As a prelude to the Col 4:2, Paul began to give specific instructions to specific groups of people in the Colossian church .i.e. wives, husbands, children, fathers, servants, and masters (Col 3:18-4:1). However, at Col 4:2, he gave an admonition, unlike the ones addressed to specific groups within the church, but one that applied to the whole Colossian church – “continue in prayers, and watch in the same with thanksgiving.” The word, “continue” contains a presumption that they were already praying Christians – which presumption cannot be safely made in contemporary Christianity. Nevertheless, it is helpful to found continuity in prayers on a food understanding of what prayer is from God’s word.
What does it mean to pray/what is prayer?
Prayer is that is commonly practised by several people, and from time past. Catholics pray, Muslims pray, Hindus prayed, even idol worshippers prayed. Perhaps it is primarily within the world of Atheists, which is fast gaining grounds, that people who do not pray can be found. There seems to be that innate desire within man to pray, even to gods, or to a God they are not really acquainted with (Acts 17:22-23). This non-acquaintance with the true God has led to prayers or worship being offered to gods/idols, (Is 44:13-15,Exodus 32:1-2), instead of the true God. This is what prayers have become to most people, but it ought not to be the case for the believer (1 Cor 8:6-7). Our prayer culture should be founded on proper insight from God’s word.
The first mention of prayer in Bible is in Genesis 4:26, after the birth of Enos , there it was recorded that men began to “call upon the name of the Lord”. From Bible we can perceive that men prayed differently historically. Moses and Aaron lived in the same dispensation, but Moses prayers must have been different from Aaron’s because of a better understanding of God. The same can be said about the prayers of David, relative to Saul’s. Jesus’ prayer was definitely different from that of the Pharisees (Mt 6:1-8). This was what informed his disciple’s request that Jesus taught the how to pray. The distinction is further stressed by Jesus Himself when He admonished them not to pray like the Pharisees did (Mt 6:9-13). At this point, it must be reiterated that prayer was not a new phenomenon, people had been praying even under the Old Testament. Jesus however expounded principles governing prayer. We see that prayer should not be done the way it is done in the world not because of superstition, or because people usually prayed, but because we have the privilege of conversing with the true and living God – our Savour, Redeemer and Creator. To us, prayer should be an opportunity to converse with God, and it should be governed by the principles highlighted below.
Principles governing prayer
- Sincerity: Jesus warned his disciples to desist from hypocrisy in prayer (Mt 6:5). The meaning of hypocrisy is well depicted by an actor, who assumes a role quite different from whom he really is. It is very much like the actors who take up roles in Nollywood different from whom they really are. Hypocrisy is basically acting differently from one’s true identity. The crux of Jesus’ teaching on the issue is SINCERITY. Prayer is communicating with God, It is not about teaching on prayer, or quoting back verses to God – who inspired the entire scriptures. It is conversing with him, and this must be done in sincerity. When praying, we should cast away pride, or pretentiousness and commune with God in sincerity.
- Assurance of faith (Mk 11:24): Faith must be a factor that must be factor that must be found in our prayers. Indeed, faith is not just restricted to our prayers, but must pervade every sphere of our lives as Christians. It is the way we are to conduct our life in the flesh. It is the only way to please God (Heb 11:6). Heb 10:22, not only stressed the idea of sincerity, but also accentuate the principle of assurance of faith: “draw near with a TRUE heart and full ASSURANCE OF FAITH”. Truth, be said, drawing near to God with a true heart and assurance of faith is not unique to New Testament believers. For example Simeon in Luke 2 could be said to have both ingredients of sincerity and assurance of faith in his prayer. However, the third principle highlighted below is what distinguishes the New Testament believers’ prayers from those under the Old Testament – prayer under the authority of Jesus.
- Prayer under the authority of Jesus (Jn 15:16, John 16:23-24): Asking in the name of Jesus does not mean we verbalize whatever we want to say and then, and then finalize with the name of Jesus. Asking in the name of Jesus means asking in the authority of Jesus. Authority is what “name” signified in their culture – comparable to the authority an officer who acts in the name of the Queen, Government or Crown has. We can pray in His name not because of any good thing we have done, but because through Him we have been granted access to God (Rom 5:1-2, Eph 2:18, 3:11, Heb 10:19-22). We have access because He paid the price by shedding His blood. Because of this we can approach God under the authority of Jesus, without cringing or crying or begging, but in boldness and confidence, just like Jesus at the tomb of Lazarus (John 11:41). Despite all the despondency and gloom all around, Jesus had no doubt at all that He was heard, and prayed in sincerity, boldness and assurance. We should have the same attitude Jesus displayed because we pray in His name (His authority).
- Pray in accordance with His will (1 Jn 5:14-15, James 4:3): How many times have we asked God in prayer for things which are not in accordance with his will for our selfish desires? Bible declares that is only when prayer is done in accordance with God’s will that we have confidence that we have been heard and that we have what we ask of Him. God answers when our prayers are in accordance with His will.
How do we pray in accordance with His will?
We can decipher His will through continual study of God’s word. A thorough acquaintance with the will of God will change the content o our prayers. It will ensue in us dropping things which we normally prayed for when we know that it is not in line with His will. In any event, when we cannot apprehend the will of God, we can pray to Him in tongues, knowing that we have the help of the spirit who knows the entirety of God’s will (Rom 8:26).
Praying Continuosly (Col 4:2)
Predicated on the foregoing context, believers are admonished to CONTINUE IN PRAYERS. It means to maintain the frequency and constancy of the discipline of prayer. We are to persevere in prayer (Eph 6:17, 1 Thes 5:17, Rom 12:12). Does “praying without ceasing” mean we go into seclusion, and never do anything else? No! It means we should not allow times of intermission to happen- or that there should never be seasons in our life when we go prayerless. Continuity in prayers should not be limited to church settings alone, but continuity must be maintained in prayers beyond the confines of the church.
The life of Jesus was characterized by prayers. At different points we see Him withdrawing from the crowd, and engaging in prayers alone with God (Lk 4:22, 6:12, Mt 14:23, Mk 1:35, Heb 5:7, Mk 6:46-48, Jn 6:15). Prayers was also part of the early church’s practise [Acts 2:42 (a continual practise); Acts 4:31 (after persecution); Acts 6:4 (deacons appointed to enable greater attention to prayer); Acts 12:5 (on account of Peter’s imprisonment); Acts 16:25 ( Paul and Silas in jail); Acts 20:36 (Paul while departing from the Ephesian church’s elders). Jesus also drove the idea of continuity home with a parable in Luke 18:1. We are to pray whether there is trouble or whether there is no trouble; and whether we are in prosperity or whether we are in adversity.
Finally we are to note: [a] that our prayers should be laced with thanksgiving – an attitude which must permeate every facet of our lives (Col 4:2) [b] that our prayers have an effect e.g on ministry (Col 4:3), on events (James 5:16), and on us (Jude 18), and other believers (Eph 6:17). This should produce in us the desire to maintain continuity in prayers.