The Pulpit Commentary — Colossians — Section 116

t'ney being knit together in love, anrl unto all riches of the full assurance of under- standing, that they may know the Mystery of God, even Christ, in whom are all the treasures of wisdom and knowledge hidden." He thus indicates how the threatened danger was to be averted. '!'heir hearts were to be comforted and strengthened so that they might stand fast in the faith. 1. The manner in which the comfort was to reach them. "They being knit together in love." (1) Love is itself" the bond of perfectness" (cb. iii. 14). The want of love often breaks unity. It is by love" we keep the unity of the'Spirit in the bond of peace" (Eph. iv. 3). (2) It seeks a fuller fellowship with the saints in the gospel (Phil. i. 6; ii. 1). (3) It leads to a union of judgment to the exclusion of everything like "contention and vain-glory" (Phil. ii. 2, 4). Love is" to abound in knowledge and all judgment," and is thus able to "discern things that are more excellent" (Phil. i. 9, 10). It is thus a protection against error and seduction. This love always springs out of "a pure heart" (1 Tim. i. 5). 2. The end of the con- solation and the object of the union in love. "And unto all riches of the full assnrance of understanding, that they may know the Mystery of God, even Christ, in whom are all the treasures of wisdom and knowledge." (1) Love gives insight to the understanding. Therefore the apostle prays that the Philippians' "love may abound in knowledge and all judgment" (Phil. i. 9), and that the Ephesians may be "rooted and grounded in love," so that they may know that love" which passeth knowledge" (Eph. iii. 17-19). As we grow in grace we grow in knowledge. The two growths go on together helping and developing each other. There is a necessity that the saints should Reek, not merely knowledge, but "a full assurance of intelligence" respecting, not alone the doctrines of the gospel, but the person of the Lord Jesus Christ. The knowledge of a personal Saviour is Christianity in its essence. (2) The mystery for the Christian understand- ing that solves the problem of humanity is" Christ, in whom are all the treasures of wisdom and knowledge hidden." It is not Christ, but Christ containing these treasure~. Above, it was" Christ in you, the hope of glory" (eh. i. 27); here it is Christ with these precious treasures. (a) '£he knowledge of Christ is the first and the last thing in religion. The apostle counted all things but loss for" the excellency" of this know- ledge (Phil. iii. 8). Eternal life is involved in it (John xvii. 3; Isa. liii. 11). It is the knowledge of him which leads to great boldness and sincerity. "Nevertheless I nm not ashamed: for I know whom I have believed" (2 Tim. i. 12). (b) Access to Christ gives access to all his treasures. The treasures of the Gnostics were hid from ail but the initiated; the treasures hid in Christ are made accessible to all, so that we can know "the heavenly things" which he alone knows" who is in heaven" (John iii. 12, 13). It is thus he reveals to us the Father, brings lifo and immortality to light, and enriches the Church with" the revelation of Jesus Christ" (Rev. i. 1). The treasures are twofold. (a) Wisdom. There is "a word of wisdom" as well as" a word of knowledge" given by the Holy Spirit (1 Cor. xii. 8). Wisdom reasons about the relations of things, and applies to actions as well as doctrines. Christ is made to us "Wisdom" (1 Cor. i. 30). 'l'he wisdom that is" from above" has many noble qualities (Jas. iii. 17), essentially moral in their nature. What but ignorance of Christ leads men to listen to deceivers? (/3) Knowledge. This is more restricted than wisdom apply- ing to the apprehension of truths. " Though I understand all mysteries and all know- ledge" (1 Cor. xiii. 2). This was the very word that the Gnostics took as their watch- word, but the apostle here significantly makes it secondary to wisdo;.n. It is a right thing for believers to sound forth the praises of Christ's wisdom and knowledge.-1'. C. Vers."4, 5.-A warning against deceivers. "This I say, that no one may delude you with persuasiveness of speech." It is necessary to say this which he bas just said con- cerning the great "mystery of God," because there is danger of deception. I. THE METHODS OF DECEPTION. 1. One method is to reason men into error, as the word here signifies. Gnosticism wns essentially rationalistio in its method, gossamer- like in its webs of speculation, and full of intellectual pride. The subtle seducer is often more dangerous than the persecutor. 2. Another is to use persuasiveness of speech in the application of this reasonin,g. 'l'hey use "fair speeches and flattering words to deceive the hearts of tho simple" (Rom. xvi. 18). 'l'ho arguments were false an,l sophistical, but they were made to appear true through arts of rhetoric. 11. How TO MEl':T SUCH AR'l'B OF DECEPTION, I. It is the dnty of ministers to warn  110 THE EPISTLE TO THE COLOSSIANB. [cu. u. 1-23.