Col 2:3

“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?”

“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).”

“The fact that He took rest in sleep, and was nourished by food, and experienced all the feelings of humanity, is the evidence to men of the reality of that human nature which He assumed but did not destroy. Behold, this was the fact; and yet some heretics, by a perverted admiration and praise of His Divine nature, have refused altogether to acknowledge the reality of His human nature, in which is the guarantee of all that grace by which He saves those who believe in Him, containing deep treasures of wisdom and knowledge, and imparting faith to the minds which He raises to the eternal contemplation of unchangeable truth. What if the Almighty had created the human nature of Christ not by causing Him to be born of a mother, but by some other way, and had presented Him suddenly to the eyes of mankind? What if the Lord had not passed through the stages of progress from infancy to manhood, and had taken neither food nor sleep? Would not this have confirmed the erroneous impression above referred to, and have made it impossible to believe at all that He had taken to Himself true human nature; and, while leaving what was marvellous, would eliminate the element of mercy from His actions? But now He has so appeared as the Mediator between God and men, that, uniting the two natures in one person, He both exalted what was ordinary by what was extraordinary, and tempered what was extraordinary by what was ordinary in Himself.”

“Attend, dearest ones, and see how beneficially the Apostle advises, saying: As therefore you have received Christ Jesus our Lord, walk in him, rooted and built up in him, and confirmed in the faith. For with the same simple and certain faith, we must firmly remain in him, so that he may reveal to the faithful what is hidden in him: because as the same apostle says: In him are hidden all the treasures of wisdom and knowledge. These are not hidden to deny, but to excite the desire for the hidden things. This is the utility of the secret. Honor in what you do not yet understand; and honor all the more, the more veils you see. For the more honorable a person is, the more veils hang in his house. The veils create the honor of the secret: but to those who honor, the veils are lifted. To those mocking the veils, they are driven away from the vicinity of the veils. Therefore, because we have passed on to Christ, the veil is removed.”

“The word servant, then, is used merely as a title, though not in the strict meaning: but for our sakes He assumed the form of a servant and is called a servant among us. For although He is without passion, yet for our sake He was the servant of passion and became the minister of our salvation. Those, then, who say that He is a servant divide the one Christ into two, just as Nestorius did. But we declare Him to be Master and Lord of all creation, the one Christ, at once God and man, and all-knowing. For in Him are all the treasures of wisdom and knowledge, the hidden treasures.”

“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.”

“Our intent, then, is to show that in Christ "are hidden all the treasures of wisdom and knowledge," and that He Himself is the central point of all understanding. He is the central point in a sevenfold sense, in terms of essence, nature, distance, doctrine, moderation, justice and concord. The first is in the metaphysical order, the second in the physical, the third in the mathematical, the fourth in the logical, the fifth in the ethical, the sixth in the political or juridical, and the seventh in the theological. The first Center is first by eternal origin, the second is most strong through the diffusion of power, the third is most deep because of the centrality of position, the fourth is most clear by rational proof, the fifth is most important because of the choice of moral good, the sixth is outstanding because of the retribution of justice, the seventh is at peace through universal conciliation. Christ was the first center by His eternal generation, the second by His incarnation, the third by His passion, the fourth by His resurrection, the fifth by His ascension, the sixth by the judgment to come, the seventh by the eternal retribution or beatification.”

“These are the forty-eight boards of the dwelling — twenty on one side, and twenty on the other, and eight in the back — within which is placed the Ark, that is, Christ, containing in Himself "all the treasures of wisdom and of knowledge," upon whom the Cherubim gaze. And these are the twelve trees around the Tree of Life.”

“Damascene, in the third book: "We affirm that Christ as man knows all things, for in Christ are all the treasures of wisdom." If you say that this is understood according to the divine nature: to the contrary: no one knows anything that his soul is ignorant of: therefore if Christ comprehends all things, it is necessary that His soul also comprehend them. That which is objected, that no one can know something that his soul is ignorant of: this holds true when someone knows nothing except through the soul, as is the case with a mere man. But in Christ, who knows not only through the soul but also through the divine nature, that proposition does not hold.”

“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.”