IV. 8]
[← ] ἀδελφὸς καὶ πιστὸς δίακονος καὶ σύνδουλος ἐν Κυρίῳ· 8ὃν ἔπεμψα πρὸς ὑμᾶς εἰς αὐτὸ τοῦτο, ἵνα [ →]
καὶ πιστὸς κ.τ.λ.] The connexion of the words is not quite obvious. It seems best however to take ἐν Κυρίῳ as referring to the whole clause πιστὸς δίακονος καὶ σύνδουλος rather than to σύνδουλος alone: for (1) The two substantives are thus bound together by the preceding πιστός and the following ἐν Κυρίῳ in a natural way: (2) The attachment of ἐν Κυρίῳ to πιστὸς δίακονος is suggested by the parallel passage Ephes. vi. 21 Τύχικος ὁ ἀγαπητὸς ἀδελφὸς καὶ πιστὸς δίακονος ἐν Κυρίῳ. The question of connecting ἐν Κυρίῳ with ἀδελπὅς as well need not be entertained, since the idea of ἀδελπὅς, ‘a Christian brother’, is complete in itself: see the note on Phil. i. 14. The adjective πιστός will here have its passive sense, ‘trustworthy, stedfast’, as also in ver. 9: see Galatians p. 154 sq.
δίακονος] ‘minister’, but to whom? To the churches, or to St Paul himself? The following σύνδουλος suggests the latter as the prominent idea here. So in Acts xix. 22 Timothy and Erastus are described as δύο τῶν διακονούντων αὐτῷ. Tychicus himself also was one of several who ministered to St Paul about that same time (Acts xx. 4). It is not probable however, that δίακονος has here its strict official sense, ‘a deacon’, as in Rom. xvi. 1, Phil. i. 1, 1 Tim. iii. 8, 12.
σύνδουλος] The word does not occur elsewhere in St Paul, except in i. 7, where it is said of Epaphras. It is probably owing to the fact of St Paul’s applying the term in both these passages to persons whom he calls δίακονοι, that σύνδουλος seems to have been adopted as a customary form of address in the early Church on the part of a bishop, when speaking of a deacon. In Ignatian letters for instance, the term is never used except of deacons; Ephes. 2, Magn. 2, Philad. 4, Smyrn. 12. Where the martyr has occasion to speak of a bishop or a presbyter some other designation is used instead.
8. ἔπεμψα] ‘I send,’ or ‘I have sent,’ ἔπεμψα being the epistolary aorist; see the note on ἔγραψα, Gal. vi. 11. Tychicus appears to have accompanied the letter itself. For similar instances of the epistolary ἔπεμψα, ἐπέστειλα, etc., see 2 Cor. viii. 18, 22, ix. 3, Ephes. vi. 22, Phil. ii. 25, 28, Philem. 11, Hebr. xiii. 22, Polyc. Phil. 13.
IV. 9]
[← ] γνῶτε τὰ περὶ ἡμῶν καὶ παρακαλέσῃ τὰς καρδίας ὑμῶν, 9σὺν Ὀνησίμῳ τῷ πιστῷ καὶ ἀγαπητῷ ἀδελφῷ, ὅς ἐστιν ἐξ ὑμῶν. πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε. [ →]
γνῶτε τὰ περὶ ἡμῶν] This must be preferred to the received reading, γνῷ τὰ περὶ ὑμῶν, for two independent reasons. (1) The preponderance of ancient authority is decidedly in its favour. (2) The emphatic εἰς αὐτὸ τοῦτο ἵνα seems imperatively to demand it. St Paul in the context twice states the object of Tychicus’ visit to be that the Colossians might be informed about the Apostle’s own doings, τὰ κατ’ ἐμὲ πάντα γνωρίσει ὑμῖν (ver. 7), and πάντα ὑμῖν γνωρίσουσιν τὰ ὧδε. He could hardly therefore have described ‘the very purpose’ of his mission in the same breath as something quite different.