Exegetical and Hermeneutical Commentary of Colossians 2:3
In whom are hid all the treasures of wisdom and knowledge.
3. in whom ] Christ, the Secret of God, is now characterized as such; the Secret is Christ as the Treasury of wisdom and knowledge.
are hid &c.] Better, regarding the order of the Greek, in whom are all the treasures, &c., hidden ( there). The thought that they are “hidden” is emphasized. See below, note on “ wisdom &c.”
all ] So that He is absolutely sufficient, and supposed supplies from elsewhere are a delusion. So “ all riches ” just above; and Col 1:19.
the treasures ] A rich (and frequent) plural.
wisdom and knowledge ] Words recurring together Rom 11:33; 1Co 12:8. In such a passage they are scarcely perhaps to be minutely distinguished [82] (as they must be in 1 Corinthians 12); they blend into the one idea of the resources of the Divine Mind. For surely here, as in Romans 11 (a near parallel), it is the wisdom and knowledge of God which are in view; a point not noticed by Ellicott, Alford, or Lightfoot. (There is doubtless a reflected reference here to human speculation, exercised upon the treasures of Divine thought.)
[82] Where wisdom ( sophia) and knowledge ( gnsis) have to be distinguished, the essential difference appears to be that sophia is a moral-mental term, gnsis a term purely mental, or rather one which fixes attention on the cognition of truth simply as such. Conceivably, the man of “knowledge” may stop with a mere sight of truth; the man of “wisdom” reflects upon it, receives it, in a way affecting character and action. The words “wise.” “wisdom”, in the Greek, are thus “never in Scripture ascribed to other than God or good men, except in an ironical sense” (Trench, N.T. Synonyms, 2nd Series).
The treasures of this Divine “wisdom and knowledge” are in Christ “ hiddenly ” (Ellicott), inasmuch as they are ( a) to be found in Him alone, ( b) to be found therefore only by entrance into Him, ( c) never, even so, to be “found out unto perfection.” The Greek word, as Lightfoot shews, is in all likelihood borrowed from the heretical vocabulary, and transfigured. The embryo “Gnostic” of St Paul’s days probably, as his successors certainly, gloried in an alleged possession of inner, esoteric, secrets of being and of knowing, treasured in books thence called apocryphal ( secret, hidden); a word identical with the Greek adjective here ( apocruphoi). (So that, in the Fathers, by “apocryphal” books are not meant the Jewish religious books we commonly call so, but the “secret” literature of the heretical sects.)
Christ is thus the glorious “Apocrypha” (if we may dare to say so) of the Christian; our “esoteric wisdom” is only an ever-deepening insight into Him revealed. “Jesus Christ is a great Book. He who can indeed study Him in the word of God will know all he ought to know. Humility opens this Divine Book, faith reads in it, love learns from it” (Quesnel).
Fuente: The Cambridge Bible for Schools and Colleges
In whom – Margin, wherein. The more correct translation is in whom. The reference is doubtless to Christ, as his name is the immediate antecedent, and as what is affirmed here properly appertains to him.
Are hid – Like treasures that are concealed or garnered up. It does not mean that none of those treasures had been developed; but that, so to speak, Christ, as Mediator, was the great treasure-house where were to be found all the wisdom and knowledge needful for people.
All the treasures – It is common to compare any thing valuable with treasures of silver or gold. The idea here is, that in reference to the wisdom and knowledge needful for us, Christ is what abundant treasures are in reference to the supply of our wants.
Wisdom – The wisdom needful for our salvation. Notes, 1Co 1:24.
And knowledge – The knowledge which is requisite to guide us in the way to life. Christ is able to instruct us in all that it is desirable for us to know, so that it is not necessary for us to apply to philosophy, or to the teachings of human beings.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. In whom are hid] Or rather in which; referring to the mystery mentioned above. In this glorious scheme of Christianity all the treasures-the abundance and excellency, of wisdom and knowledge are contained. No scheme of salvation, or Divine knowledge, ever equalled in its depth and excellency the Gospel plan. A scheme which the wisdom of God alone could devise, and which his power and infinite mercy alone could accomplish.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In whom: this may relate eitter to the Divine mystery, wherein are in abundance all necessary doctrines to consolation and salvation stored up, respecting the foregoing verse; compare 1Co 2:7; Eph 3:3,4; in opposition to the vain show of wisdom seducers did boast of; or, (as the most ancient and modern take it), to Christ, the immediate antecedent: in whom, ( as we render it), i.e. in Christ, considered either:
1. As the object, which being rightly known, we may have all wisdom and perfect knowledge to salvation: he speaks not here of all that Christ knoweth, he reveals not all that in the gospel to us, but what we must know of him that we may be saved. Or:
2. As the subject, because all the treasures of wisdom in order to salvation, are not only known and found out in Christ, but also are hid, do dwell and abide in him as the fountain, what he can give to us for our consolation and perfection.
It had been little pertinent for Paul to have said that all these deep things of God {1Co 2:10} were known to our Lord; but that they are found in him, do dwell in him, are all stored up, displayed, and set forth in him, to be seen through the veil, that is to say his flesh, Heb 10:20, or the infirmity of his cross. The series of the apostles discourse, comparing Col 2:8,9, shows it to be thus understood of Christ as the subject and fountain of all saving wisdom, in opposition to the comments of human wisdom which the false doctors did boast of. Continuing the metaphor, he shows from what fund the treasures of saving knowledge may be drawn: by treasures intimating the excellency and abundance thereof; there was some store in the tabernacle of Moses, but very small compared to the abundance certainly to be found in Christ, all else of no worth to the excellency of the knowledge of Christ for consolation, Col 2:2; Phi 3:8; things to be believed and practised are, by way of eminency, Christian wisdom and knowledge. The treasures of which, how and when hid, is to be well considered, because in our translation, and in almost all others, the Greek word we render hid is by trajection put next to the relative whom, whereas it is indeed in the original the last word in the verse, and seems to be expressive rather of what was hid before Christ than what is hid in him. For, as a learned man saith, hidden treasures, as such, seem to be like hidden music, of no regard; or like the hidden talent, Luk 19:20. It not being so easy to think that the apostle in this Epistle teaches, that the secrets which had lain hid from the wise men of the world in the ages past, now were made bare, brought into light, and made known even to babes by Christ, Col 1:26,27, with Luk 10:21; and having just before, Col 2:2, spoken of the understanding and acknowledgment of the mystery of the Father and the Son, what should the riches of glory to the knowledge of the mystery be, but the treasures of wisdom now revealed, heretofore hid, of which continuedly a little after he says that all the fulness of the Godhead dwells in him bodily, i.e. personally, not in a shadow, as it were hid in a cloud, but in flesh that may be really seen and touched? So that it shonld seem best to retain hid as it is placed in the Greek, to this sense; q.d. In Christ are, and dwell in the greatest fulness, all the treasures of wisdom, hid under the law, which are therefore called a mystery, secret, or hidden thing from ages and generations, Col 1:26,27, now made manifest to his saints, they are now not hid in Christ, but made known amongst the Gentiles as God willed. Not then hidden riches, i.e. treasures of wisdom and knowledge of this mystery as of hid treasure, but out of Christ, and before Christ amongst the Jews: for Christ himself is that mystery Col 4:3, not hid after his appearance, but manifested, and manifesting the Father, Joh 1:18. However, if any will rather choose to read, as if in Christ were at present hid all treasures, it is to be understood, stored up, not exposed to the view of every eye, being as in a rich cabinet, not to keep them from being known to men, but rather to make them more precious and desirable. For Christ came when sent of his Father to spread this heavenly wealth. He is the Sun of righteousness, Joh 1:9; the unbelieving must thank themselves if, where he is truly preached, he be hid to them, and his arm be revealed but to a few, Isa 53:1; 2Co 4:3,4; it is their own blinding that they do not savingly discern what is displayed in Christ. Wherefore both may be true in divers respects:
1. Consider the thing in itself, objectively; so treasures of wisdom are evidently laid up in Jesus Christ, and manifested upon his appearance, 1Ti 3:16; Tit 2:11. But:
2. With respect to the eyes and perceptions of men, subjectively, as naturally obscured and corrupted by sin; so natural men, or mere animal men, perceive not in Christ the riches of wisdom and knowledge which are in him as our Mediator, when they look upon him as having no beauty or comeliness for which they should desire him, Isa 53:2; he, as crucified, being to the Jews a stumbling-block and to the Gentiles foolishness, when he is to those of them who are called, the power of God, and the wisdom of God, 1Co 1:23,24. The Lutherans inference hence, that omnisciency agrees to Christs human nature, is altogether inconsequent; both (as before) because the apostles business here is not to acquaint us what Christ himself knoweth, but what is to be known by us, which may be found treasured up in him.
Treasures here in him not being considered absolutely, but comparatively to all the knowledge of men and angels. Yet, from a supposal of an infinite knowledge in Christ, who is God-man in one person, it followeth not that the soul of his human nature knoweth all things.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. Translate in the Greekorder, “In whom (not as ALFORD,’in which’) mystery; Christ is Himself the ‘mystery’ (Col 2:2;1Ti 3:16), and to Christ therelative refers) are all the treasures of wisdom and knowledgehidden.” The “all” here, answers to “all” inCol 2:2; as “treasures”answer to the “riches”; it is from the treasuresthat the riches (Col 2:2)are derived. “Are” is the predicate of the sentence; allthe treasures ARE in Him;hidden is predicated of the state or manner in which they arein Him. Like a mine of unknown and inexhaustible wealth, thetreasures of wisdom are all in Him hidden, but not inorder to remain so; they only need to be explored for you to attain”unto the riches” in them (Col2:2); but until you, Colossians, press after attaining thefull knowledge (see on Col 2:2)of them, they remain “hidden.” Compare the parable, Mt13:44, “treasure hid.” This sense suits the scope ofthe apostle, and sets aside ALFORD’Sobjection that “the treasures are not hidden, but revealed.””Hidden” plainly answers to “mystery” (Col2:2), which is designed by God, if we be faithful to ourprivileges, not to remain hidden, but to be revealed (compare1Co 2:7; 1Co 2:8).Still as the mine is unfathomable, there will, through eternity, bealways fresh treasures in Him to be drawn forth from their hiddenstate.
wisdomgeneral, and asto experimental and practical truth; whence comes”understanding” (Col 2:2).
knowledgespecialand intellectual, in regard to doctrinal truth; whencecomes “the full knowledge” (Col2:2).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In whom are hid all the treasures of wisdom and knowledge. This may be understood either of the mystery of the Gospel, which contains the rich mines and hidden treasures of all divine truths; so called, because of the richness and intrinsic value and excellency of them; and because of their variety and abundance, being the unsearchable riches of Christ: or of Christ himself; and not so much of his personal wisdom, either as God, being the all-wise God, the wisdom of God, an omniscient Being, that knows all persons and things whatever, within the whole circle of wisdom and knowledge; or as man, whose wisdom and knowledge, though created, was very large and abundant; or as Mediator, on whom the spirit of wisdom and understanding, of counsel and of knowledge, rests; but of that fulness of truth as well as grace, which dwells in him as in its subject and fountain; by whom it comes, and from whom it is derived unto us; and our highest wisdom and knowledge lies in knowing him, whom to know is life eternal; and the excellency of whose knowledge surpasses everything else; it is the greatest riches, and most valuable treasure; nor is there anything worth knowing but what is in Christ, all is laid up in him: and being said to be “hid” in him, shows the excellency of the wisdom and knowledge that is in him only valuable things being hid, or compared to hid treasure; that this cannot be had without knowing him; that it is imperfect in the present state, and is not yet fully and clearly revealed; and therefore should be inquired after, and searched for, and Christ should be applied unto for it: , “treasures of wisdom”, is a phrase used by the Targumist q.
q Jonathan ben Uzziel in Exod. xl. 4.
Fuente: John Gill’s Exposition of the Entire Bible
In whom ( ). This locative form can refer to or to . It really makes no difference in sense since Christ is the mystery of God.
All the treasures of wisdom and knowledge ( ). See on Matt 2:11; Matt 6:19-21 for this old word, our thesaurus, for coffer, storehouse, treasure. Paul confronts these pretentious intellectuals (Gnostics) with the bold claim that Christ sums up all wisdom and knowledge. These treasures are hidden (, old adjective from , to hide away, Mr 4:22) whether the Gnostics have discovered them or not. They are there (in Christ) as every believer knows by fresh and repeated discovery.
Fuente: Robertson’s Word Pictures in the New Testament
Hid [] . Only here, Mr 4:22; Luk 8:17. Compare 1Co 2:7. Not to be joined with are, as A. V. Its position at the end of the sentence, and so far from are, shows that it is added as an emphatic secondary predicate. Hence, as Rev., in whom are all the treasures, etc., hidden. For a similar construction, see ch. Col 3:1, “where Christ is on the right hand of God seated (there).” Jas 1:17, “Every perfect gift is from above, coming down.” 196 Grammatically, hidden may be taken as an attribute of treasures; “in whom the hidden treasures are contained;” but the other is preferable. The words which immediately follow in ver. 4, suggest the possibility that hidden may convey an allusion to the Apocrypha or secret writings of the Essenes, whose doctrines entered into the Colossian heresy. Such writings, which, later, were peculiar also to the Gnostics, contained the authoritative secret wisdom, the esoteric teaching for the learned few. If such is Paul ‘s allusion, the word suggests a contrast with the treasures of christian wisdom which are accessible to all in Christ. Wisdom and knowledge. See on Rom 11:33.
Fuente: Vincent’s Word Studies in the New Testament
1) “In whom are hid” (ten ho eisin apokruphoi) “in whom are hidden.” In the person of Jesus Christ, are embodied, concealed, or hid, from the natural man, from the world. 1Co 1:21-24; 1Co 2:14.
2) “All the treasures of wisdom and knowledge” (pantes hoi thesauroi tes sophias kai gnoseos) “all the treasures of wisdom and knowledge.” In personal redemption through Christ and in personal glory to God through the Church which He purchased with His own blood. Eph 1:9; Eph 3:9-11; Eph 3:21; Act 28:20.
Fuente: Garner-Howes Baptist Commentary
3. In whom are all the treasures. The expression in quo ( in whom, or in which) may either have a reference collectively to everything he has said as to the acknowledgment of the mystery, or it may relate simply to what came immediately before, namely, Christ. While there is not much difference between the one or the other, I rather prefer the latter view, and it is the one that is more generally received. The meaning, therefore, is, that all the treasures of wisdom and knowledge are hid in Christ — by which he means, that we are perfect in wisdom if we truly know Christ, so that it is madness to wish to know anything besides Him. For since the Father has manifested himself wholly in Him, that man wishes to be wise apart from God, who is not contented with Christ alone. Should any one choose to interpret it as referring to the mystery, the meaning will be, that all the wisdom of the pious is included in the gospel, by means of which God is revealed to us in his Son.
He says, however, that the treasures are hidden, because they are not seen glittering with great splendor, but do rather, as it were, lie hid under the contemptible abasement and simplicity of the cross. For the preaching of the cross is always foolishness to the world, as we found stated in Corinthians. (1Co 1:18.) I do not reckon that there is any great difference between wisdom and understanding in this passage, for the employment of two different terms serves only to give additional strength, as though he had said, that no knowledge, erudition, learning, wisdom, can be found elsewhere.
Fuente: Calvin’s Complete Commentary
3. in whom are all the treasures of wisdom and knowledge hidden.
Translation and Paraphrase
3. (For) in him (that is, in Christ) are all the treasures of (divine) wisdom and knowledge hidden (though they are not hidden to any who seek them in Christ; they are wholly hidden from those who seek elsewhere.)
Notes
1.
We all desire to know the ultimate and unchangeable truths of the universe. We crave reliable information. We want to know the right way to live, the way that will really help us. In Christ all of these treasures of wisdom and knowledge are hidden.
2.
Col. 2:3 is a sharp dig at the Gnostics. Their very name indicates that they thought they were the knowing ones. In their self-assumed wisdom they shunted Christ to a lower place. Paul asserts that the true wisdom they were seeking is to be found in the one they thrust aside. (See Introductory study on Gnosticism.)
Also Pauls remark about all wisdom being hidden in Christ would be contrary to those who loved the human philosophy, mentioned in Col. 2:8.
3.
Wisdom is hidden in Christ. Perhaps it would be more accurate to state simply that it is found only in Christ. The wisdom in Christ is not hidden from anyone, except those who are too proud to seek it in Christ. Those who seek it in him find it readily.
Study and Review
37.
Who is referred to by the whom in Col. 2:3?
38.
What is hid in Christ?
39.
How did Col. 2:3 specially apply to the Gnostics?
Fuente: College Press Bible Study Textbook Series
(3) In whom are hid all the treasures.The order of the original is curious: in whom are all the treasures of wisdom and knowledge, as hidden treasures. The word hidden (apocryphi) is an almost technical word for secret teaching given only to the initiated; used originally as a term of honour (as the participle of the kindred verb is used in 1Co. 2:7-8, the wisdom of God in mystery, even the hidden wisdom . . . which none of the princes of this world knew), afterwards, from the character of these apocryphal books, coming to signify spurious and heretical. St. Paul evidently takes up here a word, used by the pretenders to a special and abstruse knowledge, and applies it to the heavenly things which He alone knows who is in heaven (Joh. 3:12-13). From our full comprehension they are hidden; if ever we know them, it will not be till we know even as we are known. But the previous words show that we can have full practical apprehension of them by our knowledge of Christ, who knows thema knowledge begun in faith, and perfected chiefly in love.
Wisdom and knowledge.Comp. Rom. 11:33 and 1Co. 12:8 (the word of wisdom . . . the word of knowledge). On the true sense of wisdom and its relation to other less perfect gifts, as prudence, intelligence, knowledge, see Note on Eph. 1:8. Knowledge is clearly the development of wisdom in spiritual perception, as intelligence in testing and harmonising such perception, and prudence in making them, so tested, the guide of life. The word knowledge (gnosis) was the word which, certainly afterwards, probably even then, was the watchword of Gnosticismthe unbridled and fantastic spirit of metaphysical and religious speculation then beginning to infest all Christian thought. It can hardly be accidental that St. Paul here, as elsewhere, subordinates it to the higher gift of wisdom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. In whom Christ, the revealer of God and the truths relating to him. They are in him, hid, until revealed. The great questions of human thought of all the ages centre here, and only in Christ is their solution possible.
Fuente: Whedon’s Commentary on the Old and New Testaments
Col 2:3. Are hid The original signifies any thing that is deposited or treasured up for future service; and is usually applied to money. See Eph 3:9. Pro 2:4.
Fuente: Commentary on the Holy Bible by Thomas Coke
Col 2:3 . ] is to be referred to a remark which applies also in the case of every other reading of the foregoing words not to Christ , [81] as is commonly done with the Recepta , and by Bhmer, Dalmer, and Hofmann even with our reading. The correct reference is given, in connection with the Recepta , by Grotius (against whom Calovius contends), Hammond, Bengel, and Michaelis; and in connection with our reading, by Huther, Schenkel, and Bleek; its correctness appears from the correlation in which stands to . The destination of this relative clause is to bring out the high value of the ( since in Him , etc.), and that in contrast to the pretended wisdom and knowledge of the false teachers; hence also the emphatic . . . .
The and are here conceived objectively , and the genitives indicate wherein the treasures consist . The distinction between the two words is not, indeed, to be abandoned (Calvin: “duplicatio ad augendum valet;” comp. Huther and others), but yet is not to be defined more precisely than that is more special, knowledge , and more general, the whole Christian wisdom , by which we with the collective activity of the mind grasp divine relations and those of human morality, and apply them to right practice. Comp. on Col 1:9 .
On , comp. Plato, Phil . p. 15 E: , Xen. Mem . iv. 2. 9, i. 6. 14; Wis 7:14 ; Sir 1:22 ; Bar 3:15 .
] is not the predicate to (so most writers, with Chrysostom and Luther), as if it were instead of ; for, as it stands, the unsuitable sense would be conveyed: “ in whom all treasures are hidden treasures. ” But neither is it a description of the qualitative how of their being in Him , [82] in so far, namely, as they do not lie open for ordinary perception (Hofmann); for this adverbial use of the adjective (see Khner, ad Xen. Anab . i. 4. 12, 2:2. 17; Krger, 57. 5) would be without due motive here, seeing that the apostle is concerned, not about the mode of the , but about the characterizing of the treasures themselves, whereupon the how in question was obvious of itself. We must therefore take simply as an attributive adjective to , placed at the end with emphasis: in whom the collective hidden treasures are contained . Comp. LXX. Isa 45:3 ; 1Ma 1:23 ; Mat 13:44 . The treasures, which are to be found in the mystery, are not such as lie open to the light, but, in harmony with the conception of the secret, hidden (comp. Matt. l.c .), because unattainable by the power of natural discernment in itself, but coming to be found by those who attain , whereby they penetrate into the domain of these secret riches and discover and appropriate them. The objection to this view of . as the adjective to . , viz. that there must then have been written . (Bhr, Bleek, Hofmann), is erroneous; the article might have been ( 1Ma 1:23 ), but did not need to be, inserted. With the article it would mean: quippe qui absconditi sunt; without the article it is simply: “ thesauri absconditi ” (Vulgate), i.e. , not .
[81] Older dogmatic expositors (see especially Calovius) discover here the omniscience of Christ.
[82]
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2174
THE FULNESS THAT IS IN CHRIST
Col 2:3. In whom are hid all the treasures of wisdom and knowledge.
WISDOM, we are told, is the principal thing; and therefore we should get wisdom. In all civilized countries, wisdom has been held in the highest repute: and institutions have been set on foot for the cultivation of it. How highly it was esteemed amongst our ancestors, we may judge from the provision which they made for the education of youth in all succeeding ages. Not that the establishments in this seat of learning were intended merely to reward those who distinguished themselves by early attainments: they were designed to give them also an opportunity of bestowing an undivided attention to literature and science throughout the remainder of their days: and if they be not improved for this end, the fault is not in the institutions themselves, but in those who have been admitted into them. We can have seen but little of the world, if we have not noticed the superiority which a cultivated mind possesses over one that is rude and uninstructed. And though it must be granted, that human learning will not change and sanctify the heart, yet we assert, that it will give a very great advantage for the understanding and explaining of the Holy Scriptures.
We say not that God could not, or did not, make use of weak and unlettered men for the diffusion of his Gospel: but, as he selected Moses, a man learned in all the wisdom of the Egyptians, for the instruction and government of the Jewish Church, so he selected Paul, who had been brought up at the feet of Gamaliel, to be his messenger of grace to the Gentile world: and, if he was pleased so to adapt the instrument to the work in that age of miracles, much more is such a qualification desirable for his chosen servants, now that miracles have ceased. We must not however forget, that the Scriptures are the fountain of true wisdom. We should ever bear in mind, that the heathen sages, though wiser than their contemporaries, were deplorably ignorant in comparison of those who live under the Christian dispensation: and even the light which some of the most learned amongst them possessed, was most probably obtained, either immediately or remotely, from the inspired volume. There, and there alone, is true wisdom to be found; and therein are contained all the treasures of wisdom and knowledge.
To open and unfold these to you, is an employment worthy of the occasion on which we are assembled [Note: Preached as a Commemoration Sermon in Kings College Chapel, Cambridge.].
St. Paul in my text is expressing his ardent desire in behalf of the Christians at Colosse, whom he had never seen, that they might be fully instructed in the great mystery of the Gospel of Christ, in whom, he observes, are hid all the treasures of wisdom and knowledge; but, in the margin, the word mystery is considered as the antecedent; and the translation is, wherein; i. e. in which mystery are contained all the treasures of wisdom and knowledge; and this we consider as the better rendering, though the sense will amount to nearly the same either way.
In illustration of these words we shall,
I.
Open to you these treasures of wisdom and knowledge
II.
Commend them to your diligent pursuit
1.
We are to open to you these treasures of wisdom and knowledge
But who is sufficient for such an undertaking? Who can enter on such a task, without a fear, not only that he shall betray his own ignorance, and disappoint your expectations, but that he may even expose the Gospel itself to contempt? Indeed, if I were capable of doing justice to my subject, such is the impatience of modern auditories, that I could not have time to do more than merely open to you the casket, and give you a superficial view of its contents: but feeling how incompetent I am to unfold all the hidden mysteries of the Gospel, I must entreat you to make up for my deficiencies by your candour; and to be contented with treasuring up for your benefit what you do hear, when you cannot be gratified with all that you would wish to hear.
There are three points to which I will call your attention; and which may give you some little idea, that the subject, however unworthily handled by me, is at least deserving of the deepest investigation. The points I refer to are at all events such as the most enlightened heathens had no idea of; namely, The real state of manThe eternal counsels of God concerning himand the stupendous effects produced by those counsels. Let these things be for a while considered by us.
The real state of man was altogether unknown to the heathen world. That he was a weak, guilty, and polluted creature, they knew; but how weak, how guilty, how polluted, they had no conception; much less did they know how he was brought into such a state. It is from the inspired volume alone that we learn the perfection of his original nature, and the loss of that perfection through the fall of his first parents. From thence alone do we learn that obvious truth, that we cannot bring a clean thing out of an unclean. Behold then, at the very onset, what a stupendous mystery is here! that we died in Adam! that those who have never sinned after the similitude of his transgression, are yet partakers both of his guilt and corruption! that we are born in iniquity, and conceived in sin, and are by nature children of wrath!
To this I beg your particular attention, because it is the very foundation of all spiritual knowledge; it is the very threshold, by stumbling at which, multitudes are kept from ever entering into the deep recesses of the Gospel. You cannot but know, that men in general, and even learned divines, endeavour to soften down the Scripture declarations of mans guilt and misery: some deny that we are fallen at all; and assert that we come into the world as pure as Adam did from his Creators hands. Others allow that we are fallen, but deny that we are involved in the guilt of our first parents, or that the corruption which we inherit from them is any thing more than what we have an innate power to subdue. They think that the descriptions given of us in the inspired volume are not to be taken in a literal sense; and that to say that we are dead in trespasses and sins, is only a metaphor, importing that we are not quite so much alive to God and holiness as we ought to be.
And now mark how entirely such sentiments obstruct the way to true wisdom and knowledge: man being in so good a state, there was no occasion for the counsels of the Most High to suggest a method of deliverance from it: a way of deliverance was obvious enough: there was no necessity for God himself to become incarnate, and to expiate the sins of men by his own blood; (man might be saved without any such sacrifice:) there was no need that the third person in the ever-blessed Trinity should undertake to dwell in the hearts of men, to enlighten their minds, to draw them unto Christ, to renew their nature, and to make them meet for heaven; (man of himself, by the aid of his own reason and resolution, was sufficient for these things:) the obligations conferred upon us by this work of redemption are not such as to call for all the powers of our souls to be consecrated to God in the way of holy obedience; (such a life is needless, enthusiastic, and absurd:) in a word, there is no great cause for alarm to any of us; for we are all in the way to heaven; and when we get there, shall have no great wonders to celebrate, but only to thank God for that which he could not justly or consistently have withheld. Yes, brethren, this it is which obstructs the entrance of light into the souls of men: this it is which makes every one suppose that he understands the Gospel well enough: this it is that leads men to deride all idea of mystery, and to reduce the Gospel to a system of heathen ethics. This view of our state by nature supersedes all occasion for the Gospel; every part of which supposes man to be a guilty, polluted, helpless creature; so guilty, that he deserves the everlasting wrath of God; so polluted, that he must be made an entire new creature before he can have any enjoyment of God, either now or in the eternal world [Note: Joh 3:3.]; and so weak, that he cannot of himself either do a good act, or think a good thought [Note: Joh 15:5. 2Co 3:5. Php 2:13.]: and I do not hesitate to affirm, that the very first step towards true wisdom and knowledge is, to renounce all idea of our being rich and increased in goods, and in need of nothing; and to confess, from our inmost souls, that we are wretched and miserable, and poor, and blind, and naked.
Next, let us contemplate the counsels of the Most High respecting man. From all eternity, God foresaw the state to which the human race would be reduced, and concerted with his only dear Son how to effect their recovery. The Father proposed to his Son to become our Surety and Substitute; to assume our nature; to bear our sins; to expiate our guilt; to fulfil the law which we had broken, and to satisfy the justice which we had offended; and thus to restore us to happiness, without dishonouring God as the Moral Governor of the universe. The Son accepts the proposal, and undertakes to accomplish the redemption of a ruined world [Note: Isa 49:6; Isa 53:4-5; Isa 53:10-11.]: and the Holy Spirit also undertakes to impart to the souls of the redeemed all that the Lord Jesus should purchase for them [Note: See the account given us of this in Psa 40:6-8. Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt-offering and sin-offering hast thou not required. Then said I, Lo, I come: in the volume of the book it is written of me; I delight to do thy will, O my God; yea, thy law is within my heart.]. To these counsels the Apostle also constantly refers, as the true source of our redemption: We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world, unto our glory [Note: 1Co 2:7.]: and he declares that the manifestation of them to the world under the Christian dispensation was eminently committed to him, and was to be a source of knowledge, not to men only, but to the angels themselves: Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see, what is the fellowship of this mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ; to the intent that now unto the principalities and powers might be known by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord [Note: Eph 3:8-11. See also Col 1:26-27.].
Behold then here what treasures of wisdom and knowledge are unfolded to us! We see the veil torn away from before our eyes, and the Sacred Three sitting, as it were, in council, to provide for mans recovery, myriads of ages before his fall: we behold the Father proposing to lay our iniquities on his only-begotten Son; his Son accepting the office of our Substitute; and the Holy Spirit engaging to render those mysterious plans effectual for the salvation of man! Can we see nothing wonderful in all this? Does not this love surpass all knowledge, and all conception? Is there not in it a length, and breadth, and depth, and height that can never be explored? Yes; and hence St. Paul speaks of riches of glory as contained in this mystery [Note: Col 1:27.]; and, in reference even to a subordinate part of it only, exclaims, O the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out [Note: Rom 11:33.]!
Let us now pass on to the effects of these counsels, and see whether they also do not unfold the most stupendous mysteries.
From these counsels results all the work of Christ. He in due time left the bosom of his Father, took our nature, was born of a pure virgin, fulfilled the law, offered himself a sacrifice for sin, rose from the dead, and ascended up to heaven to carry on and perfect the work which he began on earth. Think of all this as necessary for our salvation: think of it as concerted from eternity, and executed in time, and at this very moment accomplishing by means of his continual intercession at the right hand of God: Is there nothing wonderful in all this?
From these counsels also results the salvation of man. Not a human being to whom the Gospel comes is ever saved, but by virtue of this work which Christ wrought out for him: and by means of this the vilest of the human race are saved. Those who seek an interest in this Saviour are accepted of him, even though they may have committed sins of a scarlet or crimson die: but they who, going about to establish their own righteousness, will not submit to the righteousness of God, are rejected; and the very Saviour who would have been a sanctuary to them, becomes a rock of offence, over which they fall to their eternal ruin. Here is a plain way of salvation for all. In vain do men dispute about the efficacy of their own good works to save them: here is a door; and they who will enter in by it are saved; and those who obstinately stand without, perish. The very builders of the ark themselves perished, because they did not enter into it: and so will all who do not flee for refuge to this hope that is set before them. Is this wisdom, or this knowledge of small value?
Further, from these counsels results the glory of God himself. It is in this way alone that God is, or can be glorified, by any child of man. If man were saved in any other way, every one of the Divine perfections would be dishonoured. What evidence would there be that God is holy, if he suffered his laws to be violated with impunity? What would become of all the rights of justice, if no sacrifice were offered for sin? How could the truth of God be preserved, if his threatenings were not executed, either against the sinner himself, or against one who should be substituted in his place? Men speak of Gods mercy as if that was the only attribute to be displayed, and as if it was of no consequence whether his other attributes were honoured or not: but God will not suffer one of his attributes to be exalted at the expense of all the rest: and therefore has he opened for us a way of salvation whereby all might be displayed and all be glorified. Not only is mercy now exalted, but justice too; and that, not only in the condemnation, but in the salvation also of sinful man: nor is it a whit less glorified in the salvation of a penitent believer, than it is in the condemnation of the impenitent, and unbelieving. Is here then no mystery? are here no treasures of wisdom and knowledge? Verily the angels themselves are made wiser by the revelation of them to the Church; and they are justly represented as desiring daily to look into them, in order that their admiration of God may be augmented, and their felicity increased.
We have been constrained to speak only summarily on these points; but enough has been said to shew, that in this subject there are treasures which will amply repay the most laborious investigation.
We proceed, therefore,
II.
To commend these treasures to your most diligent pursuit
Much as we revere human knowledge, we must declare, that, in comparison of that which we have been considering, the wisdom of philosophers is of no account: for this knowledge is at once the most sublime, the most certain, the most attainable, the most useful.
What is there so sublime as this? We grant that many human sciences, and astronomy in particular, are very sublime; and appear to be out of the reach of mortal man: but it is well known that philosophy, in many of its branches, was carried to as high, if not a much higher pitch among the unenlightened heathen, than amongst ourselves. But who amongst the heathen could ever find out God? Who could ever dive into his counsels? Who could account for the actual state of things as they existed in the world? Who could tell how a sinful man might be accepted of his God? Truly, the world by wisdom knew not God: this knowledge was too wonderful and excellent for unassisted reason to explore: nor can we, even with the Bible in our hands, attain it, unless God by his Spirit open the eyes of our understanding, and shine into our hearts to give it us. We are expressly told, that eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive, the things which God bath prepared for us; and the things there spoken of are those which are revealed to us in the Gospel. It is not of heaven that the Apostle speaks, but of the Gospel, and the mysteries contained in it. These are the things which are called in Scripture the wonderful works of God [Note: Act 2:11.]. And they are the things of the Spirit, which the natural man cannot receive, nor even know, because they are spiritually discerned. Well therefore may we covet knowledge which was hid in God from the foundation of the world, which the wisest philosophers could never attain, which even the learned among ourselves cannot possess, unless God himself be their teacher, and open their understandings to understand it.
In point of certainty, there is nothing that can be compared with it. There are indeed in it many things which we cannot comprehend: but there is much known, and known on the authority of God himself. Most other knowledge is involved in doubt and obscurity; insomuch that hypotheses which have been established for ages, have yet been overthrown by the penetration of a Copernicus or a Newton: but the truth of God is unchangeable; and whether viewed in the promise to Adam, or in subsequent prophecies, or in the types and shadows of the law, or in the fuller revelation of the Gospel, is ever the same; nor can all the subtilty of men or devils invalidate so much as one single point. Indeed, though received on the credit of the inspired writers, it so commends itself to the believer, as to approve to him its divine origin, as soon as ever it is received into his heart: he there finds a counterpart of every truth he has received, and hath the witness in himself that it is indeed from God. Now one great discouragement in the pursuit of human knowledge is, that after having laboured for many years, we know not but that we may, after all, be found wrong, in things which we deemed of considerable moment. But here, we never need to fear a disappointment: Gods word, like himself, abideth for ever; nor shall one jot or tittle of it ever fail.
Nor is there any other so attainable. Thousands have not ability to investigate the depths of human science: if they should bestow ever so much labour, for ever so long a time, it would be in vain. But not so the knowledge of the Gospel: for though it is so deep, that no man by the efforts of unassisted reason can enter into it, yet it is so easy of acquisition, that he who runs may read and understand it. If God open our eyes, we shall see wondrous things out of his law: if he shine into our hearts, the light of the knowledge of the glory of God shall be seen by us. The qualification for this knowledge consists, not so much in the head, as in the heart: God opened the heart of Lydia to attend to the things that were spoken by Paul. Here then every one is encouraged to pursue it: for none teacheth like God: he can ordain strength in the mouth of babes and sucklings. I grant indeed that it is a hidden knowledge; it is a treasure hid in a field. But it is revealed to us in the word, and shall be revealed in us by the Spirit, if we desire to be taught of him. The promise is, All thy children shall be taught of God: and, if only we obtain his teaching, we shall be guided into all truth; nor shall a way-faring man, though a fool, be left to err therein.
Lastly, What can be compared with it in point of utility? We deny not but that knowledge of various kinds is replete with benefit to man: but that benefit is bounded by this world, and the present state of things. Not so the knowledge of which we are speaking: that extends to the eternal world: in the knowledge of God and of Christ, are all our hopes centered. By this we are justified: as it is said, By his knowledge shall my righteous servant justify many. By it also we are sanctified: as it is said, Sanctify them through thy truth: thy word is truth. By it also we shall be exalted to glory; for it is said, This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. What is there then that can be compared with this? Will earthly knowledge save you? If you could travel the whole round of science, and grasp in your mind all that ever was comprehended by human intellect, would it pacify a guilty conscience? Would it take away the sting of death? Would it enable you to look forward with comfort to the eternal world? Would it prepare you to stand at the judgment-seat of Christ, and to give up your account with joy? No; nothing can do this but the knowledge of God as reconciled to us in the Son of his love: this is the sole property of the Gospel, even of that Gospel which is so neglected and despised. If then you would view these things aright, you must study the Gospel, and count all! things but loss for the excellency of the knowledge of Christ Jesus your Lord.
Must we then lay aside our earthly knowledge? you will ask. No; but you must get it sanctified by the Spirit of God. The spoils of the Midianites were consecrated to the Lord; but before they were suffered to be brought into his tabernacle, every thing that would abide the fire, must pass through the fire; and whatsoever would not abide the fire, must be made to go through the water: for then only could they be an acceptable offering to him, when they were cleansed and purified from their corruption [Note: Num 31:23; Num 31:54.]. Thus also must your learning be sanctified: it must not be set in competition with the word of God, but be made subservient to it. Beware then lest it blind your eyes, and fill you with a conceit that you do not need to be taught of God: for what the Apostle says is alike applicable to the philosopher and the peasant, If any man will be wise in this world, let him become a fool that he may be wise. We must have the docility of little children, if we would enter into the kingdom of heaven; and if we will not humble ourselves in that manner, God has told us, that he will take the wise in their own craftiness. In subserviency to the Gospel, your learning will be an invaluable blessing: but in opposition to it, it will prove a curse; for God will confound the wisdom of the wise, and bring to nothing the understanding of the prudent.
Are we then desirous of attaining these heavenly treasures? Let us seek after them in the Holy Scriptures: and whilst we seek for knowledge as silver, and search for it as for hid treasures, let us cry to God for it, and lift up our voice to him; since it is the Lord alone that giveth wisdom, and out of his mouth cometh knowledge and understanding [Note: Pro 2:1-6.]. Let us beg of God to give us the Spirit of wisdom and revelation in the knowledge of him; that the eyes of our understanding being enlightened, we may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power which he wrought in Christ, when he raised him from from the dead [Note: Eph 1:16-20.]. In this way we may hope to acquaint ourselves with God, and to attain the knowledge of his will in all wisdom and spiritual understanding. Then we may hope also to shine as lights in a dark world, and be as cities set upon a hill. Or, if our sphere be circumscribed within narrower limits, we shall at least have this benefit, that we are made wise unto salvation through faith that is in Christ Jesus.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
3 In whom are hid all the treasures of wisdom and knowledge.
Ver. 3. In whom are hid ] What so great a matter is it then if we be obscured, and our good parts not so noticed? Usque adeone scire tuum nihil est? (Pers.) Christ was content his treasures should be hidden. In maxima sui mole se minimum ostendunt stellae.
All the treasures of wisdom ] Out of Christ then there is no true wisdom or solid comfort to be found. “The depth saith, It is not in me, and the sea saith, It is not with me,” Job 28:14 . The world’s wizards cannot help us to it, Jer 8:9 . Nescio quomodo imbecillior est medicina quam morbus, saith Cicero concerning all philosophical comforts: The medicine is too weak for the disease. And as for wisdom, that of the flesh serves the worldling (as the ostrich’s wings) to make him outrun others upon earth and in earthly things, but helps him never a whit toward heaven. Since the fall, every man hath principium laesum, his brain pin cracked (as to heavenly things), neither can he recover but by getting into Christ.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Col 2:3 . may refer to (Beng., Mey., Alf., Ol., Sod., Haupt, Abb.) or to (Ell., Hofm., Lightf., Holtzmann, Findl., Moule). The former is defended on the ground that . corresponds to . It is also urged that . is the leading idea. On the other hand, if Christ is rightly identified with the mystery, there is no practical difference between the two views, and it is simpler to refer to . as the nearer noun. . Bengel, Meyer and Alford take . as an ordinary adjective with , “in whom are all the hidden treasures”. For this we should have expected ., and there is no stress on the fact that the hidden treasures are in Christ, yet the position of the word at the end of the sentence is explained as due to emphasis. Generally Chrysostom has been followed in taking it as the predicate to , “in whom are hidden all the treasures”. But this is excluded by its distance from the verb. Accordingly it should be taken as a secondary predicate, and thus equivalent to an adverb, “in whom are all the treasures hidden,” i.e. , in whom all the treasures are, and are in a hidden manner (Hofm., Ell., Lightf., Sod., Haupt, Abb.). The force of the passage then is this; all, and not merely some of, the treasures of wisdom and knowledge are contained in Christ, therefore the search for them outside of Him is doomed to failure. But not only are they in Christ, but they are contained in a hidden way. Therefore they do not lie on the surface, but must be sought for earnestly, as men seek for hidden treasure. They are not matters of external observances, such as the false teachers enjoined, but to be apprehended by deep and serious meditation. If Lightfoot is right in thinking that . is borrowed from the terminology of the false teachers, there is the added thought that the wisdom they fancied they found in their secret books was really to be found in Christ alone. But it is hardly likely that there is any such reference here. Even if the allusion to literature were more plausible than it is, there is no evidence that the word was used in this sense so early. Besides it occurs twice with . in the LXX. The distinction between and is not easy to make here; the former is general, the latter special. Lightfoot says: “While applies chiefly to the apprehension of truths, super-adds the power of reasoning about them and tracing their relations”. Moule thinks it is God’s wisdom and knowledge that are here attributed to Christ, but this seems uncertain.
Fuente: The Expositors Greek Testament by Robertson
hid. Greek a pokruphos. Only here, Mar 4:22. Luk 8:17.
knowledge. App-132.
Fuente: Companion Bible Notes, Appendices and Graphics
Col 2:3. ) in Whom, rather in which, viz. the mystery of God and the Father and of Christ. He who possesses this ought to ask for nothing more, so far as wisdom and other good things are concerned. Regarding Christ Himself, the question is taken up at Col 2:9.-, are) Construe: all hidden treasures are in that mystery [But Engl. Vers. makes prdicate, In whom are hid, etc.]: , without the article.-, all, cor responds to the all, Col 2:2.- , treasures) Hence are derived , the riches, ibid.- , of wisdom) Hence comes the , understanding, ibid.- , of knowledge) Hence , the full knowledge,[5] ibid: comp. 1Co 13:12, note.-, hidden) for it is a mystery, ibid: comp. 1Co 2:7-8.
[5] Engl. Vers. acknowledgment. is more than .-ED.
Fuente: Gnomon of the New Testament
Col 2:3
Col 2:3
in whom are all the treasures of wisdom and knowledge hidden.-Christ as the Mediator is the great treasure house, so to speak, where is found all the wisdom and knowledge needful for the Christian. Christ is what abundant treasures are in reference to the supply of our wants.
Fuente: Old and New Testaments Restoration Commentary
In whom: or, Wherein, Col 1:9, Col 1:19, Col 3:16, Rom 11:33, 1Co 1:24, 1Co 1:30, 1Co 2:6-8, Eph 1:8, Eph 3:10, 2Ti 3:15-17
hid: Col 3:3, Job 28:21, Pro 2:4, Mat 10:26, Eph 3:9, Rev 2:17
Reciprocal: Exo 35:31 – And he Deu 34:9 – full of the spirit 1Ki 3:12 – neither 1Ki 3:28 – the wisdom 1Ki 4:31 – wiser 1Ki 10:3 – told her 1Ki 10:23 – exceeded 2Ch 9:2 – there 2Ch 9:22 – passed all the kings Job 12:13 – wisdom Job 28:12 – General Psa 68:18 – for men Pro 1:20 – Wisdom Pro 2:7 – layeth Pro 8:12 – I wisdom Pro 8:14 – Counsel Isa 9:6 – Counsellor Isa 11:2 – the spirit of wisdom Isa 40:14 – understanding Eze 28:12 – full Mat 13:44 – like Mat 13:46 – one Luk 2:40 – filled Luk 10:21 – thou hast Luk 11:49 – the wisdom Joh 1:14 – full Joh 1:16 – of his Joh 14:7 – ye Joh 16:15 – General Rom 10:12 – rich Rom 16:27 – only 1Co 1:5 – and in 1Co 13:9 – General 2Co 4:7 – this 2Co 6:6 – knowledge Eph 1:17 – the spirit Phi 3:8 – the excellency Col 1:27 – the riches Col 2:9 – in Col 4:3 – the mystery 1Jo 5:20 – and hath
Fuente: The Treasury of Scripture Knowledge
(Col 2:3.) -In which are hidden all the treasures of wisdom and knowledge. The reference in the relative is supposed, by the great majority of interpreters, from Chrysostom down to Baumgarten-Crusius, to be to Christ. The margin of our English version gives wherein, that is, in which mystery; and this, we apprehend, is the right construction. Such is the view of Suicer, Cocceius, Rel, Lange, Grotius, Bengel, Huther, Bhr, Bhmer, De Wette, etc. If the short reading of the previous clause be adopted, then there is no mention of Christ in the last verse at all. But especially the apostle is speaking of the mystery, and he here eulogizes it as worthy of fuller and farther insight. Nay, he places it in sharp contrast with the false and hollow error which was insinuating itself among them. That system which was not after Christ, might boast of its stores of philosophy, but they were not to be captivated by its pretences. They needed not to go in quest of higher truth and loftier science; for in that mystery proclaimed among them were deposited all the treasures of wisdom and knowledge. The nouns and are, perhaps, not to be carefully distinguished, as the words seem to be used in reference to the terminology of the false teachers. The words appear to have been favourite epithets with them-were, in fact, a sample of the enticing words referred to in the next verse, for they imagined themselves in possession of the only genuine wisdom and knowledge. But the apostle affirms, in opposition, that only in this mystery are they to be discovered in reality, and that all else bearing the name is but hollow semblance and counterfeit. Whatever distinction may be made, as in Rom 11:33, 1Co 12:8, such seems to us the preferable exegesis in the verse before us. Augustine makes a distinction, by referring to the Vulgate translation of Job 28:28-Behold, piety is wisdom-sapientia, and to abstain from evil is knowledge-scientia. Calvin says-inter sapientiam et intelligentiam non porro magnum discrimen, quia duplicatio ad augendum valet; but this statement is scarcely correct. The two substantives may refer to the same thing, but under different aspects. Not that the first comprehends res humanae, and the other res divinae; or, that the one is practical sagacity, and the other theoretic knowledge of God. This latter distinction, though it be commonly held, and may be true of the English terms wisdom and knowledge, is not warranted by Scripture usage. Col 1:9; 1Co 1:17; 1Co 1:21; 1Co 2:6; 1Co 8:1. Meyer says is the more general, and the more special. The latter term is divine science, and the first is that enlightenment which springs from it. So that the first noun is subjective, and the second objective. The study of the brings the . Wisdom results from penetration into this knowledge. Knowledge is the study, and wisdom its fruit.
The verse before us is thus a high encomium on the mystery, and an inducement to the apostle’s readers to value it, to cling to it, to study it, and to enthrone it in a niche so lofty and inaccessible, that it could neither be rivalled nor dethroned. We quite agree, with Robinson, that does not denote hid in its literal sense, for the apostle says that God had made known the mystery; but hid in the secondary sense of being laid or treasured up, as in Septuagint, Isa 45:3; 1Ma 1:23. So that there is no need to adopt the suggestion of Bengel and Meyer, which denies that is the predicate, and would render-in whom all the hidden treasures are laid up. Bhr objects to the same mode of construction, that the article should precede ; but the objection is not based upon an invariable rule or practice. And we are also, by the exegesis which we propose, saved all the perplexity which the idea of concealment originates. For those treasures are hidden, according to Bhmer and Davenant, from the unbelieving world; according to Olshausen, from the unassisted intellect; and, according to Calvin, they are said to be hidden because the preaching of the cross is always foolishness to the world. Abditam sapientiam, says Melancthon, quia mundus non eam intelligit, as is said in 1Co 2:7-8; Mat 11:25; 2Co 4:3-4. has a similar tropical meaning, as well in the classics as in the New Testament. Xenophon, Memor. 1.6, 14; Hesiod, Op. 715; Eurip. Ion, 923; Plato, Phil. 15, e; Mat 6:20; Mar 10:21; 2Co 4:7. The meaning of the apostle then is, that in this mystery are stored up all the treasures of wisdom and knowledge; not a few scanty fragments of faded wealth, but the entire amount without alloy or defalcation. Here, and not in the vaunted theosophy of the false teachers, might a man become wise, by being initiated into the true knowledge. Let it be the knowledge of God which he yearns after-the comprehension of the essence, character, attributes, and works of the invisible Majesty-then he will obtain full satisfaction neither from the palpable limnings of nature-for they present but a shaded profile, nor yet from the subtleties of a spiritualistic philosophy-for it can only bring out a dim and impersonal abstraction. But God as He is-in every element and relation-in the fulness of His being and glory-is revealed in the gospel, and there may we find Him out, not by searching, but by looking on Him as portrayed not only in His power and wisdom, His eternity and infinitude, but also in His grace and love, His condescension and mercy-those properties of His nature which creation could not have disclosed, nor human ingenuity have either imagined or anticipated.
The highest conceptions of the Divine polity are to be learned, also, from this mystery. By means of the atonement, it achieves what to human administration is utter impossibility. It pardons without weakening the authority of law, or bringing prerogative in conflict with enactment. Earthly governments proclaim the ordinance, and then apprehend, convict, and punish offenders; and when they do commute a sentence or grant a respite, they are usually prompted to such clemency because the penalty is felt to be too severe in the circumstances, and then so-called mercy is only equity correcting inequalities of law. Were they not to punish, they would dissolve the bonds of society and speed their own extinction. The sphere of the tribunal is that of indictment and proof, and according to the evidence so are the verdict and sentence. But God, the Legislator, is not under such restraint, for while He proclaims a universal amnesty to all who will avail themselves of it, He neither by this anomaly repeals the code, nor declares it superseded for the crisis, nor suffers it to fall into contempt; but, charging sinners with their atrocious guilt, and convincing them that they are most justly liable to the menaced punishment, He at once absolves them, without encouraging them to sin with hope of impunity, or weakening the allegiance of the universe by the apparent reversal of those righteous principles which are the habitation of His throne, and which have guided and glorified His past procedure. By the dignity of His nature and the extent of His humiliation, the perfection of His obedience and the substitutionary efficacy of His death, that Christ whom the false teachers depreciated had glorified the law more than if man had never sinned, or having fallen, had himself suffered the unmitigated penalty. No philosophy ever dreamed of such an awful expedient as God robed in humanity, and in that nature dying to redeem His guilty creatures-whose name, nature, and legal liabilities He had assumed; and such a scheme never found a place in any system of jurisprudence. Such knowledge was too wonderful for them, it was high, they could not attain unto it.
On the other hand, the false preachers laboured in inculcating asceticism, penance, and neglect of the body, as a means of weaning the spirit from earth, and bringing it into fellowship with God. They also gave unwarranted functions to angels and higher spirits, as if they could shield the soul from guilt, and as if contact with them spiritualized it, and helped to raise it to blessedness. They put mysticism in room of the atonement, and ascribed to the hosts of God that guardian power which belongs to faith and the Divine Spirit. Theirs was a temple without an altar or a propitiation, though it was crowded with genii and tutelar subordinates. It was vain philosophy and out of place; for it fell short of heaven, and could secure no benefit upon earth. It was wrong about God, and erring about man-it gave him a stone for bread.
But wisdom and knowledge were in the evangelical mystery-the veritable and coveted was there. There might be discovered the truest theosophy-no gaudy vision, but blessed fact-God in Christ, and our God; there would also be found the richest philosophy, in which antagonisms were reconciled, and all the relations of the universe were harmonized by the cross, the mystery of man’s origin, nature, and destiny, cleared up; while the noblest ethics were propounded, in unison with all our aspirations and spiritual instincts-plainly showing what man may be, ought to be, and will be, through the influence and operations of the Holy Ghost-the crowning and permanent gift of the Christian dispensation. What men have sought in deep and perplexing speculations on the order and origin of all things, they will find in this mystery. What they have striven in daring adventure to reach about the existence and issue of evil, they will get here laid to their hand. The intricacies and anomalies of their own mental and moral nature, on which they have constructed so many conflicting and self-destructive theories-which still have repeated themselves in successive generations, are here solved by Him who knows our frame. The interminable discussions on man’s chief end, which ended only in fatigue and disappointment, are silenced here by the still small voice. Where is the wise? where is the scribe? where is the disputer of this world? Let them come and see, and learn, and they will find that, in the Divine plan of redemption are manifested the noblest elements of reflection, and the purest objects of spiritual faith and attachment. For theology transcends all the sciences in circuit and splendour. It brings us into immediate communion with Infinitude and Eternity. Its theme is the Essence and Attributes of Jehovah, with the truth He has published, and the works He has wrought. It tells us of the u nity and spirituality of His nature, the majesty of His law, the infinitude of His love, and the might and triumph of His Son, as the conqueror of sin and death. The intellect is unable to comprehend all its mysteries by superior subtlety and penetration, and the imagination only fatigues itself in the attempt to grasp and realize its destiny. Its fields of thought can never be exhausted, even though the slower processes of understanding were superseded by the eager and rapid discoveries of unwearied intuition. Who can, by searching, find out God; who can find out the Almighty unto perfection? And after those combinations of wisdom, power, and love, which characterize the counsels and government of God, have attracted and engaged the inquiring soul through innumerable ages, there will still remain heights to be scanned, and depths to be explored, facts to be weighed, and wonders to be admired. [Eph 3:10.]
The apostle approaches nearer and nearer his subject-the seductions of a false and pretentious philosophy.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Col 2:3. In whom is supposed to refer to Christ, who is last named in the preceding verse. However, some confusion might come from the marginal rendering which gives “wherein,” making it apply to the mystery mentioned in the preceding verse. But the following verses all show that Christ is especially meant and hence the text as we have it is correct. That does not do any injustice to God, for everything He does for mankind is done through the Son. This verse is a direct denial of the theories of philosophy that were mentioned in “general remarks.” Whatever wisdom and knowledge there is in the world that is worthy of the attention of man, all is found in Christ.
Fuente: Combined Bible Commentary
Col 2:3. In whom; or, if the briefer reading in Col 2:2 be accepted, in which, i.e., mystery. But the sense is the same, if we read and render: even Christ, since this presents Christ Himself as the mystery of God.
Are stands in emphatic position; notice the order as emended.
All the treasures of (consisting in) wisdom and knowledge. Wisdom is the more general term; knowledge, the more special. Various more exact discriminations have been suggested, but it is difficult to maintain any one of them. These treasures are in Christ (or the mystery of God), but hid, not known until revealed. Hence the Apostles purpose that they should attain to fall knowledge of this mystery. They could not know Him, until revealed, because the treasures were hid, they could have full knowledge, because in Him were all the treasures (comp. all riches, Col 2:2). The term rendered hid is transferred into English as Apocrypha, and was applied by early teachers of error to certain hidden writings for which special authority was claimed. Some such secret doctrine of the Colossian false teachers may be here referred to, but the figure is quite apt. The hid treasures could become theirs: they did not need more than Christ, but more of Christ.
Fuente: A Popular Commentary on the New Testament
That is, in Jesus Christ, and in his gospel, are all the treasures of wisdom and knowledge, laid up as in a store-house, and from thence are they only to be expected and derived. The knowledge of Christ and his gospel is an extensive and comprehensive knowledge, a rich and enriching knowledge; the chiefest gain is loss, and the richest treasure is dung, when Christ’s riches are displayed; and after all that we have or can attain unto, of the knowledge of Christ, his works is unsearchable, no finite understanding can reach the depth thereof; for in him are hid all the treasures of wisdom and knowledge.
Fuente: Expository Notes with Practical Observations on the New Testament
Man is searching for knowledge and wisdom through a multitude of means. He will not find them until he comes to Jesus wherein those things are revealed. Paul was especially concerned that the Colossian brethren know true wisdom is found in Christ because there were false teachers who would seduce them with false reasoning that sounded good but had no substance in truth. Though Paul was not with them bodily, he could say he was with them in spirit. Through the reports of others, like Epaphras, he could see their works and rejoice that they had kept their lines straight and presented a solid front before the enemy. Surely this suggests an active faith that is held steadfast and not mere belief ( Col 2:3-5 ).
Fuente: Gary Hampton Commentary on Selected Books
. “In whom are hid all the treasures of wisdom and knowledge.”
This one cuts cross grain to the thinking of some. There are many in our churches that look down their noses at education. They feel that education is a waste of time, that anyone spending time in college or seminary is not being a good steward of God’s good time.
NOTE. Wisdom and KNOWLEDGE are listed as TREASURES. Enough said on the subject. Well maybe just a little more – to bring about the unity we mentioned earlier we need to find a balance between the overemphasis and the under-emphasis we see in Christian circles today.
Does this mean that all is hidden from us and that it can never be known? No, it means that to the lost it is hidden, but to us it is there for the seeking out – we may go to the Word and search out those truths that we need to live our lives. (1Co 2:14-16; Eph 4:17-18; Rom 3:9-20 show that the lost are under a great burden of not understanding the things of the Lord.)
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
2:3 In whom are hid all the treasures of {d} wisdom and knowledge.
(d) There is no true wisdom outside of Christ.