Teks -- Colossians 2:9 (NET)

2:9 For in him all the fullness of deity lives in bodily form,

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Robertson: Col 2:9 - For in him dwelleth all the fulness of the Godhead bodily

For in him dwelleth all the fulness of the Godhead bodily ( hoti en autōi katoikei pān to plērōma tēs theotētos sōmatikōs ).

In this sentence, given as the reason (hoti , because) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (at home) in Christ not one or more aspects of the Godhead (the very essence of God, from theos , deitas ) and not to be confused with theiotes in Rom 1:20 (from theios , the quality of God, divinitas ), here only in N.T. as theiotēs only in Rom 1:20. The distinction is observed in Lucian and Plutarch. Theiotēs occurs in the papyri and inscriptions. Paul here asserts that "all the plērōma of the Godhead,"not just certain aspects, dwells in Christ and in bodily form (sōmatikōs , late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Phi 2:9-11), "the body of his glory"(tōi sōmati tēs doxēs ). The fulness of the God-head was in Christ before the Incarnation (Joh 1:1, Joh 1:18; Phi 2:6), during the Incarnation (Joh 1:14, Joh 1:18; 1Jo 1:1-3). It was the Son of God who came in the likeness of men (Phi 2:7). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.

Vincent: Col 2:9 - Fullness

Fullness

See on Col 1:19.

Vincent: Col 2:9 - Godhead

Godhead ( θεότητος )

Only here in the New Testament. See on Rom 1:20, where θειότης divinity or godhood is used. Appropriate there, because God personally would not be known from His revelation in nature, but only His attributes - His majesty and glory. Here Paul is speaking of the essential and personal deity as belonging to Christ. So Bengel: " Not the divine attributes, but the divine nature."

Vincent: Col 2:9 - Bodily

Bodily ( σωματικῶς )

In bodily fashion or bodily-wise. The verse contains two distinct assertions: 1. That the fullness of the Godhead eternally dwells in Christ. The present tense κατοικεῖ dwelleth , is used like ἐστιν is (the image), Col 1:15, to denote an eternal and essential characteristic of Christ's being. The indwelling of the divine fullness in Him is characteristic of Him as Christ, from all ages and to all ages. Hence the fullness of the Godhead dwelt in Him before His incarnation, when He was " in the form of God" (Phi 2:6). The Word in the beginning, was with God and was God (Joh 1:1). It dwelt in Him during His incarnation. It was the Word that became flesh and dwelt among us, full of grace and truth, and His glory which was beheld was the glory as of the Only begotten of the Father (Joh 1:14; compare 1Jo 1:1-3). The fullness of the Godhead dwells in His glorified humanity in heaven.

2. The fullness of the Godhead dwells in Him in a bodily way , clothed the body . This means that it dwells in Him as one having a human body. This could not be true of His preincarnate state, when He was " in the form of God," for the human body was taken on by Him in the fullness of time, when " He became in the likeness of men" (Phi 2:7), when the Word became flesh. The fullness of the Godhead dwelt in His person from His birth to His ascension. He carried His human body with Him into heaven, and in His glorified body now and ever dwells the fullness of the Godhead.

" O, for a sight, a blissful sight

Of our Almighty Father's throne!

There sits the Savior crowned with light,

Clothed in a body like our own.

" Adoring saints around Him stand,

And thrones and powers before Him fall;

The God shines gracious through the man,

And sheds sweet glories on them all."

Watts

" What a contrast to the human tradition and the rudiments of the world" (Meyer). What a contrast to the spiritual agencies conceived as intermediate between God and men, in each of which the divine fullness was abridged and the divine glory shaded, in proportion to the remoteness from God in successive emanation.

Wesley: Col 2:9 - For in him dwelleth

Inhabiteth, continually abideth, all the fulness of the Godhead. Believers are "filled with all the fulness of God," Eph 3:19. But in Christ dwelleth all the fulness of the Godhead; the most full Godhead; not only divine powers, but divine nature, Col 1:19.

Wesley: Col 2:9 - Bodily

Personally, really, substantially. The very substance of God, if one might so speak, dwells in Christ in the most full sense.

JFB: Col 2:9 - For

"Because." Their "philosophy" (Col 2:8) is not "after Christ," as all true philosophy is, everything which comes not from, and tends not to, Him, being a delusion; "For in Him (alone) dwelleth" as in a temple, &c.

JFB: Col 2:9 - the fulness

(Col 1:19; Joh 14:10).

JFB: Col 2:9 - of the Godhead

The Greek (theotes) means the ESSENCE and NATURE of the Godhead, not merely the divine perfections and attributes of Divinity (Greek, "theiotes"). He, as man, was not merely God-like, but in the fullest sense, God.

JFB: Col 2:9 - bodily

Not merely as before His incarnation, but now "bodily in Him" as the incarnate word (Joh 1:14, Joh 1:18). Believers, by union with Him, partake of His fulness of the divine nature (Joh 1:16; 2Pe 1:4; see on Eph 3:19).

Clarke: Col 2:9 - For in him dwelleth all the fullness

For in him dwelleth all the fullness - This is opposed to the vain or empty doctrine of the Gentile and Jewish philosophers: there is a fullness in Christ suited to the empty, destitute state of the human soul, but in the philosophy of the Jews and Gentiles nothing like this was found; nor indeed in the more refined and correct philosophy of the present day. No substitute has ever been found for the grace of the Lord Jesus, and those who have sought for one have disquieted themselves in vain

By the Godhead or Deity, Θεοτης, we are to understand the state or being of the Divine nature; and by the fullness of that Deity, the infinite attributes essential to such a nature

Clarke: Col 2:9 - Bodily

Bodily - Συματικως signifies truly, really; in opposition to typically, figuratively. There was a symbol of the Divine presence in the Hebrew tabernacle, and in the Jewish temple; but in the body of Christ the Deity, with all its plenitude of attributes, dwelt really and substantially: for so the word σωματικως means; and so it was understood by the ancient Greek fathers, as is fully shown by Suicer, in his Thesaurus, under the word

"The fullness of the Godhead dwelt in Christ ‘ bodily,’ as opposed to the Jewish tabernacle, or temple; truly and really, in opposition to types and figures; not only effectively, as God dwells in good men, but substantially or personally, by the strictest union, as the soul dwells in the body; so that God and man are one Christ."See Parkhurst.

Calvin: Col 2:9 - For in him dwelleth

9.For in him dwelleth. Here we have the reason why those elements of the world, which are taught by men, do not accord with Christ — because they are additions for supplying a deficiency, as they speak. Now in Christ there is a perfection, to which nothing can be added. Hence everything that mankind of themselves mix up, is at variance with Christ’s nature, because it charges him with imperfection. This argument of itself will suffice for setting aside all the contrivances of Papists. For to what purpose do they tend, ³⁶⁵ but to perfect what was commenced by Christ? ³⁶⁶ Now this outrage upon Christ ³⁶⁷ is not by any means to be endured. They allege, it is true, that they add nothing to Christ, inasmuch as the things that they have appended to the gospel are, as it were, a part of Christianity, but they do not effect an escape by a cavil of this kind. For Paul does not speak of an imaginary Christ, but of a Christ preached, ³⁶⁸ who has revealed himself by express doctrine.

Further, when he says that the fullness of the Godhead dwells in Christ, he means simply, that God is wholly found in him, so that he who is not contented with Christ alone, desires something better and more excellent than God. The sum is this, that God has manifested himself to us fully and perfectly in Christ.

Interpreters explain in different ways the adverb bodily. For my part, I have no doubt that it is employed — not in a strict sense — as meaning substantially. ³⁶⁹ For he places this manifestation of God, which we have in Christ, to all others that have ever been made. For God has often manifested himself to men, but it has been only in part. In Christ, on the other hand, he communicates himself to us wholly. He has also manifested himself to us otherwise, but it is in figures, or by power and grace. In Christ, on the other hand, he has appeared to us essentially. Thus the statement of John holds good:

He that hath the Son, hath the Father also. (1Jo 2:23.)

For those who possess Christ have God truly present, and enjoy Him wholly.

Defender: Col 2:9 - Godhead

There are two other occurrences of "Godhead" in the scriptures (see Act 17:29, note; Rom 1:20, note). Each is a slightly different Greek word, but all mean essentially the same in their respective contexts - that is, God in His full nature and character, the "God-hood" of God; God as He is. Since God is revealed in Scripture as a triune God, the term has always been associated with the Trinity, even though that is not its precise meaning. The "fulness of the Godhead" is manifest - that is, shown convincingly to be true - in the incarnate Christ. The Son in His bodily presence could not therefore also be the omnipresent Father. However, His character, His claims and His works did manifest the reality of His omnipresence, His eternal existence and all the other divine attributes. "Dwelleth" implies eternal continuance in the bodily state."

TSK: Col 2:9 - in // bodily

in : Col 2:2, Col 2:3, Col 1:19; Isa 7:14; Mat 1:23; Joh 10:30,Joh 10:38, Joh 14:9, Joh 14:10,Joh 14:20, Joh 17:21; 2Co 5:19; 1Ti 3:16; Tit 2:13; 1Jo 5:7, 1Jo 5:20

bodily : Luk 3:22; Joh 1:14, Joh 2:21

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Poole: Col 2:9 - For // In him // dwelleth // Dwelleth // bodily

For the causal particle induceth this as an argument to enforce the caution immediately foregoing, against those who did seek to draw from Christ by philosophy, as well as urging the ceremonial law; else the apostle’ s reasoning were not cogent unless against both.

In him it is evident that the Lord Jesus Christ himself, whom he had described and but just now named, is the subject, the person of whom he speaks, and in whom is seated, and unto whom he attributes, what followeth, Col 1:19 Joh 1:4 1Ti 4:16 . He doth not say, in his doctrine, whatever Socinians cavil, as if they would render the apostle absurd, and not to agree with himself in what he asserts of Christ’ s person before (as hath been showed) and after in the context. It is plain this relative him, respects not only Col 2:8 , but Col 2:11 , &c. in whom the believing Colossians are said to be complete as their Head, both in the former chapter, and soon after in this. Would it not be absurd to say, Christ’ s doctrine is the head of angels? We are crucified in the doctrine of Christ? Buried and quickened together with his doctrine? The hand-writing of ordinances was nailed to the cross of doctrine? Is a doctrine the head of principalities and powers? Can a doctrine be buried in baptism? &c. To silence all the earth, that they should not restrain it to Christ’ s doctrine only, what he asserts of his person, Paul, after Christ had been several years in heaven, put it in the present tense,

dwelleth not dwelt, as 2Ti 1:5in regard of the person eternally the same, Heb 13:8 ; for his argument had not been cogent, to contain Christians in the faith of Christ, and their duty to him, to have alleged, in the doctrine of Christ now in heaven hath dwelt all the fulness of the Godhead bodily (could propriety of speech have allowed it); but from the other respect, because in their very flesh (the body of Christ, now an inhabitant of the heavens) the very Godhead, in the whole fulness thereof, personally, from the moment of his incarnation, doth yet dwell. What will not the faithful perform and work out with their utmost faith, that they may never suffer themselves to be rent from spiritual and mystical union with him, in whom they understand that even they themselves shall be also divinely filled, Col 2:10 , i.e. in their measure be made partakers of the Divine nature, 2Pe 1:4 .

Dwelleth imports more than a transient stay for a few minutes, or a little while, even abiding in him constantly and for ever, as dwelling most usually notes, 2Co 6:16 . That which doth thus perpetually abide in his person, as denominated after the human nature, is all the fulness of the Godhead, viz. that rich and incomprehensible abundance of perfections, whereof the supreme and adorable nature is full; so that indeed there is not at all any perfection or excellency in the Divine nature but is found abiding in him. And after no common or ordinary way, but by a hypostatical or personal union of the Godhead with the manhood in Christ; which is not by way of mixture, confusion, conversion, or any other mutation; but

bodily to exclude that inhabitation which is only by extrinsical denomination. It being an adverb, doth denote the manner as well as the subject; wherefore when he speaks of the temple of his body, Joh 2:21 , that doth not fully reach the apostle’ s meaning here: but it must be expounded personally, since in the Greek that which signifies with us a body, and so our English word body, is put for a person, Rom 12:1 2Co 5:10 Rev 18:13 : somebody or nobody, i.e. some person or no person. There is a presence of the Godhead general, by essence and power; particular, in the prophets and apostles working miracles: gracious, in all sanctified ones; glorious, in heaven, in light which no man can approach unto, 1Ti 6:16 ; relative, in the church visible and ordinances, typically under the law, and symbolically in the sacraments: but all these dwellings, or being present in the creature, fall short of that in the text, viz. bodily, connoting the personal habitation of the Deity in, and union of it with, the humanity of Christ, so close, and strait, and intimate, that the Godhead inhabiting and the manhood inhabited make but one and the same person, even as the reasonable soul and body in man make but one man. The way of the presence of the Deity with the humanity of Christ is above all those manners of the presence of God with angels and men. The Godhead dwells in him personally, in them in regard of assistance and energy: Godhead notes the truth of it; Christ was not only partaker of the Divine nature, 2Pe 1:4 , but the very Godhead dwells in him: it is not only the Divinity (as the Socinians, following the Vulgar Latin in this, would have it) but the Deity, the very nature and essence of God. Now it is observable, though in God himself Divinity and Deity be indeed the same, Rom 1:20 , and may differ only from the manner of our conception and contemplation; yet here, when the enemies to Christ’ s Deity might by their cavilling make more use of the word Divinity, (as when the soul of man is said to be a divine thing), to insinuate as if it here noted only the Divine will exclusive to the other attributes, (which exclusion the term all doth significantly prevent), the apostle puts in Deity or Godhead. Then lest Christ might (as by the Arians) be deemed a secondary God, or (as some since) a made god, inferior to the Father, he saith the fulness of the Godhead, which speaks him perfect God, coequal with the Father: further, connoting a numerical sameness of essence between the Godhead of the Father and the Son, all the fulness of the Godhead dwelleth in him. There is not one fulness of the Father and another of the Son, but one and the same singular Godhead in both, Joh 10:30 . The fulness of the manhood in Adam and Eve were not numerically the same, but the Godhead of the Father and the Son is: yet is not the manhood of Christ co-extended and commensurate with the Godhead (as some Lutherans conceit); but where the manhood is, or Christ as man is, or hath his existence, there the fulness of the Godhead dwells bodily: so that this fulness is extended as the manhood only in which it is, and not as far as the Deity in which this derivative fulness is not as in its seat, though it be all originally from it, but inherently or subjectively in Christ.

Haydock: Col 2:9 - For in him

For in him (in Christ) dwelleth all the fulness of the Godhead (of the divinity) corporally. [3] That is, in the person of Christ, the Son of God, really and substantially united to our human nature. Not inhabiting, as in a temple as the Nestorian heretics pretended, nor as by his grace in men's souls, but so as to be personally or hypostatically united to the soul and body of Christ. (Witham)

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[BIBLIOGRAPHY]

In ipso inhabitat omnis plenitudo divinitatis corporaliter, Greek: katoikei pan to pleroma tes theotetos somatikos. See St. John Chrysostom, Greek: log. st. p. 118.

Gill: Col 2:9 - For in him dwelleth all the fulness of the Godhead bodily.

For in him dwelleth all the fulness of the Godhead bodily. This is to be understood, not of the doctrine, or Gospel of Christ, as being a perfect revelation of the will of God; but of Christ, and particularly of his human nature, as consisting of a true body and a reasonable soul, in which the Godhead dwells in a most eminent manner: God indeed is everywhere by his powerful presence, was in the tabernacle and temple in a very singular manner, and dwells in the saints in a way of special grace; but resides in the human nature of Christ, in the highest and most exalted manner; that is to deity what the human body is to an human soul, it is the house in which it dwells: so Philo the Jew ^t calls the "Logos" the house of God, who is the soul of the universe; and elsewhere says ^u, that God himself has filled the divine Logos wholly with incorporeal powers. The Godhead dwells in Christ as in a tabernacle, in allusion to the tabernacle of Moses, which looked mean without side, but glorious within; where God granted his presence, and accepted the sacrifices of his people; the human nature of Christ is the true antitypical tabernacle, which God pitched, and not man; and sometimes is called a temple, in allusion to Solomon's; and which is filled with the train of the divine perfections, signified by fulness here: for not the fulness of grace, or a communicative fulness, is here meant; nor the relative fulness, the church; but the fulness of the divine nature, of all the perfections of deity, such as eternity, immensity, omnipresence, omnipotence, omniscience, immutability, necessary and self existence, and every other; for if anyone perfection was wanting, the fulness, much less all the fulness of the Godhead, would not be in him. The act of inhabitation denotes the union of the two natures in Christ, and expresses the distinction of them; and is to be understood of the Godhead, as subsisting in the person of the Son of God, and not as subsisting in the person of the Father, or of the Spirit; and shows the permanency of this union, it is a perpetual abiding one; and this fulness is not dependent on the Father's pleasure; it is not said of this as of another fulness, Col 1:19; that it pleased the Father that it should dwell in him: the manner in which it dwells, is "bodily"; not by power, as in the universe; nor by grace, as in the saints; nor by any glorious emanations of it, as in heaven; nor by gifts, as in the prophets and eminent men of God; nor by signs symbols, and shadows, as in the tabernacle and temple; but essentially and personally, or by personal union of the divine nature, as subsisting in the Son of God to an human body, chosen and prepared for that purpose, together with a reasonable human soul; which is the great mystery of godliness, the glory of the Christian religion, and what qualified Christ for, and recommends him to us as a Saviour; and is a reason why, as these words are, that the Gospel should be abode by, continued in, and that with thankfulness: nor should any regard be had to vain and deceitful philosophy, to the traditions of men, or rudiments of the world: Christ only is to be looked to, attended, and followed, who has all fulness in him,