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The limits of Paul's expectation as to the power of his brethren's prayers for temporal blessings are worth noting. He does believe that these good people in Colosse could help him by prayer for his liberation, but he does not believe that their prayer will certainly be heard. In some circles much is said now about "the prayer of faith" — a phrase which,, singularly enough, is in such cases almost confined to prayers for external blessing, — and about its power to bring money for work, which the person praying believes to be desirable, or to send away diseases. But surely there can be no "faith" without a definite Divine word to lay hold of. Faith and God's promise are correlative; and unless a man has God's plain promise that A.B. will be cured by his prayer, the belief that he will is not faith but something deserving a much less noble name. The prayer of faith is not forcing our wills on God, but bending our will to God's. The prayer which Christ has taught in regard to all outward things is, "Not my will, but Thine be done," and "May Thy will become mine" That is the prayer of faith, which is always answered. The Church prayed for Peter, and he was delivered. The Church, no doubt, prayed for Stephen, and he was stoned. Was, then, the prayer for him refused? Not so, but if it were prayer at all, the inmost meaning of it was, "Be it as Thou wilt"; and that was accepted and answered. Petitions for outward blessings, whether for the petitioner or for others, are to be presented with submission; and the highest confidence which can be entertained concerning them is that which Paul here expresses: "I hope that through your prayers I shall be set free."

(A. Maclaren, D. D.)

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KJV: But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.

WEB: Also, prepare a guest room for me, for I hope that through your prayers I will be restored to you.