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;781 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 argu- ments, 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 under- standing 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. Ver. 4. “This I say, that no one may delude you with persuasiveness of speech.” Seest thou that he saith, I have therefore said this, that ye may not seek it from men. “Delude you,” he saith, “with persuasiveness of speech.” For what if any doth speak, and speak persuasively? Ver. 5. “For though I am absent in the flesh, yet am I with you in the spirit.” The direct thing to have said here was, “even though I be absent in the flesh, yet, never- theless, I know the deceivers”; but instead he has ended with praise, “Joying and beholding your order, and the steadfastness of your faith in Christ.” “Your order,” he means, your good order. “And the steadfastness of your faith in Christ.” This is still more in the way of encomium. And he said not “faith,” but steadfastness, as to soldiers standing in good order and firmly. Now that which is steadfast, neither deceit nor trial can shake asunder. Not only, he saith, have ye not fallen, but no one hath so much as thrown you into disorder. He hath 781 ἐπιτρέπων, i.e. to draw such inferences as would be harsh if stated by himself. 496 Colossians 1:26-28