Colossians 1:23

ἐγὼ Παῦλος διάκονος. For διάκονος, א*P read κῆρυξ καὶ� (1 Timothy 2:7; 2 Timothy 1:11); Aethiop. κῆρυξ καὶ διάκονος; and characteristically A, with Harclean Syr.mg, κῆρυξ καὶ�

23. εἴ γε, “if only.” The addition of γέ lays emphasis on the importance of observing the condition, but determines nothing as to whether or not they will do so. Contrast the negative answer in Galatians 3:4, with the positive in Ephesians 3:1-2, and Ephesians 4:21.

It is hard to see that the indicative “converts the hypothesis into a hope” (Lightfoot). Compare further Monro, Homeric Grammar, §§ 353, 354, quoted by Sanday-Headlam on Romans 3:30.

ἐπιμένετε, “ye stay on in.” So Philippians 1:24; Romans 6:1; Romans 11:22 and especially 23. The ἐπί “is not per se intensive, but appears to denote rest at a place” (Ell.).

τῇ πίστει, “faith,” or perhaps better “your faith.” Certainly with ἐπιμένετε (see examples quoted in preceding note) in spite of Colossians 2:7.

The force of the article is uncertain. It may denote

(1) “The Faith,” the body of doctrine delivered by your first teachers. So Jude 1:3; Jude 1:20; Acts 6:7; Acts 13:8, and sometimes in the Pastoral Epistles, e.g. 1 Timothy 4:1.

But in these passages the meaning is determined by the context, and here the immediately following reference to the hope suggests reality of personal religion rather than orthodox belief.

(2) “Faith” generally, without such stress on “faith” in itself as would be suggested by the absence of the article. Similarly Ephesians 3:17, κατοικῆσαι τὸν χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν ἐν�, Ephesians 3:12; Ephesians 6:16.

(3) “Your faith.” Such doubtless is the force of the article in Romans 11:28. He has already praised their faith in Colossians 1:4.

τεθεμελιωμένοι καὶ ἑδραῖοι, “founded and stedfast.” Both terms are used absolutely. For the figurative use, as regards believers, of terms that strictly belong to buildings cf. Colossians 2:7; Ephesians 3:18; Matthew 7:25; and especially 1 Corinthians 3. It is perhaps derived ultimately from Isaiah 14:32; Isaiah 28:16; Isaiah 54:11.

καὶ ἑδραῖοι. While τεθεμελιωμένοι denotes that the Colossian believers have been laid once for all securely on something, or rather Someone, as their unfailing support, ἑδραῖος denotes the inner firmness of the structure, the steadiness of Christian character that ought to be found in them. So in 1 Corinthians 7:37; 1 Corinthians 15:58†.

On the probable quotation in Ignat. Eph. § 10, see Introd. p. xxxviii.

καὶ μὴ μετακινούμενοι†, “and not being moved away.” μὴ, not οὐ, the phrase “(in a sentence beginning with εἴγε) is put as a condition, consequently as a mere conception” (Winer, § 55. 1 b, p. 596, ed. 1870). But see Blass, p. 253, Moulton, Gram. Proleg. p. 170.

A close parallel is 1 Corinthians 15:58 (ἑδραῖοι γίνεσθε, ἀμετακίνητοι†), but that passage lacks the vividness of the present participle, with its suggestion of repeated attempts to dislodge them.

ἀπὸ τῆς ἐλπίδος τοῦ εὐαγγελίου. On ἐλπίς cf. Colossians 1:5. Here, as there, it is almost certainly the hope brought and held out by the Gospel, the sum of things promised by it, and therefore expected by believers. Cf. Galatians 5:5, and especially Ephesians 1:18. Perhaps Colossians 1:22 b suggested this.

τοῦ εὐαγγελίου, (Colossians 1:5) οὗ ἠκούσατε.

This is the first of three statements appealing to them against being moved away by false teaching. (1) They themselves had heard the true message; (2) It was this, and no other, that had been proclaimed everywhere; (3) The Apostle himself could vouch for it, as a living example and witness of its power.

τοῦ κηρυχθέντος, “which was proclaimed,” aloud and openly as by a herald; cf. Genesis 41:43, ἐκήρυξεν ἔμπροσθεν αὐτοῦ κήρυξ. In sharp contrast to the esoteric methods of most teachers of old time, heathen and Jewish alike.

The tense may be (1) timeless “which is proclaimed,” but (2) is probably to be taken strictly, i.e. as contemporaneous with the preceding ἠκούσατε, as though St Paul was going to say “which was proclaimed among many before you.”

(3) Another explanation is that the statement is “ideal.” “It ‘was’ done when the Saviour, in his accomplished victory, bade it be done, Mark 16:15” (Moule). Cf. 1 Timothy 3:16; Romans 8:30.

ἐν πάσῃ κτίσει, cf. Colossians 1:15 note.

Apparently “in every district of creation,” to which 1 Peter 2:13 (ὑπο τάγητε πάσῃ�) is the nearest parallel. But “in all creation” (R.V.) may be defended (see on Colossians 1:15).

Ell. and others would understand ἐν to here = coram (cf. 1 Corinthians 6:2, ἐν ὑμῖν κρίνεται ὁ κόσμος), and translate “in the hearing of every creature,” but such a meaning of ἐν especially suggests a tribunal, and a plural noun would therefore have been more natural.

P. Ewald conjectures ἐν πάσῃ κλίσει, region, clime, for which he refers to Dionysius Periegetes (c. 300 A.D.), p. 615, αἱ δʼ Ἀσίης, αἱ δʼ αὗτε περὶ κλίσιν Εὐρωπείης.

τῇ ὑπὸ τὸν οὐρανόν, “that is under the heaven,” i.e. on earth, Acts 2:5, ἀπὸ παντὸς ἔθνους τῶν ὑπὸ τὸν οὐρανόν; cf. Ecclesiastes 1:13.

οὗ ἐγενόμην, “of which I Paul became a minister.” Perhaps he silently contrasts his former life (Galatians 1:23). Compare Ephesians 3:7-8.

ἐγὼ Παῦλος. This emphatic phrase occurs elsewhere only in 2 Corinthians 10:1; Galatians 5:2; Ephesians 3:1; 1 Thessalonians 2:18; Philemon 1:19.

He uses it here to further emphasize the fact that he who had before been a persecutor, and who was now what he was only by the grace of God (1 Corinthians 15:10), bore this witness.

διάκονος, Colossians 1:7. See notes on Textual Criticism.

No longer lifted up in pride against the Gospel, but a servant, and an active servant, in its cause.