Colossians 2:9 – The Fullness of Deity

This scripture is often cited by trinitarians to offer proof of their two "natures" of Jesus theory. In actuality, there is nothing here about Jesus possessing two natures at once. Such an idea has to be read into what Paul stated.

The plenitude of godship -- ruling might -- does dwell permanently in the mighty spirit body of Jesus. It is not just an authority that is given to him, but his very being contains all the power needed to carry out the works of his Father, thus "it was the Father's good pleasure for all the fullness to dwell in Him," (Colossians 1:19, NAS) and so that he "is the head of all principality and power." (Colossians 2:10) This might -- godhead, godship -- is given to Jesus by his God. -- Psalm 45:7; Matthew 28:18; Hebrews 1:2,6,9; Philippians 2:9; Colossians 2:10; Psalm 2:7,8; 110:1,2; Isaiah 9:6,7; Luke 1:32; Jeremiah 23:5; Daniel 7:13,14.

Our trinitarian neighbors wish to read into Colossians 2:9 that Jesus had two natures at once. No such thought is there, however.

Our Lord, before he became a man, was of the highest order of spirit beings, the Logos, who, after the creation of the angelic host through him, is called the archangel (Jude 1:9; Daniel 12:1; Colossians 1:16) He was not then so high as he is now, for "God has highly exalted him" to his right hand because of his obedience in becoming man's willing ransom. To him the abundance of power has been given to dwell bodily, so he now possesses even more power in his spiritual body than before he came to earth. (1 Corinthians 15:45; Colossians 2:9) No longer in the days of his flesh, and having offered his body of flesh in sacrifice, he was "made so much better than angels." (Philippians 2:8,9; Hebrews 1:4; 5:7; 10:10) He is now, especially since his resurrection, of the highest order of spirit beings that God will ever have, next to that of the Father, exalted to the right hand of Yahweh. -- 1 Corinthians 15:27; Psalm 45:6; Romans 8:34; Hebrews 1:3-5,13; 8:1; 10:12; 12:2; Acts 2:32,33; 5:30,31; Colossians 3:1; Ephesians 1:20; Luke 22:69; Mark 15:19; 1 Peter 3:21,22; Psalm 110:1.

The Greek word translated "Godhead" in many translations at Colossians 2:9 is Theotes. The Bauer, Arndt and Gingrich lexicon [BAGD], on page 359, defines the Greek word theotes as: "deity, divinity, used as abstract noun for theos...the fullness of a deity Col.2:9". [abstract noun, a quality or attribute].

Being an abstract noun for theos, we thus fall back to the root, THEOS, and its usages as well as the Hebraic background of EL and ELOHIM, which are translated by the Greek THEOS.

If we remember that the Hebrew words EL and ELOHIM have the basic meaning of "strength, power, might"*, we can see what Paul is saying here. The fullness [abundance] of deity [strength, power, might] dwells in him bodily [his heavenly spirit body, not his body of flesh]. Seeing the word THEOTES as based on Hebrew usage of EL and ELOHIM, in the sense of power and authority, allows us to understand that Paul is saying that all this power and authority dwells in Jesus bodily. All the power and authority spoken of, however, is given to Jesus by the Almighty Yahweh. This agrees with Paul elsewhere says: "Therefore God also highly exalted him, and gave to him the name which is above every name." (Philippians 2:9 -- Thus Jesus is not God who exalted him.) "For, 'He put all things in subjection under his feet.' But when he says, 'All things are put in subjection,' it is evident that he is excepted who subjected all things to him." (1 Corinthians 15:27) "The God of our Lord Jesus Christ.. raised him from the dead, and made him to sit at his right hand in the heavenly places, far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. He put all things in subjection under his feet, and gave him to be head over all things to the assembly, which is his body, the fullness of him who fills all in all." (Ephesians 1:17,20-23) "He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence." (Colossians 1:18) Peter agrees with this: "Jesus Christ, who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him." -- 1 Peter 3:21,22. ========== *See our study on Hebraic Usage of the Titles for "God"

Yes, God has given to Jesus all the plentitude, abundance of godship -- mightiness, so that he "is the head of all principality and power." -- Colossians 2:9,10.

Jesus proceeded forth and came from God (John 8:42). But Jesus is not God; he is the image of God. (2 Corinthians 4:4; Colossians 1:15) He stated that he is inferior (John 10:29; 14:28); he worshiped God; he prayed to God (John 11:41, 42; 17:1-26); he submitted to God; he called upon God for help with things he could not do himself; he accepted God's will as his own; he affirmed that God heard his prayers; and unlike God, who must by definition be perfect in every way, Jesus was made complete as a high priest through sufferings, and learned deeper levels of obedience by the things which he suffered (Hebrews 2:10; 5:8,9). Jesus of Nazareth was just what the scriptures style him: the Only-Begotten, the Son of the Highest, the First-Born of all Creation. -- John 1:18; Luke 1:32; Revelation 3:14.

The fullness of divine glory (Colossians 1:19) - the plenitude of love, wisdom, grace, and power- makes Jesus the able executor of the Father's wonderful plans. All this power in heaven and earth belongs to Jesus especially since his resurrection (Matthew 28:18; Acts 2:33; 5:31; Philippians 2:9). The counsels of God, before kept secret (Mark 13:32), are now entrusted to his care (Revelation 5:1-5). We look forward with rejoicing to the day when all mankind will join the heavenly chorus, singing, "Blessing, and honor, and glory, and power, be to him that sits upon the throne, and to the Lamb for ever and ever." - Revelation 5: l3

We should also note that "all the fullness of God" is said to include the members of the church (Ephesians 3:19), who are partakers of the Christ, being members of the body of Christ. Does this mean that they are or will become God Almighty? The fullness of God dwelling in believers, of course, is not equal to the fullness of godship dwelling in Jesus, since Jesus has godship over the church. Nor do we understand the apostle Paul to mean the same thing when he speaks of the fullness of God in believers as when he spoke of the fullness of deity dwelling bodily in Jesus. Nevertheless, some trinitarians make a big ado about this fullness being in the plural, and not of a single person. Paul speaks of the fullness of God in the believers, because he is speaking to all of the ecclesia in Ephesus, and not to one single member of that ecclesia. Although Paul speaks to the believers in the plural, it is apparent that he is saying this of each individual believer from the context, for each individual must be rooted and grounded in love, be strengthened to comprehend with all the saints what is the breadth and length and height and depth, and to know Christ's love which surpasses knowledge, that he/she may be filled to all the fullness of God.

Ephesians 3:16-19: that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man; that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love, may be strengthened to comprehend with all the saints what is the breadth and length and height and depth, and to know Christ's love which surpasses knowledge, that you may be filled to all the fullness of God.

Regardless, the Godship -- deity -- (as used for the power or authority of rulership) of God's kingdom will include Jesus and all the saints. -- Psalm 2:6,8; 82:1,6,8; Isaiah 11:1-9; 32:1; Daniel 2:44; 7:22,27; Acts 17:31; 1 Corinthians 6:2,3; Colossians 2:9,10,19; 2 Timothy 2:12; Revelation 2:26,27; 20

Of course, Jesus and the church do receive from Yahweh the power and authority through the holy spirit of Yahweh. -- Mark 13:11; John 3:34; 7:39; 20:22; Acts 1:2,8; 2:4,33,38; 5:32 (Darby); 8:15,17; Romans 5:5; 1 Corinthians 2:12; 12:8; 2 Corinthians 5:5; 1 Thessalonians 4:8; 1 John 3:24; 4:13; Revelation 22:17. Addendum 1

It has been stated: "Since the word Trinity is used to represent God as a triune being, what is triune? Noah Webster defined the word triune to mean, "three in one." This means that God, a singular being, exists in a plural manner. This is why the term Godhead is often used in scripture (Acts 7:19, Romans 1:20, Colossians 2:9, etc.)."

Our Response: We often hear trinitarians speak of three persons in the "Godhead" in this manner. They do not stop to reason that if Godhead means plural in number, as designating three persons in one Godhead, this would mean that Jesus himself is more than one person, for "Godhead" is said to dwell in Jesus bodily. Actually "Godhead" simply means "godship", or from Hebraic background, having power and authority. Addendum 2

One has stated: "Your suggestion that Col. 2:9 only refers to present tense, or His current state, is definitely not supported by the rest of the book which tells us that the fullness of the eternal Creator also dwelt in His corruptible human nature (1:16, 19,20)."

It is not our belief that Colossians 2:9 refers to God Almighty dwelling in Jesus, so the above is not applicable to what we have stated. Yet, there are some similarities. Yes, God was in Jesus as a human. (John 10:38; 14:10,11) The scriptures also say Jesus and God are in the believer through God's spirit, and that the believer is in Jesus and God. (Matthew 10:20; John 14:20,23; 15:4; 17:21-24; Romans 8:9-11; 1 Corinthians 6:16; 2 Corinthians 13:5; Colossians 1:27; 1 John 2:24; 3:24; 4:13,16; see also 1 John 1:3,7; Ephesians 2:22) None of this makes either Jesus or the believers God Almighty, nor does it make the believers become Jesus.

Someone comments that what we say does not "mesh with the rest of Scripture which tells us that the eternal Word of God was made flesh (John 1:1, 14), or Phil. 2:6-8 which tells us that the eternal, immutable nature of God which Christ possessed took on the corruptible nature of human flesh."

There is nothing either in John 1:1,14 nor Philippians 2:6-8 that speaks of an "eternal, immutable nature of God which Christ possessed [that] took on the corruptible nature of human flesh." John 1:1,14 is discussed in our study on John 1:1-3. Philippians 2:6-8 is discussed in our study on Humility of Mind.

This study was updated April 30, 2004