Fullness of Deity Dwells Bodily
“For in him the whole fullness of deity dwells bodily” (Colossians 2:9, ESV).
Colossians 2:9 is a cornerstone for Trinitarian theology, as it underscores their belief that Jesus is both fully God and fully human. This is a key aspect of the hypostatic union (the combination of divine and human natures in the single person of Christ). However, we believe that Trinitarians misread Colossians 2:9 by imposing later creedal doctrines onto the text (e.g., the Nicene Creed), which is a corruption of original Christianity. Let’s consider the Trinitarian Interpretation.
Fullness of Deity. The phrase “the whole fullness of deity” (πληρωμα της θεοτητος, pleroma tes theotetos) allegedly indicates that as a man, Jesus possessed the complete divine nature, not a partial or diminished form of divinity. Trinitarians see this as evidence that Jesus is co-equal with God the Father in essence, sharing the same divine attributes (e.g., omnipotence, omniscience, eternality).
“Dwells bodily” (σωματικως, somatikos, G4985). The term “bodily” allegedly emphasizes the incarnation, where the divine nature of Christ is united with a human nature in the person of Jesus. They believe this to support the Trinitarian belief that Jesus is one person with two natures — divine and human — without mixing or confusion (as articulated in the Chalcedonian Definition of 451 AD). (“Dwells” is present tense, not past tense on earth.)
Actually, it is confusing. We disagree with this explanation as it is contrived to fit a preconceived doctrinal theology, reading much more into the text than it says. Both words “deity” (θεοτητος, theotetos, G2320) and “bodily” (σωματικως, somatikos, G4985) each appear exactly as spelled here only once in the entire Bible, in Colossians 2:9 and nowhere else. More Bible verse examples to compare would have helped to establish the precedent of how the Bible is using each word.
In Bullinger’s Companion Bible we find more examples in words related to “Deity” (same root or linguistic derivation) in Appendix 98 I.ii, which reads:
“(i) Cognate with Theos, there are three other words to be noted: (1) Theotes, rendered “Deity,” and used of Christ. Occurs only in Colossians 2:9, and has relation to the Godhead personally; while (2) Theiotes, rendered “Deity” also, is Deity in the abstract. Occurs only in Romans 1:20. (3) Theias, rendered “Divine,” and is used of Christ. Occurs only in 2 Peter 1:3, 4; and, with the Article, in Acts 17:29, where it is rendered “Godhead.” Greek = that which [is] Divine.”
None of these verses provide any evidence to support the Trinity doctrine. Of particular interest is the citation in 2 Peter.
HIS DIVINE POWER
2 Peter 1:3-4 (NAS95) “seeing that His divine (θείας, theias, G2304) power has granted to us everything pertaining to life and godliness … (4) For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine (θείας, theias, G2304) nature.”
Certainly, 2 Peter 1:4 is not teaching that the Christian followers of Christ will become members of the Trinity [Multiplinity?], when it says that we will become partakers of the divine (theias) nature. This fact is inconsistent with the Trinitarian application of the word Deity in Colossians 2:9. Both verses relate to the Divine Nature, which the bride of Christ will share with Jesus in heaven. Yes, the word “Divine Nature” (theias) is closely enough related to the word Deity (theotes), that it challenges the Trinitarian case, a theological framework that relies on specific interpretive traditions.
When Trinitarians cite Colossians 2:9, “fullness of deity dwells bodily,” they apply the term “incarnation,” which in denominational Christian theology refers to the act of God the Son, the second person of the Trinity, taking on human nature and becoming fully human while remaining fully divine. They apply this to Jesus’ life as a man on earth, beginning with his conception and birth. Trinitarians emphasize that Jesus’ divine nature did not diminish his humanity, nor did his human nature compromise his divinity. However, the context of Colossians from chapter one is in fact not pointing to Jesus’ supposed incarnation during his physical presence on earth. In fact, Colossians 2:9 refers to Jesus’ post-resurrection state rather than his supposed earthly incarnation.
FULLNESS AFTER JESUS’ RESURRECTION
Let us consider how Colossians 1 is using the Greek words “fullness” (πλη ρω μα, pleroma, G4133) and dwells (κα τοικει, katoikei G2733). Neither word, “fullness” and “dwells,” refer to Jesus’ fullness as a man on earth, but rather to his fullness after his resurrection.
Colossians 1:17-19 (NKJV), “And He is before all things, and in Him all things consist. (18) And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. (19) For it pleased the Father that in Him all the fullness should dwell.”
Jesus, “the firstborn from the dead”
The expression, “the firstborn from the dead,” refers to Jesus’ resurrection. Hence the words “fullness” and “dwells” do not apply to Jesus’ physical presence on earth prior to his resurrection, but rather to his spirit body after his resurrection.
The RVIC translation captures the meaning well. “For in him dwelleth all the fullness of the divine nature bodily” (Colossians 2:9). We conclude that in Jesus’ resurrected spirit body, dwells the fullness of the divine nature. This passage does not support the Trinity.
JESUS WITH THE VERY HIGHEST FORM OF SPIRIT NATURE
Confusing as it sounds, Trinitarian doctrine is that Jesus’ divinity — his essential nature as God — did not change pre- or post-resurrection. The transformation occurred in his human body, which became glorified, allowing a fuller expression of his divine attributes without altering his divine nature. As the second person of the Trinity, Jesus’ divine nature purportedly remained eternal, immutable, and fully divine throughout his earthly life, death, resurrection, and beyond. None of these confusing definitions, descriptions, and conclusions find direct, explicit support from clearly stated Bible verses.
Trinitarians point to Jesus’ post resurrection bodily appearances as proof that he retained his physical body, even if the disciples often did not seem to recognize him. Trinitarians do not consider that throughout the Bible spirit beings, angels, temporarily materialized and appeared to people in flesh and bone bodies. In the case of Abraham, angels even ate a meal with him (Genesis 18:1-15). Though temporarily appearing in the flesh, they were actually spirit beings with invisible spirit bodies.
That Jesus is now fully a spirit being with a spirit body is clearly taught in the Bible.
- 1 Peter 3:18 (Rotherham) — “Being put to death indeed in flesh, But made alive in spirit (πνευμα, pneuma, G4154) — meaning as a spirit being with a spirit body like God and the angels.
- 2 Corinthians 3:17 (ESV) — “Now the Lord (Κμριος, Kyrios, G2962) is the Spirit.” Compare “Lord” in 2 Corinthians 1:3 (ESV), Blessed be the God and Father of our Lord (Κυριου, Kyriou) Jesus Christ.”
Combining these two verses together demonstrates that our Lord Jesus is spirit, that is, a spirit being with a spirit body. These two words for “Lord” are grammatical forms of the same Greek word, Kyrios.
- Colossians 1:15 (NKJV) — “He is the image (εἰκων, eikon, G1504) of the invisible God, the firstborn over all creation.” Compare “image” with 1 Corinthians 15:49 (NASV), Just as we have borne the image (εἰκονα, eikona, G1504) of the earthy [Adam, human nature], we shall also bear the image of the heavenly [Jesus].”
These two words for “image” are forms of the same Greek word, eikon. The difference is grammatical only, not in meaning. Both derive from the same root word, eikon, which means “image,” “likeness,” or “representation.”
- 1 Corinthians 15:42-45 (KJV) — “So also is the resurrection of the dead … It is sown a natural body [death]; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam [Jesus] was made a quickening spirit [a spirit being with a spirit body].”
- 1 Corinthians 15:47-49 (KJV) — “The first man is of the earth, earthy: the second man [Jesus] is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly [Heavens occupants have invisible spirit bodies (John 4:24, Hebrews 1:7, 14, Colossians 1:15, 1 Corinthians 15:50), unless they temporarily materialize into bodies of flesh and bone, as angels often did in the Bible when they appeared to people.] And as we have borne the image of the earthly, we shall also bear the image of the heavenly. [We will have invisible spirit bodies like God, Jesus, and the angels, accepting that God and Jesus, having the divine nature, are far above the angels. The divine nature is the highest form of spirit being.]
Hence again, we conclude that in Jesus’ resurrected spirit body dwells the fullness of the divine nature. Jesus is a divine spirit being, with the Divine Nature, with a divine spirit body, the very highest form of spirit nature.
— Br. Peter Karavas