If at least ye are continuing in the faith, grounded and settled (Colossians 1:4; Colossians 2:6, Colossians 2:7; Ephesians 3:18; Ephesians 6:10-17; Philippians 1:27; 1 Thessalonians 3:2; 2 Thessalonians 2:15; 1 Corinthians 15:2, 1 Corinthians 15:58; Galatians 1:6; Galatians 5:1). All that Christ has done and will do for the Colossians, yet depends on their continued faith. εἴγε (only Pauline in New Testament; containing "the volatile particle γε") suggests, actually (Galatians 3:4) or rhetorically (Ephesians 3:2; Ephesians 4:21), a conceivable alternative; if as appears, as one hopes, or fears, or may assume. "Are continuing in" ( ἐπιμένετε) is both "abiding by" and "adhering to" (Romans 6:1; Philippians 1:24, R.V.; 1 Timothy 4:16). As present indicative, it implies a (supposed) actual state. "The faith," as regularly in the New Testament, is the act and exercise of faith (subjective), not the content or matter of faith (objective). "Grounded" or "founded," perfect passive, implies a fixed condition (comp. Colossians 2:7; Ephesians 3:18, coupled with "rooted;" 1 Corinthians 3:10-12; Ephesians 2:20; 2 Timothy 2:19; also Luke 6:48). "Settled" ( ἑδραῖος, from ἕδρα, a seat) is opposed to "moved away," just as in 1 Corinthians 15:58. The words, and not being moved away (or, letting yourselves be moved away), put the same assumption negatively, and more specifically as he adds, from the hope of the gospel; good tidings (1 Corinthians 15:5, 1 Corinthians 15:27; Colossians 3:15, Colossians 3:24; Ephesians 2:12; 1 Thessalonians 1:3, 1 Thessalonians 1:10; 2 Timothy 1:9-11; 1 Corinthians 15:58; 2Co 4:13-5:8; Romans 8:17-25; Hebrews 3:6, Hebrews 3:14; Hebrews 6:11, Hebrews 6:18, Hebrews 6:19; Hebrews 10:35, Hebrews 10:36)—that which is its peculiar property and glory, the crown of Christ's redeeming work (1 Corinthians 15:22), the end of his servant's labours (1 Corinthians 15:28), for which, by anticipation, he already gives thanks (1 Corinthians 15:5). but which was directly threatened and brought in question by Colossian error (see notes on Colossians 2:18; Colossians 3:15). (The gospel) which you heard (1 Corinthians 15:5, 1 Corinthians 15:7: notes), which was preached in all creation that is under the heaven. The transition from "you" to "all creation" resembles that of 1 Corinthians 15:5, 1 Corinthians 15:6. "Preached" is literally" heralded," "loudly and officially announced;" so, frequently in St. Paul (see 2 Timothy 1:11), also in Mark 16:15. Greek usage does not support the interpretation which makes κτίσις ("creation ") equivalent to "humanity." This sense of the word, which, even in Mark, such interpreters as Bengel, Lange, Alford, reject, is quite Hebraistic and exceptional. The phrase, "all creation," the writer has already used in verse 15; here, as there (see here), without the article (Revised Text). The universal meaning it carries there is now limited by "under the heaven." The earthly creation subject as it is to Christ, is the sphere of this proclamation, the preaching room which is to resound everywhere with the glad tidings (comp. Psalms 1:1; Psalms 98:7; Isaiah 52:7; Isaiah 55:12; Revelation 10:2; Revelation 14:6). And with this range it was proclaimed, for from the first it claimed universal audience. Whereof I became, I Paul, a minister (verses 24-29; Ephesians 3:1-13; 1 Timothy 1:11-14; 1 Timothy 2:7; 2 Timothy 1:11; Romans 1:5; Romans 11:13; Romans 15:15-19; 1 Corinthians 3:5, 1 Corinthians 3:10; 1 Corinthians 9:1, 1 Corinthians 9:2, 1 Corinthians 9:16, 1 Corinthians 9:17; 2 Corinthians 4:1-6; 2 Corinthians 6:1-10; Galatians 1:1, Galatians 1:15, Galatians 1:16; 1 Thessalonians 2:4; Acts 9:15; Acts 26:16-18). (For "minister," see verse 7.) The later Epistles betray a markedly heightened sense in the apostle of the unique dignity and importance of his own position, and those who question their authenticity press this fact against them. But the difference of tone is what one would expect in "such a one as Paul the aged, and now a prisoner also of Christ Jesus" (Philemon 1:9). As the Gentile Churches grew, reverence for his person deepened; and the success of his life mission became more assured, especially now that the struggle with reactionary Judaism, signalized by the Epistles of the third missionary journey, was to a large extent decided in his favour. The false teachers he is now opposing did not, we should gather, attack the apostle personally; but may rather have claimed to be on his side.
The movement of thought we have followed in verses 15-23 proceeds from Christ's redeeming work to the experience of the Colossians in receiving it, and the labours of the apostle in publishing it; and is parallel to that of Eph 1:20-3:13. Here, however, the second of these topics has been made quite subordinate (Ephesians 3:21 -23: comp. Ephesians it.). The third is the subject of our next section.