to 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; all the doctrines of it are mysteries; and particularly those, and which are here more especially designed, which regard the person, offices, and grace of Christ, as the mystery of 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 his righteousness, and satisfaction by his sacrifice, things dear to the apostle, and which his soul was full of, and he wanted to speak out; and therefore desires prayer, to be made for him, that a door might be opened, and way made for his speaking of these things with freedom: for which , says he, I am also in bonds ; this he adds, partly to show how dear the Gospel was to him, that he was willing to suffer, and did suffer cheerfully for the sake of it; and what an honour he 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.
Matthew Henry Commentary
Verses 2-6 - No duties can be done aright, unless we persevere in fervent prayer and watch therein with thanksgiving. The people are to pra particularly for their ministers. Believers are exhorted to righ conduct towards unbelievers. Be careful in all converse with them, to do them good, and recommend religion by all fit means. Diligence i redeeming time, commends religion to the good opinion of others. Eve what is only carelessness may cause a lasting prejudice against the truth. Let all discourse be discreet and seasonable, as become 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.
Greek Textus Receptus
προσευχομενοι 4336 5740 αμα 260 και 2532 περι 4012 ημων 2257 ινα 2443 ο 3588 θεος 2316 ανοιξη 455 5661 ημιν 2254 θυραν 2374 του 3588 λογου 3056 λαλησαι 2980 5658 το 3588 μυστηριον 3466 του 3588 χριστου 5547 δι 1223 ο 3739 και 2532 δεδεμαι 1210 5769
Vincent's NT Word Studies
3. Door of utterance (quran tou logou). Rev., better, a door for the world. Compare 1 Cor. xvi. 9; 2 Cor. ii. 12; Apoc. iii. 8. See also entering in, 1 Thess. i. 9; ii. 1. And the parallel passage, Eph. vi. 19. There may be an allusion to a release from imprisonment.
Robertson's NT Word Studies
4:3 {Withal} (hama). At the same time. {That God may open} (hina ho qeos anoixei). Common use of hina and the subjunctive (aorist), the sub-final use so common in the N.T. as in the _Koin_. {A door for the word} (quran tou logou). Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (#1Co 16:9), once of an open door that he could not enter in Troas (#2Co 2:12). {The mystery of Christ} (to musterion tou cristou). The genitive of apposition, the mystery which is Christ (#2:2), one that puts out of comparison the foolish "mysteries" of the Gnostics. {For which I am also in bonds} (di' ho kai dedemai). Perfect passive indicative of dew. Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles.
