This verse is the “christological high point of the letter.” It begins with a relative phrase, as does 1:14. This time, however, “in whom” indicates the character of Christ, in whom “are hidden all the treasures of wisdom and knowledge.” The phrase “wisdom and knowledge” echoes Paul’s earlier comments in 1:9, although the language is not identical. All that a seeker of these things could possibly desire may be found in Christ. Moo draws attention to the linguistic similarities between this verse and Proverbs 2:1–8. He notes that the (for Paul) rare term thēsauros (“treasure”) may be a particular echo of this and other wisdom texts.

United in love suggests that as love binds them all together so they would attain to full understanding and knowledge. But the verb could mean ‘instructed’ as in the LXX. Since the context emphasizes knowledge and wisdom, and Paul was less concerned about the need for the Colossians’ unity than their instruction in the faith over against false teaching, ‘taught’ or ‘instructed’ is better. Love, in all its breadth, then refers to the foundation of the Christian life. The full riches of complete understanding: the same word for ‘riches’ is used in 1:27 for spiritual wealth, but here the wealth consists of an informed conviction which results from insight, i.e. the ability to distinguish the true from the false. Thus they will come to a deeper personal knowledge of Christ. Probably with a side-glance at the false teaching Paul encourages the readers to look to Christ as the only ‘place’ where these treasures of wisdom are available. Hidden does not mean ‘concealed’ but ‘deposited’ or ‘stored up’ (cf. 1:26). To search for other sources of knowledge apart from Christ is useless.

The soul prospers when we have clear knowledge of the truth as it is in Jesus. When we not only believe with the heart, but are ready, when called, to make confession with the mouth. Knowledge and faith make a soul rich. The stronger our faith, and the warmer our love, the more will our comfort be. The treasures of wisdom are hid, not from us, but for us, in Christ.

Only this full knowledge and wisdom of Christ can keep a believer from being deceived by fine-sounding arguments (pithanologia, occurring only here in the NT, is lit., “persuasive speech” that uses plausible but false arguments). Truth and persuasion do not always correlate. Error can persuade, and truth can be compelling at times. It all depends on whether one has the full truth and a complete commitment to it. Hence even though Paul was absent from the Colossians, he delighted in how orderly (cf. 1 Cor. 14:40) and how firm (steadfast, solid) their faith in Christ was.

Paul uses oun (“therefore”), indicating a significant progression in his argument. A new section on Christian life begins with the first in a series of imperatives: “Walk in him” (cf. 1:10). Yet there is also strong continuity with the earlier warning against false teaching (2:4). The key to the believers’ life must be Christ. Paul describes the believers’ relationship with Christ in various ways. They have “received him,” but they are also to “walk in him” and be “rooted and built up in him.” That believers are “in Christ” is emphasized throughout the letter, and particularly in this section of chapter 2 (1:14, 16, 19, 22; 2:3, 6, 7, 9, 10, 11, 12, 15; 3:20; 4:7, 17.

The language of “rooted,” “built up,” and “established” is very similar to the language of Ephesians 3:17. These two verses contain the only occurrences of rizoō (“to root”; passive, “to be rooted”) in the NT. Paul boldly mixes his metaphors between organic growth and the establishment of a building to explain what it means to “walk in him.” The depth of a believer’s relationship will enable that person to face the challenges Paul now describes.

We cannot be built up in Christ, or grow in him, unless we are first rooted in him, or founded upon him. Being established in the faith, we must abound therein, and improve in it more and more.

Our life in Christ can be compared to an aqueduct, the stone waterways that brought water from nearby mountains into parched cities in Italy and Spain, and that are still used in some countries today.

The objective foundation of our spiritual lives, the Word of God, is like the huge stone aqueduct itself. The subjective elements, our daily experience of Christ, is like the fresh water flowing through it.

Some Christians neglect the Word and seek only the subjective experience. But without the solid Word of God to contain and channel that experience, the experience itself drains away into error and is lost.

Other Christians boast well-engineered aqueducts based on extensive knowledge of the Bible, but they are bone dry. They bring no refreshment. Strong spiritual lives require both a strong knowledge of the Word of God and an intimate daily relationship with Christ.

Scripture, Devotional Life