(3) A door of utterance.--Comp. a similar phrase in 1Corinthians 16:9; 2Corinthians 2:12. There, however, the opened door is the door of external opportunity; here the "door of utterance" is the removal of all internal impediments to preaching.

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.

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.Withal, praying also for us,.... 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 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.