But also in thanksgiving, that is, with thanksgiving, he teaches to do it. For that prayer is true, which contains thanksgiving for all the blessings known to us and unknown, and for that which brought us prosperity and joy, and for that which was accompanied by sorrow — for all good deeds in general" St. Chrysostom says: "Since patience in prayer often brings boredom and dissipation, he says: vigilant, — that is, sobriety, not wallowing (with thoughts here and there).

For the devil knows, he knows how great a blessing prayer is, and therefore he weighs heavily on the one who prays. Paul also knows how bored and lazy many become during prayer, and therefore he says: endure in prayer, as in something difficult. Awake in it with thanksgiving. Let it be, he says, your work to give thanks — for obvious and implicit blessings, for what He has done for our good, both according to our desire and not according to it, and for the Kingdom, and for hell, and for sorrow, and for consolation. This is how it is customary to pray to the saints, thanking (in the prayer of God) for all good deeds.

I know one holy man who prayed like that. Having said nothing before, he began bluntly: "We thank you for all Your good deeds shown to us, the unworthy, from the first day to the present, known and unknown, manifest and implicit, in deed and in word, according to our will and contrary to it, — for all that have come to us, unworthy, for sorrows, for consolations, for hell, for torments, for the Kingdom of Heaven.

We beseech Thee, keep our soul holy, having a clear conscience, and grant us an end worthy of Thy love for mankind. Thou Who didst love us, as He also gave His Only-begotten Son for us, vouchsafe us to be worthy of Thy love. Give us wisdom in Thy word, and in Thy fear, O Only-begotten Christ, inspire us with Thy power. Who gave for us Thy Only-begotten Son and Thy Holy Spirit for the remission of our sins, if we have sinned willingly or unwillingly, forgive and do not impute anything.

Remember all those who call on Thy name in truth. Remember all those who wish us good and evil; for we are all men." Then, having added the prayer of the faithful, he ended thus, having made a prayer for all, as a kind of crown and reduction of everything. God does many things for our good, although we do not seek it; many things of which we do not know (that they are good for us), and much more of this.

For when we ask one thing, and He does the opposite (and this is good for us), then it is evident that He does good to us, who do not know (what is good for us)." Verse 3. Praying also for us together, that God may open to us the doors of the word, proclaim the mystery of Christ, for whose sake I am bound. Praying also for us, together with other objects of prayer, such as spiritual enlightenment, for the increase of grace, for constancy in goodness, for peace, well-being, and so on, pray for us also. About whom, about us?

It is believed that the Apostle understood not only himself, but also Timothy and even Epaphras; but as soon as he begins to speak only of his own person, it is better to assume that in saying, "Us and us," the Apostle understood himself alone. By saying, "And for us together," he does not suggest that prayer for him, the organizer of their enlightenment by faith, is an appendage to prayer, left to one's own will, which therefore can be omitted; but reminds them of their duty to always pray for the word of truth that has begotten them to live according to God.

His thought is this: look, do not forget to pray for us. By this he affirms the duty of spiritual children to pray for their spiritual fathers. But in inviting them to pray for him, the Apostle does not use the word of propriety and does not reveal his humility alone, but expresses confidence that their prayer is powerful before God, both as believers, and even more so as those who pray in common prayer.

Such promises were given by the Lord Himself to the prayer of believers: "Whatever you ask in prayer, you who believe, you will receive" (cf. Matt. 21:22). If ye be in Me, and My words abide in you, if ye will, ask, and it shall be done unto you (cf. John 15:7). Amen I say unto you, For if two of you consult on earth concerning every thing, if it be asked, it shall be from My Father who is in heaven.

For where there are two or three gathered together in My name, I am in the midst of them (cf. Matt. 18:19-20). Such an advantage is endowed to every believer, and all the more so is the society of believers to whom St. Paul addresses himself here. With this word he affirms the power of the common prayer of the Church, at the same time giving no small consolation to the Colossians, leading them to the idea that they are not affected by this advantage of believers in the Lord.

Blessed Theophylact writes: "He asks them to pray for themselves, not only with humility, but also with the power of brotherly prayer. And He had need of help from above, which the prayer of the brethren had to bring him to a greater extent. With the same word the Apostle wanted to lead them into the work of prayer. For if prayer is needed for him, how much more for themselves." Let us add that if he felt the need to resort to the common brotherly prayer of the faithful, who would dare to be so presumptuous as to dream of doing without the help of brotherly prayer, remaining with his own alone?

Blessed Theodoret writes: "The Apostle showed the usual humility; but teaches us not to rely on ourselves, but to seek mutual help from each other." May God open the doors of the word to us. The opening of the door for the word signifies the unhindered preaching, so that no one interferes with or blocks the preacher's mouth.

The Apostle wishes that they would beg the Lord for free admission everywhere and free preaching of the word. But perhaps by this he also expressed the desire that his word should everywhere receive free entry into the hearts, so that everywhere the ear would be opened to hear and the heart to receive the word. The Apostle points to such an opening of the door for the word when he speaks of the success of his preaching in Troas.

, which means: a multitude of people flocked, and all eagerly listened to the word: Unbelief of those who hear binds the tongue of the preacher. It is for the removal of this trouble that the Apostle asks to pray. Otherwise, how can we proclaim the mystery of Christ? Is it not for this reason that believers pray in the Church for those who are converted to faith: may the Lord proclaim to them the word of truth and reveal the Gospel of righteousness? The discovery here is, of course, for the eyes, mind and heart. Proclaim the mystery of Christ. He does not ask for freedom from bondage to pray (see: St. Chrysostom and others)