Praying at the same time also for us (Ephesians 6:19; Romans 15:30-32; 1 Thessalonians 5:25; 2 Thessalonians 3:1, 2 Thessalonians 3:2; 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, Colossians 1:25; 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," Ephesians 6:4); "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".
This "I am bound" (singular) shows that the "for us" of the former clause designedly includes others with himself.