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PARALLEL HISTORY BIBLE - Colossians 2:3
CHAPTERS: Colossians 1, 2, 3, 4 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23
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LXX- Greek Septuagint - Colossians 2:3 εν 1722 ω 3739 3739 εισιν 1526 5748 παντες 3956 οι 3588 θησαυροι 2344 της 3588 σοφιας 4678 και 2532 της 3588 γνωσεως 1108 αποκρυφοι 614
Douay Rheims Bible In whom are hid all the treasures of wisdom and knowledge.
King James Bible - Colossians 2:3 In whom are hid all the treasures of wisdom and knowledge.
World English Bible in whom are all the treasures of wisdom and knowledge hidden.
World Wide Bible Resources
Colossians 2:3
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-02 vi.iv.v.x Pg 3.1
Anf-03 v.iv.vi.xix Pg 14
Col. i. 19. For, to begin with, what fulness is that which is not comprised of the constituents which Marcion has removed from it,—even those that were “created in Christ, whether in heaven or on earth,” whether angels or men? which is not made of the things that are visible and invisible? which consists not of thrones and dominions and principalities and powers? If, on the other hand,6069 6069 Aut si. our false apostles and Judaizing gospellers6070 6070 Evangelizatores. have introduced all these things out of their own stores, and Marcion has applied them to constitute the fulness of his own god, (this hypothesis, absurd though it be, alone would justify him;) for how, on any other supposition,6071 6071 Ceterum quale. could the rival and the destroyer of the Creator have been willing that His fulness should dwell in his Christ? To whom, again, does He “reconcile all things by Himself, making peace by the blood of His cross,”6072 6072
Anf-02 vi.iii.ii.iv Pg 8.1
Anf-02 vi.iii.ii.iv Pg 13.2
Anf-02 vi.iv.i.xviii Pg 4.1
Anf-02 vi.iv.i.xx Pg 5.1
Anf-02 vi.iv.i.xxvi Pg 7.1
Anf-02 vi.iv.vi.vi Pg 23.1
Anf-03 v.ix.xix Pg 6
1 Cor. i. 24. according to the apostle, who only knows the mind of the Father. “For who knoweth the things that be in God, except the Spirit which is in Him?”7993 7993
Npnf-201 iv.viii.xiii Pg 9
Anf-01 ix.ii.ix Pg 25
1 Cor. ii. 6. They declare also that Paul has referred to the conjunctions within the Pleroma, showing them forth by means of one; for, when writing of the conjugal union in this life, he expressed himself thus: “This is a great mystery, but I speak concerning Christ and the Church.”2771 2771
Anf-01 ix.iv.iii Pg 2
1 Cor. ii. 6. And this wisdom each one of them alleges to be the fiction of his own inventing, forsooth; so that, according to their idea, the truth properly resides at one time in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or has even been indifferently in any other opponent,3312 3312 This is Harvey’s rendering of the old Latin, in illo qui contra disputat. who could speak nothing pertaining to salvation. For every one of these men, being altogether of a perverse disposition, depraving the system of truth, is not ashamed to preach himself.
Anf-01 ix.vii.vii Pg 2
1 Cor. ii. 6. terming those persons “perfect” who have received the Spirit of God, and who through the Spirit of God do speak in all languages, as he used Himself also to speak. In like manner we do also hear4477 4477 The old Latin has “audivimus,” have heard. many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God, whom also the apostle terms “spiritual,” they being spiritual because they partake of the Spirit, and not because their flesh has been stripped off and taken away, and because they have become purely spiritual. For if any one take away the substance of flesh, that is, of the handiwork [of God], and understand that which is purely spiritual, such then would not be a spiritual man but would be the spirit of a man, or the Spirit of God. But when the spirit here blended with the soul is united to [God’s] handiwork, the man is rendered spiritual and perfect because of the outpouring of the Spirit, and this is he who was made in the image and likeness of God. But if the Spirit be wanting to the soul, he who is such is indeed of an animal nature, and being left carnal, shall be an imperfect being, possessing indeed the image [of God] in his formation (in plasmate), but not receiving the similitude through the Spirit; and thus is this being imperfect. Thus also, if any one take away the image and set aside the handiwork, he cannot then understand this as being a man, but as either some part of a man, as I have already said, or as something else than a man. For that flesh which has been moulded is not a perfect man in itself, but the body of a man, and part of a man. Neither is the soul itself, considered apart by itself, the man; but it is the soul of a man, and part of a man. Neither is the spirit a man, for it is called the spirit, and not a man; but the commingling and union of all these constitutes the perfect man. And for this cause does the apostle, explaining himself, make it clear that the saved man is a complete man as well as a spiritual man; saying thus in the first Epistle to the Thessalonians, “Now the God of peace sanctify you perfect (perfectos); and may your spirit, and soul, and body be preserved whole without complaint to the coming of the Lord Jesus Christ.”4478 4478 1 Thess. v. 23. [I have before referred the student to the “Biblical Psychology” of Prof. Delitzsch (translation), T. & T. Clark, Edinburgh, 1868.] Now what was his object in praying that these three—that is, soul, body, and spirit—might be preserved to the coming of the Lord, unless he was aware of the [future] reintegration and union of the three, and [that they should be heirs of] one and the same salvation? For this cause also he declares that those are “the perfect” who present unto the Lord the three [component parts] without offence. Those, then, are the perfect who have had the Spirit of God remaining in them, and have preserved their souls and bodies blameless, holding fast the faith of God, that is, that faith which is [directed] towards God, and maintaining righteous dealings with respect to their neighbours.
Anf-02 vi.iv.v.iv Pg 12.1
Anf-02 vi.iv.v.x Pg 20.1
Anf-02 vi.iv.v.xii Pg 10.1
Anf-03 v.iv.vi.vi Pg 3
1 Cor. ii. 6, 7. It is that God who has confounded the wisdom of the wise, who has brought to nought the understanding of the prudent, who has reduced to folly5427 5427 Infatuavit. the world’s wisdom, by choosing its foolish things, and disposing them to the attainment of salvation. This wisdom, he says, once lay hidden in things that were foolish, weak, and lacking in honour; once also was latent under figures, allegories, and enigmatical types; but it was afterwards to be revealed in Christ, who was set “as a light to the Gentiles,”5428 5428
Anf-01 v.xvii.v Pg 2
1 Cor. ii. 8. who is by nature unchangeable? Why dost thou say that it is unlawful to declare of the Lawgiver who possesses a human soul, “The Word was made flesh,”1327 1327
Anf-01 v.xvii.ix Pg 7
1 Cor. ii. 8. forgetting in thy malevolence that “man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” For if thou hadst known that He was the Son of God, thou wouldst also have understood that He who had kept his1340 1340 Some insert, “corruptible.” body from feeling any want for forty days and as many nights, could have also done the same for ever. Why, then, does He suffer hunger? In order to prove that He had assumed a body subject to the same feelings as those of ordinary men. By the first fact He showed that He was God, and by the second that He was also man.
Anf-01 v.iv.xi Pg 11
1 Cor. ii. 8. But now, by denying the cross, and being ashamed of the passion, they cover the transgression of the Jews, those fighters against God, those murderers of the Lord; for it were too little to style them merely murderers of the prophets. But Christ invites you to [share in] His immortality, by His passion and resurrection, inasmuch as ye are His members.
Anf-02 vi.iv.v.iv Pg 12.1
Anf-03 v.iv.vi.vi Pg 17
1 Cor. ii. 8. the heretic argues that the princes of this world crucified the Lord (that is, the Christ of the rival god) in order that this blow might even recoil5440 5440 Ut et hoc recidat. on the Creator Himself. Any one, however, who has seen from what we have already said how our glory must be regarded as issuing from the Creator, will already have come to the conclusion that, inasmuch as the Creator settled it in His own secret purpose, it properly enough was unknown to all the princes5441 5441 Virtutibus. and powers of the Creator, on the principle that servants are not permitted to know their masters’ plans, much less the fallen angels and the leader of transgression himself, the devil; for I should contend that these, on account of their fall, were greater strangers still to any knowledge of the Creator’s dispensations. But it is no longer open to me5442 5442 Sed jam nec mihi competit. even to interpret the princes and powers of this world as the Creator’s, since the apostle imputes ignorance to them, whereas even the devil according to our Gospel recognised Jesus in the temptation,5443 5443
Anf-03 v.iv.vi.vi Pg 27
1 Cor. ii. 8. does not allow the imputation of ignorance, with respect to the Lord of glory, to the powers of the Creator; because, indeed, he will have it that these are not meant by “the princes of this world.” But (the apostle) evidently5450 5450 Videtur. did not speak of spiritual princes; so that he meant secular ones, those of the princely people, (chief in the divine dispensation, although) not, of course, amongst the nations of the world, and their rulers, and king Herod, and even Pilate, and, as represented by him,5451 5451 Et quo. that power of Rome which was the greatest in the world, and then presided over by him. Thus the arguments of the other side are pulled down, and our own proofs are thereby built up. But you still maintain that our glory comes from your god, with whom it also lay in secret. Then why does your god employ the self-same Scripture5452 5452 Instrumento. which the apostle also relies on? What has your god to do at all with the sayings of the prophets? “Who hath discovered the mind of the Lord, or who hath been His counsellor?”5453 5453
Anf-02 iv.ii.iii.xxx Pg 3.6
Anf-02 ii.ii.i Pg 8.1
Anf-02 vi.iv.i.iv Pg 10.1
Anf-02 vi.iv.i.xvii Pg 11.1
Anf-03 v.iv.vi.xviii Pg 6
Eph. iii. 10. Whose principalities and powers does he mean? If the Creator’s, how does it come to pass that such a God as He could have meant His wisdom to be displayed to the principalities and powers, but not to Himself? For surely no principalities could possibly have understood anything without their sovereign Lord. Or if (the apostle) did not mention God in this passage, on the ground that He (as their chief) is Himself reckoned among these (principalities), then he would have plainly said that the mystery had been hidden from the principalities and powers of Him who had created all things, including Him amongst them. But if he states that it was hidden from them, he must needs be understood6007 6007 Debebat. as having meant that it was manifest to Him. From God, therefore, the mystery was not hidden; but it was hidden in God, the Creator of all things, from His principalities and powers. For “who hath known the mind of the Lord, or who hath been His counsellor?”6008 6008
Treasury of Scriptural Knowledge, Chapter 2VERSE (3) - Col 1:9,19; 3:16 Ro 11:33 1Co 1:24,30; 2:6-8 Eph 1:8; 3:10
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