The Meaning of Colossians 2:9 Explained

Colossians 2:9

KJV: For in him dwelleth all the fulness of the Godhead bodily.

YLT: because in him doth tabernacle all the fulness of the Godhead bodily,

Darby: For in him dwells all the fulness of the Godhead bodily;

ASV: for in him dwelleth all the fulness of the Godhead bodily,

KJV Reverse Interlinear

For  in  him  dwelleth  all  the fulness  of the Godhead  bodily. 

What does Colossians 2:9 Mean?

Context Summary

Colossians 2:1-12 - Established In Their Faith
If you know Christ, you can lay your hand on the treasures of wisdom and knowledge. They are matters of daily experience. The Apostle's aim in this chapter is to put his converts on their guard against those who might divert them from their simple faith in Jesus, and their sufficiency in Him. The keynotes are Take heed and Let no one.
The first act of the Christian life is to receive Christ, and every moment afterward we must continue receiving Him. The act must become an attitude. Breathe in the love and power of Jesus. Take deep breaths. Then we shall be rooted in Him in secret, and built up in Him in our outward walk and behavior. If we have Christ, we have all God's fullness, and this is easily accessible. Like Jacob's ladder, He links us with God. What need have we for celestial beings, like those invented by the Gnostics, or for the rite of circumcision, as insisted on by the Jews? We have everything in Jesus. He has fulfilled the Law in all respects on our behalf. Let us put the waters of entire surrender and consecration between our past, our sins, and the world, and rise into His life, the life of resurrection glory and power. [source]

Chapter Summary: Colossians 2

1  Paul still exhorts them to be constant in Christ;
8  to beware of philosophy, and vain traditions;
18  worshipping of angels;
20  and legal ceremonies, which are ended in Christ

Greek Commentary for Colossians 2:9

For in him dwelleth all the fulness of the Godhead bodily [οτι εν αυτωι κατοικει παν το πληρωμα της τεοτητος σωματικως]
In this sentence, given as the reason The fulness of the God-head was in Christ before the Incarnation (John 1:1, John 1:18; Philemon 2:6), during the Incarnation (John 1:14, John 1:18; 1 John 1:1-3). It was the Son of God who came in the likeness of men (Philemon 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. [source]
Fullness []
See on Colossians 1:19. [source]
Godhead [θεότητος]
Only here in the New Testament. See on Romans 1:20, where θειότης divinityor 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.” [source]
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 dwellethis used like ἐστιν is(the image), Colossians 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” (Philemon 2:6). The Word in the beginning, was with God and was God (John 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 (John 1:14; compare 1 John 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” (Philemon 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 sightOf 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. [source]

Reverse Greek Commentary Search for Colossians 2:9

John 1:16 Of His fulness [ἐκ τοῦ πληρώματος αὐτοῦ]
These and the succeeding words are the Evangelist's, not the Baptist's. The word fullness ( πλήρωμα ) is found here only in John, but frequently occurs in the writings of Paul, whose use of it in Ephesians and Colossians illustrates the sense in John; these being Asiatic churches which fell, later, within the sphere of John's influence. The word is akin to πλήρης , full (John 1:14), and to πληροῦν , to fill or complete; and means that which is complete in itself, plenitude, entire number or quantity. Thus the crew of a ship is called πλήρωμα , its complement. Aristophanes (“Wasps,” 660), “ τούτων πλήρωμα , the sum-total of these, is nearly two thousand talents.” Herodotus (iii., 22) says that the full term of man's life among the Persians is eighty years; and Aristotle (“Polities,” iv., 4) refers to Socrates as saying that the eight classes, representing different industries in the state, constitute the pleroma of the state (see Plato, “Republic,” 371). In Ephesians 1:23, Paul says that the church is the pleroma of Christ: i.e., the plenitude of the divine graces in Christ is communicated to the Church as His body, making all the body, supplied and knit together through the joints and bands, to increase with the increase of God (Colossians 2:19; compare Ephesians 4:16). Similarly he prays (Ephesians 3:19) that the brethren may be filled unto all the pleroma of God: i.e., that they may be filled with the fullness which God imparts. More closely related to John's use of the term here are Colossians 1:19, “It pleased the Father that in Him (Christ) should all the fullness ( τὸ πλήρωμα , note the article) dwell;” and Colossians 2:9, Colossians 2:10, “In Him dwelleth all the pleroma of the Godhead bodily (i.e., corporally, becoming incarnate ), and in Him ye are fulfilled ( πεπληρωμένοι ).” This declares that the whole aggregate of the divine powers and graces appeared in the incarnate Word, and corresponds with John's statement that “the Word became flesh and tabernacled among men, full of grace and truth;” while “ye are fulfilled ” answers to John's “of His fullness we all received.” Hence John's meaning here is that Christians receive from the divine completeness whatever each requires for the perfection of his character and for the accomplishment of his work (compare John 15:15; John 17:22). [source]
John 1:16 For [οτι]
Correct text (Aleph B C D L) and not και — kai (and) of the Textus Receptus. Explanatory reason for John 1:14. Of his fulness The only instance of πληρωμα — plērōma in John‘s writings, though five times of Christ in Paul‘s Epistles (Colossians 1:19; Colossians 2:9; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13). See Colossians 1:19 for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians 2:9) and so used here by John of the Incarnate Logos. We all John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. So here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. Received Second aorist active indicative of λαμβανω — lambanō a wider experience than beholding The point is in αντι — anti a preposition disappearing in the Koiné and here only in John. It is in the locative case of αντα — anta (end), “at the end,” and was used of exchange in sale. See Luke 11:11, αντι ιχτυος οπιν — anti ichthuos ophin “a serpent for a fish,” Hebrews 12:2 where “joy” and “cross” are balanced against each other. Here the picture is “grace” taking the place of “grace” like the manna fresh each morning, new grace for the new day and the new service. [source]
Acts 20:28 With his own blood [δια]
Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 17:29 That the Godhead is like [το τειον ειναι ομοιον]
Infinitive with accusative of general reference in indirect discourse. Το τειον — To theion is strictly “the divine” nature like τειοτης — theiotēs (Romans 1:20) rather than like τεοτης — theotēs (Colossians 2:9). Paul may have used το τειον — to theion here to get back behind all their notions of various gods to the real nature of God. The Athenians may even have used the term themselves. After ομοιος — homoios (like) the associative instrumental case is used as with χρυσωι αργυρωι λιτωι — chrusōiχαραγματι τεχνης και εντυμησεως αντρωπου — argurōiχαραγματι — lithōi Graven by art and device of man (χαρασσω — charagmati technēs kai enthumēseōs anthrōpou). Apposition with preceding and so τεχνης — charagmati in associative instrumental case. Literally, graven work or sculpture from εντυμησεως — charassō to engrave, old word, but here alone in N.T. outside of Revelation (the mark of the beast). Graven work of art (technēs) or external craft, and of thought or device (enthumēseōs) or internal conception of man. [source]
Acts 20:28 To all the flock [παντι τωι ποιμνιωι]
Contracted form of ποιμενιον ποιμνη — poimenion ̂ poimnē (John 10:16) already in Luke 12:32 and also in Acts 20:29; 1 Peter 5:2, 1 Peter 5:3. Common in old Greek. Hath made (ετετο — etheto). Did make, second aorist middle indicative of τιτημι — tithēmi did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. Bishops The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:28 Bishops [επισκοπους]
The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Philemon 2:5-118), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; 1710820394_20. [source]
Acts 20:28 The church of God [περιεποιησατο]
The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Colossians 1:15-20; Colossians 2:9; Titus 2:13 where he does that very thing, besides Romans 9:5; Philemon 2:5-11. [source]
Romans 1:20 The invisible things of him [τα αορατα αυτου]
Another verbal adjective The attributes of God‘s nature defined here as “his everlasting power and divinity” Αιδιος — Aidios is for αειδιος — aeidios from αει — aei (always), old word, in N.T. only here and Judges 1:6, common in Philo (ζωη αιδιος — zōē aidios), elsewhere αιωνιος — aiōnios Τειοτης — Theiotēs is from τειος — theios (from τεος — theos) quality of τεος — theos and corresponds more to Latin divinitas from divus, divine. In Colossians 2:9 Paul uses τεοτης — theotēs (Latin deitas from deus) deity, both old words and nowhere else in the N.T. Τεοτης — Theotēs is Divine Personality, τειοτης — theiotēs Divine Nature and properties (Sanday and Headlam). [source]
1 Corinthians 8:6 Of whom [εχ ου]
As the source (εχ — ex) of the universe (τα παντα — ta panta as in Romans 11:36; Colossians 1:16.) and also our goal is God (εις αυτον — eis auton) as in Romans 11:36 where δι αυτου — di' autou is added whereas here δι ου — di' hou (through whom) and δι αυτου — di' autou (through him) point to Jesus Christ as the intermediate agent in creation as in Colossians 1:15-20; John 1:3. Here Paul calls Jesus Lord (Κυριος — Kurios) and not God (τεος — theos), though he does apply that word to him in Romans 9:5; Titus 2:13; Colossians 2:9; Acts 20:28. [source]
1 Corinthians 8:6 God [τεος]
(τεος — theos), though he does apply that word to him in Romans 9:5; Titus 2:13; Colossians 2:9; Acts 20:28. [source]
Ephesians 3:19 That ye might be filled with all the fullness of God [ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ]
Note the recurrence of that; that He would grant you; that ye may be strong; that ye may be filled. With is better rendered unto, to the measure or standard of. Fullness of God is the fullness which God imparts through the dwelling of Christ in the heart; Christ, in whom the Father was pleased that all the fullness should dwell (Colossians 1:19), and in whom dwelleth all the fullness of the Godhead (Colossians 2:9). [source]
Ephesians 4:10 Far above [υπερανω]
See note on Ephesians 1:21. All the heavens (παντων των ουρανων — pantōn tōn ouranōn). Ablative case after υπερανω — huperanō For the plural used of Christ‘s ascent see note on Hebrews 4:14 and note on Hebrews 7:27. Whether Paul has in mind the Jewish notion of a graded heaven like the third heaven in 2 Corinthians 12:2 or the seven heavens idea one does not know. That he might fill all things This purpose we can understand, the supremacy of Christ (Colossians 2:9.). [source]
Ephesians 4:10 That he might fill all things [ινα πληρωσηι τα παντα]
This purpose we can understand, the supremacy of Christ (Colossians 2:9.). [source]
Philippians 3:21 That it may be fashioned like [εἰς τὸ γενέσθαι αὐτὸ σύμμορφον]
The words that it may be, or become, are omitted from the correct Greek text, so that the strict rendering is the body of our humiliation conformed, etc. The words are, however, properly inserted in A.V. and Rev. for the sake of perspicuity. Rev., correctly, conformed for fashioned like. Fashion belongs to the preceding verb. See on shall change. The adjective conformed is compounded with μορφή form(see on Phlippians 2:6, and see on made conformable, Phlippians 3:10). As the body of Christ's glory is a spiritual body, this word is appropriate to describe a conformation to what is more essential, permanent, and characteristic. See Colossians href="/desk/?q=col+2:9&sr=1">Colossians 2:9. [source]
Colossians 2:16 Therefore []
Conclusion from the canceling of the bond. The allusions which follow (Colossians 2:16-19) are to the practical and theoretical forms of the Colossian error, as in Colossians 2:9-15; excessive ritualism, asceticism, and angelic mediation. [source]
Colossians 1:19 It pleased the Father that in Him should all fullness dwell [ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι]
Εὐδοκέω tothink it good, to be well pleased is used in the New Testament, both of divine and of human good-pleasure; but, in the former case, always of God the Father. So Matthew 3:17; Luke 12:32; 1 Corinthians 1:21. The subject of was well pleased, God, is omitted as in James 1:12, and must be supplied; so that, literally, the passage would read, God was well pleased that in Him, etc. Rev., it was the good pleasure of the Father. Fullness, Rev, correctly, the fullness. See on Romans 11:12; see on John 1:16. The word must be taken in its passive sense - that with which a thing is filled, not that which fills. The fullness denotes the sum-total of the divine powers and attributes. In Christ dwelt all the fullness of God as deity. The relation of essential deity to creation and redemption alike, is exhibited by John in the very beginning of his gospel, with which this passage should be compared. In John the order is: 1. The essential nature of Christ; 2. Creation; 3. Redemption. Here it is: 1. Redemption (Colossians 1:13); 2. Essential being of the Son (Colossians 1:15); 3. The Son as Creator (Colossians 1:16); 4. The Church, with Christ as its head (Colossians 1:18). Compare 2 Corinthians 5:19; Ephesians 1:19, Ephesians 1:20, Ephesians 1:23. Paul does not add of the Godhead to the fullness, as in Colossians 2:9since the word occurs in direct connection with those which describe Christ's essential nature, and it would seem not to have occurred to the apostle that it could be understood in any other sense than as an expression of the plenitude of the divine attributes and powers. Thus the phrase in Him should all the fullness dwell gathers into a grand climax the previous statements - image of God, first-born of all creation, Creator, the eternally preexistent, the Head of the Church, the victor over death, first in all things. On this summit we pause, looking, like John, from Christ in His fullness of deity to the exhibition of that divine fullness in redemption consummated in heaven (Colossians 1:20-22). -DIVIDER-
-DIVIDER-
There must also be taken into the account the selection of this word fullness with reference to the false teaching in the Colossian church, the errors which afterward were developed more distinctly in the Gnostic schools. Pleroma fullness was used by the Gnostic teachers in a technical sense, to express the sum-total of the divine powers and attributes. “From the pleroma they supposed that all those agencies issued through which God has at any time exerted His power in creation, or manifested His will through revelation. These mediatorial beings would retain more or less of its influence, according as they claimed direct parentage from it, or traced their descent through successive evolutions. But in all cases this pleroma was distributed, diluted, transformed, and darkened by foreign admixture. They were only partial and blurred images, often deceptive caricatures, of their original, broken lights of the great Central Light” (Lightfoot). Christ may have been ranked with these inferior images of the divine by the Colossian teachers. Hence the significance of the assertion that the totality of the divine dwells in Him. [source]

Colossians 1:19 All the fulness [παν το πληρωμα]
The same idea as in Colossians 2:9 παν το πληρωμα της τεοτητος — pān to plērōma tēs theotētos (all the fulness of the Godhead). “A recognized technical term in theology, denoting the totality of the Divine powers and attributes” (Lightfoot). It is an old word from πληροω — plēroō to fill full, used in various senses as in Mark 8:20 of the baskets, Galatians 4:10 of time, etc. The Gnostics distributed the divine powers among various aeons. Paul gathers them all up in Christ, a full and flat statement of the deity of Christ. Should dwell (κατοικησαι — katoikēsai). First aorist active infinitive of κατοικεω — katoikeō to make abode or home. All the divine attributes are at home in Christ (εν αυτωι — en autōi). [source]
1 Timothy 4:8 Bodily exercise [ἡ σωματικὴ γυμνασία]
With γυμνασία comp. γύμναζε , 1 Timothy 4:7. N.T.o Σωματικός bodilyonly here and Luke 3:22. olxx. The adverb σωματικῶς bodily-wise Colossians 2:9. The words are to be taken in their literal sense as referring to physical training in the palaestra - boxing, racing, etc. Comp. 1 Corinthians 9:24-27. Some, however, find in them an allusion to current ascetic practices; against which is the statement that such exercise is profitable, though only for a little. [source]

What do the individual words in Colossians 2:9 mean?

For in Him dwells all the fullness of the Deity bodily
ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς Θεότητος σωματικῶς

κατοικεῖ  dwells 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: κατοικέω 
Sense: to dwell, settle.
πλήρωμα  fullness 
Parse: Noun, Nominative Neuter Singular
Root: πλήρωμα  
Sense: that which is (has been) filled.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
Θεότητος  Deity 
Parse: Noun, Genitive Feminine Singular
Root: θεότης  
Sense: deity.
σωματικῶς  bodily 
Parse: Adverb
Root: σωματικῶς  
Sense: bodily, corporally.