τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι. ^4τοῦτο
σοφίας καὶ γνώσεως] The two words occur together again Rom. xi. 33 ὦ
βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ, 1 Cor. xii. 8. They are found
in conjunction also several times in the LXX of Eccles. i. 7, 16, 18,
ii. 21, 26, ix. 10, where חבכוה is represented by σοφία and דעת by
γνῶσις. While γνῶσις is simply _intuitive_, σοφία is _ratiocinative_
also. While γνῶσις applies chiefly to the apprehension of truths, σοφία
superadds the power of reasoning about them and tracing their relations.
When Bengel on 1 Cor. xii. 8 sq. says, ‘Cognitio [γνῶσις] est quasi
visus; sapientia [σοφία] visus cum sapore,’ he is so far right; but when
he adds, ‘cognitio, rerum agendarum; sapientia, rerum aeternarum,’ he is
quite wide of the mark. Substantially the same, and equally wrong, is St
Augustine’s distinction _de Trin._ xii. 20, 25 (VIII. pp. 923, 926)
‘intelligendum est ad contemplationem sapientiam [σοφίαν], ad actionem
scientiam [γνῶσιν] pertinere ... quod alia [σοφία] sit intellectualis
cognitio aeternarum rerum, alia [γνῶσις] rationalis temporalium’ (comp.
xiv. 3, p. 948), and again _de Div. Quæst. ad Simpl._> ii. 2 § 3 (VI. p.
114) ‘ita discerni probabiliter solent, ut sapientia pertineat ad
intellectum æternorum, scientia vero ad ea quæ sensibus corporis
experimur.’ This is directly opposed to usage. In Aristotle _Eth. Nic._
i. 1 γνῶσις is opposed to πρᾶξις. In St Paul it is connected with the
apprehension of eternal mysteries, 1 Cor. xiii. 2 εἰδῶ τὰ μυστήρια πάντα
καὶ πᾶσαν τὴν γνῶσιν. On the relation of σοφία to σύνεσις see above, i.
9.
ἀπόκρυφοι] So 1 Cor. ii. 7 λαλοῦμεν Θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν
ἀποκεκρυμμένην. As before in τέλειος (i. 28), so here again in ἀπόκρυφοι
the Apostle adopts a favourite term of the Gnostic teachers, only that
he may refute a favourite doctrine. The word _apocrypha_ was especially
applied to those esoteric writings, for which such sectarians claimed an
_auctoritas secreta_ (Aug. _c. Faust._ xi. 2, VIII. p. 219) and which
they carefully guarded from publication after the manner of their Jewish
prototypes the Essenes (see above p. 89 sq.): comp. Iren. i. 20. 1
ἀμύθητον πλῆθος ἀποκρύφων καὶ νόθων γραφῶν, Clem. Alex. _Strom._ i. 15
(p. 357) βίβλους ἀποκρύφους τἀνδρὸς τοῦδε οἱ τὴν Προδίκου μετιόντες
ἅιρεσιν _αὐχοῦσι_ κεκτῆσθαι, _ib._ iii. 4 (p. 524) ἐρρύη δὲ αὐτοῖς
τὸ δόγμα ἔκ τινος ἀποκρύφου. See also the application of the text Prov.
ix. 17 ἄρτων κρυφίων ἡδέως ἅψασθε to these heretics in _Strom._ i. 19
(p. 375). Thus the word _apocrypha_ in the first instance was an
honourable appellation applied by the heretics themselves to their
esoteric doctrine and their secret books; but owing to the general
character of these works the term, as adopted by orthodox writers, got
to signify ‘false,’ ‘spurious.’ The early fathers never apply it, as it
is now applied, to _deutero-canonical_ writings, but confine it to
_supposititious_ and _heretical_ works: see Smith’s _Dictionary of the
Bible_ s.v. In the text St Paul uses it καταχρηστικῶς, as he uses
μυστήριον. ‘All the richest treasures of that secret wisdom,’ he would
say, ‘on which you lay so much stress, are buried in Christ, and being
buried there are accessible to all alike who seek Him.’ But, while the
term ἀπόκρυφος is adopted because it was used to designate the secret
doctrine and writings of the heretics, it is also entirely in keeping
with the metaphor of the ‘treasure’; e.g. Is. xlv. 3 δώσω σοι θησαυροὺς
σκοτεινοὺς ἀποκρύφους, 1 Macc. i. 23 ἔλαβε τοὺς θησαυροὺς τοὺς
ἀποκρύφους, Dan. xi. 43 ἐν τοῖς ἀποκρύφοις τοῦ χρυσοῦ καὶ τοῦ αργύρου:
comp. Matt. xiii. 44.
The stress thus laid on ἀπόκρυφοι will explain its position. It is not
connected with εἰσιν, but must be taken apart as a secondary predicate:
comp. ver. 10 ἐστὲ ἐν αὐτῷ πεπληρωμένοι, iii. 1 οὗ ὁ Χριστός ἐστιν ἐν
δεξιᾷ τοῦ Θεοῦ καθήμενος, James i. 17 πᾶν δώρημα τέλειον ἄνωθέν ἐστιν,
καταβαῖνον κ.τ.λ.
4–7. ‘I do not say this without a purpose. I wish to warn you against
any who would lead you astray by specious argument and persuasive
rhetoric. For I am not an indifferent spectator of your doings. Although
I am absent from you in my flesh, yet I am present with you in my
spirit. I rejoice to behold the orderly array and the solid phalanx
which your faith towards Christ presents against the assaults of the
foe. I entreat you therefore not to abandon the Christ, as you learnt
from Epaphras to know Him, even Jesus the Lord, but to walk still in Him
as heretofore. I would have you firmly rooted once for all in Him. I
desire to see you built up higher in Him day by day, to see you growing
ever stronger and stronger through your faith, while you remain true to
the lessons taught you of old, so that you may abound in it, and thus
abounding may pour forth your hearts in gratitude to God the giver of
all.’
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