Colossians 2:9
Verse
Context
Alive with Christ
8See to it that no one takes you captive through philosophy and empty deception, which are based on human tradition and the spiritual forces of the world rather than on Christ.9For in Christ all the fullness of the Deity dwells in bodily form.10And you have been made complete in Christ, who is the head over every ruler and authority.
Sermons







Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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. 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.
Jamieson-Fausset-Brown Bible Commentary
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. the fulness-- (Col 1:19; Joh 14:10). 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. 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; Pe2 1:4; see on Eph 3:19).
John Gill Bible Commentary
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, (t) De migr. Abraham, p. 389. (u) De Sommiis, p. 574.
Colossians 2:9
Alive with Christ
8See to it that no one takes you captive through philosophy and empty deception, which are based on human tradition and the spiritual forces of the world rather than on Christ.9For in Christ all the fullness of the Deity dwells in bodily form.10And you have been made complete in Christ, who is the head over every ruler and authority.
- Scripture
- Sermons
- Commentary
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(Exodus) Exodus 25:20-22
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Sunday #2 Decision
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Life & Times of Jesus #06
By Jack Hibbs1.9K57:24ROM 1:18COL 2:9REV 4:11In this sermon, the speaker addresses the issue of manipulation of information and the importance of not being afraid of technology. They argue that as technological advances occur, more scientific evidence aligns with the teachings of the Bible. The speaker emphasizes the evidence of the natural world as proof of God's existence and intelligence in creation. They also mention Romans 1:20, which states that God's invisible attributes are clearly seen through the things He has made, and that even those who have not heard the gospel will still have a chance to know God through His creation.
Life & Times of Jesus #07
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Life & Times of Jesus #09
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The Persistent Purpose of God - Part 10
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The Arm of the Lord - Part 8
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The Mystery of Incarnation (5 of 9)
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Nature of Incarnation - Hypostatical Union
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Life & Times of Jesus #15
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Life & Times of Jesus #14
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Life & Times of Jesus #16
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Life & Times of Jesus #11
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Studies in Psalm 16:-04
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Audio Sermon: God's Man for Our Time - Urbana 1967
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(Through the Bible) Colossians
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The Magnificence of Jesus in the Trinity
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Jesus: The Alpha and Omega
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You Shall See Greater Things
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The Son Declares the Father
By W.E. Best0EXO 3:14JHN 1:1JHN 8:58JHN 10:30JHN 14:9JHN 17:24ACT 5:202CO 4:3COL 2:9HEB 13:8W.E. Best delves into the profound revelation of Jesus Christ claiming the incommunicable name 'I Amos,' signifying His unchangeable essence and everlasting duration as God, distinct from earthly change. The Jews misunderstood His pre-existence as a claim to Deity, blinded by religious traditions. Best emphasizes that the gospel of John unveils Christ's eternal being and divine nature, portraying Him as the Eternal Son of God, distinct from the first three gospels that present Jesus Christ. He highlights Christ's role in revealing the Father, His eternal existence, equality with the Father, and being the image of the invisible Godhead.
Justified in the Spirit
By G.W. North0The Nature of ChristThe Holy SpiritMAT 1:20LUK 1:35JHN 4:24ACT 10:38ROM 1:4ROM 8:11COL 2:91TI 3:16HEB 9:141PE 3:18G.W. North emphasizes the connection between Christ and the Holy Spirit, arguing that the phrase 'spirit of holiness' should be understood as referring to the Holy Spirit rather than an abstract concept. He critiques the translators' choice to use a lowercase 's' for 'spirit,' suggesting it undermines the clarity of Paul's message about Jesus' divine and human nature. North asserts that Jesus, in His humanity, was justified in the Holy Spirit, not in the sense of needing salvation from sin, but in affirming His divine calling and nature. He concludes that the unity of Christ's human and divine spirits is essential to understanding the gospel's fundamental truths. This understanding reinforces the belief that holiness is a characteristic of the divine Spirit, not a separate entity.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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. 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.
Jamieson-Fausset-Brown Bible Commentary
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. the fulness-- (Col 1:19; Joh 14:10). 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. 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; Pe2 1:4; see on Eph 3:19).
John Gill Bible Commentary
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, (t) De migr. Abraham, p. 389. (u) De Sommiis, p. 574.