Kolosser 2:3 Kommentar

I. The apostle expresses concern for the Colossians (Col 2:1-3). II. He repeats it again (Col 2:5). III. He cautions them against false teachers among the Jews (Col 2:4, Col 2:6, Col 2:7), and against the Gentile philosophy (Col 2:8-12). IV. He represents the privileges of Christians (Col 2:13-15). And, V. Concludes with a caution against the judaizing teachers, and those who would introduce the worship of angels (Col 2:16-23).

INTRODUCTION TO COLOSSIANS 2 In this chapter the apostle expresses his great concern for the Colossians, and others he had never seen; exhorts them to constancy in the faith of Christ; warns them of false teachers, and their tenets; takes notice of various blessings and privileges they had by Christ, and cautions against several superstitions and corruptions, which were obtaining among the churches of Christ: in Col 2:1 the apostle declares the conflict he had for the persons he writes to, and for others, though they had never seen him, which he was desirous they might be acquainted with; partly for the comfort of their hearts, their cement in love, and the improvement of their knowledge of divine things, the treasures of which are in Christ, Col 2:2, and partly that they might not be deceived by the enticing words of the false teachers, Col 2:4, and should his absence and distance from them be objected to his professed concern and affection for them, he answers, that notwithstanding that, he was present with them in spirit, and had a discerning of their faith and order, and the steadfastness thereof, with pleasure, Col 2:5, wherefore he exhorts them to perseverance in the faith of Christ, and to an abounding: in it, Col 2:6, and to take heed of being hurt by the vain philosophy and traditions of the Jews, but to keep close to Christ, and the truths of his Gospel, seeing all fulness is in him, and they were full in him, who is over all, and superior to all, and therefore had no need to have recourse unto, and hearken to any other, Col 2:9, nor did they need any Jewish ordinances, particularly circumcision, since they were partakers of another and better circumcision in Christ; and besides, were buried in baptism with him; and even though they had been dead in sin, and in their fleshly uncircumcision, yet they were alive, quickened with Christ, and had the forgiveness of all their sins for his sake; who had freed them from the ceremonial law, and had rid them of all their former lords and masters, and had brought them into the liberty of the Gospel, Col 2:11, wherefore he concludes, by way of exhortation and advice, first with respect to Jewish ceremonies, not to suffer them to be imposed upon them, or to regard the censures of men for the non-observance of them, since these were but shadows, of which Christ is the substance, Col 2:16, and next with respect to the worship of angels, under a notion of humility, some were for introducing; who are described as bold intruders, vain, proud, and conceited persons, and as not holding the head Christ, to whom the body the church is joined, and by whom it is nourished and increased, Col 2:18, and seeing now they that are Christ's are dead with him to the ceremonial law, and that dead to them, the apostle argues that they should not be subject to the ordinances, commands, and doctrines of men; some of which he instances in, as if they were still under the rudiments of the world; and the rather, since these things had no true wisdom in them, only a show of it, and were no other than will worship and superstition, and lay in a negligence of the body, and were dishonourable and unsatisfying, Col 2:20.

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.

On consideration, your Majesty, of the reason wherefore men have so far gone astray, or that many-alas!-should follow diverse ways of belief concerning the Son of God, the marvel seems to be, not at all that human knowledge has been baffled in dealing with superhuman things, but that it has not submitted to the authority of the Scriptures. What reason, indeed, is there to wonder, if by their worldly wisdom men failed to comprehend the mystery of God the Father and the Lord Jesus Christ, in Whom all the treasures of wisdom and knowledge are hidden, that mystery of which not even angels have been able to take knowledge, save by revelation?

Now henceforward he is hastening and in pangs to enter upon the doctrine, neither accusing them, nor clearing them of accusation. "I strive," he saith. To what end? That they may be knit together. What he means is something like this; that they may stand firm in the faith. He doth not however so express himself; but extenuates the matter of accusation. That is, that they may be united with love, not with necessity nor with force. For as I have said, he always avoids offending, by leaving it to themselves; and therefore "striving," because I wish it to be with love, and willingly. For I do not wish it to be with the lips merely, nor merely that they shall be brought together, but "that their hearts may be comforted." "Being knit together in love unto all riches of the full assurance of understanding." That is, that they may doubt about nothing, that they may be fully assured in all things. But I meant full assurance which is by faith, for there is a full assurance which cometh by arguments, but that is worthy of no consideration. I know, he saith, that ye believe, but I would have you fully assured: not "unto riches" only, but "unto all riches"; that your full assurance may be intense, as well as in all things. And observe the wisdom of this blessed one. He said not, "Ye do ill that ye are not fully assured," nor accused them; but, ye know not how desirous I am that ye may be fully assured, and not merely so, but with understanding. For seeing he spoke of faith; suppose not, he saith, that I meant barely and unprofitably, but with understanding and love. "That they may know the mystery of God the Father and of Christ." So that this is the mystery of God, the being brought unto Him by the Son. "And of Christ, in whom are hid all the treasures of wisdom and knowledge." But if they are in Him, then wisely also no doubt He came at this time. Wherefore then do some foolish persons object to Him, "See how He discourseth with the simpler sort." "In whom are all the treasures." He himself knows all things. "Hid," for think not in truth that ye already have all; they are hidden also even from Angels, not, from you only; so that you ought to ask all things from Him. He himself giveth wisdom and knowledge. Now by saying, "treasures," he shows their largeness, by "All," that He is ignorant of nothing, by "hid," that He alone knoweth.

Can the workman be ignorant of his work? We read of Christ in St. Paul: “In whom are hidden all treasures of wisdom and knowledge.” Note: “all treasures of wisdom and knowledge.” Not that some are and some are not in him but that they are hidden. That which is in him, therefore, is not lacking to him, even though it be hidden to us. If, moreover, the treasures of wisdom and knowledge are hidden in Christ, we must find out why they are hidden. If we men were to know the day of judgment, that, for example, it would not be for two thousand years, and if we knew it so long ahead of time, we would be more careless on that account. We would say, for instance, What is it to me if the day of judgment will not be here for two thousand years? Scripture says, therefore, for our benefit, that “the Son does not know the day of judgment,” because we do not know when the day of judgment will be upon us; and further: “Take heed, watch and pray, for you do not know when the time is.” Not “we do not know” but “you do not know.” Homilies on Mark (x).

Herein is all the worth of grace, by which he saves those who believe, containing in itself deep treasures of wisdom and knowledge and steeping in faith the minds which it draws to the eternal contemplation of unchangeable truth. Suppose the omnipotent had created his humanity by forming it otherwise than in a mother’s womb and had presented himself suddenly to our sight. Suppose he had not passed through the stages from childhood to youth, had taken no food, no sleep: would he not have given ground for the erroneous opinion which believed that he had not really become a human being? And by doing everything miraculously, would he not have obscured the effect of his mercy? But now he has appeared as Mediator between God and men, in such a way as to join both natures in the unity of one Person. He has both raised the commonplace to the heights of the uncommon and brought down the uncommon to the commonplace. .

Pay attention, dearly beloved, and see how sound the apostle’s advice is, when he says, “As therefore you received Christ Jesus our Lord, so walk in him, rooted and built up in him and confirmed in the faith.” What we have to do, after all, is to abide firmly in him through the simplicity and assurance of this faith, so that he may open up to us, as faithful believers, the treasure that is hidden in him. The same apostle says, “In him are all the treasures of wisdom and knowledge hidden.” He didn’t hide them in order to deny them to us but to rouse our desire for what is hidden. That is the value of secrets.

For, although he was impassible, he became subject to the experience of human passions and was made minister of our salvation. Now, they who say that he is a servant divide the one Christ into two, just as Nestorius did. But we say that he is Lord and Master of all creation, the one Christ, the same being at once God and man, and that he knows all things, “for in him are hid all the treasures of wisdom and knowledge.”

He alone knows all things. And if He alone is wise, then wisely, of course, He came in the last days and not long ago, and certain foolish people attack this in vain. By saying "treasures," he points to their multitude, and by the word "all," he shows that nothing is unknown to God, and by the expression "hidden" – that He alone knows, and from Him one must ask for wisdom and knowledge. But note, even if it seems that he said something especially great, even this – "in Whom are hidden the treasures" – he said in a manner suited to the understanding of very simple people. For God is wisdom itself and knowledge itself.

But is our intellect filled by knowing Christ? I say that it is because in him are hid all the treasures of wisdom and knowledge. God has a knowledge of all things, and this knowledge is called a treasure: "It is an unfailing treasure for men; those who get it obtain friendship with God" (Wis 7:14). Now a treasure is a collection of riches; they are not called a treasure when scattered about, but only when collected in one place. "God has poured out his wisdom upon all his works" (Sir 1:10); from this point of view his wisdom does not have the nature of a treasure. But his wisdom is a treasure when the ideas behind all his works are considered collected together, that is, in the divine wisdom. And all such treasures are in Christ. Wisdom is the knowledge of divine things, and science is the knowledge of created things. Now whatever can be known about God, which pertains to wisdom, God knows in himself, and exhaustively. And likewise, whatever can be known about created things, God knows in himself, and in a super-eminent way. Now whatever is in the wisdom of God is in his single Word, because he knows all things by one simple act of his intellect, for in God knowledge is neither in potency nor in a habitual state. And thus in this Word are all the treasures of wisdom and knowledge. He adds that these treasures are hid, because there are two reasons why something might be hidden from me: either because my intellect is weak, or because the thing is somehow covered. Thus, a person may not see a candle either because he is blind, or because the candle has been covered. And so, in the Word of God there are all the treasures of wisdom and knowledge, but they are hid from us because our eyes are not clear but bleary: "A little light is in you" (Jn 12:35); and they are hid because they are covered with two veils: the veil of creatures, because at this time our intellect cannot come to this knowledge except through the likeness of creatures: "Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made" (Rom 1:20); and the veil of the flesh: "The Word became flesh" (Jn 1:14). And even if we do know something about God, yet we do not see all: "Truly, you are a God who hides yourself" (Is 45:15); "Open your treasure for him" (Num. 20:6). Let us suppose that a person has a candle that is covered; he would not look then for another light, but wait for the light he has to become uncovered. And in the same way we do not have to look for wisdom anywhere but in Christ: "For I decided to know nothing among you except Jesus Christ and him crucified" (1 Cor. 2:2). And we read in 1 John (3:2): "When he appears," that is, is revealed, "we shall be like him," that is, knowing all things. In other words, if I had a book in which all knowledge was contained, I would seek to know only that book; similarly, it is not necessary for us to seek any further than Christ.

The apostle shows his great concern for the Church at Colosse and at Laodicea; and exhorts them to steadfastness in the faith, and to beware of being seduced by specious and enticing words, Col 2:1-5. And to walk in Christ, as they had been taught, and to abound in faith and holiness, Col 2:6, Col 2:7. To beware of false teachers, who strove to pervert the Gospel, and to lead their minds from him in whom the fullness of the Godhead dwells; with whom they were filled; by whom they had received spiritual circumcision; and into whom they were baptized and were quickened, and raised from a death of sin to a life of righteousness, Col 2:8-12. He points out their former state, and the great things which Christ had done for them, Col 2:13-15. Warns them against particular tenets of the Judaizing teachers relative to meats, drinks, holydays, festivals, and the specious pretences of deceivers, Col 2:16-19. And shows that all the things taught by these, though they had a show of wisdom, yet perished in the using, and were the commandments and doctrines of men, Col 2:20-23.

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.

HIS STRIVINGS IN PRAYER FOR THEIR STEADFASTNESS IN CHRIST; FROM WHOM HE WARNS THEM NOT TO BE LED AWAY BY FALSE WISDOM. (Col. 2:1-23) For--He explains in what respect he "labored striving" (Col 1:29). Translate as Greek, "I wish you to know how great a conflict (the same Greek word as in Col 1:29, "agony of a conflict" of fervent, anxious prayer; not conflict with the false teachers, which would have been impossible for him now in prison) I have for you." them at Laodicea--exposed to the same danger from false teachers as the Colossians (compare Col 4:16). This danger was probably the cause of his writing to Laodicea, as well as to Colosse. not seen my face in the flesh--including those in Hierapolis (Col 4:13). Paul considered himself a "debtor" to all the Gentiles (Rom 1:14). "His face" and presence would have been a "comfort" (Col 2:2; Act 20:38). Compare Col 1:4, Col 1:7-8, in proof that he had not seen, but only heard of the Colossians. Hence he strives by earnest conflict with God in anxious prayer for them, to make up for the loss of his bodily presence among them. Though "absent in the flesh, I am with you in the Spirit" (Col 2:5).

Translate in the Greek order, "In whom (not as ALFORD, 'in which') mystery; Christ is Himself the 'mystery' (Col 2:2; Ti1 3:16), and to Christ the relative refers) are all the treasures of wisdom and knowledge hidden." The "all" here, answers to "all" in Col 2:2; as "treasures" answer to the "riches"; it is from the treasures that the riches (Col 2:2) are derived. "Are" is the predicate of the sentence; all the treasures ARE in Him; hidden is predicated of the state or manner in which they are in Him. Like a mine of unknown and inexhaustible wealth, the treasures of wisdom are all in Him hidden, but not in order to remain so; they only need to be explored for you to attain "unto the riches" in them (Col 2:2); but until you, Colossians, press after attaining the full knowledge (see on Col 2:2) of them, they remain "hidden." Compare the parable, Mat 13:44, "treasure hid." This sense suits the scope of the apostle, and sets aside ALFORD'S objection that "the treasures are not hidden, but revealed." "Hidden" plainly answers to "mystery" (Col 2:2), which is designed by God, if we be faithful to our privileges, not to remain hidden, but to be revealed (compare Co1 2:7-8). Still as the mine is unfathomable, there will, through eternity, be always fresh treasures in Him to be drawn forth from their hidden state. wisdom--general, and as to experimental and practical truth; whence comes "understanding" (Col 2:2). knowledge--special and intellectual, in regard to doctrinal truth; whence comes "the full knowledge" (Col 2:2).