Colossians 2:7

[ἐν αὐτῇ] ἐν εὐχαριστίᾳ. The reading is very uncertain, for though in itself ἐν αὐτῇ is more difficult yet its undoubted presence in Colossians 4:2 makes it possible that it was introduced thence.

It is found in BDcH**KL(P) Syr.Pesh. and Harcl. (on the reading of H see [Dean] J. Arm. Robinson, Euthaliana, p. 69), but omitted by א*ACH*, many cursives, amiat. Boh., and apparently Chrys. in his commentary.

ἐν εὐχαριστίᾳ is omitted by P.

Observe that ἐν αὐτῷ is read by אcD* 1 vulg. Syr.Harcl.mg. The external evidence is too weak for this, but the unique phrase would not have been readily developed out of ἐν αὐτῇ. Cf. Colossians 3:17.

7. ἐρριζωμένοι, “rooted,” τουτέστι πεπηγότες, Chrys. This and the following participles describe the condition and mode of their daily life (περιπατεῖτε) in much the same way as καρποφοροῦντες, etc. follow the περιπατῆσαι in Colossians 1:10. Is it, too, wholly accidental that in both passages the figure of a tree is used, in Colossians 1:10 the thought of spiritual activity, and in our verse that of fixity and immovableness being severally prominent, according to the claims of the contexts?

Observe the perfect, an abiding state. Contrast Jude 1:12.

For the figure of being rooted cf. Sir 24:12 (16), καὶ ἐρρίζωσα ἐν λαῷ δεδοξασμένῳ, “I (Wisdom) took root in a people that was glorified,” R.V. (Hebrew not extant). It is connected with the figure of building also in Ephesians 3:17; cf. Sir 3:9 (11), κατάρα δὲ μητρὸς ἐκριζοῖ θεμέλια (but Heb. תנתשׁ נטע = “plucketh up a plant”).

καὶ ἐποικοδομούμενοι, “and being built up.” “ἐρριζ. Praeteritum, pro initio. ἐποικοδ. Praesens, etiam in progressu” (Beng.). The thought of foundation occurs in Colossians 1:23, but the process of being built is mentioned only here in this Epistle, and indeed, in its strict sense, only here and Ephesians 2:20-21 in St Paul’s writings (contrast 1 Corinthians 3:10-14). Elsewhere in the N.T. Acts 9:31 (of the Church), Acts 20:32; 1 Peter 2:5; Jude 1:20. In the last three passages it refers to the “edification” of individuals, as doubtless here. The ἐπί apparently denotes addition to what is already built, our “build up.”

ἐν αὐτῷ. With both ἐρριζ. and ἐποικοδ. Cf. Ephesians 2:20 sqq. Christ is regarded first as the soil in which they are rooted, and secondly as the ideal temple in whom they cohere (cf. Colossians 1:17 for the natural world).

καὶ βεβαιούμενοι, “and being made firm.” Used of persons only four times in the N.T., 1 Corinthians 1:8; 2 Corinthians 1:21; Hebrews 13:9, and our passage. Of these 2 Corinthians 1:21 almost certainly, and 1 Corinthians 1:8 possibly, employ it in the sense of “making sure,” a legal meaning found also in Hebrews 2:3 (sim. βεβαίωσις, Hebrews 6:16; βέβαιος, Hebrews 2:2; Hebrews 9:17; cf. further Deissmann, Bible Studies, p. 107), but there is no trace of this technical connotation here, or in Hebrews 13:9; cf. Psalms 40(41):12.

τῇ πίστει, “in (your) faith.” For the article see Colossians 1:23 note on τῇ πίστει. It is not at all easy to determine the force of the dative.

(1) It may be “by (your) faith,” the dative of the instrument. “Faith is, as it were, the cement of the building: compare Clem. Rom. § 22, ταῦτα δὲ πάντα βεβαιοῖ ἡ ἐν Χριστῷ πίστις” (Lightfoot). Cf. Hebrews 13:9. Yet (2) “in (your) faith,” the dative of the “part, attribute, etc., in respect of which anything takes place” (Blass, Gram. § 38. 2), is more probable, cf. Acts 16:5, and, probably, Jude 1:20.

For there has been no mention as yet of the means of growth, and in Colossians 2:5 the stedfastness of their faith is already mentioned, so that it is natural for St Paul to insist on it again.

καθ. ἐδιδάχθητε. To be taken with all three participles (so apparently Lightfoot). The Colossians had been taught that they should be firmly rooted in Christ and grow in Him, as well as be strengthened in their faith generally.

περισσεύοντες. If ἐν αὐτῇ is to be omitted this is subordinate in thought to the whole clause ἐρριζ.… ἐδιδάχθητε.

If that is to be accepted it is subordinate to καὶ βεβαιούμενοι τῇ πίστει only.

[ἐν αὐτῇ]. See notes on Textual Criticism.

Cf. Colossians 4:2, τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ. That is likely to be a passage often impressed on people’s minds by preachers, so that it would readily suggest the addition of ἐν αὐτῇ here, even though that passage comes later in this epistle. In itself, we should be inclined to say, “abounding in faith” is as suitable an expression as “abounding in hope,” Romans 15:13, and yet even there abundance is not predicated of the immediately preceding “believing.” Was there something in περισσεύειν which led St Paul not to speak of it in connexion with faith itself?

ἐν εὐχαριστίᾳ. Observe the important place that thanksgiving holds in this Epistle, the verb thrice (Colossians 1:3; Colossians 1:12; Colossians 3:17), the substantive twice (here and Colossians 4:2), the adjective once (Colossians 3:15).

Probably Bengel is right in thinking that our passage purposely contrasts the Christian’s thanksgiving over everything (cf. Colossians 3:17) with the lack of liberty to be found in the false teaching, Colossians 2:16; Colossians 2:21. Compare 1 Corinthians 10:30; 1 Timothy 4:3-4.