(23) If.--The word, as in Ephesians 3:2; Ephesians 4:21 (where see Notes), conveys a supposition hardly hypothetical--"If, as I presume;" "If, as I trust." St. Paul cannot refrain from needful warning, but he refuses to anticipate failure.

Grounded.--Built on the foundation. Comp. Ephesians 2:20, "built on the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief corner-stone."

Settled.--The result of being so grounded. The word is used in the same sense, but without metaphorical association, in 1Corinthians 15:58, "stedfast, unmoveable," as here "settled and not being moved."

The hope.--See Note on Colossians 1:5. Here, as there, great emphasis is laid on "hope." But here there may possibly be reference to some ideas (like those spoken of in 2Timothy 2:18) that "the resurrection was past already," and that the hope of a true resurrection and a real heaven was either a delusion or a metaphor.

Every creature which is under heaven.--Comp. our Lord's command, "Preach the gospel to every creature" (Mark 16:15). In idea and capacity the gospel is literally universal; although in actual reality such universality can only be claimed by a natural hyperbole.

[3.The Mission of St. Paul.

As APOSTLE OF THE GENTILES, a minister of the newly revealed mystery of their salvation, testifying to all alike by suffering and by preaching, in order "to present all perfect in Christ Jesus" (Colossians 1:24-29).]

Verse 23. - If at least ye are continuing in the faith, grounded and settled (ver. 4; Colossians 2:6, 7; Ephesians 3:18; Ephesians 6:10-17; Philippians 1:27; 1 Thessalonians 3:2; 2 Thessalonians 2:15; 1 Corinthians 15:2, 58; Galatians 1:6; Galatians 5:1). All that Christ has done and will do for the Colossians, yet depends on their continued faith. Αἴγε (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 (vers. 5, 27; Colossians 3:15, 24; Ephesians 2:12; 1 Thessalonians 1:3, 10; 2 Timothy 1:9-11; 1 Corinthians 15:58; 2 Corinthians 4:13-5:8; Romans 8:17-25; Hebrews 3:6, 14; Hebrews 6:11, 18, 19; Hebrews 10:35, 36) - that which is its peculiar property and glory, the crown of Christ's redeeming work (ver. 22), the end of his servant's labours (ver. 28), for which, by anticipation, he already gives thanks (ver. 5). but which was directly threatened and brought in question by Colossian error (see notes on Colossians 2:18; 3:15). (The gospel) which you heard (vers. 5, 7: notes), which was preached in all creation that is under the heaven (ver. 6; Romans 16:26; Mark 16:15; Matthew 28:19, 20; Matthew 24:14). The transition from "you" to "all creation" resembles that of vers. 5, 6 (comp. vers. 20, 21). "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 ver. 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. Psalm 1:1; Psalm 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 (vers. 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, 10; 1 Corinthians 9:1, 2, 16, 17; 2 Corinthians 4:1-6; 2 Corinthians 6:1-10; Galatians 1:1, 15, 16; 1 Thessalonians 2:4; Acts 9:15; Acts 26:16-18). (For "minister," see ver. 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 vers. 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 Ephesians 1:20-3:13. Here, however, the second of these topics has been made quite subordinate (vers. 21-23: comp. Ephesians it.). The third is the subject of our next section.

1:15-23 Christ in his human nature, is the visible discovery of the invisible God, and he that hath seen Him hath seen the Father. Let us adore these mysteries in humble faith, and behold the glory of the Lord in Christ Jesus. He was born or begotten before all the creation, before any creature was made; which is the Scripture way of representing eternity, and by which the eternity of God is represented to us. All things being created by Him, were created for him; being made by his power, they were made according to his pleasure, and for his praise and glory. He not only created them all at first, but it is by the word of his power that they are upheld. Christ as Mediator is the Head of the body, the church; all grace and strength are from him; and the church is his body. All fulness dwells in him; a fulness of merit and righteousness, of strength and grace for us. God showed his justice in requiring full satisfaction. This mode of redeeming mankind by the death of Christ was most suitable. Here is presented to our view the method of being reconciled. And that, notwithstanding the hatred of sin on God's part, it pleased God to reconcile fallen man to himself. If convinced that we were enemies in our minds by wicked works, and that we are now reconciled to God by the sacrifice and death of Christ in our nature, we shall not attempt to explain away, nor yet think fully to comprehend these mysteries; but we shall see the glory of this plan of redemption, and rejoice in the hope set before us. If this be so, that God's love is so great to us, what shall we do now for God? Be frequent in prayer, and abound in holy duties; and live no more to yourselves, but to Christ. Christ died for us. But wherefore? That we should still live in sin? No; but that we should die to sin, and live henceforth not to ourselves, but to Him.If ye continue in the faith,.... In the doctrine of faith which they had received and embraced; and in the grace of faith, and the exercise of it which was implanted in them; and in the profession of faith which they had made: not that the virtue and efficacy of Christ's blood, sufferings, and death, and reconciliation of their persons to God thereby, depended upon their faith, and abiding in it; but that faith and continuance in it were necessary means of their presentation in unblemished holiness and righteousness; for if they had not faith, or did not abide in it or if the good work of grace was not wrought upon their souls, and that performed until the day of Christ, they could not be presented holy and blameless: this shows the necessity of the saints' final perseverance in faith and holiness, and is mentioned with this view, to put them upon a concern about it, and to make use of all means, under divine grace, to enjoy it; and nothing could more strongly incline and move unto it, than the blessed effect of Christ's death, reconciliation and the end of it, to present the reconciled ones blameless; in order to which it is necessary they should hold on and out to the end: hence the Ethiopic version reads the words, not as a condition, but as an exhortation enforced by what goes before; "therefore be ye established in the faith": it follows,

grounded and settled; not on the sandy foundation of man's own righteousness, and peace made by his own performances; but upon the foundation and rock, Christ, against which the gates of hell cannot prevail; and so shall never finally and totally fall away, being rooted and built up in him, and established in the faith of him, in the doctrines of faith, respecting peace by his blood, justification by his righteousness, and life by his death; and so continue steadfast and immovable, always abounding in his work:

and be not moved away from the hope of the Gospel; the hope of eternal life and happiness, which as set before us in the Gospel; which that gives a good and solid ground and foundation of, in the person, blood, and righteousness of Christ; and is the instrumental means, in the hand of the Spirit, of begetting to it, and of encouraging and increasing it: the law gives no hopes of eternal life to a poor sinner; it works wrath, and ministers death; there is nothing but a fearful looking for of judgment by it; but the Gospel encourages to hope in the Lord, from the consideration of rich mercy and plenteous redemption in him; and this hope of the Gospel is an anchor of the soul, sure and steadfast, and not to be let go; this confidence and rejoicing of the hope is to be kept firm unto the end:

which ye have heard; that is, which Gospel they had heard from Epaphras their faithful minister, and that not only externally, but internally; they had heard it and believed it, and it had brought forth fruit in them; for it came to them not in word only, but in power; which is said in commendation of it, and to engage them to continue in it, and abide by it; as is also what follows:

and which was preached to every creature which is under heaven; and therefore since it was the same which was everywhere preached, they might depend upon the truth of it, should have the greater value for it, and by no means relinquish it. This must be understood not of every individual creature, even human and rational, that was then, or had been in, the world; but that it had been, and was preached far and near, in all places all over the world, to the Gentiles as well as to the Jews; who are sometimes styled "every creature", "the creature", "the whole creation", "all men", &c. see Mark 16:15 Titus 2:11; and of this, the first preaching of the Gospel by Peter after our Lord's resurrection, was an emblem and pledge, Acts 2:14; and some time after that, the sound of all the apostles went into all the earth, and their words to the end of the world:

whereof I Paul am made a minister; by Jesus Christ, who appeared unto him, and called, qualified, and sent him forth as such; and this is mentioned to encourage the Colossians to abide by the truths of the Gospel, since what they had heard and received were what were everywhere preached by the faithful ministers of the word; and particularly by the apostle, who was ordained to be a teacher and preacher of it to the Gentiles. The Alexandrian copy reads, "a preacher and an apostle, and a minister"; see 1 Timothy 2:7.